Eighth Sunday after Pentecost (B)
July 19, 2015
Mark 6:30-34, 53-56
Excursus.
Praise God that after three weeks of worshiping at a rest house, we are
now back here and worshiping in our new (albeit still under
construction) chapel. It might be coincidence—or the providence of
God—that the Old Testament reading today (II Samuel 7:1-17) is about the
desire of King David to build a Temple for the LORD (v. 2). The LORD
told David through Nathan the Prophet that it will not be he who would
built His Temple but his son who would come after him (vv. 12-13); i.e.,
King Solomon. But because of his desire to build Him a house, the LORD
promised David that his dynasty will rule Israel forever (vv. 15-16);
and from this “house” will come the Messiah, Jesus the Lord.
It
is also the providence of God that our Epistle reading for today
(Ephesians 2:11-22) says something of building upon “the foundation of
the apostles and prophets, Jesus Christ Himself being the chief
cornerstone” (v. 20, New King James Version) and the building of “the
whole building, being fitted together” growing “into a holy temple in
the Lord” (v. 21, NKJV). Let the ongoing construction of our chapel be a
reminder that we are only building upon the foundation laid by the
apostles, with Jesus Christ Himself as the chief cornerstone.
Introduction
Jesus is the model of compassion (which I would like to render in Tagalog as 'pagmamalasakit'). When He saw the "great multitude", He "was moved with tender compassion* for them; because they were as sheep having no shepherd" (Mark 6:34, John Wesley New Testament). Just as Jesus had compassion upon the people, we are also to show compassion toward our neighbor.
Exposition. In our Gospel reading two Sundays ago (Mark 6:1-13), Jesus sent the Twelve to preach the Kingdom of God, to heal the sick, and to cast out demons. In verse 30 of today's Gospel reading, the Apostles (Greek αποστολος apostolos, 'one who is sent') had returned from their mission and told Him everything they had done. Their mission was very demanding (physically and spiritually), so He told them, "Come ye yourselves apart into a desert place, and rest a while" (v. 31). St. Matthew adds that Jesus had also heard of the beheading of His servant and cousin, St. John the Baptist (14:13); no doubt that He wanted to be alone and mourn. "And they departed into a desert place by boat privately" (Mark 6:32).
But when the people saw Him, they ran to the place where He and His disciples went. By the time Jesus arrived at the place, there was already a large crowd of people (Mark 6:33-34). When He saw the people, he "was moved with tender compassion for them; because they were as sheep having noss shepherd" (v. 34, John Wesley New Testament).
What is 'compassion'? Many Tagalog versions, including the Ang Biblia 1901, the Magandang Balita Biblia 1985, & c. use the word nahabag ('felt pity'). But I prefer to use the word nagmalasakit ('had compassion on them'), as in "Nagmalasakit siya sa kanila sapagkat para silang tupang walang pastol" (v. 34, Magandang Balita Biblia 2005, altered).
Compassion is different from pity. Pity is saying, "It is cold. Too bad you have nothing to wear and to eat. I'll just pray for you. 'Depart in peace, be ye warmed and filled (cf. James 2:15-16). Compassion means feeling other people's pain.
In today's Gospel, there are four ways that Jesus showed compassion.
I. Jesus taught the people. (Mark 6:34)
When Jesus saw the people, He "was moved with compassion because they were like sheep not having a shepherd. So He began to teach them many things" (v. 34, New King James Version).
We have been reading and listening to the Word of God for years. One way of showing compassion to others is teaching people the Word of God. We need to teach people that they need the Lord. We need to tell people to teach people to pray in the time of need (see Hebrews 4:16). We should teach them to love their enemies, to bless those who curse them, to do good to those who hate them, and to pray for those who persecute them (Matthew 5:44).
The next two points were skipped over today's Gospel pericope: the Feeding of the Five Thousand (Mark 6:35-44) and the Walking on Water (6:45-52). This will be the Gospel reading for next Sunday (from John 6:1-21).
II. Jesus fed the hungry (Mark 6:35-44)
After teaching the people "many things", Jesus fed the hungry. This shows us that Jesus cares not only for our souls but also for our bodies also. When the day was "far spent", the disciples asked Jesus to send the people away so that they can buy food (vv. 35-36). But Jesus fed the people (five thousand men, not counting women and children) using five loaves and two pieces of fish.
