(This post is part of a series of short studies in Mark's Gospel) Why are the stories of the healing of the woman with the hemorrhage and the raising of Jairus' daughter presented together, and how do they relate to one another? The story of the ceremonially unclean woman’s healing is “sandwiched” within the story of the raising of Jairus’ daughter. The first thing we might notice is the contrast between the woman and Jairus. Not only is the woman “unclean,” and therefore untouchable to any law abiding Jew; Jairus, as a leader of the synagogue, would have been one to enforce such laws. The unclean woman’s presence is an intrusion as Jesus is on his way to Jairus’ home, which most certainly would have been appalling to most of those looking on, and maybe most especially to Jairus. But it is an intrusion welcomed by Jesus, who recognizes and rewards her faith. The woman’s belief that she would be “made well” could also be read “saved” (Gr. Sozo, and is the same word used by Jairus when he asks Jesus to heal his daughter). This theme of touching Jesus’ clothes and being “healed” or “saved” is repeated in 6:36; and Jesus’ statement, “your faith has made you well [i.e., saved you]” is repeated verbatim in 10:56. We have precedent in Mark of physical healing being associated with spiritual healing (i.e., salvation, or the forgiveness of sins) in 2:5-12; and also of the healing that Jesus performs being a response to faith. Whereas the woman only wants to touch Jesus’ clothes, and hopes to remain unnoticed; Jairus boldly asks Jesus to come into his home and “lay His hands” on his daughter. It is interesting that when Jesus addresses the woman, he tenderly calls her “Daughter,” which enunciates the wholeness of her healing—she is no longer an outcast, but a cherished family member of Israel’s household. (This may remind us of Isaiah’s image of the restoration of Israel's "daughters" which is prophetic of the New Jerusalem, cf. Isaiah 60:4). In both cases—the healing of the woman, and the raising of Jairus’ daughter—Jesus states that faith is required in order for healing and resurrection to take place. Whether you are an outcast of society, or a member of the religious and social elite, it is your faith that will “make you well,” a “wellness” that has significance beyond the present moment. As Morna Hooker states, "the child’s resurrection would be understood as a symbol of [Israel’s] own future resurrection. The story of the woman would have been of special interest to the Gentiles, since they too, had once been ‘outsiders’, excluded from the community of God’s people. Both stories would have brought reassurance of the new life and salvation which came to believers through the power of Jesus.” [1] [1] Morna D. Hooker, Gospel According to Saint Mark, The (Black's New Testament Commentary), Reprint ed. (Hendrickson: Baker Academic, 2009), 148.
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(This post is part of a series of short studies in Mark's Gospel) Mark 4: 11 And he said to them, "To you has been given the secret of the kingdom of God, but for those outside, everything comes in parables; 12 in order that "they may indeed look, but not perceive, and may indeed listen, but not understand; so that they may not turn again and be forgiven.' " What is the "mystery" or "secret" of the kingdom of God that Jesus speaks of, and how does this passage inform our understanding of the kingdom today? A major key to identifying the “mystery” or “secret” of the kingdom referred to in verse 11 is found in verse 12 (a quotation from Isaiah 6:9-10): those who would not understand this mystery would not be forgiven. Those who have been given understanding of the mystery of the kingdom respond with repentance that leads to forgiveness; whereas those who have not been given understanding do not repent, and remain “outside” and unforgiven. Mark introduces this association of the “mystery of the kingdom” with the forgiveness of sins from the very beginning of his gospel, when he equates the “good news,” or the Gospel, with the coming of the “kingdom.” This naturally leads us to consider the way that Paul uses the same word for mystery (Gr. Musterion) to refer to the mystery of the Gospel (cf. Ephesians 3:8-11; 6:19) and the mystery of Christ and His church (cf. Ephesians 5:32). I suggest that the “mystery of the Kingdom” is indeed the “mystery of the Gospel,” or “the mystery of Christ,” which “in former generations was not made known to humankind, as it has now been revealed to his holy apostles and prophets by the Spirit: that is, the Gentiles have become fellow heirs, members of the same body, and sharers in the promise [Israel’s hope] in Christ Jesus through the gospel” (cf. Ephesians 3:5-6).