Mark 7:28

KJV

And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children's crumbs.

KJV (with Strong's)

And {G1161} she answered {G611} and {G2532} said {G3004} unto him {G846}, Yes {G3483}, Lord {G2962}: yet {G2532}{G1063} the dogs {G2952} under {G5270} the table {G5132} eat {G2068} of {G575} the children's {G3813} crumbs {G5589}.

Complete Jewish Bible

She answered him, "That is true, sir; but even the dogs under the table eat the children's leftovers."

Berean Standard Bible

“Yes, Lord,” she replied, “even the dogs under the table eat the children’s crumbs.”

American Standard Version

But she answered and saith unto him, Yea, Lord; even the dogs under the table eat of the children’s crumbs.

Commentary

### SUMMARY
Mark 7:28 captures a pivotal moment in Jesus's ministry where a Syrophoenician woman, through remarkable faith and profound humility, turns Jesus's challenging analogy into an opportunity for divine mercy. Her astute and persistent response, acknowledging her Gentile status while appealing to the abundance of God's grace, demonstrates a deep understanding of Christ's compassion and foreshadows the universal scope of the Gospel.

### CONTEXT
* **Literary Context:** This verse is the climax of an intense exchange between Jesus and a Syrophoenician woman, detailed in [Mark 7:24-30](/mark/7-24-30 "Jesus Heals the Syrophoenician Woman's Daughter"). Jesus had withdrawn to the Gentile region of Tyre and Sidon, seeking a measure of privacy, but His fame preceded Him. The woman, a Gentile, boldly approaches Him, pleading for her demon-possessed daughter ([Mark 7:26](/mark/7-26 "The Woman's Plea")). Jesus's initial response in [Mark 7:27](/mark/7-27 "Jesus's Challenging Analogy") uses the analogy of "children's bread" and "dogs," seemingly prioritizing Israel. The woman's reply in [Mark 7:28](/mark/7-28 "The Syrophoenician Woman's Faith") is a brilliant and humble counter-argument, leading to Jesus's commendation of her faith and the healing of her daughter ([Mark 7:29-30](/mark/7-29-30 "Jesus Commends Her Faith and Heals Her Daughter")). This narrative immediately follows a discourse on true defilement, contrasting external rituals with internal heart condition, setting the stage for a demonstration of faith that transcends traditional boundaries. The parallel account in [Matthew 15:21-28](/matthew/15-21-28 "The Canaanite Woman's Faith") further emphasizes her perseverance and Jesus's ultimate affirmation.

* **Historical & Cultural Context:** Jesus's journey into the region of Tyre and Sidon placed Him squarely in Gentile territory, a significant departure from His usual ministry among Jews in Galilee. In Jewish culture of the time, Gentiles were often viewed with disdain, sometimes even referred to as "dogs" (κύων, _kyōn_), a derogatory term for scavenging, unclean animals. This cultural backdrop makes Jesus's initial analogy in [Mark 7:27](/mark/7-27 "Jesus's Initial Response") particularly striking, as it reflects the prevailing Jewish perspective that God's covenant blessings were primarily for Israel, the "children." However, the specific Greek word Jesus uses, κυνάρια (_kynária_), meaning "little dogs" or "house pets," subtly softens the analogy. These were domestic animals that would typically be allowed inside the home and might eat scraps from the table. The woman's response cleverly seizes on this nuance, demonstrating her understanding of both the cultural hierarchy and the potential for grace even within that framework. Her ethnicity as a Syrophoenician (a mix of Syrian and Phoenician, essentially Canaanite) further highlights the radical nature of her faith breaking through ethnic and religious barriers.

