Luke 13:10-17 — Who are we most like in this story?

January 28, 2013

At least two theological themes emerge from this pericope. On the one hand, the kingdom of God breaks into the life of a woman who had been bound by her disability for eighteen years. She is healed and experiences redemption. On the other hand, opposition to the kingdom of God arises in response to her healing on the ground that Jesus violated the Sabbath. This provides an opportunity for Jesus to interpret the significance of the Sabbath. The Sabbath is the backdrop for both of these stories and functions as the unifying theological root question: what is the meaning of the Sabbath?

The Sabbath is not an incidental referent in this story. There is something incongruous with Sabbath and the fact that a disabled, apparently pious, woman was present in the synagogue. Despite her disability she is present in the synagogue on the Sabbath, but the Sabbath reminds us that God rested within the creation on the seventh day. Originally, Sabbath is the communion between God and humanity in the Garden of Eden. But the “curse” of the “Fall” marred that communion as creation itself was filled with brokenness.

Jesus initiates a reversal of that curse. He makes the first move and through him Sabbath—in a theological sense—is renewed for this woman. She experiences the renewal of creation through the redemptive act of healing. Healings are no mere testimonies of power or ability. Neither are they mere proofs of Jesus’ messianic role. They are ultimately the intrusion of eschatological healing—new creation—into the brokenness of the present creation. Jesus reverses the curse and restores Sabbath for her. He breaks the reign of Satan in her life. He looses what binds her. The eschatological kingdom of God is revealed in this moment. She recognized the “God-moment” and “glorified God.”

The ruler of the synagogue recalls creation’s relation to the Sabbath, but his interest is polemical. Rather than thinking theologically about the implications of Sabbath and creation, he reminds the people of the legalities of Sabbath-keeping. He pours the tradition of the elders into the creation account to protect the Sabbath, but he thereby subverts the intent of the account itself as well as the meaning of the Sabbath. Indeed, the tradition—as Jesus notes—valued the health and wholeness of their domestic livestock more than a daughter of Abraham. The ruler turned the Sabbath into a legality rather than rejoicing over the intrusion of the eschatological Sabbath into the present.

The Sabbath is where humanity rests in the healing and loving presence of the Creator. Sabbath supports healing and redemption. It is an abuse of Sabbath to use it to hinder wholeness in human life and exalt the legalities of the ritual over the mercy the day represents. The Sabbath is itself a gracious gift of God to the creation; it is now a divine mercy in a broken creation. The meaning of the Sabbath is grace and thus mercy in relation to creation’s groans. The Sabbath promotes gracious healing and it is a subversion of the Sabbath to use it to hinder mercy.

This story calls us into the ministry of Jesus as we take up the mission of reversing the curse instead of hindering the renewal of the Sabbath in the lives of people. It cautions us that we should not use legalities to subvert the divine intent. The story asks us whom will we follow. Will we follow the ruler of the synagogue or will we follow Jesus?

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Posted by John Mark Hicks

Mark 5:21-43 — Jesus Saves the Unclean

November 16, 2011

Almost comically, Jesus is ferried back to the western side of the lack (presumably near Capernaum) apparently just after he arrived on the eastern shore. He was asked to leave and he left, but he finds himself again in the middle of a “large crowd” on the western shore. It seems as if Jesus can find no respite.

A desperate leader named Jairus emerges from the crowd to beg Jesus for the life of his daughter. He is a prominent person—one of the officials in the local synagogue. He is described in this way four times as if to emphasize his role in the community. Despite his public persona, the ruler prostrated himself before Jesus and begged him “greatly” (excessively or intensely). Jairus fears for his daughter’s life but believes Jesus can reverse her fortunes. Jairus begs Jesus to, literally, “save” her so that she might live. To snatch another from the jars of death is to “save” them—Mark does not use the word for healing, but for salvation. More on this in a moment.

As Jesus walks with him to his home, the huge crowd pressed him on every side. We might imagine the picture of a rock star attempting to move through paparazzi from the car to the hotel. Jesus is surrounded, perhaps jostled, by the crowd. They may want to see what will happen at the house of Jairus. But some, at least one, had another motive. She just wanted to touch Jesus.

