EXEGETICAL PAPER ON MARK 7:24-30

An Exegetical Paper
Submitted to
Rev. Jacob Paikad
__________

In partial fulfillment of the requirements of the course

Greek Exegesis of Gospel According to Mark
for the degree of Master of Theology

__________

By
Soumya. O
Regd. No.
October 3, 2024
NEW LIFE COLLEGE, BANGALORE

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 CONTENTS
Introduction
1. Translation: Mark 7:24-30
2. Background: Textual Analysis
2.1. Authorship
2.2. Date
2.3. Purpose
2.4. Structure of Mark
3. Immediate Background
3.1. Immediate Context
4. Structural Analysis and Literary Form
4.1. Structural
4.2. Literary Form
4.3. Textual Apparatus
4.3.1. First Textual Apparatus
4.3.2. Second Textual Apparatus
5. Key Terms and Concept
6. Interpretation of the Unit
6.1. The Woman’s Plea (24-28)
6.2. Jesus’s Affirmation and Healing (29-30)
7. Reflection
Conclusion
Bibliography

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 EXEGETICAL PAPER ON MARK 7:24-30

Introduction
The Gospel of Mark portrays Jesus' ministry, focusing on his authority, compassion, and
radical message. The narrative of the Syrophoenician woman in Mark 7:24-30 exemplifies faith
that transcends cultural and ethnic boundaries, highlighting Jesus' transformative power and
challenging exclusivity in first-century Judea. In this encounter, Jesus meets a desperate Gentile
woman in Tyre and Sidon, whose boldness and determination reflect her deep faith. The dialogue
raises important theological questions about faith, God's grace, and women's roles in salvation.
This exegetical paper will analyze Mark 7:24-30, exploring its historical context, literary
structure, theological implications and exposition of the text.

1. Translation: mark 7:24-30

Verse 24 Ἐκεῖθεν δὲ ἀναστὰς ἀπῆλθεν εἰς τὰ ὅρια Τύρου, καὶ εἰσελθὼν εἰς οἰκίαν οὐδένα ἤθελεν
γνῶναι, καὶ οὐκ ἠδυνήθη λαθεῖν·

Ἐκεῖθεν –adv. There

ἀναστὰς -verb/aorist active participle/ masculine Nominative sing. of ἀνίστημι - having arisen

ἀπῆλθεν -verb/aorist indicative active/ 3rd person singular of ἀπέρχομαι- He went away

ὅρια -noun/Neuter accusative plural of ὅρος- the borders

Τύρου -noun/feminine genitive singular of Τύρος- of Tyre

εἰσελθὼν -verb/aorist active participle/ masculine nominative sing. of εἰσέρχομαι- having entered

οἰκίαν -noun/feminine accusative singular of οἰκία-house

οὐδένα -adj./masculine accusative singular of οὐδείς -no one

ἤθελεν -verb/imperfect indicative active/3rd person singular of θέλω-he wanted

γνῶναι – verb/aorist infinitive active of γινώσκω-to know

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ἠδυνήθη -verb/aorist indicative passive/3rd p singular of δύναμαι-he was able

λαθεῖν –verb/aorist infinitive active of λανθάνω-to escape notice

Literal Translation (L.T): From there, He arose and went to the borders of Tyre, and having
entered a house, He did not want anyone to know, and He was not able to escape notice;

NASB: And from there He arose and went away to the region of Tyre; and when He had entered
a house, He wanted no one to know of it; and yet He could not escape notice;

Verse 25 ἀλλ᾽ εὐθὺς ἀκούσασα γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα
ἀκάθαρτον, ἐλθοῦσα προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ·

ἀκούσασα -verb/aorist active participle/feminine nominative sing. of ἀκούω-having heard

γυνὴ -noun/feminine nominative singular -woman

περὶ -prepo. / About or concerning

εἶχεν -verb/imperfect indicative active/3rdp.sing of ἔχω-had

θυγάτριον-noun/neuter nominative sing. of θυγάτηρ-daughter

πνεῦμα -noun/neuter accusative sing- spirit

ἀκάθαρτον-adj./neuter accusative sing. of ἀκάθαρτος-unclean

ἐλθοῦσα -verb/aorist active participle/feminine nominative sing. of ἔρχομαι- having come

προσέπεσεν -verb/aorist indicative active/3rdp sing. of προσπίπτω-fell down

πόδας -noun/masculine accusative plural of πούς-feet

L.T: But immediately, having heard, a woman concerning Him, whose daughter had an unclean
spirit, having come, fell down at His feet.

