It may only be a simple word or a single phrase, but if said correctly, laughter can erupt. Inside jokes are hilarious for those on the “in,” but for those on the “out,” they can seem offensive. Names you would not dare call someone, may be someone’s inside joke and a term of affection. I know of one gentlemen that had a name for his mom that would turn heads, but in their house it was an inside joke.

In Mark 7:24–30 Jesus goes into the region of Tyre and Sidon, and enters a house to escape notice. A Greek, Syro-Phoenician woman finds Him and keeps asking Him to cast the demon out of her daughter. This seems like a typical story in the Gospels where a distraught person comes to Jesus and finds healing. But then Jesus said, “Let the children be fed first, for it is not right to take the children's bread and throw it to the dogs.” And with that modern readers gasp, “Did Jesus just call this poor woman a dog?” The Jews of His day would have said an “amen,” as she was not of Israel but rather was a Greek speaking Gentile pagan with an unclean daughter.

What remains important is the woman’s response. She answers from inside the parable and gets what Jesus is saying. Modern readers struggle to get inside this parable similarly to getting inside other’s personal jokes; but this woman gets it. She answers, “Yes, Lord; yet even the dogs under the table eat the children's crumbs.” She understood that Jesus’ mission was first to the Israelites (the children in the parable), as they are given first opportunity at the bread. But she also realized that she—the dog in the story—could still eat their bread. Even now Gentiles (she and others) may partake of the salvation benefits of Jesus. And so it seems “that Jesus is being intentionally provocative, seeking to draw out a response of persistent faith from the woman. He wants her to claim what is rightfully hers—the opportunity to participate in the eschatological salvation available through Jesus the Messiah.”¹

It remains significant that the woman does not express hostility toward Jesus for calling her a dog. She gets the parable and enters in by faith in Him. Mark Strauss make two salient points. “First, the woman recognizes that the salvation of the Jews means blessings for the Gentiles (Gen 12:3). The dogs will be fed, meaning the Gentiles will receive a share in God’s salvation….[and] Second, she asserts that the dogs don’t have to wait until the children are finished, but can even now eat the bread that falls from the table….Even now God’s final salvation is breaking into human history and is available to all who humbly respond in faith.”² This woman is not offended, and neither shall modern readers be, for she understands her place. She is outside of Israel, but not outside of God’s salvation to Israel.

Thus, we now get the inside joke, that is to say the inside parable. Jesus grants Kingdom blessings (promised to Israel) to Gentile outcasts (dogs) who respond to His mission in humble faith. There is priory to Israel but full inclusion of the Gentiles. Let us follow this woman’s example and have faith in Jesus for God’s Kingdom blessings; they are for the Gentiles too.

Discussion Questions:

1. The Gospel is available to all who have faith in Jesus. Are there any people or people groups that you are reluctant to include in the Gospel?

2. What might be a modern analogy of the woman in the story? Someone on the outside whose life or lifestyle might cause us to look down upon, instead of reach out to.

Sources

Arndt, W., Danker, F. W., Bauer, W., & Gingrich, F. W. A Greek-English lexicon of the New Testament and other early Christian literature, 3rd ed. Chicago: University of Chicago Press, 2000.
Edwards, J. R. The Gospel according to Mark. Grand Rapids, MI; Leicester, England: Eerdmans; Apollos, 2002.
France, R. T. The Gospel of Mark: A commentary on the Greek Text. Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press, 2002.
Strauss, Mark L. Mark, Zondervan Exegetical Commentary on the New Testament, ed. C. E. Arnold. Grand Rapids, MI: Zondervan, 2014.