Marcos 7
John MacArthur · Citado em PreceptAustin
Marcos 7
MacArthur writes that "Ancestral traditions refers to the body of oral teachings about the Old Testament law that came to have equal authority with the Law. Commonly known as the Halakah, this collection of Torah interpretations became a fence around God’s revealed law and all but hid it from view. Over a period of several hundred years it had expanded into a mammoth accumulation of religious, moral, legal, practical, and ceremonial regulations that defied comprehension, much less total compliance. It contained such vast amounts of minutiae that even the most learned rabbinical scholars could not master it either by interpretation or in behavior. Yet the more complex and burdensome it became, the more zealously Jewish legalists revered and propagated it." (Galatians) Elders (3811)(presbuteros the comparative form of présbus = an old man or an ambassador) referred to men who were older or more senior with no negative connotations but rather a sense of venerability. Presbuteros is transliterated into English as “presbyter” (a leader in one of the Jewish communities--especially a member of the Sanhedrin--or of the early Christian churches) and from which the word “priest” (from Late Latin presbyter) was derived. "Elders denotes not the elders of the synagogue or the members of the Sanhedrin as the upholders of this teaching, but rather the noted Jewish teachers of the law of the past whose judgments were regarded as binding and their interpretations diligently passed on to others by the scribes." (Hiebert) Mark 7:4 and when they come from the market place, they do not eat unless they cleanse themselves; and there are many other things which they have received in order to observe, such as the washing of cups and pitchers and copper pots.) Wuest And, from the marketplace, if they do not wash themselves, they do not eat. And other things of the same order, many of them there are which they received for the purpose of keeping, washing of cups and pint measures and copper vessels. NET Mark 7:4 And when they come from the marketplace, they do not eat unless they wash. They hold fast to many other traditions: the washing of cups, pots, kettles, and dining couches.) NLT Mark 7:4 Similarly, they don't eat anything from the market until they immerse their hands in water. This is but one of many traditions they have clung to-- such as their ceremonial washing of cups, pitchers, and kettles.) ESV Mark 7:4 and when they come from the marketplace, they do not eat unless they wash. And there are many other traditions that they observe, such as the washing of cups and pots and copper vessels and dining couches.) NIV Mark 7:4 When they come from the marketplace they do not eat unless they wash. And they observe many other traditions, such as the washing of cups, pitchers and kettles.) GNT Mark 7:4 καὶ ἀπ᾽ ἀγορᾶς ἐὰν μὴ βαπτίσωνται οὐκ ἐσθίουσιν, καὶ ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν, βαπτισμοὺς ποτηρίων καὶ ξεστῶν καὶ χαλκίων [καὶ κλινῶν]- KJV Mark 7:4 And when they come from the market, except they wash, they eat not. And many other things there be, which they have received to hold, as the washing of cups, and pots, brasen vessels, and of tables. except: Job 9:30,31 Ps 26:6 Isa 1:16 Jer 4:14 Mt 27:24 Lu 11:38,39 Joh 2:6 3:25 Heb 9:10 Jas 4:8 1Jn 1:7 Mark 7 Resources - Multiple Sermons and Commentaries And when they come from the market place, they do not eat unless they cleanse themselves - The market place (agora) was like our modern day city squares (still found in smaller towns) and was the central place for trading and business, and public life in general. The point is that the Jews, mingling with men in public, would be considered ceremonially defiled, calling for the need to cleanse themselves.The verb cleanse is rhantizo and was described sprinkling and was used in the OT. While not all agree, Hiebert thinks cleanse themselves means "Before any eating, the Pharisees always washed their hands; when returning from the marketplace, they always took a bath. Others, less probably, think that only the immersion of the hands is meant. Having been jostled in the marketplace, the scrupulous Pharisees would feel the need to purify their entire person. The Levitical law required such bathing only of ministering priests (Lev. 16:4, 24, 26; 22:6) and of others on specific occasions (Lev. 14:8–9; 15:5–27)."
Marcos 7
MacArthur - Aselgeia (sensuality) refers to total licentiousness, the absence of all moral restraint, especially in the area of sexual sins. One commentator says the term relates to “a disposition of the soul incapable of bearing the pain of discipline.” The idea is that of unbridled self–indulgence and undisciplined obscenity… All people initially recognize at least some standard of right and wrong and have a certain sense of shame when they act against that standard. Consequently, they usually try to hide their wrongdoing. They may continually fall back into it but still recognize it as wrong, as something they should not be doing; and conscience will not let them remain comfortable. But as they continue to overrule conscience and train themselves to do evil and to ignore guilt, they eventually reject those standards and determine to live solely by their own desires, thereby revealing an already seared conscience. Having rejected all divine guidelines and protection, they become depraved in mind and give themselves over to sensuality. Such a person cares nothing about what other people think—not to mention about what God thinks—but only about what gratifies the cravings of his own warped mind. (Ephesians. Chicago: Moody Press) Is it not fascinating the sin of envy includes the Greek word opthalmos which means eye! Oh what trouble our eyes cause for us when we look at other people's lives and their "things!" The Greek text for "envy" is literally "evil eye," and so is actually two words, opthalmos and poneros, the latter meaning evil, even active evil. Akin on envy - – lit. “An evil eye,” figure of speech for stinginess, jealously, rooted in unbelief. It believes God is withholding His best from you. A heart ailment that has the seeds of its own destruction sown within. It is never satisfied! It always wants more. Envy (literally "an evil eye" = poneros + opthalmos). Vincent defines it as “a malicious, mischief-working eye,” with the meaning of positive, injurious activity. Opthalmos most often describes literal eyes which give sight, but occasionally is used figuratively to describe the eyes as the source of spiritual sight (or lack thereof). Thayer says opthalmos refers to "the eyes of the mind, the faculty of knowing." Swete says it is a Semitic expression for stinginess, envy, jealousy, a jealous grudge.
