Participants: Don Pate
Series Code: FC
Program Code: FC000026
00:29 Hello, friends, and welcome
00:31 to another few minutes with Jesus.
00:33 We're going to spend some time in the gospels again
00:36 and it's my privilege to join you
00:39 and many people around the world
00:41 as we open ourselves up to the experiences
00:44 of Christ walking in streets with His people
00:47 and how He lived the life and the things
00:51 that He sought to teach us
00:53 that even to this day, you know what?
00:54 I haven't outgrown it.
00:56 And I probably am never going to and neither are you.
00:59 And so it's appropriate for us to spend time
01:02 in the word to come to know Christ better,
01:04 but more than that, to allow Him to give us
01:06 the building blocks the foundation
01:09 of understanding what we are in his mind.
01:13 The value that we have
01:15 within in His sense of economy--
01:17 within the scope of eternity.
01:19 And what He dreams us to become.
01:22 That's really our goal.
01:24 As we open up the text of the gospels together.
01:26 So join with me as we pray.
01:30 Father, thank you so much
01:31 for our wonderful and rich opportunity to go
01:34 under the surface of the text.
01:36 To open up this word, this word
01:38 that thousands have died so that we might have it.
01:42 That there are blood drops on these pages of people
01:45 who gave their lives that we
01:47 might have the privilege of opening the word.
01:49 We ask that we would cherish the moments
01:51 that we have together as we do this again.
01:54 This is our prayer in the holy name
01:56 of Christ, amen.
01:59 I'm Don Pate from Between the Lines,
02:01 and if you know anything about me
02:03 or know anything about Between the Lines,
02:04 it's just distinctly a passion with me
02:08 to more for my own growth than almost anything else,
02:11 I know it sounds selfish to go under the surface
02:14 of the text to look back at it.
02:16 Some of the stories that may be we've heard forever.
02:19 To see if we can find things
02:21 that we haven't seen before
02:22 to look across the field of flowers
02:24 where maybe we have admired
02:26 this massive field of flowers from a distance.
02:28 And maybe to go and to pick
02:31 some of the individual petals and really study them.
02:34 To appreciate and get an odor
02:36 of the flower one single flower.
02:38 And so that's what we're going to do.
02:39 We're going to spend time
02:41 with a gospel story from Mathew.
02:43 I invite you to take a Bible
02:44 and turn to the Gospel of Mathew.
02:47 We're going to look at a story
02:48 that is only told by two of the gospel writers.
02:52 For whatever reason this one just gets
02:54 brushed by in the Book of Luke.
02:58 Luke generally often mirrors
03:01 what we have seen in Mathew or in Mark,
03:04 all though certainly adding some flavor each of them
03:06 adding their own little spice to the story,
03:09 their own little perceptions and intuitions
03:12 that the spirit has given them.
03:13 Certainly we see that, but for whatever reason
03:16 and, oh, it may very well be that because Luke
03:20 and this is just a little speculation,
03:22 Luke often has such an affinity
03:26 for how the gentile sees Christ.
03:30 For how the Gentile world comes into interaction
03:35 with the gospel that this story
03:37 is so decidedly gentile,
03:40 that Luke may have backed off a little bit
03:42 and said you know, everybody expects me
03:44 to do that and it will have more power
03:47 if you hear the story from Mathew
03:49 and Mark and I don't deal with it.
03:50 I'm not sure exactly why Luke is not as amazed
03:56 or chooses not to review this story for us.
03:59 But we find it in Mathew Chapter 15
04:02 and then again the parallel passage in the next gospel,
04:06 in the Gospel of Mark Chapter 7.
04:09 Now it is a problematic story.
04:12 It's a story that raises some interesting concerns.
04:15 In fact the truth is, if you don't know
04:17 what's going on between the lines.
04:18 If you don't know what's going on
04:19 under the surface of the story,
04:21 you can back off and be a little frustrated
04:22 with Jesus in this one.
04:23 I mean, really, you can say, "Lord,
04:26 I'm not really comfortable with this.