NASB: But after hearing of Him, a woman whose little daughter had an unclean spirit,
immediately came and fell at His feet;

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Verse 26 ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον
ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς.

ἦν -verb/imperfect indicative active/3rd person. Sing. of εἰμί-was

Ἑλληνίς-noun/feminine nominative sing. of Ἕλλην-Greek

Συροφοινίκισσα-noun/feminine nominative sing. of Συροφοινίκης- Syrophoenician

γένει -noun/neuter dative sing. of γένος - race, kind

ἠρώτα -verb/imperfect indicative active/3rd person sing. of ἐρωτάω-was asking

δαιμόνιον -noun/neuter accusative singular of δαιμόνιον-demon

ἐκβάλῃ -verb/aorist subjunctive active/3rd person sing. of ἐκβάλλω-to cast out

θυγατρὸς -noun/feminine genitive sing. of θυγάτηρ-daughter

L.T: But the woman was a Greek, a Syrophoenician by race, and she was asking Him to cast the
demon out of her daughter.

NASB: And now the woman was a Gentile, of the Syrophoenician race, and she begged Him to
cast the demon out of her daughter.

Verse 27 καὶ ἔλεγεν αὐτῇ, Ἄφες πρῶτον χορτα- σθῆναι τὰ τέκνα, οὐ γάρ ἐστιν καλὸν λαβεῖν τὸν
ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις βαλεῖν.

ἔλεγεν -Verb/imperfect indicative active/3rd person singular of λέγω-was saying

Ἄφες -Verb/ aorist-imperative active / 2nd p sing. of ἀφίημι-let go, allow

πρῶτον -adv./ πρῶτος-first

χορτα- σθῆναι – Verb/aorist infinitive passive of χορτάζω- to be satisfied, to be filled

τὰ τέκνα – Noun/ neuter accusative plural of τέκνον- children

καλὸν – Adj./ neuter nominative singular of καλός-good, beautiful

λαβεῖν - Verb, aorist infinitive active of λαμβάνω -to take

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τὸν ἄρτον - Noun, masculine accusative singular of ἄρτος-bread

τοῖς κυναρίοις - Noun, masculine dative plural of κυνάριον- little dogs

βαλεῖν - Verb, aorist infinitive active of βάλλω-to throw

L.T: And He was saying to her, 'Let the children be satisfied first, for it is not good to take the
children's bread and throw it to the little dogs.

NASB: And He was saying to her, Let the children be satisfied first, for it is not good to take the
children's bread and throw it to the dogs.

Verse 28 ἡ δὲ ἀπεκρίθη καὶ λέγει αὐτῷ, Κύριε· καὶ τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν
ἀπὸ τῶν ψιχίων τῶν παιδίων.

ἀπεκρίθη - Verb, aorist indicative passive, 3rd person singular of ἀποκρίνομαι-answered

λέγει - Verb, present indicative active, 3rd person singular of λέγω-he says
ὑποκάτω-prepo. -under
ραπέζης - Noun, feminine genitive singular of τράπεζα- table
ἐσθίουσιν - Verb, present indicative active, 3rd person plural of ἐσθίω-eat
ψιχίων - Noun, neuter genitive plural of ψίχιον- crumbs
παιδίων- Noun, neuter genitive plural of παιδίον-children
L.T: But she answered and said to Him, Lord; but the little dogs under the table eat from the
crumbs of the children.
NASB: But she answered and said to Him, yes, Lord; but even the dogs under the table feed on
the children's crumbs.

Verse 29 καὶ εἶπεν αὐτῇ, Διὰ τοῦτον τὸν λόγον ὕπαγε, ἐξελήλυθεν ἐκ τῆς θυγατρός σου τὸ
δαιμόνιον.

εἶπεν - Verb, aorist indicative active, 3rd person singular of λέγω-said

Διὰ - Prepo/Meaning: because of, for
τοῦτον - Demonstrative pronoun, masculine accusative singular of οὗτος-this

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τὸν λόγον- Noun, masculine accusative singular of λόγος-word
ὕπαγε- Verb, present imperative active, 2nd person singular of ὑπάγω-go away, depart
ἐξελήλυθεν- Verb, perfect indicative active, 3rd person singular of ἐξελθάνω-has gone out
σου - Pronoun, genitive singular second person σύ-your
L.T: And He said to her, Because of this word, go; the demon has gone out of your daughter.
NASB: And He said to her, Because of this answer, go; the demon has gone out of your daughter.

Verse 30 καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὗρεν τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ
δαιμόνιον ἐξεληλυθός.