* **Key Themes:** Mark 7:28 powerfully contributes to several overarching themes in Mark's Gospel and biblical theology. Firstly, it showcases **Extraordinary Faith**, demonstrating that genuine faith can arise from unexpected sources and is not limited by ethnic or religious background. The woman's unwavering trust in Jesus's power and compassion, even when initially challenged, is a prime example of the kind of faith Jesus consistently seeks and commends throughout His ministry, as seen in the healing of the paralytic in [Mark 2:5](/mark/2-5 "Jesus Forgives and Heals the Paralytic"). Secondly, it highlights **Profound Humility**. The woman's willingness to accept the "dog" designation, specifically the "little dog" status, and to appeal for mere "crumbs" rather than demanding a right, exemplifies a deep understanding of grace and her own unworthiness, yet simultaneously a bold confidence in God's abundant provision. Thirdly, the passage serves as a vivid illustration of **Persistence in Prayer**. Despite Jesus's initial silence and then His challenging words, the woman does not give up, echoing the parable of the persistent widow in [Luke 18:1-8](/luke/18-1-8 "The Parable of the Persistent Widow"). Finally, this encounter is a crucial moment in the Gospel's unfolding theme of **Gentile Inclusion**. While Jesus's primary mission was indeed to "the lost sheep of Israel" ([Matthew 15:24](/matthew/15-24 "Jesus's Mission to Israel")), this event, along with others like the healing of the Gerasene demoniac in [Mark 5:1-20](/mark/5-1-20 "The Gerasene Demoniac"), foreshadows the universal reach of the Gospel and the eventual breaking down of the dividing wall between Jew and Gentile, a truth powerfully articulated by Paul in [Ephesians 2:11-22](/ephesians/2-11-22 "One New Humanity in Christ").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Yes (Greek, _naí'_):** This primary particle of strong affirmation signifies the woman's immediate and humble agreement with Jesus's challenging statement. It conveys not just a simple "yes" but a profound acceptance of her perceived status, turning a potential obstacle into an opportunity for grace. Her "yes" is not one of resignation but of strategic assent, acknowledging the truth of Jesus's analogy while simultaneously building upon it.
* **Lord (Greek, _kýrios'_):** Her address of Jesus as "Lord" (Master, Sir) is a recognition of His authority and supremacy, even as she appeals for mercy. It underscores her faith in His power to heal and her understanding of His divine nature, despite her Gentile background. This title, frequently used for God in the Septuagint, indicates a profound reverence and belief in His sovereign power.
* **dogs (Greek, _kynárion'_):** This diminutive form, meaning "little dogs" or "house pets," is crucial for understanding the nuance of the exchange. It softens Jesus's initial analogy from wild, scavenging dogs (κύων, _kyōn_) to domestic animals, which would typically be fed scraps from the family table. The woman seizes on this specific term, acknowledging her position outside the immediate "children" (Israel) but appealing to the common practice of household provision, thereby turning Jesus's own wordplay back to Him in a way that highlights His abundant grace.

#### Verse Breakdown
* **"And she answered and said unto him, Yes, Lord:"** This opening clause immediately establishes the woman's posture of humble submission and respect. Her "Yes" (ναί, _naí_) is a powerful affirmation, not of defeat, but of strategic agreement. By acknowledging Jesus's premise, she demonstrates both her humility and her quick wit. Calling Him "Lord" (κύριος, _kýrios_) further underscores her recognition of His authority and power, setting the stage for her appeal.
* **"yet the dogs under the table eat"**: The conjunction "yet" (καί γάρ, _kai gar_) introduces her counter-argument, building directly on Jesus's analogy. She accepts the "dog" designation but clarifies it with the specific image of "dogs under the table." This refers to household pets, not scavenging street dogs, implying a domestic setting where even the pets are part of the household, albeit in a subordinate position. This detail is key to her argument, as it suggests a natural expectation of receiving something from the master's bounty.
* **"of the children's crumbs."**: This final phrase completes her brilliant retort. She is not asking for the "children's bread" (the full portion intended for Israel), but merely for the "crumbs" (ψιχίον, _psichíon_, a diminutive meaning "little bit" or "morsel") that fall from the table. This demonstrates her profound humility, her recognition of Jesus's primary mission, and her deep faith that even the smallest portion of His power and grace would be sufficient to heal her daughter. She appeals to the overflow of His blessing, implying that His abundance is so great that even the "scraps" are more than enough.

#### Literary Devices
Mark 7:28 is rich with literary artistry, primarily centered on the woman's masterful use of **Analogy** and **Irony**. Jesus initially employs an analogy comparing the "children" (Israel) to those who receive the "bread" (His ministry and healing) and "dogs" (Gentiles) who should not receive it first. The woman, with remarkable **Wisdom** and **Humility**, accepts this analogy but subtly twists it to her advantage. She seizes on the specific Greek term for "little dogs" (κυνάρια, _kynária_), implying domestic pets rather than wild scavengers, and then extends the analogy to include the common practice of these pets eating "crumbs" that fall from the children's table. This brilliant **Retort** demonstrates her quick thinking and profound faith, turning what seemed like a barrier into a bridge. There is also an element of **Dramatic Irony**, as Jesus, who knows the hearts of all, tests her faith, and her response reveals a depth of understanding and trust that surpasses many of His own disciples. Her words are a powerful example of **Persuasion**, as she effectively appeals to Jesus's compassion and the superabundance of His grace.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 7:28 is a profound theological statement on the nature of God's grace and the universality of salvation. It challenges the prevailing ethnocentric views of the time, demonstrating that God's compassion extends beyond the boundaries of Israel to all who approach Him in faith and humility. The woman's plea for "crumbs" highlights the boundless nature of Christ's power and mercy; even a fraction of His divine authority is sufficient to overcome any obstacle. This encounter serves as an early, powerful signpost pointing towards the future inclusion of the Gentiles into the family of God, a central theme of the New Testament. It underscores that access to God's blessings is not based on lineage or privilege, but on a humble and persistent faith that recognizes Christ's supreme authority and abundant grace.