04:28 And actually I feel not super--
04:32 you know, as though I'm better than you, Lord.
04:34 But there's--obviously we got a problem here.
04:36 We've got something I don't understand
04:38 about the story, Lord."
04:39 It's a story when Jesus, it seems,
04:43 looks at a poor little sinner
04:47 and just cuts him to shreds.
04:49 You see, excuse me?
04:52 You know, that's not what I expect of Jesus.
04:54 And at first reading that seems
04:57 to be what's happening in the story
04:59 and of course as a result many Christians
05:01 reading this story immediately start--
05:04 we put up our defenses and we say
05:05 I'm not comfortable with that,
05:06 therefore I don't wanna deal with it.
05:07 You know, since I can't easily understand
05:09 why Jesus would do this to somebody.
05:11 I think we'll just act like its' not there.
05:13 But of course its there for a reason.
05:16 There are things in there for us to discover
05:18 that will make a difference in practical insights
05:21 to enrich our lives even this far removed
05:25 from the original event so many generations later.
05:28 And so I'd invite to take your Bible
05:29 and turn to Mathew 15.
05:31 Now, again, it's often--I don't know
05:35 I probably sound like some old broken record
05:38 or CD that keeps skipping back
05:39 if you wanna go to more modern technology.
05:42 I probably loop around to this often,
05:45 but it is so important and I'm sure you know this.
05:47 It is so important for us always
05:49 to take the Bible stories,
05:51 the episodes, the thoughts, the concepts,
05:54 the discussions, to take them in context.
05:57 Don't, you know, pick something out of the text
06:00 and set it over here independently
06:02 and assume that as a result
06:04 I can really grasp the power of that story.
06:08 We have to put it back into its context
06:11 to see what leads up to this moment.
06:13 And literally it is important in this story.
06:15 In Mathew Chapter 15 and you find
06:17 the same thing when you get to Mark,
06:19 because you see Jesus almost contrasting something.
06:24 It's like He says something to the disciples here
06:28 and then shortly after that He exhibits it.
06:33 He lives it, that up to this point
06:36 we just talked about it.
06:37 Now we're gonna have a living practical lesson, an example
06:41 of what I was just saying back here.
06:43 That's what seems to be happening
06:45 in this passage because as you start the chapter,
06:47 you will find Jesus involved in a discussion about--
06:51 what is it that really causes a person to be defiled?
06:55 What is it that sets a person
06:57 out of the norm of heaven's acceptance?
07:01 And there's some difficult discussion in this.
07:04 Now in the Mishnah which is the codified
07:09 black and white, written down
07:11 oral tradition of the world of Jesus.
07:14 This book was done in Hebrew obviously.
07:18 It was done or Aramaic, it's debatable.
07:21 But the book was done originally
07:24 because the Jews when they lost the temple
07:27 in the year 70 and then in the Bar Kokhba rebellion
07:30 65 years later in the year 135 after Christ.
07:34 Judaism was so temple based,
07:37 was so tied to what we call the Jewish temple cult,
07:40 and that term cult is not a negative.
07:43 They were so tied as a Jewish temple cult
07:45 that as a result of the fact
07:49 that they just passed on the traditions
07:51 father to son and rabbinic arguments
07:53 back and forth with the minority report
07:54 against the majority report and things like this
07:56 of the great scholars and Rabbis.
07:58 The school of Shammai, the school of Hillel,
08:01 Rabbi Judah Hachasid, Rabbi Elazar disputed,
08:05 this was all oral tradition.
08:06 Just passed on word of mouth
08:09 until about 60 or 70 years after that final revolt
08:15 against Rome a 135 years after the birth of Jesus.
08:19 What we would say 135 A.D.
08:22 When it was evident when the Romans
08:24 made it a capital offense,
08:27 literally, you may not know that.
08:28 It actually under Hadrian the emperor,
08:30 it became something
08:32 for which you could be crucified if you were Jew.
