Commentary

Isaiah 35:4-7a
The idea that God is someone who we should fear is found throughout the Bible.
The reason behind this central idea is simple. We must be afraid of the One who
could wipe us out of existence. In contrast to this dread of God is the reality that
God is on the move, looking for those that need God’s help.
In this text, God models the behavior of Aslan. The both are on the move. God
is out to heal/release those who are sick/prisoners. Aslan comes to free Narnia
from the grip of Winter. God is good and so is Aslan. God comes to save people
from what keeps them away from God. Aslan’s behavior is identical.
This reading from Isaiah is heard in today’s Gospel lesson. The woman whose
child was possessed by an unclean demon might have been afraid of Jesus but she
comes anyway. Jesus saves her daughter. The deaf man ears are opened.

Isaiah 35:4 Say to those who are of a fearful heart – The prophet speaks the Word
of the L ORD to those people who need comfort.
He will come with vengeance – The L ORD is not deaf, blind, and dumb. He
knows what is happening and will bring judgement to the world.
He will come and save you. – The act of “salvation” is more than the for-
giveness of sin or the gift of eternal life. Salvation is bringing you the help
when you need it.

Isaiah 35:5 Then the eyes of the blind shall be opened – This line and the next
one give practical examples of how the L ORD saves.

Isaiah 35:6

Isaiah 35:7

Psalm 146
The unspoken question in this psalm is “Who do we trust?” Do we place our lives
in the hands of people who cannot even control when they are born or when they
die? Or should we risk our future with the One who is outside of space and time?
The Jew/Christian answers that we place our loyalty in God.

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 Psalm 146:1 Praise the L ORD – The psalmists argues that the L ORD is the one
who needs to be remembered.

Psalm 146:2 I will sing praises to my God all my life long – This is one of the
methods used to tell others what the author feels about the L ORD.

Psalm 146:3 Do not put your trust in princes – In contrast with other humans,
the L ORD always keeps His promises.

Psalm 146:4 When their breath departs, they return to the earth – Every one of
our promises are limited by the life we lead. Sooner or later, we will break
them and then our death makes all of our words null and void.

Psalm 146:5 Happy are those whose help is the God of Jacob – Blessings are
given to those who follow this God.

Psalm 146:6 who made – By recounting the L ORD’s deeds, the author reminds
his audience of the L ORD’s power.

Psalm 146:7 who executes justice for the oppressed – Righteousness includes
uploading the law and keeping morals.

Psalm 146:8 The L ORD sets the prisoners free – Some people are placed in chains
by others. The need to be freed. Everyone dies. They also must be brought
from their captivity.

Psalm 146:9 The L ORD watches over the strangers – The people that most of us
ignore are seen by the L ORD.
the way of the wicked he brings to ruin – The question of justice runs
through this psalm. If the L ORD is to bring good things then those who
cause pain to others must also be held accountable for their actions.

Psalm 146:10 The L ORD will reign for ever – Unlike other rulers, this One will
last forever.

James 2:1-17
The author of James calls for a radical form of unity where everyone has all of
their needs taken care of.

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James 2:1 do you with your acts of favouritism really believe in our glorious
Lord – The works of the people tell others what they really think about their
allegiance to Jesus.

James 2:2

James 2:3 and if you take notice of the one wearing the fine clothes – This prob-
lem is common to most of humanity. We want to be associated with the best
and the brightest. That’s why we so desperately want to believe in those
tricksters that give us the hope in becoming rich.

James 2:4 have you not made distinctions among yourselves – The division be-
tween the rich and the poor literally tears the body of Christ apart.

James 2:5 Has not God chosen the poor – The Gospel of Jesus comes to those
people who do not fit God’s definition of richness.

James 2:6 Is it not the rich who oppress you? – The author James reminds his
readers that you need to remember all the pain that the rich cause.

James 2:7

James 2:8 You do well if you really fulfil the royal law – The people must follow
the law if they want to be associated with Jesus.

