Question Time – Why Did the Lord Jesus Refer to the Syrophoenician Woman as a ‘Dog’?

QUESTION

Why did the Lord Jesus refer to the Syrophoenician woman as a ‘dog’?

ANSWER

Someone has wryly remarked, ‘the more I see of people, the more I like my dog’. Although spoken in jest, the words highlight the contrast between the unconditional affection, loyalty and positivity of dogs and the often-disappointing behaviour of people. Yet the dogs we usually meet in scripture bear little resemblance to our household pets. In biblical times, these animals were semi-wild scavengers, feeding on carrion, and associated with uncleanness and death. For instance, dogs play a central role in the gruesome demise of Ahab and Jezebel.¹ Because of this reputation, the term ‘dog’ became a Jewish insult for Gentiles as unclean and despised outsiders.² This background makes it all the more striking when the Lord Jesus uses such language in His encounter with the Syrophoenician woman, Matt. 15. 21-28.³

The chapter begins in Jerusalem, where Jesus faces criticism and unbelief from the Pharisees, v. 1. He then withdraws to the region of Tyre and Sidon, a place regarded by Jews as notoriously ungodly, v. 21. There, He meets a woman whose faith shines all the more brightly against this dark backdrop. She is one of only two people in the Gospels whom Jesus commends for having ‘great faith’, v. 28.⁴

Her situation is desperate. Her young daughter is tormented by a demon, and she pleads earnestly for mercy, v. 22. The disciples, regarding her as a nuisance, urge the Lord Jesus to dismiss her, v. 23. The Lord’s reply, however, is more measured, reminding them of the present focus of His earthly ministry. He was ‘not sent but unto the lost sheep of the house of Israel’, v. 24. Some have misused this verse to argue that the Lord Jesus disregarded Gentiles,⁵ but in fact this account affirms the very opposite, as we shall see.

It is true that the Lord Jesus was offering the Kingdom to Israel at this point.⁶ Yet God’s plan would always be global. After His death and resurrection, the gospel would progress from Jerusalem into ‘all Judaea, and in Samaria, and unto the uttermost part of the earth’, Acts 1. 8. The Lord Jesus had hinted at this at the beginning of His ministry in the synagogue at Nazareth, Luke 4. 24-27. The Syrophoenician woman’s faith anticipates the worldwide reach of the coming gospel message.

The Lord Jesus deliberately tests this woman to bring out her faith. Her prayer in response to the words of the Lord Jesus is brief yet beautiful in its simplicity, ‘Lord, help me’, Matt. 15. 25. It expresses complete dependence on Him alone. It is a prayer the Lord delights to answer and one we can all imitate. Yet the Lord Jesus presses further, ‘it is not meet to take the children’s bread, and to cast it to dogs’, v. 26. At first glance, the words sound harsh, but there is an important nuance to the words the Lord uses. The usual Greek word for dog is kyon, from which we get canine. Instead, He chooses kynarion, meaning ‘little dog’ or ‘puppy’. This affectionate term suggests not an unclean scavenger, but a pet cared for within the household. Far from rejecting her, the Lord Jesus was intimating to her that she also fell under God’s expansive care for His creatures.

The Lord Jesus is inviting her to enter into a conversation of grace, and she responds appropriately, ‘Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table’, v. 27. In sharp contrast to the unbelieving Pharisees in verse 1, this woman recognizes the greatness of the One before her. She grasps that His provision is so abundant that even a crumb from His table is enough to meet her desperate need.

Jesus marvelled at her faith and granted her request immediately, demonstrating His power over Satan and anticipating the victory He would accomplish at Calvary.⁷ The Syrophoenician woman is a lesson to us all in terms of humble persevering trust in Christ.