Mark 7:27

KJV

But 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.

KJV (with Strong's)

But {G1161} Jesus {G2424} said {G2036} unto her {G846}, Let {G863} the children {G5043} first {G4412} be filled {G5526}: for {G1063} it is {G2076} not {G3756} meet {G2570} to take {G2983} the children's {G5043} bread {G740}, and {G2532} to cast {G906} it unto the dogs {G2952}.

Complete Jewish Bible

He said, "Let the children be fed first, for it is not right to take the children's food and toss it to their pet dogs."

Berean Standard Bible

“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.”

American Standard Version

And 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.

Commentary

### SUMMARY
Mark 7:27 presents a pivotal exchange between Jesus and a Syrophoenician woman, where Jesus initially articulates His primary mission to the Jewish people, metaphorically referring to them as "children" and His blessings as "bread." His statement, which seemingly places Gentiles ("dogs") outside this immediate divine provision, serves as a profound test of faith and simultaneously foreshadows the eventual, broader inclusion of all nations into the kingdom of God through the Gospel.

### CONTEXT
* **Literary Context:** This encounter in Mark 7 follows Jesus' extensive teaching on true defilement versus ceremonial impurity, where He challenges the rigid traditions of the Pharisees and scribes, emphasizing the heart's condition over external rituals ([Mark 7:1-23](/mark/7-1-23 "Mark 7:1-23 - Jesus Teaches on True Defilement")). Immediately prior to this, Jesus withdraws to the region of Tyre and Sidon, Gentile territory, seeking a measure of privacy ([Mark 7:24](/mark/7-24 "Mark 7:24 - Jesus Withdraws to Tyre and Sidon")). The woman's persistent plea for her demon-possessed daughter's healing then sets the stage for Jesus' challenging, yet ultimately compassionate, response, directly demonstrating the principles of faith He has been teaching. This narrative serves as a bridge, illustrating how Jesus' ministry, while initially focused on Israel, begins to extend its reach beyond traditional boundaries, preparing the disciples for the future Gentile mission.
* **Historical & Cultural Context:** Jesus' ministry was primarily directed toward the Jewish people, who were considered God's covenant nation. This priority is evident in His own words, such as His declaration that He was sent "only to the lost sheep of the house of Israel" ([Matthew 15:24](/matthew/15-24 "Matthew 15:24 - Jesus' Mission to Israel")). The terms "children" and "dogs" in this context reflect the common Jewish understanding of their unique status as God's chosen people ("children of God") and the prevailing view of Gentiles as "dogs" – a derogatory term, though here softened by the diminutive "little dogs" or "house pets" (κυνάρια, _kynárion_). Tyre and Sidon were predominantly Gentile cities, deeply rooted in paganism, making Jesus' presence and interaction with a local woman there highly significant and culturally transgressive for many Jewish observers. This setting underscores the radical nature of the woman's faith and Jesus' ultimate willingness to extend grace beyond conventional boundaries.
* **Key Themes:** The passage highlights several crucial themes. Firstly, it underscores the **Divine Priority of Israel**, affirming God's historical covenant with His chosen people and the initial focus of Jesus' earthly ministry on them. This aligns with the New Testament's teaching that the Gospel was to go "to the Jew first, and also to the Greek" ([Romans 1:16](/romans/1-16 "Romans 1:16 - The Gospel to Jew and Gentile")). Secondly, the **Metaphor of "Children's Bread" and "Dogs"** is central. The "bread" symbolizes the spiritual and physical blessings of the Messiah's kingdom, including healing and salvation. The use of the diminutive "dogs" (κυνάρια, _kynárion_) rather than the harsher "wild dogs" (κύων, _kyōn_) is a subtle but profound softening of the analogy, hinting that Gentiles are not entirely excluded but rather await their turn for the "scraps" from the master's table. Finally, the interaction profoundly illustrates the theme of **Testing and Revealing Faith**. Jesus' challenging response is not a rejection but an invitation for the woman to demonstrate the depth and humility of her faith, which she remarkably does in the subsequent verse ([Mark 7:28](/mark/7-28 "Mark 7:28 - The Woman's Humble Reply")).

