Matthew § 62

She was apparently not from the people of Israel, from whom came the patriarchs, the prophets and the parents of Our Lord Jesus Christ according to the flesh; from whom came the Virgin Mary, who brought forth Christ. Clearly this woman was not from that people but from the Gentiles. For, as we read, the Lord withdrew into the regions of Tyre and Sidon; and then the Canaanite woman, having gone beyond those borders, insistently sought help to heal her daughter who was beset by the devil. Tyre and Sidon were not cities of the people of Israel but of the Gentiles, although they were close to that people. She therefore cried out, eager to get help, and kept insisting. But she was ignored, not that mercy might be denied but that desire might be enkindled; not only that desire might be enkindled but, as I said before, that humility might be praised.

After our Lord departed from the Jews, he came into the regions of Tyre and Sidon. He left the Jews behind and came to the Gentiles. Those whom he had left behind remained in ruin; those to whom he came obtained salvation in their alienation. And a woman came out of that territory and cried, saying to him, "Have pity on me, O Lord, Son of David!" O great mystery! The Lord came out from the Jews, and the woman came out from her Gentile territory. He left the Jews behind, and the woman left behind idolatry and an impious lifestyle. What they had lost, she found. The one whom they had denied in the law, she professed through her faith. This woman is the mother of the Gentiles, and she knew Christ through faith. Thus on behalf of her daughter (the Gentile people) she entreated the Lord. The daughter had been led astray by idolatry and sin and was severely possessed by a demon.

(Verse 21, 22) And Jesus went out from there and withdrew to the parts of Tyre and Sidon. And behold, a Canaanite woman came out from those territories and cried out to him, saying. He leaves behind the scribes and the Pharisees who accuse him, and he goes into the parts of Tyre and Sidon, in order to care for the Tyrians and Sidonians. But the Canaanite woman goes out from her former territories, in order to fervently plead for her daughter's healing. Note that in the fifteenth place, the daughter of the Canaanite woman is healed.

Have mercy on me, Lord, son of David. For He knew how to call upon the son of David, because she had already gone out of her borders, and had abandoned the error of the Tyrians and Sidonians by changing their place and faith.

My daughter is being tormented by an evil spirit. I think the Canaanite people believed that those who were tormented by evil spirits were ignorant of the Creator and worshipped stones.

Leaving the Scribes and Pharisees and those cavillers, He passes into the parts of Tyre and Sidon; that He may heal the Tyrians and Sidonians; And Jesus went thence, and departed into the coasts of Tyre and Sidon.

And the daughter of this Chananæan I suppose to be the souls of believers, who were sorely vexed by a dæmon, not knowing their Creator, and bowing down to stones.

And why did He go at all into these parts? When He had set them free from the observance of meats, then to the Gentiles also He goes on to open a door, proceeding in due course; even as Peter, having been first directed to annul this law, is sent to Cornelius.

But if any one should say, "How then, while saying to His disciples, 'Go not into the way of the Gentiles,' doth He Himself admit her?" first, this would be our reply, that what He enjoined upon His disciples, He was not Himself also tied to; secondly, that not in order to preach did He depart; which indeed Mark likewise intimating said, He even hid Himself, yet was not concealed.

For as His not hastening to them first was a part of the regular course of His proceedings, so to drive them away when coming to Him was unworthy of His love to man. For if the flying ought to be pursued, much more ought the pursuing not to be avoided.

Tyre and Sidon were Gentile towns, for Tyre was the metropolis of the Chananæans, and Sidon the boundary of the Chananæans, towards the north.

He went that He might heal them of Tyre and Sidon; or that He might deliver this woman's daughter from the dæmon, and so through her faith might condemn the wickedness of the Scribes and Pharisees. Of this woman it proceeds; And, behold, a woman, a Chananite, came out from those parts.

