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TWO MIRACLES MARK 7:24-37 Series: The Good News of Jesus Christ - Part Twenty two Pastor Stephen Muncherian July 29, 2018 |
This
morning we are looking at two miracles of Jesus. Our
introduction to the where and what of those miracles
comes in verse 24.
Let me read this for us and then we’ll take a
look at the map. Verse 24 says: And
from there He [Jesus] arose
and went away to the region of Tyre and Sidon. And He
entered a house and did not want anyone to know, yet
He could not be hidden. When
we last saw Jesus - last Sunday - Jesus was in
Capernaum. The
Pharisees had made an accusation against Jesus’
disciples about ceremonial hand washing. An
accusation which was actually the opening round of a
smear campaign against Jesus - a campaign designed
to discredit Jesus and give them the opportunity to
kill Jesus. And
Jesus - in the way that only Jesus can - Jesus turns
the accusation into a teaching opportunity for the
crowd and His disciples. So,
coming to verse 24 - “and from there” Jesus heads northwest and up the coast
and to the town of Tyre. It is important for us when we think of
Tyre to think of Gentiles. As in
there was history between the Jews and the Gentiles
of Tyre. Not
all of it good. Tyre was part of the area that God had
promised to Abraham and his descendants. But when
the Israelites were conquering the Promised Land -
they’d failed to take Tyre. So Tyre
was a neighbor to Israel. Which was
sometimes good.
At times they’d been allies. And
sometimes not so good.
There was time when Tyre had turned on
Israel. Tyre was a port city with natural
defenses. Alexander
the Great had built a fortress there. By the
time of Jesus’ ministry the Romans had made it a
colony. Meaning
Tyre had strategic and economic importance and the
people were kind of arrogant about it. The prophet Ezekiel described the
arrogance of Tyre as being like Satan’s arrogant
defiance of God.
And God - because of Tyre’s attitude towards
God and His people - through His prophets God had
blasted Tyre with some pretty ugly prophecies. So there’s history between the Jews and
the Gentiles of Tyre. And yet Jesus goes there. Seemingly
not to do public ministry. Maybe to
take the disciples there for some private
instruction. And
- as is usually the case - Jesus is recognized. That’s the
where and what. Would you read out loud with me
beginning at verse 2 - which is miracle number one
which begins with The
Plea of a Gentile Mother. But
immediately a woman whose little daughter had an
unclean spirit heard of Him and came and fell down
at His feet. Now
the woman was a Gentile, a Syrophoenician by birth. And she
begged Him to cast the demon out of her daughter. And
He said to her, “Let the children be fed first, for
it is not right to take the children’s bread and
throw it to the dogs.” But
she answered Him, “Yes, Lord: yet even the dogs
under the table eat the children’s crumbs.” And
He said to her, “For this statement you may go your
way; the demon has left your daughter.” And she
went home and found the child lying in bed and the
demon gone. Some things we need know about this
women that are important for us to be aware of. First - She’s a woman. A female. In the
culture of the day her value being seen as less than
a man. A
woman who’s husband is not mentioned. Possibly a
widow trying to survive or someone divorced which
has its own set of horrors. Second - The need is not for her son - if
indeed she has a son.
But the need that brings her is for her
daughter. In
the culture of the day sons are valued and daughters
less so. Who
pleads for a daughter?
Why would someone plead for a daughter? Third - the daughter is possessed by an
unclean spirit - a demon. Which
let’s us assume that both of them - mother and
daughter - were probably outcasts needing to live
separate from everyone else in Tyre. Fourth - she’s a Gentile. Meaning -
a pagan, Jews don’t touch those or speak to those -
unclean Gentile.
Fifth - she’s Syrophoenician by birth. Northern Phoenicia - as in Phoenician -
Phoenicia was the name for the geographic area where
Tyre was located.