ἀπελθοῦσα - Verb, aorist participle active, feminine nominative singular of ἀπέρχομαι- having
gone away, having departed

εὗρεν - Verb, aorist indicative active, 3rd person singular of εὑρίσκω-found

βεβλημένον - Adjective, perfect participle passive, neuter accusative singular of βάλλω- having
been thrown

ἐπὶ - Prepo. on, upon

κλίνην - Noun, feminine accusative singular of κλίνη-bed

ἐξεληλυθός- Verb, perfect participle passive, masculine nominative singular of ἐξελθάνω-having

gone out

L.T: Having gone into her house, she found the child lying on the bed and the demon having
gone out.

NASB: And she went home and found the child lying on the bed, and the demon had gone out.

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2. Background: Textual Analysis

2.1. Authorship

Even though the book's title says "The gospel according to Mark," nothing makes one
think Mark wrote it or even knows who Mark is. Brooks says that this title was probably added
around the middle of the second century.1 Hengel says that Mark would have been given to the
gospel at the very latest when the book was sent to other Christian communities.2 He says this is
most likely because people in the communities would have wanted to know who wrote the book
to trust it. At this point, it had to be named because if it wasn't, the different groups would not
have accepted it or would have given it other names.3 Eusebius was the first person to say that
the gospel according to Mark was written by someone else.4 The book Papias's Exegesis of the
Lord's Oracles, which Eusebius talks about, was lost and was written around 140 AD.5 Lane says
that Papias is not giving his own opinion, but rather a tradition that goes back a long time.6 In
1989, Guelich wrote, "These titles go back to the end of the first century," which backs this up.7
The early church agreed that this gospel was written by a man named Mark. There is no reason to
disagree with them.

In the Roman world, however, many people had the name Mark. Around 175 AD,
Irenaeus wrote that Mark was both Peter's interpreter and the gospel's author.8 This backs up
what Papias wrote, which is that Mark, who wrote the gospel, was Peter's guide.9 Lane and
France say that Mark's style shows Petrine's influence.10 (J)This is clear from the fact that Peter
was the first disciple called (Mark 1:16–18) and from the way he is shown (Mark 8:32–33,
14:66–72). Eusebius said that the gospel was written by Mark, who had "applied himself to Peter
from afar."11 It's likely the same Mark that Peter talked about in 2 Peter 5:13.

1
James A. Brooks, Mark: An Exegetical and Theological Exposition of Holy Scripture (Nashville: B&H
Publishing Group, 1991), 25.
2
Martin Hengel, Studies in the Gospel of Mark (London: SCM, 1985), 70.
3
David E. Garland, Mark, TNAC (Grand Rapids: Zondervan Academic, 1996), 27.
4
Stevenson J, A New Eusebius (London: SPCK, 1987), 49.
5
William L. Lane, The Gospel According to Mark (Grand Rapids, 1974), 8.
6
Lane, The Gospel According to Mark, 10.
7
Robert A. Guelich, Mark1-8, WBC (Nashville: Nelson, 1989), 26.
8
Guelich, Mark1-8, WBC, 28.
9
R. T. France, The Gospel of Mark: A Commentary on the Greek Text (Grand Rapids: Wm. B. Eerdmans
Publishing, 2002), 8.
10
France, The Gospel of Mark, 10.
11
Eusebius, Ecclesiastical History (Grand Rapids: Baker Academic, --), 14.

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 People have tried to connect Mark with John-Mark, who was Paul's friend. Ewell and
Yardbrough say that "the early believers only ever made one suggestion, and that was John
Mark."12 There is, however, no proof in the early writings that John Mark was ever connected
with writing the gospel according to Mark. Along the same lines, Hengel says, "There is no
direct route from the Pauline gospel for the Gentiles to the history of Jesus in Mark."13 He doesn't
see any theological link between what Mark wrote and what Paul wrote.

In my view, most people in the early Church agreed that Mark was the author of the
Gospel according to Mark. No evidence says this isn't true. Based on evidence from inside and
outside the group, Mark was most likely Peter's assistant and translator. This Mark doesn't seem
to be linked to John Mark. I conclude that the author of Mark's gospel was not John Mark who is
linked to Paul.

