Patristic Wisdom: Looking to Reformation Sunday

For the end, a psalm in the name of the sons of Korah, because of the hidden ways.

Our God is a place of refuge and strength,
        a helper when afflictions find us very much.
On account of this, we will not fear when the earth is troubled
        and the mountains are transferred in the hearts of the seas.
Their waters roared and were stirred up;
        the mountains were troubled in his might.

Musical interlude

The torrents of the river gladden the city of God.
        The Most High sanctified his habitation.
God is in the midst of her. She will not be shaken.
        God will help her with his countenance.
The nations were stirred up; kingdoms fell.
        He gave his voice; the earth was afflicted.
The Lord of powers is with us.
        The God of Jacob is our helper.

Musical interlude

Come, see the works of the Lord,
        which he set as wonders upon the earth.
Removing wars until the ends of the earth,
        he will crush bow and shatter weapon,
        and he will burn shields with fire.
“Cease from action, and know that I am God.
        I will be lifted high among the nations.
        I will be lifted high in the earth.”
The Lord of powers is with us.
        The God of Jacob is our helper. (Psalm 45 LXX)

He therefore who is so high, who is contained by no place, the ineffable essence, has deigned to call our city His tabernacle, and holds it together from all sides. For this is, In the midst of her, as He also says elsewhere: Behold, I am with you. From all sides He holds her together; therefore not only will she suffer nothing terrible, but she will not even be shaken. And the reason is that she enjoys the swiftest alliance, it being ready and prepared; for this is what Early means; not delaying, nor being slow, but always new and flourishing, and at the fitting time.… For God does not conquer by voice and shout, but by a nod and will alone. But nevertheless, leading him up from the cruder things, he devised a more sublime word than others. For since he always introduces Him armed, showing that all those things are said metaphorically, and rather figuratively, and rather condescendingly—for God needs none of these things—he added, He gave His voice, and the earth was shaken; showing that not only cities, and nations, and countries, but also the very element He shakes. He also knows to call the multitudes earth, as when he says: And the whole earth was of one lip. The Lord of hosts is with us. The God of Jacob is our helper. But the Hebrew, instead of, Of hosts, said Sabaoth. See how from the earth he leads the discourse up to heaven, to the infinite hosts of angels, to the nations of archangels, to the powers above. For why do you tell me of armies, and barbarians, and perishing men? he says. Consider His strength, from the kingdom in the heavens, how many armies of the invisible powers He has arranged under Himself. And well did he call them powers, indicating their strength; which he also says elsewhere: Mighty in strength, doing His word. For indeed one angel once went out and destroyed one hundred and eighty-five thousand. What then if He is powerful, but is unwilling to extend a hand to us? But do not fear this either, he says; for this reason he added, Our helper. Therefore He both wills and is able; so do not be afraid. What then if we are unworthy? But we have a paternal loving-kindness from Him. Therefore, adding this, he said, The God of Jacob, as if to say: This has always been His custom, he says, from above and from the beginning.

John Chrysostom, Commentary on the Psalms 45.2

Patristic Wisdom: Looking to the Twenty-First Sunday after Pentecost

Then the Pharisees went and plotted how they might entangle Him in His talk. And they sent to Him their disciples with the Herodians, saying, “Teacher, we know that You are true, and teach the way of God in truth; nor do You care about anyone, for You do not regard the person of men. Tell us, therefore, what do You think? Is it lawful to pay taxes to Caesar, or not?” But Jesus perceived their wickedness, and said, “Why do you test Me, you hypocrites? Show Me the tax money.” So they brought Him a denarius. And He said to them, “Whose image and inscription is this?” They said to Him, “Caesar’s.” And He said to them, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.” When they had heard these words, they marveled, and left Him and went their way. (Matthew 22:15–22)

What then does the Wisdom and the Word of God do? Jesus allows all their passion to appear for all to see, without them taking back the words they were speaking to no purpose. And like a skillful physician, He then lances their passion with a deep incision, when He cut with the first word. “Why are you testing me, hypocrites?” And after having shown by a reproach that the skin of deceitful hypocrisy was dead, it is gently, and to speak this way, insensibly and tranquilly that He nipped like the web of a spider their inescapable question. Indeed, He said, “Show me a denarius for the tax.” And they presented a coin. And He said to them, “This image and this inscription concern whom?” They said to him, “Caesar.” Then He said to them, “Give to Caesar what is Caesar's, and to God what is God's.” “If the coin is Caesar's,” Jesus says, “because that is what you have said—it is necessary to give it to Caesar himself.”

