Matthew 15 22

Matthew 15:22 kjv

And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou son of David; my daughter is grievously vexed with a devil.

Matthew 15:22 nkjv

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."

Matthew 15:22 niv

A Canaanite woman from that vicinity came to him, crying out, "Lord, Son of David, have mercy on me! My daughter is demon-possessed and suffering terribly."

Matthew 15:22 esv

And behold, a Canaanite woman from that region came out and was crying, "Have mercy on me, O Lord, Son of David; my daughter is severely oppressed by a demon."

Matthew 15:22 nlt

A Gentile woman who lived there came to him, pleading, "Have mercy on me, O Lord, Son of David! For my daughter is possessed by a demon that torments her severely."

Matthew 15 verses

Matthew 15 22 Meaning

Matthew 15:22 introduces a desperate plea from a Canaanite woman to Jesus, seeking His compassionate intervention for her severely demon-possessed daughter. Her address to Jesus as "Lord, Son of David" is significant, acknowledging both His authority and His messianic identity, despite her Gentile origin. This verse sets the stage for a profound demonstration of persistent faith and the unexpected extension of God's grace beyond traditional boundaries.

Matthew 15 22 Context

Matthew 15:22 is situated immediately after Jesus's extensive debate with the Pharisees and scribes from Jerusalem concerning external traditions versus internal defilement (Mt 15:1-20). Jesus rebukes their hypocrisy, asserting that true defilement comes from evil thoughts and actions of the heart, not from unwashed hands or breaking man-made rules. He then withdraws "to the district of Tyre and Sidon," explicitly Gentile territories on the coast of Phoenicia. This geographical shift is crucial, as it leads directly to the encounter with the Canaanite woman, a Gentile outsider.

The historical context is that of first-century Galilee, a Jewish region, bordering areas with significant Gentile populations. Jews typically avoided deep interaction with Gentiles due to purity laws and long-standing historical conflicts. The "Canaanite" identity is particularly provocative, linking her to the ancient enemies of Israel. This setting amplifies the radical nature of her approach to Jesus and His eventual response, demonstrating that God's compassion and saving power transcend the ethno-religious boundaries observed by many Jews of that era. This encounter highlights that true faith is not bound by nationality or tradition but can be found even in those deemed "outsiders," subtly challenging the narrow exclusivism of the Pharisees just discussed.

