Includes Jesus breaks down walls to show compassion to all.

Transcription

1 Session 6 > Mark 7:25-37 Includes Jesus breaks down walls to show compassion to all. In the National Football League s annual player draft, this player bears the ignoble title Mr. Irrelevant. He is the last player selected by one of the leagues thirty-two teams across seven rounds of picks. His chances of actually making the team and playing during the season are slim. The truth is, however, that even the player dubbed Mr. Irrelevant likely is a top athlete with a number of options for a bright future. Perhaps many people can better relate to my experience in elementary school. I was a skinny, less-than-agile kid who often dreaded recess especially at those times when all the students divided into teams for a quick contest of kickball, dodgeball, or Red Rover. A couple of popular, athletic kids seemed to always serve as team captains. Those two, in alternating turns, got to choose the other members of their teams, usually in response to shouts of Pick me! Pick me! The teachers made sure every able-bodied child was placed on one team or the other. Still, it could feel embarrassing and hurtful to be the last player selected. No one wanted to be picked last. I often stood for long minutes in the selection line, hoping and praying silently not to be the last name called. Aren t you glad we don t have to worry about God s wanting us on His team? People can be fickle in their relationships, but we can always count on the Lord. His lovingkindness and faithfulness mean that we never have to wonder whether He wants to include us in His redeemed family. Many of us learned a song while we were children that reminds us Jesus loves all the children of the world red, yellow, black, and white. The truth is that Jesus not only loves us when we re children but also when we become adults. He cares for all of us no matter if we are agile or clumsy, popular or forgotten, able-bodied or physically challenged. Many people of Jesus day needed to hear that message of good news, just as we need to hear it today. The Gentiles often felt the sting of rejection from their Jewish neighbors and vice versa. Jesus challenged those attitudes of prejudice and hypocrisy with the gospel. Everyone Jew and Gentile can come to Him, call on Him, and be fully included in God s family. 60 Explore the Bible

2 UNDERSTAND THE CONTEXT MARK 7:24 8:26 After having ministered in the area of Gennesaret for several days, Jesus and His disciples ventured northwestward to the region of Tyre on the coast of the Mediterranean Sea. The ancient cities of Tyre and Sidon had long been famous as hubs of a vibrant seafaring economy established by the ancient Phoenicians. Considering, however, the oracles spoken against those cities by several Old Testament prophets, the region s inhabitants also had a history of pagan wickedness (see Isa. 23:1-18, Joel 3:4-8; Amos 1:9-10; Zech. 9:2-4). Still, in Jesus warning against Bethsaida, He declared that if the people of Tyre and Sidon had witnessed the miracles performed in the Galilean cities, they would have repented (Matt. 11:20-22). Some citizens of this region had previously heard Jesus teach in Galilee (Mark 3:8). Perhaps one or more of the citizens of Tyre urged Jesus to come to their region. On the other hand, Jesus may have led His disciples to the region in hopes of finding some privacy and rest from their constant ministry work. In any case, they had not been in the region long before a Gentile woman with a demon-possessed daughter approached Jesus and begged Him to help the girl. Jesus was moved by the woman s determined faith and delivered the woman s daughter simply by declaring it so (7:24-30). From Tyre, Jesus and His disciples walked northward along the coast to Sidon, then subsequently trekked all the way to the southeastern side of the Sea of Galilee to the region of the Decapolis (a name meaning ten cities ). Like the region of Tyre, the Decapolis region was an area in which Jesus and His disciples were likely to encounter more Gentiles than Jews. Nevertheless, many people in this region already had heard about Jesus, and some had even come previously to see Jesus in Galilee (Matt. 4:25). During this visit, Jesus healed a man who could neither hear nor speak well (Mark 7:31-37). He also repeated the miracle of providing food for a vast crowd of hungry people by multiplying seven loaves of bread and a few small fish (8:1-9). Immediately following the miraculous provision of food, Jesus and His disciples boarded a boat and sailed to the western side of the Sea of Galilee, to a town called Dalmanutha. There a group of Pharisees confronted Jesus and demanded that He give them a heavenly sign. Jesus refused to comply and led His disciples to reenter the boat and sail to Bethsaida on the northeastern shore of the sea. Along the way, Jesus warned His disciples to beware of the Pharisees hypocritical tests, a warning the disciples failed to understand at first (8:11-21). Once the group arrived in Bethsaida, some people brought a blind man to Jesus. Jesus healed the blind man (8:22-26). Session 6: Includes 61