Marcos 7
MacArthur adds that in addition to the strikes of being a woman and a Gentile, "she came from an area that was engulfed in pagan idolatry and was undoubtedly an idol worshiper herself. Tyre and Sidon were major centers of worship for the fertility goddess Astarte, known as Ashtaroth in the Old Testament (cf. Jdg. 2:13; 10:6; 1 Sa. 7:3–4; 12:10; 31:10). In the minds of the Jews, no self-respecting rabbi would ever allow a Gentile, especially an idolatrous woman, to remain in his presence. The Lord wanted to show His disciples that the message of salvation was for the nations, those whom they had been taught were outside Gods’ grace and blessing....according to Matthew 15:23, “His disciples came and implored Him, saying, ‘Send her away, because she keeps shouting at us.’ ” They found the woman bothersome and simply wanted her to be silenced and sent away. The Lord, however, intended to teach them a valuable lesson about the character of genuine faith. (MNTC-Mk) Related Resources: Fausset Bible Dictionary Syrophoenician Holman Bible Dictionary Syrophoenician Syrophoenician Hastings' Dictionary of the Bible Syrophoenician Vines' Expository Dictionary Syrophoenician International Standard Bible Encyclopedia Syrophoenician And she kept asking Him to cast the demon out of her daughter - The verb kept asking is in the imperfect tense picturing her pleading again and again (cf persistence in pleading = Mt 7:7+, Luke 18:1-8+).She was unwilling to give up! Clearly her request implies that she had some degree of faith or belief that Jesus had the authority over the demonic world. Since casting out of demons was a miracle that Jesus had frequently carried out in Israel (Mk 1:39+), it is also likely she had heard of His power to cast out demons. "Her persistent request for help demonstrated her faith in Jesus." (Constable) "Her love for her daughter, the horror of demonic power in her home, combined with her confidence in Jesus’ power, fueled her unwavering resolve. That heartfelt persistence was matched by an attitude of humble penitence....Recognizing her own unworthiness, like the publican in Luke 18:13+, she begged for mercy on the basis of His inherent goodness, not her own." (MacArthur) Note that in Matthew's version she was crying out "Have mercy on me, Lord, Son of David. my daughter is cruelly demon-possessed." Matthew's version also indicates although she kept crying out (imperfect tense) Jesus "did not answer her a word. And His disciples came and implored Him, saying, “Send her away, because she keeps shouting at us.” (Matthew 15:22, 23+) MacArthur adds that "Even though she was a Gentile, she acknowledged Him as Lord and identified Him by the messianic title “Son of David” (cf. Matt. 21:9). Her words suggest more than a superficial familiarity with the religious beliefs of neighboring Israel. She rightly understood who Jesus was." (MNTC-Mk) Kept asking (requesting) (2065)(erotao from éromai = ask, inquire) means to ask for, usually with implication of an underlying question. It means to to plead, implore,” or even to beg, and certainly this latter sense would seem to be at play in the woman's desperate situation. Cast...out (throw, send, drive, take, put) (1544)(ekbállō from ek = out + bállō = to cast, throw, drive) means to cast, throw out often with the idea of force and thus frequently used of casting out demons (Mt 7:22, Mt 8:16, 31,9:34, 10:1, etc). Ekballo is used frequently in Mark - Mk. 1:34; Mk. 1:39; Mk. 1:43; Mk. 3:15; Mk. 3:22; Mk. 3:23; Mk. 5:40; Mk. 6:13; Mk. 7:26; Mk. 9:18; Mk. 9:28; Mk. 9:38; Mk. 9:47; Mk. 11:15; Mk. 12:8; Mk. 16:9; Mk. 16:17. In Mark 7:26 ekballo is "The aorist infinitive, speaking of the fact of the action, indicates that she wanted Jesus to cast the demon out at once and by one stroke." (Wuest) Demon (1140)(daimonion from daímon = demon) most often describes demons or evil spirits who have supernatural powers and are neither human nor divine (Mt 7:22). In the context of a Jewish use it more often refers to a demon, evil spirit, devil, or one who is subject to Satan. Daimonion was used in pagan Greek writings to refer to an inferior race of divine beings, lower than the Greek gods, but more powerful than men. Mk. 1:34; Mk. 1:39; Mk. 3:15; Mk. 3:22; Mk. 6:13; Mk. 7:26; Mk. 7:29; Mk. 7:30; Mk. 9:38; Mk. 16:9; Mk. 16:17; Related Resources: What does the Bible say about demon possession / demonic possession? John MacArthur's summary of four ways Scripture describes demon possession Is there activity of demonic spirits in the world today What does the Bible say about demonic oppression? Are demons fallen angels? What does the Bible say about demons? Do demons exist? What does Satan look like? What do demons look like? Can demons attach themselves to non-living/inanimate objects? If angels and demons can’t die, what is the point of their engaging in battle? How are idols connected to demons (Deuteronomy 32:16-17)? Are the demons the disembodied spirits of the Nephilim? Questions about Angels & Demons Why did Jesus allow the demons to enter the herd of pigs? What are unclean spirits? Are unclean spirits demons? Is Satan the master of hell? Do Satan and his demons punish people in hell? Why did God allow Satan and the demons to sin? Why is "the devil made me do it" not a valid excuse? Can a Christian today perform an exorcism? What does the Bible say about casting out demons? How are Catholics able to perform exorcisms if many of their beliefs are unbiblical? Mark 7:27 And He was saying to her, "Let the children be satisfied first, for it is not good to take the children's bread and throw it to the dogs." Wuest And He was saying to her, Let first the children be fed. For it is not right to take the bread of the children and to throw it to the little dogs. NET Mark 7:27 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." NLT Mark 7:27 Jesus told her, "First I should feed the children-- my own family, the Jews. It isn't right to take food from the children and throw it to the dogs." ESV Mark 7:27 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." NIV Mark 7:27 "First let the children eat all they want," he told her, "for it is not right to take the children's bread and toss it to their dogs." GNT Mark 7:27 καὶ ἔλεγεν αὐτῇ, Ἄφες πρῶτον χορτασθῆναι τὰ τέκνα, οὐ γάρ ἐστιν καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων καὶ τοῖς κυναρίοις βαλεῖν. KJV Mark 7:27 But Jesus said unto her, Let the children first be filled: for it is not meet to take the children's bread, and to cast it unto the dogs. ASV Mark 7:27 And he said unto her, Let the children first be filled: for it is not meet to take the children's bread and cast it to the dogs. CSB Mark 7:27 He said to her, "Allow the children to be satisfied first, because it isn't right to take the children's bread and throw it to the dogs." NKJ Mark 7:27 But Jesus said to her, "Let the children be filled first, for it is not good to take the children's bread and throw it to the little dogs." Let: Mt 7:6 10:5 15:23-28 Ac 22:21 Ro 15:8 Eph 2:12 Mark 7 Resources - Multiple Sermons and Commentaries Related Passage: Matthew 15:24+ But He answered and said, “I was sent only to the lost sheep of the house of Israel.” 25 But she came and began to bow down before Him, saying, “Lord, help me!” 26 And He answered and said, “It is not good to take the children’s bread and throw it to the dogs.” Notice that Matthew's version adds Jesus' statement “I was sent only to the lost sheep of the house of Israel.” And He was saying (imperfect tense) to her, "Let the children be satisfied first - The children refers to the Jews, "the lost sheep of the house of Israel." Paul gave the same priority to the Jews regarding the Gospel in Romans 1:16+ writing " I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek (GENTILE)."