Mark slows down the narrative to give us a thorough description of this woman’s situation. She is diseased, impoverished and unclean. Her condition grows worse as her resources and hope diminish. She, too, is desperate. She had exhausted her resources on “many doctors” who could do nothing for her. Her frustration was no doubt great as well as her fear. Her condition involved some kind of constant bleeding which made her continually impure or unclean. Having heard about Jesus, and no doubt having heard that others had been healed by touching him (cf. Mark 3:10), she just wanted to touch Jesus.

And she did, and she was saved (5:28) which is immediate freedom from her suffering (literally, plague or misfortune). She was healed and relieved. She knew it immediately and so did Jesus. He stopped, turned around and asked who touched him–a question the disciples found incredulous.

Why is Jesus so curious about who connected with his “power”? Perhaps he wanted her to witness to the healing for the sake of the crowd. But is it not likely that there were more than just this woman who had been healed by touch? Perhaps there was something particular about this woman that significantly reveals the kingdom of God at work. Perhaps Mark calls attention to this healing because it further illuminates a theme in this section of his Gospel.

She is unclean, just as the demonic spirits were in the previous story. Though healed, she is afraid, just as the disciples were afraid after the calming of the storm and the public was afraid of Jesus after the demons destroyed the pig herd. But in contrast to those two stories, she has faith. She believed that Jesus could heal her and her faith, literally, “saves” her—in both body and soul. Just as Jesus restored peace to the demoniac, so he restored peace to this daughter of Israel.

What is salvation? In this story it is the renewal of peace, the healing of the body—freedom from suffering, and the restoration of human dignity as this woman will no longer live in isolation and fear due to her uncleanness. Salvation is holistic; it is the reversal of all that is broken and the renewal of all that God intends for human beings.

Inviting our hearts to celebrate this healing, the narrative immediately turns desperate again. Messengers announce that Jairus’ daughter has died.

Jesus’ reassurance to Jairus further illuminates the narrative. “Don’t be afraid; only believe.” Faith alone—trust me, Jesus says. Death is no obstacle any more than diseases or demons are. Fear disrupts the peace of the kingdom of God but faith is the means by which the kingdom breaks into the world. While the disciples are learning to trust, learning to believe, the diseased woman and the grieving father exhibit authentic faith. The ruler leads Jesus to his house.

Interestingly, Jesus separates himself from not only the crowd but from the Twelve. He only takes Peter, James and John with him to Jairus’ home. This is the first indication of an inner circle among the disciples; we might call these Jesus’ intimates. These three share experiences with Jesus that the others do not. They not only go to the house but they are also present in the room when Jesus speaks to Jairus’ daughter. Everyone, even Jesus, needs human intimacy in the form of close friendships.

Mourners (perhaps professional mourners?) are already present when they arrive at the house. Mark describes the scene as a “commotion” or uproar (what officials feared in Mark 14:2) filled with wailing and weeping. And yet when Jesus assures them that there is no need for such a scene because the girl is only sleeping, they ridicule him. The contrast between mourning and scornful laughing is stark. But their emotions will soon move to astonishment–a Greek word from which we derive our English word “ecstasy.”

Jesus, alone with the parents and the three disciples, speaks to the girl in Aramaic which Mark translates for his readers—“Little girl, get up.” Immediately the twelve year old girl obeyed, just as the demons obeyed and just as the winds and the waves obeyed. Jesus reigns over death, demons, diseases and natural chaos. The kingdom of God—the reign of God—is present in Jesus.

Jesus “saves” two daughters of Israel. One is healed of a disease; the other is raised from the dead. Both were unclean and Jesus purified them. Who is this that heals diseases and raises the dead? He is a savior; he is the redemptive presence of Yahweh in the midst of Israel.

Who is this? The disciples asked the question in 4:41. Mark’s narrative answers the question. The God of Israel saves through Jesus. The kingdom of God has come near and it reigns over evil and chaos. The reign of God saves.