08:35 A Jew was not even allowed to get to the place
08:37 where he could see the city of Jerusalem,
08:40 where he could even be within view
08:42 of the city of Jerusalem.
08:43 The reason being is the Romans
08:45 had caught on the Jews whenever they got around Jerusalem,
08:48 they got so super patriotic
08:50 that they sort of lost their sense in the empire.
08:53 And so it came to the place where Hadrian finally said
08:55 "That's it, I've had it," you know,
08:57 Jerusalem was destroyed 65 years ago in the year 70.
09:01 and they kept crawling back and you know
09:03 they came to this rebellion again in 135,
09:05 of course they weren't using those dates.
09:07 But, you know, we now have put down
09:10 this second revolt under Bar Kokhba.
09:12 This great second revolt against Rome we put it down.
09:14 And that's it, we're not dealing with you again.
09:16 We are going to scatter the Jews out away
09:19 from the city of Jerusalem,
09:20 because that way we can break up
09:21 some of your patriotic fervor.
09:23 And so he made it a capital offense penalty
09:26 of crucifixion for a Jew to even get to a place
09:28 where he could see the city of Jerusalem.
09:30 Well, when that became true the Jews realized, you know,
09:35 temple's gone and it's been gone for 65 years.
09:39 And it looks like we're not getting it back
09:40 not for a longtime, so who are we
09:43 when we don't have a temple?
09:45 That had been a problem within Judaism
09:48 even into the First Temple era.
09:50 You remember 137 Psalm.
09:52 We grew up by the rivers of Babylon
09:53 and we're singing the Lord's song in an alien land,
09:56 but we don't even, how we can do that?
09:58 Who are we as a people when we are not tied
10:01 to the temple? To this, the chosen land.
10:05 In fact, there's a Hebrew phrase
10:07 it's called shakintiple luta.
10:09 And what that means is the exile
10:11 of the presence of God.
10:13 God settled down to Jerusalem to bless
10:16 that place uniquely on the earth
10:17 and then when the temple was destroyed
10:20 where did God go?
10:22 The exile of the presence of God.
10:24 This became a perpetual problem of discussion
10:27 within Judaism any time they came to the destruction
10:29 of the city or the loss of the temple.
10:31 And so the Jews decided we better nail down
10:35 who we are as a people
10:37 and the Mishnah came into existence.
10:39 And what may surprise you is probably the final third
10:43 of the Mishnah actually deals with the same issues
10:47 as Jesus is very distinctly discussing here
10:50 in the introduction to our story.
10:53 In chapter 15 of Mathew, Jesus is discussing
10:56 the things that defile,
10:59 that which renders you Tomah
11:02 that you become unacceptable, unfit.
11:07 Jesus has to deal with that
11:09 because it's a discussion of His world.
11:11 It's a major hot point. It's a flash point.
11:14 It's a triggering within His world
11:17 about what is it that really defiles a person
11:19 that sets a person out of the approval of heaven
11:23 and so we see Jesus doing that.
11:25 Now, when the discussion ends in verse 20,
11:29 immediately it says after that discussion right here,
11:34 Jesus then took the disciples to go show them
11:38 how the lesson played out.
11:41 "Jesus went thence, and departed
11:44 to the coasts of Tyre and Sidon."
11:47 Now if you go to Bible map,
11:49 you're going to notice something.
11:50 You've got the Galilee over here
11:52 with the Jordon River coming out of it
11:53 going down to the Dead Sea and Jerusalem is here.
11:56 You've got the highlands, you've got the trans-Jordon
11:58 over across the other side past Jericho.
12:01 You go to the Mediterranean side
12:04 even back into the days of Joshua
12:07 that Northwest coast was pretty much frontier.
12:13 Yes, there were some tribes up there
12:14 like Asher and this kind of thing,
12:16 but it never really was part of the main
12:20 of the nation of Israel.
12:22 Even in the days of David or Solomon
12:24 that it was always
12:25 a little bit sort of the hinterland.
