Matthew 15:21-28

This passage occurs in the Revised Common Lectionary, Year A, most recently in August 2023.

Note:  My post for this passage grows out of a session of Summer Greek I helped teach at United Lutheran Seminary on August 18, 2017.  So exciting to help future pastors see how Greek can impact their preaching.  I definitely learned a great deal from them.  This post also reflects the events that happened in August 2017, when there was a violent White Supremacy rally in Charlottesville, VA.  Unfortunately, Donald Trump's words following this event threw gasoline on the oldest fire in America: racism.

Summary:  Most times I would preach on the woman's faith and the dynamics of prayer. I would wrestle with Jesus reluctance to be a God of mercy and justice for her; was Jesus sense of mission changed by this and other interactions?  I really don't think so, but wow, this is a tough passage!

This year though, based on events in our nation, my attention is drawn to the disciples and their unwillingness to speak on behalf of the needy.  I see their hardness of heart as the primary objective of Jesus' healing.  Ultimately, in order for the church to be a place big enough for Jews and Gentiles, the Jewish followers of Jesus are going to have to accept Gentiles.  As the book of Acts and Paul's letter to the Galatians shows, this is a long road.  In short, I see this story beginning with #ShePerisisted and ultimately turning into #JesusPersisted because he is willing to walk a long, long path with his disciples to open their eyes to God's mercy.  To draw it back to today's context, I see a lot of people really hesitant to listen to the cries of the voiceless.  This is our call and struggle as a church, to move from #ShePersisted to #WePersisted in that as a church we begin/continue to speak for those who are voiceless.  We can do this because #JesusPersisted for you and for us, forgiving our hardness of heart and opening our heart to the depth of God's love.

Key Words:
Related to Jesus
εξελθεν (from εξερχομαι, meaning "go out", 15:21)  and ανεχωρησεν (from αναχωρεω, meaning "withdraw" or "depart", 15:21):  By using both of these verbs in one sentence, Matthew really draws out that Jesus wants to get away.  Perhaps this reflects Jesus' own need for Sabbath; Since John's beheading, he has continually had a desire for a break.  I think many people these days are overwhelmed by world (and not just personal) events and want to get away and take a breather!

λογον (meaning "word", 15:23)  It is quite remarkable that the word incarnate does not have a word for this woman!

απεσταλην (perfect form of αποστελλω, meaning "send", 15:24)  Given the importance of this verb in the New Testament (and in Christian theology) it is an incredibly powerful statement.  As it is presented here it sounds cruel rather than compassionate.

ιαθη (from ιαομαι, meaning "heal", 15:28)  It is interesting that Matthew uses this particular word here for "heal"; only two people are "healed" (as indicated by ιαθη) in Matthew's Gospel.  The other one is the Roman Centurian's youth (see 8.8, 8:13), another pagan youth whose parent/guardian must plead on their behalf.  I am not sure if I would want to analyze what kind of healing then is associated with ιαθη as opposed to other verbs, but I find it interesting that Matthew links these two stories.  Also interested is that the only other citation in Matthew's Gospel of this verb is a link to an Isaiah 6 passage where God basically declares that God will not ιαθη Israel...

While such a discourse is likely beyond a sermon, this passage is all about healing -- who is really healed?  The girl of course, but what about her mother?  (seems safe to say yes).  What about the disciples?  There is a rift between these two groups that needs to be healed and this is ultimately the work of Christ.

Related to the woman
καναναια ("Canaanite", 15:22)  This is the only time in the New Testament we see this word, although it is very common in the Old Testament.  It is worth noting that Mark describes her as a more generic pagan, but Matthew opens up the door to an ancient blood fued by using the word Canaanite.

εκραζεν ("cry out", 15:22,23)  The word for cry out comes into Enlgish as "crazy."  She literally went crazy!  What is most significant here is that the verb is in the imperfect tense, which describes on-going action.  #ShePersisted.  She kept and kept crying out.

ελεησον με κυριε  (15:22)  Her cry here is just about the perfect liturgical cry: Kyrie Elision.  Just as we so often begin worship and later with multiple chants of this, she begins her worship (the passage indicates, yes, she did worship) with multiple chants of this.

κυριος ("Lord", 15:22,25,27)  It is fascinating to see the way in which "Lord" shows up in this passage.  She calls on Jesus as Lord.  In the Septuagint, the translators would translate YHWH as Kurios.  So, here is she picking up on the ultimately proper Jewish prayer, giving her bold confession of faith, calling Jesus both God and son of David?  Or is she simply using the word in Greek to mean "master."  In short, should we translate this as "lord" (generic term of respect) or "LORD" (translation of ancient name of God).  This starts to get at the nature of her faith -- does she really know this is God?  Does she have a bedrock faith in a God of justice and mercy?  Or is she really grasping at straws?  Can we ever tell with faith in crisis?

Note:  I do not know what to make of the plural use of this noun in verse 27.  Perhaps one could maintain that it adds to the confusion about her intentions.

Related to the disciples
ηρωτουν (from ερωταω, meaning "ask", 15:23)  This verb is also in the imperfect.  The disciples keep asking Jesus.

απολυσον (from απολυω meaning "send away", 15:23)  This harkens back to the feeding of the 5,000, when the disciples ask to send away the multitude!