Did Jesus really call a woman a dog

Did Jesus really call a woman a dog?

 

In a conversation with a woman who had come to Jesus to seek his healing power to help her daughter vexed by a devil, Jesus tells her that it is not good to take the bread meant for the children and give it to the dogs.

This story is found in Matthew 15:21-28 and Mark 7:24-30, which we shall delve into a bit deeper in this study.

This passage is often used to show the attitude of Jesus towards women non Jews and that he firstly ignored her and also called her a dog, a term that would have been used by Jews as an offensive term towards non Jews.

This, however, would seem to go against both the way in which Jesus interacted with women, and with gentiles.

We only need to look at the interaction with the woman at the well and the women that followed Jesus to show the first assertion false, I have written elsewhere on the attitude of Jesus towards women.

We can appeal to many incidents of the interactions of Jesus with non Jews to demonstrate his dealings with them, the healing of the Roman Centurions servant in chapter 8 of Matthew, being just one example. Nowhere else does Jesus ignore any gentile that came to him.

The assertions made against Jesus do not fit with other narratives of Jesus and the way in which he interacted with woman and gentiles. Rather than trying to decipher the apparent negatives of this passage, as Christians, believers in Jesus, we should be asking what positives can we gain. What is the narrative teaching us? What can we learn about Jesus and God from this story?

 

What did Jesus really mean by his statements?

To answer this correctly we need to look at the surrounding context and not simply take verses out of the context and or input our own understanding into what Jesus meant. We should also be careful not to read a verse or statement in isolation and not in light of the rest of the Bible.

It is my opinion that there is always a lesson behind the words and actions of Jesus. Whenever a narrative is recorded in the Bible there is always something to be gained and learnt. John tells us that if all the works of Jesus were recorded down then there would be many many books written. So we should pay close attention to the ones actually recorded, they clearly have some significance.

So let’s delve deeper into the texts and see if we can gain some real understanding as to what Jesus was teaching here.

Firstly, we should understand where this happened.

Jesus had gone into the area of Tyre and Sidon. This area was populated by Gentiles.

Matthew 15:21 Then Jesus went thence, and departed into the coasts of Tyre and Sidon.

 

Mark gives us the added information that he had entered into a house. He did not tell anyone that he was there, but clearly his fame was too great to hide.

Mark 7: 24 And from thence he arose, and went into the borders of Tyre and Sidon, and entered into an house, and would have no man know it: but he could not be hid.

We are not told whose house he had entered, Jew or gentile? We do not know, all we know is that this was a Gentile region and Jesus had entered into a house there.

We are then told that this woman, a woman living in the area came to ask Jesus to heal her daughter that was vexed with a devil. Matthew tells us that she was a Canannite woman, Mark calls her a Greek, a Syrophencian.

Mathew 15:22 And, behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou Son of David; my daughter is grievously vexed with a devil.

Mark 7: 25 For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet: For a certain woman, whose young daughter had an unclean spirit, heard of him, and came and fell at his feet: 26 The woman was a Greek, a Syrophenician by nation; and she besought him that he would cast forth the devil out of her daughter.

Now notice the language and actions of this Gentile woman. She calls Jesus both “Lord” and “son of David”, which are messianic titles, she also falls down at his feet, asking for mercy this is also a sign of reverence towards the person.

This should certainly not be overlooked. Unlike many of the Jews and especially the Jewish leaders, this gentile woman who had only heard about Jesus and that he had come into her region sought straightaway after him paying him respect and seeking his help despite not being a Jew herself, calling upon him by Jewish titles of the Messiah.

Something isn’t right with the way in which Jesus dealt with the woman is so often understood. I think any teaching that Jesus was indignant, unwilling or dismissive of this woman totally contradicts the loving, forgiving, merciful Jesus, willing to help those that besought him that we find so often throughout the Gospels.

 

Jesus taught to love your enemies and not simply those that were your neighbours, teaching against what the publicans did as even they loved their neighbours.

Matthew 5: 43 Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. 44 But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. 46 For if ye love them which love you, what reward have ye? do not even the publicans the same? 47 And if ye salute your brethren only, what do ye more than others? do not even the publicans so? 48 Be ye therefore perfect, even as your Father which is in heaven is perfect.