Marcos 7
MacArthur - One might wonder why Jesus instructed the former demoniac to spread the news about Him throughout the region of Decapolis and later told the former deaf man to keep quiet. There was an important difference. The former demoniac was the first missionary to that Gentile area. But now, largely through his witness, the news about Jesus’ miracle-working power was well-known throughout the region, resulting in widespread euphoria. The situation had reached epic proportions due to the unbridled enthusiasm of the unwieldy crowds. As in Galilee, the Lord had no desire to add fuel to the fire of their inherently materialistic and political expectations about Him (cf. John 6:15). Jesus issued similar commands at other times as well (cf. Matt. 8:4; 9:30; 12:16; 17:9; Mark 1:25, 34, 44; 3:12; 5:43; 7:36; 8:26, 30; 9:9; Luke 4:41; 9:21). On certain occasions, the Lord insisted on silence because He knew the report would amplify the enthusiastic fervor of the crowds, which would only hinder His ministry (cf. Mark 1:40–45; John 6:14–15). As noted above, that was likely part of Jesus’ concern on this occasion since large crowds were already flocking to Him in the Decapolis (cf. Mark 8:1–10). At other times, the gag order served as an act of judgment on unbelievers by obscuring the truth from those who had permanently rejected Him (cf. Luke 9:21). However, the primary reason Jesus repeatedly insisted on this kind of silence is found in Mark 8:30–31. After His disciples identified Him as the Messiah and the Son of God (v. 29; cf. Matt. 16:18), “He warned them to tell no one about Him. 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.” Knowing that His earthly mission would not be accomplished until after His death and resurrection, Jesus instructed even His own disciples to remain quiet until after the story was complete. Many whom He healed knew Him merely as a miracle worker, but Jesus had come for a far more glorious purpose (cf. Luke 19:10). A message that highlighted only His miraculous healings would be inadequate. The full message about Him must include the truth that “Christ died for our sins according to the Scriptures, and that He was buried, and that He was raised on the third day according to the Scriptures” (1 Cor. 15:3–4).(MNTC-Mark) Continued to proclaim (2784)(kerusso from kerux/keryx = a herald - one who acts as the medium of the authority of one who proclamation he makes; kerugma = the thing preached or the message) means to proclaim (publicly) or to herald or act as a public crier - the town official who would make a proclamation in a public gathering. Kerusso was used of the official whose duty it was to proclaim loudly and extensively the coming of an earthly king, even as our gospel is to clearly announce the coming of the King of kings and Lord of lords (Rev 19:16+)! Believer's Study Bible refers to Jesus' order to not tell anyone as the “Messianic Secret” On several occasions in the Gospel of Mark Jesus tells someone not to tell, either Who He is, or what they have seen that would demonstrate Who He is. This is called the Messianic Secret. Why did Jesus want to keep his identity as Messiah a secret? To avoid being considered just a “miracle worker.” Note that many of these commands follow miracles. Jesus did not want people to follow Him just to see Him do tricks. He came as the Son of God to ring salvation and forgiveness from sin, not just physical healing and miracles. To avoid undue publicity which would hinder His mobility and ministry to His disciples. Note the result of the leper’s disobedience in 1:45. To avoid the mistaken notion of the type of Messiah He came to be. He came to suffer and serve and sacrifice Himself, not simply to display His power (cf. 10:45). To avoid the premature death that increased popularity could bring. NOTE: Following His transfiguration, which displayed His glory to the disciples, Jesus tells them not to speak of this event “till the Son of Man had risen from the dead” (Mk 9:9). Following His resurrection and vindication, the identity of Messiah and the character of His mission is properly understood in its full scope. After the resurrection, all believers are sent into the world “to tell” (cf. Matthew 28:7, 8, 18–20; Mark 16:7; Luke 24:9, 44–47). Question - What is the Messianic Secret? Answer: The Messianic Secret is a theme of biblical criticism developed in 1901 by a German Lutheran theologian named Wilhelm Wrede. The Messianic Secret involves Wrede’s explanation for Jesus wanting to hide His identity from His enemies by commanding the disciples to keep silent about His mission on earth and the miracles He performed. Wrede claimed that Jesus did not ever think He was the Messiah and that Mark (and the rest of the New Testament authors) sensationalized Jesus and made Him into the Messiah. Wrede claims Mark added the Messianic Secret in an attempt to give a reason for why Jesus was not accepted by many as Messiah until after His death. Wrede’s theory enjoyed some popularity during the 1920s but faded soon thereafter. Is there any biblical basis for Wrede’s theory? It is undeniable that Jesus told His disciples on several occasions to keep what He had done secret. Each of those incidents, however, has a much more plausible explanation than the one put forth by Wilhelm Wrede. Further, each is consistent with the other Gospel accounts, and not an invention by Mark. n Mark 1:43–45 Christ commanded the leper He had healed, “‘See that you say nothing to anyone; but go, show yourself to the priest, and offer for your cleansing what Moses commanded, as a testimony to them.’ But he went out and began to proclaim it freely, and to spread the word, so that Jesus could no longer go into a town openly, but stayed out in the country; and people came to him from every quarter.” Jesus knew the publicity about the healing would hinder His ability to minister in the area, which is exactly what happened when the leper disobeyed, and worse, the sensationalism caused by miraculous healings would hamper the spreading of His message. Because of the leper’s disobedience, Jesus could no longer enter a city without being mobbed by those seeking healing, causing Him to abandon His ministry in the city and keep to relatively uninhabited areas. The healing of the leper is also found in Matthew 8:1–4 and Luke 5:12–16, with Luke reiterating the reason for the command for secrecy in verses 15–16. Further “evidence” for Wrede’s theory of secrecy involves the explanation for Jesus speaking in parables in Mark 4:11 where He tells His disciples that the knowledge of the secrets of the kingdom of God had been given to them, but to others He spoke in parables so that, “though seeing, they may not see; though hearing, they may not understand.” This is not, however, a plea for secrecy. Rather, it is an explanation of divine revelation in the hearts of true believers, revelation that is unavailable for those who, like the Pharisees, continued to reject the truth. The “mysteries of the kingdom” are revealed to those who have “ears to hear” but not to those whose hearts are darkened. As the Messiah, the Son of God, Jesus would have been able to distinguish between those two groups. Again, this is not an invention of Mark, as it is reiterated in Matthew 13:11–17. Mark 8:27–30 is another example of a statement that has led to misunderstanding about the secrecy Jesus required. When Peter, speaking for the rest of the disciples, declared Jesus to be “the Christ,” which means “Messiah,” Jesus “strictly warned them that they should tell no one about Him.” Far from denying His identity as the Messiah, Jesus was aware that the people, and even the disciples, did not yet understand that He came to die on the cross for sin. They were awaiting the appearance of the Messiah as the conqueror who would free the Jews from Roman oppression. If the crowds attempted to press Him into service in such a way, His mission and message would be compromised. As further proof, Jesus immediately began to teach His disciples about His true mission (Mark 8:31–33). The Messianic Secret theory is just that—a theory, and one that has been disproved and universally rejected among theologians. The truth is that Jesus commanded secrecy about His identity from certain people at certain times during His ministry, but for perfectly good and logical reasons. There can be no doubt, however, that by the time His ministry came to an end, His disciples knew exactly who He was and is—God in flesh who came to save His people from their sins. (Source: GotQuestions.org) Mark 7:37 They were utterly astonished, saying, "He has done all things well; He makes even the deaf to hear and the mute to speak." Wuest And they were completely flabbergasted, and that in a superabundant degree which itself was augmented by the addition of yet more astonishment, saying, He has done all things well. He makes both the deaf to be hearing, and the dumb to be speaking. NET Mark 7:37 People were completely astounded and said, "He has done everything well. He even makes the deaf hear and the mute speak." NLT Mark 7:37 They were completely amazed and said again and again, "Everything he does is wonderful. He even makes the deaf to hear and gives speech to those who cannot speak." ESV Mark 7:37 And they were astonished beyond measure, saying, "He has done all things well. He even makes the deaf hear and the mute speak." NIV Mark 7:37 People were overwhelmed with amazement. "He has done everything well," they said. "He even makes the deaf hear and the mute speak." GNT Mark 7:37 καὶ ὑπερπερισσῶς ἐξεπλήσσοντο λέγοντες, Καλῶς πάντα πεποίηκεν, καὶ τοὺς κωφοὺς ποιεῖ ἀκούειν καὶ [τοὺς] ἀλάλους λαλεῖν. KJV Mark 7:37 And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak. ASV Mark 7:37 And they were beyond measure astonished, saying, He hath done all things well; he maketh even the deaf to hear, and the dumb to speak. CSB Mark 7:37 They were extremely astonished and said, "He has done everything well! He even makes deaf people hear, and people unable to speak, talk!" NKJ Mark 7:37 And they were astonished beyond measure, saying, "He has done all things well. He makes both the deaf to hear and the mute to speak." NRS Mark 7:37 They were astounded beyond measure, saying, "He has done everything well; he even makes the deaf to hear and the mute to speak." YLT Mark 7:37 and they were being beyond measure astonished, saying, 'Well hath he done all things; both the deaf he doth make to hear, and the dumb to speak.' were: Mk 1:27 2:12 4:41 5:42 6:51 Ps 139:14 Ac 2:7-12 3:10-13 14:11 He has: Ge 1:31 Lu 23:41 he makes: Ex 4:10,11 Mark 7-37 Admiration or Adoration - James Hastings Mark 7 Resources - Multiple Sermons and Commentaries JESUS MAKES ALL THINGS BEAUTIFUL! They were utterly astonished, saying - ESV = "were astonished beyond measure." Utterly is a double superlative hyperperissos (huper = above + perissos = superabundance) used only here in NT (no uses in Lxx) meaning beyond all measure or to an extreme degree! Are these the same people who implored Jesus to leave their territory not that long ago? Amazed is in the imperfect tense indicating again and again as they pondered this miracle they were astonished. "Their astonishment at the miracle was so great that it almost deprived them of their self-possession, and it was in superabundance, and then some on top of that." (Wuest) Earlier Mark had used this same verb ekplesso to describe that the hearers "were amazed at His teaching." (Mk 1:22+, cf similar use in Mk 6:2+). Amazed (1605)(ekplesso from ek = out + plesso = strike) ) means strike out, expel by a blow, drive out or away, force out or cast off by a blow. It is interesting that our English word "astonish" which is derived from the Latin word extonare meaning to strike with thunder! What a picture of Jesus' miraculous powers, striking His audience like thunder! Ekplesso means to drive out of one's senses by a sudden shock or strong feeling, or "to be exceedingly struck in mind". It means to cause to be filled with amazement to the point of being overwhelmed (struck out of one's senses). It encompasses the ideas of wonder, astonishment or amazement. Ekplesso expresses a stunned amazement that leaves the subject unable to grasp what is happening. Thayer writes that ekplesso is "common in Greek from Homer down; properly, to strike out, expel by a blow, drive out or away; to cast off by a blow, to drive out; commonly, to strike one out of self-possession, to strike with panic, shock, astonish; passive to be struck with astonishment, astonished, amazed." Mt. 7:28; Mt. 13:54; Mt. 19:25; Mt. 22:33; Mk. 1:22; Mk. 6:2; Mk. 7:37; Mk. 10:26; Mk. 11:18; Lk. 2:48; Lk. 4:32; Lk. 9:43; Acts 13:12 He has done all things well - Has done is in the perfect tense indicating the lasting effect or impact of what He had initially done.
