Fides mulieris Chananaeae
Faith of the Canaanite woman
15:21 Et egressus inde Iesus secessit in partes Tyri et Sidonis. [n. 1320]
15:21 And Jesus went away from there and retired to the coasts of Tyre and Sidon. [n. 1320]
15:22 Et ecce mulier Chananaea a finibus illis egressa, clamavit dicens ei: miserere mei, Domine, Fili David; filia mea male a daemonio vexatur. [n. 1321]
15:22 And behold, a woman of Canaan who was from those coasts, came and cried out, saying to him: have mercy on me O Lord, Son of David; my daughter is grievously troubled by a devil. [n. 1321]
15:23 Qui non respondit ei verbum. Et accedentes discipuli eius rogabant eum, dicentes: dimitte eam, quia clamat post nos. [n. 1323]
15:23 He answered her not a word. And his disciples came and petitioned him saying: send her away, for she cries after us. [n. 1323]
15:24 Ipse autem respondens ait: non sum missus nisi ad oves quae perierunt domus Israel. [n. 1326]
15:24 He however, answering, said: I was not sent except to the lost sheep of the house of Israel. [n. 1326]
15:25 At illa venit, et adoravit eum dicens: Domine, adiuva me. [n. 1328]
15:25 But she came and adored him, saying: Lord, help me. [n. 1328]
15:26 Qui respondens ait: non est bonum sumere panem filiorum, et mittere canibus. [n. 1329]
15:26 Answering, he said: it is not good to take the bread of the children, and give it to the dogs. [n. 1329]
15:27 At illa dixit: etiam, Domine; nam et catelli edunt de micis, quae cadunt de mensa dominorum suorum. [n. 1330]
15:27 But she said: yes Lord; but the whelps also eat the crumbs that fall from the table of their masters. [n. 1330]
15:28 Tunc respondens Iesus ait illi: O mulier, magna est fides tua, fiat tibi sicut vis. Et sanata est filia illius ex illa hora. [n. 1331]
15:28 Then Jesus answering, said to her: O woman, great is your faith; let be it done for you as you will. And her daughter was cured from that hour. [n. 1331]
1319. Supra ostensa est sufficientia eius doctrinae, quia observantiam legis non requirit; hic ostendit quod non coarctatur ad unum populum, sed etiam ad salutem gentilium sufficit.
1319. Above, the sufficiency of his teaching was shown, because it does not require the observance of the law; here he shows that it is not limited to one people, but also suffices for the salvation of the gentiles.
Ostenditur autem triplex effectus in gentilibus.
And three effects on the gentiles are pointed out:
Primo in liberatione a potestate daemonis;
first, in liberation from the power of demons;
secundo ab infirmitatibus peccatorum;
second, from the weakness of sins;
tertio in spirituali refectione.
third, in spiritual refreshment.
Secunda ibi et cum transisset inde Iesus venit secus Mare Galilaeae; tertia ibi Iesus autem, convocatis discipulis suis, dixit.
The second is at and when Jesus had gone away from there, he came near the Sea of Galilee (Matt 15:29); the third, at and Jesus called together his disciples, and said (Matt 15:32).
Ostenditur ergo liberatio a potestate daemonum, quia mulierem obsessam a diabolo liberavit.
So liberation from the power of demons is shown, for he freed the woman possessed by the devil.
Primo locus describitur;
First, the place is described;
secundo instantia mulieris;
second, the woman’s insistence;
tertio exauditio.
third, the response.
Secunda ibi et ecce mulier Chananaea et cetera. Tertia ibi tunc respondens Iesus ait illi et cetera.
The second is at and behold, a woman of Canaan. The third, at then Jesus answering, said to her.