3 EXPLORE THE TEXT THE HUMBLE (Mark 7:25-30) Even when Jesus and His disciples traveled to regions outside Galilee for privacy and rest, they often were met by people begging for His help. In the city of Tyre, Jesus quietly entered a private house, not wanting to attract attention. Before long, however, His presence in the city became known. VERSE 25 Instead, immediately after hearing about him, a woman whose little daughter had an unclean spirit came and fell at his feet. The Greek word rendered instead ( for, KJV; but, ESV; in fact, NIV) presents a contrast with the content of the preceding verse. That is, Jesus encountered the very opposite of the privacy He had hoped to find in Tyre. News of His presence quickly circulated around the city. The phrase after hearing about him suggests that Jesus reputation as a healer preceded His visit to Tyre. While the word immediately often appears in Mark s Gospel as a literary marker to advance the narrative, in this context it emphasizes the speed with which a woman whose little daughter had an unclean spirit sought out Jesus help. Although the woman was bold in the way she came to Jesus, her humility was also evident. She fell at Jesus feet, an act of desperate self-humbling. This action denoted not only subservience but also willing submission. VERSE 26 The woman was a Gentile, a Syrophoenician by birth, and she was asking him to cast the demon out of her daughter. The term rendered a Gentile ( a Greek, KJV; NIV) literally means a Greek woman. This designation probably does not refer to the woman s country of origin but rather to her language and cultural affinities. In other words, she was not Jewish. Further, she was a Syrophoenician [sigh roh-fih NEE shuhn] by birth. The coastal region of Phoenicia (modern Lebanon) had been settled by and named for a Canaanite people group that at one time dominated a maritime trade empire stretching across North Africa. In Jesus day, Phoenicia was part of the Roman province of Syria. Matthew s Gospel refers to the woman as a Canaanite woman, drawing attention to her being a descendant culturally, if not geographically of the idolatrous people group that often influenced God s covenant people in Old Testament times. 62 Explore the Bible

4 To this point in His ministry, Jesus had ministered to His own people, the Jews. It is possible that His host family in Tyre was Jewish. In any case, the Gentile woman was able to appear before Jesus, fall at His feet, and ask Him to cast the demon out of her daughter. The verb rendered was asking ( besought, KJV; begged, ESV; NIV) is in a tense that indicates continuing action. That is, she kept on pleading for Jesus help. Based on what she had heard about Jesus, she believed that He could deliver her daughter. The question was whether He would minister to a Gentile woman and her child. Was the arrival of God s kingdom and God s Messiah good news for all people or only for the Jews? VERSE 27 He said to her, Let the children be fed first, because it isn t right to take the children s bread and throw it to the dogs. Jesus response to this mother s plea may seem callous on the surface. In some previous situations, Jesus granted requests for healing and deliverance without questioning the motives or worthiness of the supplicant. In other cases, He linked His responses to people s faith (see Matt. 9:28-29; Mark 5:36; 9:23-24). Perhaps this was Jesus strategy regarding the Gentile woman. In Jesus proverb-like response, the reference to the children pointed to His priority of first presenting Himself to the Jews, the people of the covenant. It was their ancestors, the Israelites of the Old Testament, to whom God promised to send the Messiah and Savior. Many New Testament scholars have pointed out that Paul also taught that salvation in Christ came first to the Jews and then to Gentiles (see Rom. 1:16). Jesus referred to God s provision of salvation as the children s bread, the source of life. Still, the reader of Scripture may wonder why Jesus referred to Gentiles as the dogs. First, it was not uncommon for Jews to refer to Gentiles in this way. Second, some Bible scholars point out that the word Jesus used refers to young pups, perhaps a reference to canine house pets rather than to wild, scavenging dogs. Third, the woman s response in the subsequent verse suggests that Jesus was not insulting her personally but was gauging her sincerity and faith. VERSE 28 But she replied to him, Lord, even the dogs under the table eat the children s crumbs. The woman s reply to Jesus demonstrated both her humble attitude and extraordinary faith. She did not protest Jesus saying but rather accepted and built on it to continue pleading for His help. She referred to Jesus as Lord. Session 6: Includes 63