Jesus clearly teaching that it was not just a persons neighbours (those of his family, tribe, nation)

Jesus taught “Blessed are the merciful.”

Matthew 5:7 Blessed are the merciful: for they shall obtain mercy.

Matthew tells us Jesus did not answer the woman, and that the disciples sought after him to send her away because she was crying after them.

Matthew 15:23 But he answered her not a word. And his disciples came and besought him, saying, Send her away; for she crieth after us.

So while we do see that Jesus was silent, he did not answer her, it was the disciples that wanted Jesus to send her away.

Matthew records Jesus answering. Many people understand this to be Jesus answering the woman, but the context fits better that Jesus was actually answering the disciples. He makes the statement that he was sent only to the lost sheep of the house of Israel

Matthew 25:24 But he answered and said, I am not sent but unto the lost sheep of the house of Israel.

I believe Jesus is making a statement to the disciples, who needed to learn the lesson Jesus was about to teach them. He is going to use the Gentile woman to teach them. Jesus is using THEIR understanding—their attitude towards Gentiles—to teach them.

Jesus wanted them to have mercy, show love and compassion on this woman. But they acted the way that Jews acted towards gentiles.

Jesus has already healed gentiles in their presence. He has already shown mercy on the gentiles. His statement I am only sent to the lost sheep of the house of Israel was to challenge their own understanding. Was he ….really.

Here was an opportunity for them to show the same mercy Jesus showed. He was seeking a reaction from them , unfortunately he did not get one. So now he uses the woman to educate them.

The woman, wasn’t going to give up, she continued to ask him. (This in itself could be a lesson about continuing with supplication, even when it seems like we are not being heard, or others are making it hard for us….there is a sermon in here if you search for it…)

It is then Jesus apparently calls her a dog.

Matthew 15:25 Then came she and worshipped him, saying, Lord, help me. 26 But he answered and said, It is not meet to take the children’s bread, and to cast it to dogs.

Mark records it slightly differently.

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.

These 2 verses are vital in correctly understanding the lesson that Jesus is teaching.

Jesus never actually calls her a dog, this is read into the text. It is assumed that he called her such.

Jesus is using a brief parable or metaphor in this instance. In the metaphor, the “children” represent Israel, and the “dogs” represent the Gentiles. While Jesus refers to the woman as one of the dogs, he is not actually calling her a dog—rather, she is metaphorically represented by the dog within the context of the parable.

Throughout the Gospels, Jesus frequently employed parables, especially when teaching. Parables added depth to his messages, allowing listeners to grasp more profound truths. These stories often challenged the Jewish cultural norms and understanding of the time. Jesus used real-life situations to highlight the purpose of his mission, his ministry, and the truth about the God who sent him. The interaction with the woman is a perfect example of this approach, Jesus provoking his followers to rethink their understanding of God’s grace, salvation, and who can receive it.

 

In Mark Jesus is recorded as having said FIRST let the children be filled. This does not mean that the dogs CANT be fed, only that the children must eat first. This should be obvious, the children eat first.

An important thing to note here is the Greek word that Jesus used, translated as dogs.

Unlike what many teach, Jesus uses a diminutive word for dog, he did not use the normal  word for a dog

Jesus used κυνάριον kunarion, this word is better understood to be a house dog or rather even a puppy. It certainly has the meaning little dogs. It is use only within this narrative in Matthew and Mark and is not found anywhere else in the New Testament.

This is a much softer word and would unlikely have been viewed as the insult many think the word “dog” would carry. It would have been a much softer “insult” even if that was the intension of Jesus, which I do not believe it was. 

 

It is derived from but is not the same word as κύων kuón, which is a dog, but more accurate in biblical usage, a scavaging dog. This is often used to refer to spiritual predators. It is used 5 times in the New Testament with a negative application. 

 

Phillipians 3:2 Beware of dogs, beware of evil workers, beware of the concision

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.

Luke 16:21 And desiring to be fed with the crumbs which fell from the rich man’s table: moreover the dogs came and licked his sores.

2 Peter 2:22 But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire.

Revelation 22:15 For without are dogs, and sorcerers, and whoremongers, and murderers, and idolaters, and whosoever loveth and maketh a lie.