And Phoenicia had been conquered by Syria -
as in Syro - associated
with Syria and annexed into Syria by the Romans. Syrophoenician meaning by birth meaning
she’s tied generationally to that area. Matthew
in his account tells us that she’s Canaanite. Meanings
she’s not just tied into the area geographically -
but ethnically. (Matthew 15:21-31) The point of knowing that is that she
has generational roots to Tyre. Generational roots meaning that her
ancestors were part of Tyre’s betrayal of Israel and
the people that God’s prophets had railed against. They and
their descendants. Meaning this woman deserved the same
judgment and poured out wrath of God that the Hebrew
prophets and prophesied against her people. What Mark is helping us to understand
about this poor mother is that she should have been
despised by Jesus and should have expected nothing
less than total - well deserved - rejection. And she knew it. And yet
she still comes to Jesus. We don’t know how much this mother knew
about Jesus. But
she’s heard about Him - enough to believe that Jesus
could help her daughter. So this mother - like any good parent -
is desperate in wanting healing for her daughter -
her little daughter - who is suffering in horrendous
agony inflicted by this demon - so she sets aside
whatever fear she may have had. She comes
- in sorrow and with respect for Jesus - she comes
and falls down at Jesus’ feet. She begs Jesus. The verb
is in the imperfect tense. She begs
and keeps on begging.
Matthew tells us that she began to cry out
begging for mercy.
Again in the imperfect tense. She goes
on crying out.
Begging and crying. In the way that Matthew records this -
Jesus doesn’t immediately acknowledge her. So she
just goes on begging and crying out. So much so that - again in Matthew’s
account - the disciples have had enough and the
disciples beg Jesus to send this wailing unclean
Gentile Syrophoenician woman with a possessed
daughter - send her away. And no one
would have blamed Jesus - or thought twice about it
- if He had. Instead what Jesus did was beneath the
dignity of a true rabbi. Beneath
the dignity of any self-respecting Jew. Jesus
chooses to actually engage this “woman” in
conversation. Finally, after all that begging, Jesus
responds: “Let the children be fed first,
for it is not right to take the children’s bread and
throw it to the dogs.” Which sounds harsh. Doesn’t
it? The Hebrews referred to the Gentiles as
dogs. Not
a household pet - like “Fluffy” But an
unclean - dirty - despised mongrel on the street. Let God’s
chosen children be blessed and not mongrels like
you. But the word Jesus uses - in the Greek
- isn’t “dog” - it’s the word for “puppy.” Which -
hearing that - sounds a whole lot different. Beneath
what seems harsh indifference Jesus is actually
testing the faith of this woman. Testing
the nature of her trust in Him. Woman response: “Yes,
Lord: yet even the dogs [puppies] under
the table eat the children’s crumbs.” Jesus did come first to the Jews. The
Messianic blessing must be first be given to the
Jews. But
God also cares for the puppies. Meaning, “I understand my position here. But, God
still cares about me.
And I’m will be grateful even to the scraps
from God’s table.” She doesn’t storm off or sulk about
Jesus’ response.
Like so many people are disappointed when
they think they seek how God is responding to them. Assuming
Jesus is being cruel and uncaring. Her
response isn’t to tell Jesus what He can do with His
attitude. Her response shows determination. A
persistence motivated by faith. She never doubts Jesus’ ability to heal
her daughter. She
never doubts His goodness. She never
doubts His desire to do what is best for everyone
concerned. Are we hearing her heart? She’s not
arrogant and demanding. There’s no
sense of entitlement - what Jesus ought to do for
her. In
fact, her response doesn’t even have a sense of
expectation. It’s
just a statement asking for mercy - crumbs from the
table. And Jesus - Who owes her nothing -
responds to her faith by graciously granting this
mother’s request and setting her demon possessed
daughter free. Matthew records Jesus telling her, “O woman, great is your faith! Be it done
for you as your desire.” Notice as she leaves - she’s leaving
believing Jesus.
She hasn’t seen the miracle. She’s just
taking Jesus at His word. When she
returns home she finds her child lying in bed and
the demon gone. The
second miracle Mark records comes in verses 31 to 37
and concerns The
Response of a Deaf Man.
