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Mark 7:24-37 · Providence Baptist Church - Sermons

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Please take out your copy of God's Word. Turn to the Gospel according to Mark chapter 7.
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! Often during an offering there's a choir special at a larger church.
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! And I'm a fan of the choir special.
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I think it's enjoyable to hear large groups of people singing God's praises.
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But I will take that over a choir special any day.
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So thank you, Wes and Liz. I appreciate that.
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Mark chapter 7, as we continue to work through our preaching of the Gospel of Mark.
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Every week when one Sunday sermon closes down, I turn my attention to the next week and begin to prayerfully consider where we should go next.
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And as we believe in verse-by-verse exposition as a general habit, of course my mind immediately goes to what's happening next in our text.
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And how far should we go?
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And I'm very apt every week to take some time to stop and ask the Lord if this is what He would have us do.
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I think it's also okay to take a break from our verse-by-verse exposition and do that.
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And I've got to tell you that this week I had the hardest time finding bearing on this morning's text.
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And figuring out what it is exactly that God wanted to communicate to us from it.
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And so I asked a couple of times, Lord, are you sure this is the text?
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Mother's Day, should I preach a sermon about women and being mothers?
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And was convinced that this was the text for us this day.
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So I hope that you'll enjoy it as we join together.
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At least there's a mother in it as we preach through it today.
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Let me remind you though, before we read, we're going to look together at verses 24-37 in chapter 7.
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But before we get there, remember that Jesus has just had this encounter with the scribes and the Pharisees.
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The Pharisees, kind of the legalistic Jews of this day, they were apostate in every way.
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They had really walked away from God and God's ways and His commandments, although they thought they were following Him to the letter.
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But we see here as He confronts them, He quotes from them this prophecy from Isaiah.
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And He says, in vain do they worship Me.
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Speaking of both the Pharisees and the scribes, as well as all of Israel, as He says to us here.
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They worshipped Him in vain as hypocrites with their hearts far removed from Him.
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Placing above the commandment of God the traditions of men.
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Giving evidence of their defilement or their uncleanliness, their unholiness.
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By participating in the activities that we saw listed in verses 21 and 22.
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And so we see that it is possible to worship the right God, but to worship Him wrongly.
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And this is a fearful thing.
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We ought to draw our minds and our hearts to worship Him properly.
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Because God desires of us heart worship.
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Deuteronomy 6.5
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God commands, you shall love the Lord your God with all your heart and with all your soul and with all your might.
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And hearts that are changed by God are hearts that worship God.
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And this is what God desires of us.
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And so as we look at this next text together, it would seem that Mark was inspired to record these events in this order
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to stress this very point, what Jesus was speaking about defilement.
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That it is a matter of the heart that matters mostly.
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So look in your text and your copy of God's Word as I read to you verses 24 through 37.
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And from there he arose and went away to the region of Tyre and Sidon.
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And he entered a house and did not want anyone to know, yet he could not be hidden.
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But immediately a woman whose little daughter had an unclean spirit heard of him and came and fell down at his feet.
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Now the woman was a Gentile, a Syrophoenician by birth.
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And she begged him to cast the demon out of her daughter.
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And he said to her,
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Let the children be fed first, for it is not right to take the children's bread and throw it to dogs.
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But she answered him,
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Yes, Lord, yet even the dogs under the table eat the children's crumbs.
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And he said to her,
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For this statement you may go your way.
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The demon has left your daughter.
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And she went home and found the child lying in bed, and the demon gone.
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Then he returned from the region of Tyre and went through Sidon to the Sea of Galilee in the region of the Decapolis.
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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.
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And taking him aside from the crowd privately, he put his fingers into his ears,
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and after spitting, touched his tongue and looked up to heaven.
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He sighed and said to him,
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Ephphathah, that is, be opened.
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And his ears were opened, his tongue was released, and he spoke plainly.
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And Jesus charged them to tell no one.
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But the more he charged them, the more zealously they proclaimed it.
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And they were astonished beyond measure, saying,
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He has done all things well.
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He even makes the deaf hear and the mute speak.
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This is God's word to us, written for his glory and our good.
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We would all do well to listen to it in order to believe its promises and obey its commands.
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Let's pray together.
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Father God, we do thank you for your word to us.
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And Father, we recognize this morning that while this is an ancient book,
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written in ancient pen,
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that it was inspired by your spirit,
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that Mark was carried along by him as he recorded the life of Jesus for us.
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It has meaning and it has bearing on us this day.
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And we believe that you brought us here together with purpose and meaning.
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And so I pray, Father, we are all making ourselves available to what you would say to us by your word.
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This is accomplished by the power of your spirit,
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so we ask for a great deal of blessing in the preaching of your word
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and the hearing of it as well,
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to the great end of your glory.
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And we pray this in Christ's name.
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Amen.
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So we see here that Jesus has concluded his time in Galilee.
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His Galilean ministry has wound down.
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And he leaves the region altogether and departs to go to the region of Tyre and Sidon.
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Now, if you're not familiar with the geography of this day,
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these two cities were located on the coast of the Mediterranean.
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And this was far outside of any Jewish dwelling.
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Now, to be clear, the Jews were interspersed in a number of places.
