MATTHEW 15:21-39
WHEN GOD WANTS TO EXPRESS his love for his people, he often does so with food. Eden was filled with fruit; the promised land with milk and honey; the wilderness with quail and manna; the Feast of Booths with its food, drink, oils, etc.; and the Lord’s Supper with bread and wine, and at the end of all history there will be the feast of all feasts—the wedding supper of the Lamb. “Blessed are those who are invited” (Revelation 19:9).
In Jesus’ day, God’s people longed for this messianic banquet. They knew, believed, and trusted that when Messiah comes, God’s people would sit at table with him and feast. Our text is but a foretaste of that. When we read these two stories placed side by side in Matthew’s Gospel, we are to say, “Here is the Messiah, the Master of God’s house and God’s people, the one who has set a table in the wilderness, a table filled with food so abundant that there are leftovers and crumbs scattered everywhere—enough food to feed the world, enough food to feed all who have faith in Jesus.”
Look with me now at 15:21-39. I divide this text not by the two stories but by the two themes, themes that we’ll get at by asking and answering two questions. The first question is, who’s invited to the master’s table? The second question is, how does one get into the banquet?
Who's Invited to the Master's Table?
The answer to the first question—who is invited to the master’s table?—is, everyone! It’s an open invitation.
Matthew’s Gospel, which is rightly understood as being the most Jewish of the Gospels, is arguably the most Gentile as well. Think of Matthew’s genealogy, which includes Gentiles. Think of the visit of the magi. Think of the healing of the Roman centurion’s slave. Think of another Roman centurion’s confession at the foot of the cross. Think of the Great Commission. Think of Jesus’ words in 8:11, “I tell you many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven.” Matthew’s Gospel says the door to the kingdom of heaven is open to all—to the Jew first (Abraham, Isaac, and Jacob), but also to the Gentile (Romans 1:16).
What we have seen throughout Matthew is how those with gold star invitations—the Jewish religious and political leaders—have come up with one excuse after another why they can’t make the party. However, here in our text we find people from the highways and byways—the poor, the crippled, the lame, the blind (v. 30), the insane (v. 22)—willing to dine in the desert, willing to eat even the crumbs that fall from the master’s table (see v. 27; cp. Luke 14:12-24).
The house of David will be filled by the Son of David. That is, our Lord Jesus will fill his messianic banquet table with all who are willing to come to him for sustenance. What he said in John 6:37b (“whoever comes to me I will never cast out”), here he acts out. “Whoever” denotes an open invitation—male/female, master/slave, Jew and even Gentile (cp. Galatians 3:28). Gentiles? Yes, even Gentiles.
In case this Gentile inclusion idea isn’t plain to you, let me show you it to you in the verses before us. First, we have verse 21: “And Jesus went away from there [Gennesaret] and withdrew to the district of Tyre and Sidon.” Why would Jesus walk from Gennesaret to Tyre and then from Tyre up to Sidon? It is thirty-five miles from Gennesaret to Tyre and twenty-five miles from Tyre to Sidon. That’s a long way to walk. Why walk? And why walk there?
The distance is not as shocking as the destination itself. Tyre and Sidon? That’s Gentile territory. What's Jesus doing out there and up there? Why is Jesus leaving the promised land for “paganland”? What is the Son of Abraham / the Son of David (the Jewish Messiah) doing there? Craig Blomberg summarizes the move perfectly: “Jesus has obviously withdrawn from Israel ideologically in vv. 1-20; now he... withdraws geographically.” I’ll take Blomberg’s thought a step further. Jesus is on a short-term missions trip. He is showing the Great Commission before he commands it.
So that’s verse 21—Jesus’ journey to Gentileville. Then look at verse 22, and note who Jesus meets there. Why, it’s a Gentile! “And behold, a Canaanite woman from that region came out...” Not a “Syrophoenician” woman, as Mark would call her in his version of the story (Mark 7:26) and as she would have been called in Jesus’ day, but “a Canaanite woman” is how Matthew puts it, an Old Testament way of describing her race and religion. And, my well-read Old Testament readers, what does the word “Canaanite” conjure up in your minds? They’re the bad guys. These guys and gals are Israel's enemies!
