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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 7:24–30. His three-level outline is real structure in the source text, so it is rendered as structure.
See here, I. How humbly Christ was pleased to conceal himself. Never man was so cried up as he was in Galilee, and therefore, to teach us, though not to decline any opportunity of doing good, yet not to be fond of popular applause, he arose from thence, and went into the borders of Tyre and Sidon, where he was little known; and there he entered, not into a synagogue, or place of concourse, but into a private house, and he would have no man to know it; because it was foretold concerning him, He shall not strive nor cry, neither shall his voice be heard in the streets. Not but that he was willing to preach and heal here as well as in other places, but for this he would be sought unto. Note, As there is a time to appear, so there is a time to retire. Or, he would not be known, because he was upon the borders of Tyre and Sidon, among Gentiles, to whom he would not be so forward to show himself as to the tribes of Israel, whose glory he was to be.
II.How graciously he was pleased to manifest himself, notwithstanding.
Though he would not carry a harvest of miraculous cures into those parts, yet, it should seem, he came on purpose to drop a handful, to let fall this one which we have here an account of. He could not be hid; for, though a candle may be put under a bushel, the sun cannot. Christ was too well known to be long incognito - hid, any where; the oil of gladness which he was anointed with, like ointment of the right hand, would betray itself, and fill the house with its odours. Those that had only heard his fame, could not converse with him, but they would soon say, "This must be Jesus." Now observe,
1.The application made to him by a poor woman in distress and trouble. She was a Gentile, a Greek, a stranger to the commonwealth of Israel, an alien to the covenant of promise; she was by extraction a Syrophenician, and not in any degree proselyted to the Jewish religion; she had a daughter, a young daughter, that was possessed with the devil. How many and grievous are the calamities that young children are subject to! Her address was,
(1.)Very humble, pressing, and importunate; She heard of him, and came, and fell at his feet. Note, Those that would obtain mercy from Christ, must throw themselves at his feet; must refer themselves to him, humble themselves before him, and give up themselves to be ruled by him. Christ never put any from him, that fell at his feet, which a poor trembling soul may do, that has not boldness and confidence to throw itself into his arms.
(2.)It was very particular; she tells him what she wanted. Christ gave poor supplicants leave to be thus free with him; she besought him that he would cast forth the devil out of her daughter, Mar 7:26. Note, The greatest blessing we can ask of Christ for our children is, that he would break the power of Satan, that is, the power of sin, in their souls; and particularly, that he would cast forth the unclean spirit, that they may be temples of the Holy Ghost, and he may dwell in them.
2.The discouragement he gave to this address (Mar 7:27); He said unto her, "Let the children first be filled; let the Jews have all the miracles wrought for them, that they have occasion for, who are in a particular manner God's chosen people; and let not that which was intended for them, be thrown to those who are not of God's family, and who have not that knowledge of him, and interest in him, which they have, and who are as dogs in comparison of them, vile and profane, and who are as dogs to them, snarling at them, spiteful toward them, and ready to worry them." Note, Where Christ knows the faith of poor supplicants to be strong, he sometimes delights to try it, and put it to the stretch. But his saying, Let the children first be filled, intimates that there was mercy in reserve for the Gentiles, and not far off; for the Jews began already to be surfeited with the gospel of Christ, and some of them had desired him to depart out of their coasts. The children begin to play with their meat, and their leavings, their loathings, would be a feast for the Gentiles. The apostles went by this rule, Let the children first be filled, let the Jews have the first offer; and if their full souls loathe this honeycomb, Lo, we turn to the Gentiles!
3.The turn she gave to this word of Christ, which made against her, and her improvement of it, to make for her, Mar 7:28. She said, "Yes, Lord, I own it is true that the children's bread ought not to be cast to the dogs; but they were never denied the crumbs of that bread, nay it belongs to them, and they are allowed a place under the table, that they may be ready to receive them. I ask not for a loaf, no, nor for a morsel, only for a crumb; do not refuse me that." This she speaks, not as undervaluing the mercy, or making light of it in itself, but magnifying the abundance or miraculous cures with which she heard the Jews were feasted, in comparison with which a single cure was but as a crumb. Gentiles do not come in crowds, as the Jews do; I come alone. Perhaps she had heard of Christ's feeding five thousand lately at once, after which, even when they had gathered up the fragments, there could not but be some crumbs left for the dogs.