Jesus showed compassion by feeding the hungry. This means that He cares about our bodily needs. We should not only be concerned with the salvation of their souls but also with their bodily needs.
III. Jesus rescued the disciples from calamity (Mark 6:45-52).
After Jesus fed the multitude, He made His disciples get into a boat and go before Him on the other side while He stayed behind to dismissed the people and to pray by Himself on a mountain (vv. 45-46). When they were in the middle of a lake, a sudden squall came upon them; and Jesus came to them walking upon the water (vv. 47-48).
Another way of showing compassion is by helping people who were hit by calamity. The United Methodist Church has an agency called UMCOR, the United Methodist Committee on Relief. It brings aid to people hit by calamity here in the Philippines and all over the world. Our bishop in the Manila Episcopal Area, Bishop Rodolfo A. Juan, has a program called Disaster Response and Relief Team (DRRT) whose aim is to help people struck by typhoons or any calamity. Part of your offerings are given as apportionments; part of which is used to help people struck by disaster in many places around the world.
IV. Jesus healed the sick (Mark 6:53-56).
When Jesus and the disciples arrived at the land of Gennesaret, He healed the sick that were brought to Him from all over region or in whatever place He went (vv. 53-56). Jesus showed compassion by healing the sick.
All of us have ministries to the sick. Doctors, nurses, and other health professionals treat illnesses using medicines, surgery, medical equipment, & c. We pastors heal the sick by anointing them with oil and praying for them (cf. Mark 6:13; James 5:13-17). You lay people may not have the ability to prescribe medicine or to anoint with oil, but you also have the ministry to pray for one another. You can also visit those who are sick, care for them, help those who watch over them, bring them food, & c.
Conclusion
John Wesley wrote Nature, Design, and General Rules of these United Societies in 1743, which would eventually become the General Rules of The United Methodist Church. According to him, the only requirement for those who want to join the Methodist societies is "a desire to flee from the wrath to come, and to be saved from their sins". These rules are divided into three: 1) to do no harm; 2) to do good; and 3) to attend upon the ordinances of God. Under the second section, to do good, John Wesley instructed:
Secondly: By doing good; by being in every kind merciful after their power; as they have opportunity, doing good of every possible sort, and, as far as possible, to all men:
To their bodies, of the ability which God giveth, by giving food to the hungry, by clothing the naked, by visiting or helping them that are sick or in prison.
To their souls, by instructing, reproving, or exhorting all we have any intercourse with; trampling under foot that enthusiastic doctrine that "we are not to do good unless our hearts be free to it".
Wesley concluded the General Rules thus:
These are the General Rules of our societies; all of which we are taught of God to observe, even in his written Word, which is the only rule, and the sufficient rule, both of our faith and practice. And all these we know his Spirit writes on truly awakened hearts. If there be any among us who observe them not, who habitually break any of them, let it be known unto them who watch over that soul as they who must give an account. We will admonish him of the error of his ways. We will bear with him for a season. But then, if he repent not, he hath no more place among us. We have delivered our own souls. (The Book of Discipline of The United Methodist Church 2012, par. 104, pp. 77-78)
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* The Latin Vulgate does not use the word compatio in this verse; but rather: "Et exiens vidit turbam multam Jesus: et misertus est super eos, quia erant sicut oves non habentes pastorem, et cœpit docere multa". The only verse in the Latin Vulgate that uses compatio is Hebrews 4:15 - "Non enim habemus pontificem qui non possit compati infirmitatibus nostris: tentatum autem per omnia pro similitudine absque peccato".
Seventh Sunday after Pentecost (B)
July 12, 2015
Mark 6:14-29
Introduction
The measurement of our success should be our faithfulness to the truth, not with our popularity with people. Sometimes, our measurement of success is the approval of the powerful and the popular but not the approval of God. If this is so, then John the Baptist was a failure. We read in the Gospels that multitudes of people listened and followed him (see Matthew 3:5 and Mark 1:6). But in our Gospel reading today (Mark 6:14-29), John the Baptist refused to compromise the truth, so he was beheaded. In the eyes of men, he was a failure; but not in the eyes of God.