James 2:9

James 2:10 For whoever keeps the whole law but fails in one point has become
accountable for all of it. – When the law is broken a price must be paid.

James 2:11

James 2:12 So speak and so act as those who are to be judged by the law of
liberty – The author of James makes the implicit assumption that everyone
is under the law even if they do not explicitly know God’s law.

James 2:13

James 2:14 Can faith save you? – This line strikes fear into hearts of Lutherans
who assert that faith is enough for salvation.

James 2:15

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 James 2:16 one of you says to them, “Go in peace; keep warm and eat your fill”,
and yet you do not supply their bodily needs, what is the good of that? – The
actions of the Christian must match their beliefs. The inverse also holds.
James 2:17 So faith by itself, if it has no works, is dead. – Another frightful line
for those Christians that believe following Christ is nothing more than a
good feeling or intellectual ascent.

Mark 7:24-37
In the first half of the narrative, Jesus is basically alone without His disciples.
There also is no mention of faith anywhere in the text. However, faith in Mark is
seen in the actions that trust a request will be granted.1
The first story in the Gospel lesson has echos of 1 Kings 17:8-24 and 2 Kings
4:18-37.2 Even though the character description of the woman is very short, she
has many believable characteristics.3
The second healing is not found in Matthew or Luke.

Mark 7:24 he set out – Literally, He stood up ἀνίστημι This is used for significant
activity in Mark. (Mark 1:35; 2:14; 7:24; 10:1; 14:60; 16:9)4
the region of Tyre – Tyre and Sidon are the two most important cites in
Phoenicia. During the Roman Era, this area was part of the province of
Syria hence the title Syrophoenician.5 Not only is this in Gentile territory
but also Josephus (War 2.478) reports that these people hate the Jews.6
entered a house – The house in this Gospel is often a site of “healing, teach-
ing, preaching, or controversy.”7 It could also reflect the reality that the com-
munity was meeting in houses.
he could not escape notice – Even in this strange land, people know about
Jesus and His work to free slaves.8
1
David Rhoads, ‘Jesus and the Syrophoenician Woman in Mark’, Journal of the American
Academy of Religion, LXII (1994):2, p. 360.
2
John R. Donahue, S.J. and Daniel J. Harrington, S.J.; Idem, editor, The Gospel of Mark,
Volume 2, Sacra Pagina, (Collegeville, MN: The Liturgical Press, 2002), p. 236.
3
Ibid., p. 237.
4
Ibid., p. 232.
5
Ibid.
6
Ibid.
7
Ibid.
8
Ibid.

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 Mark 7:25 little daughter had an unclean spirit – This is from the Greek τὸ θυ-
γάτριον αὐτῆς πνεῦμα ἀκάθαρτον which seems to indicate that the phrase
originally comes from Semitic grammar.9
Even though Jesus has declared all food clean (Mark 7:19), there are still
unclean powers and principalities in the world that oppose Jesus.10 Unclean
indicates something that is not holy not an item that is sexually immoral.11
This healing is a story of crossing boundaries.12 Would we cross boundaries
to talk with someone who might give life to our child?
The terseness of the Greek also indicates a hurried action.13
bowed down at his feet – Actually, “threw herself down at his feet” (προ-
σέπεσεν πρὸς τοὺς πόδας αὐτοῦ ).14

Mark 7:26 a Gentile In the Greek, the woman is a Greek (῾Ελληνίς). The Greek
has δὲ γυνὴ, which might indicate a woman of high social standing.15 In the
Christian tradition she is remembered as Justa and her daughter is Bernice
(Psudo-Clementine Homilies 2.19; 3:73.).16
cast the demon out – What comes out of a person is important.17