5 While this Greek word could be used in conversation as a term of respectful address (similar to the English word sir ), the context suggests that the woman expressed much more than respect for Jesus. She recognized Him as the Master who was both worthy of her humble submission and more powerful than the evil spirit controlling her daughter. Further, the woman understood and affirmed Jesus analogy that emphasized His primary mission was to the Jews (compare Matt. 15:24). She responded, however, that even house puppies sitting under the table occasionally got to eat the children s crumbs that fell on the floor. In other words, Jesus primary mission to the Jews did not necessarily exclude Gentiles from submitting to His lordship and receiving His healing mercy. VERSE 29 Then he told her, Because of this reply, you may go. The demon has left your daughter. Jesus recognized genuine faith in the Gentile woman s reply ( saying, KJV; statement, ESV). Matthew s Gospel makes explicit Jesus acknowledgment of her great faith (Matt. 15:28). Because she humbly submitted her plea and trusted in Jesus, she received His assurance that her daughter would be healed. The words you may go indicate that Jesus was releasing the woman to return to her child with the knowledge that her petition was granted. She could go home with the hopeful expectation that her child was set free. Notice that Jesus had already acted before He replied. He cast the demon out of the young girl even as the woman finished speaking to Him. Imagine what thoughts must have coursed through the woman s mind as she heard Jesus proclamation! Jesus power was so great that He could heal from a distance. At His word and by His will, all the forces of the devil must flee. VERSE 30 When she went back to her home, she found her child lying on the bed, and the demon was gone. True faith does not argue when God speaks. This humble mother did not contend with Jesus. She did not demand proof of His words. She simply went back to her home. Since the child was lying on the bed, it appears she had been through a physically draining ordeal. We don t know whether the girl s mother walked or ran to her house, but given the urgency of her situation and her trust in Jesus, she doubtless hurried home. She found that her child was well and the demon was gone. The unclean spirit likely had caused observable symptoms that were no longer present in the little girl. 64 Explore the Bible

6 Following Jesus example, our compassion as believers should go beyond ethnic and religious barriers. Having received His mercy, we are to be channels of His message of grace to all kinds of people. As we humbly embrace His commission to make disciples of all nations, we can reach out with His love to every person we meet. EXPLORE FURTHER Read Mark 9: How does this account of a boy controlled by an evil spirit reveal how such evil spirits could endanger someone? What similarities can you identify between the two situations? What differences? THE OUTSIDER (Mark 7:31-35) VERSE 31 Again, leaving the region of Tyre, he went by way of Sidon to the Sea of Galilee, through the region of the Decapolis. The word again serves to connect two events that highlighted Jesus ministry in predominantly Gentile regions. These events demonstrate Jesus compassion for all types of people. For reasons left unstated, Jesus left the region of Tyre after healing the Gentile woman s daughter and made His way northward along the Mediterranean coast to Sidon. Sidon lay about twenty miles from Tyre, but Jesus evidently did not stay there long. Instead, He turned eastward, skirting the Sea of Galilee before continuing southward on the eastern side of the sea to the region of the Decapolis. The Greek word rendered Decapolis [dih KAP oh liss] literally means ten cities. Thus, it was the name of an associated group, or confederation, of predominantly Gentile cities, villages, and towns. Why did Jesus choose this unusual course of travel? Some Bible scholars suggest that He wanted to avoid another confrontation with the Pharisees in the area ruled by Herod Antipas. Others propose that Jesus still sought a time of privacy from the constant crowds that flocked to Him in Galilee. Whatever the reason, we can assume that Jesus had a deliberate purpose in choosing His route and destinations. VERSE 32 They brought to him a deaf man who had difficulty speaking and begged Jesus to lay his hand on him. Session 6: Includes 65