12:29 That it was never fully incorporated
12:31 within the main body of the nation of Israel,
12:35 that Northwest coast of Tyre and Sidon.
12:38 That was always a little bit compromised
12:41 as far as the mentality
12:43 of the mainstream and the orthodox.
12:46 We see that in the Old Testament,
12:47 we see it in the New Testament.
12:48 And what is very clear and curious to me
12:51 is that Jesus decidedly turns and He says,
12:54 "Okay, we're heading west."
12:57 The disciples-- this was not common.
13:00 And when you read the gospels through and through,
13:02 you find Jesus spending lot of time in the Galilee.
13:05 You find him even fractionally going
13:07 through Samaria few times.
13:08 You find Him around Jerusalem.
13:10 But you rarely find Jesus turn off
13:13 to that Northwest coast.
13:15 You rarely find Him going anywhere
13:17 that direction after the hinterlands,
13:19 that wasn't really Israel.
13:22 And there's a reason for it, I think.
13:24 Jesus Himself said, "I am come to the lost sheep
13:28 of the house of Israel," which is only fulfilling.
13:31 You remember the prophecy of Daniel 9
13:33 that when Messiah comes, he will reconfirm
13:36 the covenant with the house of Israel.
13:39 That, yes, the gospel is good for the world,
13:42 but the Messiah's specific and distinct goal
13:46 will be for the boundaries of Israel.
13:49 That was the prophecy and Jesus basically stayed
13:52 within the boundaries of the mainstream of Israel,
13:55 only barely going through Samaria few times,
13:58 only just rarely going off into the frontier.
14:02 Jesus, for whatever reason, and the reason appears
14:05 to me to be the first 20 verses.
14:07 He is going to show His disciples
14:09 a practical living lesson about issues of defilement.
14:14 That's what He just got in discussing.
14:17 He turns immediately from the discussion
14:18 of defilement and He starts heading west.
14:21 The disciples are going along, a little surprised.
14:24 There isn't much out there.
14:26 And certainly it isn't good Judaism, you know,
14:28 I mean, we're not gonna make a dent in Jerusalem
14:30 if we're heading northwest there,
14:31 but his Lord will go wherever he wants.
14:34 As they headed out toward that coast, verse 22,
14:36 "Behold, there was a woman of Canaan
14:39 who came out from that region from the same coasts,
14:42 and she cried out to Him.
14:44 'Have mercy on me oh Lord thou son of David.'"
14:50 What an amazing thing.
14:53 How long a journey was it?
14:55 A day or two day's walk, three day's walk.
15:00 We find no other appointment for Jesus on this trip.
15:04 Now, don't get me wrong.
15:07 You cannot categorically say
15:08 Jesus didn't do anything else on this trip.
15:11 I mean, the scripture is silent.
15:13 And so you can't categorically
15:15 just black and white say
15:16 Jesus only went out there only for this
15:18 and He didn't do anything else,
15:19 although in the scripture it doesn't give anything else.
15:21 And some of me, I kind of like the idea
15:24 that Jesus had once specific appointment in mind.
15:27 One thing that He was going to do
15:29 and He set His eyes to go do it.
15:31 And it was have a rendezvous with this woman.
15:34 He was going to cross pass with that woman.
15:38 And that's why He headed west.
15:40 A woman, a Canaanite.
15:43 She was not Jewish.
15:45 More than that, of course
15:47 when you put this together with the Gospel of Mark,
15:49 you find out that she's got
15:51 about five strikes against her.
15:53 You know, when you play baseball
15:54 you get only three strikes and you're out.
15:56 This woman's got about five against her.
15:57 And some of them, you know,
15:58 in our cultural sensitivities today,
16:00 we're not real happy with it.
16:02 But the truth is if you wanna take the text
16:04 in its real context, in its real world,
16:06 the way it really was back in those days.
16:08 You've got to recognize that some of these things
16:10 were real even if they make me uncomfortable.
16:12 One is, and I'm sorry for half of our audience.
16:17 You know, I'm sorry she was a woman.