Matthew 15 22 Word analysis

• And behold, (Καὶ ἰδοὺ, Kai idou): "Behold" (ἰδοὺ, idou) is a common Greek interjection used in the New Testament to draw immediate attention to what follows, indicating something noteworthy, surprising, or significant is about to happen. It cues the reader into a moment of drama or divine revelation.
• a Canaanite (Χαναναῖα, Chananaia): This specific ethnic designation is highly significant. In the Septuagint (Greek Old Testament), "Canaanite" consistently refers to the historical inhabitants of the Promised Land who were enemies of Israel. It emphasizes her identity as a direct descendant of the pagan peoples whom Israel was instructed to dispossess. Matthew's use of this term, as opposed to Mark's "Syrophoenician" (Mk 7:26), underscores the depth of her "otherness" and potential spiritual antagonism in the eyes of Jewish contemporaries. It sets up a strong contrast with Jesus's mission to Israel.
• woman (γυνή, gynē): A straightforward term, but contextually, it highlights her vulnerability – a woman approaching alone, an outsider, a suppliant.
• from those regions (ἀπὸ τῶν ὁρίων ἐκείνων, apo tōn horiōn ekeinōn): Refers to the Gentile district of Tyre and Sidon, confirming she is outside the conventional boundaries of Jesus's Jewish ministry and emphasizing her foreignness. Her journey indicates deliberate seeking of Jesus.
• came out (ἐξελθοῦσα, exelthousa): Denotes an active movement, indicating she initiated the encounter. She came out of her customary place, seeking Jesus beyond where He normally ministered within Israel.
• and cried out (ἐκραύγασεν, ekraugasen): Describes a loud, insistent, and desperate cry, indicative of extreme distress and urgent need. It suggests a lack of inhibition or disregard for social convention, driven solely by a mother's pain and hope.
• to him, (αὐτῷ, autō): Directly to Jesus, pinpointing the object of her plea. She sought Him specifically.
• saying, (λέγουσα, legousa): Introducing her verbal petition.
• Have mercy on me, (Ἐλέησον με, Eleēson me): A standard plea for compassion and divine aid, frequently addressed to powerful figures, particularly to God or Jesus in the Gospels (e.g., blind men, lepers). It acknowledges His authority and ability to act.
• O Lord, Son of David; (Κύριε, υἱὸς Δαυίδ, Kyrie, huios Dauid): This dual address is profoundly significant. "Lord" (Κύριε, Kyrios) signifies respect, authority, and perhaps an implicit recognition of divinity or ultimate power. "Son of David" (υἱὸς Δαυίδ, huios Dauid) is a potent Messianic title, identifying Jesus as the promised Jewish Messiah, heir to David's throne, and a royal deliverer. For a Gentile woman to use this highly Jewish Messianic title demonstrates a remarkable, Spirit-given revelation or an incredible understanding of who Jesus was perceived to be by many in the region. It hints at faith and understanding surpassing that of many Jews, including perhaps the disciples at this point regarding the scope of His mission.
• my daughter (ἡ θυγάτηρ μου, hē thygatēr mou): Personalizes her plight; her concern is not for herself but for her beloved child. This underscores her maternal love and desperation.
• is grievously afflicted (κακῶς δαιμονίζεται, kakōs daimonizetai): Literally "is badly demonized" or "is terribly demon-possessed." This describes a severe, debilitating state of demonic affliction, indicating an urgent and desperate need for exorcism. "Grievously afflicted" conveys the intensity of the suffering and the woman's powerlessness to help.

Matthew 15 22 Bonus section

• The immediate geographic shift to "the district of Tyre and Sidon" (Mt 15:21) suggests a deliberate, strategic withdrawal by Jesus, not just to escape the Pharisees, but potentially to open up His ministry to the Gentiles. This encounter can be seen as a foretaste of the Great Commission (Mt 28:19) where the Gospel will be proclaimed to "all nations."
• Matthew, writing primarily to a Jewish audience, would have found the term "Canaanite" particularly evocative of the ancient and perennial struggle between Israel and the pagan nations, thereby highlighting the revolutionary nature of this woman's faith and the boundary-breaking power of Christ's grace. Mark's term "Syrophoenician" is geographically accurate but less theologically loaded for a Jewish reader than "Canaanite."
• The silence of Jesus that follows (Mt 15:23), along with the disciples' desire to send her away, initially appear harsh, serving as a pedagogical tool to underscore the depth of the woman's faith and perhaps to draw a contrast between her understanding and that of the disciples regarding the reach of the Messiah's compassion. This moment serves as a trial for the woman and a lesson for the disciples and, ultimately, for all who read.

Matthew 15 22 Commentary

Matthew 15:22 marks a critical shift in Jesus's ministry and illustrates several profound truths. Following Jesus's expose on inner defilement versus outer traditions, this Canaanite woman, a historical enemy and cultural outsider, remarkably approaches Him with deep faith. Her immediate cry for "mercy" and recognition of Jesus as "Lord" signify her desperate need and her perception of His supreme authority. Even more striking is her use of the Jewish messianic title "Son of David." This indicates either an astounding depth of spiritual insight into Jesus's identity as Israel's promised King, or a pervasive public acknowledgment of this title that reached even Gentile ears, signifying hope in a powerful deliverer.

The woman's intense desperation is conveyed by her "crying out," showing a mother's fierce determination to seek help for her severely afflicted daughter. This opening verse sets the stage for a dramatic interaction where Jesus initially appears silent, testing her persistence and faith, and challenging His disciples' preconceptions. Her plea shatters conventional Jewish-Gentile barriers, forcing an early demonstration of God's wider salvific plan that includes those considered "outside the fold" by Israel's religious leadership. It implies that true understanding and access to God's kingdom come through desperate faith and recognition of Christ, not merely through ethnicity or adherence to human tradition.