“What then! You permit us to serve a man, and not god? And how is this not a violation of the law?” It will amount to nothing. Indeed, the act of giving tax to Caesar does not prevent the service of God, although you would like to think so. This is why it is necessary for you to give to God equally what is God's, in such a manner that if what is Caesar's is kept for the service of God, it is necessary that God be preferred to him. If you remain a tributary of Caesar, you should attribute this to your sins, not to God. In the same way, Paul similarly applies himself to the same distinction. In sending a letter to the Romans he wrote, “Pay to the world, therefore, what is due to the world; to those you owe taxes, taxes; to those you owe tribute, tribute.”

Severus of Antioch, Cathedral Sermons, Homily 104

Patristic Wisdom: Looking to the Nineteenth Sunday after Pentecost

“Hear another parable: There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower. And he leased it to vinedressers and went into a far country. Now when vintage-time drew near, he sent his servants to the vinedressers, that they might receive its fruit. And the vinedressers took his servants, beat one, killed one, and stoned another. Again he sent other servants, more than the first, and they did likewise to them. Then last of all he sent his son to them, saying, ‘They will respect my son.’ But when the vinedressers saw the son, they said among themselves, ‘This is the heir. Come, let us kill him and seize his inheritance.’ So they took him and cast him out of the vineyard and killed him. Therefore, when the owner of the vineyard comes, what will he do to those vinedressers?” They said to Him, “He will destroy those wicked men miserably, and lease his vineyard to other vinedressers who will render to him the fruits in their seasons.” Jesus said to them, “Have you never read in the Scriptures:

The stone which the builders rejected
Has become the chief cornerstone.
This was the Lord’s doing,
And it is marvelous in our eyes?

“Therefore I say to you, the kingdom of God will be taken from you and given to a nation bearing the fruits of it. And whoever falls on this stone will be broken; but on whomever it falls, it will grind him to powder.” Now when the chief priests and Pharisees heard His parables, they perceived that He was speaking of them. But when they sought to lay hands on Him, they feared the multitudes, because they took Him for a prophet. (Matthew 21:33–46)

Here we understand that God the Father is the landowner who has planted his people Israel in anticipation of an excellent harvest. He enclosed them within his wall, sanctified by the name of the fathers, that is, by the nobility of Abraham, Isaac, and Jacob—just as someone being surrounded with a special protection. He also equipped the prophets, like a kind of winepress into which He pours the fruitfulness of the Holy Spirit, who creates fermentation of a new wine, so to speak. With the tower He has built the eminence of the Law, which takes us from the bottom to the height of heaven and enables us to fathom Christ’s advent. In the tenants is an image of the chief priests and Pharisees to whom the authority of teaching has been granted.

In the servants, who were sent to gather the fruit, we see the advance of the prophets who had often and in various ways tried to recall [the people]. Later on, more were sent than the first time, when, after the preaching of a few individuals, a very great number of prophets together were sent out. These were at various times beaten, stoned, and killed, because they sought the fruit of the people by shaping and instructing them. In the sending of the son last of all, we understand the Advent and Passion of our Lord, who was thrown out of Jerusalem as out of the vineyard according to a sentence of condemnation. The plan of the tenants and their claim on the inheritance, once they had killed the heir, was the vain hope that the glory of the Law could be preserved after Christ had been slain. In the return of the landowners, we see the glory of the Father’s majesty appearing in the Son at the time of judgment. And in the response to the chief priests and Pharisees, the inheritance of the Law is more worthily handed over to the apostles. Finally the Son is Himself the stone which has been rejected by the builders but erected as the cornerstone and is marvelous in the eyes of all. Between the Law and the pagans, he is the conjunction of both buildings.