Marcos 7
MacArthur adds "Though some believed, the majority of people rejected Him (John 6:66; cf. Matt. 11:20–24), including the residents of His hometown of Nazareth (cf. Mark 6:1–6). The Jewish religious leaders had grown increasingly antagonistic (Mk 3:20–30) and sought to kill Him (Mk 3:6; cf. Matt. 12:14). King Herod, fearful that Jesus posed a threat to his political power, also wanted to execute Him (cf. Luke 13:31). Aware of the mounting opposition against Him, and knowing the cross was still months away, Jesus left Galilee for a concentrated time of training with His apostles. He(MNTC-Mk) Wuest makes a great point about Jesus going first to the Jews - The Jews looked upon all Gentiles as dogs. It was a term of reproach. Paul called the Judaizers, dogs when he said (Phil. 3:2+), “Beware of the dogs.” But our Lord did not use the Greek word kuōn here, the term for a dog. And He must have spoken Greek to this woman, for she would not know the Aramaic of the Jews. Greek was the international language of the day. The word Jesus used was kunarion “a little dog.” In answering the woman thus, He was just staying by His commission, to the Jew first, and then to the Gentile. And that order of procedure was not favoritism, but only the method of reaching the large number through a selected smaller group. The Jew was the chosen channel through which God has elected to reach the Gentiles. It would be just a wise efficiency to thus go to the Jew first. The Messiah, sent to Israel, was careful to preserve that order. And even when about to minister to a Gentile to whom His compassionate heart went out, He was careful to remind her of the fact that she came second, not first, in the great program of God. Dogs (2952)(kunarion a diminutive of kuon - dog) is the term for a little dog or puppy or what we might refer to as a "house dog." TDNT makes an interesting comment that "is probably chosen by Jesus in Mk. 7:27; Mt. 25:26 to show that there is a distinction between Jews and Gentiles but still to give the Gentiles a place in the house. The woman in her reply accepts the distinction but in so doing takes the place that is offered and finds the help she seeks." In sum, Jesus is not talking about a street scavenger but a household pet. Used 4x - Matt. 15:26; Matt. 15:27; Mk. 7:27; Mk. 7:28. No uses in the Septuagint.
Marcos 7
MacArthur writes "With the woman in Tyre, the context suggests that her faith was more than just a nominal belief in Jesus’ healing power. Her humble, reverent, and persistent appeal to Christ implies that God was at work in her heart, drawing her to salvation (cf. John 6:44). Edwards points out that ""In contrast to the tradition of the elders Jesus [authoritatively] embraces the alienated of the Mosaic and rabbinic tradition: a leper (Mark 1:40-45+), tax collectors and sinners (Mark 2:13-17+), and even unclean Gentiles, including a Syrophoenician woman (Mark 7:24-30)." (PNTC-Mark) Mark 7:30 And going back to her home, she found the child lying on the bed, the demon having left. NET Mark 7:30 She went home and found the child lying on the bed, and the demon gone. NLT Mark 7:30 And when she arrived home, she found her little girl lying quietly in bed, and the demon was gone. ESV Mark 7:30 And she went home and found the child lying in bed and the demon gone. NIV Mark 7:30 She went home and found her child lying on the bed, and the demon gone. GNT Mark 7:30 καὶ ἀπελθοῦσα εἰς τὸν οἶκον αὐτῆς εὗρεν τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην καὶ τὸ δαιμόνιον ἐξεληλυθός. KJV Mark 7:30 And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed. ASV Mark 7:30 And she went away unto her house, and found the child laid upon the bed, and the demon gone out. CSB Mark 7:30 When she went back to her home, she found her child lying on the bed, and the demon was gone. NKJ Mark 7:30 And when she had come to her house, she found the demon gone out, and her daughter lying on the bed. NRS Mark 7:30 So she went home, found the child lying on the bed, and the demon gone. YLT Mark 7:30 and having come away to her house, she found the demon gone forth, and the daughter laid upon the couch. going back to her home: Joh 4:50-52 she found: 1Jn 3:8 Mark 7 Resources - Multiple Sermons and Commentaries And going back to her home - This statement is significant as it shows the woman walked back home in faith, not by sight (she did not ask Jesus to accompany her or give her a sign that her daughter had been healed of the demon). Matthew 15:28 has "Then Jesus said to her, "O woman, your faith is great; it shall be done for you as you wish." And her daughter was healed at once." She found the child lying on the bed, the demon having left - Jesus had promised and she witnessed the fulfillment of His promise. It is interesting that this episode recounts the only time in Mark that Jesus healed from a distance without speaking a command. Having left (exerchomai) is in the perfect tense, in this case indicating that the demon left the moment Jesus issued the command (He never spoke it per se, but clearly the demon responded to Jesus' authority) and remained gone! The demon was gone for good! The little girl's state was "exorcised" of the demon! Akin applies this story to us today - What a magnificent picture of salvation we have in this story. Yes Lord, we are all dogs under the table with no rights whatsoever as a member of the family. I acknowledge I don‟t deserve a place at the table, but I believe there is enough even for me on the table! I know you have some for me. I don‟t deserve it, but I desperately need it. Just a few crumbs will be enough. That I believe. Then in amazing grace and mercy our Savior lifts us up, no longer a dog (sinner) but a child (saved), no longer under the table but now a member of the family at the table. Are you willing to see yourself as the dog you are that you might be transformed into the child you might become?! Your sin is greater than perhaps you realize but His grace is greater than you could ever imagine. And so Jesus is teaching His disciples that FOODS ARE CLEAN GENTILES ARE CLEAN! Mark 7:31 Again He went out from the region of Tyre, and came through Sidon to the Sea of Galilee, within the region of Decapolis. NET Mark 7:31 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. NLT Mark 7:31 Jesus left Tyre and went up to Sidon before going back to the Sea of Galilee and the region of the Ten Towns. ESV Mark 7:31 Then he returned from the region of Tyre and went through Sidon to the Sea of Galilee, in the region of the Decapolis. NIV Mark 7:31 Then Jesus left the vicinity of Tyre and went through Sidon, down to the Sea of