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So there's not an area that Jesus travels that there were no Jews.
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But by and large, this is now a Gentile region, right?
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Which is a generic term for people who are not of Jewish descent,
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which I would assume includes all of us in this room.
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Maybe not, but most of us in this room would be counted in that number.
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And this is the place that he travels to.
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And it appears that he travels there to rest.
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If you look at the second half of verse 24,
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he goes and he hides himself away in a house,
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but he is found out just the same.
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So it seems that he's withdrawing.
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And as is always the case, the crowds seem to follow him.
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His reputation precedes him.
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And there's a request that's made of him.
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After this encounter with a Syrophoenician woman,
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he makes a journey to the Decapolis, which he's been in before.
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But this time to get there, rather than crossing the Sea of Galilee,
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he goes through Sidon, which is on the northern area of this region that he's in,
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and makes, it seems, we don't know this for sure,
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but it seems that he makes a rather circuitous route
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to get to the Decapolis, going all the way around Galilee.
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So he is done with Galilee.
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He has laid out his ministry.
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He has preached the gospel there.
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He has healed countless numbers.
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And he's now going to go all the way around it
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to get to this region called the Decapolis.
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Now remember the last time he was there,
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he crossed over the Sea of Galilee,
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and he was encountered by a man as soon as he lands
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that was possessed by a legion of demons.
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And he casts him out into a bunch of pigs
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who run off and are drowned into the sea.
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And after this, the man wants to follow him.
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He asks that he can get back in the boat with him and go with him.
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But Jesus doesn't permit him to do that.
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And in chapter 5, verse 19, he says to the man,
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go home to your friends and tell them how much the Lord has done for you
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and how he has had mercy on you.
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And then Mark accounts that this man went away
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and began to proclaim in the Decapolis how much Jesus had done for him.
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And everyone marveled.
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So it would seem that the man traveled far and wide in this region
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that was east of the Sea of Galilee
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and shared what Jesus had done for him.
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And he was apparently successful in telling his friends what the Lord had done
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because now we see this crowd gathered.
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You see the mention of that in verse 33 that's gathered to him.
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And then we note at the summation of all of this,
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in verse 36, that Jesus charged them,
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those who were his friends,
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those who witnessed the healing of this man who was deaf
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and had some form of blockage in his speech,
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to not tell anyone.
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But the more he charged them,
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the more zealously they proclaimed it.
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So he had entered into a region where he had no fame.
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He cast out a legion of demons out of a man
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and now he's suddenly famous.
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And he's in a region now where this fame is growing
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and it's growing.
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And as seemed to always be the case,
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as Jesus is led along by the Father,
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he's trying to keep his popularity down a bit,
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I believe to waylay his crucifixion,
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that he might complete his time on earth
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before it is that he's crucified.
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So here's kind of the background
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of where we see him moving as these events take place.
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And I'd like for us to notice two things,
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two primary things from our text this morning.
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Number one, Jesus' compassion to non-Jewish peoples.
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Number one, Jesus' compassion to non-Jewish peoples.
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Praise God were the recipients of that.
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And number two, the faith of the Syrophoenician woman
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and the man who was deaf and had a speech impediment.
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So these are kind of the larger things
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that we want to notice together today
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as we talk through these stories together.
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So when he goes to this region of Tyre and Sidon,
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he's encountered by a woman and she's called here a Gentile,
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verse 26, now the one was a Gentile,
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a Syrophoenician by birth.
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Another way to say that would have been a Syrian Phoenician,
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which speaks to her ethnicity being Syrian,
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as well as the region in which she lived.
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A larger area of the region of Tyre and Sidon
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would have been known as Phoenicia.
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And that is to say she was not of Jewish descent.
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She was of a different ethnicity, a Syrian ethnicity.
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These were people that were enemies of the Jewish people.
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These were people that had carried them off
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hundreds of years earlier into captivity
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and they had later been released.
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Much calamity had come upon the people of Israel
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as a result of a Syrian attacks.
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So she was of that descent.
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That was her ethnicity.
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And she didn't live in what was considered the Holy Land.
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She lived outside of that realm in the region of Phoenicia.
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And that's why this is being established for us.
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Because the Jews thought that the blessings of God
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just came to them because they were of a blood descent from Abraham.
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That the promises to Abraham, the Abrahamic covenant,
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was just theirs because of their bloodline.
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And this was some of the arrogance that the Pharisees, the scribes,
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and the people at large possessed in their worship of God.
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So remember that.
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We're coming just off the heels of this confrontation
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and we're going to see many more as we progress through the Gospel of Mark.
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But they were basing their merit before God
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on something that was exterior
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and that is their blood lineage,
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which I get doesn't feel exterior.
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But just the same.
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It was a thing that was tangible,
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not an issue of their heart.
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So Mark establishes that for us, right?
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Both by ethnicity and region,
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that she was not Jewish.
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In addition to that,
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she was a woman
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who would have been very much more lowly thought of
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in this very patriarchal society.
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And she had not a son that had a demon possession,
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but she had a daughter with an unclean spirit.
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So as far as the Jews were concerned,
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the odds would have been really stacked up against
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there being any blessing of any kind given to this woman.
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Jesus had no reason in their thinking
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to show her any compassion whatsoever.
