Matthew 15:26

KJV

But he answered and said, It is not meet to take the children's bread, and to cast [it] to dogs.

KJV (with Strong's)

But {G1161} he answered {G611} and said {G2036}, It is {G2076} not {G3756} meet {G2570} to take {G2983} the children's {G5043} bread {G740}, and {G2532} to cast {G906} it to dogs {G2952}.

Complete Jewish Bible

He answered, "It is not right to take the children's food and toss it to their pet dogs."

Berean Standard Bible

But Jesus replied, “It is not right to take the children’s bread and toss it to the dogs.”

American Standard Version

And he answered and said, It is not meet to take the children’s bread and cast it to the dogs.

Commentary

### SUMMARY
Matthew 15:26 presents Jesus's challenging response to a persistent Canaanite woman, where He employs a culturally resonant analogy comparing the "children's bread" to the "dogs." This seemingly harsh statement, however, serves as a profound test of faith, revealing the woman's extraordinary humility and unwavering trust in His power, ultimately leading to a powerful demonstration of God's grace extending beyond the expected boundaries.

### CONTEXT
* **Literary Context:** This verse is embedded within a narrative that highlights Jesus's ministry extending into Gentile territory, specifically the region of Tyre and Sidon, as detailed in [Matthew 15:21-28](/matthew/15-21-28 "Matthew 15:21-28 - The Canaanite Woman's Faith"). A Canaanite woman approaches Jesus, crying out for mercy for her demon-possessed daughter. Initially, Jesus remains silent, and His disciples urge Him to send her away. Jesus then articulates His primary mission to "the lost sheep of the house of Israel" in [Matthew 15:24](/matthew/15-24 "Matthew 15:24 - Jesus' Mission to Israel"). Despite this, the woman persists, bowing before Him and pleading, "Lord, help me!" ([Matthew 15:25](/matthew/15-25 "Matthew 15:25 - The Woman's Persistent Plea")). Verse 26 is Jesus's direct, yet parabolic, reply to her continued, humble request, setting the stage for her remarkable demonstration of faith in the subsequent verse.

* **Historical & Cultural Context:** The interaction takes place in a region predominantly populated by Gentiles, specifically Canaanites, who were historically antagonists of Israel. In Jewish culture, Gentiles were often considered "unclean" or outside the covenant blessings, and the term "dogs" (especially *kyon*, referring to wild, scavenging animals) could be used as a derogatory epithet for non-Jews. However, Jesus's choice of the Greek word *kynarion* (κυνάρια), meaning "little dogs" or "house pets," significantly softens the analogy. These were domestic animals, often allowed to gather scraps under the table, which aligns perfectly with the woman's insightful response in [Matthew 15:27](/matthew/15-27 "Matthew 15:27 - The Woman's Humble Reply"). This linguistic nuance suggests Jesus was not intending a harsh insult but rather a challenge couched within a familiar domestic scene, testing her understanding and faith within the established order of God's redemptive plan, which prioritized Israel.

* **Key Themes:** This passage profoundly illustrates several key themes within Matthew's Gospel and broader biblical theology. Firstly, it underscores the **Priority of Israel's Covenant**, affirming that God's redemptive plan was first revealed and offered to the Jewish people, who are metaphorically referred to as "the children" in this context. Jesus's ministry, as stated in [Matthew 10:5-6](/matthew/10-5-6 "Matthew 10:5-6 - Jesus' Instructions to the Twelve"), was initially focused on gathering the "lost sheep of the house of Israel." Secondly, it highlights the **Testing of Faith**, a recurring motif in Jesus's interactions. Far from a rejection, Jesus's response acts as a crucible for the woman's faith, humility, and persistence, demonstrating that true faith endures and understands divine timing. Thirdly, the woman's remarkable **Humility and Persistence** are showcased, as her unwavering resolve and profound spiritual insight in [Matthew 15:27](/matthew/15-27 "Matthew 15:27 - The Canaanite Woman's Response") ultimately lead to her daughter's healing. Finally, this encounter subtly **Foreshadows Gentile Inclusion** into God's kingdom. Despite the initial focus on Israel, the woman's "great faith" is highly commended by Jesus in [Matthew 15:28](/matthew/15-28 "Matthew 15:28 - Jesus Commends Her Faith"), signaling the eventual breaking down of barriers between Jew and Gentile, a truth fully revealed in the New Testament, as seen in passages like [Ephesians 2:14](/ephesians/2-14 "Ephesians 2:14 - Christ Breaks Down the Dividing Wall").