4.The grant Christ thereupon made of her request. Is she thus humble, thus earnest? For this saying, Go thy way, thou shalt have what thou camest for, the devil is gone out of thy daughter, Mar 7:29. This encourages us to pray and not to faint, to continue instant in prayer, not doubting but to prevail at last; the vision at the end shall speak, and not lie. Christ's saying that is was done, did it effectually, as at other times his saying, Let it be done; for (Mar 7:30) she came to her house, depending upon the word of Christ, that her daughter was healed, and so she found it, the devil was gone out. Note, Christ can conquer Satan at a distance; and it was not only when the demoniacs saw him, that they yielded to his power (as Mar 3:11), but when they saw him not, for the Spirit of the Lord is not bound, nor bounded. She found her daughter not in any toss or agitation, but very quietly laid on the bed, and reposing herself; waiting for her mother's return, to rejoice with her, that she was so finely well.
Historical interpretation
Eleven Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
But if He wished to do so and could not, it appears as if His will was impotent; it is not possible however that our Saviour's will should not be fulfilled, nor can He will a thing, which He knows ought not be. Therefore when a thing has taken place, it may be asserted that He has willed it. But we should observe that this happened amongst the Gentiles, to whom it was not time to preach; nevertheless not to receive them, when they came to the faith of their own accord, would have been to grudge them the faith. So then it came to pass that the Lord was not made known by His disciples; others, however, who had seen Him entering the house, recognised Him, and it began to be known that He was there. His will therefore was that He should not be proclaimed by His own disciples, but that others should come to seek Him, and so it took place.
(ubi sup.) Lastly, the Canaanitish woman came in to Him, on hearing of Him; if she had not first submitted herself to the God of the Jews, she would not have obtained their benefit. Concerning her it continues: For a woman, whose daughter had an unclean spirit, as soon as she had heard of him, came in and fell at his feet.
Mystically however the Gentile woman, who prays for her daughter, is our mother the Church of Rome. Her daughter afflicted with a devil, is the barbarian western race, which by faith hath been turned from a dog into a sheep. She desires to take the crumbs of spiritual understanding, not the unbroken bread of the letter.
For you, as women, have the very same angelic nature promised as your reward, the very same sexual respect as men. You have the same dignity in making moral judgments. This the Lord promises to women.
Have you not heard of the Syrophoenician woman? By the constancy of her entreaty, she elicited the Lord’s compassion.
(de Con. Evan. 2, 49) It appears however that some question about a discrepancy may be raised, because it is said that the Lord was in the house when the woman came to her, asking about her daughter. When, however, Matthew says that His disciples had suggested to Him, Send her away, for she crieth after us, (Matt. 15:23) he appears to imply nothing less than that the woman uttered supplicating cries after the Lord, as He walked. How then do we infer that she was in the house, except by gathering it from Mark, who says that she came in to Jesus, after having before said that He was in the house? But Matthew in that he says, He answered her not a word, gave us to understand that He went out, during that silence, from the house; thus too the other events are connected together, so that they now in no way disagree. It continues; But he said unto her, Let the children be first filled.
(Vict. Ant. e Cat. in Marc.) Tyre and Sidon were places of the Canaanites, therefore the Lord comes to them, not as to His own, but as to men, who had nothing in common with the fathers to whom the promise was made. And therefore He comes in such a way, that His coming should not be known to the Tyrians and Sidonians. Wherefore it continues: And entered in to a house, and would have no man know it. For the time had not come for His dwelling with the Gentiles and bringing them to the faith, for this was not to be, till after His cross and resurrection.
(Vict. Ant. e Cat. in Marc.) Now by this the Lord wished to show His disciples that He opened the door of faith even to the Gentiles, wherefore also the nation of the woman is described when it is added, The woman was a Gentile, a Syrophenician by nation, that is, from Syria of Phænice. It goes on: And she besought him that he would cast forth the devil out of her daughter.
(Vict. Ant. e Cat. in Marc.) These words He uttered not that there is in Him a deficiency of virtue, to prevent His ministering to all, but because His benefit, if ministered to both Jews and Gentiles who had no communication with each other, might be a cause of jealousy.