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And we see that she comes to Jesus
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and she begs him to cast the demon out of her daughter.
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She knew,
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probably because she had heard of the work that he had done,
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she had probably heard of the many exorcisms he had already done,
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that he had the power to do this very thing.
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But it's interesting that she thought
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that that was something that he would do for her,
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a woman with a daughter
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who was not found to be part of Israel.
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And so I wonder why,
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and we don't know for sure,
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but maybe,
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maybe she knew the Old Testament Scriptures.
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Maybe they had been taught to her at some point.
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A scripture like Isaiah 5, 26,
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which says,
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He, being God,
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will raise a signal for nations far away
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and whistle for them from the ends of the earth
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and behold,
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quickly,
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speedily,
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they come.
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Maybe she was like the Sumerian woman
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that Jesus met at the well
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found in John chapter 4.
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The woman says to him,
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Jesus,
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Sir,
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I perceive that you are a prophet.
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Our fathers worshipped on this mountain,
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but you say that in Jerusalem
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is the place where people ought to worship.
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Jesus said to her,
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Woman,
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believe me,
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the hour is coming when neither on this mountain
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nor in Jerusalem
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will you worship the Father.
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You worship what you do not know.
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We worship what we know,
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for salvation
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is from the Jews.
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Remember,
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Sumerian people were
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an interbred people.
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They were a people that existed
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apart from the pure bloodline of Israel
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because these were people that
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were the result of intermarriages
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between Babylonians
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and the Israelites.
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Verse 23,
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But the hour is coming
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and is now here
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when the true worshippers
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will worship the Father
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in spirit and truth.
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For the Father is seeking such people
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to worship Him,
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worship Him from the heart.
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God is spirit
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and those who worship Him
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must worship in spirit and truth.
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The woman said to Him,
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so here's where we are,
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maybe this Syrophoenician woman
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was like the Samaritan in this way.
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The woman said to Him,
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I know that Messiah is coming,
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He who is called Christ.
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When He comes,
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He will tell us all things.
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Jesus said to her,
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I who speak to you am He.
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And so she knew,
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the Samaritan woman knew,
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that the blessings of God
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could come to her in Christ.
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Maybe the Syrophoenician woman
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thought so as well.
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Maybe she was familiar
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with Psalm 145,
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8-13,
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which says,
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The Lord is gracious
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and merciful,
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slow to anger,
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and abounding
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in steadfast love.
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The Lord is good to all,
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and His mercy is over
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all that He has made.
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All your work
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shall give thanks to you,
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O Lord,
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and all your saints
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shall bless you.
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They shall speak of the glory
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of your kingdom
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and tell of your power
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to make known to the children
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of man your mighty deeds
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and the glorious splendor
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of your kingdom.
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Your kingdom is an everlasting kingdom,
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and your dominion endures
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throughout all generations.
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Maybe she was aware
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of the mercy that God had shown
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the Ninevites
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by the message of Jonah.
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She saw that God has always
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been about the work
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of making Himself known
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among the nations.
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Israel used to be
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the vehicle
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by which that happened.
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This was the way
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that God displayed
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His majesty
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in a people.
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Now the church
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is that vehicle.
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Praise God.
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Which includes Gentiles.
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And this is why,
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as a church,
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we have a vision statement
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that includes
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peoples.
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We even use this language
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to draw our minds
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simply beyond the people
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that we encounter
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day to day,
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but peoples,
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meaning people groups,
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people of different ethnicities
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and backgrounds,
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nationalities.
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So Christ Family Church
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exists to glorify God
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by experiencing,
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proclaiming,
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and displaying
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the supremacy
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of Jesus Christ
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in all things
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to all peoples.
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Because God wants
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to be known
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amongst all peoples
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to the ends of the earth.
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He is a global God
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who deserves
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global glory.
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I would say to you
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this is likely
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what she knew
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to be true
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of Jesus
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because of the way
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she approaches Him.
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She probably knew
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that she wasn't excluded
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from the blessing
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of God in Christ
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because of her ethnicity
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or nationality.
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The only thing
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that can possibly
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exclude anyone
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from the blessings
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of God in Christ
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is their own unbelief.
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Let's get that straight
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in our minds.
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The only thing
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that can possibly
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exclude anyone
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from the blessings
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of God in Christ
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is their own unbelief.
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There's nothing
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that we have done.
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There's no part
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of who we are
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except for our unbelief
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that excludes us
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from the blessings
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of God in Christ.
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Now as a side lesson
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for mothers today,
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if your child
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has some spiritual malady
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and the problems
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that our children
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experience
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are only either
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physical
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or they are spiritual,
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they have some
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spiritual malady,
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Jesus is the one
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you should go to
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for the remedy.
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Our children need
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doctors and Christ.
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We don't need
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child psychologists.
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It's only valuable
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psychology
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if it points people
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to Jesus Christ.
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So let's go to Christ
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for the spiritual maladies
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of our kids.
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I'm sure this week,
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mothers,
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you have felt
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like your children
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might be demon-possessed.
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It's a high likelihood
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of that.
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Now Jesus responds
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to her,
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verse 27,
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and it seems so harsh,
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doesn't it?
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It seems so very harsh.
