Mark 7:24-30 · Bible study
Mark 7:24-30 Commentary: Syrophoenician Woman's Faith
Greek · 11 what the commentators say
Meaning in one sentence
Jesus' encounter with the Syrophoenician woman reveals the dawning inclusion of Gentiles and commends her persistent, humble faith.
Research Summary
- Meaning: Jesus' withdrawal into Tyre and Sidon prefigures the inclusion of Gentiles; the woman's persistent, humble faith receives healing at a distance.
- Key words: thygatrion (little daughter), kynariois (little dogs), Hellēnis (Greek/Gentile), Surophoinikissa (Syrophoenician).
- Main debate: Does Jesus' 'dogs' remark reflect ethnic prejudice or a deliberate test of faith? Most commentators see it as a test or teaching moment, not hostility.
- Theological theme: The kingdom of God breaking through ethnic and religious boundaries; salvation from the Jews extending to all who believe.
- Best use: A model of intercessory prayer, a lesson in Gentile inclusion, and an example of Jesus' authority over evil spirits at any distance.
Translation Comparison
BSB Berean Standard Bible 2020
24Jesus left that place and went to the region of Tyre. Not wanting anyone to know He was there, He entered a house, but was unable to escape their notice.
25Instead, a woman whose little daughter had an unclean spirit soon heard about Jesus, and she came and fell at His feet.
26Now she was a Greek woman of Syrophoenician origin, and she kept asking Jesus to drive the demon out of her daughter.
27“First let the children have their fill,” He said. “For it is not right to take the children’s bread and toss it to the dogs.”
28“Yes, Lord,” she replied, “even the dogs under the table eat the children’s crumbs.”
29Then Jesus told her, “Because of this answer, you may go. The demon has left your daughter.”
30And she went home and found her child lying on the bed, and the demon was gone.
WEB World English Bible 2000
24From there he arose and went away into the borders of Tyre and Sidon. He entered into a house and didn’t want anyone to know it, but he couldn’t escape notice.
25For a woman whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet.
26Now the woman was a Greek, a Syrophoenician by race. She begged him that he would cast the demon out of her daughter.
27But Jesus said to her, “Let the children be filled first, for it is not appropriate to take the children’s bread and throw it to the dogs.”
28But she answered him, “Yes, Lord. Yet even the dogs under the table eat the children’s crumbs.”
29He said to her, “For this saying, go your way. The demon has gone out of your daughter.”
30She went away to her house, and found the child having been laid on the bed, with the demon gone out.
KJV King James Version 1769
24And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid.
25For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet:
26The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.
27But Jesus said unto her, Let the children first be filled: for it is not meet to take the children’s bread, and to cast it unto the dogs.
28And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children’s crumbs.
29And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.
30And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
ASV American Standard Version 1901
24And from thence he arose, and went away into the borders of Tyre and Sidon. And he entered into a house, and would have no man know it; and he could not be hid.
25But straightway a woman, whose little daughter had an unclean spirit, having heard of him, came and fell down at his feet.
26Now the woman was a Greek, a Syrophoenician by race. And she besought him that he would cast forth the demon out of her daughter.
27And he said unto her, Let the children first be filled: for it is not meet to take the children’s bread and cast it to the dogs.
28But she answered and saith unto him, Yea, Lord; even the dogs under the table eat of the children’s crumbs.
29And he said unto her, For this saying go thy way; the demon is gone out of thy daughter.
30And she went away unto her house, and found the child laid upon the bed, and the demon gone out.
YLT Young's Literal Translation 1898
24And from thence having risen, he went away to the borders of Tyre and Sidon, and having entered into the house, he wished none to know, and he was not able to be hid,
25for a woman having heard about him, whose little daughter had an unclean spirit, having come, fell at his feet, --
26and the woman was a Greek, a Syro-Phenician by nation--and was asking him, that the demon he may cast forth out of her daughter.
27And Jesus said to her, `Suffer first the children to be filled, for it is not good to take the children's bread, and to cast it to the little dogs.'
28And she answered and saith to him, `Yes, sir; for the little dogs also under the table do eat of the children's crumbs.'
29And he said to her, `Because of this word go; the demon hath gone forth out of thy daughter;'
30and having come away to her house, she found the demon gone forth, and the daughter laid upon the couch.
Darby Darby Bible 1890
24And he rose up and went away thence into the borders of Tyre and Sidon; and having entered into a house he would not have any one know [it], and he could not be hid.
25But immediately a woman, whose little daughter had an unclean spirit, having heard of him, came and fell at his feet
26(and the woman was a Greek, Syrophenician by race), and asked him that he would cast the demon out of her daughter.