(Vict. Ant. e Cat. in Marc.) In like manner also to show the Jews that He did not confer healing on foreigners in the same degree as to them, and that by the discovery of the woman's faith, the unfaithfulness of the Jews might be the more laid bare. For the woman did not take it ill, but with much reverence assented to what the Lord had said. Wherefore it goes on, And she answered and said unto him, Truth, Lord, but the dogs under the table eat of the children's crumbs.
(Vict. Ant. e Cat. in Marc.) Her placing herself therefore in the rank of dogs is a mark of her reverence; as if she said, I hold it as a favour to be even in the position of a dog, and to eat not from another table, but from that of the Master himself.
(in Marc. 2, 30) Having entered also into the house, He commanded His disciples not to betray who He was to any one in this unknown region, that they, on whom He had bestowed the grace of healing, might learn by His example, as far as they could, to shrink from the glory of human praise in the showing forth of their miracles; yet they were not to cease from the pious work of virtue, when either the faith of the good justly deserved that miracles should be done, or the unfaithfulness of the wicked might necessarily compel them. For He Himself made known His entry into that place to the Gentile woman, and to whomsoever He would.
(ubi sup.) The time will come when even you who are Gentiles will obtain salvation; but it is right that first the Jews who deservedly are wont to be called by the name of children of God's ancient election, should be refreshed with heavenly bread, and that so at length, the food of life should be ministered to the Gentiles. There follows: For it is not meet to take the children's bread, and to cast it to the dogs.
(ubi sup.) On account then of the humble and faithful saying of her mother, the devil left the daughter; here is given a precedent for catechising and baptizing infants, seeing that by the faith and the confession of the parents, infants are freed in baptism from the devil, though they can neither have knowledge in themselves, or do either good or evil.
And she asked, he said, him to cast out the demon from her daughter. He said to her: Let the children be filled first. As if he was speaking more clearly: It remains that even you who are of the Gentiles will attain salvation; but first it is necessary that the Jews, who by merit of the ancient election are accustomed to be called by the name of the children of God, be filled with the heavenly bread, and thus finally the food of life be given to the Gentiles.
After that the Lord had finished His teaching concerning food, seeing that the Jews were incredulous, He enters into the country of the Gentiles, for the Jews being unfaithful, salvation turns itself to the Gentiles; wherefore it is said, And from thence he arose, and went into the borders of Tyre and Sidon.
(Pseudo-Aug. Quæst. e Vet. et Nov. Test. 77) Or else His reason for coming in secret was that the Jews should not find occasion of blame against Him, as if He had passed over to the unclean Gentiles. It goes on, But he could not be hid.
He calls the Gentiles dogs, as being thought wicked by the Jews; and He means by bread, the benefit which the Lord promised to the children, that is, to the Jews. The sense therefore is, that it is not right for the Gentiles first to be partakers of the benefit, promised principally to the Jews. The reason, therefore, why the Lord does not immediately hear, but delays His grace, is, that He may also show that the faith of the woman was firm, and that we may learn not at once to grow weary in prayer, but to continue earnest till we obtain.
As if she had said, The Jews have the whole of that bread which comes down from heaven, and Thy benefits also; I ask for the crumbs, that is, a small portion of the benefit.
Because therefore the woman answered with much wisdom, she obtained what she wanted; wherefore there follows, And he said unto her, &c. He said not, My virtue hath made thee whole, but for this saying, that is, for thy faith, which is shown by this saying, go thy way, the devil is gone out of thy daughter. It goes on, And when she was come into her house, she found her daughter laid upon the bed, and the devil gone out.
The soul of each of us also, when he falls into sin, becomes a woman; and this soul has a daughter who is sick, that is, evil actions; this daughter again has a devil, for evil actions arise from devils. Again, sinners are called dogs, being filled with uncleanness. For which reason we are not worthy to receive the bread of God, or to be made partakers of the immaculate mysteries of God; if however in humility, knowing ourselves to be dogs, we confess our sins, then the daughter, that is, our evil life, shall be healed.
(non occ. sed v. Summa 2, 2. Qu. 46. 1. et 1, 2. Qu. 1, 1) Or, foolishness consists in wrong thoughts concerning God; for it is opposed to wisdom, which is the knowledge of divine things. It goes on, All these evil things come from within, and defile the man. For whatsoever is in the power of a man, is imputed to him as a fault, because all such things proceed from the interior will, by which man is master of his own actions.