[1] The terms “kingdom of God” and “kingdom of heaven” are synonymous in Scripture. Therefore when we consider what it means to “enter” the “kingdom of God,” we should consider also what it means to enter “heaven,” or the presence of God, through faith in Christ. It is also helpful to consider the Scriptures upon which Jesus and the New Testament apostles were basing their understanding of the “kingdom.” For example, Psalm 145 associates God’s mercy (which he performed by the cross) with the power and glory of his kingdom. And Isaiah 52 connects the reign of God in “Zion” (which the writer of Hebrews equates with the church, cf. Hebrews 12:22-24) with Israel’s salvation and the proclamation of the Gospel. If one enters this “kingdom” (which is “heaven”) through belief in the Gospel, then it is understandable that those who expected a kingdom inaugurated through political deliverance from Roman oppression in the first century were those who were blind to the mystery—to the kingdom’s true nature--and that this blindness prevented them from “turning again and being forgiven.” And it is no different today, as there are those who are looking for a physical fulfillment of the kingdom of God, or “Heaven on earth,” and are blind to its true nature, and missing the joy of its present reality. [1] It is indeed appropriate, when reading and reflecting on the Scriptures theologically, to associate one writer’s teaching on the kingdom and the Gospel with another’s. Paul proclaims the Gospel that was the fulfillment of Israel’s hope, anticipated by her prophets. Mark states from the beginning that his Gospel (which he associates directly with the coming of God’s kingdom) is the fulfillment of those very same prophecies. Both Mark and Paul associate the “mystery” (of the kingdom, or the Gospel, respectively) with the forgiveness of sins. Mark and Paul both read the same Scriptures, and both saw Christ as fulfilling them. (This post is part of a series of short studies in Mark's Gospel)
What is “the blasphemy of the Holy Spirit” and why did Jesus say it was the “unforgiveable sin?” Can we commit “the unforgivable sin” today? First, spanning out and considering a larger context, this incident (3:19-30) is preceded by Jesus’ confirmation that He is indeed claiming to be God, who alone can forgive sins, in direct response to a charge of blasphemy from the Scribes—if only at this juncture in their unexpressed thoughts (2:1-12). Now we see him charging them with blasphemy for openly ascribing the works of God to the works of demons, or “Satan” (the prince of evil spirits, or the adversary). So in Mark’s chronology we see Jesus’ identity progressively revealed, and along with this revelation we see the Jewish leaders becoming increasingly bolder in their accusations against him, and in their denial of his deity—which is their rejection of God’s revelation of His salvation to humankind in Christ.[1] Specifically to the question of why Jesus defines blasphemy as the “unforgiveable sin,” it is important to identify from the text what that “blasphemy” is. And we do have the definitive statement that Jesus is speaking against the “blasphemy” of those who had said, “he has an unclean spirit” (3:30). In other words, this unforgivable blasphemy—committed in a specific time and place by a specific group of people--was the denial of Jesus’ deity, and not simply by suggesting he was a mere man rather than “the Son of Man,” but with the added force of claiming the works he performed to prove his identity were in fact works he performed by the power of “Satan.” I have occasionally heard people wonder, “what if I have committed the unforgivable sin?” It is important that we remember the time and place context of this story. Again, Jesus was speaking to a specific group of people, who had committed a specific offense—that of denying that His works, done physically in their presence, were the works of God, and ascribing those works instead to the works of “Satan.” This is not a position any of us are in today, historically speaking. Beyond this, our theology, and specifically our soteriology,[2] will dictate our response to someone who fears they may be “unforgivable.” When our faith in the power of the cross assures us that “there is now no condemnation for those who are in Christ” (cf. Romans 8:1) we can comfort one another with this “good news.” [1] First century Jews would have indeed understood from their prophets that Israel’s Savior would be none other than God. In fact, it is not possible to call Jesus “Savior” without also calling him “God” (cf. Isaiah 43:3; 45:21; Hosea 13:4). [2] “Soteriology” refers to the doctrine of salvation, or our belief about how one becomes saved, and would also encompass whether we believe one could ever “lose salvation.” "So that You May Know the Son of Man Has Authority on Earth to Forgive Sins" (Mark 2:1-12)5/27/2012 (This post is part of a series of short studies in Mark's Gospel) What is the significance of Jesus’ claim that the “Son of Man has authority on earth to forgive sins?”