If you would, please read these verses out
loud with me. Then
He returned from the region of Tyre and went through
Sidon to the Sea of Galilee, in the region of
Decapolis. And
they brought to Him a man who was deaf and had a
speech impediment, and they begged Him to lay His
hand on him. And
taking Him aside from the crowd privately, He put
His finger into his ears, and after spitting touched
his tongue. And
looking up to heaven, He sighed and said to him,
“Ephphatha,” that is, “Be opened.” And his
ears were opened, his tongue was released, and he
spoke plainly. And
Jesus charged them to tell no one. But the
more He charged them, the more zealously they
proclaimed it.
And they were astonished beyond measure,
saying, “He has done all things well. He even
makes the deaf hear and the mute speak.” Jesus heads back to the Sea of Galilee
via Sidon. Sidon
which is the next town north of Tyre in
Syrophoenicia and definitely not on the direct route
to the Decapolis.
Jesus having a purpose in everything He does
they probably went there for more than coffee and
kebab. Probably
it was a ministry opportunity to Gentiles. Mark
doesn’t tell us. After Sidon then they head back south -
through Capernaum - across the Sea of Galilee - to
the Decapolis - to someplace on the southeastern
shore of the Sea of Galilee. How long
that took we don’t know. What Jesus
did along the way.
We don’t know.
Where exactly they ended up we don’t know. Mark
doesn’t record it for us. All that
isn’t Mark’s point. We’ve seen the Decapolis before on
Jesus’ itinerary.
Chapter 5 - Jesus casting out the demons -
Legion - and the herd of pigs getting dead in the
Sea. “Deca” - in Greek is the number... ten. “Polis”
meaning “city.” “Deca polis” because there were
essentially 10 cities in the region that were Greek. After Alexander the Great conquered
Palestine - back in the 330’s BC - these ten cities
were set up by the Greeks to be everything Greek. Greek
government - Greek courts - Greek temples - Greek
theaters - Greek schools - Greek sports - Greek
money - Greek armies.
Everything Greek. Even Greek
people. Meaning
the area was mostly inhabited by people the Jews
considered to be unclean and ungodly pagan and
perverse Gentiles. Sound familiar? The
Decapolis is full of - yeech - Gentiles. It’s important for us to understand
what Mark is showing us in all that. Jesus’ interaction - the Hebrew Messiah
- and the Gentile women of Tyre. Then
Jesus’ purposeful movement and return to the Gentile
Decapolis is profoundly significant. Significant in that we’ve turned a page
in Jesus’ ministry.
Let’s be clear. Jesus
wasn’t afraid of conflict. The rich
and the powerful didn’t intimidate Him. The
religious hierarchy didn’t phase Him. He hasn’t
run away from any of that. But
conflict and drama with all that hasn’t fit into His
agenda. Until
now. Now - after several ministry tours
around Galilee - the time has come to turn His
attention towards Jerusalem - the stronghold of
theological and religious error - to confront the
different factions in Jerusalem - all that is now on
His agenda. What were beginning to see - what Mark
is introducing us to - is Jesus becoming
increasingly assertive in His approach to ministry. Increasingly
out-of-the-box in His approach to ministry. We saw some of that last Sunday when
Jesus went after the Pharisees - calling them
hypocrites. Here
Jesus is moving through Gentile territory. He’s out
of Galilee. He’s
bypassing Galilee.
He’s expanding His ministry. Which is significant for us in that
Jesus is now ministering to Gentiles - not just
Jews. We’re
seeing the reality of Jesus coming for the whole
world - for us.