Hilary of Poitiers, Commentary on Matthew 22.1–2

Patristic Wisdom: Looking to the Eighteenth Sunday after Pentecost

Now when He came into the temple, the chief priests and the elders of the people confronted Him as He was teaching, and said, “By what authority are You doing these things? And who gave You this authority?” But Jesus answered and said to them, “I also will ask you one thing, which if you tell Me, I likewise will tell you by what authority I do these things: The baptism of John—where was it from? From heaven or from men?” And they reasoned among themselves, saying, “If we say, ‘From heaven,’ He will say to us, ‘Why then did you not believe him?’ But if we say, ‘From men,’ we fear the multitude, for all count John as a prophet.” So they answered Jesus and said, “We do not know.” And He said to them, “Neither will I tell you by what authority I do these things. (Matthew 21:23–27)

The Pharisees had seen many things more worthy to call great miracles, but they were now especially worried, and asked the Lord by what authority He did these things. Again, the presentation of these facts encloses a profound mystery of the future. The Pharisees found it especially necessary to question Him about events in which a foreshadowing of general danger was expressed. The Lord responded that He would explain by what power He was doing these things, if they would tell Him whether they thought that John’s baptism was of heaven or of men. But they hesitated at the danger of giving a response. If they acknowledged that it was from heaven, they would be found guilty for not believing in the authority of heavenly testimony; if they said it was from men, they feared the crowd since many regarded John as a prophet. So they responded by saying that they did not know (they certainly knew it was from heaven), because they were afraid that an admission of truth would prove them wrong. Plainly they had spoken with the intention of deceiving Him about themselves. Because of their unbelief they did not know John’s baptism was from heaven. Even if John’s baptism had been of human [origin], they could not know it, because he was not.

Hilary of Poitiers, Commentary on Matthew 21.10

In answering that they did not know, they lied. Consequently, it was in accordance with their response for the Lord too to say: Neither do I know, but the truth cannot lie; and He says: “Neither do I tell you.” By this He shows both that they know, but they are unwilling to give the answer; and that He knows, and the reason He does not tell is because they are being silent about what they know. And immediately He adds a parable by which he convicts them of impiety and teaches that the kingdom of God is to be transferred to the Gentiles.

Jerome, Commentary on Matthew 3.21

Patristic Wisdom: Looking to the Seventeenth Sunday after Pentecost

Rembrandt, Parable of the Laborers in the Vineyard

“For the kingdom of heaven is like a landowner who went out early in the morning to hire laborers for his vineyard. Now when he had agreed with the laborers for a denarius a day, he sent them into his vineyard. And he went out about the third hour and saw others standing idle in the marketplace, and said to them, ‘You also go into the vineyard, and whatever is right I will give you.’ So they went. Again he went out about the sixth and the ninth hour, and did likewise. And about the eleventh hour he went out and found others standing idle, and said to them, ‘Why have you been standing here idle all day?’ They said to him, ‘Because no one hired us.’ He said to them, ‘You also go into the vineyard, and whatever is right you will receive.’ “So when evening had come, the owner of the vineyard said to his steward, ‘Call the laborers and give them their wages, beginning with the last to the first.’ And when those came who were hired about the eleventh hour, they each received a denarius. But when the first came, they supposed that they would receive more; and they likewise received each a denarius. And when they had received it, they complained against the landowner, saying, ‘These last men have worked only one hour, and you made them equal to us who have borne the burden and the heat of the day.’ But he answered one of them and said, ‘Friend, I am doing you no wrong. Did you not agree with me for a denarius? Take what is yours and go your way. I wish to give to this last man the same as to you. Is it not lawful for me to do what I wish with my own things? Or is your eye evil because I am good?’ So the last will be first, and the first last. For many are called, but few chosen.” (Matthew 20:1–16)

The householder said to them: I wish to give to this last one as I give even to you. And since the obtaining of his kingdom comes from his good will, he properly adds: Or am I not allowed to do what I wish? It is always foolish to question the goodness of God. There might have been reason for loud complaint if he did not give what he owed, but not if he gives what he does not owe. And so he adds: Or is your eye evil because I am good?

