|
| |
Mark
7:24-37
 | Reading the Text:
|
| Historical References, Commentary and
Comparative Texts:
 | The
Five Gospels Parallels, John W. Marshall, University of Toronto. |
| Beggar
At A Banquet (Babylonian Talmud, Berakoth 31b). At (Rutgers University Dept of
Religion) Mahlon H. Smith's Into
His Own: Perspective on the World of Jesus companion to the historical study of
Christian texts. |
| Comparative texts about Spirit
Possession and Exorcism from Philo, Lucian, Josephus, the Babylonian Talmud, Midrash,
Philostratus, etc. At (Rutgers University Dept of Religion) Mahlon H.
Smith's Into His Own: Perspective
on the World of Jesus companion to the historical study of Christian texts. |
|
XX.46-48, 56, 58;
XXI.1-7; Tatian's
Diatessaron (c. 150-160). |
|
Chapter VI,
On
Prayer,
Tertullian (c. 199) |
| From the
Catena
Aurea, Patristic Commentary by St Thomas Aquinas.' |
|
"Of Faith & Love," Martin Luther, c.
1522. |
|
Twelfth Sunday after Trinity, Mark 7:31-37,
Martin
Luther, c. 1525. |
| From the Geneva Notes.
 | ""Dog" here
signifies a little dog, and he uses this term that he may seem to
speak more reproachfully" |
|
| From
Matthew
Henry's Commentary.
| "Thus, while proud Pharisees
are left by the blessed Saviour, he manifests his compassion to poor
humbled sinners, who look to him for children's bread. He still goes
about to seek and save the lost." |
|
| From
Wesley's Notes.
| "He put his fingers into
his ears - Perhaps intending to teach us, that we are not to
prescribe to him (as they who brought this man attempted to do) but
to expect his blessing by whatsoever means he pleases: even though
there should be no proportion or resemblance between the means used,
and the benefit to be conveyed thereby." |
|
| From the
Commentary on the Whole Bible
(Jamieson, Fausset and Brown, 1871).
| "But Jesus said unto her,
Let the children first be filled--"Is there hope for me
here? . . . Filled FIRST?" "Then my turn, it
seems, is coming! "--but then, "The CHILDREN first?
. . . Ah! when, on that rule, shall my turn ever
come!" But ere she has time for these ponderings of His word,
another word comes to supplement it."
|
|
| From The People's
New Testament, B.W. Johnson, 1891. |
|
| Contemporary Commentary, Studies, and Exegesis:
|
Commentary,
Mark 7:24-37, Alyce M. McKenzie, Preaching This Week, WorkingPreacher.org,
2009.
| "...there is your story and mine−that Jesus is in
our house, with full power to heal; that we need to approach him
with compassion and perseverance, praising God the sender of the
Savior of all people, not just people like us." |
|
|
Comments
(commentary) and
Clippings
(technical notes for in-depth study), Chris Haslam, Anglican
Diocese of Montreal. |
|
A Brief Commentary on the
Gospel of Mark, Chapter 6:7 - 8:26, Carl W. Conrad. (Click superscript numbers
for commentary.) |
|
"Jesus
Heals the Daughter of the Syro-Phoenician Woman,"
"A Man
with Stammering and Deafness Healed," Michael A. Turton's Historical
Commentary on the Gospel of Mark, "a
complete verse-by-verse commentary on the Gospel of Mark, focusing on the
historicity of people, places, events, and sayings in the world of the
Gospel of Mark." |
|
"First
Thoughts on Year B Gospel Passages in the Lectionary: Pentecost 14,"
William Loader, Murdoch University, Uniting Church in Australia.
| "Many times it has been
disciples who have least understood the issues as they have
uncoupled devotion to God from devotion to people, because they have
uncoupled God and people. Then a prejudiced ‘god’ feeds a
prejudiced people." |
|
|
"Yelping Puppies: The Canaanite Woman,"
Gospel Analysis, Sermons from
Seattle, Pastor Edward F. Markquart, Grace Lutheran Church, Seattle,
Washington. Detailed background and exegesis. |
|
Marginally Mark, by Brian McGowan, Anglican priest in Western
Australia. |
| Exegetical
Notes by Brian Stoffregen at CrossMarks
Christian Resources.
| "Lamar Williamson, Jr.