Exposition. In last Sunday’s Gospel reading (Mark 6:1-13), Jesus called twelve of His disciples to preach of the Kingdom of heaven, to heal the sick, cleanse the lepers, raise the dead, and cast out demons (cf. Matthew 10:7-8). When Herod the tetrarch heard about Jesus, “for His name had became well known”, he thought the John the Baptist had risen from the dead (Mark 6:14).
I. Herod the Great, Founder of the Herodian Dynasty
There is a popular television series now based on a series of novels known as Game of Thrones by George R. R. Martin. One of the many characters there is Lannister family, a powerful and wealthy ruling family. The House Lannister is known for their incestuous relationships among each another. (For example, twins Jaime and Cersei Lannister produced a son, Joffrey Baratheon, who would sit on the Iron Throne.)
The Herodian dynasty is kind of like the Lannister family, only a lot worse. The Herod in our story is not the Herod who ordered the Massacre of the Innocents (Matthew 2:16-18). The king during the time of Jesus’ birthday was the father, Herod the Great. Herod was an Idumean (i.e., Edomite) who was installed as a “client-king” of Judea by Augustus Caesar (The Wars of the Jews*, Book 1, Chapter 20). He is known for his massive infrastructure projects; such as the Temple in Jerusalem, which took forty-six years to build (see John 2:20; cf. Jewish Wars I:21). But Herod the Great was also known for his cruelty, executing his wives and children (see Jewish Wars I:22-ff.).
Herod the Great died a horrible death—the Bible mentions that Herod died (see Matthew 2:20) but not how. According to the Roman Jewish historian Josephus, Herod died at the age of seventy.
After this, the distemper seized upon his whole body, and greatly disordered all its parts with various symptoms; for there was a gentle fever upon him, and an intolerable itching over all the surface of his body, and continual pains in his colon, and dropsical turnouts about his feet, and an inflammation of the abdomen, and a putrefaction of his privy member, that produced worms (Jewish Wars I:33.4).
Even if he bathed in hot springs or had hot oil poured upon him, he could not find relief. Before he died, he decided that instead of having a single heir, his kingdom be divided into four and ruled by four of his children.
I met a certain young Roman Catholic parish priest in Ilocos Sur named Father R. His advocacy is the end of political dynasties. (Observers of Philippine politics know that certain places in the country and even positions in the national government are dominated by certain political families.) Whenever he preaches anything remotely related to political dynasties, he is summoned by the powers-that-be. And still he would not stop!
II. Herod Antipas, the Tetrarch
The Herod in our story is the son of Herod the Great and also goes by the name Herod Antipas (or Antipater). He is the governor or tetrarch of Galilee. The woman he took was Herodias, the wife of his brother Philip, tetrarch of Traconitis (also known as Herod Philip II) (Mark 6:17). According to Josephus, Herod Antipas fell in love with Herodias when they in Rome. But at that time she was already the wife of Philip and he himself was married (Antiquities XVIII:5.1). To make things more complicated, Herodias is the daughter of their brother Aristobulus, making her their niece!
What was strange about Herod Antipas is that he actually enjoyed listening to John the Baptist and feared him as a man of God (Mark 6:20). (According to Josephus, if Antipas had John executed, the people might rebel against him—Antiquities XVIII:5.2; cf. Matthew 14:5) There are still people who are like Herod Antipas: they enjoy reading and listening to the Word of God yet they do not do what it says!
Do not deceive yourselves by just listening to his word; instead, put it into practice. (James 1:20, Today’s English Version)
III. Herodias and Salome
They say that behind a great man is a great woman. The same thing can be said of Antipas. As we said earlier, Antipas actually feared John the Baptist, recognizing him as a just and holy man and even protected him. It was actually because of Herodias who had John the Baptist bound and thrown into prison (Mark 6:17). She wanted him executed but Antipas would not have him executed.
Women, like the ninja, have plenty of weapons up their sleeve. The “opportune” time came on Herod’s birthday, when Herodias’ daughter, traditionally identified as Salome (Antiquities XVIII:5.4), danced before Herod and his guests. When asked for what she wanted, Herodias had her daughter ask for “the head of John the Baptist on a platter” (Mark 6:25). Antipas had no choice but to have John the Baptist executed (vv. 26-30).
