Jesus teachings falsely claimed to promote violence and hate

The Jewish people were in the habit of referring to Gentiles (pagan, non-Jews) as “dogs” – essentially referring to them as “street dogs” who were diseased and dangerous, and therefore to be avoided.

Jesus initially refuses her request by saying, “It is not right to take the children’s bread and toss it to the dogs” (Matthew 15:26). Taken out of context, and especially in English, it’s easy to mistake this for an insult. In the flow of the story, however, it’s clear Jesus is creating a metaphor meant to explain the priorities of His ministry. He is also teaching an important lesson to His disciples. Jews in Jesus’ day sometimes referred to Gentiles as “dogs.” In Greek, this word is kuon, meaning “wild cur” (Matthew 7:6; Luke 16:21; Philippians 3:2).

Cependant, il est clair que Jésus ... une leçon importante à ses disciples. À l'époque de Jésus, les Juifs qualifiaient parfois les païens de "chiens"....

Thomas Ice :: Part 10 - Matthew 24:9-13 The Hatred of Jewish Believers

Readers are often puzzled by the incident in Mark 7:24–30 where the Syro-Phoenician woman comes to Jesus. ‘Gentle’ Jesus seemingly ruins his public image by calling her a dog, and rejecting her request to heal her daughter until she insists. Was Jesus just having a bad day?

Matthew 15:21-28 relates the story of a Canaanite woman who was so desperate to seek healing for her daughter that she defied social and religious conventions as she publicly spoke to Jesus (a man she didn’t know) —beyond that, a Jewish man.

Though dogs were probably not generally appreciated very much in Israel or Judah during OT or NT periods, Jesus’ encounter with the Samaritan woman seems to indicate a certain degree of amenity between dogs and people. The Samaritan woman asks for help and Jesus responded that it was not appropriate for children’s bread to be given to dogs.

ليس حسنا ان يؤخذ خبز ... اطلاقا، لأن قصد المسيح ايصال رسالة الى اليهود كل من يسمعه انه جاء لخلاص جميع الناس حتى من يزدري بهم اليهود ويعتبرونهم كلابا....

والأمم الخارجة عن دين اليهود ليست فقط كلاباً بل حمير أيضاً، وقال الحاخام (اباربانيل): [الشعب المختار (أي اليهود) فقط يستحق الحياة الأبدية وأما باقي الشعوب فمثلهم ...

وهكذا، كان يسوع يعبر عن موقف اليهود الذي يحتقر الأمم... إلاَّ أن نعمة الكلام ما كان يجب أن تحمل تحقيرًا أو إهانة"

Jésus lui a répondu en utilisant un exemple qui laissait entendre que les non-Juifs étaient comparables à des « petits chiens ». Sous la Loi mosaïque, les chiens étaient considérés comme impurs (Lévitique 11:27).

Ils doivent être conduits hors ... des chiens enragés ». Argumentations et accusations de Luther : son premier argument est que toutes les races sont égales, donc les Juifs ne doivent pas se vanter de leur lignée. « Il n'y a aucune différence en ce qui concerne la naissance ou la chair ou le sang, comme la raison nous le dit...

The Gentiles, in comparison to the Jews, were as dogs of the household. Jesus did not use the word “dog” with indifference or distain, but rather with sympathy, explaining why the woman was not a proper subject for a blessing.

15 and Mark 7 too) has been claiming at least since Chrysostom that Jews commonly called Gentiles dogs, thereby legitimating a pattern of calling Jews dogs. Contemporary commentaries indicate no awareness of the harmful legacy or the continued implications of the polemic to which it contributes when perpetuating this invective. Moreover, evidence of this supposed common prejudice is often not provided, and when it is, usually consists of sayings attributed to Jesus and the Syro-Phoenician or Canaanite woman—thus available to us only in documents that post-date Paul, representing early "Christian" polemic.

Jesus was very wise and obviously familiar with the Greek culture which still extended into his territory of Nazareth and environs. In Greek culture, being a dog wasn't an insult, but rather what we label today as a skeptic. As such, Jesus is simply making the distinction in this passage between the Children of Israel and the Gentiles in the sense that the Children of Israel are chosen and their religion expects them to believe in the Jewish God;