Miracle #27. Healing a demon-possessed girl.

1. The Twenty-seventh Miracle of Messiah
2. What is Unclean? (The Heart)
3. Being changed from the Inside out
4. Demonic influence versus physical healing
5. Different diagnosis and protocols
6. An Unclean Spirit
7. Differences in Mattai and Markos accounts
8. Desperate Plea
9. The Children’s Crumbs
10. The Remote Healing
11. The Syro-Phoenician woman
12. The Canaanite woman
13. Diplomatic and Trade Alliances
14. Prophetic Condemnation and Judgment
15. Ezekiel and Isaiah’s prophecy regarding the fall of Tyre and Sidon
16. Prophecy regarding an Earthly King
17. Connection to the Fall of Lucifer (Satan)
18. How the King of Tyre Serves as a “Type” of Satan
19. Humility and Acceptance
20. “Bind the Strong Man, Plunder His House!”
21. A Turning Point for the Gentiles

The Twenty-seventh Miracle of Messiah: notes 4 now – construction underway

Mattai 15:21-28

וַיֵּצֵא יֵשׁוּעַ מִשָׁם וַיָּסַר אֶל־גְּלִילוֹת צוֹר וְצִידוֹן׃ וְהִנֵּה אִשָׁה כְנַעֲנִית יֹצֵאת מִן־הַגְּבוּלוֹת הָהֵם וַתִּצְעַק אֵלָיו לֵאמֹר חָנֵּנִי אֲדֹנִי בֶן־דָּוִד כִּי בִתִּי מְעֻנָּה מְאֹד עַל־יְדֵי שֵׁד׃ וְלֹא־עָנָה אֹתָהּ דָּבָר וַיִּגְּשׁוּ תַלְמִידָיו וַיְבַקְשׁוּ מִמֶּנּוּ לֵאמֹר שַׁלְּחֶהָ כִּי־צֹעֶקֶת הִיא אַחֲרֵינוּ׃ וַיַּעַן וַיֹּאמַר לֹא שֻׁלַּחְתִּי בִּלְתִּי אֶל־הַצֹּאן הָאֹבְדוֹת אֲשֶׁר לְבֵית יִשְׂרָאֵל׃ וְהִיא בָאָה וַתִּשְׁתַּחוּ לוֹ וַתֹּאמַר אֲדֹנִי עָזְרֵנִי׃ וַיַּעַן וַיֹּאמַר לֹא־טוֹב לָקַחַת אֶת־לֶחֶם הַבָּנִים וּלְהַשְׁלִיכוֹ לִפְנֵי צְעִירֵי הַכְּלָבִים׃ וַתֹּאמַר כֵּן אֲדֹנִי אֶפֶס כִּי־גַם־צְעִירֵי הַכְּלָבִים יֹאכְלוּ מִן־הַפֵּרוּרִים הַנֹּפְלִים מֵעַל־שֻׁלְחַן אֲדֹנֵיהֶם׃ וַיַּעַן יֵשׁוּעַ וַיֹּאמֶר אֵלֶיהָ אִשָׁה רַבָּה אֱמוּנָתֵךְ יְהִי־לָךְ כִּרְצוֹנֵךְ וַתֵּרָפֵא בִתָּהּ מִן־הַשָׁעָה הַהִיא׃

