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esus left that place and went away to the district of Tyre and Sidon. Just then a Canaanite woman from that region came out and started shouting, "Have mercy on me, Lord, Son of David; my daughter is tormented by a demon." But he did not answer her at all. And his disciples came and urged him, saying, "Send her away, for she keeps shouting after us." He answered, "I was sent only to the lost sheep of the house of Israel." But she came and knelt before him, saying, "Lord, help me." He answered, "It is not fair to take the children's food and throw it to the dogs." She said, "Yes, Lord, yet even the dogs eat the crumbs that fall from their masters' table." Then Jesus answered her, "Woman, great is your faith! Let it be done for you as you wish." And her daughter was healed instantly.

The story of Sarah is a reminder that God redeems our deepest hurts. As he promises in His Word (Isaiah 54:1), he takes the deepest hurt of the barren woman and causes her to shout for joy. This happens with Sarah long after she had even dreamed of having a child.

Shout To The Lord By Woman Of Faith Download

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No matter what people may say, I have seen it and I have known it well the past 29 weeks...anyone can shout and scream and push their agenda all they want about women controlling their "own" bodies and what a woman is actually holding inside of her body when she is pregnant. But I have come to see with clarity that when any of us stands before a pregnant woman - in that one-on-one, agenda-less, Facebook-less, stripped down to our foundational humanity encounter, we know what she holds.

Social-scientific criticism refers to an interpretation of the biblical text that takes into cognizance the social system that produced that text. This article presents a social scientific reading of the faith of a Canaanite woman in Matthew 15:21-28. The article outlines models of social systems in Matthew 15:21-28 like landscape and spatiality, gender and sexuality, ethnicity, purity, and social status in order to achieve a social scientific reading. The purpose of this article is to firstly demonstrate that the models of social system in Matthew 15:21-28 served as boundaries to the faith of a Canaanite woman. Secondly, it is to demonstrate that the Canaanite woman crossed such boundaries in Matthew 15:21-28 for her daughter to receive healing. Lastly, the Canaanite woman serves as a model for South African women today who have to cross boundaries like landscape and spatiality, gender and sexuality, ethnicity, purity, and social status.

Traditionally, the interpretation of the story of the Canaanite woman depicts feminist perspectives of women's status, faith, and marginalisation within the Jewish system (Shin 2014:6). History of interpretation in the last two decades of the faith of a Canaanite woman in Matthew 15:21-28 shows an extensive work on social-scientific reading of the text. What is unique in this article is that the faith of a Canaanite woman is presented as the faith that crosses boundaries. The faith of a Canaanite woman serves as a model for South African women who need to cross boundaries such as the ones crossed by the Canaanite woman. This article reads and interprets the faith of a Canaanite woman in Matthew 15:21-28 by using a social-scientific criticism. The article considers Matthew 15:21-28 as part of social systems that produced the text.

The gospel of Matthew in general represents sets of groups who represent marginality (Love 2015:10). The specific text touches onto many social systems like gender and sexuality, landscape and spatiality, ethnicity, purity and social class. These social systems make it possible for a social scientific reading of the faith of a Canaanite woman in Matthew 15:21-28. The social systems in this text stood as social boundaries to the faith of a Canaanite woman. Thus, the article affords us an opportunity to explore on the ways in which the woman crossed these boundaries. In addition, according to Chennattu (2010:48) Matthew gives a special significance to the woman and her interventions. By the specific reference to the place as Tyre and Sidon (Gentile territories) and the designation of the woman as Canaanite (indigenous people of Canaan and ancient enemies of Israel), Matthew presents the woman as a political enemy of, and religious outside for, the Jews. She encounters Jesus in public place - the domain of men.

"Presents the modern reader with a troubling account, for in it Jesus acts in a way disparate from the way he is usually presented in the Gospel of Matthew. When the Canaanite woman first calls out to him, begging for a healing for her daughter and recognizing him as Lord, he simply ignores her; when she persists, the disciples approach Jesus about her, and he responds that he "was sent only to the lost sheep of the house of Israel," seemingly a blatant rejection of the Gentiles (Mt 15:24). Yet she continues, and thus Jesus is brought to pronounce what seem offensive, even bigoted remarks: "It is not right to take the food of the children and throw it to the dogs" (Mt 15:26). Then, departing from the model, when she again persists in begging for the healing, Jesus acclaims her faith and grants her wish" (2012:21).