27But [Jesus] said to her, Suffer the children to be first filled; for it is not right to take the children's bread and cast it to the dogs.
28But she answered and says to him, Yea, Lord; for even the dogs under the table eat of the children's crumbs.
29And he said to her, Because of this word, go thy way, the demon is gone out of thy daughter.
30And having gone away to her house she found the demon gone out, and her daughter lying on the bed.
Douay-Rheims Douay-Rheims Bible 1899
24And rising from thence he went into the coasts of Tyre and Sidon: and entering into a house, he would that no man should know it. And he could not be hid.
25For a woman as soon as she heard of him, whose daughter had an unclean spirit, came in and fell down at his feet.
26For the woman was a Gentile, a Syrophenician born. And she besought him that he would cast forth the devil out of her daughter.
27Who said to her: suffer first the children to be filled: for it is not good to take the bread of the children and cast it to the dogs.
28But she answered and said to him: Yea, Lord; for the whelps also eat under the table of the crumbs of the children.
29And he said to her: For this saying, go thy way. The devil is gone out of thy daughter.
30And when she was come into her house, she found the girl lying upon the bed and that the devil was gone out.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Mark 7:24
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Mark 7:24-30 marks a turning point in Jesus' ministry. Jesus withdrew into Gentile territory to escape rising opposition from the Pharisees, as Calvin notes, and to prefigure the coming inclusion of the nations. Mark's detail that Jesus 'could not be hid' (v. 24) signals divine purposes breaking through human plans. The woman's identity as a 'Greek, a Syrophoenician by race' (v. 26) emphasizes her pagan ancestry. Gill, Cambridge, and JFB all note that the term 'Greek' was used by Jews for any non-Jew, marking her as outside the covenant community. Jesus' response uses the diminutive kynariois ('little dogs', v. 27,28), not the harsher kynes, household pets, not street dogs. The woman picks up this softened image, acknowledging her place 'under the table' (v. 28). Her faith, expressed in accepting 'the children's crumbs,' wins Jesus' commendation and the healing of her daughter at a distance. As Cambridge notes, this is a cure performed by a word spoken far from the sufferer.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Testing view: Jesus uses the 'dogs' saying to draw out the woman's faith and humility, as he did with other seekers.
- Priority view: Jesus' ministry was first to Israel ('Let the children first be filled'); the woman's response shows she understood the order.
- Teaching disciples view: Jesus brought the woman forward to teach his disciples about the coming Gentile mission, as suggested by the context of opposition from Jewish leaders.
What is clear: The woman's daughter is healed and Jesus commends her faith, regardless of the exact nature of the initial exchange.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Jesus' intent in traveling to Tyre and Sidon | All commentators note Jesus' desire for privacy to escape rising opposition from the Pharisees. | Some (Calvin, Gill) say he primarily sought rest; others (Lange, JFB) emphasize it as a symbolic prelude to the Gentile mission. |
| Interpretation of 'dogs' in Jesus' reply | The Greek word is a diminutive (<em>kynariois</em>), not the harsher term for scavenger dogs. | Some interpret it as a test of the woman's faith (Gill, Cambridge); others see it as reflecting Jesus' actual priority of Israel first (Barnes, Calvin). |
| Whether Jesus was testing or initially rejecting the woman | The woman's reply is commended and her daughter healed, showing the outcome is positive. | Some see a three-stage trial by silence, refusal, and reproach (Cambridge); others see a single testing proverb that the woman passes (JFB). |
| Nature of the woman's faith | Her persistence and humble acceptance of her outsider status are key. | Some emphasize her recognition of Jesus' lordship (<em>kyrie</em>, v.28); others focus on her clever use of the proverb and her refusal to give up. |
| Healing at a distance | This is a genuine miracle of Jesus' authority over demons across space. | Some (Calvin, Gill) stress that the mother's faith mediates the healing; others focus on Jesus' sovereign word alone. |
Historical & Cultural Context
Tyre and Sidon were the great seaports of Phoenicia, a region often condemned by Israel's prophets (Isaiah 23). For a Jewish teacher to enter this territory was striking. The land had been part of the promised inheritance (Joshua 19:28-29), but by the first century it was thoroughly Gentile and considered pagan by pious Jews. Jesus had just finished a confrontation with Pharisees about ritual purity (Mark 7:1-23), and he now moves north, outside Jewish jurisdiction. The Cambridge Bible notes that his enemies' malice was now 'assuming hourly a more implacable form.' Herod Antipas was inquiring; the Pharisees were offended. Withdrawal was sensible, but it also carried a prophetic edge.