יֵשׁוּעַ יָצָא מִשָּׁם וּפָרַשׁ אֶל סְבִיבוֹת צוֹר וְצִידוֹן. וְהִנֵּה יָצְאָה מֵאוֹתוֹ הָאֵזוֹר אִשָּׁה כְּנַעֲנִית וְצָעֲקָה אֵלָיו: “רַחֵם עָלַי, אֲדוֹנִי, בֶּן־דָּוִד. בִּתִּי מְעֻנָּה מְאֹד עַל־יְדֵי שֵׁד.” אַךְ הוּא לֹא הֵשִׁיב לָהּ דָּבָר. נִגְּשׁוּ תַּלְמִידָיו וּבִקְשׁוּ מִמֶּנּוּ: “שְׁלַח אוֹתָהּ, כִּי הִיא צוֹעֶקֶת אַחֲרֵינוּ.” עָנָה יֵשׁוּעַ וְאָמַר: “לֹא נִשְׁלַחְתִּי אֶלָּא אֶל הַצֹּאן הָאוֹבְדוֹת אֲשֶׁר לְבֵית יִשְׂרָאֵל.” הִיא הִתְקָרְבָה, הִשְׁתַּחַוְתָה לוֹ וְאָמְרָה: “אֲדוֹנִי, עֲזֹר לִי.” הֵשִׁיב לָהּ בְּאָמְרוֹ: “לֹא נָאֶה לָקַחַת אֶת הַלֶּחֶם שֶׁל הַבָּנִים וְלִזְרֹק אוֹתוֹ לַכְּלָבִים.” אָמְרָה לוֹ: “כֵּן, אֲדוֹנִי, אֲבָל אֲפִלּוּ הַכְּלָבִים אוֹכְלִים מִן הַפֵּרוּרִים הַנּוֹפְלִים מִשֻּׁלְחַן אֲדוֹנֵיהֶם.” אָמַר לָהּ יֵשׁוּעַ: “אִשָּׁה, גְּדוֹלָה אֱמוּנָתֵךְ. יְהִי לָךְ כִּרְצוֹנֵךְ”, וּבְאוֹתָהּ שָׁעָה נִרְפְּאָה בִּתָּהּ. פ

Yeshua left that place and withdrew to the region of Tyre and Sidon. A Canaanite woman from that area came out and cried out to him, “Have mercy on me, Master, Son of David! My daughter is severely tormented by a demon.” But he did not answer her a word. His talmidim approached and asked him, “Send her away, for she is shouting after us.” Yeshua answered and said, “I was sent only to the lost sheep of the house of Israel.” She approached, bowed down to him, and said, “Master, help me.” He replied, “It is not right to take the children’s bread and throw it to the dogs.” She said to him, “Yes, Master, but even the dogs eat the crumbs that fall from their masters’ table.” Yeshua said to her, “Woman, great is your faith! Let it be done for you as you wish,” and at that very moment, her daughter was healed.

Markos 7:24-30

וַיָּקָם מִשָּׁם וַיֵּלֶךְ לוֹ אֶל־גְּבוּלוֹת צוֹר וְצִידוֹן וּבְבוֹאוֹ הַבַּיְתָה לֹא אָבָה שֶׁיִּוָּדַע לְאִישׁ וְלֹא יָכֹל לְהִסָּתֵר׃ כִּי אִשָּׁה אֲשֶׁר רוּחַ טֻמְאָה נִכְנְסָה בְּבִתָּהּ הַקְּטַנָּה שָׁמְעָה אֶת־שִׁמְעוֹ וַתָּבֹא וַתִּפֹּל לְרַגְלָיו׃ וְהָאִשָּׁה יְוָנִית וְאֶרֶץ מוֹלַדְתָּהּ פְנִיקְיָא אֲשֶׁר לְסוּרְיָא וְתְּבַקֵּשׁ מִמֶּנּוּ לְגָרֵשׁ אֶת־הַשֵּׁד מִבִּתָּהּ׃ וַיֹּאמֶר אֵלֶיהָ יֵשׁוּעַ הַנִּיחִי לַבָּנִים לִשְׂבֹּעַ בָּרִאשׁוֹנָה כִּי לֹא־טוֹב לָקַחַת לֶחֶם הַבָּנִים וּלְהַשְׁלִיכוֹ לִצְעִירֵי הַכְּלָבִים׃ וַתַּעַן וַתֹּאמֶר אֵלָיו כֵּן אֲדֹנִי אֲבָל גַּם־צְעִירֵי הַכְּלָבִים יֹאכְלוּ תַּחַת הַשֻּׁלְחָן מִפֵּרוּרֵי לֶחֶם הַבָּנִים׃ וַיֹּאמֶר אֵלֶיהָ בִּגְלַל דְּבָרֵךְ זֶה לְכִי־לָךְ יָצָא הַשֵּׁד מִבִּתֵּךְ׃ וַתָּבֹא אֶל־בֵּיתָהּ וְתִּמְצָא אֶת־הַיַּלְדָּה מֻשְׁכֶּבֶת עַל־הַמִּטָּה וְהַשֵּׁד יָצָא מִמֶּנָּה׃