The story according to Novakovic (2009:576) offers an example that challenges the conventional distribution of power. A non-Jewish woman, a Canaanite, approaches Jesus asking for help for her sick daughter. Van Aarde (2007:5) adds that the story is an ample indication that Matthew made a meticulous distinction between the character roles of the Israelite "crowd" (referred to as the "lost sheep of Israel") and the Gentiles (referred to a "Canaanite woman"). Scholars like Rukundwa and Van Aarde (2005), Saga (2009) and Klancher (2012) have discussed the social systems of the faith of a Canaanite woman in Matthew. These scholars agree that the context of the Canaanite mother fits the contemporary issues of discrimination based on race, region, tribe, ethnicity, class and gender. Furthermore, they state that in analysing the interpretations of this text, there is a need for a tool which will enable the scholars to focus on how these social systems are dealt with, constructed and interrelated (Rukundwa & Van Aarde 2005:942 cf saga 2009:14, Klancher 2012:45).

Then Jesus went thence, and departed into the coasts of Tyre4 and Sidon5(Mt 15:21). And, behold, a woman6 of Canaan7 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 (Mt 15:22). But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she cries after us (Mt 15:23). But he answered and said, I am not sent but unto the lost sheep of the house of Israel (Mt 15:24). Then came she and worshipped him, saying, Lord, help me (Mt 15:25). But he answered and said, It is not meet to take the children's bread, and to cast it to dogs8 (Mt 15:26). And she said, Truth, Lord: yet ( ) the dogs eat of the crumbs which fall from their masters' table (Mt 15:27). Then Jesus answered and said unto her, O woman, great is thy faith9: be it unto thee even as thou wilt. And her daughter was made whole from that very hour (Mt 15:28).

The Canaanite woman is portrayed as a round character, whose nuances are developed as the narrative progresses. On one hand, she has the distinction of being the first of only two women who address Jesus directly in Matthew's story (Mt 15:22; cf. also 20:21). On the other hand, she is depicted as marginalised, in triple fashion: as a woman, a Gentile, and the mother of a possessed person (Meier 1986:398). In rabbinic writings women are seldom presented positively and rarely illustrate faith or theological acumen. Jesus used her as an illustration of His previous teaching about defilement (Mt 15:10-20; Mk 7:14-23). Jesus' disciples considered this Gentile woman unclean (cf. Acts 10:28). Jesus tested her spiritual tenacity, enlarged her understanding of spiritual truth, and then granted her request, complimenting her for her faith (Borland 1991:107).

The geographical location of the meeting between Jesus and the Canaanite woman was in between region, the area around the frontiers of Judea and the region of Tyre and Sidon (Mt 15:21 cf Rukundwa & van Aarde 2005:943). Tyre12 and Sidon13 are theologically significant places; these places were not significant just because they were Gentile territory, but also because the people of Tyre and Sidon were enemies14 of Israel primarily because of their foreign gods and serve as the victims of God's wrath on many occasions (Is 23; Ezek 26-28; Jl 3:4). According to the Jewish perspective, Tyre and Sidon were impure places. Jesus entered these places - this was a movement from the clean people and land to an unclean land (Shin 2014:5). In his account of the Canaanite woman's faith in the district of Tyre and Sidon, Matthew records Jesus calling to Israel - "I was sent only to the lost sheep of the house of Israel" - but this understanding of a purely local calling is challenged immediately and successfully by the foreign woman's importunity (Presler 2010:201). "Jesus went away from there and withdrew () to the district of Tyre and Sidon." In this passage, Jesus> withdrawal is intentional once more. This time it is not to Galilee but beyond the borders of Israel (Good 1990:4).

According to Chennattu (2010:48) the woman is presented as a social critic who transcends the traditional norms and conventions concerning the role of women in public, which appreciated the surrender and submissiveness of this woman pleading for the "fallen crumbs". The true image that emerges from the text is that of a bold and courageous woman who takes the initiative to come out on her own, and makes her request to Jesus by shouting: have mercy on me, Lord, Son of David. Cornelius (2011:36) adds that the woman had courage to go out into public and speak to a Jewish man. She was not afraid about her public presence among Jews while she was a Gentile. Moreover, she became a Gentile woman in the midst of a Jewish circle of mostly men. 2351a5e196