Why did He not allow the disciples to go by way of the Gentiles (Mt. 10:5), while He Himself went to Tyre and Sidon, which were Gentile cities? Learn then, that He did not go there to preach, since, as Mark says, "He hid Himself" (Mk. 7:24). But rather, when He saw that the Pharisees had not accepted His words about food, He went to the Gentiles.

Above, the sufficiency of his teaching was shown, because it does not require observance of the law; here he shows that it is not restricted to one people, but is also sufficient for the salvation of the Gentiles. Now a threefold effect among the Gentiles is shown. First, in deliverance from the power of the demon; second, from the infirmities of sins; third, in spiritual refreshment. The second begins at and when Jesus had passed from there, he came by the sea of Galilee; the third at and Jesus, having called his disciples together, said. The deliverance from the power of demons is shown, because he freed a woman who was possessed by the Devil. First, the place is described; second, the insistence of the woman; third, the granting of her request. The second begins at and behold a Canaanite woman etc. The third at then Jesus answering, said to her etc. He says therefore and going out from there, he came into the district of Tyre and Sidon. Tyre and Sidon are two cities of the Gentiles. Because he was being rejected by the Jews, he withdrew to the Gentiles, according to Acts 13:46: to you it behooved us first to speak the word of God; but because you reject it and judge yourselves unworthy of eternal life, behold we turn to the Gentiles. And first the Lord shows the preeminence of the conversion of the observers of the law; second, the transition to the Gentiles, which was signified in Acts 10:15, where it is said that when Peter was at the house of Cornelius, he saw a linen cloth etc. and it was said to him: what God has made clean, do not you call common etc.

(ap. Anselm.) The great faith of this Chananæan woman is herein shewed. She believes Him to be God, in that she calls Him Lord; and man, in that she calls Him Son of David. She claims nothing of her own desert, but craves only God's mercy. And she says not, Have mercy on my daughter, but Have mercy on me; because the affliction of the daughter is the affliction of the mother. And the more to excite His compassion, she declares to Him the whole of her grief, My daughter is sore vexed by a dœmon; thus unfolding to the Physician the wound, and the extent and nature of the disease; its extent, when she says is sore vexed; its nature, by a dæmon.

To grasp the inner motive of the Canaanite woman for obtaining what came to pass, we must reflect on the impact of her words. There is a firm belief that there was and still is in Israel a community of proselytes who passed over from the Gentiles into the works of the law. They had left behind their previous life and were bonded by the religion of a foreign and dominating law as though from home. The Canaanites were inhabiting the lands of present-day Judea. Whether absorbed by war or dispersed to neighboring places or brought into servitude as a vanquished people, they carried about their name but lacked a native land. Intermingled with the Jews, therefore, these people came from the Gentiles. And since a portion of those among the crowds who believed were proselytes, this Canaanite woman most likely had left her territory, preferring the status of a proselyte—that is, coming out from the Gentiles to the community of a neighboring people. She was appealing on behalf of her daughter, who was a type for all the Gentile people. And since she knew the Lord from the law, she addressed him as Son of David. For in the law, the king of the eternal and heavenly kingdom is referred to as the "rod out of the stem of Jesse and the son of David." This woman, who professed Christ as both Lord and Son of David, did not need any healing. Rather, she was begging for help for her daughter—that is, the Gentile people in the grips of unclean spirits.

Or, This mother represents the proselytes, in that she leaves her own country, and forsakes the Gentiles for the name of another nation; she prays for her daughter, that is, the body of the Gentiles possessed with unclean spirits; and having learned the Lord by the Law, calls Him the Son of David.

See at any rate how worthy this woman is of every benefit. For she durst not even come to Jerusalem, fearing, and accounting herself unworthy. For were it not for this, she would have come there, as is evident both from her present earnestness, and from her coming out of her own coasts.

The evangelist speaks against the woman, that he may show forth her marvellous act, and celebrate her praise the more. For when thou hearest of a Canaanitish woman, thou shouldest call to mind those wicked nations, who overset from their foundations the very laws of nature. And being reminded of these, consider also the power of Christ's advent. For they who were cast out, that they might not pervert any Jews, these appeared so much better disposed than the Jews, as even to come out of their coasts, and approach Christ; while those were driving Him away, even on His coming unto them.