The woman's description is layered. Mark calls her 'a Greek', a term Jews used for anyone not of their nation (Barnes, on Romans 1:14). Then he adds 'Syrophoenician by race,' a technical label for Phoenicians from Syria, as distinct from North African Phoenicians (Vincent). Matthew 15:22 calls her 'a woman of Canaan,' recalling the old enemies of Israel. This triple identification, Gentile, pagan, descended from Israel's ancient foes, makes her an unlikely recipient of Jesus' power. Yet she comes. She 'fell down at his feet' (v. 25), the posture of a supplicant approaching a king. Her daughter had an 'unclean spirit', a demon, and the word for daughter is the diminutive thygatrion, 'little daughter,' highlighting her vulnerability. The woman's persistence ('she kept asking,' ērōta in the imperfect tense) shows a refusal to be deterred by Jesus' initial testing word.
Jesus' response about 'children' and 'dogs' uses a common Jewish proverb. The 'children' are Israel, the household of God. The 'dogs' are Gentiles. But the word kynariois (v. 27) means 'little dogs', pets that live in the house, not scavengers. Jesus says 'let the children first be satisfied' (prōton), implying an order, not a permanent exclusion. The woman's genius is to accept the order but expand the image: even pets get crumbs from the children's table. She does not demand the children's place; she asks only for what falls. Jesus heals her daughter instantly, at a distance, the only healing of a Gentile at a distance in Mark's gospel.
Textual Notes
The supplied sources note no significant textual variants for Mark 7:24-30. The passage is stable across the major manuscripts. The Ethiopic version adds a detail about the daughter being found 'clothed, sitting upon the couch' (as noted by Adam Clarke), but this is not supported by the Greek manuscript tradition.
Reception History
From the early church onward, the Syrophoenician woman has been held up as a model of persistent faith and a harbinger of Gentile inclusion. Irenaeus and Justin Martyr used this story to argue that the Gospel was intended for all nations, not only Jews. Augustine saw the woman's humility as the key that unlocked Jesus' mercy. During the Reformation, Calvin highlighted the contrast between this pagan woman's faith and the unbelief of the Jewish leadership, drawing a pastoral lesson for those who feel distant from God. In modern interpretation, the story has been read through feminist and postcolonial lenses, with attention to the woman's agency as a Gentile and a female petitioner who wins her case through wit and faith. Across traditions, the passage has comforted believers who feel like outsiders, assuring them that even the crumbs from Christ's table are enough to bring wholeness.
Preaching This Verse
Three-point outline
- Jesus withdraws but cannot hide (vv. 24-25). The Son of God steps into Gentile territory, not yet to launch a mission to the nations but to signal something new. His desire for privacy meets a mother's desperation, and the kingdom breaks through.
- The woman's faith reframes the conversation (vv. 26-28). She accepts Jesus' picture of Israel as children and Gentiles as dogs, but insists that dogs still eat. Her faith does not deny her outsider status, it builds on it.
- Jesus responds to 'this saying' (vv. 29-30). He heals at a distance, with a word. The woman's persistence and humble trust unlock a blessing her daughter never even heard spoken.
Five-point outline
- The setting: Jesus in a Gentile house, trying to be unnoticed.
- The petitioner: a Canaanite/Greek mother with a demonized child.
- The test: Jesus' proverb about children's bread and dogs.
- The turnaround: the woman's quick, faith-filled reply.
- The result: healing from a distance, and a commendation of faith.
Illustration hooks
- A parent whose child needs emergency care, driving past a closer hospital to reach a specialist. Desperation sharpens focus.
- A person waiting for a table at a busy restaurant, noticing the busboys clearing leftovers. The woman saw herself not as a rival but as a guest of the host's generosity.
- A job applicant who accepts a lower-level position but works so faithfully that the manager eventually creates a better role. Humility opens doors that pride cannot.
Questions your congregation is asking
- Did Jesus really call that woman a dog? What does that say about him?
- Is it disrespectful to argue with God in prayer, like this woman did?
- Does God hear and respond to people who are not part of the Christian community?
Leading a Discussion
This passage is unsettling. Jesus seems harsh, the woman seems pushy, and the ending seems almost too quick. But look closer: Jesus is not rejecting her, he is drawing out her faith. The woman's answer is both humble and confident. She does not challenge Jesus' mission to Israel first; she simply asks for the leftovers. And Jesus says, 'For this saying, go your way.' Her words mattered. That can give us courage when we pray.
Discussion questions
- Read Mark 7:24-30 aloud together. What first strikes you about Jesus' behavior in these verses?
