Introductory Observations--Christ could not be concealed--the
Syrophenician Woman goes to him on Account of her Daughter--her
Humility--Earnestness--Faith--the Silence of Christ upon her Application
to him--the Disciples repulsed--the Woman's renewed Importunity--the
apparent Scorn with which it is treated--her Admission of the
contemptuous Insinuation--her persevering Ardour--her ultimate
Success--the Necessity of being Importunate in Prayer--Remarks on the
Woman's national Character--Present State of the Jews--the Hope of their
final Restoration.
The facts and incidents of the New Testament furnish the best exposition
of its doctrines. Owing to the imperfection of human language, as a medium
of communicating truth, and, the very limited capacities of the human
mind, as well as the numerous prejudices that darken our understandings in
the present state, some obscurities will always attend even the clearest
revelations of Heaven. "Touched with a feeling of our infirmities," our
blessed Saviour often adopted a parabolic method of instruction, which was
calculated to awaken attention and to stimulate inquiry, as well as to
simplify the great principles he was perpetually inculcating; and he has
caused those frequent conversations into which he entered with different
individuals during his personal ministry, to be transmitted to succeeding
times for their instruction. We have by this means an opportunity of
witnessing the diversified modes in which truth operates on men; we see
the various workings of the passions, the progress of conviction, the
development of character, and the designs of Infinite Mercy. The sublimest
doctrines and the finest precepts are taught by example; and we are shown
what they _are_, by seeing what they _accomplish_. The sacred history
introduces us to persons of like passions with ourselves, and, by its
interesting details, gives us a participation of their hopes and fears,
their joys and sorrows, their difficulties and their successes. We are not
introduced into the school of Socrates, the academy of Plato, or the
Lyceum of Aristotle, where some wise maxims were undoubtedly dictated to
the respective admirers of these eminent men; but we are conducted from
the region of abstractions to real life. Christianity is taught, by
showing us, Christians--humility by holding up to view the
humble--repentance by exhibiting the penitent--charity by pointing out the
benevolent--faith by displaying, as in the narrative before us, the
true believer.
The case was this. Jesus went into the coasts of Tyre and Sidon, where,
having entered into a house, he intimated his wish for privacy and
concealment, "but he could not be hid;" upon which an ingenious writer [32]
observes: "I think I see three principal reasons for the conduct of our
Saviour; 'He would have no man know it.' Why? because he would fulfil the
prophecy--explain his own character--and leave us an example of virtue.
Once, 'when great multitudes followed him and he healed them all, he
charged them that they should not make him known; that it might be
fulfilled which was spoken by Esaias the prophet, saying, Behold, my
servant shall not cause his voice to be heard in the streets;' that is, he
shall not affect popularity, nor stoop to use any artifice to make
proselytes. Most likely this was one reason of our Lord's desiring to be
concealed on this occasion. Probably, he intended also to explain his own
character to the family where he was. Jesus was a person of singular
modesty, and a high degree of every virtue that can adorn a man, was a
character of the promised Messiah. It was necessary to give frequent
proofs by his actions of the frame and temper of his heart, and he
discovered the tenderness of a friend to the family where he was, and to
his disciples, who were along with him, just as he had done before, when
there were so many coming and going, that they had no leisure so much as
to eat.' Then 'he said unto his apostles, Come ye yourselves apart into a
desert place, and rest awhile. And they departed into a desert place by
ship privately.' Further, in the case before us we have a fine example of
the conduct proper for men exalted above their fellows. They ought not to
make a public show of themselves, nor to display their abilities in vain
ostentation. All their abilities should scent of piety and the fear of
God. The apostle Paul reproved the Corinthians for abusing extraordinary
gifts to make the people think them _prophets_ and _spiritual_ persons,
while they ought to have applied them to the 'edifying of the church.'
'God,' adds this apostle, 'is not the author of confusion, but of peace.'