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **children (Greek, _téknon'_):** From the base of τίκτω, meaning "to produce," this word refers to a child as one who is produced or born. In this context, it metaphorically refers to the Jewish people as the "children" of God's covenant, indicating their special relationship and priority in God's redemptive plan.
* **meet (Greek, _kalós'_):** This term signifies that which is properly beautiful, good, valuable, or virtuous. Here, it conveys the idea of something being "proper," "right," or "fitting." Jesus states it is "not meet" (οὐ καλός, _ou kalós_) to take the children's bread, implying that it is not appropriate or orderly to divert the blessings primarily intended for Israel to others at this stage.
* **dogs (Greek, _kynárion'_):** This is the neuter diminutive of κύων (_kyōn_), which refers to a wild or scavenging dog. By using _kynárion_, Jesus refers to "little dogs" or "house pets." This crucial linguistic choice significantly softens the analogy, distinguishing it from the more contemptuous "wild dogs" and implying that while Gentiles were outside the immediate "household" of Israel, they were not utterly without hope of receiving God's provision.

#### Verse Breakdown
* **"But Jesus said unto her, Let the children first be filled:"** Jesus responds to the woman's plea by articulating the divine order of His earthly ministry. The phrase "Let the children first be filled" indicates that His primary mission, at that specific time, was directed towards the Jewish people, who were the "children" of the covenant. This highlights the historical and theological priority of Israel in God's redemptive plan, emphasizing that the blessings of the Messiah were first for them.
* **"for it is not meet to take the children's bread,"** This clause provides the reason for Jesus' initial statement. The "children's bread" symbolizes the spiritual and physical blessings, healing, and salvation that Jesus, as the Messiah, brought. To "take" this bread implies diverting these blessings from their intended primary recipients. Jesus asserts that it is not "meet" or proper to alter this established divine order.
* **"and to cast [it] unto the dogs."** This final phrase completes the analogy. The "dogs," specifically "little dogs" or "house pets" (κυνάρια), represent the Gentiles. To "cast" the bread to them signifies giving the primary covenant blessings to those outside the covenant community. While seemingly harsh, the use of the diminutive "dogs" subtly leaves room for the Gentiles to receive "scraps" or secondary blessings, foreshadowing their future inclusion.

#### Literary Devices
The passage employs several significant literary devices. **Metaphor** is central, as Jesus uses the imagery of "children," "bread," and "dogs" to represent the Jewish people, the blessings of the kingdom, and Gentiles, respectively. This **Analogy** effectively conveys the prevailing understanding of the divine order of salvation history. The use of the diminutive for "dogs" (κυνάρια) is a subtle yet powerful instance of **Nuance**, softening the potential harshness of the term and hinting at a future, more inclusive reality. Furthermore, Jesus' seemingly challenging statement functions as a **Test** of the woman's faith, inviting her to demonstrate humility and persistence, which she does remarkably in the subsequent verse, transforming the interaction into a profound display of grace.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 7:27, while initially appearing to limit God's grace, ultimately serves as a profound theological statement about the unfolding of God's redemptive plan. It affirms God's historical commitment to Israel as His covenant people, through whom salvation would come. Yet, Jesus' use of the diminutive "little dogs" subtly hints at a broader, future inclusion of the Gentiles, suggesting that while Israel had the primary portion, there would be "crumbs" of grace for others. This passage underscores that God's plan is both orderly and expansive, beginning with Israel but always intended to reach "all the families of the earth" ([Genesis 12:3](/genesis/12-3 "Genesis 12:3 - God's Promise to Abraham")). The woman's humble and insightful response then demonstrates that true faith, regardless of one's background, can access God's boundless mercy, even if it means receiving what seems like "scraps" from the master's table.

* [Matthew 15:24](/matthew/15-24 "Matthew 15:24 - Jesus' Mission to Israel")
* [Romans 1:16](/romans/1-16 "Romans 1:16 - The Gospel's Universal Reach")
* [Ephesians 2:11-22](/ephesians/2-11-22 "Ephesians 2:11-22 - Breaking Down the Dividing Wall")

### REFLECTION AND APPLICATION
Mark 7:27, particularly when considered with the Syrophoenician woman's response, offers profound lessons for our spiritual journey. It challenges us to examine the depth and persistence of our own faith. Are we willing to humble ourselves and approach God, even when His answers seem to delay or challenge our expectations? The woman's unwavering trust, despite Jesus' seemingly harsh words, teaches us that genuine faith perseveres, believing in God's ultimate goodness and sovereign plan. Her example encourages us to persist in prayer, to approach the Lord with humility, and to trust that His grace is abundant and available to all who believe, regardless of their background or perceived standing. This narrative also reminds us that God's redemptive purposes unfold in stages, ultimately extending His blessings to all humanity, breaking down barriers and inviting everyone to partake in the "bread" of His kingdom.