- Why do you think Jesus wanted to be hidden? What does his inability to hide suggest about his ministry?
- Look at the labels Mark uses for the woman: Greek, Syrophoenician. Why do you think he emphasizes her ethnicity?
- Jesus says, 'Let the children first be filled.' What does this tell you about his priorities during his earthly ministry?
- The woman agrees with Jesus but expands his image. How does her humility factor into what she accomplishes?
- Jesus heals from a distance. What does this teach about the reach of his authority?
- How does this story encourage you to persist in prayer, even when the initial answer seems like a no?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 10:15 | Canaan became the father of Sidon (his firstborn), Heth, |
| Genesis 10:19 | The border of the Canaanites was from Sidon—as you go toward Gerar—to Gaza—as you go toward Sodom, Gomorrah, Admah, and Zeboiim—to Lasha. |
| Genesis 49:13 | “Zebulun will dwell at the haven of the sea. He will be for a haven of ships. His border will be on Sidon. |
| Joshua 19:28 | and Ebron, Rehob, Hammon, and Kanah, even to great Sidon. |
| Joshua 19:29 | The border turned to Ramah, to the fortified city of Tyre; and the border turned to Hosah. It ended at the sea by the region of Achzib; |
| Isaiah 23:1 | The burden of Tyre. Howl, you ships of Tarshish! For it is laid waste, so that there is no house, no entering in. From the land of Kittim it is revealed to them. |
| Isaiah 23:4 | Be ashamed, Sidon; for the sea has spoken, the stronghold of the sea, saying, “I have not travailed, nor given birth, neither have I nourished young men, nor brought up virgins.” |
| Isaiah 23:12 | He said, “You shall rejoice no more, you oppressed virgin daughter of Sidon. Arise, pass over to Kittim. Even there you will have no rest.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that the woman described as "a Greek" actually means any Gentile or pagan, since Jews of that time called all non-Jews Greeks. He also notes the Ethiopic version describes the healed daughter as clothed and resting calmly on a couch, presenting a more peaceful outcome than the Greek text suggests.
Barnes' Notes on the Bible Protestant 1832
Barnes explains that the woman called a Greek was not necessarily of that ethnicity; the Jews used "Greek" as a blanket term for any non-Jew. He also notes that Jesus sought seclusion to avoid the Pharisees' opposition, not to reject those who came to Him.
Calvin's Commentaries Reformed 1564
Calvin highlights that Christ, in his human nature, wished to remain concealed but was unable to hide from the Syrophoenician woman. Her persistent faith condemns the Jews who rejected Christ despite hearing his voice and seeing miracles, showing that God's grace reaches beyond covenant boundaries.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentary highlights that the woman's faith was the greatest of three ascending degrees because she broke through apparent hindrances even from Christ Himself, not just outward obstacles or opposition from others. It also notes that Jesus softened the Jewish term "dogs" to "little dogs" or household pets, a detail that underscores her humble persistence.
Gill's Exposition of the Bible Baptist 1748
Gill focuses on the divine order: the gospel came first to the Jews as the children, then to the Gentiles. The woman’s humble reply shows she understood and accepted this priority, yet trusted that even crumbs from Christ’s table would be enough to heal her daughter.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB sees Jesus’ silence and sharp words as deliberate tests to stretch the woman’s faith, not as rejection. By making her feel like a dog under the table, Jesus forces her to seize on the very crumbs of grace, proving that persistent, ingenious trust wins His approval.
Lange's Commentary Reformed 1857
Lange interprets Jesus’ journey to the borders of Tyre and Sidon as a prophetic symbol of the gospel moving from Jews to Gentiles, mirroring Elijah’s flight from idolatry. Christ was driven by a hierarchy and traditionalism He deemed apostasy. Yet He stayed at the borders, not yet fully separating from His people.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights Jesus' deliberate withdrawal from public acclaim as a lesson against chasing popularity. Christ entered Gentile territory quietly, seeking privacy rather than applause, teaching that there is a proper time both to appear and to retire, and that he was willing to be found only by those who earnestly sought him.
Vincent's Word Studies Evangelical 1887
Vincent notes that Mark alone adds "under the table," the diminutive "little dogs" for pet dogs of children, and the word "thrown" to describe the demon's violent departure. He also distinguishes Syro-Phoenician from Libyo-Phoenician and observes that the house and seclusion detail is unique to Mark.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley clarifies that this woman was not Jewish but a Gentile, specifically a Syrophenician or Canaanite. He explains that Canaan was also called Syrophenicia because it lay between Syria and Phoenicia, underscoring her foreign identity.