Mark 7:27 He said – During this time, a woman was not even to be seen in
public.18 Nor could men speak to women.19
Let the children be fed first – This is a very harsh statement from Jesus.20
The idea that the children are the people of Israel is frequently used in the
Old Testament (Deuteronomy 32:20, 43; Psalm 82:6; Isiah 1:1; 17:9; 63:8;
Hosea 11:1).21
9
Donahue and Harrington, Mark, p. 233.
10
Brian P. Stoffregen, Mark 7.24-37 Proper 18 - Year B, http://www.crossmarks.com/
brian/mark7x24.htm.
11
Donahue and Harrington, Mark, p. 233.
12
Ibid., p. 237.
13
Ibid., p. 233.
14
Ibid., pp. 232, 237.
15
Ibid., p. 233.
16
Ibid.
17
Stoffregen, ‘Mark 7.24-37 Proper 18 - Year B’.
18
Ibid.
19
Ibid.
20
Donahue and Harrington, Mark, p. 233.
21
Ibid.

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 The use of first gives the idea that a second use might also come (See for
example Romans 1:16 or the next miracle that feeds in the Gentiles in Mark
8:1-10).22
Note that Jesus says that the timing and the quantity of food also distinguish
between the child and the dog.23 The verbs in 26-28 indicate continued or
repeated actions.
not fair – This in classical Greek could mean that it is not morally correct
that children go hungry while dogs eat.24
children’s food – Literally the children’s bread ἄρτος
the dogs – The meaning of this phrase could range in meaning from a
metaphor for a house all the way to a sexually promiscuous woman.25 In
Classical Greek κυνάριον means a little dog. Even though the Greek uses
little dogs, it appears that dogs of all types are derogatory (1 Samuel 17:43;
Isaiah 56:10-11; 2 Peter 2:22; Philippians 3:2; Revelation 22:15).26 In op-
position to Rhoads, Donahue and Harrington argue that “throw” indicates
tossing the food to the scavengers that live outside the house.27
Rhoads notes that in ancient Israel, dogs scavenged for food and were re-
garded as unclean.28 As an insult, Jews referred to people as dogs.29 There is
also a comparison between dogs scavenging for food and the Syrophoeni-
cian woman looking for a miracle for her daughter.30 The diminutive for
dogs (κυνάριον might soften the blow of being called a dog. Rather than
being upset that she and her daughter being called wild dogs running in the
street, she changes the image to be playful puppies that eat what children
drop onto the floors.31 The woman uses a term of endearment for the Jews
(children τέκνον).32
22
Donahue and Harrington, Mark, p. 233.
23
Ibid., p. 237.
24
Stoffregen, ‘Mark 7.24-37 Proper 18 - Year B’.
25
Ibid.
26
Donahue and Harrington, Mark, p. 234.
27
Ibid.
28
Rhoads, ‘Journal of the American Academy of Religion LXII [1994]’, p. 356.
29
Ibid.
30
Ibid.
31
Ibid., p. 357.
32
Ibid., p. 358.

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Mark 7:28 she answered him The Greek ἀπεκρίθη καὶ λέγει αὐτῷ is a “high
rhetorical style” and is only used Mark by Pilate.33
Sir, even the dogs under the table eat – The use of κύριος might be am-
biguous since it could be an address to someone in power or it could be a
statement that Jesus is Lord.34
Maybe the woman is saying that dogs are considered to be members of the
family.35 In Classical Greek κυνάριον means a little dog. For Greeks, dogs
were often found at the table.36 Maybe we are seeing here is a huge gap
between Jew and Gentile.37
eat the children’s crumbs – The dogs are feed with the richness that first
comes to the children. This is the only place in the Bible where anyone,
much less a woman, has a retort that Jesus does not answer.38 The woman,
maybe a rich one, is the one who teaches the wandering Jew the meaning of
His own Gospel.39
The crumbs that these children eat feed four thousand in Mark 8:1-10.

Mark 7:29 For saying that – Healing comes because of the words that come from
the woman. This also refers the to (λόγος in the text) Word of the Gospel.40
demon has left – It is important to realize what has left.