Having then come unto Him, she saith nothing else, but "Have mercy on me," and by her cry brings about them many spectators. For indeed it was a pitiful spectacle to see a woman crying aloud in so great affliction, and that woman a mother, and entreating for a daughter, and for a daughter in such evil case: she not even venturing to bring into the Master's sight her that was possessed, but leaving her to lie at home, and herself making the entreaty.

And she tells her affliction only, and adds nothing more; neither doth she drag the physician to her house, like that nobleman, saying, "Come and lay thy hand upon her," and, "Come down ere my child die."

But having described both her calamity, and the intensity of the disease, she pleads the Lord's mercy, and cries aloud; and she saith not, "Have mercy on my daughter," but, "Have mercy on me." For she indeed is insensible of her disease, but it is I that suffer her innumerable woes; my disease is with consciousness, my madness with perception of itself.

Also whosoever has his conscience polluted with the defilement of any sin, has a daughter sorely vexed by a daemon. Also whosoever has defiled any good that he has done by the plague of sin, has a daughter tossed by the furies of an unclean spirit, and has need to fly to prayers and tears, and to seek the intercessions and aids of the saints.

In these words is given us a pattern of catechizing and baptizing children; for the woman says not 'Heal my daughter,' or 'Help her,' but, Have mercy upon me, and help me. Thus there has come down in the Church the practice that the faithful are sponsors to God for their young children, before they have attained such age and reason that they can themselves make any pledge to God. So that as by this woman's faith her daughter was healed, so by the faith of Catholics of mature age their sins might be forgiven to infants. Allegorically; This woman figures the Holy Church gathered out of the Gentiles. The Lord leaves the Scribes and Pharisees, and comes into the parts of Tyre and Sidon, this figures His leaving the Jews and going over to the Gentiles. This woman came out of her own country, because the Holy Church departed from former errors and sins.

So then, let everyone who wants approach Him, and let the one say: "Son of David, have mercy on me"; and, if he hears, "What do you want Me to do for you?" let him say quickly, "Lord, let me receive my sight," and right away he will hear, "So I desire. Receive your sight" [Luke 18:38-42]. Let another say, "Lord, my daughter"-i.e. my soul-"is severely possessed by a demon" (Matthew 15:22), and he will hear: "I will come to heal her" [Matthew 8:7]. If someone is hesitant and does not wish to approach the Master, even if He comes to him and says, "Follow Me" [Matthew 9:9], then let him follow Him as the publican once did, abandoning his counting tables and his avarice, and, I am sure, He shall make of him, too, an evangelist rather than a tax collector. If someone else is a paralytic, lying for years in sloth, carelessness, and love of pleasure, and if he should see another, be it the Master Himself or one of His disciples, come to him and ask, "Do you want to be healed?" [John 5:2-7], let him receive the word joyfully and reply immediately: "Yes, Lord, but I have no man to put me into the pool of repentance." And then if he should hear, "Rise, take up your bed, and follow me," let him get up right away and run after the footsteps of the One Who has called him from on high. - "Second Ethical Discourse"

The woman said, "Have mercy, not on my daughter, who is unconscious, but on me who am suffering and experiencing these terrible things." And she did not say, "Come and heal," but "Have mercy."

