But, viewed as the teaching of Christ to this heathen concerning Israel's Messiah, all becomes clear, even in the very brief reports of the Evangelists, of which that by St. Matthew reads like that of one present, that of St. Mark rather like that of one who relates what he has heard from another (St. Peter). She had spoken, but Jesus had answered her not a word. When the disciples - in some measure, probably, still sharing the views of this heathen, that he was the Jewish Messiah - without, indeed, interceding for her, asked that she might be sent away, because she was troublesome to them, He replied, that His Mission was only to the lost sheep of the house of Israel. This was absolutely true, as regarded His Work while upon earth; and true, in every sense, as we keep in view the world-wide bearing of the Davidic reign and promises, and the real relation between Israel and the world. Thus baffled, as it might seem, she cried no longer Son of David,' but, Lord, help me.' It was then that the special teaching came in the manner she could understand. If it were as the Son of David' that He was entreated - if the heathen woman as such applied to the Jewish Messiah as such, what, in the Jewish view, were the heathens but dogs,' and what would be fellowship with them, but to cast to the dogs - house-dogs, [3492] it may be - what should have been the children's bread? And, certainly, no expression more common in the mouth of the Jews, than that which designated the heathens as dogs. [3493] [3494] Most harsh as it was, as the outcome of national pride and Jewish self-assertion, yet in a sense it was true, that those within were the children, and those without' dogs.' [3495] Only, who were they within and who they without? What made a child,' whose was the bread - and what characterised the dog,' that was without'?
Two lessons did she learn with that instinct-like rapidity which Christ's personal Presence - and it alone - seemed ever and again to call forth, just as the fire which fell from heaven consumed the sacrifice of Elijah. Yea, Lord,' it is as Thou sayest: heathenism stands related to Judaism as the house-dogs to the children, and it were not meet to rob the children of their bread in order to give it to dogs. But Thine own words show, that such would not now be the case. If they are house-dogs, then they are the Master's, and under His table, and when He breaks the bread to the children, in the breaking of it the crumbs must fall all around. As St. Matthew puts it: The dogs eat of the crumbs which fall from their Master's table;' as St. Mark puts it: The dogs under the table eat of the children's crumbs.' Both versions present different aspects of the same truth. Heathenism may be like the dogs, when compared with the children's place and privileges; but He is their Master still, and they under His table; and when He breaks the bread there is enough and to spare for them - even under the table they eat of the children's crumbs.
But in so saying she was no longer under the table,' but had sat down at the table with Abraham, Isaac, and Jacob, and was partaker of the children's bread. He was no longer to her the Jewish Messiah, but truly the Son of David.' She now understood what she prayed, and she was a daughter of Abraham. And what had taught her all this was faith in His Person and Work, as not only just enough for the Jews, but enough and to spare for all - children at the table and dogs under it; that in and with Abraham, Isaac, Jacob, and David, all nations were blessed in Israel's King and Messiah. And so it was, that the Lord said it: O woman, great is thy faith: be it done unto thee even as thou wilt.' Or, as St. Mark puts it, not quoting the very sound of the Lord's words, but their impression upon Peter: For this saying go thy way; the devil is gone out of thy daughter.' [3496] And her daughter was healed from that hour.' [3497] And she went away unto her house, and found her daughter prostrate [indeed] upon the bed, and [but] the demon gone out.'