Are you grappling with a difficult verse in the Bible? And are you looking for a short, easy-to-read answer that really makes sense without explaining away the verse?

Hard Sayings of the Bible is the handy reference book you need. Here you will find explanations of over five hundred of the most troubling verses to test the minds and hearts of Bible readers. Four seasoned scholars, all with a notable gift for communicating with people in the pew, take you behind the scenes to find succinct solutions to a wide variety of Bible difficulties, ranging from discrepancies about numbers to questions about God's justice.

Visit this page for a daily excerpt from IVP's Hard Saying series.

Today's Study

Mark 7:27: The Children First?

This was Jesus' response to the plea of a Gentile woman that he cure her demon-possessed daughter. The woman was a Syrophoenician according to Mark, a Canaanite according to Matthew, who also records the incident (Mt 15:21-28). The incident took place during a brief visit paid by Jesus to the territory of Tyre and Sidon, north of Galilee.

The saying was a hard one in the first instance to the woman, yet not so hard that it put her off: if Jesus' healing ministry was for Jewish children and not for Gentile dogs, yet she reminded him that the dogs commonly get what the children leave over, and that was what she was asking him to give her and her daughter. To the modern reader it is hard because it seems so inconsistent with the character of Jesus. Its hardness is put in blunt terms by one writer: "Long familiarity with this story, together with the traditional picture of the gentleness of Jesus, tends to obscure the shocking intolerance of the saying."

Jesus' Palestinian ministry was directed to the Jewish people; Matthew, in his account of the present incident, represents him as saying to the woman, "I was sent only to the lost sheep of the house of Israel" (Mt 15:24 RSV). There are suggestions here and there in the record of the ministry that, as a sequel to it, blessing would be available for Gentiles too, but very few instances of direct blessing to Gentiles appear within the context of the ministry itself.

Why did the woman not take offense at such an unpromising response? One obvious reason was that she was determined to get what she wanted for her daughter. In addition, what if there was a twinkle in his eye as he spoke, as much as to say, "You know what we Jews are supposed to think of you Gentiles; do you think it is right for you to come and ask for a share in the healing which I have come to impart to Jews?" The written record can preserve the spoken words; it cannot convey the tone of voice in which they were said. Maybe the tone of voice encouraged the woman to persevere.

Again, what are we to say of the term "dogs"? That is a term of abuse, if ever there was one. The pariah dog was not an estimable animal in Near Eastern culture then, any more than he is today. But it is not the pariah dogs that are intended here, like those at the door of the rich man in the parable, whose attentions added to Lazarus's afflictions. It is the dogs beneath the table. That in itself might suggest that they are household pets, the children's playmates; and this is confirmed by the fact that the word for "dogs" used by both Jesus and the woman is a diminutive. Since the woman is said by Mark to have been a Greek (that is, one who spoke Greek), the Greek diminutive used by Mark may have been the word actually used in the conversation.

The woman was quick-witted enough to deduce from Jesus' words the kind of reply that would win the granting of her request: "Sir, even the little dogs under the table eat the children's leftovers!" The word faith is not mentioned in Mark's account of the incident (as it is mentioned in Mt 15:28), but the woman's reply expresses just the kind of faith that Jesus so greatly appreciated and that never failed to receive what it asked from him. Her daughter was healed immediately, and healed, as in the other instance of Gentile faith in the Synoptic Gospels (that of the Capernaum centurion and his sick servant), not by direct contact but at a distance.

See also comment on MATTHEW 10:5-6.


S. G. F. Brandon, Jesus and the Zealots (Manchester: Manchester University Press, 1967), p. 172.

Recommendations For You

Purchased With