1320. Dicit ergo et egressus venit in partes Tyri et Sidonis. Tyrus et Sidon sunt duae civitates gentilium. Quia a Iudaeis repellebatur, ideo ad gentes secessit, secundum illud Act. XIII, 46: vobis oportebat primum loqui regnum Dei; sed quoniam repellitis illud et indignos vos iudicatis aeternae vitae, ecce convertimur ad gentes. Et primo ostendit Dominus eminere conversionem observatorum legis; secundo transitum ad gentes, quod significatum fuit Act. X, 15, ubi dicitur quod cum Petrus esset apud Cornelium, vidit linteum etc. et dictum est ei: quod Deus purificat, tu ne immundum dixeris et cetera.
1320. It says then, and Jesus went away from there, and retired to the coasts of Tyre and Sidon. Tyre and Sidon are two cities of the gentiles. Since he was driven away by the Jews, he turned to the gentiles, in accord with, to you it behoved 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 (Acts 13:46). And first, the Lord shows that the conversion of those who observe the law is preeminent; second, the going over to the gentiles, which was signified, where it says that when Peter was with Cornelius, he saw a linen cloth (Acts 10:15). And it was said to him, that which God has cleansed, do not call common.
1321. Et ecce mulier. Hic ponitur instantia mulieris. Circa cuius petitionem tria significantur.
1321. And behold, a woman. Here the woman’s insistence is set down, concerning whose petition three things are signified:
Primo pietas;
first, piety;
secundo fides;
second, faith;
tertio humilitas: et haec necessaria sunt ad impetrandum.
third, humility; and these things are necessary for obtaining what one seeks.
Secunda ibi at illa venit et adoravit eum; tertia ibi at illa dixit, etiam, Domine.
The second is at but she came and adored him; the third, at but she said: yes, Lord.
Primo ponitur interpellatio;
First, the interruption is set down;
secundo adiutorium discipulorum, ibi et accedentes discipuli eius rogabant eum.
second, the disciples’ help, at and his disciples came and petitioned him.
Circa primum
Concerning the first,
primo ponitur pietas mulieris;
first, the woman’s piety is set down;
secundo taciturnitas Christi, ibi qui non respondit ei verbum.
second, Christ’s silence, at who answered her not a word.
1322. Dicit ergo et ecce mulier Chananaea.
1322. It says then, and behold, a woman of Canaan.
Sex possumus notare. Primo conversio petentis; Eccli. XVIII, 23: ante orationem praepara animam tuam, et noli esse quasi homo qui tentat Deum. Praeparat enim animam quando a vitiis se mundat; Is. I, 15: cum multiplicaveritis orationes, non exaudiam vos; manus enim vestrae sanguine plenae sunt. Et hoc designatur per hoc nomen Chananaea, quae idem est quod ‘mutata’; Ps. LXXVI, 11: haec est mutatio dexterae Excelsi. Item qui convertitur, debet non solum vitare peccatum, sed etiam occasionem peccati; Eccli. XXI, v. 2: quasi a facie colubri, fuge peccatum. Secundo notanda est devotio, quia clamabat. Clamor magnum affectum designat; Ps. CXIX, v. 1: ad Dominum, cum tribularer, clamavi. Tertio notatur pietas, quia alienam miseriam suam reputabat, unde dicit miserere mei, et hoc est magna misericordia; Iob XXX, 25: flebam super eum qui afflictus erat, et compatiebatur anima mea pauperi. Item tangitur humilitas, quia petiit ex confidentia misericordiae Dei; Dan. IX, 4: custodiens pactum et misericordiam diligentibus te, et custodientibus mandata tua. Quarto tangitur fides, quae necessaria est ad petitionem; Iac. I, 6: postulet autem in fide nihil haesitans. Item confitetur divinam naturam in eo, in hoc quod dicit Domine; Ps. XCIX, 3: scitote, quoniam Dominus ipse est Deus. Item humanam Fili David, qui ex semine David; ad Rom. I, v. 3: qui factus est ei ex semine David secundum carnem. Item expositio propriae necessitatis. Filia mea male, idest graviter, a daemonio vexatur. Et potest esse typus totius Ecclesiae gentilium, vel cuiuslibet pro conscientia, quae a Daemonio vexatur, cum contra conscientiam operatur; Lc. VI, 18: et qui vexabantur a spiritibus immundis, curabantur. Et dicit male, in quo aggravat peccatum; II Paralip. ult.: peccavi, Domine, peccavi, et iniquitatem meam agnosco, ne simul perdas me cum iniquitatibus meis.