And Jesus is turning His attention to
Jerusalem and what will lead to the cross. When
Jesus arrives in the Decapolis a group comes to
Jesus bringing a man who was deaf and had a speech
impediment. This group who brings this man has
somehow heard about Jesus ability to heal. Somehow
they’d heard about they process of “laying on of
hands.” Maybe
they’d heard some of that from the formerly
demonized man that Jesus had told to tell everyone
about what Jesus had done for him. However they heard - this group comes -
begging Jesus to heal this Gentile man who’s deaf
and has a speech impediment. Deaf - meaning he couldn’t hear. Speech
impediment - meaning he had difficulty speaking. James
Moffatts’ translation describes him as “a deaf man who stammered.” (1) The word in Greek means he had to work
hard at being understood. Which is understandable. Isn’t it? People we know who haven’t heard speech
- or can hear themselves speak - they have a
difficult time with the proper sounds of speech. And it’s not a stretch to imagine that
being front and center before Jesus - in front of
this crowd - is the last place this man wanted to
be. He
can’t hear what’s going on. He’s got a
speech impediment related to his hearing. And here
he is dragged in front of Jesus by his neighbors. Maybe we can relate to that. Being at
the center of attention - awkward - uncomfortable -
exposed - vulnerable.
Ever felt like that? Jesus responds to this man -
embarrassed - singled out by his disability - made
to stand there in front of everyone - notice how
Jesus responds to this man. He does
something we haven’t seen Jesus do before. Do you see it? He takes
the man aside to deal with him privately. Jesus
totally gets it.
Jesus gives the man respect - courtesy -
privacy. And then - when the two of them are
alone - Jesus pantomimes. Like He’s
using sign language.
Jesus demonstrates for the man the process of
healing so that this man can understand what it is
that Jesus is about to do to him. Isn’t that cool? Jesus puts His finger into the man’s
ears - giving the indication that He’s going to
restore his hearing.
Then He spits - probably on His finger - we
don’t know - but it seems that somehow Jesus touches
the man’s tongue - probably with the spit -
indicating that He’s going to restore his speech. Someone say “yuck.” But if
Jesus wants to spit in my mouth I’m down for that. It’s all
good cause it’s Jesus.
Then Jesus looks up to heaven - meaning
we need to understand that what’s coming is coming
from God. Jesus
- God alone - Who is able to heal this man. And Jesus sighs - a word in Greek that
has the idea of a groan or a sound that expresses
some gut level - too deep to express in words -
feeling of discontent.
Jesus sighing as He feels the need of this
man. Jesus gets this man. Where he
is emotionally - physically - spiritually - in all
of his awkwardness and fear and hesitancy. And Jesus
has heart level compassion for this man - longing to
see him set free from his misery. The word “Ephphatha” is Aramaic. It’s a
command: “Be opened” The form of the word in Aramaic is even
more emphatic:
“Be completely opened.” Which
happens. His ears are opened - completely. His tongue
is released - literally it’s “set free” - released
from what had bound it. Mark tells us that “he spoke plainly.” Plainly is the Greek word “orthos” -
which is at the root of our English words like…
“Orthodontia” “ortho”
meaning “straight” or “correct” and “odous” meaning
“tooth.” Meaning
the straightening of teeth. Or
“orthodox” “ortho”
meaning “straight” or “correct” and “doxa”
meaning “opinion” - meaning a “correct belief” The man instantly started speaking
correctly - without any distortion - no accent. Not like
someone who’d been deaf and had to learn how to
speak. But
instantly he’s speaking as if he’s been clearly
hearing and speaking all his life. The point being that this an
instantaneous - without question - only God can do
this kind of miracle - miracle. Which
Jesus - from a heart deep with compassion - for this
Gentile man - what Jesus has done for this man. Then Jesus charges the man. Which in
Greek means that Jesus... charged the man. “Tell no one.” Which we know never works. Especially
with a man who’s speaking plainly with a set free
tongue - perhaps for the first time in his whole
life. But Jesus’ charge reminds us that
Jesus’ ministry is about the message not the
miracles. Jesus
desiring that people understand why He’s come - even
to the Gentiles - and what’s being offered to them. The good
news of who Jesus is and how to respond to Him. Then - finally in verse 37 - Mark
records that they were “astonished beyond measure.” Which means that they were literally -
jaw dropping - beside themselves with amazement -
blown away. They
couldn’t believe their eyes - and their ears. They said, “He has done all things well.” All things being that the deaf hear and
the mute speak.
