Muse: Throwing the children's bread to dogs

Matthew 15:21-28

21 And Jesus went away from there and withdrew to the district of Tyre and Sidon. 22 And behold, a Canaanite woman from that region came out and was crying, “Have mercy on me, O Lord, Son of David; my daughter is severely oppressed by a demon.” 23 But he did not answer her a word. And his disciples came and begged him, saying, “Send her away, for she is crying out after us.”24 He answered, “I was sent only to the lost sheep of the house of Israel.” 25 But she came and knelt before him, saying, “Lord, help me.” 26 And he answered,“It is not right to take the children's bread and throw it to the dogs.” 27 She said, “Yes, Lord, yet even the dogs eat the crumbs that fall from their masters' table.” 28 Then Jesus answered her, “O woman, great is your faith! Be it done for you as you desire.” And her daughter was healed instantly.

A truly fascinating passage, this one.

At first, I didn't think that the conversation between Jesus and the Canaanite woman was very coherent. He was talking about throwing bread meant for the children to the dogs - and she, while also alluding to bread, mentioned dogs helping themselves to the crumbs that fell from their masters' table.

I mean, what was going on? The dogs that Jesus was referring to sound so wild and un-pet-sy, quite unlike the Canaanite woman's "dogs" (which had masters), and rightfully so - the Jews would hardly keep dogs as domestic pets in those ancient days, unless you were a shepherd (cf. Job 30:1) or were in need of canine guards for your premises (cf. Psalm 59:6). Jesus seemed to be painting a picture of the more common dogs that were known to scavenge for food, often relishing in garbage and carcasses, and were therefore unclean. Bread seemed too fine a delicacy for them. In fact, bread to a Jewish household symbolised provision and favour with YHWH; so much so that bread decked the tables of celebration, social gatherings and religious meals. Bread to the children who received it was probably a sign of acceptance and belonging to the family while it served as the means for object lessons, especially during the Passover meal. Wild dogs, on the other hand, were unlikely and unworthy recipients of such sacramental morsels. It is then no wonder that those regarded as "dogs" among the ancient Jewish community were objects of scorn and contempt. To call someone a "dog" was to humiliate and insult him/her.

It is interesting that Jesus implied that the Canaanite woman was a dog. In attempts to "help" Matthew to soften the effect of Jesus' words and make Jesus out to be less harsh, some commentators suggest that the Greek term translated to "dogs" in our English Bibles had an endearing nuance in it, i.e. "little dogs" (think puppies). Yes, the Gentiles were "dogs" to the Children of Israel - but would Jesus choose to be harsh to a woman so greatly distressed by the condition of her beloved child? Well, Matthew does not seem to mind his gospel (and Jesus) appearing hard and cold (and racist, even) at this point. While Mark describes the woman as "a Greek, Syrophoenician by race" (cf. Mark 7:25-30), Matthew calls her a Canaanite. In Jesus' time, the enemies of Israel were no longer called Canaanites, but Matthew alludes to the beginning of Israel's military conquest in the Promised Land, when the Israelites were commanded not only to make no covenant with its greatly idolatrous inhabitants but also to annihilate them. And here, a Canaanite woman is recorded to call on Jesus for the sake of her descendent: "Have mercy on me, O Lord, Son of David..." (Matt 15:22)

"I was sent only to the lost sheep of the house Israel," Jesus replied. But she came and knelt before Him.

"Lord, help me."

"It is not right to take the children's bread and throw it to the dogs."

It was a two-fold humiliation, if we consider that throwing bread (as opposed to giving bread to children - you wouldn't throw bread to children, would you?) downgrades its value to only befitting the consumption of animals. It was as if Jesus had said, "You know what you are. Unworthy. What makes you think that I could help you in any way?" He spoke of dogs from His Jewish context. What a way to test the woman! Matthew highlights her hopeless plight in his gospel, to which we, his Gentile readers, can especially relate if we excluded God's grace from our desolate picture.

The woman, being put in her right position, cleverly spoke of dogs from her Graeco-Roman context, in which small dogs were common household pets (rather than wild) - a great favourite with the Greeks. Dogs were especially excellent with children as they were highly intelligent, obedient and adaptable. "Yes, Lord, yet even the dogs eat the crumbs that fall from their masters' table."

Perhaps, she meant, "Yes, Lord (Master). I cannot change who I am, my ancestors, or where I am from. But I refuse to be Your enemy. Even if I were from a race inferior to Yours, allow me to glean from the leftovers of grace shown to Your race. It is enough for me. You are enough for me. I have come to You, just as I am."

How Jesus must have marveled at her boldness, humility and faith.

"O woman, great is your faith! Be it done for you as you desire."

And it was as good as if she had been one of the "lost sheep of the house of Israel"; her daughter was healed instantly.

There is no second-class treatment or grace for one who believes wholeheartedly in Jesus Christ.