There are the Egyptians, the Babylonians, the Canaanites—all Israel’s archenemies. But here is Jesus (who came out of Egypt) bringing (so it seems) even Israel’s enemies out of exile. Yes, Jesus is extending grace to a Canaanite woman. Both descriptions are striking. This is a Canaanite. That’s pretty bad. Stay away from her, Jesus. Ah, but she’s a woman too. Jewish men were not to associate with women, any woman who was not their wife or mother. And Jewish rabbis were never to associate with Gentile sinners. Remember how flabbergasted the disciples were when Jesus talked with the woman at the well, a Samaritan woman (John 4). Well, this is a Canaanite woman! Tattoo “Gentile sinner” across her forehead.
So in 15:21,22 we see where Jesus is (Gentileville) and who he is talking to (a Gentile) and who he will minister to (Gentiles). In the following verses we will see three other, less subtle details that show Jesus is extending grace to Gentiles.
First, we have the reference to “dogs” in verses 26, 27. I will say more about their dog dialogue in a moment. For now we have the following scenario: the woman begs Jesus for help. She begs again. And then Jesus replies with his “dog” comment: “It is not right to take the children’s bread and throw it to the dogs” (v. 26). What is he talking about? Well, she knows what he’s talking about. Here “the children” (the children of God) symbolizes “Israel” and the “dogs” the Gentiles. Just as someone might call my Irish father a paddy (in fact his name is Patrick or Padraic in Gaelic), and someone might (even still today) call those big police vans paddy wagons (for those troublesome Irishmen), so the Jews of Jesus’ day, as a ethnic/racial slur, called Gentiles “dogs.”
So Jesus is dealing with a Gentile “dog.” But interestingly here he doesn’t use the common slur word “dog,” referring to those “wild, homeless scavenger” dogs one would have found on the streets of Palestine. Instead he uses the word for “house dog.”
Well, you might say, “Big deal. That’s not much better. Messiah or no Messiah, he shouldn’t go around calling women ‘dogs’ or any other animal. Most women don’t appreciate that.” But he is not name-calling. And she gets that. She gets the reference to her. And she gets his point. It’s a loaded theological point. She’ll stick around, as we’ll revisit their dialogue in a few pages, to debate him about it.
For now, however, the point I want us to see (as we are answering the question, who’s invited?) is Jesus’ willingness to let the dogs into the house. He is willing to call Genliles “house dogs.” He is willing to let these dogs eat from the messianic table in the house of David. He is willing to let Jews and Gentiles live and dine under the same roof.
All this is quite revolutionary, and she knows it. So when Jesus opens that door just a crack, she pushes her way in. She will beg like a dog and even eat like a dog. But the Master of the house, by the end of the story, is very willing to accept her—a Canaanite woman!—as a daughter of Abraham, as a “child” of God. What is taught in Galatians 3:26-29 is illustrated here, or better, acted out here:
For in Christ Jesus you are all sons [children] of God, through faith... There is neither Jew nor Greek... no male and female, for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s offspring [his children], heirs according to promise.
Who’s invited to the table? Everyone is; both Jew and Gentile.
More Food for More "Dogs"
Let’s review. Jesus is in Tyre and Sidon (Gentile cities), and he encounters and accepts a Gentile woman. When our Lord leaves this region, he returns to somewhere (v. 29) “beside the Sea of Galilee,” somewhere where he would feed 4,000 people. Now, who were these people? Jews or Gentiles or some mix of both? I think they were mostly Gentiles. I say this for three reasons.