And behold a woman. Here the insistence of the woman is presented. In her petition three things are signified. First, piety; second, faith; third, humility; and these are necessary for obtaining what one asks. The second begins at but she came and adored him; the third at but she said: yes, Lord. First, her entreaty is presented; second, the support of the disciples, at and his disciples came and besought him. Regarding the first, first the piety of the woman is presented; second, the silence of Christ, at who answered her not a word. He says therefore and behold a Canaanite woman. We can note six things. First, the conversion of the one asking; Sir. 18:23: before prayer, prepare your soul, and be not as a man who tempts God. For she prepares her soul when she cleanses herself from vices; Isa. 1:15: when you multiply your prayers, I will not hear you; for your hands are full of blood. And this is designated by this name Canaanite, which means the same as "changed"; Ps. 76:11: this is the change of the right hand of the Most High. Likewise, one who is converted should not only avoid sin, but also the occasion of sin; Sir. 21:2: flee from sin as from the face of a serpent. Second, her devotion should be noted, because she cried out. Crying out signifies great affection; Ps. 119:1: in my trouble I cried to the Lord. Third, piety is noted, because she considered another's misery as her own; hence she says have mercy on me, and this is great mercy; Job 30:25: I wept over him who was afflicted, and my soul had compassion on the poor. Likewise, humility is indicated, because she asked from confidence in the mercy of God; Dan. 9:4: keeping covenant and mercy to those who love you, and keep your commandments. Fourth, faith is indicated, which is necessary for petition; James 1:6: but let him ask in faith, nothing wavering. Likewise, she confesses the divine nature in him, in that she says Lord; Ps. 99:3: know that the Lord he is God. Likewise the human nature: Son of David, who is of the seed of David; Rom. 1:3: who was made for him of the seed of David, according to the flesh. Likewise, the explanation of her own need: my daughter is grievously, i.e., severely, troubled by a devil. And she can be a type of the whole Church of the Gentiles, or of anyone on behalf of his conscience, which is troubled by a devil when one acts against conscience; Luke 6:18: and those who were troubled with unclean spirits were cured. And she says grievously, in which she aggravates the sin; 2 Chron. 33:12: I have sinned, O Lord, I have sinned, and I acknowledge my iniquity; do not destroy me together with my iniquities.

(de Cons. Ev. ii. 49.) A question of discrepancy is raised upon this, that Mark says the Lord was in the house when the woman came praying for her daughter. Indeed Matthew might have been understood to have omitted mention of the house, and yet to have been relating the same event; but when he says, that the disciples suggested to the Lord, Send her away, for she crieth after us, he seems to indicate clearly that the woman raised her voice in supplication, in following the Lord who was walking. We must understand then, that, as Mark writes, she entered in where Jesus was, that is, as he had noticed above, in the house; then, that as Matthew writes. He answered her not a word, and during this silence of both sides, Jesus left the house; and then the rest follows without any discordance.

Therefore this woman besought the Lord on behalf of her daughter, the church of the Gentiles. "But he did not answer her a word." It was not that the Lord was unwilling to heal her but that he might reveal her great faith and humility. Then the disciples were moved to mercy and pleaded with the Lord, saying, "Send her away, for she is crying after us." But he answered and said, "I was not sent except to the lost sheep of the house of Israel." Now he said this to the crowd of Jews that they might have no excuse on the day of judgment, when they might pretend to say, "He wanted to come to the Gentiles rather than to us."

(ap. Anselm.) And by this delay in answering, He shows us the patience and perseverance of this woman. And He answered not for this reason also, that the disciples might petition for her; showing herein that the prayers of the Saints are necessary in order to obtain any thing, as it follows, And his disciples came unto him, saying, Send her away, for she crieth after us.

(non occ.) And if the Lord delays the salvation of a soul at the first tears of the supplicating Church, we ought not to despair, or to cease from our prayers, but rather continue them earnestly.

(Verse 23.) He did not answer him a word. Not out of Pharisaic pride, nor out of the scorn of the Scribes; but so that he would not seem to be contrary to his own command, by which he had instructed: Do not go into the way of the Gentiles, and do not enter into the cities of the Samaritans (Luke 10:5). For he did not wish to give occasion to the accusers and reserved the perfect salvation of the Gentiles for the time of his passion and resurrection.

