The house of Israel?--what does Israel mean? Learn at Peniel. See Jacob in sore distress at the brook Jabbok. A man is wrestling with him,--wrestling with him all the night, until the break of day. It is no mere man, for Jacob finds before all is over that he has been face to face with God. The man who wrestled with him indeed was the same as He Who wrestled with this woman of Canaan. The Divine Man struggles to get away without blessing the patriarch. Jacob cries, in the very desperation of his faith, "I will not let Thee go, except Thou bless me!" The victory is won. The blessing is granted, and these words are added: "What is thy name?" "Jacob." "Thy name shall be called no more Jacob, but Israel" (i.e. prince with God): "for as a prince hast thou power with God and with men, and hast prevailed."
Was this woman, then, or was she not, "a prince" with God? Did she, or did she not, belong to the true house of Israel? Let us now look back to vv. 8 and 9: "This people" (_i.e._ the children of Israel according to the flesh) ... "honoureth Me with their lips; but their heart is far from Me. But _in vain_ they do worship Me." In vain do they worship: are they, then, princes with God? Nay, verily; they are only actors before Him, as the Saviour plainly says. Truly they are not all Israel who are of Israel; and just as truly they are not the only Israel who are of Israel, for here is this woman of Canaan who earns the name of Israel by as hard a contest and as great a victory as that of Jacob at the brook Jabbok, when first the name was given.
Another instructive contrast is inevitably suggested between the foremost of the apostles and this nameless woman of Canaan. The last illustration of faith was Peter's venture on the water. What a difference between the strong man and the weak woman! To the strong, brave man the Master had to say "O thou of little faith! wherefore didst thou doubt?" To the weak woman, "O woman, great is thy faith." What an encouragement here to the little ones, the obscure, unnoticed disciples! "Many that are first shall be last, and the last first."
The encouragement to persevering prayer, especially to parents anxious for their children, is so obvious that it need only be named. That silence first, and then these apparent refusals, are trials of faith, to which many earnest hearts have not been strangers. To all such the example of this woman of Canaan is of great value. Her earnestness in making the case of her daughter her own (she does not say, "Have mercy on my daughter;" but, "Have mercy on _me_;" and again, "Lord, help _me_"), and her unconquerable perseverance till the answer came, have been an inspiration ever since, and will be to the end of the world.
* * * * *
The lesson taught by our Lord's dealing with the woman of Canaan is conveyed again on a larger scale by what happened in the region of Decapolis, east of the Sea of Galilee; for it was in that region, as we learn from the more detailed account in the second Gospel, that the events which follow came to pass.
The distance from the one place to the other is considerable, and the route our Lord took was by no means direct. His object at this time seems to have been to court retirement as much as possible, that He might give Himself to the preparation of His disciples--and we may, with reverence add, His own preparation also--for the sad journey southward to Jerusalem and Calvary. Besides, His work in the north is done: no more circuits in Galilee now; so He keeps on the far outskirts of the land, passing through Sidon, across the southern ridge of Lebanon, past the base of mighty Hermon, then southward to Decapolis--all the way on border territory, where the people were more heathen than Jewish in race and religion. We can imagine Him on this long and toilsome journey, looking in both directions with strange emotion--away out to the Gentile nations with love and longing; and (with what mingled feelings of pain and eagerness who can tell?) to that Jerusalem, where soon He must offer up the awful sacrifice. When, after the long journey, He came nigh to the Sea of Galilee, He sought seclusion by going up into a mountain. But even in this borderland He cannot be hid; and when the sick and needy throng around Him, He cannot turn away from them. He still keeps within the limits of His commission, as set forth in His reply to the woman of Canaan; but, though He does not go to seek out those beyond the pale, when they seek Him, He cannot send them away; accordingly, in these heathen or semi-heathen regions, we have another set of cures and another feeding of the hungry multitude.