(Mark, Interpretation) connects these texts with verses 1-23 with, "If in the preceding passage Jesus "declared all foods
clean" (7:19), in these stories he declares all persons
clean, whether a Gentile woman in a pagan city or a man of
indeterminate race in the unclean territory of the Decapolis. The
stories are two examples of the sample principle: Both advance
Jesus' repudiation of traditional taboos (p. 137).""
|
|
|
"The Crumbs under the Table: Bread Enough for All," Karen A. Keely,
"Proclaiming Gospel Justice: Reflections on the Scriptures and Progressive
Spirituality," The Witness,
2006.
| "Jesus ... essentially
says, 'Good point. You get the same food as all of God's other children
anyway, so why not have a seat at the table?'" |
|
|
"'Even
the Dogs...'"
Jerry Goebel, One
Family Outreach.
"Focus on scripture from a justice perspective." Exegesis, study, and teen study
and activities.
| "In Tyre, this week, a woman still cries out for her
daughter. She was not part of the hatred and politics that turned southern
Lebanon into a disaster zone. Yet, that woman still cannot find a voice in
an area torn asunder by religion and politics. In a government (the U.S.)
that has framed itself as conservative Christian, the irony is that no one
has asked; 'What did Jesus do when he was in Tyre?'" |
|
|
Wellspring of
the Gospel, Ordinary 23B, Catherine McElhinney and Kathryn
Turner, Weekly Wellsprings. |
|
"Shortcomings
and Faith," Larry Broding's Word-Sunday.Com:
A Catholic Resource for This Sunday's Gospel. Adult Study, Children's
Story, Family Activity, Support Materials.
| "What kinds of shortcomings do
people have? How do those shortcoming challenge people to
grow?" |
|
|
"The Deeper Deafness," Ordinary 23B, Fr. Gerry Pierse, C.Ss.R., from Sundays Into
Silence: Reflections on the Sunday Gospels in the Light of Christian
Meditation. Claretian Publications.
| "The man did not get Jesus' point, as most people today
do not get his point. They look for sensational phenomena, like the curing
of the physically deaf, and fail to appreciate or recognize relational and
spiritual deafness." |
|
|
"Deafness: Physical and Spiritual," Lawton Posey, The Christian
Century, 1980. At Religion Online.
| "Because I am a religious person, and
because without this hearing aid I am almost deaf, the stories of Jesus
healing deaf people are particularly meaningful and poignant to me." |
|
|
"When the Gospel Goes to the Dogs,"
Heidi Husted, The Christian Century, 2000.
Religion Online.
|
"Even after the response of the Greek woman to Jesus who had compared her
to the dogs, Jesus does not hold his saving power in reserve, but expands
the circle of God’s mercy to include those once considered outsiders." |
|
|
"Jesus
Does Everything Well," Rev. Bryan Findlayson, Lectionary Bible
Studies and Sermons, Pumpkin Cottage Ministry Resources. Includes detailed
textual notes. |
|
| Articles & Background:
|
"Mark 7: The Syrophoenician Woman and the Deaf Mute Man," wikipedia. |
| "A Symbolic
Approach to Mark 7." Jerome H. Neyrey, Forum 4,3 (1988):63-91.
| "Since the purpose of God's law
was not to separate covenant from non-covenant members but to gather all peoples in God's
mysterious election, the particularistic kosher laws are judged abrogated. And so the
issue of clean/unclean in Mark 7 may be focused on the question of washing hands and
vessels, but these are but symbols of the larger discussion of purity and
pollution." |
|
|
"Magic, Miracles, and The Gospel," L. Michael White. PBS From
Jesus to Christ.
| "Probably in some ways, and more than any other
issue within the development of early Christianity and the gospels
tradition, miracles present one of the problematic areas." |
|
| "Miracles,
In Other Words: Social Science Perspectives on Healings," Jerome H. Neyrey,
University of Notre Dame, 1995.
| "...we should attend to the
institution in which the healing takes place, either kinship or politics. What roles does
the family have in an illness? How are they socially and economically affected? What role
do they play in the seeking of a cure? What costs do they pay or debts to they incur? What
if the healing occurs in the political realm, even if this is a healing shrine such as the
temple of Asclepius at Epidaurus? Healings, moreover, might have important political
implications, for "prophets" arose, echoing themes of liberation and freedom.