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Summary
Mark 7:26 introduces a pivotal encounter between Jesus and a Gentile woman, identified as a Greek and a Syrophenician, who approaches Him with a desperate plea for her demon-possessed daughter. This verse sets the stage for a profound demonstration of Jesus' authority over evil spirits and His compassionate willingness to extend His ministry beyond the traditional boundaries of Israel, highlighting the power of persistent faith from an unexpected source.
Context
Literary Context
This encounter immediately follows Jesus' significant teaching on true defilement in Mark 7:1-23, where He challenges the Pharisees' external ritualistic purity laws, emphasizing that defilement originates from the heart. By withdrawing to the Gentile region of Tyre and Sidon in Mark 7:24, Jesus physically demonstrates the expansive nature of His kingdom and ministry, moving beyond the Jewish confines. The interaction with the Syrophenician woman serves as a powerful practical illustration of His teaching: God's grace and healing are not limited by human-made distinctions or ceremonial laws, but are accessible through faith, regardless of one's background. This event also precedes the healing of a deaf and mute man in the Decapolis, another Gentile region, further solidifying the theme of Jesus' universal mission.
Historical & Cultural Context
The region of Tyre and Sidon, located north of Galilee along the Mediterranean coast, was predominantly Gentile territory, part of ancient Phoenicia, which had strong Hellenistic (Greek) influences. The woman's description as "a Greek, a Syrophenician by nation" is crucial. "Greek" (Hellēnis) here refers not to nationality from Greece, but broadly to a Gentile, someone not Jewish, often one who adopted Greek culture or language. "Syrophenician" specifies her ethnic and geographical origin as a Phoenician from Syria, distinguishing her from other Phoenician groups (e.g., Liby-Phoenicians in North Africa). This precise identification underscores her non-Jewish identity in a region traditionally hostile to Jews. For a Jewish man like Jesus to engage deeply with such a woman, especially one seeking healing, was highly unusual and challenged deeply ingrained cultural and religious prejudices, reflecting the traditional animosity between Jews and Canaanites (as she is called in the parallel account in Matthew 15:22).
Key Themes
Mark 7:26 introduces several profound themes that resonate throughout the Gospel. First, it highlights Faith Beyond Boundaries, demonstrating that genuine faith in Jesus transcends ethnic, national, and religious distinctions, foreshadowing the inclusion of Gentiles into God's family. Second, the woman's "besought him" underscores the theme of Desperate Plea and Parental Love, illustrating the powerful, persistent intercession of a mother for her afflicted child. Third, her specific request "that he would cast forth the devil out of her daughter" points directly to Jesus' Power Over Evil, showcasing His undisputed authority over demonic forces, a hallmark of His ministry as seen in other accounts like Mark 1:27.
Exposition and Analysis
Key Word Analysis
This term simply means "a woman" or "a wife." In this context, it emphasizes her gender, but combined with the subsequent descriptors, it highlights her identity as a Gentile woman, making her approach to Jesus culturally noteworthy.
This specific ethno-geographical identifier pinpoints her origin as a Phoenician from Syria. It underscores her non-Jewish background with precision, distinguishing her from other Phoenician groups and emphasizing the deep cultural and religious divide she crossed to approach Jesus.
Literally meaning "to eject" or "to drive out," this verb is consistently used in the Gospels to describe Jesus' authoritative expulsion of demons. It conveys a forceful, decisive action, emphasizing Jesus' power and dominion over the spiritual realm rather than a mere request or persuasion.
Verse Breakdown
"The woman was a Greek, a Syrophenician by nation;"
This clause provides crucial information about the woman's identity. Her being a "Greek" signifies her Gentile status, meaning she was not part of the covenant people of Israel. Her "Syrophenician by nation" further specifies her ethnic and geographical origin, identifying her as a native of Phoenicia in Syria. These descriptors are not incidental; they establish her as an outsider from a Jewish perspective, setting the stage for Jesus' groundbreaking interaction with her and highlighting the universal scope of His compassion and power.
"and she besought him that he would cast forth the devil out of her daughter."
This clause reveals the woman's desperate motivation and her faith in Jesus' unique power. "Besought him" (erōtáō) indicates an earnest and persistent request, born out of deep maternal love and anguish for her afflicted child. Her specific request, "that he would cast forth the devil out of her daughter," directly acknowledges Jesus' authority over demonic forces, a power widely recognized in His ministry. This plea demonstrates her belief that Jesus possessed the ability to deliver her daughter from a tormenting evil spirit.