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **meet (Greek, _kalós'_):** This word, G2570, primarily means "beautiful" but is used figuratively to mean "good," "valuable," "virtuous," or "fitting." In this context, it signifies what is proper, appropriate, or morally right according to established order. Jesus's statement implies that, according to the divine order of salvation history, it is not "fitting" or "proper" to divert the blessings intended for God's covenant people (Israel) to others (Gentiles) prematurely.
* **children's (Greek, _téknon'_):** Derived from the verb "to produce," G5043 refers to a "child" as one who is produced or born. Here, "the children" metaphorically represents the Jewish people, the literal descendants of Abraham and recipients of God's covenant promises and blessings. The "bread" symbolizes the spiritual and physical provisions of God's kingdom, including healing and salvation, initially designated for Israel.
* **dogs (Greek, _kynárion'_):** This word, G2952, is the diminutive form of *kyon* (dog), specifically meaning "little dog" or "puppy," often referring to household pets. This choice of word is crucial. Unlike the wild, scavenging dogs (κύων) that were contemptible in Jewish culture, *kynárion* suggests a domestic animal, one that might be present in a home and eat scraps from the master's table. This nuance softens the analogy considerably, implying a distinction that the woman cleverly seizes upon in her response.

#### Verse Breakdown
* **"But he answered and said,"**: This opening phrase (G1161, G611, G2036) signals a direct, albeit challenging, verbal response from Jesus following the woman's persistent plea. The "but" (G1161, *dé*) introduces a contrast or a shift in the dialogue, emphasizing that Jesus is now directly addressing her, not ignoring her.
* **"It is not meet to take the children's bread,"**: Jesus states that it is "not fitting" (G2570, *kalós*) or proper (G3756, *ou*) to take the "bread" (G740, *ártos*), symbolizing divine blessings and provisions, from "the children" (G5043, *téknon*), representing Israel, the primary recipients of God's covenant. This reflects the established order of salvation history, where the Gospel was first to be proclaimed to the Jews.
* **"and to cast [it] to dogs."**: This concluding phrase presents the challenging analogy. To "cast" (G906, *bállō*) the bread to "dogs" (G2952, *kynárion*) refers to giving the blessings intended for Israel to Gentiles. The crucial detail is the use of *kynárion*, "little dogs" or "house pets," which, while still a lower status than children, implies a domestic context where scraps might be given, setting the stage for the woman's profound and humble reply.

#### Literary Devices
Matthew 15:26 is rich in literary devices, primarily employing **Analogy** and **Metaphor**. Jesus uses the analogy of a household meal to convey a profound theological truth about the order of God's redemptive plan. The "children" are a **metaphor** for Israel, God's chosen people, who are the primary recipients of the "bread," a **metaphor** for the blessings of the kingdom, including healing and salvation. The "dogs" are a **metaphor** for Gentiles, initially outside the covenant. The specific choice of *kynárion* (little dogs) rather than *kyon* (wild dogs) introduces a subtle **nuance** that softens the apparent harshness and provides a strategic opening for the woman's response. There is also an element of **Irony**, as Jesus's seemingly dismissive statement is, in fact, a test designed to reveal and commend the woman's extraordinary faith, ultimately leading to the very outcome she sought. This ironic turn highlights Jesus's deeper purpose beyond the surface meaning of His words.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while initially jarring, serves as a crucial theological pivot point, illustrating the tension between God's particular covenant with Israel and His universal redemptive purpose. It affirms the historical priority of Israel in God's plan of salvation, where the Messiah's ministry was first directed to His own people, offering them the "bread" of the kingdom. However, Jesus's interaction with the Canaanite woman simultaneously foreshadows the eventual breaking down of the dividing wall between Jew and Gentile, demonstrating that God's grace, though initially focused, is ultimately expansive. The woman's faith, which transcends ethnic and religious boundaries, becomes a testament to the truth that God honors all who approach Him with genuine humility and persistent trust, regardless of their background, thereby paving the way for the Gospel's global reach.