And his disciples approached him, saying: Send her away because she cries out after us. At that time, the disciples still ignorant of the mysteries of the Lord, either moved by mercy, or desiring to be free from her persistence, were asking for the Canaanite woman, whom another Evangelist calls the Syrophoenician woman (Mark 7), or wanting to avoid her importunity; because she shouted more frequently not for the purpose of calling a compassionate person, but to call for a harsh physician.

Not from pharisaical pride, or the superciliousness of the Scribes, but that He might not seem to contravene His own decision, Go not into the way of the Gentiles. For He was unwilling to give occasion to their cavils, and reserved the complete salvation of the Gentiles for the season of His passion and resurrection.

The disciples, as yet ignorant of the mysteries of God or moved by compassion, beg for this Chananæan woman; or perhaps seeking to be rid of her importunity.

What is this new and strange thing? the Jews in their perverseness He leads on, and blaspheming He entreats them, and tempting Him He dismisses them not; but to her, running unto Him, and entreating, and beseeching Him, to her who had been educated neither in the law, nor in the prophets, and was exhibiting so great reverence; to her He doth not vouchsafe so much as an answer.

Whom would not this have offended, seeing the facts so opposite to the report? For whereas they had heard, that He went about the villages healing, her, when she had come to Him, He utterly repels. And who would not have been moved by her affliction, and by the supplication she made for her daughter in such evil case? For not as one worthy, nor as demanding a due, not so did she approach Him, but she entreated that she might find mercy, and merely gave a lamentable account of her own affliction; yet is she not counted worthy of so much as an answer.

Perhaps many of the hearers were offended, but she was not offended. And why say I, of the hearers? For I suppose that even the very disciples must have been in some degree affected at the woman's affliction, and have been greatly troubled, and out of heart.

Nevertheless not even in this trouble did they venture to say, "Grant her this favor," but, "His disciples came and besought Him, saying, Send her away, for she crieth after us." For we too, when we wish to persuade any one, oftentimes say the contrary.

He did not answer her a word, not out of contempt, but to show that He had come, in the first place, for the Jews, and to shut the mouths of those Jews who might later slanderously accuse Him of doing good to Gentiles. He also did not answer her so that He might reveal the persevering faith of the woman.

The disciples were oppressed by the cry of the woman and so begged Christ to send her away. They did this, not out of a lack of compassion, but rather with the desire to persuade the Lord to have mercy on her. But He said, "I was sent only to the Jews, who are lost sheep because of the wickedness of those shepherds to whom they had been entrusted." In this manner He discloses more fully the faith of the woman.

Consequently the silence of Christ is presented: who answered her not a word. But this seems remarkable, that the fountain of mercy was silent. And a threefold reason is given. The first, lest he seem to go against what he had said above: go not into the way of the Gentiles. Therefore he did not wish to grant her request promptly; nevertheless, because she insisted greatly, she obtained what she asked. Therefore it is given to be understood that through the insistence of petition, what is above the law is obtained; for it was of the law that only the Jews should be saved; but she, through her insistence, obtained what was above the law. The second reason is that her devotion might increase. Hab. 1:2: how long shall I cry, and you will not hear? I shall cry out to you suffering violence, and you will not save? Why have you shown me iniquity and labor, to see plunder and injustice against me? The third reason is that he might give occasion to the disciples so that they too would intercede for her; because however good someone may be, he still needs the prayers of others. Immediately there follows the intercession of the disciples. And first their petition is presented; second, Christ's response. He says therefore and his disciples came and besought him. And why did they approach? One reason is that they did not know why he delayed so long; second, they were moved by mercy; likewise, they could not bear the importunity of the woman; Luke 11:8: if he shall continue knocking, I say to you, although he will not rise and give him because he is his friend, yet because of his importunity he will rise and give him as many as he needs. The disciples do not say "heal her," but send her away, i.e., tell her: I will do nothing for you. And this is a manner of speaking; because when we intend one thing, the contrary is said. But one might object, because in Mark 7:25 it is said that she entered the house and there made her request. What then is meant here by because she cries after us? Augustine says that without doubt she was first in the house, and there she said have mercy on me, and then Jesus departed; and she followed him.