Mark 7:30

Mark 7:31 Then he returned In the Greek καὶ φέρουσιν is “and he set out” and it
indicates a dramatic transition.41
region of Tyre, and went by way of Sidon towards the Sea of Galilee The
movements in this region make logical sense; Jesus is moving north, east,
and then south so that He covers all of the Phoenician (Gentile) territory.42
33
Donahue and Harrington, Mark, p. 23.
34
Ibid., p. 234.
35
Stoffregen, ‘Mark 7.24-37 Proper 18 - Year B’.
36
Donahue and Harrington, Mark, p. 234.
37
Ibid.
38
Ibid., p. 232.
39
Ibid., p. 237.
40
Rhoads, ‘Journal of the American Academy of Religion LXII [1994]’, p. 360.
41
Donahue and Harrington, Mark, p. 239.
42
Ibid.

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Mark 7:32 They brought – The ordinary people have access to Jesus.43
deaf man – The Greek κωφός indicates a total inability to speak. The general
sense here echos Isaiah 35:5-6, Isaiah 42:19, and Exodus 4:11.44
impediment – The Greek μογιλάλος is only used one other time in Isaiah
35:6 (LXX).45
they begged – This is a formal request by the people that Jesus heal the deaf
man.46

Mark 7:33 He took him aside in private, away from the crowd – Three times
Mark says the same thing. Jesus and the deaf man are alone. Thus it is only
the readers, through the words of the narrator, know what is happening.
put his fingers into his ears, and he spat Even though the discrimination be-
tween Jews and Gentiles was almost as great as the prejudice between Jews
and handicapped, Jesus touches and heals this man without argument.47
Spit was regarded as having a “therapeutic function.”48

Mark 7:34 he sighed – This is the only time in Mark where Jesus sighs (groans)
before a miracle.49
Ephphatha – It is not our words that heal but instead they are Christ’s. Ap-
parently this is an Aramaic word but its exact origin does not matter since
the narrator tells us that the word means “Be opened.”50

Mark 7:35 spoke plainly – It is ironical that this person, a person who could
barely speak, who can speak plainly now is told not to speak in the next
verse.51 This is a visible demonstration of Christ’s miracle.52

Mark 7:36 zealously – In Classical Greek, περισσότερον ινδιςατες α προδιγιους

αμουντ.
43
Donahue and Harrington, Mark, p. 239.
44
Ibid.
45
Stoffregen, ‘Mark 7.24-37 Proper 18 - Year B’.
46
Donahue and Harrington, Mark, p. 240.
47
Stoffregen, ‘Mark 7.24-37 Proper 18 - Year B’.
48
Donahue and Harrington, Mark, p. 240.
49
Ibid.
50
Ibid.
51
Stoffregen, ‘Mark 7.24-37 Proper 18 - Year B’.
52
Donahue and Harrington, Mark, p. 241.

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 Μαρκ 7:37 δονε εvερψτηινγ ωελλ – Θεσυς ρεστορες ςρεατιον.
ηε εvεν μακες τηε δεαφ το ηεαρ ανδ τηε μυτε το σπεακ – Ανοτηερ ‘αλλυσιον
το Ισαιαη 35:5-6.’53

References
Donahue, S.J., John R. and Harrington, S.J., Daniel J.; Idem, editor, The Gospel
of Mark, Volume 2, Sacra Pagina, (Collegeville, MN: The Liturgical Press,
2002).

Rhoads, David, ‘Jesus and the Syrophoenician Woman in Mark’, Journal of the
American Academy of Religion, LXII (1994):2, pp. 343–375.

Stoffregen, Brian P., Mark 7.24-37 Proper 18 - Year B, http://

www.crossmarks.com/brian/mark7x24.htm, Last checked on
September 4, 2009.

53
Donahue and Harrington, Mark, p. 241.