2.2. Date

Irenaeus is quoted by Eusebius as stating “After the departure of Peter and Paul, Mark
transmitted to us in writing what had been preached by Peter.” In this case, thinks that
"departure" should be translated as "death."14 One more thing is that the anti-Marcionite Prologue
that is found with many early copies of the gospel says that it was written after Peter died. This
means that Mark was written after both Paul and Peter had died. Elwell and Yarbrough don't
agree with Hengel's translation.15 They think the original meaning of "departure" is correct.
Eusebius backs up their argument with a quote from Clement of Alexandria: "When Peter
learned that Mark was writing down Peter's proclamations, he neither stopped it nor encouraged
it." Based on this, it looks like Peter was still alive when Mark wrote the gospel. After giving it
some thought, Mark started putting together Peter's preachings while he was alive and finished
the gospel after these two men died. If this is true, the gospel was finished during or after Nero's
rule. This fits with the date 64 AD that Keener suggests.16

12
Walter A. Elwell and Robert W. Yarbrough, Encountering the New
Testament: A Historical and Theological Survey (Grand Rapids: Baker, 1998), 88.
13
Hengel, Studies in the Gospel of Mark, 45.
14
Hengel, Studies in the Gospel of Mark, 3.
15
Elwell and Yarbrough, Encountering the New Testament, 89.
16
Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove: InterVarsity
Press, 2014), 132.

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 Some scholars base their dates on the idea that Mark 13:14 refers to the destruction of
Jerusalem in 70 AD.17 Most scholars think that Mark could only have written about the fall if he
had done so right before Jerusalem was destroyed. According to Guthrie, Jesus couldn't have
predicted what would happen.18 For a more reasonable explanation, it seems more likely that
Jesus did say that the Romans would destroy the temple and that Mark included this prophecy
because it was likely that the destruction would happen. This means that Mark was finished
before the year 70 AD.

I believe, the last words were written in the book after Peter and Paul had died but before
the temple in Jerusalem fell. That puts it between 64 A.D. and 70 A.D. Based on this, I conclude
that the Gospel according to Mark began before 64 AD and was finished before 70 AD.

2.3. Purpose

Gundry says that the gospel was written for evangelistic purposes.19 According to
Guthrie, the fact that the passion story takes up most of the narrative supports this point of
view.20 At the start of the gospel, however, the characters are not introduced. It is assumed that
the readers already know who they are. This instead points to a Christian audience instead of a
non-Christian audience. Garland says that the gospel according to Mark is a way to build up the
Church.21

In my view, the book allows Mark to encourage the Church and keep them going even
when they are being persecuted and in danger. For them, it reminds them of the pain that Christ
went through and the safety they have because of his resurrection. I conclude, that Mark wrote to
encourage the Church, not to get non-Christians to become Christians.

2.4. Structure of Mark

The key text Mark 10:45 provides a useful organizational basis for this Gospel. The first
section, “Jesus the Servant” shows Jesus in action through the occasion of Peter’s confession

17
David.E Garland, Mark, TNAC (Grand Rapids: Zondervan, 1996), 12.
18
Garland, Mark, TNAC, 86.
19
Gundry, R. H., Mark, A Commentary of His Apology for the Cross (Grand Rapids: Eerdmans, 1993), 22.
20
Garland, Mark, TNAC, 66.
21
Garland, Mark, TNAC, 28.

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(Mark8:30). The second section, “Jesus the Ransom,” begins in 8:31 with Jesus’s prediction of
his crucifixion and goes to the end of the book.22

3. Immediate Background

3.1. Immediate Context

In Mark 7:24-30, the immediate context involves Jesus' ministry as he travels through the
region of Tyre. Jesus has moved away from Galilee into a predominantly Gentile area, which is
notable as it reflects his outreach beyond the Jewish community. This geographical shift sets the
stage for interactions with non-Jews. The passage describes a specific encounter between Jesus
and a Syrophoenician woman. She approaches Jesus, pleading for help for her demon-possessed
daughter. This interaction highlights themes of faith and inclusion, as the woman demonstrates
persistence and humility in her request.

The dialogue between Jesus and the woman is striking. Initially, Jesus responds in a way
that seems dismissive, referring to the children (the Jews) and the dogs (Gentiles). However, the
woman's clever reply showcases her faith and understanding, leading to Jesus granting her
request.23 This exchange emphasizes the idea that faith transcends ethnic and cultural boundaries.
This passage illustrates the expanding mission of Jesus and the inclusivity of the Gospel. The
woman's faith is rewarded, suggesting that God's grace is available to all, not just the Jews.