For such reasons we suppose our blessed Saviour desired concealment in
this house; and so much right had he to rest after a journey, to refresh
himself with food and sleep, to retire from the malice of his enemies, and
to enjoy all the uninterrupted sweets of privacy, that had not his
presence been indispensably necessary to the relief and happiness of
mankind, one would have wished to have hushed every breath, and to have
banished every foot, lest he should have been disturbed; _but he could
not be hid_."
Having heard of the miracles which Christ performed, for long since his
fame had gone throughout all Syria, a woman of Canaan, a Syrophenician by
birth, and a Greek by religion, [33] repaired to the house with haste,
under the pressure of a severe domestic calamity. Her young daughter had
an unclean spirit, or, as she expressed it, was "grievously vexed with a
devil." There was something peculiarly awful and mysterious in the nature
of this affliction, which was very prevalent in the days of Christ, and is
frequently mentioned by the historians of the New Testament. It does not
appear any longer to afflict mankind, and if the reason be inquired,
perhaps it is that the victorious power of Messiah might he displayed in
the expulsion of evil spirits, by his presence upon the earth.
This Syrophenician woman then was induced to hasten to Jesus, in
consequence of the distressing situation of her poor possessed daughter.
[34] How often has affliction proved the successful messenger of
Providence, when every other failed! It has gone out into the "highways
and hedges," and "compelled them to come in," when no entreaty or
remonstrance could overcome the obduracy of sinners, and thus has
replenished the table of mercy with thankful guests. It cannot be doubted,
that a part of the felicity of glorified spirits in eternity will consist
in tracing the mysterious goodness of God in conducting them through a
variety of painful dispensations in the present world; and it is by no
means improbable, that the very events of life, which once occasioned the
greatest perplexity, and filled the mind with the most overwhelming
anxieties, will hereafter prove the noblest sources of gratitude, and the
strongest incentives to praise. A personal or a relative affliction, which
agonizes the soul by the suddenness of its occurrence, or by its dreadful
nature, which embitters life, distracts the mind, confuses every scheme,
and confounds every hope, has often proved the real, though perhaps
unknown or unacknowledged means of turning the feet of the transgressor
into the way of peace. It has led the wayward mind to reflection, and the
wandering heart to its rest. It has proved the first effectual means of
exciting attention to religion; it has subdued and softened the mind, and
subjected it to divine teachings; and the once untractable rebel has
become tamed into submission, penitence, and obedience. In this manner
affliction is often essentially connected with salvation, and the
apostolic statement pleasingly realized; "Our light affliction, which is
but for a moment, _worketh for us_ a far more exceeding and eternal weight
of glory."
When this poor woman came to Jesus, she fell at his feet, explained her
situation, and earnestly entreated his kind interposal. Disregarding every
spectator, waiting for no formal introduction, and convinced of his mighty
power, she rushed into his presence, and with all the vehemence of
maternal agony, urged her suit.
Her conduct evinced great _humility_. She not only assumed the attitude,
but felt the spirit of a suppliant. It does not appear that the external
appearance of Jesus was in any respect remarkable, for on some occasions
where he was unknown, he was equally unnoticed. When he sat over against
the treasury observing the poor widow, he attracted no particular
attention--when he visited the sick and dying at the pool of Bethesda, he
was not at first recognized as any extraordinary personage, and the
prophet intimates that he possessed "no form nor comeliness: but his
visage was marred more than any man, and his form more than the sons of
men." It was before the majesty of his character this Syrophenician woman
bowed with holy reverence and humble admiration. Conscious of having no
claim upon his notice, but such as her affliction conferred--and this
indeed was to him, who "went about doing good," no insignificant
recommendation--and overawed by a deep sense both of her own unworthiness,
and his greatness and goodness, she "fell at his feet." O, that with
genuine prostration of spirit, we always presented ourselves before the
Lord! This is essential to success in all our applications to the "throne
of grace." Divested of this quality, our best services will prove but
religious mockery and useless parade; for "God resisteth the proud, but
giveth grace unto the humble."