הוּא קָם וְהָלַךְ מִשָּׁם אֶל אֵזוֹר צוֹר וְצִידוֹן. נִכְנַס לְבַיִת וְלֹא רָצָה שֶׁיִּוָּדַע לְאִישׁ, אַךְ לֹא הָיָה יָכוֹל לְהֵחָבֵא. אִשָּׁה, שֶׁרוּחַ טְמֵאָה אָחֲזָה בְּבִתָּהּ הַקְּטַנָּה, שָׁמְעָה עָלָיו וּמִיָּד בָּאָה וְנָפְלָה לְרַגְלָיו, וְהָאִשָּׁה נָכְרִיָּה מִמּוֹצָא פֶנִיקִי סוּרִי. הִיא בִּקְשָׁה מִמֶּנּוּ לְגָרֵשׁ אֶת הַשֵּׁד מִבִּתָּהּ. אָמַר לָהּ יֵשׁוּעַ: “הַנִּיחִי קֹדֶם לַבָּנִים לִשְׂבֹּעַ, כִּי לֹא נָאֶה לָקַחַת אֶת לֶחֶם הַבָּנִים וּלְהַשְׁלִיךְ אוֹתוֹ לַכְּלָבִים.” הֵשִׁיבָה וְאָמְרָה אֵלָיו: “כֵּן, אֲדוֹנִי, אֲבָל גַּם הַכְּלָבִים תַּחַת הַשֻּׁלְחָן אוֹכְלִים מִפֵּרוּרֵי הַלֶּחֶם שֶׁל הַבָּנִים!” אָמַר לָהּ: “בִּגְלַל דְּבָרֵךְ זֶה לְכִי לְדַרְכֵּךְ; יָצָא הַשֵּׁד מִבִּתֵּךְ.” הִיא הָלְכָה לְבֵיתָהּ וּמָצְאָה אֶת הַיַּלְדָּה שׁוֹכֶבֶת בַּמִּטָּה וְהַשֵּׁד כְּבָר יָצָא מִמֶּנָּה. פ

He got up and went from there to the region of Tyre and Sidon. He entered a house and did not want anyone to know, but he could not remain hidden. A woman whose young daughter was possessed by an impure spirit heard about him; she immediately came and fell at his feet—a woman of *Syro-Phoenician origin. She asked him to cast the demon out of her daughter. Yeshua said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and throw it to the dogs.” She answered and said to him, “Yes, Master, but even the dogs under the table eat the crumbs of the children’s bread!” He said to her, “Because of this word of yours, go your way; the demon has gone out of your daughter.” She went home and found the girl lying in bed, and the demon had already left her.

*Penikya of Surya (Συροφοίνισσα) a native of Phœnicia in Syria.

What is Unclean? (The Heart):

Read all of Markos chapter seven. How is Rabbi Yeshua’s teaching different from the teaching of the other rabbis of his day? Why is our Rabbi and his talmidim not obeying all of the rigid rules of the Prushim elders?

Answer:  The first century rabbis (Tannaim) replaced the supernatural rule of Messiah and the writings of the prophets with their own human reasoning (teaching); what Messiah rightfully called the vain philosophy (imaginings) and empty traditions (commandments) of men. The truth is:

הוּא קָרָא אֵלָיו אֶת הֶהָמוֹן שֵׁנִית וְאָמַר לָהֶם: “הַקְשִׁיבוּ אֵלַי כֻּלְּכֶם וְהָבִינוּ. אֵין דָּבָר הַנִּמְצָא מִחוּץ לָאָדָם יָכוֹל לְטַמֵּא אוֹתוֹ בְּהִכָּנְסוֹ לְתוֹכוֹ, אֶלָּא הַדְּבָרִים הַיּוֹצְאִים מִתּוֹךְ הָאָדָם הֵם הַמְּטַמְּאִים אֶת הָאָדָם”.פ

He called the crowd to him again and said to them: “Listen to me, all of you, and understand. Nothing outside a person can defile him by entering him; rather, it is the things that come out of a person that defile him.”

This means spiritual defilement comes from inside a person. Not from outside.

Out of the heart proceeds the things that make someone truly unclean. What makes a person “unclean” is not what they eat or touch but the evil thoughts and actions that come from within the heart. Conversely, he declared that no physical food entering the body can truly defile a person. He declared all foods to be “clean”. Nothing that goes into a person from the outside can defile them because it simply enters the stomach and passes out of the body.

