Mark 7

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0:00 So we're working our way through the jobs flow of bark. And that story is in Mark X-7, which is the chapter that we're going to look at to lay together. In case you're reading through it. I'm actually thinking about picking bark. I really like bark for a couple of reasons. But one nice thing about Mark is that it's the shorter it's Gospel. So you're going to read through it pretty quickly.

0:33 And I'm actually thinking about it as intended to mostly read about that. The story all on grouping, not necessarily the whole department that we do, but you know, we're still far removed out of a professor, I guess I'm kind of jumping ahead. The original version of Mark doesn't have any residential appearances. The residential appearances were added later. It's really interesting.

1:03 A original version of Mark X will lead the NPT-2. That's where the story ends in Guy and Mark's account is a gospel. And I had a professor who had helped with the transition of the E.S.C. and then written a commentary on the gospel in Mark. And there's some theories about Mark X-7 because it's the shortest, it is the first one written. And it has the most concise and straight to the point. And that that's why there's no resurrection appearances.

1:33 And that's why there's a progress around Mark, a portion of that. This professor felt like it was the last one. And that the point was to tell the generation because if you can imagine, you know, when John writes his gospel, even though he's old, or Matthew, when Matthew writes his gospel, he got only new Jesus to Jesus here, but he saw the resurrection. Right? From 487. And even in a false epistle, when he writes it in the 60s, he says that there are most

2:06 of the people, the 500 people who know Jesus here, are still around, so those of them who are still in the false city. So when we get to the later books of the Bible, it starts to be less common than people who will know those who saw the resurrection of Jesus. And so it starts to get tricky for them to go. And the one theory about Mark's gospel is the idea that trying to drive home that you don't have to receive the rest of the Jesus, nor do you have to walk fast.

2:37 And the gospel can work. It's a long way to give you the next piece to not read Mark all of the months, but breaking it down. The Jesus is because there is something here. And we're going to go into the minute in Mark chapter 7. I want to look at the first chapter of the story of the Sire of the Deecing Woman, chapter 7, verses 24. And one thing that's worth noting here is that sometimes the Testament people will get

3:13 feel like, well, then it's male-dominated, that it's exclusionary to women, culturally, they were following some norms, maybe as they talk on a group and stuff. But one of the things that's worth noting is how many times women are the examples of they, what we're talking about, the Mary or Mary Mackin or the women as well, or in this case, the Sire of the New Zealand people.

3:44 This is an example of, okay, it's like aspirational, the kind of person that we won't be able to. And so Mark includes this story, let's look at it together, chapter 7, verse 24. And from there, it goes, Jesus, and went away to the region of Tyre and Sire and answered a house. And he did not want anyone to know that he could not be hidden. I was reading about the geography here, and the way Jesus walks here, he's definitely walking

4:17 up all the way, all the way. He's trying to go around the region of Israel, probably because one of the Arabs get harmed and made by it. Remember in Barstah, Jesus is trying to kind of not have people getting mad at him too fast, because he's trying to do some work, probably for the cycles and the region, and he doesn't have people getting mad at him.

4:49 And he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him,

5:23 and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and he's trying

5:56 to get mad at him, and he's trying to get mad at him, and he's trying to get mad at him, and so the first thing to think about is that it doesn't seem like he's the surprise that he is the human responder this way. She doesn't get mad at him, she knows the situation she's coming to, she knows she's a Gentile not, and he's like, is there a light grabout?

6:26 And she comes anyway, she also knows he's trying to be bigger because when he knows other places there are these guys, like one of her big groups, as people following him, they're chasing him around the lake, here he comes in, remember he's already also had a toddler, he's teaching and then he's getting to the house, the loader, the guy jacking the roof, like he's had big guys with people, this, not only is he like the woman, she comes right to him, no trouble, which means Jesus is outside the region where he's going well, just said it's probably

6:59 the way that I'm on purpose, and he's trying to get this woman to know she's out on the room coming to him. The thing that is interesting to me is how very clear for problems, it's like abstracting a new, the case is possessed by a demon, I can't like, I don't know if the symptoms are that, but the time of her is very isn't as clear for all of this, she

7:29 knows he asks, and she doesn't have enough ways to go, and I was just thinking like, how do you feel you've been in that spot very often, like where, how is Charlie, this woman, and we're going to find is a very clear example for us to follow, that in the first place, and we're going to follow her example, it's like she understands her need so much

8:06 and she knows that Jesus is abstracting the world, and she knows he's not really a worker, this is a phrase that shouldn't take what is that in the children and give it to the dogs, it's like you can sort of have a little bit like culturally, it's like a path to not like kicking the dog in the alley, right thing, but like a path dog, like the little

8:38 deer dog, you know, looks like a brown bird, but you don't, you may enter for the kids, you don't take it off the table and put it down and get it to the bus or when you're getting it to the time, this is what we use the same, I want one with Israel, that is your life, not the genotides, okay, and I said already, but we'll look at it, she doesn't seem, she doesn't really seem, now the woman was a genotideside furniture and she better

