Homilies on the Gospel of St. Matthew

^3. What then says Christ? Not even with all this was He satisfied, but He makes her perplexity yet more intense again, saying,

“It is not meet to take the children's bread and to cast it to the dogs.”

And when He vouchsafed her a word, then He smote her more sharply than by His silence. And no longer does He refer the cause to another, nor say, “I am not sent,” but the more urgent she makes her entreaty, so much the more does He also urge His denial. And He calls them no longer “sheep,” but “children,” and her “a dog.”

What then says the woman? Out of His own very words she frames her plea. “Why, though I be a dog,” said she, “I am not an alien.”

Justly did Christ say, “For judgment am I come.” The woman practises high self-command, and shows forth all endurance and faith, and this, receiving insult; but they, courted and honored, requite it with the contrary.

For, “that food is necessary for the children,” says she, “I also know; yet neither am I forbidden, being a dog. For were it unlawful to receive, neither would it be lawful to partake of the crumbs; but if, though in scanty measure, they ought to be partakers, neither am I forbidden, though I be a dog; nay, rather on this ground am I most surely a partaker, if I am a dog.”

With this intent did Christ put her off, for He knew she would say this; for this did He deny the grant, that He might exhibit her high self-command.

For if He had not meant to give, neither would He have given afterwards, nor would He have stopped her mouth again. But as He does in the case of the centurion, saying, “I will come and heal him,” that we might learn the godly fear of that man, and might hear him say, “I am not worthy that You should come under my roof;” and as He does in the case of her that had the issue of blood, saying, “I perceive that virtue has gone out of me,” that He might make her faith manifest; and as in the case of the Samaritan woman, that He might show how not even upon reproof she desists: so also here, He would not that so great virtue in the woman should be hid. Not in insult then were His words spoken, but calling her forth, and revealing the treasure laid up in her.

But do thou, I pray you, together with her faith see also her humility. For He had called the Jews “children,” but she was not satisfied with this, but even called them “masters;” so far was she from grieving at the praises of others.

“Why, the dogs also,” says she, “eat of the crumbs that fall from their master's table.”

Do you see the woman's wisdom, how she did not venture so much as to say a word against it, nor was stung by other men's praises, nor was indignant at the reproach? Do you see her constancy? He said, “It is not meet,” and she said, “Truth, Lord;” He called them “children,” but she “masters;” He used the name of a dog, but she added also the dog's act. Do you see this woman's humility?

Hear the proud language of the Jews. “We be Abraham's seed, and were never in bondage to any man;” and, “We be born of God.” But not so this woman, rather she calls herself a dog, and them masters; so for this she became a child. What then says Christ? “O woman, great is your faith.”

Yea, therefore did He put her off, that He might proclaim aloud this saying, that He might crown the woman.

“Be it unto you even as you will.” Now what He says is like this: “Your faith indeed is able to effect even greater things than these; nevertheless, Be it unto you even as you will.”

This was akin to that voice that said, “Let the Heaven be, and it was.”

“And her daughter was made whole from that very hour.”

Do you see how this woman too contributed not a little to the healing of her daughter? For to this purpose neither did Christ say, “Let your little daughter be made whole,” but, “Great is your faith, be it unto you even as you will;” to teach you that the words were not used at random, nor were they flattering words, but great was the power of her faith.

The certain test, however, and demonstration thereof, He left to the issue of events. Her daughter accordingly was straightway healed.

But mark thou, I pray you, how when the apostles had failed, and had not succeeded, this woman had success. So great a thing is assiduity in prayer. Yea, He had even rather be solicited by us, guilty as we are, for those who belong to us, than by others in our behalf. And yet they had more liberty to speak; but she exhibited much endurance.

And by the issue He also excused Himself to His disciples for the delay, and showed that with reason He had not assented to their request.

4. “And Jesus departed from thence, and came near unto the sea of Galilee; and went up into the mountain, and sat down there. And great multitudes came unto Him, having with them those that were lame, blind, maimed, dumb; and cast them at His feet; and He healed them, insomuch that the multitudes wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see, and they glorified the God of Israel.”

Now He goes about Himself, now sits awaiting the diseased, and has the lame brought up unto the mountain. And no longer do they touch so much as His garment, but advance a higher step, being cast at His feet: and they showed their faith doubly, first, by going up into the mountain though lame, then by wanting nothing else but to be cast at His feet only.

And great was the marvel and strange, to see them that were carried walking, the blind needing not any to lead them by the hand. Yea, both the multitude of the healed, and the facility of their cure amazed them.

Do you see, how the woman indeed He healed with so much delay, but these immediately? Not because these are better than she is, but because she is more faithful than they. Therefore, while in her case He defers and delays, to manifest her constancy; on these He bestows the gift immediately, stopping the mouths of the unbelieving Jews, and cutting away from them every plea. For the greater favors one has received, so much the more is he liable to punishment, if he be insensible, and the very honor make him no better. Therefore you see the rich also proving wicked, are more punished than the poor, for not being softened even by their prosperity. For tell me not that they gave alms. Since if they gave not in proportion to their substance, not even so shall they escape; our alms being judged not by the measure of our gifts, but by the largeness of our mind. But if these suffer punishment, much more they that are eager about unnecessary things; who build houses of two and three stories, but despise the hungry; who give heed to covetousness, but neglect almsgiving.