4. Structural Analysis and Literary Form

4.1. Structural

Travel Narrative: “From Galilee to Jerusalem”

1:1-15: Introduction

1:16-8:26: Jesus’ ministry in Galilee

8:27-10:52: Christology, discipleship

11-12: Jesus in Jerusalem

13: Apocalypse

22
Kendell H. Easley, Ultimate Bible Guide (Tennessee: Holman, 2018), 259.
23
Brian. Wintle, Southern Asia Bible Commentary, SABC (Udaipur: Open Door Publications, 2015), 1304.

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 14:1-16:8: Passion Narrative

4.2. Literary Form

The literary form of the Gospel of Mark is primarily narrative, characterized by its fast-
paced storytelling and emphasis on the actions of Jesus. Assuming Mark was the first to compose
a Gospel, he may be credited as the one who innovated this, Genre. Mark wrote in
ordinary(koine) Greek, in a style characterized by fervent use of the present tense to describe the
action. The style is consistent with someone who is writing down the memories of another as
they are recounted to him.24

4.3. Textual Apparatus

We can see the following two textual apparatus in Mark chapter 7: 24-30.

4.3.1. First Textual Apparatus

In verse 24 we found two variants with “B” reading (which means the text is almost
certain) Τύρου // Τύρου καὶ Σιδώνος. As we see the given variants, v-1 is closer to the original
text as it appears in the IV century which is earlier than the appearance of v-2.

4.3.2. Second textual Apparatus

In Verse 28 we could see two variants with “B” reading (which means the text is almost
certain) κύριε // ναί, κύριε. According to the given variants, v-1 is more closet to the original text
as the manuscripts appear earlier than that of v-2. Moreover, v-1 has stronger support of Papyri
(III) which makes sure that v-1 is closer to the original than v-2.

5. Key Terms and Concept

ἀναστὰς -Meaning: "Having risen" or "having gotten up."

Form: Aorist participle, nominative singular masculine. It Refers to Jesus rising or departing
from one place to another.

24
Easley, Ultimate Bible Guide, 259.

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ἀπῆλθεν - Meaning: "He went away" or "he departed." Form: Aorist indicative, third person
singular. It Indicates Jesus' action of leaving a location.

ὅρια - Meaning: "Boundaries" or "borders." Form: Nominative plural neuter. It refers to the
geographical limits of Tyre.

εἰσελθὼν - Meaning: "Having entered." Form: Aorist participle, nominative singular masculine.
It Describes Jesus entering a house.

ἤθελεν -Meaning: "He wanted" or "he wished. “Form: Imperfect indicative, third person
singular. It Indicates Jesus' intention to remain unnoticed.

γνῶναι -Meaning: "To know" or "to recognize." Form: Aorist infinitive. It Refers to the act of
being known or recognized.

ἠδυνήθη - Meaning: "He was unable." Form: Aorist indicative, third person singular, passive
voice. This indicates that Jesus could not remain unnoticed.

λαθεῖν - Meaning: "To escape notice" or "to be hidden." Form: Aorist infinitive. It Refers to the
idea of being unnoticed.

γυνὴ - Meaning: "Woman." Form: Nominative singular feminine.

This Refers to the Syrophoenician woman who approaches Jesus.

Συροφοινίκισσα - Meaning: "Syrophoenician." It describes the woman’s ethnic background,

indicating her origin.

ἰάσασθαι - Meaning: "To heal." Form: Aorist infinitive. It Refers to the woman's request for
healing for her daughter.

6. Interpretation of the Unit

Mark 7:24–30 is similar to Matthew 15:21–28 and to Elijah's story in 1 Kings 17:8–24
about a widow's only son who died and was raised by the prophet in Zarephath, Sidon. This story
is also like the first time Peter was told not to call unclean things that God had already made

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clean before he went to help Cornelius' family.25 Each part of this passage can be read separately
because it has a clear beginning, middle, and end. The story also fits in with the pericopes that
came before (6:35–7:30) and the ones that come after. Mark 7:24–30 is thought to go naturally
after Mark 7:1–23. (Except for 6:53–56) The other parts are all connected by the theme of bread
(6:41, 52; 7:2, 27). Lane says that Mark put this event in a foreign country on purpose, and he
did it right after talking about what foods are clean and what foods are not. This was meant to
show in a real way how Jesus' teaching goes against what most people think should happen. To
surprise his audience and get their attention, it gives the traditional truth a new twist. 26 The event
seems to have the formal elements of both a miracle story and a controversy.

The controversial talk that happens at the beginning of the story, before the miracle,
makes it stand out and make it very interesting. Diet rules were a big part of being pure, so this
purity debate must have been very important to the people of Mark. It shows how to break the
rules naturally.27 To make things clearer, the passage is split into three parts: the beginning (7:24),
the middle (7:25–29), and the end (7:30). We will talk about these things in this order.