* [Matthew 8:10-12](/matthew/8-10-12 "Jesus Praises the Centurion's Faith")
* [Romans 10:12-13](/romans/10-12-13 "No Distinction Between Jew and Gentile")
* [Ephesians 3:6](/ephesians/3-6 "Gentiles are Heirs with Israel")

### REFLECTION AND APPLICATION
The Syrophoenician woman's interaction with Jesus in Mark 7:28 offers timeless and profound lessons for every believer. Her story is a powerful testament to the efficacy of humble, persistent faith in the face of apparent resistance or challenging circumstances. We are called to approach God not with demands based on our perceived rights or merits, but with a deep recognition of His sovereign authority and our utter dependence on His grace. Like the woman, we must be willing to humble ourselves, acknowledging that even the "crumbs" of God's blessing are more than sufficient for our deepest needs. Her unwavering belief that Jesus possessed the power and compassion to meet her need, despite His initial response, encourages us to persevere in prayer, trusting that God hears and responds to the cries of His children, even if the answer is not immediate or comes in an unexpected form. Her example reminds us that true faith finds opportunity in obstacles, transforming challenges into platforms for God's glory and our own spiritual growth.

#### Questions for Reflection
* **How does the Syrophoenician woman's humility challenge my own approach to prayer and my expectations of God?**
* **In what areas of my life do I need to exercise persistent faith, even when God's answer seems delayed or difficult?**
* **What "crumbs" of God's grace am I overlooking or taking for granted, and how can I cultivate a deeper appreciation for His abundant provision?**
* **How does this story encourage me to share the Gospel and extend compassion to those outside my immediate social or cultural circles?**

### FAQ

**Why did Jesus initially respond to the woman with such a challenging analogy?**

Answer: Jesus's initial response in [Mark 7:27](/mark/7-27 "Jesus's Initial Response to the Woman") was likely a test of the woman's faith and an opportunity to reveal its extraordinary depth. While His primary mission was indeed to "the lost sheep of Israel" ([Matthew 15:24](/matthew/15-24 "Jesus's Mission Statement")), Jesus frequently used challenging statements or parables to draw out genuine faith, as seen with the rich young ruler in [Mark 10:17-22](/mark/10-17-22 "Jesus and the Rich Young Ruler"). His words also reflected the common Jewish understanding of the time regarding the priority of Israel in God's redemptive plan. By presenting this challenge, Jesus allowed the woman to demonstrate a faith that transcended cultural and religious boundaries, thereby setting an example for all who would come after her. It was not a rejection, but a profound invitation to a deeper level of trust and understanding.

**What is the significance of Jesus using the term "little dogs" (κυνάρια) instead of a more derogatory term for dogs?**

Answer: The use of the Greek word κυνάρια (_kynária_), meaning "little dogs" or "house pets," is highly significant and crucial to understanding the interaction. Had Jesus used κύων (_kyōn_), which refers to wild, scavenging street dogs, His statement would have been a harsh and outright insult, reflecting the common Jewish derogatory term for Gentiles. However, κυνάρια implies domestic pets, which, while subordinate, are still part of the household and often receive scraps from the family table. This subtle but critical distinction allowed the woman to seize on the nuance, turning the analogy back to Jesus with her brilliant retort. She acknowledges her place outside the "children" (Israel) but appeals to the common practice of household provision, demonstrating her keen understanding of the implied grace within Jesus's own words. This highlights Jesus's compassionate nature even in His testing.

### CHRIST-CENTERED FULFILLMENT
The encounter in Mark 7:28, while seemingly a singular event, profoundly foreshadows the universal scope of Christ's redemptive work and the ultimate fulfillment of God's plan for all humanity. Jesus, the Son of God, is the true "bread of life" ([John 6:35](/john/6-35 "Jesus, the Bread of Life")) who came not only for Israel but to gather a people for Himself from every nation, tribe, and tongue. The Syrophoenician woman, a Gentile, represents the vast multitude who would come to Christ in faith, outside the traditional covenant lines of Israel. Her humble appeal for "crumbs" prefigures the boundless grace of the New Covenant, where the "dividing wall of hostility" between Jew and Gentile is broken down in Christ ([Ephesians 2:14](/ephesians/2-14 "Christ Breaks Down the Dividing Wall")). Through His sacrificial death and resurrection, Jesus became the Lamb of God who takes away the sin of the world ([John 1:29](/john/1-29 "John 1:29 - Jesus, the Lamb of God")), extending salvation to all who believe, regardless of their background. This woman's faith, commended by Jesus, serves as a powerful testament to the truth 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 "One in Christ Jesus")). Her story is a beautiful illustration of the expansive, inclusive, and overflowing grace found only in Jesus, the Savior of the world.

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

Romans 3:29

[Is he] the God of the Jews only? [is he] not also of the Gentiles? Yes, of the Gentiles also:

Romans 10:12

¶ For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him.

Luke 15:30

But as soon as this thy son was come, which hath devoured thy living with harlots, thou hast killed for him the fatted calf.

Luke 15:32

It was meet that we should make merry, and be glad: for this thy brother was dead, and is alive again; and was lost, and is found.

Isaiah 45:22

Look unto me, and be ye saved, all the ends of the earth: for I [am] God, and [there is] none else.

Acts 11:17

Forasmuch then as God gave them the like gift as [he did] unto us, who believed on the Lord Jesus Christ; what was I, that I could withstand God?

Acts 11:18

When they heard these things, they held their peace, and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life.