Matthew 15:24

KJV

But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

KJV (with Strong's)

But {G1161} he answered {G611} and said {G2036}, I am {G649} not {G3756} sent {G649} but {G1508} unto {G1519} the lost {G622} sheep {G4263} of the house {G3624} of Israel {G2474}.

Complete Jewish Bible

He said, "I was sent only to the lost sheep of the house of Isra'el."

Berean Standard Bible

He answered, “I was sent only to the lost sheep of the house of Israel.”

American Standard Version

But he answered and said, I was not sent but unto the lost sheep of the house of Israel.

Commentary

### SUMMARY
Matthew 15:24 captures a pivotal moment in Jesus' earthly ministry, where He articulates the immediate scope of His mission, stating, "I am not sent but unto the lost sheep of the house of Israel." This declaration, made during an encounter with a persistent Canaanite woman seeking healing for her daughter, highlights God's covenantal priority for Israel while simultaneously setting the stage for a profound demonstration of faith that transcends perceived boundaries and foreshadows the eventual expansion of the Gospel to all nations.

### CONTEXT
* **Literary Context:** This verse is embedded within a significant narrative in [Matthew 15](/matthew/15 "Matthew 15 - Tradition and Purity, The Canaanite Woman"). Immediately prior, Jesus has engaged in a sharp rebuke of the Pharisees and scribes concerning their hypocritical adherence to human traditions over God's commandments (e.g., [Matthew 15:1-9](/matthew/15-1-9 "Matthew 15:1-9 - Jesus Rebukes the Pharisees")). Following this confrontation, Jesus withdraws to the region of Tyre and Sidon, Gentile territories, indicating a shift in His immediate surroundings. It is here that a Canaanite woman approaches Him, pleading for mercy for her demon-possessed daughter. Jesus' initial silence (Matthew 15:23) and His disciples' request to send her away precede this specific statement in [Matthew 15:24](/matthew/15-24 "Matthew 15:24 - Jesus' Mission to Israel"). His words here are a direct response to her desperate plea, establishing what appears to be a limitation on His ministry, which He then transcends due to her extraordinary faith.
* **Historical & Cultural Context:** The setting in the region of Tyre and Sidon is crucial. These were predominantly Gentile areas, distinct from Jewish Galilee or Judea. For a Jewish Messiah to be ministering there, even briefly, was notable. The phrase "house of Israel" refers to the Jewish people, the descendants of Jacob, with whom God had established His covenant. Historically, the Jews considered themselves God's chosen people, and there was often a strong distinction, and sometimes animosity, between Jews and Gentiles. The concept of the Messiah coming first to Israel was deeply rooted in Old Testament prophecy (e.g., [Isaiah 2:2-3](/isaiah/2-2-3 "Isaiah 2:2-3 - The Mountain of the Lord's House") and [Romans 1:16](/romans/1-16 "Romans 1:16 - The Power of the Gospel")). Jesus' statement reflects this historical and theological reality of God's particular focus on Israel as the initial recipient of His redemptive work.
* **Key Themes:** This verse contributes to several overarching themes in Matthew's Gospel. Firstly, it underscores **Jesus' primary mission to Israel**, fulfilling Old Testament prophecies that the Messiah would come to His own people first (e.g., [Matthew 10:5-6](/matthew/10-5-6 "Matthew 10:5-6 - Instructions for the Twelve Disciples")). Secondly, the use of the **"lost sheep" metaphor** highlights the spiritual condition of Israel, who, despite being God's covenant people, had strayed from His path due to misguided leadership and spiritual blindness (cf. [Matthew 9:36](/matthew/9-36 "Matthew 9:36 - Jesus' Compassion for the Crowds")). Jesus presents Himself as the [Good Shepherd](/john/10-11 "John 10:11 - Jesus, the Good Shepherd") who came to seek and save those who were lost. Thirdly, the entire encounter, initiated by Jesus' seemingly restrictive statement, serves as a dramatic illustration of **the unfolding of God's redemptive plan**, which, while beginning with Israel, would ultimately extend to the Gentiles, as foreshadowed by the Canaanite woman's faith and Jesus' eventual commendation of it (cf. [Matthew 15:28](/matthew/15-28 "Matthew 15:28 - The Canaanite Woman's Faith")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **sent (Greek, _apostéllō'_):** From G649, meaning "to send out (properly, on a mission) literally or figuratively." This word emphasizes Jesus' divine commission and purpose. His mission was not self-initiated but divinely ordained by the Father, underscoring His authority and the specific nature of His earthly task. It implies a deliberate and purposeful dispatch for a particular objective.
* **lost (Greek, _apóllymi'_):** From G622, meaning "to destroy fully (reflexively, to perish, or lose), literally or figuratively." In this context, "lost" signifies being astray, wandering, or perishing. It speaks to the spiritual condition of the "sheep," indicating their vulnerability, lack of direction, and desperate need for rescue and restoration. It highlights the dire spiritual state from which Jesus came to deliver them.
* **sheep (Greek, _próbaton'_):** From G4263, meaning "something that walks forward (a quadruped), i.e. (specially), a sheep (literally or figuratively)." This term is a common biblical metaphor for people, particularly God's people, who are dependent on a shepherd for guidance, protection, and provision. Its use here evokes the imagery of a flock without a proper shepherd, susceptible to danger and prone to wandering.

#### Verse Breakdown
* **"But he answered and said,"**: This opening clause indicates Jesus' direct response to the Canaanite woman's persistent plea. The conjunction "But" (G1161, _dé_) introduces a statement that clarifies or contrasts with the preceding narrative, specifically His initial silence and the disciples' desire to dismiss her. His "answer" (G611, _apokrínomai_) and "said" (G2036, _épō_) signal a deliberate and authoritative pronouncement.
* **"I am not sent but unto"**: Here, Jesus explicitly defines the scope and recipient of His immediate, personal mission. The phrase "I am not sent" (G649, _apostéllō_) underscores His divine commission, affirming that His ministry is not arbitrary but divinely directed. The "but unto" (G1508, _ei mḗ_ and G1519, _eis_) serves as a restrictive clause, emphasizing that His primary focus is singular and specific, not universal at this stage of His earthly ministry.
* **"the lost sheep of the house of Israel."**: This phrase identifies the exclusive target of His current mission. "Lost sheep" (G622, _apóllymi_ and G4263, _próbaton_) is a tender and poignant metaphor for the people of Israel (G2474, _Israḗl_), who, despite being God's chosen nation (G3624, _oîkos_), had strayed spiritually, lacked true spiritual leadership, and were in desperate need of the Messiah's redemptive work. This highlights His compassion and purpose to gather and restore His covenant people.

#### Literary Devices
The verse employs several significant literary devices. **Metaphor** is central, with "the lost sheep of the house of Israel" serving as a vivid image for the spiritually wayward and vulnerable people of God. This metaphor is deeply rooted in Old Testament prophetic tradition, where Israel is often depicted as a flock and its leaders as shepherds, highlighting the people's need for divine guidance and protection. There is also an element of **dramatic irony** within the broader narrative: Jesus' seemingly restrictive statement ("not sent but unto Israel") is immediately followed by an encounter that demonstrates His willingness to extend grace beyond those stated boundaries when met with extraordinary faith from a Gentile. This creates narrative tension that is resolved by the woman's persistence and Jesus' ultimate commendation, showcasing the expansive nature of God's kingdom. The **dialogue** format itself is a key device, allowing Jesus' authoritative declaration to be presented as a direct, personal statement, making its impact more immediate and challenging.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 15:24 is a profound theological statement affirming God's covenantal faithfulness to Israel while simultaneously setting the stage for the universal scope of the Gospel. It underscores the divine order of salvation history: salvation is "from the Jews" ([John 4:22](/john/4-22 "John 4:22 - Salvation is from the Jews")), meaning it originates through Israel as God's chosen people, through whom the Messiah would come. Jesus' initial focus on Israel was not a rejection of Gentiles, but an adherence to God's established plan, fulfilling prophecies that the Messiah would first gather His scattered flock. This verse, therefore, highlights both the particularity of God's redemptive plan for Israel and the eventual breaking down of barriers between Jew and Gentile through faith in Christ.

* [Romans 15:8](/romans/15-8 "Romans 15:8 - Christ a Servant to the Jews"): "For I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers."
* [Acts 3:25-26](/acts/3-25-26 "Acts 3:25-26 - Peter's Sermon at the Temple Gate"): "Ye are the children of the prophets, and of the covenant which God made with our fathers, saying unto Abraham, And in thy seed shall all the kindreds of the earth be blessed. Unto you first God, having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities."
* [Isaiah 53:6](/isaiah/53-6 "Isaiah 53:6 - All We Like Sheep Have Gone Astray"): "All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all."

### REFLECTION AND APPLICATION
Matthew 15:24, within its narrative context, offers rich lessons for contemporary believers. Firstly, it reminds us of God's sovereign plan and timing. Just as Jesus had a specific, divinely appointed mission to Israel, God often works in our lives and in the world according to His own wise and perfect timeline, which may not always align with our immediate expectations or desires. This calls for patience and trust in His unfolding purposes. Secondly, the verse, when viewed through the lens of the Canaanite woman's response, powerfully illustrates the nature of persistent, humble, and audacious faith. Her unwavering belief in Jesus' authority and mercy, even when met with what appeared to be a direct refusal, serves as a profound example of how genuine faith can move the heart of God and transcend perceived limitations. We are encouraged to approach God with similar tenacity, believing that His compassion is boundless and His power to save is absolute, even when circumstances seem to suggest otherwise. This passage challenges us to examine the depth of our own faith and our willingness to press into God's presence, regardless of initial obstacles or perceived restrictions.