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Let the children
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be fed first,
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for it is not right
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to take the children's bread
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and throw it
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to the dogs.
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And this was,
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on the surface,
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pretty harsh.
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This would have been
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the appropriate
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ethnic response.
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This is the type of thing
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that a Jew would have said
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to a Gentile
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who was asking
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for some blessing
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from God.
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They would have seen
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themselves as special
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and set apart
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and called,
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in derision,
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called people dogs.
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Now Jesus was not
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without compassion
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at this point,
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but this was rather,
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he said this as a testing
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of her faith.
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So he gave to her
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a harsh statement,
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a statement that may have
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caused her to turn away
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altogether,
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to say this couldn't
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possibly be the man
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that could do this thing
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for my daughter,
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but instead,
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she gives to him
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this beautifully
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humble response.
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And beloved,
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humility is the beginning
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of our faith
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when we realize
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that we are,
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in fact,
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broken.
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That having once been
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image bearers of God,
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that has been destroyed.
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Not made a little worse,
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but destroyed
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by sin.
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That we have no capacity
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for that whatsoever
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apart from Christ.
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And so we come to him
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humbly.
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And look what she does.
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She answers him,
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verse 28,
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yes, Lord.
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Yes, she is in
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agreement with him.
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It would be wrong
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to do this thing.
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I am a dog,
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is what she's saying.
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I am the very thing
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you have accused me
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of being.
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Yet even the dogs
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under the table
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eat the children's crumbs,
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which is so clever
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of her.
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But it is her faith
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that elicits
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Jesus' response.
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It's not the cleverness
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of her argument.
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She didn't get him.
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He didn't go,
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oh, you got me.
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You got me.
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You tricked me into it.
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Now I must heal
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your daughter.
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But it was this response
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of faith.
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For this statement,
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you may go your way.
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The demon has left
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your daughter.
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You see,
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faith is what brings
21:13
to us
21:14
the blessings
21:15
of God.
21:16
I think she understood this.
21:18
If she didn't get it,
21:19
this is the thing
21:20
that Mark is trying
21:21
to communicate
21:21
to us.
21:24
Now remember Abraham.
21:25
Remember the Abrahamic covenant
21:27
that God said
21:28
to Abraham,
21:29
I will make you
21:30
the father
21:30
of many nations.
21:32
And he was very old
21:33
when this happened.
21:35
If you would turn with me
21:36
to Romans chapter 4.
21:37
Let me show you
21:38
a bit of this
21:38
before we move on
21:40
in our text.
21:45
Romans 4 beginning
21:57
in verse 18.
22:01
Paul writing here
22:02
is speaking of Abraham
22:03
in hope he,
22:04
Abraham,
22:05
believed against hope
22:06
that he should become
22:07
the father of many nations
22:08
as he had been told
22:09
so shall your offspring be.
22:13
He did not weaken
22:14
in faith
22:14
when he considered
22:15
his own body
22:15
which was as good
22:17
as dead
22:17
since he was about
22:18
100 years old.
22:19
Those of you who are
22:20
approaching that,
22:21
I'm sorry for the offense.
22:22
Or when he considered
22:23
the barrenness
22:24
of Sarah's womb.
22:25
Sarah had not born children
22:26
in many, many, many years.
22:28
No unbelief
22:30
made him waver
22:30
concerning the promise
22:31
of God
22:32
but he grew strong
22:33
in his faith
22:33
as he gave glory to God.
22:35
Fully convinced
22:36
that God was able
22:37
to do what he had promised.
22:39
That is why
22:40
his faith
22:41
was counted to him
22:42
as righteousness.
22:44
Now here's the key for us.
22:46
But the words
22:46
it was counted to him
22:47
were not written
22:49
for his sake alone
22:50
but for ours also.
22:52
It will be counted
22:53
to us who believe
22:54
in him
22:54
who raised from the dead
22:56
Jesus our Lord
22:57
who was delivered up
22:58
for our trespasses
22:59
and raised
23:00
for our justification.
23:01
So if we believe
23:02
in the God
23:02
who raised Jesus
23:03
from the dead
23:04
we believe
23:04
in that reality
23:06
it will also be counted
23:07
to us
23:08
as righteousness.
23:09
It is by our faith
23:11
that we are saved.
23:13
That is the great
23:14
treatise of Romans.
23:16
Right?
23:17
Salvation by grace alone
23:18
through faith alone
23:19
in Christ alone.
23:22
Right?
23:22
So Jesus' response
23:23
in verse 29
23:24
is because her statement
23:26
evidenced her faith
23:28
and therefore
23:29
he exercised
23:31
he cast the demon
23:32
out of the daughter
23:33
and we get the affirmation
23:34
of that in verse 30.
23:35
She goes home
23:36
and yes indeed
23:37
Mark records for us
23:39
it happened.
23:39
Jesus spoke it
23:40
and it did in fact
23:42
happen.
23:43
What a beautiful
23:44
beautiful response
23:46
of humility
23:47
and faith.
23:50
He then leaves the region
23:51
making the circuitous route
23:52
and going to the region
23:53
of the Decapolis
23:55
and we see the man
23:55
who was deaf
23:56
and had a speech impediment.
23:59
Some of your texts
24:00
might say that he was mute.