Verse 24: Verse 24 At the start of the episode, it says, Ἐκεῖθεν δὲ ἀναστὰς ἀπῆλθεν εἰς τὰ
ὅρια Τύρου (From there, he got up and went to the area of Tyre.) When you move to a new area,
it means the start of a subunit. This particular one is interesting because it's the first one in Mark
that talks about Jesus' trip to a foreign land. The area around Tyre was home to an old Phoenician
city. It is on the border with Galilee and northwest of Capernaum. A few miles north of Tyre is
Sidon. There may be a lot of Jews living in this area. The next half of the verse makes it clearer
what is going to happen in Tyre.

ἀπῆλθεν εἰς τὰ ὅρια Τύρου, καὶ εἰσελθὼν εἰς οἰκίαν οὐδένα ἤθελεν γνῶναι (He went into
a house and tried not to be seen, but he couldn't avoid being seen). Jesus is said to have gone into
a house to avoid getting too much attention (9:30–31). The house is meant to be a little barrier. It
is possible for healing or teaching to happen in a house (Mk. 2:1–3), which makes it seem like
Mark's community at this time was a house church.28
25
William L. Lane, The Gospel According to Mark: The English Text with Introduction, Exposition, and
Notes (Grand Rapids, Michigan: William B. Eerdmans Publishing Company 1974), 259.
26
Lane, The Gospel According to Mark, 259.
27
Christopher Alt, ‘The Dynamic of Humility and Wisdom: The Syrophoenician Woman and Jesus in Mark
7:24-30’ (2012).
28
John R. Donahue and Daniel J. Harrington, The Gospel of Mark (Collegeville, Minnesota: The Liturgical
Press, 2002), 108.

14
 There's also the idea that people who come to see Jesus are those who have heard about
his works and trust him (2:1–5, 3:20; 7:24–30).29 So that Jesus wouldn't have any problems with
being holy, this house must have been a Jewish home. Perkins says, Jesus' fame has grown and
people in Galilee are clamoring for his attention so much that it was getting hard for him to find
alone time to be with his disciples (6:31, 53–56). That's why he went to other countries to rest
and teach his disciples.30Jesus didn't want to be noticed, but it seemed hard for him to live a quiet
life while traveling around the world since he had already met a group of people from Tyre and
Sidon (3:8) and was known for being able to heal people and drive demons out of them. Mark
may also use the fact that Jesus is being sought after against his will to show how powerful he is
over the forces of this world and to explain the messianic secret.31

The fact that people are looking for Jesus even in places where Gentiles live made him
even more famous among Gentiles. In other words, this introduction aims to get readers excited
about the main encounter that will be discussed next.

The background to the encounter (25-26)

Right away, a woman heard about him. The Greek word εὐθὺς, which means
"immediately," "at once," or "straight away," shows that Mark likes to show how quickly Jesus
moved and did things (1:21, 30, 6:25). Also, the fact that woman heard of him ἀκούσασα shows
how quickly his fame spread in a Gentile area. There was an unclean or evil spirit in this
woman's little daughter (θυγάτριον) (1:23–26, 3:11, 30; 5:8, 6:7; 9:25). The spirit is dirty because
it is different from God, who is holy and pure. Mark sometimes calls these evil spirits
"demons."32

Mark says that the woman prostrated herself at Jesus' feet, which is the same thing as
saying προσέπεσεν. This shows how humble she was to come up to Jesus. To worship and bow
down at his feet means to honor him, which probably means recognizing Jesus as Lord. While
the Apostles were with Mark (7:2,5, 17 and 8:1), he didn't talk about them. This is interesting
because Mark could have used those times to explain things to them in more detail. The fact that
the disciples were with Jesus is given by Matthew. Alt instead says that Jesus seems to be
29
Lane, The Gospel According to Mark, 260.
30
Pheme Perkins. ‘The Gospel of Mark: Introduction, Commentary, and Reflections’ in The New
Interpreter’s Bible Vol. VIII (Nashville: Abingdon Press, 1995), 673-674.
31
Donahue and Harrington, The Gospel of Mark, 232-233.
32
Harrington, The Gospel of Mark, 233.

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strangely by himself without his disciples.33Mark may have wanted to stress how much time
Jesus spent with this Jewish woman.