#### Questions for Reflection
* **How does Jesus' statement about His mission to "the lost sheep of the house of Israel" challenge or confirm your understanding of God's redemptive plan?**
* **In what ways might we, like the Canaanite woman, need to demonstrate persistent faith when God's answers or timing are not immediately what we expect?**
* **How does this passage encourage you to trust in God's sovereign timing and specific purposes, even when they seem to limit His immediate action?**

### FAQ
**Why did Jesus initially limit His mission to "the lost sheep of the house of Israel"?**

Answer: Jesus' statement in [Matthew 15:24](/matthew/15-24 "Matthew 15:24 - Jesus' Mission to Israel") reflects God's covenantal priority and historical plan. The Old Testament consistently portrays Israel as God's chosen people, through whom the Messiah would come and from whom salvation would ultimately extend to the world. Jesus' earthly ministry began by fulfilling prophecies concerning the Messiah's coming to His own people, calling them to repentance, and establishing the Kingdom of God among them. This initial focus was not an exclusion of Gentiles but an adherence to the divine order, ensuring that the foundational work of redemption was firmly established within the lineage and promises made to Abraham, Isaac, and Jacob. It was through Israel's Messiah that the blessing would eventually flow to "all families of the earth" ([Genesis 12:3](/genesis/12-3 "Genesis 12:3 - The Abrahamic Covenant")).

**Does this verse mean Jesus did not care about Gentiles during His earthly ministry?**

Answer: Absolutely not. While Jesus explicitly states His primary mission to Israel, His interactions throughout the Gospels demonstrate His compassion and care for Gentiles. The encounter with the Canaanite woman immediately following this statement is a prime example, where He ultimately commends her great faith and heals her daughter ([Matthew 15:28](/matthew/15-28 "Matthew 15:28 - The Canaanite Woman's Faith")). Other instances include His healing of the centurion's servant ([Matthew 8:5-13](/matthew/8-5-13 "Matthew 8:5-13 - The Faith of the Centurion")), His ministry in the Decapolis (a Gentile region, [Mark 7:31-37](/mark/7-31-37 "Mark 7:31-37 - Jesus Heals a Deaf Man")), and His teaching that many will come from east and west to recline with Abraham, Isaac, and Jacob in the kingdom of heaven ([Matthew 8:11](/matthew/8-11 "Matthew 8:11 - Many Will Come from East and West")). These instances show that while His primary *focus* was Israel, His *compassion* and *power* were not limited by ethnicity.

### CHRIST-CENTERED FULFILLMENT
Matthew 15:24, while seemingly restrictive, finds its ultimate Christ-centered fulfillment not in limiting God's grace, but in establishing the divine order through which that grace would ultimately flow to all humanity. Jesus, as the divinely "sent" Messiah, first came to gather the "lost sheep of the house of Israel," fulfilling centuries of Old Testament prophecy that identified Him as the Shepherd of His people ([Ezekiel 34:23](/ezekiel/34-23 "Ezekiel 34:23 - My Servant David, the Shepherd")). His mission to Israel was foundational, providing the lineage, the historical context, and the initial recipients of the Good News. However, the very narrative in which this verse is embedded, specifically the encounter with the Canaanite woman, dramatically foreshadows the breaking of these perceived boundaries. Through His death and resurrection, Jesus' redemptive work would extend far beyond Israel, ultimately encompassing "every nation, tribe, people and language" ([Revelation 7:9](/revelation/7-9 "Revelation 7:9 - A Great Multitude from Every Nation")). He is the [Good Shepherd](/john/10-11 "John 10:11 - Jesus, the Good Shepherd") who lays down His life not only for the sheep of Israel but also for "other sheep that are not of this sheep pen" ([John 10:16](/john/10-16 "John 10:16 - Other Sheep")), bringing them into one fold. Thus, Matthew 15:24 highlights the strategic starting point of God's redemptive plan, a plan that culminates in Christ's universal Lordship and the [Great Commission](/matthew/28-19-20 "Matthew 28:19-20 - The Great Commission") to make disciples of all nations, rooted in the finished work of the One who was first sent to Israel.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Matthew 10:5

¶ These twelve Jesus sent forth, and commanded them, saying, Go not into the way of the Gentiles, and into [any] city of the Samaritans enter ye not:

Matthew 10:6

But go rather to the lost sheep of the house of Israel.

Romans 15:8

Now I say that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises [made] unto the fathers:

Jeremiah 50:6

My people hath been lost sheep: their shepherds have caused them to go astray, they have turned them away [on] the mountains: they have gone from mountain to hill, they have forgotten their restingplace.

Jeremiah 50:7

All that found them have devoured them: and their adversaries said, We offend not, because they have sinned against the LORD, the habitation of justice, even the LORD, the hope of their fathers.

Acts 13:46

Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.

Ezekiel 34:5

And they were scattered, because [there is] no shepherd: and they became meat to all the beasts of the field, when they were scattered.