First, I say this because in Mark’s version of the story he tells us where the feeding of the 4,000 took place—“the region of the Decapolis” (Mark 7:31); that is, ten cities that were known for being inhabited by mostly Gentiles. Second, I say this because of how these people responded to the healings. At the end of verse 31 we read, “And they glorified the God of Israel.” “God of Israel” is a unique response in the Gospels. It is used in Isaiah 45:15 in the context of the one, true God’s dealing with the nations. So maybe their reply is what a Gentile would say. Not just, “And they glorified God,” but “And they glorified the God of Israel.” A final possible reason those fed were mostly Gentiles has to do with numerology. Yes, numerology!
Since the fourth century, if not earlier, Christian commentators have understood the feeding of the 5,000 to symbolize “Jesus’ provision for the Jews” and the feeding of the 4,000 as his “provision for the Gentiles.” So, what I’m suggesting here isn’t something novel. In fact, some of the earliest Christian commentators, the majority of whom were Gentiles, were so deeply moved by this glorious illustration of Jesus’ inclusion of the Gentiles that they perceived the particular numbers used in this text (numbers like “seven” and “four thousand”) to symbolize certain truths.
Some of the church fathers, for example, believed that the number “four thousand” symbolized “the four corners of the earth from which the Gentiles came.” Also the number “seven” (interestingly mentioned three times in our text, 777) they saw to symbolize the perfect and “the worldwide scope of Jesus’ message.” In Scripture the number “seven” often signifies perfection or completeness, as in the seven days of creation (Genesis 1,2). Further the numbers “seven” and “seventy” are also representative of the Gentile population (according to the list of nations provided in Genesis 10 there are or were “seventy” nations in the world).
While such an understanding of Scripture may rightly be too extravagant for our modern sensibilities, it nevertheless forcefully makes an important, in fact necessary, point that we overly sophisticated people often miss or neglect. Unlike John in the book of Revelation, Matthew “doesn’t major in symbolic meanings,” and thus in general it is unwise to over-analyze or over-symbolize his details, and particularly his use of numbers. Yet it would be shortsighted, in my estimation, to miss the likely symbolism of these two miracles, a symbolism not generated or made by Matthew, the artistic author, but made or created in real history solely by the sovereign providence of God.
So, modern person that I am, I say the symbolism stands. Yes, I say what I think Matthew was saying: when the 5,000 Jews were fed and there were twelve baskets left, it was emblematic of God’s full provision for the twelve tribes of Israel. And when the 4,000 Gentiles were fed and there were seven large baskets of leftovers, it symbolized the completion and fullness of Christ’s mission, the overabundance of God’s love and mercy in the gospel of our Lord Jesus Christ that extends still today throughout the world to every tongue and tribe and nation.
How Does One Get into the Banquet?
In this tract we are answering two questions from this text. First: who’s invited to the master’s table? Answer: everyone—Jews and Gentiles. The second question is: how does one get into this banquet? What’s the ticket to the table? Answer: faith in Jesus as Lord.
I have argued previously (chapter 1) that the melodic line of Matthew’s Gospel is found in the Great Commission and can be summarized as follows:
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All authority
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All nations
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All allegiance
Here we see (as we do in nearly every passage) all authority. Again Jesus shows his amazing authority. Look at these miracles—a daughter instantly healed when Jesus says so (v. 28), another long list of healings (v. 30), and then the second grand multiplication of loaves and fish (vv. 36, 37). Jesus shows his authority. Also, we find here all nations. That’s what the first half of this chapter was all about. The gospel of the kingdom is for Jews and Gentiles. It’s a universal, global, transcultural, not-of-this-world but for-this-world message. All authority, all nations, and all allegiance. In other words, the crucial point is faith in Jesus as King/the one in charge/the one from whom you beg, submit to, and even worship as Lord.
So, who’s invited? Everyone. The gospel is inclusive. But how does one get in? Well, one must be properly dressed for such an important occasion. A bride doesn't wear a mechanic’s jumpsuit to her wedding; a groom doesn’t wear orange corduroy shorts. One must be properly dressed, dressed in the righteousness of Christ through faith in him. So how does one get in? Faith alone in Christ alone—sola fide; sola Christus —it’s illustrated right here in our Bibles! The gospel is inclusive and yet exclusive. The gospel is beautifully (necessarily) inclusively exclusive. One must come through the gate that God has provided—Jesus alone—and one must unlock that gate with the just the right key—faith alone. As even Alexander Sand, a distinguished Roman Catholic Bible scholar, writes of verses 21-28; “The theme of this whole story is this—it is not belonging to Israel that guarantees salvation, ‘but faith alone’ (sondern allein der Glaube).”