We can notice six things. First, the conversion of the one asking; before prayer prepare your soul: and do not be as a man who tempts God (Sir 18:23). For a man prepares his soul when he cleanses himself of vices; and when you multiply prayer, I will not hear: for your hands are full of blood (Isa 1:15). And this is indicated by the name Canaan, which is the same as ‘changed’; this is the change of the right hand of the Most High (Ps 76:11). Likewise, he who is converted should not only avoid sin, but even the occasion of sin; flee from sins as from the face of a serpent (Sir 21:2). Second, one should notice her devotion, for she was crying out. A great cry indicates emotion; in my trouble I cried to the Lord (Ps 119:1). Third, piety is noted, because she considered another’s misery as her own; hence she says, have mercy on me. And this is great compassion; I have wept for him who was afflicted, and my soul had compassion on the poor (Job 30:25). Also, humility is touched upon, because she begged out of confidence in the mercy of God; who keep the covenant, and mercy to those who love you, and keep your commandments (Dan 9:4). Fourth, faith is touched upon, which is necessary for a petition; but let him ask in faith, nothing wavering (Jas 1:6). Also, she confesses the divine nature in him, in that she calls him Lord; know that the Lord is God (Ps 99:3). Also, the human nature, Son of David, he who is of the seed of David; who was made to him of the seed of David, according to the flesh (Rom 1:3). Also, an explanation of the particular necessity: my daughter is grievously, i.e., gravely, troubled by a devil. And this can be a type of the whole Church of the gentiles, or of anyone on account of a conscience which is troubled by an unclean spirit, when he acts contrary to conscience. And those who were troubled with unclean spirits, were cured (Luke 6:18). And she says, grievously, in which she magnifies the sin; I have sinned, O Lord, I have sinned, and I know my iniquity . . . do not destroy me with my iniquities! (cf. 2 Sam 24:10).
1323. Consequenter ponitur taciturnitas Christi qui non respondit ei verbum. Sed hoc videtur mirabile quod fons pietatis tacuit.
1323. Next, Christ’s silence is set down: he answered her not a word. But this seems astonishing, that the fount of goodness remained silent.
Et assignatur triplex ratio. Prima ne videretur ire contra illud quod supra dixerat: in viam gentium ne abieritis. Ideo prompte noluit exaudire; nihilominus tamen quia multum institit, accepit quod petivit. Ideo datur intelligi quod propter instantiam petitionis impetratur quod supra legem est: erat enim de lege, quod soli Iudaei salvarentur; sed ista per instantiam suam impetravit quod erat supra legem.
And three reasons are given. First, lest he seem to go against what he had said above: do not go into the way of the gentiles (Matt 10:5). For this reason, he did not want to hear her promptly; yet nonetheless because she insisted greatly, he accepted what she asked. Therefore, one is given to understand that what is beyond the law is obtained through insistence in prayer: for it was in the law that only the Jews would be saved; but this woman, by her insistence, obtained something which was beyond the law.
Secunda ratio est, ut magis cresceret devotio. Hab. I, 2: usquequo clamabo, et non exaudies, vociferabor ad te vim patiens, et non salvabis? Quare ostendisti mihi iniquitatem et dolorem, videre praedam et iniustitiam contra me?
The second reason is so that her devotion would increase. How long, O Lord, will I cry, and you will not hear? Will I cry out to you suffering violence, and you will not save? Why have you shown me iniquity and grievance, to see rapine and injustice before me? (Hab 1:2–3).