Old Testament prophecies of salvation and the forgiveness of sins often include the language of physical healing, associating disease and sickness with sin, and health and wholeness with the forgiveness of sin. For example, “Bless the Lord, O my soul, and do not forget all his benefits—who forgives all your iniquity, who heals all your diseases (Psalm 103:2). And in this description by Isaiah of the New Jerusalem, wherein God dwells with his people, which we understand to be fulfilled in the church (cf. Hebrews 12:22-24; Revelation 21:2, 9-10), the eradication of “sickness” is accomplished by the forgiveness of sins: Isaiah 33:24 And no inhabitant [of the New Jerusalem] will say, "I am sick"; the people who live there will be forgiven their iniquity. In Mark’s gospel, Jesus comes on the scene healing, and specifically according to Isaiah’s prophecy,[1] he heals the blind, deaf, lame and the mute, as well as many other diseases (cf. 1:29-34; 40-45; 2:1-12; 3:1-6; 5:21-41; 6:53-56; 7:31-36; 10:46-52). In addition to healing physical disease, Jesus casts out many “unclean” or “demonic” spirits (cf. 1:21-28; 32-34; 5:1-11; 7:24-30; 9:14-29). When Jesus responds to the faith of the paralytic and his friends by saying to the paralytic, “Son, your sins are forgiven,” the scribes charge him with blasphemy, as only God can forgive sins. Jesus’ reply to them confirms that their understanding is indeed correct: only God can forgive sins. And just “so that you may know that the Son of Man has authority on earth to forgive sins,” (in other words, so that you know that I, the Son of Man, am indeed God, “your Redeemer, the Holy One of Israel”[2]), he says to the paralytic, “stand up” (cf. 2:1-12). [1] Isaiah 35:5 Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; 6 then the lame shall leap like a deer, and the tongue of the speechless sing for joy. For waters shall break forth in the wilderness, and streams in the desert. (See also Luke 7:21-22.) [2] “But now thus says the Lord, he who created you, O Jacob, he who formed you, O Israel: Do not fear, for I have redeemed you; I have called you by name, you are mine... For I am the Lord your God, the Holy One of Israel, your Savior...I am the Lord and beside me there is no Savior...Thus says the Lord, your Redeemer, the Holy One of Israel... I am the Lord, your Holy One, the Creator of Israel, your King... I am He who blots out your transgressions for my own sake, and I will not remember your sins” (cf. Isaiah 43:1,3,11,14,15,25). (This post is part of a series of short studies in Mark's Gospel)
What is Mark’s “good news” or Gospel? With his introduction, “The beginning of the good news of Jesus Christ, the Son of God” (1:1), Mark is ascribing divine authority to his gospel: this is not merely the evangelist’s story about Jesus; this is Jesus’ own word; it is his good news to his people. Mark then defines what the "good news" is by quoting the prophets Malachi and Isaiah. By identifying the fore-running "messenger" of Malachi 3:1,[1] and the “crying voice” of Isaiah 40:3[2] as John the Baptist (cf. 1:1-4), Mark is boldly proclaiming that Jesus is the Messiah promised to Israel, which she knew according to her prophets would be God. Also from the context of Isaiah 40 it is further understood that Mark is announcing, "the glory (i.e., the salvation, cf. Isaiah 52:10; Luke 3:6) of God is about to be revealed" (cf. Isaiah 40:5). So what is this good news? What is this promised salvation? At the conclusion of Mark's prologue, he defines the "good news" as follows: 1) the time is fulfilled, and 2) the kingdom of God has come near (1:14,15). We need look no further then to again, Isaiah 40, to see this promise about to be fulfilled by Jesus Christ defined as the comfort of God’s people, through the forgiveness of their sins: "Comfort, O comfort my people, says your God. Speak tenderly to Jerusalem, and cry to her that she has served her term, that her penalty is paid, that she has received from the Lord's hand double for all her sins" (Isaiah 40:1-2). At the conclusion of the gospel, included in the “shorter ending” following 16:8,[3] the good news is equated with the proclamation of “eternal salvation,” and this is indeed theologically consistent with Mark’s opening quotation from Isaiah. [1] Malachi 3:1 See, I am sending my messenger to prepare the way before me, and the Lord whom you seek will suddenly come to his temple. The messenger of the covenant in whom you delight—indeed, he is coming, says the Lord of hosts." [2] Isaiah 40:3 A voice cries out: "In the wilderness prepare the way of the Lord, make straight in the desert a highway for our God. [3] The earliest manuscripts do not contain Mark 16:9-20. The scholarship community is divided over whether this “longer ending” was part of Mark’s original gospel. Some manuscripts contain a “shorter ending” following verse 8, which reads: “And all that had been commanded they told briefly to those around Peter. And afterward Jesus himself sent out through them, from east to west, the sacred and imperishable proclamation of eternal salvation.” For more on the various perspectives on the ending of Mark, please see: Maurice Robinson et al., Perspectives On the Ending of Mark: Four Views, ed. David Alan Black (Nashville, Tenn.: B&H Academic, 2008). |
About Me:
I have been married to my loving husband Keith for 26 years. We have three beautiful and brilliant children, ages 24, 22 and 20. Nothing cheers my heart more than having them all at home, yet nothing is more satisfying to my mind than watching them grow from afar. My personal passion is theology: the knowledge and experience of the Truth and Mercy found only in the person and work of Jesus Christ, and displayed in the lives and communion of His people. My husband and I love to travel, and because our children are often out and about in the world, we get lots of opportunities to see it! And we also love to fill our home with friends who love us, and love our wine collection. Archives
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