7 The pronoun they in this verse has no stated antecedent. Presumably, it refers to a small group of friends who not only cared genuinely about a deaf man who had difficulty speaking ( a man who was deaf and had a speech impediment, ESV; a man who was deaf and could hardly talk, NIV) but also knew about Jesus. Perhaps they were among the residents of the Decapolis region who had previously traveled to Galilee and witnessed Jesus teaching and healing (see Matt. 4:25). They may also have heard the testimony of the man whom Jesus delivered from a legion of evil spirits (see Mark 5:1-20). Whoever they were, they came to Jesus on a mission of mercy for a friend. The phrase who had difficulty speaking renders a single Greek word an adjective that appears only here in the entire New Testament. It appears only once as well in the Septuagint [sep TOO uh jint] (an ancient Greek translation of the Old Testament) in Isaiah 35:6. In that context, the word almost certainly means mute, unable to speak at all. In Mark 7:32, the context suggests that while the man could utter certain sounds, his speech was severely impeded. Along with his deafness, the man s speech impediment compounded his sense of alienation from family and community. The deaf man s friends begged Jesus to lay His hand on him. The word translated begged means to implore intensely. As in similar situations, Jesus was asked to heal through physical touch. In Tyre, Jesus had healed a demon-possessed young girl simply by declaring her to be set free. The deaf man s healing would be carried out in a much different manner, yet the result would be the same divine deliverance. VERSE 33 So he took him away from the crowd in private. After putting his fingers in the man s ears and spitting, he touched his tongue. As with His visit to Tyre, Jesus seemed to desire privacy during His time in the Decapolis region. He was willing to heal the deaf man, but He wanted to do so away from the crowd in private. Jesus healing ministry was not a show designed to wow onlookers and build His popularity. His compassion for suffering, helpless people was genuine. His ministry was designed to glorify God and show that He was the way of salvation. Jesus agreed not only to the helpers request for healing but also to their suggested method of healing: laying His hands on the afflicted man. First, Jesus put his fingers in the man s ears. Deafness was the man s primary affliction, and it may well have led to his having a speech impediment. Jesus thus began by touching the man s ears. Next, Jesus spat and then touched the man s tongue. In another case in which Jesus restored a blind man s sight, He used saliva to make a mud 66 Explore the Bible

8 poultice that He then spread on the blind man s eyes (see John 9:6). While these actions might seem strange to modern readers, people in Jesus day were quite familiar with such techniques. Moreover, even modern medicine recognizes the role that personal touch can play in contributing to a person s overall healing. The ultimate source of healing, however as the next verse reveals is a higher, heavenly power. VERSE 34 Looking up to heaven, he sighed deeply and said to him, Ephphatha! (that is, Be opened! ). Jesus actions suggest three connections between His healing and His gospel mission. First, Jesus looked up to heaven. He had come from the Father to do the Father s will and work in the world. The Holy Spirit had descended on Jesus at His baptism to show that He was empowered to give hope, healing, and forgiveness to sinners who trusted in Him. Second, Jesus sighed deeply. The Greek term rendered sighed deeply refers to an internal groaning reaction to grief, heartache, anger, deep desire, or some combination of those feelings. Precisely which emotion or combination of emotions Jesus felt is not clear. What can be said, however, is that Jesus clearly demonstrated deep sympathy for the afflicted man. He genuinely wanted to give the man a new life, a life in which the man could both hear and speak clearly. The third connection was Jesus command: Ephphatha [EHF fuh thuh]. In a few places in the Gospels, Jesus spoken statements appear in Aramaic (see also Mark 5:41; 15:34). While Greek was the accepted language of trade and writing in the first century AD, many Jews in Galilee and Judea continued to use Aramaic (a Semitic language akin to Hebrew) in conversation. Mark thus recorded the expression just as Jesus would have uttered it. Then he provided a translation of the expression in Greek for the sake of his Gospel s audience. Rendered into English, the expression is a command for the man s hearing and speech to be opened. VERSE 35 Immediately his ears were opened, his tongue was loosened, and he began to speak clearly. No doubt was left as to the source of the man s healing. Immediately following Jesus actions and in response to His words, the man s ears were opened. Perhaps the first sound the man had heard for a long time was Jesus command. If so, perhaps the next sounds that he heard were clear, understandable words emerging smoothly from his own mouth. Part of Session 6: Includes 67