Now you might say, “Okay. Faith alone in Christ alone. But what does such faith look like?” Verses 21—28—that’s what it looks like.
I don’t know about you, but I’m glad that the Bible rarely defines terms. To my knowledge there is only one definition of faith (Hebrews 11:1), but hundreds of examples of it. The Bible is not like a doctoral dissertation; “Let’s start by defining our terms.” Rather it is like a motion picture: “Let me show you how it looks.”
And what does faith look like? Look at Abraham. Look at Job. Look at Habakkuk—“the righteous shall live by his faith.” And in Matthew’s Gospel at whom are we to look? The scribes and Pharisees? Oh, no. They have no faith. How about the disciples? Well, they do have faith, “little faith” (14:31; 16:8; cp. 6:30; 17:20). Look at 15:33. Look at what they ask. After seeing Jesus walk on water, raise the dead, multiply the loaves and fishes, they said to him, “Where are we to get enough bread in such a desolate place to feed so great a crowd?” Little faith.
So, the scribes and Pharisees—no faith; the disciples—little faith. Who then is left? All who are left are a bunch of Gentiles who have great faith— the magi, that Roman centurion, and this Canaanite woman. Look at verse 28. Underline it in your heart. “Then Jesus answered her, ‘O woman, great is your faith!’” In Greek the word for “great” is megale (mega, as in Mega Mart or mega-drive or mega-millions). Disciples—little faith; Canaanite—big faith. Mega. Great. Here “Jesus marvels at her faith and gives her his Great Faith Oscar.”
What’s so great about her great faith? Here’s what’s so great—person and persistence. Those are the two essential aspects of her faith, two aspects that we should check ourselves on, to see where we fall on the spiritual spectrum—no faith, little faith, or great faith.
First, her faith acknowledges certain truths about the person of Jesus. You see, faith is not merely intellectual assent (James tells us as much—James 2:19), but it is not less than that. Look at what she says about Jesus to Jesus. Three times she calls him “Lord.”
Jesus is called “Lord” some twenty times in Matthew’s Gospel, and such a term all but once or twice is used in faith. When the disciples stop believing, the title “Lord” ceases to come from their lips. For example, you won’t find the word “Lord” on their lips in verses 32-34. Yet three times (vv. 22, 25, 27) she calls Jesus “Lord.”
That’s not all. Look also at verse 22. She says, “Have mercy on me, O Lord, Son of David.” Wow. Not just “Lord” but “Son of David.” Matthew’s Gospel begins, “The book of the genealogy of Jesus Christ, the son of David” (1:1). Then in 12:23 the crowd, after witnessing Jesus’ power, says, “Can this be the Son of David?” Now finally in 15:22 we hear in effect, “Oh, let me answer that question: Yes, He is the Son of David”—that is, Jesus is the Messiah or the Christ (cp. 22:42). That’s what she (of all people) believes. That’s what she publicly confesses! She’s the opening band for Peter’s great rock show in chapter 16!
God’s covenant with Abraham promised blessing to all the nations. God’s covenant with David promised an everlasting king and kingdom. Jesus is the fulfillment of those two covenants. And (here’s the kicker) this Canaanite women gets it. She (of all people) believes. In the language of 2 Corinthians 1:20, she believes that “all of the promises of God find their Yes in him [Jesus].”
The promise to Abraham? Yes!
The promise to David? Yes!
The Old Testament teaches that when the Christ comes he will bring blessing to the nations. But this blessing won’t come (and this is what Jesus is getting at in vv. 23-26) until after his death and resurrection. So he says to her, “Woman, you’ll have to wait.” But she says, “Oh no, Jesus, feed me now. Jew or not, my daughter needs healing.” So Jesus says, “Okay. But listen—I can only give scraps now.” And she says, “Scraps? I’ll take ’em.” Scraps? Some scraps! The child is “healed instantly” (v. 28) and completely.