24:02
I looked a little bit
24:03
just for interest
24:04
into that this week
24:05
and the Greek
24:06
really seems to be
24:06
more properly rendered
24:08
speech impediment.
24:09
Couldn't speak clearly.
24:11
A stutter.
24:12
Something of that type.
24:14
It doesn't really matter though.
24:16
He couldn't hear
24:16
and something was wrong
24:18
with the way he spoke.
24:20
This region of the Decapolis
24:22
was a region containing
24:23
ten prominent Gentile cities.
24:26
It was made up
24:26
of many more cities.
24:27
It's a big region
24:28
if you get curious
24:29
and you want to flip
24:30
to the back of your Bible.
24:31
It's the region
24:32
that's primarily
24:33
the whole region
24:34
to the east
24:35
of the Sea of Galilee.
24:37
And we see again
24:38
some evidence
24:39
of faith.
24:41
We see in verse 32
24:42
at least likely
24:44
I think
24:45
he's got a group
24:47
that bring him
24:48
to Jesus.
24:51
Now I got in a conversation
24:52
with this text
24:53
with my father
24:55
this morning
24:56
and he made a really
24:56
really great point to me
24:57
and I just would like
24:58
to bring it up
24:58
for you.
25:00
We see constantly
25:01
throughout the Gospels
25:02
we see it here
25:03
in the Gospel of Mark
25:04
this encounter
25:05
with the scribes
25:07
and the Pharisees
25:08
and it seems to be
25:09
a thing that increases.
25:10
You see because
25:10
Jesus was coming
25:11
and he was destroying
25:12
the religion
25:13
that they had set up.
25:14
And this was not
25:15
simply a religion
25:16
that was something
25:17
they did just in
25:18
devotion to God
25:19
but it gained for them
25:20
a great deal of power
25:21
a great deal of wealth.
25:23
There was a structure
25:24
that was in place
25:25
that was very beneficial
25:26
to them
25:27
on this side
25:28
of heaven
25:29
and that's not something
25:30
that they wanted
25:30
to find destroyed
25:31
and so we see
25:32
there's constantly
25:33
a little group
25:34
of these guys
25:34
following around
25:35
looking for occasion
25:37
to step in
25:37
and interject
25:38
ask questions
25:39
to try to get him
25:40
to falter
25:41
and to fail
25:41
at some point
25:42
so they could accuse him
25:43
of not being
25:44
who he said
25:45
that he is.
25:47
And my dad proposed
25:48
that it's possible
25:49
and I have to
25:51
mull this over
25:52
a bit more
25:53
it's very possible
25:54
that the people
25:55
who brought this man
25:56
being the they
25:57
we find at the beginning
25:58
of verse 32
25:59
may have in fact
26:00
been a group
26:01
of Pharisees
26:02
and the reason
26:03
that that could be
26:03
possible
26:04
is because they asked
26:05
they begged him
26:05
to lay his hand
26:07
on him
26:08
and this would have
26:08
been a Jewish
26:09
thing to do
26:10
I don't know
26:11
it's possible
26:12
that this is the case
26:13
it also could be
26:14
just a group of friends
26:15
maybe they were
26:16
even Jewish
26:17
living in the
26:17
Decapolis region
26:18
and they brought
26:19
to him
26:20
their friend
26:21
and begged him
26:22
that word
26:23
is a challenging one
26:24
in that view
26:25
but they begged him
26:27
to do this
26:27
so we see
26:29
possibly
26:30
that they had
26:31
faith in this regard
26:32
maybe not
26:33
maybe they were
26:33
coming
26:34
looking for a sign
26:35
looking to do
26:36
something to
26:36
bring an accusation
26:38
we see
26:39
in chapter 8
26:40
Jesus is going to
26:40
feed 4,000
26:41
and the very next
26:42
thing we see
26:42
is Pharisees
26:43
demanding a sign
26:45
from him
26:45
so questionably
26:48
his friends had faith
26:49
but we do see
26:50
that he does
26:51
the man that
26:52
they bring to him
26:53
this man who is deaf
26:54
and has some type
26:55
of speech impediment
26:56
does in fact
26:57
have faith
26:58
the beginning
26:58
of verse 33
26:59
we record
27:00
that he went
27:01
with Jesus
27:02
right
27:02
Jesus takes him
27:04
aside
27:04
he takes him
27:04
aside from the
27:05
crowd
27:05
privately
27:06
the man goes
27:07
with him
27:07
the man was
27:08
capable
27:08
of not going
27:09
with him
27:09
and walking
27:10
away
27:10
but he does
27:10
go in fact
27:11
with him
27:12
and he has
27:13
faith that this
27:13
man can do
27:14
something
27:15
for him
27:16
now the
27:17
interesting
27:18
question in
27:18
this text
27:19
and this
27:19
miracle by the
27:20
way is only
27:21
recorded in the
27:21
gospel of
27:22
mark
27:22
the interesting
27:24
question is
27:25
why did
27:25
Jesus pull
27:26
the man
27:26
aside
27:26
from the
27:27
crowd
27:27
we know
27:29
that Jesus
27:29
performed miracles
27:30
not as the
27:31
primary purpose
27:33
of his ministry
27:33
but he performed
27:35
miracles
27:35
to give
27:36
evidence to
27:38
to give
27:38
power
27:39
to give
27:39
credence
27:39
to the
27:40
message
27:40
that he
27:41
was
27:41
preaching
27:41
it was
27:42
constantly
27:42
a way
27:42
to draw
27:43
people
27:43
to the
27:43
very
27:44
thing
27:44
he was
27:44
trying
27:44
to say
27:44
to them
27:45
and that
27:45
was the
27:45
gospel
27:46
of the
27:46
kingdom
27:46
of God
27:47
so why
27:47
does he
27:48
pull
27:48
this
27:48
man
27:48
aside
27:49
and it
27:49
actually
27:49
says
27:50
he pulls
27:50
him
27:50
aside
27:50
privately
27:51
which
27:52
I would
27:52
presume
27:53
!