#### Questions for Reflection
* **How does the Syrophoenician woman's persistence in the face of what seems like a rebuke challenge my own approach to prayer and seeking God's will?**
* **In what areas of my life do I need to cultivate a more humble and persistent faith, trusting in God's timing and wisdom?**
* **How does this passage, in light of the woman's response, broaden my understanding of God's grace and His desire to extend salvation beyond traditional boundaries?**
* **Am I ever guilty of mentally categorizing people as "outside" the reach of God's immediate grace, and how can this passage correct such a perspective?**

### FAQ
**Why did Jesus use such a seemingly harsh term like "dogs" for Gentiles?**

Answer: While the term "dogs" (κύων, _kyōn_) was indeed a derogatory epithet used by Jews for Gentiles, Jesus deliberately used the diminutive form, κυνάρια (_kynárion_), which refers to "little dogs" or "house pets." This subtle but crucial linguistic choice softens the analogy considerably. It suggests that while Gentiles were not the primary recipients of the "children's bread" (the immediate blessings of His earthly ministry to Israel), they were not entirely excluded from God's provision. House pets, unlike wild scavengers, are part of the household, even if they eat scraps from under the table. This nuance foreshadows the eventual inclusion of Gentiles into God's family, implying that even the "crumbs" of God's grace are sufficient for salvation, as the woman herself recognized in [Mark 7:28](/mark/7-28 "Mark 7:28 - The Woman's Wise Reply").

**Does this passage imply that God's salvation is limited or exclusive to a certain group?**

Answer: No, this passage does not imply that God's salvation is ultimately limited or exclusive. Instead, it highlights the *order* and *priority* of God's redemptive plan. Jesus' earthly ministry was primarily focused on the Jewish people, who were the "children" of the covenant, fulfilling the prophecies that salvation would come through Israel ([Romans 9:4-5](/romans/9-4-5 "Romans 9:4-5 - The Privileges of Israel")). However, the very interaction with the Syrophoenician woman, and Jesus' ultimate granting of her request, demonstrates that God's grace was always intended to extend beyond Israel. The "first" in "Let the children first be filled" implies that others would follow. This encounter, therefore, serves as a powerful foreshadowing of the inclusion of Gentiles into the Church, fulfilling the Abrahamic covenant that "all peoples on earth will be blessed through you" ([Genesis 12:3](/genesis/12-3 "Genesis 12:3 - The Abrahamic Covenant")). The New Testament consistently teaches that in Christ, the dividing wall between Jew and Gentile has been broken down ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Breaks Down Barriers")), and salvation is offered to all who believe.

### CHRIST-CENTERED FULFILLMENT
Mark 7:27, while initially presenting Jesus' focus on Israel's priority, finds its ultimate Christ-centered fulfillment in the expansive nature of the New Covenant established through His death and resurrection. Jesus, the true "bread of life" ([John 6:35](/john/6-35 "John 6:35 - Jesus, the Bread of Life")), came first to His own, the "children" of Israel, but His mission was always destined to transcend ethnic boundaries. The Syrophoenician woman's remarkable faith, which recognized that even the "crumbs" from the Messiah's table were sufficient for healing, prefigures the Gentile world's eager reception of the Gospel. In Christ, the old distinctions and priorities are transformed; the "children's bread" is now offered freely to all who believe, Jew and Gentile alike. Through His atoning sacrifice, Jesus broke down the dividing wall of hostility ([Ephesians 2:14-16](/ephesians/2-14-16 "Ephesians 2:14-16 - Unity in Christ")), making both "children" and "dogs" (in the old sense) one new humanity in Him. The Great Commission, "Go therefore and make disciples of all nations" ([Matthew 28:19](/matthew/28-19 "Matthew 28:19 - The Great Commission")), is the full realization of the grace hinted at in this encounter, demonstrating that in Christ, there is "neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" ([Galatians 3:28](/galatians/3-28 "Galatians 3:28 - Unity in Christ")). The "bread" of salvation is now universally available, and all who come to Him in faith, regardless of their former status, are filled.

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 15:23

But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.

Matthew 15:28

Then Jesus answered and said unto her, O woman, great [is] thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

Acts 22:21

And he said unto me, Depart: for I will send thee far hence unto the Gentiles.

Matthew 7:6

Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

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:

Ephesians 2:12

That at that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world:

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: