Mark 7:29

KJV

And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.

KJV (with Strong's)

And {G2532} he said {G2036} unto her {G846}, For {G1223} this {G5126} saying {G3056} go thy way {G5217}; the devil {G1140} is gone {G1831} out of {G1537} thy {G4675} daughter {G2364}.

Complete Jewish Bible

Then he said to her, "For such an answer you may go on home; the demon has left your daughter."

Berean Standard Bible

Then Jesus told her, “Because of this answer, you may go. The demon has left your daughter.”

American Standard Version

And he said unto her, For this saying go thy way; the demon is gone out of thy daughter.

Commentary

### SUMMARY
Mark 7:29 captures a pivotal moment where Jesus commends the extraordinary faith of a Syrophoenician woman, responding to her humble yet profound "saying" by declaring the immediate deliverance of her daughter from demonic oppression. This verse serves as the powerful conclusion to a remarkable dialogue, showcasing Jesus' divine authority over evil spirits and His compassionate willingness to extend grace beyond traditional ethnic and religious boundaries, affirming that genuine faith, regardless of background, is honored by God.

### CONTEXT
* **Literary Context:** Mark 7:29 concludes the narrative of Jesus' encounter with the Syrophoenician woman, which begins in [Mark 7:24](/mark/7-24 "Mark 7:24 - Jesus Enters Gentile Territory"). Jesus had withdrawn to the region of Tyre and Sidon, seeking a measure of privacy, but His fame preceded Him. The woman, a Gentile, boldly approached Him, pleading for her demon-possessed daughter. Jesus' initial response, using the metaphor of "children's bread" not being given to "dogs" ([Mark 7:27](/mark/7-27 "Mark 7:27 - The Children's Bread Metaphor")), appears to prioritize His mission to Israel. However, the woman's quick-witted and humble reply—that even "the dogs under the table eat of the children's crumbs" ([Mark 7:28](/mark/7-28 "Mark 7:28 - The Woman's Humble Reply"))—demonstrated a profound understanding of Jesus' identity and mission, coupled with remarkable persistence and humility. It is this specific "saying" that elicits Jesus' commendation and the subsequent declaration of healing in verse 29, highlighting the power of her faith in overcoming perceived barriers.
* **Historical & Cultural Context:** The setting of Tyre and Sidon was distinctly Gentile territory, a significant departure from Jesus' usual ministry within Jewish Galilee. In first-century Jewish society, there was a strong ethno-religious divide, with Gentiles often viewed as "unclean" or outside the covenant. The woman's identification as "a Greek, a Syrophoenician by nation" ([Mark 7:26](/mark/7-26 "Mark 7:26 - The Syrophoenician Woman's Identity")) underscores her non-Jewish identity. Jesus' initial metaphorical language, while potentially challenging to modern sensibilities, would have resonated with the prevailing Jewish understanding of their privileged status as God's chosen people. However, His ultimate response to the woman's faith transcends these cultural and ethnic barriers, foreshadowing the inclusion of Gentiles into God's kingdom, a theme central to the early Christian movement. This encounter challenges the ethnocentric perspectives of the time, demonstrating God's universal love and accessibility through Christ.
* **Key Themes:** This verse powerfully contributes to several overarching themes within Mark's Gospel and broader biblical theology. Firstly, it emphasizes **Jesus' absolute authority over evil spirits**, a recurring motif throughout Mark, demonstrating His divine power to conquer the forces of darkness with a mere word, even from a distance, as seen also in [Mark 1:27](/mark/1-27 "Mark 1:27 - Jesus' Authority Over Unclean Spirits"). Secondly, the narrative profoundly illustrates the **nature and power of genuine faith**. The woman's persistent, humble, and insightful faith is explicitly honored by Jesus, serving as a model for all who seek Him, regardless of their background or initial perceived unworthiness. This aligns with the broader biblical principle that "without faith it is impossible to please him" ([Hebrews 11:6](/hebrews/11-6 "Hebrews 11:6 - The Necessity of Faith")). Finally, the episode highlights **God's universal compassion and the breaking down of ethnic barriers**. While Jesus' primary mission was to "the lost sheep of the house of Israel" ([Matthew 15:24](/matthew/15-24 "Matthew 15:24 - Jesus' Mission to Israel")), this encounter foreshadows the inclusion of Gentiles into God's redemptive plan, a theme that becomes explicit in the Great Commission ([Matthew 28:19-20](/matthew/28-19-20 "Matthew 28:19-20 - The Great Commission")) and the early church's expansion.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **saying (Greek, _lógos'_):** From G3056, _lógos_ refers to "something said (including the thought); by implication, a topic (subject of discourse), also reasoning (the mental faculty) or motive." In this context, it specifically refers to the woman's articulate and humble response in [Mark 7:28](/mark/7-28 "Mark 7:28 - The Woman's Reply"), which conveyed not just words, but profound understanding, humility, and unwavering faith. Jesus' commendation "For this saying" underscores that her words were a direct expression of her inner spiritual state, which pleased Him.
* **devil (Greek, _daimónion'_):** From G1140, _daimónion_ denotes "a dæmonic being; by extension a deity." While the KJV translates it as "devil," it more accurately refers to a 'demon' or 'evil spirit,' distinct from _diabolos_ (Satan, the chief adversary). This distinction is crucial, as it emphasizes Jesus' direct power over a malevolent spiritual entity that was afflicting the daughter, rather than the ultimate arch-enemy.
* **is gone out (Greek, _exérchomai'_):** From G1831, _exérchomai_ means "to issue (literally or figuratively):--come (forth, out), depart (out of), escape, get out, go (abroad, away, forth, out, thence), proceed (forth), spread abroad." Here, it signifies the complete and immediate expulsion of the demon from the daughter, demonstrating the efficacy and authority of Jesus' command. The verb implies a definitive and accomplished action, not a gradual or partial departure.