Then, in face of the Jews who were rejecting him, this Gentile woman asked him to heal her daughter. But the Lord turned a deaf ear to her. She fell down at his feet and adored him, saying, "Lord, help me." The Lord then said to her, "It is not fair to take the children's bread and throw it to the dogs." What have the Jews to say to this? Plainly he implied that they were children and called the Gentiles "dogs." The woman agreed, saying to the Savior, "Yes, Lord." That is to say, I know, Lord, that the Gentile people are dogs in worshiping idols and barking at God. "Yet even the little dogs eat the crumbs that fall from their masters' table." In other words, you came to the Jews and manifested yourself to them, and they didn't want you to make exceptions. What they rejected, give to us who are asking for it. Knowing the importunate faith of this woman, our Lord said, "O woman, your faith is great! Let it be done for you as you desire." Faith accepts what work does not merit, and through faith the Gentiles were made children out of dogs. As the Lord spoke through the prophet: "In the place where it was said to them, 'You are not my people' it shall be said to them, 'Sons of the living God.' " On the other hand, the unreceptive Jews were made loathsome dogs out of children, as the Lord himself said in his Passion through the prophet: "Many dogs surround me; a company of evildoers encircle me."

(Verse 25, 26.) But she came and worshiped him, saying: Lord, help me. He answered and said: It is not good to take the bread of the children and throw it to the dogs. The faith, patience, and humility of the Canaanite woman are preached in this remarkable passage. Faith, by which she believed that her daughter could be healed. Patience, by which she persevered in prayer even when rejected. Humility, by which she compared herself not to dogs, but to puppies. However, the ethnic dogs are called such because of their idolatry, being given to the consumption of blood and carried away by the corpses of the dead into madness. Note that this Canaanite woman persistently called first David her son, then the Lord, and finally worshipped Him as God.

Note how perseveringly this Chananæan woman calls Him first Son of David, then Lord, and lastly came and worshipped him, as God.

The Gentiles are called dogs because of their idolatry; who, given to the eating of blood, and dead bodies, turn to madness.

Yet nevertheless the woman was not perplexed, but on seeing her advocates prevail nothing, she made herself shameless with a goodly shamelessness.

For whereas before this she had not ventured so much as to come in sight (for "she crieth," it is said, "after us"), when one might expect that she should rather depart further off in utter despair, at that very time she comes nearer, and worships, saying, "Lord, help me."

What is this, O woman? Hast thou then greater confidence than the apostles? more abundant strength? "Confidence and strength," saith she, "by no means; nay, I am even full of shame. Yet nevertheless my very shamelessness do I put forward for entreaty; He will respect my confidence." And what is this? Heardest thou not Him saying, "I am not sent but unto the lost sheep of the house of Israel?" "I heard," saith she, "but He Himself is Lord." Wherefore neither did she say, "Entreat and beseech," but, "Help me."

When the woman saw that her advocates, the apostles, had not succeeded, again she approaches fervently and calls upon the Lord.

But she came and adored him; hence she presses forward. And first her profession is presented; second, the response. Her profession is presented, because she recognized him as God, because she adored him. For although she had been repulsed by the apostles, she still pressed forward and adored. In this she recognizes God; Deut. 8:19: you shall adore the Lord your God, and him only shall you serve; Ps. 65:4: let all the earth adore you, O God etc. Help me. She does not say, pray for me, but, you help me, because you can; Ps. 120:2: my help is from the Lord, who made heaven and earth etc.