This is a term that was simply applied to anyone unclean

It would seem that dogs applied directly to the gentiles  is a later rabbinic tradition

Gentiles also used the term, it certainly wasn’t a Jewish thing. It was used by anyone of anyone considered unclean.

 

Paul uses the word dogs for Judaisers/christians not following Christ.  Paul would seem to reverse this usage. Thus Christs usage showing that the Jews understanding and usage of dogs was simply incorrect.

In Phillipians 3:2 Beware of dogs, beware of evil workers, beware of the concision. 

The term dogs was not actually a first century term specifically for gentiles, we do not see any first century writings, such as Philo or Josephus, where the term dog is applied to the gentiles despite other negative terms being used

At the end of this study I will explain more about the usage of diminutives within the New Testament.

The woman responds to Jesus using his own parable/Metaphor, highlighting her understanding of what Jesus was conveying.

Matthew 15:27 And she said, Truth, Lord: yet the dogs eat of the crumbs which fall from their masters’ table.

Mark 7:28 And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children’s crumbs. 

The fact that Jesus was using a diminutive of dogs is shown by the womans reply regarding the dogs at the table taking scraps, this most certainly would not have been the case for the wild dogs, wild dogs would not be at the masters table eating scraps. The woman clearly knew what Jesus was referring to.

It clearly has a different connotation that the normal word for dog or otherwise Jesus would just have used that word. It would seem that Jesus takes a word that would imply uncleanness towards the woman and deliberately softens it within his parable. Whether or not the “insult” remains within the word, the woman undertands what Jesus was saying and replies appropriately.

Interestingly Mark also uses a diminutive of daughter (young daughter) to convey that the womans daughter was a young girl. 

Mark uses θυγάτριον thygatrion daughter(diminutive) young daughter.Matthew simply refers to her as θυγάτηρ thygatēr daughter.

Mark uses more diminutives than any other book in the New Testament.

Every word of Jesus here is important. Thus we should also not overlook Jesus’ usage of bread in this parable. The food of the children.

Jesus calls himself the bread of life. Jesus explicitly says that anyone that comes to him shall not hunger (for life).

John 6:35 And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. 

 

 

She acknowledged that the children—Israel—were to be “fed” first, recognizing that Jesus, as the Jewish Messiah, was indeed sent to Israel. However, this did not mean that Gentiles were excluded. Jesus was emphasizing that salvation was not limited to the children of Israel alone—it was ultimately about faith. Just as the dogs (representing the Gentiles) could share in the crumbs that fell from the table, the children have dropped the crumbs, this doesn’t mean the children starve or go unfed, but the gentiles too, could partake in the blessings meant for the children. While the children are fed first, this does not imply that the dogs are denied their portion. Jesus was showing that faith, not lineage, was the key to receiving His grace. 

Jesus commends her faith and tells her the child is healed.

Matthew 15:28 Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour.

Jesus had commended the Roman Centurians faith also

Matthew 8:10 When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.

Jesus was teaching the disciples that the Gentiles could be saved (healed) through faith. While of course Jesus was the Jewish Messiah and it was to the Jew first it was ALSO to the Greek (gentile)

Romans 1:16 For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.

Acts 13:46 Then Paul and Barnabas waxed bold, and said, It was necessary that the word of God should first have been spoken to you: but seeing ye put it from you, and judge yourselves unworthy of everlasting life, lo, we turn to the Gentiles.

Being saved was not about being a bloodline Israelite, but rather about faith. this womans faith in Jesus is what healed her daughter.

John the Baptist had taught salvation wasn’t about being of Abraham for God was able to make rocks (likely a metaphor for anyone non Israelite) a child of God

Matthew 3:9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.

 

The distinction between the faith of the woman (and the Roman Centurian)  and the faith shown by many of the Jews, especially the Pharisees, but even at times the disciples, is demonstrated through this narrative.

 

Jesus was always meant to be a light unto the gentiles to also bring them to faith.