* [Romans 1:16](/romans/1-16 "Romans 1:16 - The Gospel is for Jew and Gentile")
* [Acts 10:34-35](/acts/10-34-35 "Acts 10:34-35 - God Shows No Partiality")
* [Ephesians 2:11-22](/ephesians/2-11-22 "Ephesians 2:11-22 - Gentiles Included in Christ")

### REFLECTION AND APPLICATION
Matthew 15:26 offers profound lessons for our own spiritual journey, particularly regarding prayer, perseverance, and understanding God's ways. The Canaanite woman's unwavering faith, even in the face of what appeared to be rejection, challenges us to examine the depth of our own trust in God. Her example teaches us that true faith is not deterred by initial silence or seemingly difficult responses, but rather persists with humility and an unshakeable belief in God's goodness and power. We are reminded that God's timing and methods are often beyond our immediate comprehension ([Isaiah 55:8-9](/isaiah/55-8-9 "Isaiah 55:8-9 - God's Thoughts are Higher")). This passage encourages us to approach God with bold persistence, knowing that He delights in honoring the faith that endures, ultimately extending His grace to all who seek Him diligently, regardless of their perceived status or background.

#### Questions for Reflection
* **How do I respond when God's answers to my prayers are not what I expect or seem to be delayed?**
* **In what areas of my life am I called to demonstrate persistent faith, even when faced with apparent obstacles?**
* **How does the Canaanite woman's humility challenge my own approach to God and others?**
* **What "bread" or blessings might I be taking for granted that God intends for me to share with others?**

### FAQ

**Was Jesus being rude or insulting by calling the woman a "dog"?**

Answer: While the term "dog" could be highly insulting in ancient Jewish culture, Jesus's specific choice of the Greek word *kynárion* (κυνάρια), meaning "little dogs" or "house pets," significantly softens the analogy. This term refers to domestic animals, not the wild, scavenging dogs (κύων) that were considered unclean. Jesus was not intending a harsh insult but rather employing a challenging analogy that tested the woman's faith and understanding of God's established order, which prioritized Israel's covenant blessings. His intent was to draw out her profound humility and faith, which she brilliantly demonstrated in her response in [Matthew 15:27](/matthew/15-27 "Matthew 15:27 - The Woman's Humble Reply"), leading Him to commend her "great faith" in [Matthew 15:28](/matthew/15-28 "Matthew 15:28 - Jesus Commends Her Faith").

### CHRIST-CENTERED FULFILLMENT
Matthew 15:26, far from being a harsh dismissal, is a poignant moment that reveals the heart of Christ's mission and foreshadows the expansive nature of His redemptive work. While Jesus initially articulates His primary focus on "the lost sheep of the house of Israel" ([Matthew 15:24](/matthew/15-24 "Matthew 15:24 - Jesus' Mission to Israel")), His interaction with the Canaanite woman demonstrates that His saving grace cannot be confined by ethnic or cultural boundaries. The "bread" of the children, symbolizing the blessings of God's kingdom, ultimately extends to all who believe, Jew and Gentile alike. Through His life, death, and resurrection, Jesus Christ became the ultimate "bread of life" ([John 6:35](/john/6-35 "John 6:35 - Jesus the Bread of Life")), providing spiritual nourishment and salvation for all humanity. His commendation of the woman's "great faith" ([Matthew 15:28](/matthew/15-28 "Matthew 15:28 - Jesus Commends Her Faith")) prefigures the New Covenant reality where, 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")). This encounter beautifully illustrates that the Good Shepherd has "other sheep that are not of this sheep pen" whom He "must bring also" ([John 10:16](/john/10-16 "John 10:16 - Jesus the Good Shepherd")), culminating in the Great Commission to make disciples of "all nations" ([Matthew 28:19](/matthew/28-19 "Matthew 28:19 - The Great Commission")).

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

Mark 7:27

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.

Mark 7:28

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

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.

Philippians 3:2

Beware of dogs, beware of evil workers, beware of the concision.

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:

Galatians 2:15

We [who are] Jews by nature, and not sinners of the Gentiles,

Romans 9:4

Who are Israelites; to whom [pertaineth] the adoption, and the glory, and the covenants, and the giving of the law, and the service [of God], and the promises;