16:19 Sorry about that, this was an age
16:23 when women to a great degree,
16:25 it was not an egalitarian society.
16:27 I mean, woman to a great degree
16:29 were just a half a step above
16:30 property in many cultures.
16:32 That wasn't universally true. The Egyptians,
16:36 the Egyptians were fairly equal.
16:38 In fact that you may or may not know
16:39 that in the Egyptian world some of the pharaohs
16:42 were women and everybody knew it,
16:45 I mean, it wasn't like it was a secret.
16:47 Now granteded, artistically, they were still portrayed
16:49 as though they had beards and things like this.
16:51 But everybody knew it was a woman,
16:52 this wasn't a secret.
16:54 Egyptian women in many ways had some opportunities
16:58 that nobody else in the world had.
17:00 Which by the way should open up some windows
17:02 of understanding to you about a story about a woman
17:05 who is married to a man name Potiphar, and Joseph
17:09 and if you understand the equality of women
17:12 in Egypt that opens up a just whole new vignette
17:15 to you in that story.
17:17 But in most of the world, that was not true.
17:21 As so much so you get into the Book of Acts
17:22 and it speaks about of Lydia, the seller of purple.
17:25 It's the Bible's way of saying,
17:27 this is unusual. A woman who is making it on her own.
17:31 Independently, she doesn't need a man.
17:34 She has her own business, she's got employees.
17:36 You know, that this was a woman
17:38 who was making it on her own,
17:39 that was unusual for that world.
17:41 This woman has one thing going against her,
17:43 and number one, she's a woman.
17:45 I'm sorry. Number two, she's an alien.
17:49 She's not Jewish. She isn't going
17:52 to be accepted by the disciples.
17:54 They're not gonna reach out to her and say
17:55 "Oh, sister," because she is not their sister.
17:59 She is an alien woman.
18:01 Number three, not only is she an alien woman,
18:05 but she is of mixed race.
18:08 And in most cultures around the world, you know,
18:10 that had some problems
18:13 and not everybody is comfortable
18:15 with though she is Syrian and she is Phoenician.
18:21 She is both, she is mixed race,
18:23 which if it plays out anywhere
18:26 near what we see with much of the world
18:30 they're going to look at this and say.
18:32 You know, I'm a Syrian
18:34 and I don't really accept you.
18:36 You know, and the Phoenicians
18:37 might look and say, I'm a Phoenician,
18:39 and you know what? You're not really one of us.
18:42 That could have been some of the interplay
18:45 of the story. That's strike number three.
18:49 Strike number four against this woman
18:51 is that she's got a daughter
18:53 with a publicly known problem.
18:57 I have next door neighbor
18:58 who is a really nice lady who has a daughter,
19:02 who from early, early childhood it was evident
19:05 that there was something wrong with this girl.
19:07 And she's blind,
19:10 she's very severely mentally handicapped.
19:14 She has very serious physical limitations.
19:16 And our next door neighborhood
19:18 who is actually talked to me just fractionally
19:22 about--she's a divorcee and you know,
19:26 it's one thing to be a divorced woman
19:28 and hope that maybe a man will date you.
19:30 My own mother, you know, she had a--
19:33 the most incredible gentleman
19:34 cross our life when I was seven years old.
19:37 I mean here she was a single mom
19:38 with three runny-nosed brats
19:40 and I was the youngest and I was the worst.
19:43 And, you know, what kind of man
19:45 is gonna introduce himself
19:46 into that mess to take that responsibility?
19:49 It's a very unusual person who'll do that.
19:51 And you know Lord bless my dad, my step dad.
19:54 You know, it's best dad anybody could ever have.
19:56 What an amazing act for him to move into our family
19:59 and just take us as his own,
20:02 but that doesn't always happen.
20:03 And my next door neighbor shared,
20:04 you know, it's one thing to be a single mother.
20:07 And maybe hope that some day a man will,
20:10 you know, want to-- you get married,
20:11 and you know, life works that way.
