BEHIND THE BOOK Connecting to the Bible (Observation) PASSAGE: MARK 7:24-36 (READ VARIOUS TRANSLATIONS) DATE: JUNE 29, 2016 RESOURCES: THE NEW INTERNATIONAL COMMENTARY ON THE NEW TESTAMENT THE PILLAR NEW TESTAMENT COMMENTARY NIV APPLICATION COMMENTARY NEW AMERICAN COMMENTARY MARK: 9-16: TIM CHESTER MARK 1-8: TIM CHESTER THE KING S CROSS: TIM KELLER Introduction: The healing of the Syrophoenician woman and the deaf and mute man are a sequel to Jesus teaching about cleanness and uncleanness and reinforce his teaching on the subject. The Syrophoenician woman s understanding stands in stark contrast to that of the disciples who did not understand Jesus teaching on the matter. Mark regards this episode as a symbol and prophecy of the gospel which will be proclaimed with power in the Gentile world. There can be no doubt that Gentile readers would be vitally interested in the account (NICOT). 1
First: Jesus Retreat 24 At this point Jesus had been ministering in Galilee for more than a year. In an effort to find the rest he could not find in the wilderness (6:30-34) or in the district of Gennesaret (6:53-56), Jesus left Galilee and entered the region of Tyre. This was apparently Jesus only excursion beyond the ancient borders of Israel and throughout his ministry he avoided having much contact with Gentiles (NICOT). Tyre is located northwest of Galilee. It is the Gentile territory once known as Phoenicia and presently known as southern Lebanon. Matthew calls it Tyre and Sidon (Matt 15:21). These two cities were located on the Mediterranean coast about twenty miles from one another. About 900 years earlier Elijah had sought refuge from Ahab in the same region (1 Kings 17 & 18). We know Jesus desired privacy because Mark specifically states Jesus did not want anyone to know But his fame followed him 39 miles northwest of Capernaum. Second: The Woman s Request 25-26 In verse 25 Mark repeats one of his most oft used words, immediately. He is constantly keen to emphasize Jesus actions to his Roman audience. Mark immediately stresses the woman s non-jewish heritage. It may be the woman had travelled to Galilee to see Jesus heal others. Or it may be that she had heard about his healing ministry. But her actions were contrary to all standards of the day. She was a woman and women did not approach men She was a Syrophoenician and Jesus was a Jew She was probably an idol worshipper since Tyre and Sidon were major centers of worship for the fertility goddess Astarte. Mark emphasizes this last point because he points out the fact that she was not only a Gentile but a Syrophoenician by birth. Her entire life had been devoted to false gods. Matthew (written to Jews) notes that the woman referred to Jesus as Lord, Son of David This means she knew and recognized her life situation and that of Jesus. She acknowledged she had no right to approach him. But like the publican in Luke 18:13, the woman recognized her own unworthiness but begged him nonetheless. Falling at his feet was a sign of humility and reverence, even worship. 2
Matthew records that her incessant begging was sufficient to ask Jesus to send her away (Matt 15:23). Mark is evidently affording his readers with every reason for Jesus to disregard the woman in order to emphasize Jesus regard for the woman. Matthew also records that Jesus did not answer the woman s first appeal (Matt 15:23). This may appear rude but Jesus allowed the silence to press the point of all that was happening. An Gentile woman was approaching a Jewish rabbi. The stakes could not have been higher for her. The situation could not have been worse for him. But his refusal to answer her was not intended to punish her but publicly display his saving design (Jews first) and her saving faith. The rich young ruler s faith crumbled when tested (Matt 19:16-22). Third: Jesus Reply 27 Jesus s answer in Matt 15:24 was I was sent only to the lost sheep of the house of Israel. Jesus is reiterating his priority in serving Israel with the gospel before the other nations (John 6:35) and the woman understood his message. Her response there is to repeat her request in simplified terms - Lord, help me - reminiscent of Peter s cry when he was drowning Lord, save me (Matt 14:29). In Mark, Jesus next says, Let the children be fed first, for it is not right to take the children s bread and throw it to the dogs (v 27). The NT has two words for dogs and Jesus actually uses an endearing term mongrels roaming the streets household pets or puppies Fourth: The Woman s Response 28 a) The woman was not deterred by Jesus incrimination b) She agreed with his Israel-first agenda c) She confessed her position as a dog at Jesus table d) She recognized that dogs did have a place at the table e) She appealed to Jesus compassion f) She considered Gods crumbs to be sufficient In so doing, the woman recognizes Jesus use of a common metaphor; there is a place for family pets at the table during meal time in contrast to yard dogs or stray street scavengers. Even so, it is not appropriate to feed pets before children. The woman apparently was not insulted by Jesus comments, interpreting them not as an insult but an invitation to eat at the appropriate time. 3