The language of this woman is highly impassioned, and indicative of
extreme _earnestness_. She besought "him that he would cast forth the
devil out of her daughter;" she "cried out," like one overwhelmed with
grief, "Have mercy on me, O Lord, thou Son of David!" The case is
completely her own. The precious life for which she pleads is dear as her
own existence. But who can realize, or what language can express her
feelings? The affectionate mother alone, who has watched over the sick or
dying bed of a languishing daughter, or the agonized parent who has seen
some mighty and incurable disorder befall his child--some member
withered--some essential faculty enfeebled or destroyed--perhaps reason
distracted; can imagine the emotions of that moment when the woman
exclaimed, "Have mercy on _me_!!" What reason have we to be grateful for
domestic health, while many are afflicted by the severest trials!
We have here a remarkable specimen of _faith_. When, the father of the
young man who had a dumb spirit brought him to Jesus, "_If_," said he,
after describing his case, "_if_ thou _canst_ do any thing, have
compassion on us, and help us." This was an implication deregatory to the
glory, and disparaging to the power of the Son of God. It implied at least
a doubt of his capacity to afford the requisite assistance, and
consequently occasioned the remonstrance; "If thou _canst believe_, all
things are possible to him that believeth." _q.d._ "The question is not
whether I possess power, but whether you can exercise faith. Nothing
obstructs my benevolent exertion but human infidelity. This, and this
only, is the great barrier, the insurmountable impediment to the more
universal display of my character, and the multiplication of my wonderful
works" This woman, however, expressed no suspicion, intimated no doubt;
but, with unhesitating confidence, addressed him as the "Lord, the Son
of David."
"O blessed Syrophenician, who taught thee this abstract of divinity? What
can we Christians confess more than the Deity, the humanity, and the
Messiahship of our glorious Saviour? His Deity as Lord, his humanity as a
son, his Messiahship as the son of David. Of all the famous progenitors of
Christ, two are singled out by way of eminence, David and Abraham, a king
and a patriarch; and though the patriarch was first in time, yet the king
is first in place; not so much for the dignity of his person, as the
excellence of the promise, which, as it was both later and fresher in
memory, so more honorable. To Abraham was promised multitude and blessing
of seed, to David perpetuity of dominion. So as, when God promiseth not to
destroy his people, it is for Abraham's sake; when not to extinguish the
kingdom, it is for David's sake. Had she said, 'the Son of Abraham,' she
had not come home to this acknowledgment. Abraham is the father of the
faithful, David of the kings of Judea and Israel; there are many faithful,
there is but one king; so as in this title she doth proclaim him the
perpetual king of his church, the rod or flower which should come from the
root of Jesse, the true and only Saviour of the world. Whoso shall come
unto Christ to purpose, must come in the right style; apprehending a true
God, a true man, a true God and man: any of these severed from other,
makes Christ an idol, and our prayers sin." [35]
The disadvantageous circumstances of this woman illustrate the
_superiority_ of her faith. There is no evidence of her having seen the
Saviour before, much less of her having been a witness of his miraculous
works. She had only heard the report of them in her distant residence, and
yet, under the guidance of that Spirit who wrought conviction in her mind,
hastened to cast herself at his feet. Hers was the blessedness of those
who have "not seen, and yet have believed." What a fine contrast do her
faith and zeal exhibit to the conduct of the Scribes and Pharisees of the
Jewish nation, who in defiance of evidence, of signs and wonders daily
performed before their eyes, persisted not only in rejecting Christ as the
Messiah, but in plotting against his life. She beheld the rising
brightness of the Sun of Righteousness, and was attracted by his glory,
though at a distance; whilst they who were near shut their eyes against
his heavenly light. She was, therefore, not only distinguished from her
fellow-countrywomen, but from the mass of the Jewish people, who
voluntarily forfeited their noblest privileges; and, under the influence
of the basest prejudice, eventually completed the long train of their
iniquities in rejecting and stoning the prophets, by crucifying the Son
of God.