20:13 She--but with her daughter, it raised
20:16 a whole different spectrum of issues
20:19 to have a mentally retarded, blind, you know,
20:21 that just--that's more than most people can handle.
20:24 This woman in the story she has a daughter
20:28 who is a public embarrassment without question.
20:35 And that is part of her curse.
20:36 And the fifth strike against her is,
20:38 she doesn't have any God who is gonna help her.
20:42 As you read the story both here
20:44 and in the Book of Mark.
20:45 It gives us this expression that she sought you know,
20:48 resolution not just of doctors,
20:49 but she'd appealed to the gods.
20:51 Now think about it.
20:53 Who could she have sought as far as gods go?
20:56 She could have appealed to the Greek gods,
20:58 because it was a Greek world.
20:59 She could have appealed to the Roman gods,
21:01 because it was the Roman Empire
21:03 and there were Roman temples around.
21:04 She could have gone in and made sacrifice
21:06 before Syrian gods, because she was half Syrian.
21:09 She could have gone and made sacrifice
21:11 to the seafarian gods of the Phoenicians,
21:13 you know, because she was half Phoenician
21:16 and none of them did her any good at all.
21:20 She had appealed to the gods
21:23 and the gods remained silent to her.
21:27 What was there in this woman?
21:29 That when she heard the rumor of a new prophet
21:33 within Israel and now remember, these people
21:35 of Israel they're kind of bigoted.
21:38 I mean, they look down their noses at the gentiles,
21:41 at those who were not of the house of Israel.
21:45 What is there that caused her to step out
21:48 of her own prejudice against the Jews
21:51 who were prejudiced against her
21:54 to approach the Son of David?
21:57 Isn't that what she says?
21:59 "Have mercy on me, O Lord, thou son of David;"
22:03 I have no claim to anything
22:05 of the house of David, in any way.
22:08 I'm a woman, I'm a alien.
22:11 I am mixed racially.
22:14 I have a daughter that's an embarrassment.
22:17 I have no claim to appeal to you
22:19 or to the line of David.
22:22 But out of her desperation she sought Jesus,
22:26 sort of I think as a last resort.
22:29 And of all the rude things,
22:31 Jesus looked at her and called her a dog.
22:35 Ouch... read it.
22:37 He answered her not a word.
22:39 At first, he didn't even respond to her,
22:41 which I think Jesus was playing
22:42 against the disciple's bigotry.
22:44 They kind of hoped, she would just evaporate.
22:46 And when Jesus just kind of walked on by,
22:48 they thought, "All right, Lord,
22:49 you're finally catching on.
22:50 You know, there're certain kind of people
22:51 you just don't want to get too close to, Lord,
22:53 if you want a make a dent in Israel.
22:54 And you don't want this woman around."
22:57 He answered her not a word, it was a test of her faith.
23:01 And it was also going to be a confrontation
23:03 to the bigotry of His disciples.
23:07 He answered her not a word
23:09 and the disciples came and said,
23:12 "Let's get rid of her, send her away.
23:14 This is embarrassing, we don't need
23:15 this kind of problem around us.
23:16 Not if we are going to impress the people
23:19 that we need to impress."
23:22 And Jesus said, "I am not sent."
23:24 Verse 24, " I am not sent to anybody
23:27 but the lost house of Israel."
23:29 "To the lost sheep of the house of Israel."
23:30 And they said, "All right.
23:31 You know, that's good Lord, thank you very much."
23:33 But the woman pressed Him.
23:35 She wasn't going to give up.
23:38 She came and she worshipped Him,
23:40 "Lord, help me."
23:42 You know, somewhere along line, I guess,
23:44 we're just gonna catch on someday.
23:45 That when a sinner approaches Christ
23:48 and says help me, Jesus responds.
23:51 He just, He can't help Himself.
23:54 It's just the kind of God we deal with.
23:57 He can't help Himself.
23:59 When she said, "Lord help me," Jesus responds.
24:02 "He answered and said, 'It is not meet
24:04 to take the children's the bread
24:05 and cast it to the dogs.'"