#### Verse Breakdown
* **"And he said unto her,"**: This opening phrase establishes Jesus as the speaker, directly addressing the Syrophoenician woman. It marks the conclusion of their significant dialogue, where Jesus now offers His definitive response to her plea and her remarkable reply.
* **"For this saying go thy way;"**: Jesus explicitly links His action to the woman's words. "For this saying" (διὰ τοῦτον τὸν λόγον, _dia touton ton logon_) highlights that her profound and humble statement, born of faith, was the direct catalyst for the miracle. "Go thy way" (ὕπαγε, _hypage_) is a command for her to return home, implying that the desired outcome is already set in motion. This phrase conveys Jesus' immediate and authoritative response, validating her faith.
* **"the devil is gone out of thy daughter."**: This is the core declaration of the miracle. Jesus, with a simple, authoritative statement, announces the completed expulsion of the demon. The use of the perfect tense in Greek for "is gone out" (ἐξελήλυθεν, _exelēlythen_) signifies that the action has already taken place and its effects are permanent. This demonstrates Jesus' sovereign power over spiritual forces, effective even from a distance, without physical contact or elaborate ritual.

#### Literary Devices
Mark 7:29 employs several potent literary devices. The most prominent is **Divine Fiat/Command**, where Jesus' words are not merely descriptive but performative; His declaration "the devil is gone out of thy daughter" is not a prediction but an immediate, effective command that brings about the reality it describes. This highlights Jesus' inherent authority and divine power. There is also a strong element of **Irony** in the broader narrative leading to this verse. Jesus' initial seemingly harsh response (the "children's bread" metaphor) is dramatically contrasted with His ultimate commendation and compassionate action, subverting the reader's initial expectations and revealing a deeper, more inclusive purpose. The woman's humble yet incisive **Dialogue** with Jesus is central to the narrative, showcasing her wisdom and persistence, which ultimately unlocks Jesus' favor. Finally, the demon itself functions as **Symbolism**, representing the oppressive forces of evil and suffering that Jesus has come to conquer, and His expulsion of it symbolizes the liberation He offers from all forms of bondage.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 7:29 is a profound theological statement, demonstrating that God's grace and power are not confined by human-made distinctions or ethnic boundaries. Jesus' response to the Syrophoenician woman illustrates that genuine faith, characterized by humility, persistence, and a deep understanding of His authority, is honored and rewarded, regardless of one's background. This encounter foreshadows the universal scope of the Gospel, revealing Jesus' mission to extend salvation and healing to all who believe, Jew and Gentile alike. It underscores His absolute sovereignty over all spiritual forces, confirming His divine identity as the one who dismantles the works of darkness.

* [Matthew 15:21-28](/matthew/15-21-28 "Matthew's Account of the Canaanite Woman") - A parallel account emphasizing the woman's great faith.
* [Luke 7:1-10](/luke/7-1-10 "Luke 7:1-10 - The Faith of the Centurion") - Another instance of Jesus commending the extraordinary faith of a Gentile.
* [Acts 10:34-35](/acts/10-34-35 "Acts 10:34-35 - Peter's Realization of God's Impartiality") - Peter's realization that "God shows no partiality" and accepts people from every nation who fear Him and do what is right.