Happy would it be for the best interests of mankind, did the annals of
succeeding ages present no other specimens of the same infatuation! But,
alas! similar follies are reacted every day. Amidst the most favourable
circumstances for spiritual improvement, what awful degeneracy of
character exists! Multitudes who have enjoyed the best means, who have
been religiously educated, repeatedly admonished, and carefully
superintended; who have been taught the holy Scriptures from their
youth--who have been led to the house of God, and had "line upon line, and
precept upon precept"--on whose behalf a thousand supplications have been
presented to heaven, and over whom ten thousand thousand tears have been
shed--have continued to manifest an aversion against the claims of truth,
and the disobedience of spirit to the commands of Christ. Like the barren
fig-tree, they have remained unproductive of any good fruits,
notwithstanding unusual cultivation; and have been unsightly as well as
useless "cumberers of the ground;"--on the other hand, some whose early
habits and irreligious connections were singularly unfavorable to piety,
have nevertheless been "brought out of darkness into marvellous light" Our
privileges enhance our responsibility: let us, therefore, anxiously avoid
the misconduct of the Jews, and beware lest those who have fewer means of
improvement, advance, through a better use of them, to higher degrees of
spiritual attainment and excellence.
The humility, the earnestness, and the faith we have been contemplating,
it is natural to expect, met with a welcome reception. It is true that
mankind often repay confidence with coldness, and shut the hand and the
heart against the most importunate entreaties. It is true there are wolves
in sheep's clothing, monsters in human form, who aggravate by unkindness
the wounds which Providence has inflicted, and who tear and devour as
their prey those whom they should supply as their pensioners; but Jesus
was "the _Lamb_ of God"--he was "touched with the feeling of our
infirmities"--he "went about doing good"--he pronounced blessings on "the
merciful"--he was no stranger to personal suffering--it was his nature to
sympathize--his element to relieve--the grand predicted feature of his
gentle character, that he should "come down like rain upon the mown
grass," and should "_spare_ the poor and needy." Who can express the
tenderness of that spirit which cherished "pity for us in our low estate"
while surrounded by the glories of his Father's throne, and charmed with
the harps of heaven, voluntarily descending into this vale of affliction
to dry up the tears that flow so copiously from the mourner's eye! We are
prepared then, to witness the overflowings of tenderness in his reception
of this afflicted mother! But, lo! "he answered her not a word."
Mysterious silence! And what were thy feelings, O thou agonized stranger,
in these moments of sad suspense? And what explanation can be offered for
this extraordinary conduct? Had she escaped his notice amidst the crowd?
Had she fallen unobserved at his feet? Did he not then hear that piercing
cry--that powerful appeal--that humble entreaty--those words of agony and
of faith?--Yes--but he "answered her _not_ A WORD!"
This is not, indeed, a solitary instance. When the adulterous transgressor
was brought into his presence by the Scribes and Pharisees, Jesus "stooped
down, and with his finger wrote on the ground as though he heard them
not;" but this was to disappoint their malice, whose sole purpose was to
obtain some materials for his accusation. When he was attacked by
reiterated calumnies in the presence of Pilate, "he answered nothing;"
because he would manifest a holy indignation against their unreasonable
and exasperating conduct. The railing of the impenitent malefactor, who
was his fellow-sufferer on the cross, could provoke no reply; although
this dignified reserve was instantly changed into language of gracious
promise, when the other entreated his mercy. He could not remain a moment
inattentive to the penitent's petition, and far exceeded his desires; for
he requested only a place in his _memory_, but he gave him a place in his
_kingdom_. Delightful pledge, that "he will do for us exceeding abundantly
above all we ask or think."
If we were unable to discover any satisfactory reason for his silence,
when in the most supplicating attitude and with the profoundest humility
the Syrophenician woman besought him to restore her daughter, it would he
the height of imprudence to impeach his benevolence. His general conduct,
the kindness of all his other actions, the gentleness of his words, the
universal benignity of his deportment, would forbid our imputing this
apparent deviation from his general goodness to any other than some latent
cause, which it might not have been necessary or proper to disclose, or
the statement of which the brevity of the inspired narrative precluded.