Conclusion: Where was Jesus?
The question now here is: Where was Jesus when all these things happened? Was He ‘too busy’ with the ministry that He had no time to save His very own cousin and loyal servant?
Josephus records the defeat of the army of Antipas when he went to war with King Aretas of Arabia Petres, whose daughter Antipas divorced so that he can marry Herodias:
Now some of the Jews thought that the destruction of Herod's army came from God, and that very justly, as a punishment of what he did against John, that was called the Baptist: for Herod slew him, who was a good man, and commanded the Jews to exercise virtue, both as to righteousness towards one another, and piety towards God, and so to come to baptism; for that the washing [with water] would be acceptable to him, if they made use of it, not in order to the putting away [or the remission] of some sins [only], but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness (Antiquities XVIII:5.2)
Where was Jesus in all of this? God in his mysterious and sovereign will allows faithful servants such as John the Baptist to become martyrs (Greek μάρτυς martus) which also means ‘witness’. The death of people like John the Baptist is an example for us to hold on to the faith even until death.
Faith of our fathers, living still
In spite of dungeon, fire, and sword;
Oh, how our hearts beat high with joy
Whene’ver we hear that glorious word.
Faith of our fathers, holy faith!
We will be true to thee ‘til death.
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* When citing Josephus, The Antiquities of the Jews is henceforth referred to as Antiquities while The Wars of the Jews is Jewish Wars. Hence, The Wars of the Jews, Book I, Chapter 33, Paragraph 4 is cited as "Jewish Wars I:33.4".
Sixth Sunday after Pentecost
July 5, 2015
Mark 6:1-13
Introduction
The theme of today's Gospel reading (Mark 6:1-13) is rejection and mission. In our Gospel reading today, Jesus was rejected in His hometown of Nazareth. Nevertheless, He continued His mission and even called twelve of His disciples to engage in mission and taught them how to handle rejections. As we United Methodists engage in our mission to “make disciples of Jesus Christ for the transformation of the world” (The Book of Discipline 2012, ¶120) Jesus helps us in handling rejection.
I. Jesus' Rejection at Nazareth (Mark 6:1-8)
After healing the hemorrhaging woman and raising Jairus' daughter (last Sunday's Gospel reading, Mark 5:21-43), Jesus “came to His own country' (Mark 6:1); i.e., to Nazareth (cf. Luke 4:16). On the Sabbath day He went to the synagogue and taught (v. 2).
A. People had two reactions to Jesus: astonishment and rejection.
- At first, the people were “astonished” at Him: “Where did this Man get these things? And what wisdom is this which is given to Him, that such mighty works are performed by His hands!” (v. 2, New King James Version) They marveled at a) His wisdom, as shown in His teaching, and at b) His power, as seen in the miracles (called here as “mighty works”, Greek δυναμις dunamis, 'power'; the etymology of the English word dynamite) that He performed.
- But afterwards, they were “offended” at Him. They made mention of His family: that He is the son of Mary, and of His brothers and sisters*. “So they were offended (Greek εσκανδαλίζοντο eskandakilizonto, 'scandalized' or 'made to stumble') at Him” (v. 3).
B. As a result, Jesus “could do no mighty work there” (v. 5). Some “faith preachers” use this verse to “prove” that faith is necessary for miracles to happen. Conversely, if one does not experience miracles, one “does not have faith” (or worse, is harboring some “unconfessed sin”). But Jesus was able to perform a few miracles there: “...except that He laid His hands on a few sick people and healed them” (v. 5). Jesus did not perform miracles (at least not many and not openly) there because “He marveled at their unbelief” (v. 6).
Jesus often requires faith when performing miracles; but as God, He has sovereign will to do whatever He pleases. He can perform miracles even in the absence of faith. But Jesus performs miracles so that people will have faith in Him (cf. John 2:11). He knew that people that even if He performed miracles, the people will still not believe in Him. (Which was what the St. John wrote in his Gospel: “Even after Jesus had done all these miraculous signs in their presence, they would still not believe in Him”--John 12:37, New International Version).