9:10 me, and then Jesus said, look, the little children be fed first, or it's not ready to take the children to surprise and throw up the dogs, first 28, but she answered, yes or yes, eating the dogs on the table, eating the children's dogs. I mean, the first thing about that right is that she's like going to recognize that all

9:42 she needs is the problems of living in, like, that this problem, who nobody else can solve, is like the mother of a dead Jesus, he's not a weirdest dog here, like she's from her house, and this woman who she recognizes that what Jesus came to is not really for her, but she's not just kidding me, I'm going to give her something, so she has this compromise that Jesus can do,

10:15 but the thing that God made is she also has that self-dotation that he would break, protocol or rules, like he would have done to be appropriate for him to go to her house, she can genitize, the relationship here, for him to do something for her, is not only that he would do something that she perceives to be, you know, the people might receive would be art, but also that he has some, like, care or a surfer that's outside of the normal or tradition or, okay?

10:57 So I think Mark looks at this story here right after the report on purpose that you back up a little bit. Really, this is the beginning of chapter 7, but it says, as Pharisees gathered to Jesus with some scribes from Jerusalem, and they saw some of the disciples ate the hands of the Debyele, that as they were unwashed, for the Pharisees and all the Jews not even must they wash their hands, holding to the tradition of their elders,

11:34 and when they come from the marketplace they do not eat unless they wash, and there are many other traditions that they enter, such as the washing cups and pots and copper vessels and a dining cachos. This is for what it's worth. The reason, the fact that Mark goes through and explains all this, tells us that the people he anticipated reading it won't be his or her life, still probably meet people out on his or her culture,

12:05 because if you were in his or her culture, you know the prayer states were a real cyclo strong these days, and so if you wouldn't eat the whole exhalation, Mark gave the whole exhalation just to give us some gentiles out there in the world, some context. Hey, these guys were real cyclo-sicklers for the rules, and then after he's done after that, I remember when they asked about why not they just washed their hands, it was just like washing their hands down, and it was like half of them were all various aerobics.

12:38 And it was like, then it was like done in, whenever you went to eat, you know, really celebrate this way, like, oh wait, where is your vocal? We always do this bigger. You don't do it the bigger. Okay. You know, it's like maybe sometimes if you were to go to eat with somebody, and then you sat down and started eating, and then you don't want to write it, or you go, you know, it's like that, right? It's the other story.

13:09 It's like, it's like, the guys were ridiculous for rules, and then Jesus goes on, and in the next section, he says, I'm, let's see, verse 14, and it calls some people to again, and he says to them, hey, guys, understand this, there's nothing outside of person that by going into the head of the fire, but the things that come out of a person are what they're talking about. And when he entered the house and left the people, his disciples asked, what are you talking about?

13:45 Verse 16, and he said to them, then are you also without understanding, don't you see that whatever goes into a person, from the house I come out to find, since it enters and not into his heart, but into his stomach as an innocent spell. And then Mark puts his breath as his cross, and says, you don't get the emphasis of what he just said, thus he declared all he had played. Remember the cleanliness laws? Remember like in the Old Testament, they have like three types of ways to engage with animals for food?

14:22 And there's this one section over here that is good for sacrifice. This is not just anything but a certain kind of land, not just any heifer, but a certain kind of cow, not just any bird, but a certain kind of heifer, pure blameless, these are sacrificial word to the animals. Then the next one is they have like food word to animals, and it has to do with whether there's a cloth in the hoof or not knowing. This is why he's always don't have pigs, if his pigs have a cloth, hoof, and so you can't eat the pigs.

14:59 So they have a certain kind of food that's okay for sacrifices, then a certain kind of food that's not okay for sacrifices, but is okay for eating, then they have one of the animals like a pig. So there's three types, right? And so then very meticulously, the Israel people would go to the home and then they would keep the milk apart from other parts of the fall, all the school rules. And Jesus right here, just very casually, is telling his disciples, don't you get what I said, and the food rules are okay.

15:37 The food rules have been in place for a long time. If Jesus is floating out of food rules, we should know whether it's silly for the whole time because it seems like the obvious piece. The best thing about the rules is that these food rules mimic the rules for separation for Israel. So Israel has a group of people that are capable of being priests and making sacrifices.

16:09 And then Israel is able to enter the temple and repeat the rules, then give the other which is pure and clean Israel. And then the ugly food is parallel to all the gentiles that are in the world. And so the food laws help the Israelists understand they are set aside for something different. When Jesus abolishes the food laws, it starts going to say, this was wrong. He's saying, we don't need the lie, do we?

16:43 And then he's saying that stuff work outside, coming in doesn't make you clean anymore. Clearly, as Satan, I'm from the inside. I would be. Mark quotes, or Jesus quotes this passage. And from Isaiah, the people honoring of their lips, of their heart to sorrow me. In vain, he didn't worship me. Teaching his doctrines, the commandments of men.