Therefore the things that do make one truly unclean are:

1. Evil intentions and wicked thoughs;

2. Sexual immorality and adultery;

3. Theft, murder and deceit;

4. Greed, malice, and envy;

5. Slander, arrogance, and foolishness.

Being changed from the Inside out:

What does the Messiah say is the difference between God’s laws and man’s rules? Our Messiah has taught us that it is the will of God that we be changed through His Spirit supernaturally from the Inside-out; and not from the Outside-in. We will never become what God intended through our own imperfect. superficial, self-efforts.

How did the rabbis replace God’s commands with their rules? See (Acts of the Shlichim) the vision of Shimon Cephas in the history of the acts of the the emissaries of Rabbeinu Yeshua. In the vision God commands Shim’on Keifa (Cephas, Petros) to kill and eat unclean animals in a giant sheet lowered from heaven. Shim’on initially refuses, saying he has never eaten anything common or unclean. God replies:

“What I have made clean, you must not call common!”

Demonic influence versus physical healing:

The Messiah and his talmidim distinguish between demonic influence and physical illness. While Mattai, Markos, Lukas, and Yochanan all recognize that demonic oppression can manifest with physical symptoms—such as muteness or seizures—they identify them as not the same thing.

For instance Mattai clearly delineates between different conditions: some  with various diseases, those suffering severe pain, the demon-possessed, those having seizures, and the paralyzed; and they were all healed.

שִׁמְעוֹ יָצָא בְּכָל סוּרְיָה וְהֵבִיאוּ אֵלָיו אֶת כָּל הַחוֹלִים הַסּוֹבְלִים מִמַּחֲלוֹת וּמַכְאוֹבִים לְמִינֵיהֶם, וְגַם אֲנָשִׁים אֲחוּזֵי שֵׁדִים, סוֹבְלֵי פִּרְכּוּסִים וּמְשֻׁתָּקִים, וְהוּא רִפֵּא אוֹתָם.פֵּ

“His fame spread throughout all of Syria, and they brought to him all the sick suffering from various diseases and pains, as well as those possessed by by demons, those suffering from seizures, and the paralyzed; and he healed them.”

Markos also differentiates between the physical healing, those sick with various “diseases” and spiritual healing—many demons were “cast out.”

.וְהוּא רִפֵּא רַבִּים שֶׁהָיוּ חוֹלִים בְּמַחֲלוֹת לְמִינֵיהֶן; גַּם שֵׁדִים רַבִּים גֵּרֵשׁ, וְלֹא הִנִּיחַ לַשֵּׁדִים לְדַבֵּר מִפְּנֵי שֶׁהִכִּירוּהוּ

“And he healed many who were suffering from various diseases; he also cast out many demons, and did not allow the demons to speak because they knew him.”

.בְּאוֹתָהּ עֵת רִפֵּא רַבִּים מִמַּחֲלוֹת, מִנְּגָעִים וּמֵרוּחוֹת רָעוֹת, וּלְעִוְּרִים רַבִּים הֶעֱנִיק מְאוֹר עֵינַיִם

“At that time, He healed many of diseases, afflictions, and evil spirits, and granted sight to many who were blind.”

As well Lukas, who was a physician by training, separates the categories by recording that Rabbi Yeshua cured many diseases and afflictions and evil spirits, and on many who were blind he bestowed sight.

Different diagnosis and protocols:

Rabbi Yeshua interacted with ordinary sickness and demonic entities using entirely different protocols. When treating physical illness, he typically offered words of comfort, touched the individual (even lepers), or used physical elements like saliva and mud. When dealing with demons, he strictly rebuked the unclean spirits. He commanded them to be quiet and ordered them to depart immediately.

Yeshua engaged in rational conversations with the sick regarding their faith: “Do you want to be healed?” With the demon-possessed, the communication was an authoritative confrontation with an external entity occupying the person’s body. In such cases he  demanded the entity reveal its name (“Legion”).

In rare cases, we might see a crossover where a physical deformity is rooted in a spiritual cause; such as a woman bent double for 18 years (Lukas 13:10-13). Even here, Rabbi Yeshua attributes the physical disability to a spiritual root cause; when he describes the  the woman as one whom “Satan has bound.”