In Matthew, Jesus called her response great faith (Matt 15:28). He had earlier complimented another Gentile, a Roman centurion with the comment Truly, I tell you, with no one in Israel [a] have I found such faith (Matt 8:10). Fifth: Jesus Reaction 29-30 Jesus answered the woman s faith by healing her daughter. He didn t speak a word of healing but it was nonetheless accomplished simply by his will. Her response bore witness to her humility, understanding and faith. She placed herself unconditionally under Jesus lordship both in waiting her turn for Jesus actions and in returning home in faith that he had healed her daughter. The command to return home is important, for in Mark Jesus speaks in this manner each time he perceives the profound confidence of those who request healing (2:11; 5:34; 7:29; 10:52 (NICOT). Sixth: Jesus Return 31 After visiting Tyre, Jesus travelled to Sidon, about twenty miles north of Tyre and then east and south to the southeastern shore of the Sea of Galilee and the region of the Decapolis: (deca = ten and poli = city / ten cities.) This was not a straight route but he may have travelled it in order to a) avoid Galilee or b) afford the disciples essential time with him. From verse 36, it can be inferred that Jesus was still seeking rest. This is near where Jesus healed the demoniac in Mark 5. As a result, massive crowds (Matt 15:29-31) flocked to see Jesus. Seventh: The Reality of Sin 32 This healing is recorded only in Mark. It is significant because Mark places it in the wider healing context when ended with the acknowledgement that Jesus does all things well. In 8:1 he begins a new miraculous and healing cycle that ends with the confession of faith in 8:27-30. He is no doubt attempting to win his Roman audience to a similar acknowledgement and confession of faith in Jesus. The term begged implies this was not a test for Jesus. Some compassionate person brought the man to him. Deaf people in antiquity were often considered mentally challenged because of their inability to articulate speech. This man was probably not born deaf because he had a speech impediment implying he had learned to speak at an earlier age but, losing his hearing, also lost 4
the ability to speak well. The Jews considered birth defects to be a sign of God s judgement for sin (John 9:1-2). This man was physically, socially and spiritually handicapped. Mark s uses an extraordinarily rare term to describe the man s speech defect, a direct allusion to Isaiah 35:5 which celebrates God as the one who comes in order to unstop the ears of the deaf and to provide song for the man of inarticulate speech (NICOT). Isaiah 35;5-6 - Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; 6 then shall the lame man leap like a deer, and the tongue of the mute sing for joy. Eighth: Jesus Compassion 33-35 Jesus provided the man with undivided attention. He removed him from the crowd in order to establish undistracted contact with him. He also removed him from the noise he was about to endure when Jesus healed him. In an effort to communicate with the man, a) Jesus put his fingers in the man s ears and then b) Touched his tongue c) Looked up to heaven The sigh Jesus offered could be viewed as: a) Sorrow over the cost of sin b) Sorrow over the payment for sin Jesus spoke to the man as though the man could already hear him. Mark provided an exact quote, employing the Aramaic term Ephphatha, and translated it for his Greek readers as Be opened. In effect, he spoke to the man s ears and the man s ears were opened. He was also immediately enabled to speak more plainly (35). The term released is the Greek word desmon meaning bond or chains. The man was immediately freed from the effects of being born into a broken, cursed world. Plainly = right or straight from the Greek orthos ( orthopedics and orthodontics ). Like every other miracle Jesus performed, his ministry returned the world he touched to a prefall state, an Edenic existence, an oasis amidst fallenness and a preview of the world to come. 5