17:15 Oh, interesting. Teaching his doctrines, the commandments of men. So making the rules of men, rules we made up, equal to the rules of God. I was looking at this quote up at some Isaiah chapter 29. And there's one more sentence right at the end that gets kind of truncated. Remember we said that sometimes, rabbis would quote an Old Testament section and then you are supposed to know the next verse that comes.

17:45 So by quoting these two verses then, they're encouraging you to look at the one that comes right after it. Because if you're a rabbis cycle, you've got the whole Old Testament memorized. And like a good day of slip-saw when you sing the verse to be, you know, the lie that comes next. That's what he was expecting them to do with Isaiah. And so Isaiah says, because the people draw me with their mouth and honoring with their lips, well, their hearts are far from me. This is the part that got left out. And the fear of me is a commitment taught by men.

18:22 Fear is a tough translation. It can be love, respect, deep respect that looks to something in the hope. Jesus is saying that when being a person of God becomes all about following the right rules, the whole thing sorrows and his work was.

18:52 And so he's trying to get the disciples to understand, look, I don't care anymore where you come from. I hear what comes out of your heart. And so the very next story that Mark puts for us is the one about the sire of the machine woman, who's in the wrong part of the country, comes to Jesus who's hiding all by their side. And it's the reason why God is hiding all by their side.

19:25 And it's the reason why God is hiding all by their side. And it's the reason why God is hiding all by their side. And it's the reason why God is hiding all by their side. And it's the reason why God is hiding all by their side. Yet even the dogs come at the table, eat the children's primes, and he's set at her for this statement, he's going to go your way. But eating the stuff you got there.

19:55 And she went home and found a child lying in bed and deep gone. And that's a great story. Isn't it? And like I love what it says about what God is accomplishing in the person of Jesus. I love what it says.

20:25 No one is too far gone. There's not a right place to be found or a right-roading behavior that opens up the opportunity for God to work for. I like that the good church show who are following all the rules don't even understand what Jesus said. And the side of the patient woman who has not heard the rules, like she was there when he was describing to the Pharisees and disciples that it doesn't matter what goes into it matters.

21:05 She just thinks she really needed something that she thought only Jesus could do. And I'm trying to say, it's okay for you to be in a place in your life where you really need something and you don't know how the problem will be solved. This doesn't mean that you are weak, that you've done something wrong, that you are on the wrong side of the rule or the law. Just being in a place of deep being is actually realistic.

21:43 And these are the ones Jesus has over it over in. These are the ones that score who you can. The Pharisees have the rules and they were doing the wrong. They had the relief of a Savior. They came with the ones who needed to be saved. I hope you have some places where you need some salvation.

22:13 Because Jesus' fixes are better than the ones. Jesus' salvation is better than the one. It transcends the rules, the cultural norms, the reach of your intellect, your network, your dollars, your self-thought.

22:47 It reaches beyond anything with your culture or affection until the salvation of Jesus is set up. And so it's okay, that's not right. It is good to be in a place where you need Jesus. You remember, we talked about it before, but it was a call, right?

23:19 You wrote it in the order of Jesus, and you said, sorry, that the teachers just had these walk around, and he might as well as the times to drive the stone. He should break from being the child's servant. He wasn't always as zealous to Jesus. Before he was as zealous to Jesus, he was as zealous to the Pharisees. He had an over-sought stone in his even. He was a disciple from a manly-out, maybe a best-to-rap-eye, and he was a really smart guy. There's one little phrase that gets pulled out from Paul B'lah.

23:56 Remember when he talks about how he has that door inside, and wishes that Jesus would get very good, because he could see Jesus. And sometimes I have friends who are like, yeah, I have this saying that I just like the door on the side. Another Jesus just leaves it, won't be. I haven't had the wrong time, Tony. You remember that? Yeah, we had this talk to him in college.

24:27 It was like really good for us, a great time, and what I felt. And it was like we were a college kid, and we were trying to be good. And you're like, oh, this is that we're going to be soft. I don't know if Jesus was ever dealing with this. And I mean Paul had a thorn in his side, and he was like, oh, yeah. Yeah, I figured he would fall around and say, okay. Paul had a deep tendency to figure E knew how to do everything, because Paul was someone, like,

25:09 top ten in that history of humanity. Jesus made a special trip out of heaven to convert Saul on the word of the masters, and he called him a crudent to work for the church. We can anticipate that we can have on it, like, that God can communicate to us the love, joy, and peace, change, and change, and change, and change, and self-control. That we need to live. And when we have places where we are shorter, peace is wrong, where joy is sweet,

25:44 where anxiety reigns, where stress is not the means. We can press in. Those are, that's all to become like a side of the Jesus moment, to the fear of God who gives solutions. That's something that we could put on with. That's something that goes to the fear of Jesus. That he died across anybody half of what he's making past in his experience. That's what John said, he did somehow find a place where you need salvation.

26:14 That's a place in star cells. That's what the life you've brought on across. You might as well start it. Jesus can say, the law's food needs saving. We might as well be those ones. They are the things that we pray to do that. They work thank you for the gift of the cross, the sacrifice of your son, and what it means for us.

26:49 We know that you can save us, so we ask that you live today. In Jesus' name we pray.