בְּיוֹם הַשַּׁבָּת לִמֵּד בְּאֶחָד מִבָּתֵּי הַכְּנֶסֶת. וְהִנֵּה הָיְתָה שָׁם אִשָּׁה נְגוּעָה בְּרוּחַ־חֳלִי זֶה שְׁמוֹנֶה־עֶשְׂרֵה שָׁנָה; כְּפוּפָה הָיְתָה וְלֹא יָכְלָה לִזְקֺף קוֹמָתָהּ. כִּרְאוֹתוֹ אוֹתָהּ קָרָא לָהּ יֵשׁוּעַ וְאָמַר: “אִשָּׁה, שֻׁחְרַרְתְּ מֵחָלְיֵךְ”! הוּא סָמַךְ אֶת יָדָיו עָלֶיהָ וּמִיָּד זָקְפָה קוֹמָתָהּ וְשִׁבְּחָה אֶת הָאֱלֹהִים.פָ

“On the Shabbat, he was teaching in one of the synagogues. There was a woman there who had been afflicted by a spirit of infirmity for eighteen years; she was bent over and unable to straighten up. Upon seeing her, Yeshua called her over and said, “Woman, you are set free from your infirmity!” He laid his hands on her, and immediately she straightened up and praised God.”

An Unclean Spirit:

How do these insights relate to today’s miracle of the “Healing of a Demon-possessed girl?” The terms unclean spirits, impure spirits are interchangeable. In the Brit HaChadashah, the New Covenant, the term unclean spirits is used over twenty times. In these passages we discover unclean spirits can inflict sickness and harm on people and even possess them. It is further revealed that some demons are more evil than others and that these wicked spirits can and do work in unison together.

The good news is that all of these evil and harmful spirits exist under God’s authority and so they are subject to Him. Temporarily the evil spirits have been tolerated by God; as long as they do not exceed certain limits, boundaries that He imposes on them. These evil spirits—previously fallen angels who chose with Lucifer/Satan to rebel against God—delight in being wicked, doing evil, and promoting their wickedness in the human race. Their corrupt nature and evil practices are an offense to the pure, righteous nature of God and His good works. Their temporary freedom to do evil will likely soon come to an end. They will be judged according to their works at the Great White Throne judgment; along with any persons (human) who refuse to believe and accept God’s perfect plan for their lives.

רָאִיתִי כִּסֵּא לָבָן גָּדוֹל וְאֶת הַיּוֹשֵׁב עָלָיו, אֲשֶׁר נָסוּ מִפָּנָיו הָאָרֶץ וְהַשָּׁמַיִם, וּמָקוֹם לֹא נִמְצָא לָהֶם. וְרָאִיתִי אֶת הַמֵּתִים, הַקְּטַנִּים וְהַגְּדוֹלִים, עוֹמְדִים לִפְנֵי הַכִּסֵּא וּסְפָרִים נִפְתְּחוּ. גַּם סֵפֶר אַחֵר נִפְתַּח, סֵפֶר הַחַיִּים. וְהַמֵּתִים נִשְׁפְּטוּ מִתּוֹךְ הַדְּבָרִים הַכְּתוּבִים בַּסְּפָרִים, לְפִי מַעֲשֵׂיהֶם. הַיָּם נָתַן אֶת הַמֵּתִים אֲשֶׁר בּוֹ, מָוֶת וּשְׁאוֹל נָתְנוּ אֶת מֵתֵיהֶם, וְאִישׁ אִישׁ נִשְׁפְּטוּ לְפִי מַעֲשֵׂיהֶם. 14הַמָּוֶת וְהַשְּׁאוֹל הֻשְׁלְכוּ אֶל אֲגַם הָאֵשׁ. זֶהוּ הַמָּוֶת הַשֵּׁנִי – אֲגַם הָאֵשׁ. וּמִי שֶׁלֹּא נִמְצָא כָּתוּב בְּסֵפֶר הַחַיִּים, הֻשְׁלַךְ אֶל אֲגַם הָאֵשׁ.פָ

“I saw a great white throne and the One seated on it, from whose presence the earth and the heavens fled, and no place was found for them. And I saw the dead, both small and great, standing before the throne, and books were opened. Another book was also opened—the Book of Life. And the dead were judged according to what was written in the books, based on their deeds. The sea gave up the dead that were in it; Death and Sheol gave up their dead; and each one was judged according to their deeds. Death and Sheol were cast into the lake of fire. This is the second death—the lake of fire. And whoever was not found written in the Book of Life was cast into the lake of fire.

