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The Gospel of Philip uses Mark's image of dogs eating crumbs to describe people outside the bridal chamber. An argument for receiving help despite being an outsider becomes a picture of limited access, with some benefit reaching those who cannot enter.
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2500 BCE
1000+ CE
Mark 7:28
New Testament
24 Instead, a woman whose young daughter had an unclean spirit immediately heard about him and came and fell at his feet. 25 The woman was a Greek, of Syrophoenician origin. She asked him to cast the demon out of her daughter. 26 He said to her, “Let the children be satisfied first, for it is not right to take the children’s bread and to throw it to the dogs.” 27 She answered, “Yes, Lord, but even the dogs under the table eat the children’s crumbs.” 28 Then he said to her, “Because you said this, you may go. The demon has left your daughter.” 29 She went home and found the child lying on the bed, and the demon gone. 30 Then Jesus went out again from the region of Tyre and came through Sidon to the Sea of Galilee in the region of the Decapolis.
Gospel of Philip 11:80
Nag Hammadi
She must be seen only by her father, and her mother, and the friend of the bridegroom, and the sons of the bridegroom. These are the ones who are allowed to enter the bridal chamber on a daily basis. However, the others are allowed only to desire to hear her voice and to relish her ointment. They are also allowed to feed on the crumbs that fall from the table, like dogs. Bridegrooms and brides belong in the bridal chamber. No one can see the bridegroom together with the bride unless [he become] these. When Abraham [...] for him to see what he was to see, [he] circumcised the flesh of his foreskin, [instructing] us that we must destroy the flesh.
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Notes and References
“... 122a. [No one can] know when [the man] (p. 82) and his wife unite with one another, except them alone. For the marriage of this world is a mystery for those who have taken a wife. If the marriage of defilement is so secret, how much more is die undefiled marriage a tme mystery! It is not fleshly, but pure. It has nodiing to do with desire, but with die will. It does not belong to the darkness or the night, but to the day and the light. 122b. If a marriage has become (openly) exposed, it has become harlouy. And the bride has played the harlot not only if she has received the seed of another man, but even if she has left her bedchamber and been seen. She ought to show herself only to her father, her mother, die friend ofthe bridegroom'* and the children of the bridegroom.'^ 122c. To these it is permitted to enter every day into the wedding hall. But as for the others, let them desire at least to hear her (the bride's) voice and enjoy (the fragrance of) her ointment.*" And let them feed on the cmmbs that fall from the table, like the dogs*'. 122d. Bridegrooms and brides belong to the bridal chamber. No one can see the bridegroom and the bride, unless [he] become such a one. [...] 78. 74. Cf Lk. 10:34. 75. 1 Peter 4:8. 76. Cr Philostr. Vit. Ap. VI 40. 77. The manuscnpt has he' and 'whom'. 78. C f Jn. 3:29. 79.Cf. .Mk. 2:l9par, 80. Cf. Mt. 25:1-12. 81. Cf. Mk. 7:24-30 par. ...”
Schenke, Hans-Martin
"The Gospel of Philip" in Schneemelcher, Wilhelm; Wilson, R. McL. (ed.) New Testament Apocrypha, Volume 1: Gospels and Related Writings
(p. 204, 208) James Clarke & Co., 1991
* The use of references are not endorsements of their contents. Please read the entirety of the provided reference(s) to understand the author's full intentions regarding the use of these texts.
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