### REFLECTION AND APPLICATION
The narrative culminating in Mark 7:29 offers powerful and enduring lessons for contemporary believers. It challenges us to examine the depth and persistence of our own faith, especially when faced with seemingly insurmountable obstacles or divine silence. The Syrophoenician woman's example encourages us to approach God with unwavering humility, acknowledging our need while boldly presenting our petitions, trusting in His boundless compassion and power. Her willingness to engage in a humble yet astute dialogue with Jesus teaches us the value of wrestling in prayer and seeking understanding, even when initial responses are not what we expect. Furthermore, this passage reminds us that Jesus' authority over spiritual darkness is absolute and transcends physical presence or human limitations, offering hope for deliverance from any form of bondage. It calls us to extend grace and compassion to all people, breaking down any barriers of prejudice or exclusion that may exist in our hearts or communities, recognizing that God's love is for everyone who believes.

#### Questions for Reflection
* **How does the Syrophoenician woman's persistence challenge your own approach to prayer, especially when answers seem delayed or difficult?**
* **In what ways might you be holding onto preconceived notions or prejudices that limit your understanding of God's universal grace and compassion?**
* **What "saying" or expression of faith in your life might God be waiting to honor with a powerful response?**
* **How does Jesus' authority over the demon in this passage strengthen your trust in His power over spiritual challenges you face today?**

### FAQ
**Why did Jesus initially seem hesitant or harsh towards the woman, using the "children's bread" metaphor?**

Answer: Jesus' initial response in [Mark 7:27](/mark/7-27 "Mark 7:27 - The Children's Bread Metaphor") was likely multifaceted. Firstly, it affirmed His primary mission to "the lost sheep of the house of Israel" ([Matthew 15:24](/matthew/15-24 "Matthew 15:24 - Jesus' Mission to Israel")), aligning with God's historical covenantal plan. Secondly, it may have been a test of the woman's faith, humility, and understanding, providing an opportunity for her to demonstrate the depth of her conviction. Her brilliant and humble reply, acknowledging Israel's priority while still appealing to God's overflowing grace, proved her extraordinary faith. This interaction ultimately served to highlight the expansive nature of God's kingdom, which, while beginning with Israel, would ultimately embrace all nations, as seen in [Isaiah 49:6](/isaiah/49-6 "Isaiah 49:6 - Light to the Gentiles").

**What is the significance of the word "devil" in this verse, and how does it relate to "demon"?**

Answer: In Mark 7:29, the KJV translates the Greek word _daimónion_ (G1140) as "devil." However, _daimónion_ more accurately refers to a 'demon' or 'evil spirit,' which is a subordinate malevolent spiritual being. The term for Satan, the chief adversary, is _diabolos_ (G1228), which is a different Greek word. The significance here is that Jesus' authority extends not just over the supreme evil being (Satan), but also over his subordinate agents, the demons, who inflict suffering. His simple declaration demonstrates His complete and immediate power to command these entities, as He did throughout His ministry, confirming His divine nature and mission to destroy the works of the devil ([1 John 3:8](/1_john/3-8 "1 John 3:8 - The Son of God Appeared to Destroy the Works of the Devil")).

### CHRIST-CENTERED FULFILLMENT
Mark 7:29, with Jesus' authoritative declaration of deliverance for the Syrophoenician woman's daughter, powerfully points to the person and work of Christ. Jesus' ability to cast out a demon with a mere word, even from a distance, foreshadows His ultimate victory over all the forces of darkness, including sin, death, and the devil himself. He is the true and greater deliverer, whose atoning work on the cross would provide the definitive liberation for all humanity from spiritual bondage, as described in [Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumph Over Principalities and Powers"). Furthermore, this encounter with a Gentile woman highlights the expansive nature of God's redemptive plan, which culminates in Christ. Jesus, 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")), came not only for Israel but to draw all people to Himself ([John 12:32](/john/12-32 "John 12:32 - Jesus Drawing All People")). His compassion and acceptance of the Syrophoenician woman prefigure the inclusion of Gentiles into the new covenant community, tearing down the "dividing wall of hostility" ([Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Breaking Down the Dividing Wall")) and forming one new humanity in Christ, the Head of the Church. Thus, Mark 7:29 is a microcosm of the Gospel's universal reach and Christ's sovereign power to redeem and restore.

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

Isaiah 66:2

For all those [things] hath mine hand made, and all those [things] have been, saith the LORD: but to this [man] will I look, [even] to [him that is] poor and of a contrite spirit, and trembleth at my word.

Matthew 5:3

¶ Blessed [are] the poor in spirit: for theirs is the kingdom of heaven.

Matthew 8:9

For I am a man under authority, having soldiers under me: and I say to this [man], Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth [it].

Matthew 8:13

And Jesus said unto the centurion, Go thy way; and as thou hast believed, [so] be it done unto thee. And his servant was healed in the selfsame hour.

Isaiah 57:15

For thus saith the high and lofty One that inhabiteth eternity, whose name [is] Holy; I dwell in the high and holy [place], with him also [that is] of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones.

Isaiah 57:16

For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls [which] I have made.

1 John 3:8

He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.