The person of Christ is everything. She acknowledges Jesus as Lord, the Son of David, and she in faith begs for his mercy. She shouts to the heavens because her daughter is living in torment. And Jesus comes to fill the gap—the gap between Heaven and the grave. He comes to break down the wall of hostility between Jews and Gentiles.
What does faith look like? First, faith acknowledges who Jesus is—the Lord, the Messiah, the one who has come to conquer sin and bring mercy to those who trust in him. First, person; second, persistence.
I could have added another p —posture, but I’ll include that in her persistence. First she stands before him (v. 22). When that’s not working, she kneels (v. 25). Not a bad way to get through to Jesus in prayer—on your knees. That shows a lot about what you think about the person of Jesus and about how persistent you are.
This is a story of persistence. In verse 22 she comes to Jesus, crying out, "Help!” In verse 23a Jesus is silent (the silence of God doesn’t mean he is uncaring or unconcerned; ask Job). In verse 23b the disciples are indignant and/or annoyed—“Will you get rid of her? Stop all this screaming!” In verse 24 Jesus speaks to her: “I can’t help you. Sorry, it’s just not in the plan. You’re right—I’m the Son of David. I’m the king of the Jews, not the Gentiles. I was sail only to the lost sheep of Israel.” In verse 25 she persists. She fights through the disciples’ annoyance and Jesus’ seeming reluctance. Down she goes on her knees, on all fours, and she looks up at the Master and begs. In verse 26 Jesus says, “Sorry, it’s just not right to give you the food that’s only for them. I can’t take the Jewish messianic feast and give it to Gentiles.” Here Jesus seems firm in his position. You can hear the disciples saying, “Amen. Preach it. Lord. What are we doing here with her? Let’s go home.” But she won't give up. She’ll wrestle with the angel of the Lord until he blesses her. She’ll knock on that door until the owner gets up and lets her in. “Yes, Lord,” she says, “yet even the dogs eat the crumbs that fall from their masters’ table” (v. 27). What a response! Luz says she’s turned the tables on him. I don’t think she’s done that. But I do think she has slid her way to the table and is at least now under that table. Martin Luther says of her response, “Isn’t this a masterpiece? She traps Christ in his own words. How can Christ get out of this?” Well, he can’t. He doesn’t want to. He never really wanted to. He came to Paganland for pagans. He’ll not feed her crumbs. He’ll push the whole fatted calf onto the floor. “O woman, feast! It’s all yours! Great is your faith! Be it done for you as you desire.”
What does great faith look like? It looks like this woman’s faith. Faith is in the person of Jesus (Jesus is Lord; Jesus is Christ), and faith is persistent (“Lord, have mercy on me. Lord, do something about this. Lord, have mercy on me, on them, on us”). That’s faith. That’s how one gets into the kingdom and how one stays in the kingdom.
A Catholic Evangelicalism
In 15:21-39 we learn who is invited to the table (everyone), and we learn how one gets in through the front door of the house to get to that table (faith). We learn about, if I can say it this way, catholic evangelicalism. The gospel of Jesus Christ is catholic (it’s universal—an open invitation to all the peoples of the world) but also evangelical (one enters into and receives the benefits of the gospel only through faith and only through faith in Jesus). Catholic evangelicalism!
Here we learn what is so clearly taught in Romans 1:16, 17:
For I am not ashamed of the gospel, for it is the power of God for salvation to everyone [it’s catholic] who believes [it’s also evangelical], to the Jew first and also to the Greek [it’s catholic]. For in it the righteousness of God is revealed from faith for faith [catholic/evangelical], as it is written, “The righteous shall live [or walk or persevere or persist] by faith.”
(R. Kent Hughes. and Douglas Sean O'Donnell., 2013; edited Carl Hinton., 2020)