Jesus in Gentile Territory

Following his teaching on the source of true defilement (Mark 7:1–23), Jesus enters Gentile territory and delivers a young girl from an unclean spirit at the desperate request of her mother. Let’s see how this exorcism anticipates the inclusion of the Gentiles into the saving purposes of God with these notes from the New American Commentary.

Be sure to read two related posts to see how these topics build on one another – Holiness Code: Clean and Unclean Creatures and Holiness, Defilement, and the Nations.

An Unclean Territory, Spirit, and Woman

Whether Jesus went into Phoenicia immediately after the preceding event(s) is unimportant. But Mark’s placing the account immediately after 7:1–23 is most significant. If the proper inference from the teaching of Jesus in 7:1–23 is that all foods are clean (v. 19), the lesson to be learned from 7:24–30 is that all people are clean! For Mark the excursion of Jesus into “unclean” Gentile territory exemplified his disregard for the concept of ritual defilement. He saw in the ministry to the woman a preview of the Gentile mission and in the response of the woman a preview of the acceptance of the gospel by the Gentiles. Mark’s Gentile readers/hearers no doubt found in the account reassurance that they were part of the true people of God.

In connection with these considerations, the emphasis is not on the exorcism but on the teaching of Jesus. The account is more of a pronouncement story than a miracle story in form. Furthermore, the woman’s faith stands in contrast with the unbelief of the scribes and Pharisees, and her understanding contrasts with the disciples’ dullness.

Jesus in an Unclean Place

And from there he arose and went away to the region of Tyre and Sidon. And he entered a house and did not want anyone to know, yet he could not be hidden.

Mark 7:24

The reference in “that place” is unclear: the house of 7:17 or Gen-nesaret in 6:53 or some other if Mark was not chronological in his arrangement. “Tyre” was located on the Phoenician coast about thirty-five miles northwest of Lake Galilee. Most manuscripts, including the best ones, add “and Sidon” (KJV, NKJV); but this probably is a scribal assimilation to the parallel in Matt 15:21, where the words are authentic, and perhaps also to Mark 3:8 and even 7:31.

Mark did not indicate how far Jesus went into the territory of Tyre, whether he entered that or any other city, or the purpose of his journey. No intimation is given that he journeyed to escape from Herod Antipas. His desire for privacy rules out a preaching mission. The purpose could have been to rest or to instruct the disciples or to plan his future course of action in view of his rejection by many of his own people. The impossibility of remaining unrecognized may have been due to his previous contact with people from Tyre and Sidon (3:8).

An Unclean Spirit and an Unclean Woman

But immediately a woman whose little daughter had an unclean spirit heard of him and came and fell down at his feet. Now the woman was a Gentile, a Syrophoenician by birth. And she begged him to cast the demon out of her daughter.

Mark 7:25-26

Prostration was an indication of both grief and reverence. A ruler of a synagogue also fell at the feet of Jesus (5:22). The implication of two such different persons doing so is that all should bow before Jesus as Lord (cf. Phil 2:10).

The woman was not likely a “Greek” by birth or nationality. She may have been thoroughly Hellenized, i.e., a Greek with reference to language and culture. Probably the word also denotes that she was a Gentile as opposed to a Jew. Mark wrote “Syrian Phoenicia” or Syrophoenicia (RSV, NASB; similar NRSV) in order to distinguish the place from Libyan or Carthagenian Phoenicia in North Africa. Phoenicia—modern Lebanon—was part of the geographical area and the Roman province of Syria. It is interesting to compare the present account with Elijah’s provision of food for a Syrophoenician woman and her son at Zarephath between Tyre and Sidon and his resurrection of the son (1 Kgs 17:8–24).

A Picture of Persistent Faith from a Gentile

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.” But she answered him, “Yes, Lord; yet even the dogs under the table eat the children’s crumbs.” And he said to her, “For this statement you may go your way; the demon has left your daughter.” And she went home and found the child lying in bed and the demon gone.

Mark 7:27-30

Jews often used the word “dogs” to refer to Gentiles. Even though it seems out of character for him to have done so, Jesus almost certainly used it in the same way. The obvious meaning is that Jews took precedence over Gentiles during the ministry of Jesus. Even Paul later adhered to a similar principle (Rom 1:16). The harshness is softened somewhat by the use of the diminutive form that could be translated “puppies” and could refer to house pets rather than the scavengers of the streets. The phrase probably is best understood as an “acted parable.” Yet, the seeming harshness could have served to test the woman’s faith. Incidentally, on this occasion Jesus may have spoken in Greek rather than Aramaic.

The woman did not deny the precedence of Israel, but she suggested that this did not exclude the Gentiles. Only here in Mark’s Gospel is Jesus addressed as “Lord.” Significantly, a Gentile used this title. To say the least, Jesus commended the woman for her humility. Although her faith is not explicitly mentioned, it is certainly implicit. This is the only instance in Mark of an exorcism or a healing from a distance, although similar cases are found in Matt 8:5–13; Luke 7:1–10; John 4:43–53. All of these likely involve healings of Gentiles.

Advance Your Studies with the New American Commentary

The New American Commentary is a great mid-level commentary. It is perfect for those looking to get more out of their study of Scripture without getting bogged down with the details of a more technical commentary. Add this series to your Olive Tree Library by visiting our website.