“Well” which describes how God does
things. What
God does is always done well. Perfect. Complete. Good. Always. Centuries earlier Isaiah had prophesied
that one of the blessings of the Messianic age would
be that the ears of the deaf would be unstopped and
the tongue of the mute will sing for joy. (Isaiah
35:3-6) A student of prophecy should have
picked up on that.
Whether this Gentile crowd understood that or
not we don’t really know. But they
did understand that they were seeing God at work. They get it. What Jesus
has done is a God thing. Which is a way different response than
Jesus got from the Jews on the other side of the Sea
of Galilee. From
God’s children who had priority seating at the
table. The
Pharisees and others - who’d accused Jesus of
working for Satan and who wanted to kill Him. Matthew’s record of what happened
concludes with the crowd - that after all they saw -
“They glorified the God of
Israel” (Matthew 15:31c) They told everyone. It’s well. It’s a God
thing. For
Who God is. For
What God does.
Even in His undeserved love and grace and
mercy towards each of us - undeserving Gentiles -
God alone deserves the glory. Processing
all that... There’s a reason why Mark puts these
two miracles back-to-back. None of the other gospel writers put
these two miracles back-to-back. None of
the other writers even record the details of the
second miracle.
Mark records these two miracles and
puts them back-to-back because Mark is writing to
Gentiles - Romans and Greeks and beyond the Romans
and Greeks on down through the pages of history. Mark is
writing to Gentiles about God’s heart towards
Gentiles. Towards
us. In what we looked at last Sunday
(7:1-23) Mark makes the point of telling us that
Jesus was erasing the dividing line between clean
and unclean foods.
Tearing down the traditions of the Jews in
favor of connecting people directly with God and His
grace. Here Mark is making the point that
Jesus is erasing the line of ministry between
supposedly - have a seat at the table - clean people
- Jews - and unclean people like us. As Jesus is entering this new season of
ministry - Jesus is way outside the box blowing open
the door to God’s kingdom - opening it wide for Jews
and Gentiles - Jesus revealing the heart of God for
the nations. For
us. The same God who responds to the faith
of a desperate and undeserving mother and with such
heart level compassion to the needs of a deaf and
mute man is the same God Who reaches to us this
morning. Whatever our handicap or our hang up or
our baggage of our background - the same
compassionate God that travels to Tyre and Sidon and
the Decapolis is the same God that took on human
flesh and traveled to the cross for us. For you. For me. God
does all things well.
A question for us this morning is - are we
responding well to what God has done? Two takeaways for how we can respond to
what Mark is opening up to us this morning. The two
back-to-back miracles show us two ways that we can
respond to Jesus. First:
Prayer Thinking about the example of this
Gentile mother. At some point all of us are going to be
at a place of desperation. Maybe not
with a daughter who’s demon possessed. But in a
lot of ways we can relate to where this mother is
coming from. Maybe
you’ve got a pressing need this morning. Something
that’s more impossible than anything you’ve ever
faced. If not.
Keep going.
It’ll happen. How do we deal with that? How do we
cope? How
can we rise above that and keep moving forward? What’s here reminds us to go to God in
prayer. Not with wishful thinking. Not with a
spirit of entitlement or arrogance or demanding
things from God.
Not trying to manipulate God by our works of
righteousness.
Not rushing ahead of God and not waiting for
His clear direction.
Not getting all bent out of shape when God
doesn’t do what we want when we want God to do it. But believing that God is Who He says
He is and believing that He will do what He says He
will do. Trusting
Him completely.
Having faith and being in prayer. Looking at the example of this Gentile
mother - four things we can learn about faith and
prayer. What
that can look like for us. First:
Persistence. God - Who is our Heavenly Father is
like any parent who desires his children to come to
him. God
Who is infinitely patient with us. God gives
us permission to bother Him. To keep
coming with boldness.