It was made so clear in verse 26 that this woman was not Jewish that it became her name.
People call her Ἑλληνίς, Συροφοινίκισσα, which means "a Greek from Phoenicia in the province
of Syria." This means the woman was born a non-Jew and became Greek through her culture. It's
not clear that she is a convert or that she is a Jewish person. As a Greek who had become Greek,
she must have followed other religions. It was this woman with such a history who begged Jesus
to ἐκβάλῃ (get rid of) the demon in her daughter. There is no evidence that this woman had met
Jesus before, but she had heard that he could heal people and get rid of demons.34 She doesn't
talk about her husband or the girl's father either.

Verses 27-29

The response of Jesus is uncommonly harsh and strange because no one has been treated
this way before Jesus.35καὶ ἔλεγεν αὐτῇ, Ἄφες πρῶτον χορτα- σθῆναι τὰ τέκνα (And he said to
her, allow the children to be satisfied first) οὐ γάρ ἐστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ
τοῖς κυναρίοις βαλεῖν (for it is not good to take the bread of the children and throw it to little
dogs). The woman did not ask for food but healing, so why is Jesus talking about bread which
appears to be unconnected to the issue at stake?36Jesus appears to be speaking with metaphors
and before these metaphors are understood, it is important to understand who are considered
children and who are dogs. The people of Israel are addressed as children reminiscent of a
concept in the Old Testament (Deut. 32:20; Ps 82:6; Is 1:2, 63:8; Hos 11:1). Israel is collectively
called the ‘son of God’ in a covenant context. The Israelites became the children of God and God
became their father. This is affirmed in Matthew (5:24). Paul calls Heretics dogs (Phil 3:2) and
Gentiles are called dogs (Matt 15:26; Rev 22:15) in the sense that they are unclean. With the use
of the term “children” and “dogs”, a comparison is thus created between Jews and Gentiles in
terms of their importance in the missionary activities of Jesus. Furthermore, the description of
gentiles as unclean dogs links this unit to the preceding one where clean and unclean food is
discussed. It is the unclean nature of dogs that made the situation of Lazarus in eating the scraps
33
Alt, The Dynamic of Humility and Wisdom.
34
Lane, The Gospel According to Mark, 260.
35
Robert H. Gundry Mark: A Commentary on His Apology for the Cross (Grand Rapids: William B.
Eerdmans Publishing Company, 1993), 372.
36
Harrington, The Gospel of Mark, 232.

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for dogs and dogs licking his wounds very degrading. Thus, Jesus appears ethnocentric in all of
its dimensions. The issue of ‘First’ which reveals a sequential order of activity echoes the idea
that the people of Israel must be fed first. This gives a glimmer of hope that there might be a
second feeding. The notion of ‘First Gentiles (Rom 1:16, 2:9f; Acts 3:26, 13:46).37

Paul was influenced by the covenant again reflecting a Pauline thought that the good
news was first preached to the Jews and then progressively promised to Abraham (Gen 12:3)
giving a special privilege to Jews as against non-Jews in terms of salvation. Gundry suggests this
as an allusion to the two feeding miracles in Mark (6:30-44 and 8:1-10) to the Jews and Gentiles
respectively. This metaphorical way of feeding the children links this passage to the larger
pericope and the two feeding incidents. Jesus made it clear that his ministry is primarily
restricted to Israel. Therefore, Jesus re-echoes the covenant promise to Abraham metaphorically.
The metaphoric statement presumes a very high degree of theological sophistication and readers
are not sure whether the woman possesses such a background for understanding Jesus.38

In verse 28, the natural response expected of the woman is to be disappointed, angry, or
sad at such an insult and walk away. Yet, this is where the teachings of Jesus take a twist to
surprise the expectations of his audience. Instead of walking away, the desperate woman
reverently addressed Jesus as Lord, and compared herself and all Gentiles to house dogs that
were usually present at meals in a Hellenistic home. Thus, she contextualizes the metaphor of
Jesus and adapts it to her own Hellenistic context to elicit the right of children to share their food
with pet dogs. In this way, she was able to outwit Jesus with her argument. Pet dogs enjoy the
crumbs of children that drop from the table. This indicates that the woman understood that
worship of God started with Abraham and that at the time of the covenant, other nations did not
know God. The worship of God will come to other nations through the descendants of Abraham.
Gentiles will be blessed when they have come to know God; this is the story's point and the
effect of the dialogue between Jesus and the woman. The text shows that the presence of Jesus
marks the appointed time promised in the covenant promises.