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Posted by John Mark Hicks

Marl 2:1-12 — The Son of Man Forgives Sins

September 24, 2011

This story is the first of five where Jesus enconters conflict. Jesus becomes controversial in the eyes of some, particularly the religious leaders. Jesus forgives sin, eats with sinners, defies the traditions about fasting, and heals on the sabbath. Jesus does not conform to the traditons of the elders and he assumes a role in the community that disturbs devout leaders.  Though still widly popular, opposition begins to emerge.

The healing of the paralytic dropped through a newly made hole in the roof of Peter’s house at Capernaum has long captured the imagination of believers.  The earliest pictorial representation of Jesus (ca. 235 CE) was found in a fresco on the wall of a baptismal chamber in the house-church of Dura Europos (located in modern Syria). The fresco depicts the healing of the paralytic. Jesus appears at the top center and is pronouncing the punch line of the Marcan story:  “that you may know tht the Son of Man has authority on earth to forgiven sins, rise up, take up your bed and walk” (2:10-11). On the right the man is lying on his bed, and on the left the man is walking away with his portable cot. Significantly, this fresco is located in the baptismal room where believers were baptized for the remission of their sins. It is a symbol of redemption–forgiveness and healing. This illustrates how the early church understood the central point of the story.

The key line in the story is “the Son of Man has authority on earth to forgive sins” (2:10). This statment is some powerful language:  “Son of Man,” “authority,” and forgiveness.  “Son of Man” is title that only Jesus uses in the Gospel of Man and it is his favorite self-description. It does not refer primarily to his humanity. Rather, the title projects an eschatological role where authority and power belong to the one who reigns from the throne of God. If not a divine title, it is at least an exalted one where the peson who is the  Son of Man is worshipped, honored and obeyed by all creation and all the nations upon the earth (cf. Daniel 7:13-14). It is his role as Son of Man that authorizes him to forgive sin, a divine prerogative.

When Jesus absolves the paralytic of his sins, the “teachers of the law” are horrified. Inwardly–probably fearful of public  reaction–they accuse him of blasphemy as only God can forgive sins.  The teachers understand that Jesus is making a claim in this statement. He is asserting some kind of relationship between God and himself that authorizes him to forgive sin. This is, in the minds of the teachers, presumptive and blasphemous. It arrogates to himself a divine function.

The healing of the paralytic authenticates and verifies the blessing Jesus gave to the diseased man. Why Jesus decided to forgive his sins when he apparently came for healing is not stated. Perhaps Jesus saw some conection between his illness and his sin. Perhaps sin is the more fundamental problem. Perhaps it was to provoke controversy. Or perhaps Jesus wanted to use his healing in order to highlight “the word” he was heralding.  The healing demonstrates the presence of the Son of Man and so does the blessing, “Your sins are forgiven.”  Forgiveness and healing are linked, in the ministry of Jesus, to the presence of the kingdom of God. This is the message, the good news, of Jesus (Mark 1:14-15).

Jesus did not bless the paralytic with forgiveness until he saw “their faith” (2:5). The faith of the paralytic’s friends brought hm to Jesus, and, it seems, “their faith” includes the faith of the paralytic as well. Through faith, he is first forgiven, then healed. Both are important and both arise out of the authority of the Son of Man. It is kingdom authority. “Repent and believe the good news,” Jesus was preaching. “The kingdom of God has drawn near.”

When the kingdom of God shows up, people are amazed. They see in the presence, acts and words of Jesus something new–a new work of God in the world. They see the kingdom of God. The Son of Man hearlds good news and he implements the good news through forgiveness and healing.

As we read this story, it is possible to see ourselves in different ways. Who are we in this story? Are we followers of Jesus who bring good news to the sick and unforgiven? Or are we in the crowd–people filled with wonder, amazement and worship in response to the acts of Jesus?  Or are we the friends who help bring others to Jesus? Or are we paralytics in need of healing and forgiveness? Or are we the teachers who question, doubt, and opposes the good news in action?

We read this Gospel to discover ourselves. We do not read it simply to get the facts, but to participate in the story. Discovering where we are in the story illumates the story of our own lives. It will shape our identity if we immerse ourselves in it.

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Posted by John Mark Hicks

Mark 1:40-45 — “Lepers Healed, the Kingdom of God is Here”

September 22, 2011

Lepers were outsiders. They were not only excluded from normal social interaction but they were excluded from the assembly of God.  The disease did not elicit sympathy but revulsion and exclusion.  They were unclean, contagious, and judged.