But too frequently we misjudge, and even murmur against the divine
proceedings, because our limited capacities cannot trace their ultimate
design, or even their present connections and combinations. With a
characteristic presumption we act as if we expected that the plans of
Heaven ought to be submitted to our inspection, or stopped in their
progress to await our approval; whereas it is neither proper nor possible
to disclose to us more than "parts of his ways!"
Many reasons, however, might be assigned for this remarkable silence. The
principal one was probably the purpose of proving her character, and
encouraging a perseverance, which from the strength of her faith he knew
would be the result, and which would eventually illustrate both her
character and his own. How many, had they even advanced to this point of
submission, would have withdrawn in disgust, and misrepresented the
conduct they could not comprehend! But she is not offended at this
seeming neglect. She does not exclaim, with the sarcastic vehemence of
disappointed hope, "Is this Son of David--the wonder-worker of Israel--the
meek, the compassionate, the condescending person of whom we have heard
such extraordinary reports?--Am I to be neglected while others are
relieved?"--but patiently waits the result, still persevering in her suit.
"O woman, great is thy faith!" Of this we may be fully assured on every
occasion of supplicating the throne of mercy, that if the "cry of the
humble" he deferred, it is not "forgotten," and that the trials to which
we are exposed always bear a well-adjusted proportion both to the
necessity of the case and to our capacity of endurance.
In this interval the disciples interceded for her dismission with the
answer she requested. They pleaded her vehement importunity; and, as
Christ had expressed a wish for concealment, they probably supposed her
cries would excite an unwelcome degree of popular observation. To this he
answered, "I am not sent, but unto the lost sheep of the house of Israel."
As this was said in the hearing of this distressed woman, it was not only
calculated to silence the disciples, but to discourage the suppliant. A
mere inattention to her urgent plea might have been imputed to some deep
abstraction of mind, which we know sometimes renders a person in the full
exercise of his faculties as indifferent and insensible to external
objects or sounds as if he were in a profound sleep; or he might have been
supposed to be occupied in meditating upon the woman's distress, and
devising means to afford her an effectual and speedy assistance: but his
language is an argument to justify his disregard, rather than to solicit
time for consideration. His commission was to Israel; he was a "minister
of the circumcision;" and that period was not yet arrived when "the
Gentiles were to be brought to his light, and kings to the brightness of
his rising." That favoured people, who were for so many ages distinguished
by celestial visitations, were destined notwithstanding their ingratitude,
to receive the first communications of the Son of God. Amongst them he
came to labour, to preach, and to die!
The solicitude of the disciples on this occasion was highly laudable. It
becomes the fellow-members of the great mystical body to sympathize with
each other. By this we fulfil the law of nature, but especially "the law
of Christ:" and in nothing can this sentiment be better expressed than in
fervent available prayers. "As the body is one, and hath many members, and
all the members of that one body, being many, are one body; so also is
Christ. For by one Spirit are we all baptized into one body, whether we be
Jews or Gentiles, whether we be bond or free; and have been all made to
drink into one Spirit.... And whether one member suffer, all the members
suffer with it, or one member be honoured, all the members rejoice with
it. Now ye are the body of Christ and members in particular."
Driven perhaps to the very borders of despondency, and yet unwilling to
relinquish every hope, this agonizing mother again rushed forward,
prostrated herself at the Saviour's feet, and with impetuous zeal
earnestly cried out, "Lord, help me!" She seemed reduced to the last
extremity; and yet, like Esther, who resolved to go in to the king,
whether she perished or not, and like Jonah, tossing about amongst the
waves of the ocean, determining "to look again towards the holy temple of
Jehovah," she ventured to renew her application, and in language implying
her conviction of his ability, and a glimmering hope of his willingness,
she does not merely say, "Lord, deign some answer--even if it be a
refusal," but "Lord, _help_ me!" She was vigorous in faith. She "laid hold
of the horns of the altar"--she "cleaved to the Lord with full purpose of
heart." Reader, what shall we say?--"Go thou and do likewise."