9 Jesus healing resulted in the man s tongue being loosened ( released, ESV). He began to speak clearly. Whether the man had never been able to hear and speak clearly or had lost these faculties because of an injury, his restoration was miraculous by any measure. Jesus healed him completely! Both the miracles of the little girl s deliverance from demons and this man s restoration of hearing and speech remind us that Jesus cares deeply about people of all backgrounds, ethnicities, and abilities. His compassion and willingness to help the helpless have no boundaries. As His followers, believers are called to serve as His hands of mercy today, looking to heaven for the wisdom and power to minister to all kinds of people in Jesus name. EXPLORE FURTHER Read the article titled Deafness on page 405 in the Holman Illustrated Bible Dictionary, Revised and Expanded. In what ways did Jesus healing of the deaf man reveal His role as the Messiah? How can believers today point to Christ as the ultimate source of medical breakthroughs? THE EXUBERANT (Mark 7:36-37) VERSE 36 He ordered them to tell no one, but the more he ordered them, the more they proclaimed it. Jesus consistently told the people He healed to tell no one. He was not merely being modest. He knew that His primary mission was far greater than providing physical healing to as many afflicted people as could flock to see Him. All people were under bondage to sin and death, and He had come into the world to provide salvation from sin. That mission would ultimately call for Jesus to suffer, be crucified and buried, and be raised again on the third day. Only by that means would all sinners have hope for ultimate healing. The plural pronoun them implies that a few other people witnessed the man s healing. Perhaps the witnesses included those who brought the man to Jesus. In any case, all who saw the healing were ordered ( charged, KJV; ESV; commanded, NIV) not to broadcast the news about it. An alternate view is that verse 36 is a description of what generally occurred after all of Jesus healing miracles. He directed the people who witnessed the miracles to keep the news under wraps and go on about their daily lives. However, the people could not keep quiet about such lifetransforming events. How could a deaf man with a speech impediment 68 Explore the Bible

10 who suddenly was able to hear and speak clearly possibly stay quiet about his miraculous healing? He couldn t! Neither could the others who saw what happened. They kept on proclaiming it. They proclaimed Jesus miracle, but more importantly, they testified about Jesus wondrous character. VERSE 37 They were extremely astonished and said, He has done everything well. He even makes the deaf hear and the mute speak. The miraculous healing resulted in the people s being extremely astonished ( overwhelmed with amazement, NIV). The witnesses exuberance could not be contained. Instead, they spread the news of what they had witnessed. They were not trying to be disobedient to Jesus. They were simply unable to restrain their astonishment and joy. The people s exuberant report was not limited to the miracle of healing. No doubt they told others about how Jesus was able to make the deaf hear and the mute speak. However, their testimony also boasted of Jesus good character. They proclaimed that Jesus had done everything well. This statement dealt with Jesus nature more than His actions. Jesus had demonstrated great compassion through His care for someone who may have been ostracized by many people in the man s community. Jesus acts of compassion in our lives should also provoke such astonishment that we would be unable to keep it to ourselves. Telling other people is the natural response of someone who has seen something remarkable. When that miraculous phenomenon is something that transforms our lives, we are even more inclined to share the story with everyone we meet. Providing the way of salvation from sin is the ultimate expression of Jesus compassion. We did not deserve His provision of forgiveness and reconciliation with God. We were outsiders, even enemies of God because of our sins (Col. 1:21). Yet, Jesus died for us and rose again, offering to save us on the basis of His mercy, grace, and love. How could we do anything less than share that good news with others? EXPLORE FURTHER What specific features of your salvation in Christ motivate you most to tell others about Him? What hinders you most from telling others about Him and the salvation He offers? Session 6: Includes 69