Ninth: The Crowd s Response 36-37 Whereas the man could not speak, the crowd could not stop speaking even though Jesus charged them to tell no one (36). There are multiple reasons why Jesus often uttered this command: a) He is still seeking rest b) He did not want conflict with the authorities c) People did not fully understand his mission and easily misrepresented it Mark 8:27-33 - 27 And Jesus went on with his disciples to the villages of Caesarea Philippi. And on the way he asked his disciples, Who do people say that I am? 28 And they told him, John the Baptist; and others say, Elijah; and others, one of the prophets. 29 And he asked them, But who do you say that I am? Peter answered him, You are the Christ. 30 And he strictly charged them to tell no one about him. 31 And he began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes and be killed, and after three days rise again. 32 And he said this plainly. And Peter took him aside and began to rebuke him. 33 But turning and seeing his disciples, he rebuked Peter and said, Get behind me, Satan! For you are not setting your mind on the things of God, but on the things of man. The crowd proclaimed The Greek word is kerygma and means preaching. Those who witnessed Jesus activity resound He has done all things well. Mark is hoping his Roman readers will join that chorus and also proclaim the gospel in that city. Conclusion: In Mark 1:15 Jesus announced his messianic agenda. His salvation was not limited to abolishing sickness or forgiving sin. He was establishing a kingdom unlike any before or after it. He was not only reconciling people to God but all things (Colossians 1:20) to himself. The good news of the gospel could not be contained in the home where Jesus sought rest. Nor could it be contained within the borders of Israel. Jesus fame spread everywhere, even to Rome through Mark s gospel. Healing the Syrophoenician woman s daughter and the Gentile man were examples of Jesus redemption; a redemption that includes people and creation. Jesus is redeeming all creation; both physical and the spiritual, far as the curse is found. Our salvation is a preview and promise of what God intends universally. Romans 8:19 - For the creation waits with eager longing for the revealing of the sons of God. To properly understand Jesus kingdom agenda, his immediate ministry must always be viewed through the wider lens of his ultimate ministry: to heal everything and make it better than it ever was. 6
For Consideration: 1 What does Jesus needing rest say about his humanity? How does knowing this help us share our humanity with Jesus? Hebrews 4:15-16 - 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. 16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need. 2 Why does Mark emphasize the woman s Gentile nationality? What does this say about Jesus compassion? What does it say about Jesus love for Israel? What does it say about the Great Commission? 3 - What is important about Matthew using Peter s own words when the woman replied to Jesus, Lord, help me. 4 - Restate Jesus table metaphor in your own words. What is the difference between a mongrel and a pet? Why did Jesus use the latter word in his effort to describe his relationship to the woman? Do you think Jesus was attempting to insult or invite the woman? 5 What was it about the woman that made Jesus say she had great faith? 6 What is Mark inferring by using a rare term for the man s illness; one found in Isaiah 35 as a prophecy of the Messiah? 7 How does Jesus healing ministry in Mark have to do with Mark 1:15 and God s holistic, universal redemption? How does this encourage our hearts? Behind the Book is only one aspect of Heritage s teaching ministry which seeks to employ our church s mission statement: Connecting to God, Growing with Others and Impacting the world. On Wednesday evenings we connect to Sunday morning s Bible passage and discover what it says through in-depth Bible study. Sunday morning in corporate worship (9:30am) we grow from the passage by learning what it means for our daily living. In Community Groups (10:45am) we practically apply the text, being impacted by it and learning to impact the world with it. CGI provides a balanced approach to life and Bible study; an upward look (Connect), an inward look (Grow) and an outward look (Impact) ensuring that our mission fulfils our vision to be a God-centered, Great Commission congregation. It s a well-known and beneficial way to approach the Bible Connect/Observation, Grow/Interpretation, Impact/Application. It s also a Trinitarian approach to Scripture: Connecting to the Father, Growing in Christ and Impacting the world by the Spirit, so that the way we study the Bible daily reminds us about who our God is and how he is unique among all religions of the world. 7