And when we don’t see the results we expected
to keep coming back to Him. To not
stop. To
not back off. God is always at work within us and
through us in ways we don’t yet get. He may be
growing our faith or accomplishing something amazing
and using us to do it. God gets us. He hears
us. His
voice mail doesn’t get full. He’s not
being cruel when He makes us wait. So we need
to be persistent. Second:
Humility. The mother is a women. In her
culture that meant that she was borderline human. The
Pharisees considered her on the level of mongrel
dog. And yet she comes to Jesus -
acknowledging that she deserves nothing. She has no
racial claim to what God offers. She has no
claim of righteousness - right standing before God. Only faith
and need and desperation for God’s mercy. We live in a culture of a growing
spirit of self-focused entitlement. Everything
we desire is seemingly a click away. Delivered
by a drone to our door. Our phones
unlock the world at the tap of our fingers. We drive
around in our cars listening to our music to shop at
stores that are bent on catering to our needs. We have so
much food in so many varieties. Even here
in Merced. Home
of the best Mexican restaurants outside of Mexico. Who needs God in all that? We are
god. That spirit of self-focused entitlement
has invaded the church - the Body of Christ. We can
sing songs that focus on what God does for us and
fall into the trap of thinking that all this is
about us. It
is way to easy to gather for worship that’s about
us. Or
serve God in what focuses on us. What fits
our schedule - our needs - what’s going on in our
family - our well deserved time off. It’s almost like God owes us. Like God
should be pleased with us for showing up to worship
Him or to serve Him. Are we clear on this? The Holy -
self-existent - transcendent - omnipotent -
omniscient - omnipresent - God - our creator and
sustainer and savior - owes us nothing but eternal
punishment. We
deserve nothing but Hell. A Chuck Swindoll quote: “When our expectations begin with
the truth of what we are really entitled to,
everything else becomes a gift.” (2) Let me just have the crumbs that fall
off the table. There is no attitude of entitlement in
a spirit of humility. Third:
Focus. She was looking to Jesus. No one
else. With
whatever else was going on in her life. She knew
her answer was in Jesus. She may not have totally understood
that. Like
which of us really does. But she
knew her answer was Jesus and she stayed focused on
the only One who could meet her needs. Which is exactly where our focus needs
to remain regardless of the distractions and
discouragements that Satan throws up against us. Other
concerns that we sometimes allow to seem greater and
more powerful than Jesus. Fourth - Confidence. When Jesus told her that the demon had
left her daughter and He sent her home. She went
home. She
didn’t hesitate.
She didn’t ask for clarification or some
sign. She
went home. Confidence to act on what we see God
opening up to us.
To step forward in faith. Knowing that God does all things should
encourage us to come before Him in prayer. With
persistence - humility - focus - confidence. Second take away - responding to God: Praise. Do you remember the words of Charles
Wesley’s hymn? O for a thousand tongues to sing My great Redeemer’s praise. The glories of my God and King, The triumph of His grace! My gracious Master and my God, Assist me to proclaim, To spread through all the earth
abroad The honors of Thy name. Hear Him, ye deaf; His praise, ye
dumb, Your loosened tongues employ, Ye blind, behold your Savior
come, And leap, ye lame, for joy! As those who’ve experienced the
underserved mercy and grace of our loving Heavenly
Father - who’s ears have been made to hear Him and
our tongues that have been set free to praise Him. How are we
doing at responding to God? In what we say and how we live may we
respond well. To
God alone be the glory. _______________ 1. James Moffatt, The Bible, A New Translation (New York, NY, Harper Brothers, 1950) 2. Chuck Swindoll -
series reference (below), page 200 Series references: Sinclair B.
Ferguson, Let’s Study Mark (Edinburgh, The
Banner of Truth Trust, 2016). Charles R.
Swindoll, Swindoll’s Living Insights New
Testament Commentary, Volume 2: Insights
on Mark (Carol Stream, IL,
Tyndale House Publishers, 2016). Unless otherwise indicated, Scripture
quotations are from The Holy Bible, English Standard
Version® (ESV®), copyright © 2001 by Crossway Bibles,
a publishing ministry of Good News Publishers. Used by
permission. All
rights reserved. |