But no one should boast of his work or of his time, when after saying this Truth cries out: So the last will be first, and the first last. We know what good things we have done and how many they are; do not know with what exactitude our judge on high will investigate them. Indeed we must all rejoice exceedingly to be even the last in the kingdom of God.

But what follows after this is dreadful. For many are called, but few are chosen, many come to the faith, and only a few are brought to the heavenly kingdom. See how many have gathered for today’s celebration; we fill the church! But yet who knows how few may be numbered in the flock of God’s elect. All voices shout ‘Christ’, but not everyone’s life shouts it. Many follow God with their voices, but flee from him by their conduct. Paul says: They profess that they know God, but they deny him by their deeds; and James: Faith without works is worthless; and the Lord says through the psalmist: I have made them known and I have spoken; they have been increased more than I can count. At the Lord’s call the faithful were increased more than he could count, because they also come to the faith who do not belong to the number of the elect. In this world they mingle with the faithful through their confession of faith, but in the next they do not merit to be counted in the ranks of the faithful because of their wicked way of life. The sheepfold of our holy Church receives goats together with lambs, but as the Gospel bears witness, when the judge comes he will separate the good from the evil as a shepherd sets the sheep apart from the goats. Those who are subject to the pleasures of their bodies here cannot be counted as sheep there. The judge will separate from the ranks of the humble those who now exalt themselves on the horns of pride. Those who share the heavenly faith in this life, but seek the earth with their whole desire, cannot obtain the kingdom of heaven.

Gregory the Great, Forty Gospel Homilies 11

Patristic Wisdom: Looking to the Sixteenth Sunday after Pentecost

Then Peter came to Him and said, “Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?” Jesus said to him, “I do not say to you, up to seven times, but up to seventy times seven. Therefore the kingdom of heaven is like a certain king who wanted to settle accounts with his servants. And when he had begun to settle accounts, one was brought to him who owed him ten thousand talents. But as he was not able to pay, his master commanded that he be sold, with his wife and children and all that he had, and that payment be made. The servant therefore fell down before him, saying, ‘Master, have patience with me, and I will pay you all.’ Then the master of that servant was moved with compassion, released him, and forgave him the debt. But that servant went out and found one of his fellow servants who owed him a hundred denarii; and he laid hands on him and took him by the throat, saying, ‘Pay me what you owe!’ So his fellow servant fell down at his feet and begged him, saying, ‘Have patience with me, and I will pay you all.’ And he would not, but went and threw him into prison till he should pay the debt. So when his fellow servants saw what had been done, they were very grieved, and came and told their master all that had been done. Then his master, after he had called him, said to him, ‘You wicked servant! I forgave you all that debt because you begged me. Should you not also have had compassion on your fellow servant, just as I had pity on you?’ And his master was angry, and delivered him to the torturers until he should pay all that was due to him. So My heavenly Father also will do to you if each of you, from his heart, does not forgive his brother his trespasses.” (Matthew 18:21–35)

When Peter asked Him whether he should forgive his brother sinning against him up to seven times, the Lord replied, “Not up to seven times but up to seventy times seven times.” In every way He teaches us to be like Him in humility and goodness. In weakening and breaking the impulses of our rampant passions He strengthens us by the example of His leniency, by granting us in faith pardon of all our sins. For the vices of our nature did not merit pardon. Therefore all pardon comes from Him. In fact, He pardons even those sins that remain in one after confession.