Her entreaties obtain an answer, Jesus turns to address the suppliant. He
is no longer deaf to her petitions or blind to her tears. Her throbbing
heart beats with unutterable emotion, and at that glad moment she is all
ear to the long-sought reply. "Who now can expect other than a fair and
yielding answer to so humble, so faithful, so patient a suppliant? What
can speed well, if a prayer of faith from the knees of humility succeeds
not? And yet behold, the further she goes the worse she fares: her
discouragement is doubled with her suit. 'It is not meet to take the
children's bread and to cast it to dogs.' First, his silence implied a
contempt, then his answer defended his silence; now his speech expresses
and defends his contempt. Lo, he hath turned her from a woman to a dog,
and, as it were, spurns her from his feet with a harsh repulse. What shall
we say?--Is the Lamb of God turned lion? Doth that clear fountain of mercy
run blood? O Saviour, did ever so hard a word fall from those mild lips?
Thou calledst Herod fox--most worthily, he was crafty and wicked; the
Scribes and Pharisees a generation of vipers, they were venomous and
cruel; Judas a devil, he was both covetous and treacherous. But here was a
woman in distress, and distress challenges mercy; a good woman, a faithful
suppliant, a Canaanitish disciple, a Christian Canaanite, yet rated and
whipped out for a dog by thee who wert all goodness and mercy! How
different are thy ways from ours! Even thy severity argues favour. The
trial had not been so sharp if thou hadst not found the faith so strong,
if thou hadst not meant the issue so happy. Thou hadst not driven her away
as a dog, if thou hadst not intended to admit her for a saint; and to
advance her so much for a pattern of faith, as thou depressedst her for a
spectacle of contempt." [36]
In nothing is the preposterous arrogance of mankind more apparent than in
the violence of their national antipathies. Did not the history of all
ages and countries furnish an ample catalogue of opprobrious epithets,
which they have not scrupled to bestow upon each other, we might wonder
that the Jews should have accustomed themselves to speak so contemptuously
of others as to call them _dogs_. Owing to the natural propensity of human
nature to villify and degrade, the vocabularies of all languages have been
swelled with such odious terms; and till the principles of the Gospel have
been universally disseminated, we cannot indulge the hope of seeing the
animosities of mankind removed. Then only will they love their neighbours
as themselves. It is to be most deeply lamented, that even where
Christianity has taken root in the mind, this unholy leaven does not seem
to be entirely purged away; and mutual jealousies, bickerings, and
recriminations exist, where love should be the ruling principle and bond
of union. O, when will the reign of perfect charity, that "thinketh no
evil," commence! When will "the whole earth be filled with the _glory of
the Lord_!" When will men of every rank and class associate as Christians,
and Christians of every order unite as brethren!
The term _dog_ in the mouth of our Saviour, and as applied to this
distressed supplicant, must not, however, be considered as used in
conformity to the vulgar prejudices of his countrymen, but for the double
purpose of a sarcastic allusion to the unreasonableness of their degrading
views of others, who were Gentiles by birth, and to try still further a
faith which he knew would endure the test, and display this persevering
woman to the greatest advantage. Jesus Christ must necessarily, in point
of personal feeling, have been infinitely superior to all those unworthy
littlenesses which were conspicuous in the multitude around him; and as he
was acting for the moment, to answer an important purpose, in an assumed
character, we cannot be surprised that he should personate a Jew elated
with self-conscious superiority, by saying, "it is not meet to take the
children's bread, and to cast it to dogs." We are reminded of Joseph, an
eminent antitype of Christ, who, though he knew his brethren, and was
overflowing with fraternal tenderness, "made himself strange unto them,
and spake roughly unto them;" and we are led to reflect also on the
impenetrable darkness which, to the human eye, sometimes envelopes the
dispensations of Heaven; when, as a pious poet represents it,
Behind a frowning providence
He hides a smiling face.