The political significance of the account of the healing by the Jewish Eleazar before the
emperor Vespasian and his retinue should not be discounted (Josephus. Ant.
8.45-48)." |
|
| "Meals, Food and
Tablefellowship." Jerome H. Neyrey, in The Social Sciences and New Testament
Interpretation, 159-82. R. L. Rohrbaugh, ed. Peabody, Mass.: Hendrickson, 1996.
| "How
can readers understand the particular ceremony of meals and table fellowship? Why are
meals so important as symbols of broader social relationships? How can we peer below the
surface and grasp the social dynamics encoded in meals and commensality, what
anthropologists call "the language of meals"?" |
|
| "Women Transformed: The Ending of
Mark is the Beginning of Wisdom," by Marie Sabin in CrossCurrents, Summer 1998.
| "Mark images God's Kingdom as
a state of new consciousness. Here, women are followers and
reflectors of Wisdom/Jesus, prophets entrusted with preaching the
word of ongoing resurrection." |
|
| "Women
and Conflict," Pamela Cooper-White at The Living Pulpit.
| "Women often avoid
disagreement in order to preserve relationship, but often at the
expense of their own truth and sometimes their safety as well." |
|
|
"Spirit,
Mercy, and the Other," Judith Gundry-Volf,
Theology Today, 1995.
| "This triumph is portrayed as coming
about through a Gentile woman's bold and persuasive insistence that God's
mercy is not doled out along ethnic, gender, or socio-cultural lines." |
|
| "The
Changing Role of Women in the Early Christian World,"
Howard Clark Kee, University of Pennsylvania. Theology Today,
1992.
| "If the church in our time
were to take with full seriousness the radical openness toward women
and their participation in the life of God's people that
characterized the movement at the outset, it could result in a
significant contribution toward renewal of both the church and the
human race." |
|
|
"Blurring
the Boundaries: A Response to Howard C. Kee,"
Virginia Burrus, The Theological School at Drew University. Theology
Today, 1992.
| "...a blurring of
religious or cultural boundaries in our historical
reconstructions may cut against the smugness that frequently
creeps into Christian discussions of Judaism and other religious
traditions. The roots of a distinctive Christian feminism would
appear to be entangled in Jewish and pagan traditions, rather
than emerging in pure and radical opposition to those
traditions. Second, a blurring of chronological boundaries in
our historical reconstructions may cut against the tendency to
locate orthodox or authentic Christianity almost purely in a
statically defined "golden age" of the distant past.
After all, how liberating is it for Christian women to be
invited to focus exclusively on "the insights of Jesus and
Paul"?" |
|
| "The
Syrophoenician Woman in Mark 7:25-30/Matthew 15:21-28," James Still, at Internet
Infidels.
| "We do know that first-century
Jews (the 'children' in this passage) referred to the pagans as dogs because of their
failure to observe ritual purity laws (Downing, 1992: 137)." |
|
|
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| Bishop, Jonathan,
"Parabole and Parrhesia in Mark," Interpretation, 1986.
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| Broesterhuizen,
Marcel, "Faith in Deaf Culture,"
Theological Studies, 2005.
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| Burkill, T.A., "The Historical Development of the Story of the Syrophoenician Woman,"
Novum Testamentum, 1967.
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| Burrus, Virginia,
"Blurring
the Boundaries: A Response to Howard C. Kee,"
Theology
Today, 1992.
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| Cooper-White, Pamela,
"Women and Conflict,"
The Living Pulpit, 1994.
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| Dahlen, Robert W., "The Savior and
the Dog: An Exercise in Hearing," Word & World, 1997.
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| Derrett, J., Duncan, "Law in the New Testament: The Syro-Phoenician Woman and the Centurion of
Capernaum," Novum Testamentum, 1973.
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| Dewey, Joanna,
"Women in the Gospel of Mark,"
Word & World, 2006. (Section on
this text begins on page 23.)
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| Gregory, Howard,
"The Healing of a Deaf Man with an Impediment of Speech,"
Journal for
Preachers, 2007. (Sermon)
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| Gundry-Volf,
Judith, "Spirit, Mercy, and the Other,"
Theology Today, 1995.