(Verse 27, 28.) But she said: Even so, Lord. For even the dogs eat the crumbs that fall from their masters' table. Then Jesus, answering, said to her: O woman, great is your faith: be it done to you as you wish. And her daughter was healed from that hour. I know, she said, that I am not deserving of the bread of the children, nor am I able to receive the whole food; nor to sit at the table with the father; but I am content with the crumbs of the puppies; so through the humility of the crumbs, I may obtain the greatness of the whole bread. Oh, the wonderful change of things! Israel, once a son, now dogs. Because of the diversity of faith, the order of names is changed. Concerning them, it is later said: Many dogs have surrounded me (Ps. 21:17). And: See the dogs, see the evil workers, see the mutilation (Phil. 3). We have heard with the Syrophoenician woman and the woman who had a flow of blood: Your faith is great, let it be done to you as you wish. And: Daughter, your faith has made you well.

Wonderful are shown the faith, patience, and humility of this woman; faith, that she believed that her daughter could be healed; patience, that so many times overlooked, she yet perseveres in her prayers; humility, that she compares herself not to the dogs, but to the whelps. I know, she says, that I do not deserve the children's bread, and that I cannot have whole meat, nor sit at the table with the master of the house, but I am content with that which is left for the whelps, that through humble fragments I may come to the amplitude of the perfect bread.

Wonderful change of things! Once Israel the son, and we the dogs; the change in faith has led to a change in the order of our names. Concerning them is that said, Many dogs hare come about me; while to us is said, as to this woman, Thy faith hath made thee whole. (Ps. 22:16.)

For, "that food is necessary for the children," saith she, "I also know; yet neither am I forbidden, being a dog. For were it unlawful to receive, neither would it be lawful to partake of the crumbs; but if, though in scanty measure, they ought to be partakers, neither am I forbidden, though I be a dog; nay, rather on this ground am I most surely a partaker, if I am a dog."

With this intent did Christ put her off, for He knew she would say this; for this did He deny the grant, that He might exhibit her high self-command.

But do thou, I pray thee, together with her faith see also her humility. For He had called the Jews "children," but she was not satisfied with this, but even called them "masters;" so far was she from grieving at the praises of others.

"Why, the dogs also," saith she, "eat of the crumbs that fall from their master's table."

Seest thou the woman's wisdom, how she did not venture so much as to say a word against it, nor was stung by other men's praises, nor was indignant at the reproach? Seest thou her constancy? He said, "It is not meet," and she said, "Truth, Lord;" He called them "children," but she "masters;" He used the name of a dog, but she added also the dog's act. Seest thou this woman's humility?

Hear the proud language of the Jews. "We be Abraham's seed, and were never in bondage to any man;" and, "We be born of God." But not so this woman, rather she calls herself a dog, and them masters; so for this she became a child.

But the whelps eat not the crust only, but the crumbs of the children's bread, because the despised among the Gentiles on turning to the faith, seek out in Scripture not the outside of the letter, but the spiritual sense, by which they may be able to profit in good acts.

When the woman saw that her advocates, the apostles, had not succeeded, again she approaches fervently and calls upon the Lord. Christ speaks of her as a dog, because the Gentiles led an unclean life and were involved with the blood of meat sacrificed to idols, while the Jews He speaks of as children. But she answers wisely and indeed profoundly, "Even though I am a dog and not worthy to receive a loaf of bread, that is, a mighty act and a great sign, nevertheless grant this to me which is a small thing by comparison with Thy power, though to me it is great. For crumbs are not large in the eyes of those who eat loaves, but to dogs they are large, and they feed on them."

But she said: yes, Lord. Here the remarkable humility and wisdom of the woman are indicated. He seemed to cast an insult upon her nation, but it is a mark of humility that she acknowledges the insult spoken. Hence she says yes, Lord. Likewise, greater humility is shown, because the Lord himself had said dogs, but she said little dogs; hence she says for even the little dogs eat of the crumbs. Likewise, the Lord had called the Jews children, but she called them lords; hence she says that fall from the table of their masters. And she humbly knew how to compel the Lord; as if to say: I do not ask, Lord, that you confer as many benefits on us as on the Jews, but that you give us of the crumbs; Sir. 35:21: the prayer of him who humbles himself shall pierce the clouds. And Ps. 101:18: he has had regard for the prayer of the humble.