 

Isaiah 42:1 Behold my servant, whom I uphold; mine elect, in whom my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. 2 He shall not cry, nor lift up, nor cause his voice to be heard in the street.3 A bruised reed shall he not break, and the smoking flax shall he not quench: he shall bring forth judgment unto truth.4 He shall not fail nor be discouraged, till he have set judgment in the earth: and the isles shall wait for his law.5 Thus saith God the LORD, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein:6 I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;

This is directly applied to Jesus by Matthew

Mathew 12:15 But when Jesus knew it, he withdrew himself from thence: and great multitudes followed him, and he healed them all; 16 And charged them that they should not make him known: 17 That it might be fulfilled which was spoken by Esaias the prophet, saying, 18 Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgment to the Gentiles.19 He shall not strive, nor cry; neither shall any man hear his voice in the streets. 20 A bruised reed shall he not break, and smoking flax shall he not quench, till he send forth judgment unto victory.21 And in his name shall the Gentiles trust.

Jesus was to bring salvation to the ends of the earth (repeat of Jesus being a light unto the gentiles)

Isaiah 49:6 And he said, It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation unto the end of the earth.

This was stated by Simeon when Jesus was presented at the temple as a baby.

Luke 2:29Lord, now lettest thou thy servant depart in peace, according to thy word:30 For mine eyes have seen thy salvation 31 Which thou hast prepared before the face of all people; 32 A light to lighten the Gentiles, and the glory of thy people Israel.

 

Jesus told us that he had other sheep that were not of this fold.

John 10:16 And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.

We are now brought back to the region where this whole narrative happens. A gentile area. This already should have been viewed by the disciples as a challenge against the norms of the Jews, the Jewish Messiah entering into a gentile region would very likely have made them question what Jesus was up to. It was a glimpse into the full role of the Messiah and the inclusion of the Gentiles.

Jesus’ interaction with this woman fits into the broader narrative of his mission to bring salvation to all people—not just Jews.

When I read this passage I am not troubled by its language nor do I read a Jesus contrary to the Jesus I read in the the New Testament. I see a master teacher at work.

The whole passage is teaching about preconceptions and Jesus correcting those preconceptions. Showing that the gentiles could also be saved and it was not only about Israel. FAITH is what is important. Despite the disciples pleas to send her away, the statement of Jesus of only being sent to Israel and the parable of the children and dogs, Jesus still heals the womans daughter because of her faith. The story is a perfect teaching example of how the gentiles are included through faith, which is exactly what Jesus taught with the help of this Canaanite woman.

 

Diminutives 

 

2. Overview of New Testament Greek Diminutives
There are 33 different diminutive forms appearing in the New Testament (34, if one includes the πινακιδίον/πινακίς variant in Luke 1:63; see Appendix, which is based on Swanson), with 27 of them appearing in the Gospels
Diminutive Suffixes in the Greek New Testament: A Cross-Linguistic Study By Jonathan Watt page 44 

 

 

In the times of the Hellenistic Koine (3 rdBC – 6thAC), accent was
responsible for the high productivity of diminutives. During this period, the
(musical) pitch of Ancient Greek became the (dynamic) stress of today. According to Eloeva
(1995) diminutive derivation led to a sort of stress regulation (similar to what
happened to Lithuanian which she compares with Greek), whereby the AG non￾fixed stress’ swas replaced by a fixed stress, as in:
AG Koine
nom. pes pe6ion “child – DIM.”
gen. pe6os peoiu
dat. peal peoii
acc. peoa petlion
Nouns which underwent this process where mostly irregular monosyllables with
two allomorph stems, such as (examples from Babiniotis, 1986):
/Os/ > /otion/ “ear”
/klis/ > /kleioion/ “key”
/v0s/ > voioion/ “ox”
/ktis/ > /kttnion/ “comb”
/dlos/ > /alonion/ “threshing floor”

https://www.academia.edu/16590636/THE_GREEK_DIMINUTIVE HE GREEK DMINUTIVE
by
Kouzinia Katramadou

 

The use of -ion [in Classical Greek] to express similarity was the one [denotation] that gave rise to the diminutive meaning… After the diminutive meaning, however, had become well established, new words…could be formed with the idea of small size uppermost, and old ones could be reinterpreted as diminutives, or at any rate the diminutive idea could be combined with the notion of similarity…the diminutive, like the deteriorative…use of -ion, is derived from its function of designating “something like, but not the same” as the primitive.
Petersen, Greek Diminutives, 101–102, 132

 

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