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| Husted, Heidi,
"When the Gospel Goes to the Dogs,"
The Christian Century, 2000.
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| Kee, Howard Clark,
"The
Changing Role of Women in the Early Christian World," Theology Today,
1992.
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| Loader, William,
"Challenged at the Boundaries: A Conservative Jesus in Mark's Tradition,"
Journal for the Study of the New Testament, 1996.
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| Ortberg, John, "True Grit,"
The Christian Century, 2003.
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| Perkinson, Jim, "A Canaanitic Word in the Logos of Christ; or The Difference the
Syro-Phoenician Woman Makes to Jesus," Semeia, 1996.
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| Posey, Lawton W.,
"Deafness: Physical and Spiritual,"
The Christian Century, 1980.
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| Rieth, Sarah M., "Scriptural Reflections on Deafness and Muteness as Embodied in the Healing
Journeys of Adult Survivors of Sexual Abuse," Journal of Pastoral
Theology, 1993.
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| Rhoads, David,
"Jesus and the Syrophoenician Woman in Mark,"
Journal of the American
Academy of Religion, 1994.
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| Sabin, Marie,
"Women Transformed: The Ending of
Mark is the Beginning of Wisdom," Cross
Currents, Summer 1998.
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| Scherer, Paul E.,
"A Gauntlet with a Gift in It: From Text to Sermon on Matthew 15:21-28 and
Mark 7:24-30," Interpretation, 1966.
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| Schnabel, Eckhard J., "Israel, the People of God, and the Nations,"
Journal of the
Evangelical Theological Society, 2002.
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| Skinner, Matthew L.,
"'She Departed to Her House': Another Dimension of the Syrophoenician
Mother's Faith in Mark 7:24-30," Word & World, 2006.
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| Sprinkle, Joe M.,
"The Rationale of the Laws of Clean and Unclean in the Old Testament,"
Journal of the Evangelical Theological Society, 2000.
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| Stanley, Christopher
D.,
"'Neither Jew nor Greek': Ethnic Conflict in Graceo-Roman Society,"
Journal for the Study of the New Testament, 1996.
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| Wefald, Eric K., "The Separate Gentile Mission in Mark: A Narrative Explanation of Markan
Geography, the Two Feeding Accounts and Exorcisms," Journal for the
Study of the New Testament, 1995.
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|
| Reviews: |
| Sermons:
|
"It's Time
We Open Up," The Rev. Peter Marty, Day 1, 2006. |
|
"Love behind the Secret Door,"
Pentecost
14, 10 September
2006, Hubert Beck, Göttinger Predigten im Internet: Every Sunday Sermons based on the
RCL by a team of Lutheran theologians/ pastors. |
|
"Yelping Puppies: The Canaanite Woman,"
Pastor Edward F. Markquart, Grace Lutheran Church, Seattle,
Washington. |
|
"The
Bread of Life (and the Bread Crumbs)," Sheila C. Gustafson, 2003.
Covenant Network of
Presbyterians. |
|
"When Hope Won't Quit,"
the Rev. Dr. Ozzie E. Smith,
Day 1, 2003. |
|
"The Look on His
Face," the Rev. Dirk Ficca, 30 Good Minutes, Chicago Sunday
Evening Club, 2000. |
|
"What about
Healing?" John Jewell,
2000. |
|
"Persistence," the
Rev. Dr. Elton Richards, Day 1, 1997. |
| Father
Andrew M. Greeley, "Priest, Author, Sociologist,"
Commentary and Homily:
|
|
| With Children:
|
| Drama:
|
"Foreign Dogs," from
A Certain Jesus by
Jose Ignacio and Maria Lopez Vigil. Ideal for catechetical and liturgical
dramatization of today's gospel. Claretian Publications. |
|
"Gentile
Woman" monologue, Ross Olson. |
|
| Graphics & Bulletin Materials:
|
| Hymns and Music:
|
| Fine Arts Images Linked at The Text This Week's
Art Index:
|
| Movies scenes with the following themes,
listed at The Text This Week's Movie Concordance:
|
| Study Links and Resources for the
Book of Mark |
|