The woman at once acknowledges the charge, but instantly extracts an
argument from her very discouragements. "Truth, Lord--the dogs ought not
to be fed with the supply designed for the children. I own the general
fact, and humbly submit to the painful but obvious application. It is not
from any conviction of meriting thy interposing mercy, that I have
ventured to solicit it, and to reiterate my plea. I am indeed a sinner--a
Gentile--a dog. 'And yet,'if I may pursue the allusion, 'the dogs eat of
the crumbs which fall from their masters' table.' One act of kindness I
entreat amidst thy boundless liberalities--one word of consolation from
thy lips, which drop as the honey and the honeycomb--one, only one supply
from thine inexhaustible plenitude of grace and power--one fragment from
the table!"
It is done!--Joseph unveils himself! Jesus reassumes his proper character!
The stern air and attitude of repulsion is dismissed--he smiles with
ineffable affection--commends her faith, and with commanding authority
bestows the wished-for blessing; and though at so great distance, expels
the demon from the afflicted daughter. "Then Jesus answered and said unto
her, O woman, great is thy faith; he it unto thee even as thou wilt. And
her daughter was made whole from that very hour."
Such was the result of persevering _importunity_, which must ever
characterize successful prayer, and will necessarily spring from a genuine
and deep-rooted faith. We have been contemplating one of the finest
specimens of it that ever occurred in the world; and we are solemnly
exhorted to the practice of it in the introductory passage to one of our
Lord's parables--"Men ought always to pray, and not to faint."
Sometimes people are under the influence of very needless discouragements.
They "grow weary and faint in their minds," because they do not meet with
_immediate_ success; though this consideration constitutes no essential
part of the divine promises, would in many cases be injurious to our best
interests, and is by no means characteristic of some of the most
remarkable examples of successful prayer. At other times impatience arises
from observing that "the Father of lights," to whose wisdom it becomes us
to refer every petition, does not answer our requests in the _manner_
which we had anticipated, and, perhaps, dared presumptuously to prescribe.
But while in this, or in any other way, we approach God in the spirit of
dictation, rather than of faith and submission, we virtually renounce the
blessing even whilst we solicit it. From the history of the Syrophenician
woman we may learn, that our applications for mercy must be sincere,
fervent, and incessant. Whatever delays may occur, it is our happiness to
be assured that the ear of Infinite Goodness is always open; "the throne
of grace," to which we may approach "boldly," is always accessible. The
petitions of faith cannot escape the notice, or be obliterated from the
memory, of him to whom they are presented, but will prove ultimately
effectual; and, as prayer is the appointed means of divine communication,
it is _necessary_ to obtain the blessings of Heaven. "Whosoever _asketh_,
receiveth."
The value of the mercies we are required to seek is such as ought to
excite our utmost importunity. If the Syrophenician woman were so eager
and so persevering in order to obtain a temporal blessing, surely it
becomes us to manifest at least an equal zeal for spiritual good. She
entreated the cure of her possessed daughter; we are assured that "ALL
things whatsoever we ask in prayer, believing, we shall receive." At the
voice of prayer the treasures of grace are unlocked, the windows of heaven
opened, the riches of eternity dispensed. The language of _petition_
ascends above the language of _praise_, and is heard amidst the songs of
angels. "O thou that hearest _prayer_, unto thee shall all flesh come."