27:53
means it
27:53
was just
27:53
this
27:53
man
27:54
and
27:54
Jesus
27:55
maybe
27:55
some
27:56
of the
27:56
disciples
27:56
were
27:56
around
27:56
him
27:56
but
27:57
he
27:57
gets
27:57
them
27:57
away
27:57
from
27:57
the
27:58
crowd
27:58
so
27:58
people
27:58
aren't
27:59
witnessing
27:59
this
28:00
thing
28:00
that
28:00
he's
28:01
about
28:01
to
28:01
do
28:02
why
28:02
did
28:03
he
28:03
do
28:04
this
28:04
well
28:06
the clue
28:06
is
28:07
in what
28:08
he
28:08
did
28:08
the
28:09
last part
28:09
of 33
28:09
verse
28:10
34
28:11
he puts
28:12
his fingers
28:12
in his
28:12
ears
28:13
after
28:14
he
28:14
spits
28:15
he
28:15
touches
28:15
his
28:16
tongue
28:16
he
28:16
looks
28:16
up
28:17
to
28:17
heaven
28:17
he
28:17
sighs
28:18
says
28:18
to
28:18
him
28:18
which
28:20
is
28:23
so
28:23
he
28:24
goes
28:24
through
28:24
this
28:24
interesting
28:24
thing
28:24
now
28:25
this
28:25
is
28:25
the
28:25
Jesus
28:25
that
28:25
people
28:26
have
28:26
been
28:26
touching
28:27
his
28:27
garment
28:28
and
28:28
he's
28:29
been
28:29
healing
28:29
them
28:29
he
28:30
has
28:30
simply
28:30
spoken
28:30
he
28:30
cast
28:31
a
28:31
demon
28:31
just
28:31
previously
28:32
he
28:32
cast
28:33
a
28:33
demon
28:33
out
28:33
of
28:33
a
28:33
little
28:33
girl
28:33
from
28:34
a
28:34
distance
28:34
we
28:35
don't
28:35
know
28:35
how
28:35
far
28:35
but
28:35
he
28:35
said
28:36
the
28:36
demon
28:37
is
28:37
gone
28:37
he
28:38
could
28:38
have
28:39
done
28:39
this
28:39
without
28:39
going
28:39
through
28:40
this
28:40
practice
28:41
of
28:41
it
28:43
seems
28:43
some
28:43
!
28:44
incantation
28:45
that
28:46
he's
28:46
doing
28:46
here
28:47
but
28:48
think
28:48
about
28:48
the
28:48
man
28:49
that
28:49
he's
28:49
doing
28:50
this
28:50
for
28:51
this
28:52
man
28:52
can't
28:52
hear
28:53
anything
28:53
that
28:54
he
28:54
would
28:54
say
28:55
there
28:55
may
28:56
have
28:56
been
28:56
some
28:56
form
28:56
of
28:56
sign
28:56
language
28:57
in
28:57
this
28:57
day
28:57
but
28:57
I
28:57
don't
28:57
think
28:58
Jesus
28:58
knew
28:59
it
28:59
so
29:00
he
29:00
did
29:00
the
29:00
thing
29:00
some
29:01
version
29:02
of
29:02
sign
29:02
language
29:03
to
29:03
show
29:04
the
29:04
man
29:04
what
29:04
it
29:05
was
29:05
he
29:05
was
29:05
healing
29:06
him
29:06
from
29:06
how
29:07
it
29:07
was
29:07
that
29:07
he
29:08
was
29:08
going
29:14
commonly
29:15
connected
29:16
to
29:17
healing
29:17
and
29:18
medicinal
29:18
things
29:19
I
29:20
did
29:20
way
29:20
too
29:20
much
29:20
study
29:21
on
29:21
that
29:21
this
29:21
week
29:21
and
29:21
none
29:22
of
29:22
the
29:22
details
29:23
are
29:23
important
29:23
for
29:23
you
29:23
at
29:23
all
29:24
but
29:24
there
29:24
would
29:24
have
29:24
been
29:25
an
29:26
understanding
29:26
of
29:27
spitting
29:27
and
29:27
saliva
29:28
we'll
29:28
see
29:28
later
29:28
in
29:29
Mark
29:29
Jesus
29:29
spits
29:30
in
29:30
some
29:30
mud
29:30
and
29:31
puts
29:31
it
29:31
on
29:31
a
29:31
blind
29:31
man's
29:32
eyes
29:32
for
29:33
the
29:33
same
29:33
reason
29:34
right
29:35
so
29:35
he
29:35
does
29:36
this
29:36
thing
29:36
physically
29:37
for
29:37
him
29:38
so
29:38
that
29:38
the
29:38
man
29:38
understands
29:39
what
29:39
he
29:39
is
29:39
doing
29:40
he
29:40
looks
29:41
up
29:41
to
29:41
heaven
29:41
so
29:42
that
29:42
the
29:42
man
29:43
knows
29:43
that
29:43
it's
29:43
God
29:44
who's
29:44
going
29:44
to
29:44
heal
29:44
him
29:45
and
29:46
then
29:46
he
29:46
commands
29:47
that
29:48
he
29:48
be
29:48
made
29:48
well
29:49
right
29:50
so
29:51
why
29:51
did
29:51
he
29:51
pull
29:51
the
29:51
man
29:51
aside
29:52
from
29:52
the
29:52
crowd
29:52
and
29:53
I
29:53
believe
29:53
the
29:53
reason
29:53
is
29:54
because
29:55
he
29:55
didn't
29:55
want
29:55
anybody
29:55
in
29:55
the
29:56
crowd
29:56
to
29:56
think
29:56
that
29:58
it
29:58
was
29:58
this
29:58
!