Seven of the 50 miracles of Messiah involve demonic possession and influence. These are:

1. Miracle #4. Healing demon-possessed man.

2. Miracle #8. The Exorcism of Mary Magdalene.

3. Miracle #15. Restored sight & speech of man.

4. Miracle #17. Healing two demoniacs.

5. Miracle #21. Restored man’s speech.

6. Miracle #27. Healing a demon-possessed girl.

7. Miracle #35. Healed woman of 18 year illness.

Differences in Mattai and Markos accounts:

Matthai (Levi) identifies the mother as a Canaanite woman whose daughter was severely demon-possessed. The Canaanites were Israel’s ancient ancestral nemeses from the books of Joshua and Deuteronomy. He introduces the talmidim as active intermediaries who ask Yeshua to silence the women. Markos (Yochanan) identifies the mother as a Syro-Phoenician whose little daughter had an unclean spirit. He adds Yeshua’s declaration that she has great faith and portrays the healing as instantaneous.

Ethnic Identity: Matthai calls her a Canaanite, using an archaic Old Testament label to sharpen the theological contrast between Israel and outsiders.

Disciples’ Role: In Mattai the talmidim actively intercede and ask Yeshua to send the wailing woman away, creating a distinct dialogue about the boundaries of his mission. In Markos, the talmidim are entirely absent from the scene.

Mission Statement: Mattai adds Yeshua stating, “I was sent only to the lost sheep of the house of Israel” before the dialogue with the woman occurs.

Bread Metaphor: Markos includes the temporal qualifier “Let the children be fed first,” implying a sequence where Gentiles might be fed later. Matthew omits “first,” heightening the initial rejection.

Praise of Faith: Markos credits the healing directly to the woman’s clever statement (logos). Matthew explicitly praises her verbally: “O woman, great is your faith!” 

Confirmation of Healing: Markos places the final proof of the miracle when the mother returns home and finds her daughter resting safely on the bed. Mattai concludes the scene with an instantaneous healing (“healed from that very hour”) as she stands speaking to Yeshua.

Desperate Plea:

Mother approaches Yeshua in the region of Tyre and Sidon, begging Him to cast the demon out of her daughter. Test of Faith: Yeshua initially tells her, “It is not right to take the children’s bread and throw it to the dogs,” prioritizing his immediate mission to Israel. The Humble Response: The mother resourcefully counters, “Yes, Master; yet even the (pet) dogs under the table eat the children’s crumbs.”

The Children’s Crumbs:

Historical Bread Throwing: In ancient Jewish dining, guests used pieces of bread to wipe grease from their hands and then flung those soiled scraps onto the floor for household pets. Both today’s Gentile woman and the character Lazarus, referred to in the mashal #34 of the “Rich Man and Lazarus,” are cast into this lowest conceivable position of human dependency, completely reliant on what the “master” and “master’s children,” chooses to discard.

Psalm 51:17 makes it abundantly clear that God deeply values and accepts true, humble repentance over empty religious rituals. 

The Remote Healing:

Impressed by her faith and sharp insight, Yeshua grants her request. When the woman arrives home, she finds her daughter resting peacefully on the bed, completely delivered from the demon.

The Syro-Phoenician woman:

Connecting this to the story of the Syro-Phoenician woman and her daughter in Mattai 15:21–28 reveals a deep historical parallel. The history of Lebanese Phoenician followers of Messiah dates back to the 1st century CE, matching the dawn of the gentile conversion to our faith in Adonai and His Messiah. According to scriptures and historic records, the early shlichim—sent ones, emissaries, apostles—directly evangelized the Phoenician people.

The Canaanite woman:

Historically and geographically, the ancient coastal cities of Tyre and Sidon (located in modern-day Lebanon) were prominent centers of Phoenicia, a region originally inhabited by the descendants of Canaan. The Jewish people of the first century (CE) still viewed the local Gentile population as historical Canaanites—traditional, pagan adversaries of Israel In the Tanakhthe  Phoenician port cities of Tyre and Sidon are depicted through a complex lens of economic alliance, religious tension, and severe prophetic judgment. [1,

Diplomatic and Trade Alliances:

Temple Construction: King Hiram of Tyre was a close ally of King David and King Solomon. He provided vital cedar wood, gold, and highly skilled craftsmen to build the First Temple in Jerusalem.