The interesting consideration, that this woman was a _Canaanite_, ought
not to be overlooked. This people was particularly denounced by Noah in
the person of their guilty progenitor, and in the following terms: "Cursed
be Canaan; a servant of servants shall he be unto his brethren." The
descendants of Canaan, that is, primarily of Ham, were remarkably wicked
and idolatrous. "Their religion," as bishop Newton observes, "was bad, and
their morality, if possible, worse; for corrupt religion and corrupt
morals usually generate each other, and go hand in hand together." Some
centuries after their predicted subjugation to the yoke of Shem and
Japheth, the Israelites, under the command of Joshua, smote thirty of
their kings, and Solomon made such as were not before extirpated or
enslaved his tributaries. The Greeks and Romans afterward subdued Syria
and Palestine, and conquered the Tyrians and Carthaginians. Subsequently
to this period, the Saracens, and finally the Turks, fastened upon them
the iron yoke of servitude.
Behold, then, from among the accursed Canaanites, a woman outstrips in
zeal and faith thousands, and tens of thousands, who were her superiors in
birth and privilege; and Jesus withholds not his blessing from this
insignificant Gentile! What an encouragement to the meanest, the
obscurest, and the most unworthy, to apply with instant haste to this
Almighty Saviour! His free and abundant salvation is dispensed to
penitents irrespectively of national distinctions or individual demerit;
and, instead of its being derogatory to his dignity to condescend to
persons of low estate, he chose to publish his Gospel to the poor, and to
"save the children of the needy." "His blood cleanseth from _all_ sin." He
came "not to call the righteous, but sinners to repentance." We have
here a specimen and pledge of the influence of Christ and his salvation.
He is become the centre of universal attraction, the powerful magnet of
the world, pervading by his influence the moral creation, and gradually
drawing all into himself. The designs of mercy were now enlarging, the
scale of its operations extending, and the ancient lines of demarcation
between Jew and Gentile were overstepped by the zeal of the Lord of Hosts.
In the person of this Canaanite we witness the first "lively stone"
brought from the Gentile quarry, and placed on the chief corner-stone of
the great spiritual edifice of the Christian church. "They shall come,"
said our Saviour, "from the east and from the west, from the north and
from the south."
The present condition of the Jews forms an awful contrast, to those clays
of boasted pre-eminence, How are they, who once regarded all other nations
as dogs, become contemptible in consequence of their treatment of the Son
of God, while the cordial reception given him by many Gentile nations has
elevated them into the dignity of children! For nearly eighteen centuries
the once honored people of the Jews have been dispersed in every direction
upon the surface of the globe. They furnish an example of one of these
dreadful recriminations of Providence which have sometimes been inflicted
on atrocious sinners in their collective and national capacities. Never
did the universe before witness so astonishing a spectacle, as a nation
destroyed as a nation, but preserved as individuals--preserved to suffer,
and to be accounted the offscouring of all things. At this moment they are
destitute of a temple, a priest, a sacrifice, a country, and a king. The
temporal dominion of their rulers and the succession of their priests have
ceased since the destruction of Jerusalem. No oblations and sacrifices
now exist. The fire burns no longer on the holy altar--the incense ascends
no more from the demolished temple--the flood of ages has swept away the
sacred edifices, and Desolation sits enthroned upon their ruins. The house
of Israel is, in consequence of the rejection of Christ, become a
spectacle to angels and to men--a melancholy monument of wo, on which the
hand of recriminating justice has inscribed in legible characters a
condemnatory sentence, which is read with silent awe by the inhabitants of
heaven, and by every king, and people, and nation of the globe.--But the
period of Jewish dispersion is hasting to its close. Party names and
ancient prejudices shall soon disappear, and mankind of every class and
country be eternally united in one blessed fraternity. "And it shall come
to pass in that day, that the Lord shall set his hand again the second
time to recover the remnant of his people, which shall be left, from
Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam,
and from Shinah, and from Hamath, and from the islands of the sea. And he
shall set up an ensign for the nations, and shall assemble the outcasts of
Israel, and gather together the dispersed of Judah from the four corners
of the earth. The envy also of Ephraim shall depart, and the adversaries
of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall
not vex Ephraim."--"Other sheep," said Christ, "I have, which are not of
this fold; them also I must bring, and they shall hear my voice: and there
shall be one fold and one shepherd,"
Martha and Mary.