The penalty to be paid through Cain was established at sevenfold, but that sin was against a man, against his brother Abel, to the point of murder. But in Lamech the penalty was established at seventy times seven times, and, as we believe, the penalty was established on those responsible for the Lord's Passion. But the Lord through the confession of believers grants pardon for this crime. By the gift of baptism He grants the grace of salvation to His revilers and persecutors. How much more is it necessary, He shows, that pardon be returned by us without measure or number. And we should not think how many times we forgive, but we should cease to be angry with those who sin against us, as often as the occasion for anger exists. Pardon's frequency shows us that in our case there is never a time for anger, since God pardons us for all sins in their entirety by his gift rather than by our merit. Nor should we be excused from the requirement of giving pardon that number of times, since through the grace of the gospel God has granted us pardon without measure.

Hilary of Poitiers, Commentary on Matthew 18.10

Patristic Wisdom: Looking to the Fifteenth Sunday after Pentecost

At that time the disciples came to Jesus, saying, “Who then is greatest in the kingdom of heaven?” Then Jesus called a little child to Him, set him in the midst of them, and said, “Assuredly, I say to you, unless you are converted and become as little children, you will by no means enter the kingdom of heaven. Therefore whoever humbles himself as this little child is the greatest in the kingdom of heaven. Whoever receives one little child like this in My name receives Me. But whoever causes one of these little ones who believe in Me to sin, it would be better for him if a millstone were hung around his neck, and he were drowned in the depth of the sea. Woe to the world because of offenses! For offenses must come, but woe to that man by whom the offense comes! “If your hand or foot causes you to sin, cut it off and cast it from you. It is better for you to enter into life lame or maimed, rather than having two hands or two feet, to be cast into the everlasting fire. And if your eye causes you to sin, pluck it out and cast it from you. It is better for you to enter into life with one eye, rather than having two eyes, to be cast into hell fire. Take heed that you do not despise one of these little ones, for I say to you that in heaven their angels always see the face of My Father who is in heaven. For the Son of Man has come to save that which was lost. What do you think? If a man has a hundred sheep, and one of them goes astray, does he not leave the ninety-nine and go to the mountains to seek the one that is straying? And if he should find it, assuredly, I say to you, he rejoices more over that sheep than over the ninety-nine that did not go astray. Even so it is not the will of your Father who is in heaven that one of these little ones should perish. Moreover if your brother sins against you, go and tell him his fault between you and him alone. If he hears you, you have gained your brother. But if he will not hear, take with you one or two more, that ‘by the mouth of two or three witnesses every word may be established.’ And if he refuses to hear them, tell it to the church. But if he refuses even to hear the church, let him be to you like a heathen and a tax collector. Assuredly, I say to you, whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Again I say to you that if two of you agree on earth concerning anything that they ask, it will be done for them by My Father in heaven. For where two or three are gathered together in My name, I am there in the midst of them.” (Matthew 18:1–20)

Every one that gives his adherence to Jesus as the Son of God according to the true history concerning Him, and by deeds done according to the Gospel, is on the way to living the life which is according to virtue, is converted and is on the way towards becoming as the little children; and it is impossible for him not to enter into the kingdom of heaven. There are, indeed, many such; but not all, who are converted with a view to becoming like the little children, have reached the point of being made like unto little children; but each wants so much of the likeness to the little children, as he falls short of the disposition of little children towards the passions, of which we have spoken. In the whole multitude, then, of believers, are also those who, having been, as it were, just converted in regard to their becoming as the little children, at the very point of their conversion that they may become as the little children, are called little; and those of them, who are converted that they may become as the little children, but fall far short of having truly become as the little children, are capable of being caused to stumble; each of whom falls so far short of the likeness to them, as he falls short of the disposition of children towards the passions, of which we have spoken, to whom we ought not to give occasions of stumbling-block; but, if it be otherwise, he who has caused him to stumble will require, as contributing towards his cure, to have “an ass’s millstone hanged about his neck, and be sunk into the depths of the sea.” For, in this way, when he has paid the due penalty in the sea, where is “the dragon which God formed to play in it,” and, so far as is expedient for the end in view, has been punished and undergone suffering, he shall then have his part in those troubles which belong to the depths of the sea, which he endured when he was dragged down by the ass’s millstone. For there are also differences of millstones, so that one of them may be, so to call it, the millstone of a man, and another that of an ass; and that is human, about which it is written, “Two women shall be grinding at the mill; one is taken and one is left;” but the millstone of the ass is that which shall be put round him who has given occasion of stumbling-block. But some one might say—I know not whether he would speak soundly or erroneously—that the ass’s millstone is the heavy body of the wicked man, which is sunken downwards, and which he will receive at the resurrection that he may be sunk in the abyss which is called the depth of the sea, where “is the dragon which God formed to play therein.” But another will refer the creating of a stumbling-block to one of the little ones to the powers that are unseen by men; for from these arise many stumbling-blocks to the little ones pointed out by Jesus. But when they cause to stumble one of the little ones pointed out by Jesus, who are believers in Him, he shall assume an ass’s millstone, the corruptible body which presses heavily on the soul, which is itself hung from the neck, which is dragged down to the affairs in this life, that by means of these their conceit may be taken away, and having paid the penalty, they shall come, through means of the ass’s millstone, to the condition expedient for them.