29:58
magic
29:58
incantation
29:59
this
30:00
thing
30:00
he
30:00
did
30:00
that
30:01
caused
30:01
the
30:01
man
30:01
to
30:02
be
30:02
healed
30:02
that
30:03
God
30:03
himself
30:04
is
30:04
the
30:04
one
30:04
who
30:04
healed
30:05
and
30:05
he
30:05
didn't
30:05
want
30:05
anybody
30:06
to
30:06
think
30:06
otherwise
30:07
he
30:07
wanted
30:08
glory
30:08
placed
30:09
in
30:09
the
30:09
proper
30:10
location
30:11
I
30:15
think
30:15
that's
30:15
why
30:15
so
30:18
he
30:18
so
30:19
he
30:19
touches
30:20
the
30:20
man
30:20
he
30:21
commands
30:22
and
30:22
interestingly
30:23
as he
30:23
gives
30:23
his
30:23
command
30:24
in
30:24
Aramaic
30:24
which
30:24
would
30:25
be
30:25
open
30:28
he's
30:29
actually
30:29
giving
30:29
the
30:30
command
30:30
to
30:30
the
30:30
ears
30:31
which
30:31
I
30:31
just
30:31
find
30:31
so
30:31
fascinating
30:32
and
30:32
to
30:32
the
30:32
tongue
30:33
who
30:34
commands
30:34
even
30:35
your
30:35
ears
30:36
and
30:36
my
30:36
tongue
30:36
be
30:38
opened
30:38
and
30:38
they
30:39
obey
30:39
what
30:40
he
30:40
said
30:40
to
30:41
do
30:41
and
30:42
then
30:42
note
30:42
that
30:43
he
30:43
sighs
30:44
he
30:44
looks
30:44
up
30:44
to
30:44
heaven
30:45
he
30:45
sighs
30:46
and
30:46
I
30:46
think
30:47
this
30:47
speaks
30:47
to
30:48
the
30:48
compassion
30:48
of
30:49
Christ
30:49
as
30:50
he
30:50
has
30:50
pulled
30:51
this
30:51
man
30:51
off
30:51
to
30:51
the
30:51
side
30:52
and
30:52
he
30:52
is
30:52
about
30:52
to
30:52
!
30:52
heal
30:52
them
30:53
as
30:54
he
31:00
and
31:01
felt
31:05
a
31:06
sorrow
31:06
for
31:07
the
31:07
effects
31:07
of
31:07
sin
31:08
on
31:08
the
31:08
world
31:08
and
31:08
I
31:09
believe
31:09
that's
31:09
why
31:10
he
31:10
sighs
31:10
that
31:10
as
31:10
he
31:10
looks
31:11
up
31:11
to
31:11
heaven
31:11
he
31:12
gives
31:12
another
31:14
one
31:14
another
31:15
one
31:16
another
31:16
created
31:17
being
31:18
another
31:18
child
31:19
that
31:19
is
31:19
being
31:20
punished
31:21
because
31:21
of
31:21
the
31:21
effects
31:22
of
31:22
sin
31:23
in
31:23
this
31:23
world
31:24
and
31:24
so
31:24
we
31:24
see
31:24
this
31:24
great
31:25
outflow
31:26
of
31:26
compassion
31:26
for
31:27
this
31:27
man
31:27
verse
31:28
35
31:28
his
31:28
tongue
31:30
was
31:30
released
31:31
and
31:31
he
31:31
spoke
31:32
plainly
31:33
whatever
31:33
was
31:33
the
31:33
issue
31:34
with
31:34
his
31:35
tongue
31:35
he
31:35
can
31:35
now
31:35
speak
31:36
very
31:37
plainly
31:38
and
31:39
all
31:39
of
31:39
this
31:39
and
31:39
I
31:39
believe
31:39
the
31:40
reason
31:40
that
31:40
Mark
31:40
was
31:40
led
31:41
by
31:41
the
31:41
spirit
31:41
to
31:41
record
31:42
this
31:42
is
31:42
a
31:42
fulfillment
31:43
of
31:43
a
31:43
prophecy
31:43
he
31:45
did
31:45
a
31:45
thing
31:46
that
31:46
only
31:47
God
31:47
could
31:47
do
31:48
Isaiah
31:49
chapter
31:49
35
31:50
verse
31:51
5
31:51
and
31:51
6
31:51
then
31:52
the
31:54
ears
31:55
of
31:55
the
31:55
deaf
31:56
unstopped
31:57
then
31:58
shall
31:58
the
31:58
lame
31:58
man
31:59
leap
31:59
like
31:59
a
31:59
deer
32:00
and
32:00
the
32:00