Galilee and into the region of the Decapolis. GNT Mark 7:31 Καὶ πάλιν ἐξελθὼν ἐκ τῶν ὁρίων Τύρου ἦλθεν διὰ Σιδῶνος εἰς τὴν θάλασσαν τῆς Γαλιλαίας ἀνὰ μέσον τῶν ὁρίων Δεκαπόλεως. KJV Mark 7:31 And again, departing from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis. ASV Mark 7:31 And again he went out from the borders of Tyre, and came through Sidon unto the sea of Galilee, through the midst of the borders of Decapolis. CSB Mark 7:31 Again, leaving the region of Tyre, He went by way of Sidon to the Sea of Galilee, through the region of the Decapolis. NKJ Mark 7:31 Again, departing from the region of Tyre and Sidon, He came through the midst of the region of Decapolis to the Sea of Galilee. NRS Mark 7:31 Then he returned from the region of Tyre, and went by way of Sidon towards the Sea of Galilee, in the region of the Decapolis. YLT Mark 7:31 And again, having gone forth from the coasts of Tyre and Sidon, he came unto the sea of Galilee, through the midst of the coasts of Decapolis, from: Mk 7:24 Mt 15:29-31 Decapolis: Mk 5:20 Mt 4:25 Mark 7 Resources - Multiple Sermons and Commentaries DECAPOLIS = 10 Cities Names in Black Related Passages Matthew 15:29-31+ SETS THE SCENE FOR Mk 7:31-37 Departing from there (Tyre - Mt 15:21, 28), Jesus went along by the Sea of Galilee, and having gone up on the mountain, He was sitting there. 30 And large crowds came to Him, bringing with them those who were lame, crippled, blind, mute, and many others, and they laid them down at His feet; and He healed them. 31 So the crowd marveled as they saw the mute speaking, the crippled restored, and the lame walking, and the blind seeing; and they glorified the God of Israel. This specific miracle on this man is described only in Mark, although as noted in Matthew's passage above, Jesus clearly healed others who were mute and in fact Matthew's passage says MANY with infirmities came and He healed them ALL. Again He went out from the region of Tyre, and came through Sidon - Notice that Jesus did not immediately turn back to Galilee, but went further north of Tyre some 20-24 miles to the Gentile seaport of Sidon on the Phoenician coast. What He accomplished in this Gentile territory is not described in Scripture. Undoubtedly one reason He continued deeper into Gentile territory is because He was training the twelve so that they see the importance of reaching the unreached, especially those outside of Israel. And it is interesting that He is taking the long way back home. This may have been to give the disciples some much needed rest, but we cannot be dogmatic. Jesus mentioned Tyre and Sidon in His condemnation of Chorazin and Bethsaida declaring "Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles had occurred in Tyre and Sidon which occurred in you, they would have repented long ago in sackcloth and ashes. 22 “Nevertheless I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you." (Mt. 11:21-22) We know He did at least one miracle in casting the demon out of the Syrophoenician woman's little daughter and one has to believe He may have performed other miracles in this region. In any event He did far more miracles in Chorazin and Bethsaida, which should have opened their eyes to recognize Him as their Messiah, but which sadly did not.
Marcos 7
MacArthur has a most interesting comment on the details of this miracle - In an act of profound kindness, the Lord began to communicate in sign language, using gestures and nonverbal signals. Jesus used four specific signs to make His point. First, He put His fingers into both of his ears to indicate that He recognized the man’s physical problem. Jesus understood that he was not stunted mentally or possessed by demons, as some may have thought; he simply could not hear. The Lord used a symbolic gesture to demonstrate that He had rightly diagnosed the medical issue. Second, after spitting, He touched his tongue with the saliva. Jesus again employed a physical gesture to identify the man’s speech disability. Though Jesus used saliva in His healings on two other occasions (cf. Mark 8:23; John 9:6), it obviously had no power. However, ancient people generally believed that saliva had healing properties. The deaf man would have understood that Jesus’ use of saliva meant He intended to heal him. Third, looking up to heaven, Jesus demonstrated that the creative power He exercised came from God. Even as a pagan, the man would have understood what Jesus meant by gazing toward heaven. Fourth, by giving a deep sigh, the Lord communicated a sincere sympathy for the long agonies of this man’s disability. An honest groaning visibly projected pain and heartache on the man’s behalf. So, using nonverbal communication, the Lord Jesus taught this man about both God’s power and His compassion. The Son of God would heal him, with power that came from above, because He cared deeply about him. (MNTC-Mk) TSK Note on put His fingers... - This was clearly a symbolical action; for these remedies evidently could not, by their natural efficacy, avail to produce so wonderful an effect. As the ears of the deaf appear closed, he applies his fingers to intimate that he would open them; and as the tongue of the dumb seems to be tied, or to cleave to the palate, he touches it, to intimate he would give loose and free motion to it. He accommodated himself to the weakness of those who might not indeed doubt his power, but fancy some external sign was requisite to healing. It was also thus made manifest, that this salutiferous power came from Himself, and that He who by one word, [ephphatha <Strong's G2188>,] had healed the man, must be Divine. Question - Why did Jesus spit for some of His miracles? Answer: Near Decapolis, some people brought Jesus a deaf man who could hardly talk. Jesus healed the man, of course, but in an interesting manner: “Jesus put his fingers into the man’s ears. Then he spit and touched the man’s tongue” (Mark 7:33). Later, in the town of Bethsaida, Jesus healed a blind man. Again, the miracle was preceded by spitting: “He . . . spit on the man’s eyes and put his hands on him” (Mark 8:23). To heal a man born blind, Jesus “spit on the ground, made some mud with the saliva, and put it on the man’s eyes” (John 9:6). Certainly, Jesus, the divine Son of God, does not need physical props to work miracles. In many cases, Jesus merely spoke, and healing followed (e.g., Matthew 15:28; Luke 17:12-14). Yet, in three cases, Jesus used His spittle in the process of healing. One possible reason for Jesus’ use of His saliva has to do with the beliefs of His contemporary culture. Several Roman writers and Jewish rabbis considered saliva to be a valid treatment