Territorial Boundaries: Sidon was originally designated as part of the northern boundary of the tribe of Asher though Israel never fully conquered or controlled it.

Spiritual Idolatry: Sidon and Tyre were notorious hubs of pagan idolatry, specifically the worship of Baal and Asherah. Queen Jezebel: The most infamous connection is Queen Jezebel, daughter of King Ethbaal of Sidon. Her marriage to King Ahab introduced aggressive state-sponsored Baal worship to the Northern Kingdom of Israel, sparking a violent spiritual war led by the prophet Elijah.

Queen Jezebel: She was a Phoenician princess from Sidon (1 Kings 16;31). Her marriage to King Ahab of Israel and subsequent promotion of Baal worship led to spiritual warfare in Israel; as seen in the confrontation between Elijah and the priests of Baal (1 Kings 18). The prophet Elijah famously confronted the priests of Baal on Mount Carmel, demonstrating the power of faith in the Adonai Eloheinu (the LORD our God).

Prophetic Condemnation and Judgment:

Ezekiel 26–28 delivers a detailed prophecy against the King of Tyre, mocking the city’s self-proclaimed status as a “perfect beauty” and predicting it would be scraped clean like a bare rock.

Isaiah 23 declares a prophecy against Tyre, calling the great merchant city a “harlot” and foretelling its economic devastation.

Joel and Zechariah: Condemn the cities for looting Jewish treasures and selling the people of Judah into slavery.

Zechariah notes that despite building defenses of silver and gold, God would cast them into the sea.

Ezekiel and Isaiah’s prophecy regarding the fall of Tyre and Sidon:

Ezekiel and Isaiah: The Hebrew prophets Ezekiel (Chapters 26–28) and Isaiah (Chapter 23) foretold the utter wealth, corruption, and eventual destruction of Tyre and Sidon by foreign armies, including explicit mentions of Nebuchadnezzar and the casting of the city’s stones into the water; fulfilled literally by Alexander’s causeway.

Ezekiel 28 provides a dual prophecy. First fulfillment, the propphecy details the fall of the earthly rulers of Tyre and Sidon due to pride, greed, and violence fulfilled by Nebuchadnezzar and Alexander the Great.

Second fulfillment, the “King of Tyre” acts as a type for Satan. The text uses descriptions that transcend a mortal king, serving as a blueprint for Satan’s origins and downfall. The origin of Lucifer, son of the Dawn (Satan) is described:

Original Splendor: Described as “perfect in beauty”, residing in “Eden”, and anointed as a “guardian cherub,” mirroring Satan’s status before his rebellion. He is described as the “seal of perfection, full of wisdom and perfect in beauty,” He is a prominent figure in the “garden of God” who was an anointed guardian cherub, adorned with precious stones, and blameless until wickedness was found in him.

Sin of Pride: The king’s (Ithoball III) heart became proud due to his wealth and beauty, mirroring how Satan sought to elevate himself above God. Because of his vast trading wealth, he declared, “I am a god; I sit on the throne of a god in the heart of the seas.”

The Expulsion: Because of this corruption, the king was cast down in disgrace as a profane thing from the mountain of God, typifying Satan being thrown to the earth. Because the king’s heart became proud, God drove him in disgrace from the holy mountain and threw him to the earth. This acts as a vivid backdrop for Yeshua’s later statement in the Brit Chadashah: “I saw Satan fall like lightning from heaven” (Lukas 10:18).

In Ezekiel 28, the prophecy against the earthly ruler of Tyre begins as a condemnation of a mortal leader, but it shifts into a poetic lament describing an “anointed guardian cherub” in Eden (Lucifer, Satan).

Prophecy regarding an Earthly King:

Prince of Tyre: Addressed as a mortal man who grew prideful, claimed divine status (“I am a god”), and amassed immense wealth through trade.

Historical Fall: Pronounced doom and violent death at the hands of foreign nations, specifically tied to the historical sieges by Nebuchadnezzar and later military conquests.

Sidon’s Judgment: Neighboring Sidon received a separate prophecy of suffering, plague, and judgment by the sword.

Connection to the Fall of Lucifer (Satan):

Isaiah 14 (The King of Babylon / Lucifer): The prophet addresses the King of Babylon but shifts to language that fits an angelic being. Isaiah writes, “How you have fallen from heaven, morning star, son of the dawn!” (Isaiah 14:12), describing a figure who sought to elevate his throne above the stars of God to make himself like the Most High, only to be cast down.