Origen, Commentary on Matthew 13.17

Patristic Wisdom: Looking to the Fourteenth Sunday after Pentecost

From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised the third day. Then Peter took Him aside and began to rebuke Him, saying, “Far be it from You, Lord; this shall not happen to You!” But He turned and said to Peter, “Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men.” Then Jesus said to His disciples, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will find it. For what profit is it to a man if he gains the whole world, and loses his own soul? Or what will a man give in exchange for his soul? For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works. Assuredly, I say to you, there are some standing here who shall not taste death till they see the Son of Man coming in His kingdom.” (Matthew 16:21–28)

What He intended when He forbade them to publicly declare Him Christ is clarified in part by “From that time Jesus began to show his disciples how He must go to Jerusalem and suffer many things from the elders” and the following thoughts. At the right time and in the right way, He proclaimed to those who knew that Jesus was Christ, Son of the living God (the Father had revealed this to them), that rather than believing in Jesus Christ already crucified, they should believe in Jesus Christ soon to be crucified. So also, instead of believing in Jesus Christ already risen from the dead, they should believe in “Jesus Christ soon to be raised from the dead.”

“Having put off from himself the principalities and powers, He made a show of them openly, triumphing over them in the cross.” If anyone is ashamed of the cross of Christ, he is ashamed of the agency by which these powers were defeated. The one who both believes and is assured of these things should, more appropriately, glory in the cross of our Lord and Savior Jesus Christ. Through that cross, when Christ was crucified, the principalities (among them, I think, was also the prince of this world) were publicly humiliated and paraded before the eyes of the believing world.

Origen, Commentary on Matthew 12.18

Patristic Wisdom: Looking to the Thirteenth Sunday after Pentecost

When Jesus came into the region of Caesarea Philippi, He asked His disciples, saying, “Who do men say that I, the Son of Man, am?” So they said, “Some say John the Baptist, some Elijah, and others Jeremiah or one of the prophets.” He said to them, “But who do you say that I am?” Simon Peter answered and said, “You are the Christ, the Son of the living God.” Jesus answered and said to him, “Blessed are you, Simon Bar-Jonah, for flesh and blood has not revealed this to you, but My Father who is in heaven. And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it. And I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” Then He commanded His disciples that they should tell no one that He was Jesus the Christ. (Matthew 16:13–20)

Given the various opinions among the Jews in their conceptions of Jesus, let us see the ways some people talk about Jesus out of certain unsound beliefs. For, some were saying that Jesus was John the Baptist, similar to Herod the Tetrarch, who said to his servants, This is John the Baptist; he has been raised from the dead, and for this reason the powers are working within him. But others were saying that the one called Jesus was Elijah, who either underwent a second birth, or, being alive in the flesh from that time onward, again appeared in the present. There were those who claimed that Jesus was Jeremiah; not because Jeremiah was simply a type of Christ, but because they were perhaps motivated by the things said about Christ in the beginning of Jeremiah, since these were not then fulfilled in the prophet. Instead, these things began to be fulfilled in Jesus, whom God appointed to uproot, raze, destroy, rebuild, and replant the nations and kingdoms, because God made him to be a prophet to the Gentiles to whom he preached the word.…

