Mark 7 27

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.

Mark 7:27 nkjv

But Jesus said to her, "Let the children be filled first, for it is not good to take the children's bread and throw it to the little dogs."

Mark 7:27 niv

"First let the children eat all they want," he told her, "for it is not right to take the children's bread and toss it to the dogs."

Mark 7:27 esv

And he said to her, "Let the children be fed first, for it is not right to take the children's bread and throw it to the dogs."

Mark 7:27 nlt

Jesus told her, "First I should feed the children ? my own family, the Jews. It isn't right to take food from the children and throw it to the dogs."

Mark 7 verses

Mark 7 27 Meaning

Mark 7:27 communicates a divinely ordered priority in the dispensing of God's blessings and salvation, particularly during Jesus' earthly ministry. Jesus' statement to the Syrophoenician woman, that "the children first be fed," refers to the initial and primary focus of His mission being the nation of Israel, God's chosen people. The "bread" symbolizes the spiritual nourishment, healing, and Messianic benefits brought by Jesus. To "take the children's bread and throw it to the dogs" indicates that it is not proper or appropriate to bypass this established order by prematurely or unreservedly bestowing the blessings intended for Israel upon Gentiles ("dogs"), especially in a way that implies neglect or disregard for God's covenant people. Yet, the use of "first" and the diminutive "little dogs" suggests a future possibility for Gentiles, while emphasizing the present established priority.

Mark 7 27 Context

Mark 7:27 occurs within a significant episode where Jesus encounters a Syrophoenician (Gentile) woman in the region of Tyre, outside Jewish territory. This takes place immediately after Jesus' teachings on true defilement, contrasting internal spiritual defilement from the heart with external ritual impurities, challenging the strict oral traditions of the Pharisees. He has just stated, "there is nothing outside a person that by going into him can defile him" (Mk 7:15).

In this setting, a desperate Gentile woman seeks healing for her demon-possessed daughter. Jesus' initial seemingly harsh reply ("Let the children first be fed...") directly confronts the conventional Jewish understanding of His Messianic mission, which was primarily seen as being for Israel. It also highlights the tension between God's specific election of Israel and His universal saving purpose. Jesus’ words, while appearing as a rebuff, serve as a profound test of faith for the woman, a clarification of the timing of God’s redemptive plan, and an implicit opening for a Gentile's breakthrough by exceptional faith. The cultural context views "dogs" as a pejorative term for Gentiles, yet Jesus' use of the diminutive "little dogs" or "house pets" softens the implication, indicating their position relative to the "children" within a household context rather than being entirely excluded.

Mark 7 27 Word analysis

• And He said to her (Καὶ ἔλεγεν αὐτῇ, Kai elegen autē):

  • Kai: "And." Connects directly to the woman's plea in the previous verse, indicating a direct response from Jesus.
  • elegen: "He was saying" or "He said." The imperfect tense suggests an ongoing dialogue or a reflective tone in Jesus' speaking. It frames His words as an unfolding revelation rather than a sharp, one-time dismissal.
  • autē: "To her." Emphasizes the personal nature of the conversation, directly engaging the woman.

• 'Let the children first be fed (Ἄφες πρῶτον χορτασθῆναι τὰ τέκνα)'':

  • Aphes: "Let" or "Allow." An imperative verb, conveying permission or setting a condition. It implies a sequential ordering rather than an absolute denial to Gentiles.
  • prōton: "First." This adverb is crucial. It signifies priority and sequence, indicating that Israel is the initial recipient of God's redemptive blessings during this phase of Jesus' ministry, but it doesn't rule out others afterwards. This word carries significant theological weight regarding God's redemptive historical plan.
  • chortasthēnai: "to be fed" or "to be satisfied." A passive infinitive. It means to be fully satisfied, filled to contentment, often used for animals grazing or people being amply fed. Here, it refers to a full provision of God's blessings, specifically spiritual sustenance and Messianic healing.
  • ta tekna: "the children." This clearly refers to Israel, God's covenant people. They are consistently called God's children throughout the Old and New Testaments, distinguishing them as God's special, chosen nation. (e.g., Deut 14:1, Isa 1:2, Hos 11:1).

• for it is not right (οὐ γάρ ἐστιν καλὸν):

  • Ou gar: "For it is not." Gar introduces the reason or explanation for the preceding statement.
  • estin kalon: "it is good" or "it is proper."
  • kalon: "Good, right, proper, noble, excellent." Refers to what is ethically fitting, appropriate, or beautiful in a moral sense. Jesus frames His actions and God's plan as adhering to what is intrinsically just and fitting.