Ezekiel 28:1–10 (The Prince of Tyre): This section condemns the physical, human ruler of Tyre (Ithoball III) for his immense pride. Because of his vast trading wealth, he declared, “I am a god; I sit on the throne of a god in the heart of the seas”. God promises he will die a violent death at the hands of foreigners. Ezekiel 28:11–19 (The King of Tyre / The Typology of Satan): Ezekiel transitions from the “prince” (human) to the “king” (satan) spiritual power driving the kingdom. This figure is described as the “seal of perfection, full of wisdom and perfect in beauty,” who inhabited “Eden, the garden of God” and was ordained as an “anointed guardian cherub”. Ezekiel 28:20–24 (The Judgment on Sidon): Sidon, Tyre’s sister Phoenician city, is judged for being a “brier” and a “scorning thorn” to the peace of Israel. God executes judgments within her to manifest His holy sovereignty.

How the King of Tyre Serves as a “Type” of Satan:

Puppet Master: Satan was the literal spiritual “king” animating the human “prince” of Tyre. By judging the corrupt earthly empire, God simultaneously exposed and judged the invisible, malicious spiritual architecture behind it. With this rich ancient history in mind we are able to unmask who was the first cause behind the spiritual bondage of the Syrians, Phoenician, and Jewish people.

Binding the Strong Man: The Messiah of Israel delivering the Syro-Phoenician mother’s daughter is a declaration that the Kingdom of God had come to put an end to the rule of evil on earth. “Bind the strong man, plunder his house.” The rule of Satan was being bound and plundered. Now both Jew and Gentile were being liberated from the evil one’s tormenting and thoroughly destructive rule.

Humility and Acceptance:

The mother applies the symbol of “crumbs” to show that even a tiny fraction of Yeshua’s power is enough to heal her daughter.The woman does not take offense at the harsh-sounding metaphor. She accepts the lowly position of the house “pet dog” sitting under the table. She shows total humility by giving up any sense of special privilege or demand.

Great Faith in Little Provision: She views Rabbi Yeshua not as someone who will run out of miracles but as a wealthy master with an overflowing table. She believes a single “crumb” of his chesed—just a small word of kindness from him—is enough to cast out the demon. She recognizes that God’s power is so immense it overflows past the chosen household if Israel to anyone who humbly reaches for it. 

Core Meaning: The God of Israel values genuine humility, deep remorse for sin, and absolute surrender over external religious rituals. God’s help is available to any person with a “broken and contrite heart” who openly acknowledges their spiritual failure and is completely willing to yield their pride and self-will to His mercy.

Broken Spirit: This does not mean feeling hopeless or defeated by life’s circumstances. It means your human pride and self-sufficiency are broken. You recognize that you cannot save yourself or earn God’s favor through your own efforts.

Contrite Heart: The word “contrite” comes from the Hebrew meaning of “crushed” and/or “bruised”. It describes a heart that feels deep, genuine sorrow for wrongdoing, rather than just regret over getting caught.

Will Not Despise: This is a powerful reassurance that God will never reject, look down upon, or turn away anyone who approaches Him with sincere humility and repentance.

The Context: What God truly wants to see in Jew and Gentile is a radical inward honesty, a complete change of mind, and a heart completely surrendered to Him.

Respect for God: The Gentile woman is one standing outside the covenant of Israel, yet she displays immense faith and successfully claims the crumbs of God’s mercy. Conversely, there are born Jews who do not have any respect whatsoever for God,

A Contrast in Outcomes: The woman is an example of persistence; she asks for crumbs but receives the full “bread” of absolute healing because of her great faith. Contrast this to the Rich Jewish Elder in one of Messiah’s mashalim.

A Turning Point for the Gentiles:

The Messiah Yeshua praises the mother for her great faith because she understands the unfolding plan of God; that God’s salvation of the Jews was now extended to the Gentiles. After the Bread of heaven had been distributed to the Jews in Israel it now was being distributed to the Gentiles. The crumbs symbolize that the grace given first to Israel naturally now extends a lifeline of hope to the rest of the world!

NEXT, HEALED MAN’S SPEECH AND HEARING…

Messiah in Yom HaBikkurim Chapter 98 >>