Literary Devices
Mark 7:26 employs several significant literary devices. Characterization is key, as the woman is immediately identified by her ethnicity and nationality, setting her apart as a Gentile and an outsider from the Jewish world. This precise Identification underscores the cultural and theological barriers that Jesus is about to transcend. The woman's "besought him" introduces Pathos, evoking sympathy for her desperate situation and highlighting the depth of her maternal love. Furthermore, the entire narrative segment, beginning with this verse, serves as Foreshadowing for the future inclusion of Gentiles into the Christian community, illustrating that God's grace and salvation are not exclusive to one nation but are open to all who come in faith. The narrative also presents a subtle Contrast between the rigid, inward-focused purity laws discussed earlier in the chapter and Jesus' outward-reaching, compassionate ministry to a "defiled" Gentile.
Theological and Thematic Connections
Mark 7:26 is profoundly significant for its theological implications, particularly concerning the universal nature of God's grace and the breaking down of barriers. The encounter with the Syrophenician woman demonstrates that God's love and power are not confined by human-made distinctions of race, nationality, or religious background. Her persistent faith, despite her outsider status, unlocks divine intervention, revealing that access to Jesus' healing and deliverance is predicated on belief, not on lineage or social standing. This narrative challenges the narrow ethnocentric views prevalent at the time, underscoring that the Kingdom of God is expansive and inclusive, welcoming all who genuinely seek Christ. It also highlights the power of intercessory prayer, especially when fueled by desperate love and unwavering faith.
Reflection and Application
The story of the Syrophenician woman in Mark 7:26 offers profound lessons for contemporary believers. Her unwavering determination to approach Jesus, despite her "outsider" status and the cultural barriers, serves as a powerful example of persistent faith. We are reminded that God's compassion extends to all people, regardless of their background, race, social standing, or past. This verse challenges us to examine our own prejudices and preconceived notions about who is "worthy" of God's attention or who deserves His grace. Just as Jesus responded to her desperate plea, He invites us to bring our most profound needs and the needs of those we love to Him with confident expectation. Her example encourages us not to give up when faced with initial difficulties or perceived obstacles, but to press into God with humility and unwavering trust in His power and goodness. It underscores the universal scope of salvation and healing offered through Christ, open to anyone who believes and seeks Him earnestly.
Questions for Reflection
FAQ
Who was the "Greek, a Syrophenician by nation" woman mentioned in Mark 7:26?
The woman was a Gentile, meaning she was not Jewish. "Greek" (Hellēnis) in this context refers to her cultural and linguistic affiliation, indicating she was a non-Jew who likely spoke Greek and lived in a Hellenized region. Her specific ethnic and geographical identity as "Syrophenician by nation" means she was a native of Phoenicia, a region located within the Roman province of Syria, distinguishing her from other Phoenician groups. This detailed description emphasizes her complete outsider status from a Jewish perspective, making her encounter with Jesus particularly significant for demonstrating the expansive nature of His ministry. The parallel account in Matthew 15:22 identifies her as a "Canaanite woman," further highlighting her non-Jewish background and the historical animosity between her people and the Jews.
Christ-Centered Fulfillment
The encounter in Mark 7:26, where a Gentile woman seeks Jesus' help for her demon-possessed daughter, powerfully foreshadows and embodies the universal scope of Christ's redemptive work. Jesus, as the Son of God, demonstrates His absolute authority over the forces of darkness, fulfilling the prophetic vision of one who would destroy the works of the devil. His compassionate response to this "outsider" breaks down the deeply entrenched ethnic and religious barriers of His time, revealing that His salvation is not limited to Israel but is for all humanity. This act of casting out the demon for a Gentile prefigures the Great Commission, where Jesus commands His disciples to make disciples of all nations, signifying that His victory over sin and evil extends to every tribe and tongue. Ultimately, Christ's willingness to engage with and heal the Syrophenician woman's daughter points to His ultimate work on the cross, where He triumphed over principalities and powers, offering deliverance and new life to all who, like this woman, come to Him in faith, regardless of their background. His ministry to her serves as a living parable of the global reach of the Gospel and the inclusive nature of His kingdom.