tongue
32:00
of
32:00
the
32:01
mute
32:01
sing
32:01
for
32:02
joy
32:02
for
32:03
waters
32:03
break
32:03
forth
32:04
in
32:04
the
32:04
wilderness
32:04
and
32:04
streams
32:05
in
32:06
the
32:06
desert
32:06
so
32:07
he
32:07
had
32:07
done
32:07
a
32:07
thing
32:07
that
32:08
only
32:08
he
32:08
could
32:09
do
32:09
and
32:09
it
32:09
was
32:09
fitting
32:10
that
32:11
one
32:11
of
32:11
the
32:11
gospel
32:12
accounts
32:12
that
32:12
one
32:12
of
32:13
the
32:13
writers
32:13
was
32:13
inspired
32:14
to
32:14
record
32:15
this
32:15
thing
32:15
that
32:16
we
32:16
might
32:16
see
32:16
it
32:16
take
32:17
place
32:17
and
32:18
the
32:18
response
32:19
of
32:19
the
32:19
people
32:20
when
32:20
he
32:20
goes
32:20
back
32:21
there
32:21
was
32:21
a
32:21
man
32:22
that
32:22
they
32:22
knew
32:22
he
32:22
goes
32:23
back
32:23
now
32:23
he
32:24
can
32:24
hear
32:24
now
32:25
he
32:25
can
32:25
speak
32:25
verse
32:26
37
32:26
they
32:26
were
32:27
astonished
32:28
beyond
32:29
measure
32:29
they
32:30
were
32:30
incredibly
32:31
astonished
32:32
more
32:33
astonishment
32:33
took place
32:34
than we
32:35
could
32:35
possibly
32:35
measure
32:36
and
32:36
this
32:36
is
32:36
their
32:37
phrase
32:37
this
32:38
is
32:38
the
32:38
thing
32:38
they
32:38
say
32:39
He
32:39
has
32:39
done
32:40
all
32:41
things
32:41
well
32:42
he
32:43
has
32:43
done
32:44
all
32:44
things
32:45
well
32:46
!
32:46
He
32:47
even
32:47
makes
32:48
He
32:49
had
32:49
done
32:49
so
32:49
many
32:49
things
32:50
right
32:50
He
32:50
had
32:51
cast
32:51
a
32:51
legion
32:52
of
32:52
demons
32:53
out
32:53
of
32:53
a
32:53
man
32:54
they
32:54
knew
32:54
about
32:54
this
32:55
this
32:55
news
32:55
had
32:55
traveled
32:56
around
32:56
the
32:56
area
32:56
He
32:57
even
32:58
makes
32:58
the
32:59
deaf
32:59
hear
32:59
and
33:00
the
33:00
mute
33:01
speak
33:02
I
33:03
think
33:03
we
33:03
can
33:03
hear
33:03
in
33:04
this
33:04
statement
33:04
the
33:04
echoes
33:05
of
33:05
Genesis
33:05
131
33:06
and
33:07
God
33:07
saw
33:07
everything
33:08
that
33:08
he
33:08
had
33:09
made
33:09
and
33:09
behold
33:10
it
33:11
was
33:11
very
33:12
good
33:12
Jesus
33:14
is
33:15
God
33:17
incarnate
33:18
and he
33:18
proves
33:19
that
33:19
to us
33:20
once
33:21
again
33:21
as he
33:22
expresses
33:22
compassion
33:24
for
33:25
non-Jewish
33:26
people
33:27
and works
33:28
in them
33:29
a responsive
33:30
faith
33:31
beloved
33:32
we
33:33
are
33:33
now
33:33
given
33:33
to
33:34
the
33:34
very
33:34
same
33:35
task
33:36
and
33:37
I
33:37
hope
33:38
as
33:38
we've
33:38
been
33:38
looking
33:38
through
33:39
mark
33:39
as
33:39
we
33:39
will
33:39
continue
33:40
to
33:40
do
33:40
so
33:40
as
33:40
we
33:41
peer
33:41
at
33:41
the
33:41
life
33:42
of
33:42
Christ
33:43
we
33:43
will
33:43
desire
33:44
to
33:44
be
33:44
more
33:45
like
33:46
him
33:46
compassionately
33:48
pouring
33:49
out
33:49
our
33:50
lives
33:50
for
33:50
the
33:51
sake
33:51
of
33:51
the
33:51
glory
33:51
of
33:52
God
33:52
and
33:52
the
33:52
advancing
33:52
of
33:53
his
33:53
kingdom
33:53
let's
33:54
pray
33:54
together
33:55
God