Verse 29 begins with καὶ εἶπεν αὐτῇ, Διὰ τοῦτον τὸν λόγον ὕπαγε, ἐξελήλυθεν ἐκ τῆς
θυγατρός σου τὸ δαιμόνιον (and he said to her, ‘Go, the demon had gone out of your daughter’).
Jesus acknowledged the woman's greatness and finally healed the unnamed daughter based on
37
Harrington, The Gospel of Mark, 233.
38
Lane, The Gospel According to Mark, 262-263.

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the woman's words. Her words may be said to be her confession of faith, which is rightly pointed
out by Matthew (15:28). This is one of the few healing miracles from a distance, without
physical contact and this is to heighten the power of Jesus. Jesus has broken the ethnic and
religious barriers between Jews and Gentiles and by implication for all people. It builds the
encounter between Jesus and the gentile woman gradually until it reaches its climax in the
healing of the girl and the dismissal of the woman. The next section discusses how the subunit
closes.

In verse 30, the woman goes home and finds her daughter lying on a couch (κλίνην),
which reminds one of the healings of the paralytic (2:1-12) who was lying on a mat which was
perhaps for the poor and simple, while a couch denotes some amount of the wealth of the woman
(kings 4:32).39The daughter was well enough to confirm the miracle, which indicates that the
demon had gone. Gentiles may now enjoy part of the blessings promised to Abraham.

7. REFLECTION

Ritual purity and tradition were the focus of this passage. But Jesus offends both. The
Jewish authorities had rejected him, and so he moved on into territory where the population was
predominantly Gentile. One of the boundaries Jesus crossed was that of gender. In meeting her
need Jesus crossed the boundaries of religion, culture, ethnicity, gender and language. We need to
ask ourselves whether these human boundaries have become more important for us than the
perspective and goals of Jesus. The story also highlights how important women are, with the
Syrophoenician woman questioning gender norms and highlighting the value of women's voices
in the religious community. The chapter also touches on themes of deliverance and suffering,
encouraging us to come to Jesus with our problems and putting our faith in His ability to change
us. It also serves as a reminder that God hears our prayers for assistance.

CONCLUSION

Jesus' encounter with the Syrophoenician woman is a discourse on breaking down

barriers through covenant renewal. Through faith in Jesus Christ, the renewal sought to include
other groups, nations, states, and religious organizations into God's covenant family. The woman
and her household are transformed as a result of the renewal, and Jesus' missionary reach is

39
Harrington, The Gospel of Mark, 235.

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broadened on the other. This is a Pauline theology that also fulfills the covenant promise made to
Abraham. The episode reaffirms that ethnicity is positive in and of itself because it fosters a
positive social and religious environment that may lead to a transformative interpersonal
relationship. However, since this could lead to superiority and inferiority complexes, no group
should be held to a higher standard than any other group. The text shows how to remove
unnecessary barriers based on race and religion to create an inclusive Godly family. It is not
necessary to attack one another through discrimination and name-calling. Transformative
interpersonal relationships are fostered by mutual respect and trust.

BIBLIOGRAPHY

Books

Brooks, James A. Mark: An Exegetical and Theological Exposition of Holy Scripture. Nashville:
Donahue, B&H Publishing Group, 1991.
Elwell and Yardbrough, Walter A. and Robert. W. Encountering the New Testament: A Historical
and Theological Survey. Grand Rapids: Baker Academic, 1998.
Easley, Kendell. Ultimate Bible Guide. Tennessee: Holman, 2018.
Gundry, R. H. Mark, A Commentary of His Apology for the Cross. Grand Rapids: Eerdmans,
1993.
Hengel, Martin. Studies in the Gospel of Mark. Wipf and Stock Publishers, 2003.
John R. and Daniel J. Harrington. The Gospel of Mark. Collegeville, Minnesota: The Liturgical

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 Press, 2002.
Lane, William L. The Gospel According to Mark. Grand Rapids: Eerdmans, 1974.
Perkins, Pheme. ‘The Gospel of Mark: Introduction, Commentary, and Reflections’ in The New
Interpreter’s Bible Vol. VIII. Nashville: Abingdon Press, 1995.
Stevenson. J. A New Eusebius. London: SPCK, 1987.
Commentaries
France, R. T. The Gospel of Mark: A Commentary on the Greek Text. WB. Eerdmans
Publishing,2002.
Garland, David.E. Mark, TNAC. Grand Rapids: Zondervan, 1996.
Guelich, Robert A. Mark1-8, WBC. Nashville: Nelson, 1989.
Keener, Craig S. The IVP BibleBackgroundCommentary: New Testament. InterVarsity Press,
2014.
Wintle, Brian. Southern Asia Bible Commentary. Udaipur: Open Door Publications, 2015.

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