for blindness. Since the people of that day had a high view of saliva’s healing properties, Jesus used spit to communicate His intention to heal. Those being healed would have naturally interpreted Jesus’ spitting as a sign that they would soon be cured. The greater need of each of those healed was the need for increased faith. Jesus recognized this spiritual need and offered a physical action as a means of raising their expectations and focusing their faith on Himself. Thus, in Mark 8, the man’s spiritual sight was strengthened even as physical sight was imparted to him. It is possible that Jesus’ use of mud in John 9 was meant to parallel God’s original creation of man: “The LORD God formed the man from the dust of the ground” (Genesis 2:7). In other words, Jesus showed His power as the Creator by imitating the original creation of man: He used the “dust of the ground” to give the man born blind new sight. The creative power of Jesus’ miracle was not lost on the man who was healed: “Since the world began it has been unheard of that anyone opened the eyes of one who was born blind. If this Man were not from God, He could do nothing” (John 9:32-33, NKJV). Jesus healed many people in His ministry; in fact, there was no sickness or infirmity that He could not heal (Matthew 4:23). Significantly, the details of each miracle vary slightly. Jesus never healed the same way twice. The variety of methods used by the Lord eliminates confidence in any one technique or modus operandi. Healing is not the product of any talisman, amulet, spell, or process. Healing comes from the power of God. When Jesus healed, with or without spit, the response was usually something like this: “This amazed everyone and they praised God, saying, ‘We have never seen anything like this!’” (Mark 2:12).(Source: GotQuestions.org) Streams in the Desert - “And he took him aside from the multitude.” (Mark 7:33.) PAUL not only stood the tests in Christian activity, but in the solitude of captivity. You may stand the strain of the most intense labor, coupled with severe suffering, and yet break down utterly when laid aside from all religious activities; when forced into close confinement in some prison house. That noble bird, soaring the highest above the clouds and enduring the longest flights, sinks into despair when in a cage where it is forced to beat its helpless wings against its prison bars. You have seen the great eagle languish in its narrow cell with bowed head and drooping wings. What a picture of the sorrow of inactivity. Paul in prison. That was another side of life. Do you want to see how he takes it? I see him looking out over the top of his prison wall and over the heads of his enemies. I see him write a document and sign his name—not the prisoner of Festus, nor of Caesar; not the victim of the Sanhedrin; but the—“prisoner of the Lord.” He saw only the hand of God in it all. To him the prison becomes a palace. Its corridors ring with shouts of triumphant praise and joy. Restrained from the missionary work he loved so well, he now built a new pulpit—a new witness stand—and from that place of bondage come some of the sweetest and most helpful ministries of Christian liberty. What precious messages of light come from those dark shadows of captivity. Think of the long train of imprisoned saints who have followed in Paul’s wake. For twelve long years Bunyan’s lips were silenced in Bedford jail. It was there that he did the greatest and best work of his life. There he wrote the book that has been read next to the Bible. He says, “I was at home in prison and I sat me down and wrote, and wrote, for joy did make me write.” The wonderful dream of that long night has lighted the pathway of millions of weary pilgrims. That sweet-spirited French lady, Madam Guyon, lay long between prison walls. Like some caged birds that sing the sweeter for their confinement, the music of her soul has gone out far beyond the dungeon walls and scattered the desolation of many drooping hearts. Oh, the heavenly consolation that has poured forth from places of solitude!—S. C. Rees. “Taken aside by Jesus, To feel the touch of His hand; To rest for a while in the shadow Of the Rock in a weary land. “Taken aside by Jesus, In the loneliness dark and drear, Where no other comfort may reach me, Than His voice to my heart so dear. “Taken aside by Jesus, To be quite alone with Him, To hear His wonderful tones of love ’Mid the silence and shadows dim. “Taken aside by Jesus, Shall I shrink from the desert place; When I hear as I never heard before, And see Him ‘face to face’?” Mark 7:34 and looking up to heaven with a deep sigh, He said to him, "Ephphatha!" that is, "Be opened!" NET Mark 7:34 Then he looked up to heaven and said with a sigh, "Ephphatha" (that is, "Be opened"). NLT Mark 7:34 Looking up to heaven, he sighed and said, "Ephphatha," which means, "Be opened!" ESV Mark 7:34 And looking up to heaven, he sighed and said to him, "Ephphatha," that is, "Be opened." NIV Mark 7:34 He looked up to heaven and with a deep sigh said to him, "Ephphatha!" (which means, "Be opened!"). GNT Mark 7:34 καὶ ἀναβλέψας εἰς τὸν οὐρανὸν ἐστέναξεν καὶ λέγει αὐτῷ, Εφφαθα, ὅ ἐστιν, Διανοίχθητι. KJV Mark 7:34 And looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. ASV Mark 7:34 and looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. CSB Mark 7:34 Then, looking up to heaven, He sighed deeply and said to him, "Ephphatha!" (that is, "Be opened!"). NKJ Mark 7:34 Then, looking up to heaven, He sighed, and said to him, "Ephphatha," that is, "Be opened." NRS Mark 7:34 Then looking up to heaven, he sighed and said to him, "Ephphatha," that is, "Be opened." YLT Mark 7:34 and having looked to the heaven, he sighed, and saith to him, 'Ephphatha,' that is, 'Be thou opened;' looking: Mk 6:41 Joh 11:41 17:1 he sighed: Mk 8:12 Isa 53:3 Eze 21:6,7 Lu 19:41 Joh 11:33,35,38 Heb 4:15 Ephphatha: Mk 5:41 15:34 Be opened: Mk 1:41 Lu 7:14 18:42 Joh 11:43 Ac 9:34,40 Mark 7 Resources - Multiple Sermons and Commentaries and looking up to heaven - Looking up is anablepo which Mark had used earlier in Mark 6:41+ when Jesus "took the five loaves and the two fish, and looking up toward heaven, He blessed the food." Clearly He is communicating with His Father in Heaven. Remember they are in private. Jesus wanted this man to know where the source of power and healing comes from. This recalls the words of the Psalm 123:1+ "A Song of Ascents. To You I lift up my eyes, O You who are enthroned in the heavens! " Brian Bill adds that "Jesus is demonstrating prayerful dependence as He did many times in the gospels. When He took the five loaves and two fish, Mark 