The woman was a Greek
Or Gentile, an Heathen woman, which made her faith the more remarkable. So the Syriac, Persic, and Ethiopic versions call her; which she might be, and was, though she was a woman of Canaan, as she is said to be in ( Matthew 15:22 ) , for though the land of Israel in general, was called the land of Canaan, yet there was a particular part, which was at first inhabited by Canaan himself, which bore this name; and is the same with Phoenicia, of which this woman was an inhabitant, and therefore she is afterwards called a Syrophoenician; (See Gill on Matthew 15:22). And this place was now inhabited by Gentiles; hence the Jews often distinguish between an Hebrew and a Canaanitish servant; of which take an F26 instance or two;
``an Hebrew servant is obtained by money, and by writing, a Canaanitish servant is obtained by money, and by writing, and by possession.''Again F1,
``he that does injury to an Hebrew servant, is bound to all these (i.e. to make compensation for loss, pain, healing, cessation from business, and reproach), excepting cessation from business--but he that hurts a Canaanitish servant, that belongs to others, is bound to them all.''And by a Canaanitish servant, they understand any one that is not an Israelite; for an Hebrew and a Canaanite, are manifestly opposed to one another. This woman being of Phoenicia, as appears by what follows, which was sometimes called Canaan, might be said to be a woman of Canaan, and also a Gentile.
A Syrophoenician by nation;
or extract. The Syriac and Persic versions say she was "of Phoenicia of Syria"; and the latter, by way of explanation, "of Emisa". The Arabic version adds, "her extraction was of Ghaur"; and the Ethiopic version says, she was "the wife of a Syrophoenician man"; (See Gill on Matthew 15:22).
And she besought him, that he would cast forth the devil
out of her
which she was persuaded, by what she had heard of him, he was able to do, by a word speaking, though her daughter was not present.