C. Jesus taught us how to respond to rejection in the ministry. 1) He continued to do good, even to a few (v. 5) and 2) He continued in His work of teaching: “Then He went about the villages in a circuit, teaching” (v. 6).
II. The Mission of the Twelve (Mark 6:9-13)
Afterwards, Jesus called twelve of His disciples to Himself “and gave them power over evil spirits” (v. 9). He commanded them to preach on the Kingdom of God, to heal the sick, to cleanse lepers, raise the dead, and cast out demons (cf. Matthew 9:7-8). He gave them orders that are still useful to us today.
A. In mission, depend on God for provisions. “He commanded them to take...no bag, no bread, no copper in their their money belts” (v. 8). Conversely, they were told to take only what is necessary for the journey: a staff and sandals (for walking); but not to have two tunics (i.e., a change in clothes. They are to depend on the hospitality of the people of the place. In His commission to the Seventy disciples, Jesus said,
And remain in the same house, eating and drinking such things as they give, for the laborer is worthy of his wages. Do not go from house to house. Whatever city you enter, and they receive you, eat such things as are set before you.” (Luke 10:7-8)
Jesus told them not to go “from house to house”--which does not mean that they are not to conduct house-to-house visitations, but not to look for better accommodations elsewhere!
There are those who go on mission who sustain themselves with livelihood. For example, St. Paul supported himself by tent-making (Acts 18:3). There are those, like the Apostles, who were called to full-time ministry. But for most of us, bivocational clergy and especially you lay people, you are called to make a living. Nevertheless, we are to depend on God for our needs!
B. Be prepared to handle rejection. Jesus also taught the disciples how to handle rejection. Just as they might receive hospitality, they will also receive rejection! Jesus taught the disciples that when they are rejected in a town, they are to shake off the dust off their feet as a testimony against them. (v. 11). Shaking off the dust off one's feet is a gesture of judgment. According to John Wesley, (Notes Upon the New Testament), the Jews considered the very dust of the Israel as holy. When they have come from a Gentile town, they shake off the dust of their feet before entering the Holy Land. They believed that Gentile dust should not be brought into Jewish soil. Thus, to shake dust off one's feet at someone is to declare that that someone is an unbeliever!
People are free to reject to good news of the Kingdom of God. As believers, we are to recognize that a person chose not to believe. Jesus told the Seventy to say,
The very dust of your city which clings to us we wipe off against you. Nevertheless know this, that the kingdom of God has come near you. (Luke 10:11, NKJV)
But that we are also make people realize that rejecting the Gospel does not absolve them of responsibility. Jesus said, “Assuredly, I say to you, it will be more bearable for Sodom and Gomorrah in the day of judgment than for that city” (v. 11).
Conclusion
In our Epistle reading (2 Corinthians 12:1-10), St. Paul mentioned a “thorn in the flesh” (v. 7), perhaps a physical ailment, “a messenger of Satan” (literally, angel of Satan; i.e., a demon!) that was sent to “buffet” him “lest I be exalted above measure” (v. 7). He prayed three times for it to be removed (v. 8)--which means that God did not heal him the first and second time. On the third time, God responded; and His response ought to speak to us today:
My grace is sufficient for you, for My strength is made perfect in weakness.
Therefore Paul said,
Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ's sake. For when I am weak, then I am strong.
In our mission to “make disciples of Jesus Christ for the transformation of the world”, there may be time that we may be rejected. But God's grace is sufficient for us, and His strength is made manifest in our weakness. By God's grace, when we are weak, then we are strong. Amen.
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* His brothers and sisters – Catholics and the Orthodox understand these “brothers and sisters” are not actual literally brohers and sisters but as other relatives, i.e., cousins. Meanwhile, Protestants and Evangelicals interpret this as Jesus' literal brothers and sisters; the children of Joseph and Mary after the birth of Jesus. John Wesley understood these brothers and sisters are the cousins of Jesus: “They were the sons of Mary, sister to the virgin, and wife of Cleophas or Alpheus” (Note on Matthew xiii:55; cf. Notes on John vii:1, John xix:25, & c.)