6:41 says, “He looked up to heaven and said a blessing…” Before raising Lazarus from the dead, John 11:41 records: “And Jesus lifted up His eyes and said, ‘Father, I thank you that you have heard me.’” And in John 17:1 Jesus begins His prayer this way: “He lifted up His eyes to heaven, and said, ‘Father, the hour has come; glorify your Son that the Son may glorify you.” When people spend time with you, does their perspective change because they see you looking up? Are you pointing people to God or to the garbage around them? With a deep sigh - Normally to sign mean to draw in a deep breath and exhale. Surely in part this expressed His grief over the suffering which sin has brought on mankind. Akin - .I believe this display of emotion, something we do not often see in Mark, is an expression of our Lord‟s love and compassion for this man and also His great grief over the Fall of man and the terrible consequences of sin. It is the sigh of God over a broken creation. Brian Bill - Jesus is not distant from our discouragement but comes close with His compassion. We see this in the phrase found in the middle of Mark 7:34: “He sighed…” The Greek word here was used of the snorting of a horse, which helps us see that Jesus was really broken up by this man’s misery. Aren’t you glad that we have a Savior who sympathizes with our sorrows? Psalm 34:18: “The Lord is near to the brokenhearted and saves the crushed in spirit.”Hebrews 4:15: “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.” One day a boy came home from school looking really sad. His mom asked him what was wrong and her son said his friend Billy’s dad had died. He told his mom that Billy was so upset that he cried and cried all day. The mother asked her son what he did when he saw his friend crying. He replied, “I just laid my head on my desk and cried with him.” He was living out Romans 12:15: “Weep with those who weep.”Oh, that we would have tender hearts and tears in our eyes when we’re with people in pain! Before moving on, let me point out that compassion comes out of communion with the Father. If your heart is hard, spend time with God in prayer. One prayer that I often pray is this: “God, break my heart for what breaks your heart.” Stork - Too often we sigh and look within: Jesus sighed and looked without. We sigh, and look down; Jesus sighed, and looked up. We sigh, and look to earth; Jesus sighed, and looked to heaven. We sigh, and look to man; Jesus sighed, and looked to God! Warren
Marcos 7
MacArthur - In an instant, the One who created the world (John 1:1–3), and upholds it with “the word of His power” (Heb. 1:3), supernaturally enabled this man to hear and speak fluently. Like every miracle Jesus performed, this healing was an act of divine creative energy through His word, the same way He made the universe in the beginning (cf. Gen. 1:3, 6, 9, 14, 20, 24, 26). Plainly (3723)(orthós from orthos 3717 = right, straight, correct; English orthopedics - straight bones; orthodoxy - correct doctrine) means rightly, , plainly, straight, in the right way. BDAG = pert. to acting in conformity with a norm or standard, Orthos is used most often in the NT in a figurative moral/ethical sense - twice by Jesus and once by His hypocritical enemies (Lk 7:43; Lk 10:28; Lk 20:21). Mark 7:36 And He gave them orders not to tell anyone; but the more He ordered them, the more widely they continued to proclaim it. Wuest And He in His own interest commanded them to be saying not even one thing. But the more He kept on commanding them, they themselves kept on proclaiming it publicly so much the more to a greater degree. NET Mark 7:36 Jesus ordered them not to tell anything. But as much as he ordered them not to do this, they proclaimed it all the more. NLT Mark 7:36 Jesus told the crowd not to tell anyone, but the more he told them not to, the more they spread the news. ESV Mark 7:36 And Jesus charged them to tell no one. But the more he charged them, the more zealously they proclaimed it. NIV Mark 7:36 Jesus commanded them not to tell anyone. But the more he did so, the more they kept talking about it. GNT Mark 7:36 καὶ διεστείλατο αὐτοῖς ἵνα μηδενὶ λέγωσιν· ὅσον δὲ αὐτοῖς διεστέλλετο, αὐτοὶ μᾶλλον περισσότερον ἐκήρυσσον. KJV Mark 7:36 And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it; ASV Mark 7:36 And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it. CSB Mark 7:36 Then He ordered them to tell no one, but the more He would order them, the more they would proclaim it. NKJ Mark 7:36 Then He commanded them that they should tell no one; but the more He commanded them, the more widely they proclaimed it. NRS Mark 7:36 Then Jesus ordered them to tell no one; but the more he ordered them, the more zealously they proclaimed it. YLT Mark 7:36 And he charged them that they may tell no one, but the more he was charging them, the more abundantly they were proclaiming it, Mk 1:44,45 3:12 5:43 8:26 Mark 7 Resources - Multiple Sermons and Commentaries And He gave them orders (diastello) not to tell anyone - Now he had drawn the man aside privately but here he gives orders to THEM. This could be the healed man and his friends. Or this could be the healed man coming to the multitude and their seeing the incredible miracle that had transpired. And the irony is that this command to not tell include the man who now had the ability to speak for the first time in his life! Gave orders is "is in the middle voice, showing the charge was given with the personal interest of Jesus in view. It was for His sake and the future welfare of His ministry, that the command was given." (Wuest) Gave orders (1291)(diastello from dia = asunder, intensifies + stello = to send) means to send through referring to giving an explicit command that is unambiguously, unmistakably clear. It means to set forth distinctly, to command. Diastello is a stronger verb than entellomai (to command) as we see here in Mk 7:36 where Jesus "gave them orders not to tell anyone (that He had healed a deaf man)." BDAG - to "define or express in no uncertain terms what one must do" and so to give strict orders (Heb 12:20). When diastello is followed by a negative it means to prohibit or forbid (Mt 16:20, Mark 5:43; 7:36; 8:15; 9:9; ). It is used 8x in the NT only in the middle voice but the more He ordered (diastello) them, the more (KJV = so much the more) widely they continued to proclaim it - Jesus repeatedly ordered ( imperfect tense) telling them again and again not to tell! The more Jesus said "No," the more they said "We will." Isn't that just like the flesh? Put a law in front of the eyes of my fallen flesh and what do I want to do but break it!!!