24:10 You know what? That's not what she heard.
24:13 I really believe that's not what she heard.
24:16 The disciples expected her to be called a dog.
24:21 The disciples--because that's what they thought of her.
24:24 They thought of her nothing, she's just a dog.
24:27 But Jesus was again playing against their bigotry,
24:30 and by the way, she had her own bigotry too.
24:31 She had her own prejudice against them.
24:34 Jesus plays in the bigotry and He says, "It is not meet
24:39 that we cast the children's bread
24:42 and cast it to the dogs."
24:43 The word in the Greek is kunerion.
24:48 That is not the Greek word for dog.
24:51 The Greek word for dog is kuon.
24:54 A kunerion is a puppy.
24:57 Does that tell you something about Jesus?
25:00 That Jesus when--yes, He played
25:02 with the prejudice He was bringing
25:04 to the surface the prejudice about the concepts
25:07 of defilement within his disciples
25:08 and even within this woman herself.
25:10 He brings this up to the surface,
25:12 but He does it in such a way
25:13 that He is not gonna wound her.
25:15 When he says do we cast the bread to puppies?
25:18 The disciples heard dog. I'm sure they heard dog.
25:22 But she knew, "He's not trying to hurt me.
25:23 Who's gonna hurt a puppy?
25:25 He doesn't want to wound me.
25:26 He's called me a puppy."
25:30 And a result, she presses Him and she says, "It's true, Lord.
25:33 Yet even the dogs find crumbs under the master's table."
25:36 And Jesus answered and said, "Oh, woman."
25:39 Verse 28, "Great is thy faith,
25:41 be it unto thee even as thou wilt.
25:45 Whatever you want.
25:47 Your faith is so sweet and rewarding to me.
25:49 Thank you, thank you for approaching me.
25:52 Thank you for stepping out in faith
25:54 and more than that, thank you for ignoring
25:56 what was your own bigotry and the defense system
25:59 that you might have cast up in front of me,
26:02 because of what I said
26:04 to teach my disciples a lesson.
26:06 Thank you" and she went home and her daughter was whole.
26:09 You remember Victor Hugo's wonderful story,
26:11 classic literature, Les Misérables, you remember
26:14 there was the little street urchin Cosette,
26:17 and how that Cosette was the rejected,
26:20 the abused and in the story because of
26:24 Jean Valjean's magnanimous heart he determines
26:28 this child is going to be something.
26:30 It's kind of like the story of Ezekiel 16.
26:32 He determines this little girl
26:34 is going to be something and he raises Cosette
26:36 from being the little street urchin
26:38 to being a lady, a privileged lady.
26:42 You've got in this story
26:43 Jesus looking at Syrophoenician women
26:47 who's got five strikes against her.
26:48 And He looks at her as though she is his Cosette
26:52 As though she is the one that should expect rejection
26:55 and nothing but rejection,
26:57 but He just can't do it. He can't it do it
26:59 because of his own incredible magnanimous heart.
27:02 Jesus cannot give her the rejection she expects.
27:06 And He shows His gentleness with her
27:08 when--playing the prejudice
27:10 of His disciples and her own prejudice.
27:12 He said, "Do we feed puppies?"
27:17 When I first read this and I saw Jesus
27:18 call this woman a dog, I thought
27:19 I don't want to hear that.
27:21 He didn't called her a dog.
27:24 I don't know if you feel
27:25 disfranchised at time, my friend.
27:27 I don't know if you feel as though
27:29 you're on the outs with God.
27:31 I don't know if you feel like you're not good enough.
27:32 I don't' know if you feel like you got
27:34 seventeen strikes against you,
27:35 it is irrelevant when you read this story.
27:38 You find Christ coming to you, looking at you
27:41 and saying, "Look, you may see yourself only as this.
27:45 But I can't see you that way," and out of His gentleness,
27:48 Jesus reaches out to the most rejected,
27:51 reaches down to pull them up and say, "Come on,
27:54 be a child of the kingdom. Join me."