• to take the children's bread (λαβεῖν τὸν ἄρτον τῶν τέκνων):

  • labein: "to take." Implies seizing or appropriating.
  • ton arton: "the bread." In this context, "bread" is a rich metaphor. It represents the spiritual benefits of God's kingdom—healing, deliverance, teaching, and ultimately salvation—which were first offered through the Jewish Messiah to the Jewish people. It can be seen as sustenance for God's family.
  • tōn teknōn: "of the children." Reinforces that this "bread" specifically belongs to Israel, according to the current stage of God's redemptive plan.

• and throw it to the dogs (καὶ βαλεῖν τοῖς κυναρίοις):

  • balein: "to throw" or "to cast." Connotes a disrespectful, careless, or violent act. It suggests squandering or misplacing what is valuable.
  • tois kynariois: "to the little dogs" or "to the house dogs/puppies." This is the critical word. The Greek kynarion is a diminutive of kyōn (dog). While "dogs" (kyōn) was a derogatory term used by Jews for Gentiles, implying impurity or unholiness, the diminutive kynarion significantly softens the insult. It implies household pets, which, while still occupying a lesser position, were often kept inside or around the house, frequently fed with scraps that fell from the table. This choice of word opens the door for the woman's insightful reply and foreshadows the eventual inclusion of Gentiles, suggesting they are not entirely outside the family's sphere.

• Words-group Analysis:

  • "Let the children first be fed": Establishes divine priority in salvation history, recognizing Israel's covenantal position as the initial beneficiaries of the Messiah's coming. This reflects God's faithfulness to His covenant with Abraham and Israel.
  • "for it is not right": Articulates a principle of divine order and justice. God's plan is not arbitrary but flows from a righteous and proper sequence.
  • "to take the children's bread and throw it to the dogs": Uses strong metaphorical language to contrast God's intended recipients of His primary blessings (Israel) with those considered outside the covenant at that time (Gentiles), emphasizing that a premature or careless transfer of these blessings would be improper, like disrespecting a family's rightful sustenance. The nuance of "little dogs" is key, differentiating between wild scavengers and household pets, allowing for the idea of scraps and future inclusion.

Mark 7 27 Bonus section

• Divine Testing: Jesus' seemingly harsh reply serves not as outright rejection, but as a deliberate test and revelation of the woman's faith, much like a refiner's fire. This often appears in God's dealings to build, manifest, or solidify faith (e.g., Gen 22:1, Deut 8:2, John 6:6).
• The Household Metaphor: The "children," "bread," and "little dogs" together create a powerful metaphor of a household. This illustrates God's plan within a familial structure. Israel, as "children," are direct members with full entitlement. Gentiles, initially outside this immediate family structure (but present in the "household" as "little dogs"), demonstrate that eventually, through Christ, they too will be adopted into the family of God, partaking of His provisions.
• Jesus' Intent: While culturally insensitive at first glance, Jesus' words align with the theological understanding of His specific mission. He operates within divine timing. His ultimate act of compassion towards the woman, fulfilling her request, underlines His boundless grace once the divine "prōton" (first) is affirmed and faith is shown.
• The Significance of "First": The emphasis on "first" (πρῶτον) is vital. It does not imply "only" but "primarily" or "initially." This sets the stage for the broader proclamation of the Gospel to all nations, establishing a biblical precedent of sequential blessing—first to Israel, then to the Gentiles. This theological framework is fundamental to understanding God's entire redemptive plan throughout history.

Mark 7 27 Commentary

Jesus' encounter with the Syrophoenician woman, highlighted by Mark 7:27, is a profound theological and practical exchange. His initial words establish a principle of God's redemptive order: salvation is "to the Jew first" (Rom 1:16). This primary focus on Israel reflects God's long-standing covenant faithfulness and preparation. The "bread" signifies the Messianic benefits—healing, spiritual teaching, the very presence of God's kingdom. To "throw it to the dogs" metaphorically conveys an improper distribution, bypassing God's chosen sequence for blessing.

However, Jesus uses the diminutive "little dogs" (kynarion), which is not an ultimate rejection, but sets the scene for a test of faith and the revelation of a deeper truth. These "little dogs" are within the household's reach, hinting at potential participation in the overflow, even if not the main meal. The woman's astute response (v. 28) demonstrates her understanding of this nuance and an extraordinary humility and faith that grasps even the "crumbs" of divine blessing. This moment becomes a pivotal transition: while Jesus' primary earthly mission was to Israel, this encounter showcases that the Spirit's power and blessing were already breaking down barriers, demonstrating that fervent, persistent faith, regardless of ethnicity, could receive God's favor. It foreshadows the Gentile inclusion that would fully manifest after Jesus' resurrection and the giving of the Holy Spirit. This instance provides a paradigm for approaching God with humility and trust, accepting His sovereign timing and nature, yet relentlessly pursuing His grace.