21 And after leaving from there Jesus withdrew to the region of Tyre and Sidon. 22 A Canaanite woman from that area came to him crying out, “Lord, have mercy on me, Son of David. My daughter is suffering terribly from demon- possession.” 23 But Jesus did not say anything to her.

And his disciples came to him saying, “send her away because she keeps crying out after us.” 24 But Jesus answered, “I was sent only to the lost sheep of Israel.” 25 Then the woman came and bowed before him saying, “Lord, help me.” 26 And Jesus answered, “It is not good to take food from the children and give it to the dogs.”

27 And the woman said, “Yes, Lord, for even the dogs eat from the scraps that fall from the table of their masters.” 28 Then Jesus said to her, “O woman, your faith is great! Let it be for you as you desire.” And her daughter was healed at that moment.

Introductory Observations Jesus ‘withdraws’ to the region of Tyre and Sidon – The term translated ‘withdraw’ (anachōreō) is used 10x in Matthew (14x NT) – Usually it is used in contexts where Jesus (or his family) withdraw for protection; either personal (e.g. 2:12-22) or missional (e.g. John 6:15)

Introductory Observations Jesus ‘withdraws’ to the region of Tyre and Sidon – Here Jesus withdraws from the opposition of the religious leaders – This signals the end of his Galilean ministry – This is the last time Jesus is said to ‘withdraw’

Introductory Observations Jesus ‘withdraws’ to the region of Tyre and Sidon – It is perhaps significant that this ‘withdrawal’ takes Jesus out of Israel – Cf. 11:20-24 Then he began to upbraid the cities where most of his mighty works had been done, because they did not repent. “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. But I tell you, it shall be more tolerable on the day of judgment for Tyre and Sidon than for you.” [RSV]

Introductory Observations Matthew identifies the woman as a Canaanite – Mark uses the more contemporary designation of Syro-Phoenician – Matthew’s designation draws attention to the woman’s status as one outside of the covenant people The Canaanites were ancient enemies of Israel

Introductory Observations The woman refers to Jesus as ‘Son of David’ – This is a messianic title (cf. Psalms of BC) – This term is a favorite of Matthew (10x; only 4x each in Mark and in Luke) – Matthew’s use is revealing The religious leaders express anger, and even blasphemy (e.g. 12:22-32) The crowds display uncertainty and doubt, even suspicion (e.g. 12:23) The outcasts or the ‘no accounts’ call Jesus “Son of David” and exhibit faith and belief

Introductory Observations The structure of the encounter is worth noting Woman makes her request (v22) Jesus says nothing (v23) The disciples approach Jesus (v23) Jesus says, “I was sent only…” (v24) The woman exhorts him again (v25) Jesus says, “It is not right…” (v26) The woman responds, “Yes, Lord, for even…” (v 27) Jesus commends her and grants her request (v 28)

In this passage we find an important contrast between the surprising unbelief of those who should believe and the surprising belief of those who ‘should not’

The Canaanite woman expresses great wisdom and humility in contrast to the foolishness and arrogance of the religious leaders Blessed are the poor in Spirit… Blessed are those who mourn… Blessed are the humble (meek)… Blessed are those who hunger and thirst for righteousness…

But why does Jesus say he was sent only for the lost sheep of the house of Israel (ta probata ta apolōlota oikou Israēl) ? – First, we must read this statement in the context of Matthew’s account (esp. chapters 10 and 28) Jesus instructs the disciples not to go to the Gentiles or the Samaritans, but to the lost sheep of the house of Israel (ta probata ta apolōlota oikou Israēl) (10:6) Yet in this same context he tells them they will speak to rulers as a testimony about Jesus to the Gentiles (10:18)

But why does Jesus say he was sent only for the lost sheep of the house of Israel (ta probata ta apolōlota oikou Israēl) ? – Second, Jesus expresses the same idea Paul later emphasizes: the mission and message of Jesus is first to Israel and then to the world – Jesus’ statement recognizes the salvation- historical and covenantal context

Israel was called to be the means by which God’s message of reconciliation and redemption was made known to the world Ethnic Israel failed to fulfill this calling

Jesus was creating a ‘new Israel’ from those who responded to him in faith – Even Canaanite women with demon-possessed children! This ‘new (true) Israel’ was to fulfill the mission and calling of Israel by spreading the good news of redemption and restoration (cf. 28:18-20)