Fifth Sunday after Pentecost (B)
June 28, 2015
Mark 5:21-43
Excursus. First, a little word on the First Reading from 2 Samuel 1:1, 17-27. This is a lament composed by David for the death of King Saul and his friend Jonathan in battle with the Amalekites (1:1, 17-18). This is not “proof” that David and Jonathan were in a homosexual relationship; in spite of the verse that reads:
I am distressed for thee, my brother Jonathan; very pleasant hast thou been unto me; wonderful was thy love to me, passing the love of women. (I Samuel 1:26, Jewish Publication Society, emphasis added)
This is especially controversial now since last Friday, June 26, the United States Supreme Court upheld, in a five-to-four vote, that states must allow same-sex couples to marry.
Men in Middle Eastern cultures, such as Arabs and Jews, are very affectionate. They kiss—something that is strange to American and Filipino culture (but not in certain European cultures—I am not sure if men kiss in other Asian cultures). But they are macho men: that is why Muslims are stereotyped as terrorists--never as hairstylists*! What David and Jonathan had can be better termed as a "bromance".
Introduction
Today’s Gospel reading (Mark 5:21-43) contains a miracle within a miracle. Jairus, a “synagogue ruler”, approached Jesus to heal his sick daughter. On the way to the house of Jairus, a woman who had been hemorrhaging for twelve years was heal by touching Jesus’ garment. Here we do not only have stories of healing, but also stories of salvation.
Exposition. In Mark 5, Jesus had just crossed over from Gadarenes, where he exorcised a man with a “legion” (a Roman military unit composed of five thousand soldiers plus a thousand support personnel) of unclean spirits, which he allowed to enter into a herd two thousand heads of swine (vv. 1-20). When the people saw that Jesus had power over evil spirits, they became afraid of Him and begged Him to leave (vv. 15, 17). So He and his disciples crossed over again to the other side of Lake Galilee (v. 21) into Capernaum, where they met Jairus, “one of the rules of the synagogue” (v. 22).
I. Jairus (Mark 5:21-24)
Jairus was an αρχισυνάγωγος archisunagōgus, or ‘synagogue ruler’. According to Thayer, his duty is “to select the readers of teachers in the synagogue, to examine the discourses of the public speakers, and to see that all things were done with decency with ancestral usage”. In modern-day Judaism, he is called a “president of the synagogue”.
When Jairus saw the Lord, “he fell on His feet and begged him earnestly” (vv. 22-23). The “Pinoy Version”** captures the desperation in Jairus’ plea:
“Delikado na po ang lagay ng anak kong babae. Please, sumama po kayo sa akin para mahawakan nyo po ang bata para gumaling sya” [‘My daughter is in critical condition. Please, come with me so that you could touch the child that she will get well.’]
The word used by Jairus for “be healed” is σωζω sōzō, which also means “be saved”. Thus, Jairus’ plea can be translated as “Come lay Your hands upon her so that she [may] be saved and live” (v. 23; Gk. σωθή και ζήση sōthē kai zēsē).
II. The Hemorrhaging Woman (Mark 5:25-34)
On the way to the house of Jairus, there was “a certain woman [who] had a flow of blood for twelve years” (v. 25). In the Jewish law, there is a set of laws for menstruating women called נדּה niddah, or ‘separation’. According to Leviticus 15, a woman on her monthly period is considered “unclean” for seven days (v. 19-24). If a woman’s period lasts for many days, she shall be “unclean” until the end of her period and be considered “clean” after seven days, i.e., on the eighth day (vv. 25-29). Thus, the hemorrhaging woman is considered being on her period, and thus “separated” and unclean, for the past twelve (12) years—as long as the daughter of Jairus has been alive!
The word “unclean” does not always imply sin or "cursedness". It is more often just “ritual uncleanliness”; i.e., being unable to perform rituals. In Jewish law, it is very difficult not to be unclean. In fact, uncleanliness is sometimes necessary to perform a mitzvah, a commandment. In Judaism, burying the dead is a very virtuous act; but one becomes unclean when handling a corpse (cf. Numbers 19:11-22). A person who handled a corpse is considered unclean for seven days; he must undergo a purification ritual (v. 18), take a bath and wash his clothes, and shall be considered clean until the evening (v. 19). Thus, the laws of separation and purification are there for hygienic purposes as well as to give people a time to rest. If we did this until today, women should be entitled to a leave of seven days every month because of their period!
