Gospel of Mark: Traditions

Traditions

Text: Mark 7

Outline:

A. 7:1-13, Discussion on tradition and defilement

  A'. 7:14-23, Jesus explains what really defiles a man

B. 7:24-30, Syrophoenician women

  B'. 7:31-37, Deaf man

Comments: Let's start with the “Fiddler on the Roof.” Remember Tevye singing “Tradition” – that's what we are going to talk about today.

A. Pharisees are a Jewish group that believed the Bible (technically, Old Testament) and wanted to make it relevant to current situation. Unlike Sadducees, who were concerned with the Temple rituals, Pharisees were trying to apply Bible to daily walk with God. They tried to live in accordance with the Word. But the real problem that they “preached” for their own benefit. Jesus gives an example of a man who can deny help to his elderly parents by “consecrating” to God (Corban – means to be closer to God, Lev. 1:1-2). So, He teaches them a lesson where tradition superseded the plain meaning of the Scriptures.

A'. Explanation of the discussion. Sometimes things happen “in public,” then you take your friends/family/team and explain what really happened. Jesus left enough clues for the Pharisees at least to be curious... but He is NOT responsible for them, Jesus teaches His disciples. Think about it – Jesus doesn't own an explanation to those who don't recognize Him as Messiah.

Picking up on the previous one – the traditions do not bring one closer to God. Therefore, washing of the food, or dishes, or dining couches do not make one to be defiled (Mark 7:4-5). It is great to keep a personal hygiene, but it is not a matter of salvation. What is the matter of salvation is following the Word, which points to the source of defilement – heart of a men. Note that Jesus lists 13 “evil things”: evil thought, sexual immorality (+ word based on porneia/fornicators), theft, murder, adultery, coveting, wickedness, deceit, sensuality/lustful thoughts, envy (evil eye), slander/blasphemy, pride, foolishness.

B. Syrophoenician woman's case. There are at least two levels here: (1) healing her daughter and (2) Jewish/Gentile social dynamic. Jesus wants HER to realize that it is not simply case type (1). He leads her to a deeper understanding of His ministry. He is not a healer. He is the One who brings people to God.

Also, the woman is from the region of Tyre and Sidon. On one hand, Hiram – the king of Tyre helped David and Solomon to gather material and build the Temple (1 Kings 5). On the other hand, Sidonian princess Jezebel ended up marrying Israel king Ahab (1 Kings 16:29 – 2 Kings 9:37). So, the question is what kind of daughter she is – is she a daughter of Hiram or Jezebel?

Main thing: it is not the faith of the daughter that saved her. It's the faith of the mother. This is a great example of “name it and claim it” theology is complete garbage. Sometimes the one suffering has no faith or strength. The healing depends on Jesus. Who wants to teach the woman a great lesson of unity of community. When she recognizes that she has a great supportive role in relationship with the Messiah of Israel – everything falls into the right place: her daughter is healed, but most importantly she finds her savior.

B'. Deaf man healing. Let start with the medical observation. Quite often people who have problems with speaking can hear well, but people who lost their ability to hear over time also grow a speech impediment. We are first of all hearers and listeners. Think of babies who hear their parents and only after a while develop with skills to talk.

As a healing miracle Jesus presents a fulfillment of Isaiah 35:5: “ then the eyes of the blind shall be opened, and the ears of the deaf unstopped.” Note, there is something or someone who stops or prevents children of God from hearing His voice. This is exactly what Jesus does. He puts His fingers (think of finger of God in famous Michelangelo's Creation of Adam painting) into man's ears and says: “be opened” or “don't be a stopping point.” Now the Jewish man is brought back into the flock – he could hear the Word. As a result, he also could speak plainly (Mark 7:35).

The last phrase deserves a little more attention. Apart from the prophecy of Isaiah, there is a great story this miracle can relate to – the call of Moses. The LORD reveals Himself in the burning bush and calls Moses to go back to Egypt and deliver the people of Israel out of slavery. Moses uses his speech impediment trying to slack off the mission. And God responds: “Who has made man's mouth? Who makes him mute, or deaf, or seeing, or blind? Is it not I, the LORD?” (Exodus 4:11). Then his disciples and the crowd around Jesus saw what and well He has done “all things,” they might draw the parallel to Moses' life and ministry. This healing once more shows the divine power of transformation and restoration, exhibited by Jesus.