Then Peter, being the kind of person who was not a disciple of flesh and blood but who made room for the revelation of the Father in heaven, confessed Jesus to be the Christ. What Peter said to the Savior, namely, You are the Christ (although the Jews did not know that He was the Christ) was a great confession. What was greater, however, was that Peter knew Him not only to be the Christ, but also the Son of the living God, who said through the prophets, I live, and, They have abandoned me, the spring of living water.

Origen, Commentary on Matthew 12:9

Patristic Wisdom: Looking to the Twelfth Sunday after Pentecost

Then Jesus went out from there and departed to the region of Tyre and Sidon. And behold, a woman of Canaan came from that region and cried out to Him, saying, “Have mercy on me, O Lord, Son of David! My daughter is severely demon-possessed.” But He answered her not a word. And His disciples came and urged Him, saying, “Send her away, for she cries out after us.” But He answered and said, “I was not sent except to the lost sheep of the house of Israel.” Then she came and worshiped Him, saying, “Lord, help me!” But He answered and said, “It is not good to take the children’s bread and throw it to the little dogs.” And she said, “Yes, Lord, yet even the little dogs eat the crumbs which fall from their masters’ table.” Then Jesus answered and said to her, “O woman, great is your faith! Let it be to you as you desire.” And her daughter was healed from that very hour. (Matthew 15:21–28)

Mark says that Jesus was not able to escape notice after He had come into the house. But why did He go away to these parts of the region at all? When He released them from the observance of food laws, then He finally also opened a door to the Gentiles as He proceeded on the road. This anticipates the similar act of Peter, who first received a command to put an end to this law and then was sent to Cornelius.

But if anyone should say, “Why then does He allow this woman to approach Him when He says to the disciples, ‘Do not go in the way of the Gentiles’?” We first note that He Himself, being who He is, was not, strictly speaking, required to obey the command that He gave to the disciples. We observe, second, that Jesus was not going there to preach. This is the very point that Mark implies when He says both that Jesus hid Himself and that He could not escape notice. The fact that He did not run to them first was consistent with the order of the tasks set before Him. In exactly the same way, driving away people who were coming to Him was unworthy of His love for humanity. For if one should pursue those who are trying to escape, much more should one not try to escape those who are pursuing. …

See her humility as well as her faith! For He had called the Jews “children,” but she was not satisfied with this. She even called them “masters,” so far was she from grieving at the praises of others. She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters’ table.” Behold the woman's wisdom! She did not venture so much as to say a word against anyone else. She was not stung to see others praised, nor was she indignant to be reproached. Behold her constancy. When He answered, “It is not fair to take the children's bread and throw it to the dogs,” she said, “Yes, Lord.” He called them “children,” but she called them “masters.” He used the name of a dog, but she described the action of the dog. Do you see this woman's humility? Then compare her humility with the proud language of the Jews: “We are Abraham's seed and were never in bondage to any man.” “We are born of God.” But not so this woman. Rather, she calls herself a dog and them masters. So for this reason she became a child. For what does Christ then say? “O woman, great is your faith.”

So we might surmise that this is the reason He put her off, in order that He might proclaim aloud this saying and that He might crown the woman: “Be it done for you as you desire.” This means “Your faith, indeed, is able to effect even greater things than these. Nevertheless be it unto you even as you wish.” This voice was at one with the 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 note that Christ did not say, “Let your little daughter be made whole,” but “Great is your faith, be it done for you as you desire.” These words were not uttered at random, nor were they flattering words, but great was the power of her faith, and for our learning.

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

John Chrysostom, The Gospel of Matthew Homily 52.1, 3