Thus, the hemorrhaging woman was not “outcast” by society. She is merely “niddah”, separated. She wants to be healed. She has already “spent all that she had” on physicians but her condition “grew worse” (v. 26). So when she heard about Jesus, she came in behind Him in the crowd and touched His outer garment (Gk. ιμάτιον himation)***, believing that by doing so, she will be healed (vv. 27-28)
Jesus commended the faith of the now-formerly hemorrhaging woman. Many people were pressing on Him and yet it was only when this woman touched His cloak that He knew “in Himself that power had gone out of Him” (vv. 30-31). He said, “Daughter, your faith has made you well. Go in peace, and be healed of your affliction” (v. 34, New King James Version). The word that He used for “made you well” was σέσωκεν sesōken (which comes from the word σωζω sōzō, which means ‘to be saved’); but the word “be healed” was υγιής hugiēs. Thus, the woman was both “saved” and “healed”!
III. The Daughter of Jairus (Mark 5:35-43)
After the healing of the hemorrhaging woman, messengers from the house of Jairus announced that his daughter is dead: “Why trouble the Teacher any further?” (v. 35). Jesus encouraged Jairus, “Do not be afraid, only believe” (v. 36). When they arrived, professional mourners had already arrived (vv. 38-39; rich Jewish families usually hire professional mourners). He took Jairus & his wife, and His inner circle of three disciples, Peter, James, and John (vv. 37, 40) into the room of the girl. He took her hand and said (in Aramaic), “טַלְיְתָא קוּמִי Talitha kumi!”**** ‘Little girl, I say to you, arise!’ (v. 41). “Immediately the girl arose and walked, for she was twelve years of age. And they were overcome with great amazement” (v. 42, New King James Version). Jesus then commanded that they tell no one about it (for it is not yet time, as St. John is wont to say in his Gospel) and said that the girl should be given something to eat (v. 43).
The resurrection of Jairus’ daughter may be seen as a picture of the baptism of children. Jairus begged Jesus to come with him so that his daughter***** might be healed—and saved. Jesus required not the faith of the girl but of the parents: “Do not be afraid, only believe” (v. 36). (Could the presence of the three disciples mean that they served as ‘witnesses’?) The resurrection of Jairus daughter is a picture of baptism, which is rising from death to life (Romans 6:3-4).
Conclusion
Jesus said to the hemorrhaging woman, “Daughter, your faith has made you well. Go in peace, and be healed of your affliction” (v. 34, New King James Version). Jesus does not only care for the salvation of our soul but also the healing of our body. In Jesus we can find complete salvation. Amen.
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* See for example, the comedy movie You Don't Mess with the Zohan, where the titular character is a superpowered Israeli commando who went to America—to become a hairstylist.
** The “Pinoy Verson” is an ongoing translation of the Bible into informal Tagalog. The first portion published is Ang Buhay ni Jesus Christ sa Kwento ni Mark (2012). The language of the translation is (self-)described as one used “by the young urbanite, usually educated, and very much a user of the Internet”. The style is “a mixture of languages”, with “shortened words, short sentences, [and] simplified spelling…” (Annie del Coro, “Reader’s Note”).
*** Himation is translated “cloak” in Matthew 5: 40. According to John 19:23, the Roman soldiers divided His himation into four but not his “tunic” (Gk. χιτών chitōn) which was “without seam, women from the top in one piece”. The himation (cloak) was an outer garment; the chitōn (tunic) was an inner garment.
**** In Hebrew, הַיַּלְדָה אֲנִי אֹמֵר לָךְ קוּמִי נָה (Mark 5:41, Trinitarian Bible Society) Hayal’dāh, ani ‘omar lāk: Qumi nāh! ‘Little girl, I tell you, arise!’
***** Jairus’ daughter is called “little” (Gk. θυγάτριον thugatrion, ‘little daughter’) in v. 23 because she might not yet be actually twelve years old. In Jewish law, a “little girl” becomes a “young woman” at twelve years old. Verse 42 might be translated as “around twelve years old”. (In modern-day Reform Judaism, a twelve-year old girl becomes a bat mitzvah, equivalent to a boy becoming a bar mitzvah.)