The kingdom of God reverses this situation. Lepers are healed, included, and redeemed. It is evidence that the kingdom of God has arrived, and this is the message and ministry of Jesus.

The term λεπρòς (lepros) refers to a dreaded skin disease. It does not have the specific meaning of “leprosy” that the English term denotes. Rather, this could be a skin disease that could disappear after a time and then one would go to the priests for cleansing according to Levitical rituals (just as Jesus tells this leper to do). Nevertheless, Levitical rules were applied to such skin problems and the appearance of skin problems fostered fear.

This early encounter with a leper in the Gospel of Mark functions as a testimony to the presence of the kingdom of God in the ministry of Jesus.  The leper initiates this contact–Jesus is not seeking a circus-like healing crusade. The leper expresses confidence, even faith, in Jesus’ ability to heal. He kneels before Jesus and begs him to heal.

Jesus’ response is compassionate.  Most translations note this compassion, but some early manuscripts (the Western tradition for those who know something of textual criticism) read that Jesus was “angry” rather than compassionate. Anger is certainly the more difficult reading and, therefore, the more probable. Why would a scribe substitute “compassion” with “anger”? But it is easy to imagine that a scribe might replace “anger” with “compassion.” Elsewhere Mark notes the anger of Jesus (Mark 3:5), and probably does here. I prefer the reading “anger.”

Whether compassionate or angry, the point is important.  Jesus does heal out of compassion, but also there is a place for righteous indignation at what a disease does to a person. Who is not angry at Alzheimer when they see destroy the life of their beloved? Who is not angry about the devastating effects of AIDS in Africa and around the world? This anger motivates–it is a sense of justice and goodness that wants, as N. T. Wright says, “puts things to right.” This sort of anger is appropriate for kingdom people as we participate in the mission of God to “put things to right.”

Whether out of compassion or anger, Jesus comes to reverse the curse, to reverse the effects of disease and isolation caused by leprosy. But at this point Jesus does not need any more publicity. Large crowds distract him from his purpose and deter his ministry of preaching and healing. He tells the leper to remain silent about his healing except to show himself to the priest as a grateful testimony, a thanksgiving for his healing. The priestly cleansing would enable the leper to once again join the assembly of God at the temple and synagogue.

Is this reverse psychology on the part of Jesus? The healed leper immediately “heralds” (same word used of Jesus’ preaching) the news (“the word,” literally).  But I think Jesus is more interested in his ministry than he is publicity; in conducting the business of his messianic task rather than touting his messianic status. He wants to move among the cities of Galilee freely. Instead, he has to find refuge in the “desolate places” or “deserted places.” This is the same word as in Mark 1:12 and 1:35. Jesus has to seek solace in uninhabited regions in order to pursue his ministry but his fame will not ever give him this rest.

Jesus places a premium on “heralding,” “healing,” and “desert.” He is not interested in fame, healing crusades, or great honors. Jesus prioritizes task over status. Perhaps that is something we should all hear in our multi-media culture that places a premium on one’s “fifteen minutes of fame.”

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Posted by John Mark Hicks

Mark 1:29-39 — Heralding and Healing

September 17, 2011

The last line of this section describes the ministry of Jesus in Galilee:  “he went into the synagogues everywhere in Galilee, heralding and casting out demons.” I call this “practicing the kingdom of God.” That is, Jesus announces that the kingdom of God has drawn near and demonstrates its presence through redemptive acts.  This is the basic message of Jesus (1:14-15) and the substance of his ministry–the presence of the kingdom in a broken world.

The story in this section is evidently told from the point of view of Peter which is not surprising if the tradition is true that Mark’s Gospel is a record of Peter’s preaching.  The story about Peter’s mother-in-law never names Jesus but focuses on Peter’s circumstances. The line that the whole city appeared at the door of Peter’s house (1:30) has the ring of an eye-witness. And Peter leads the other disciples in the search for Jesus when he is missing in the morning (1:36).

Whether or not this is the case, the three stories (Peter’s mother-in-law, the healing ministry in Capernaum, and Jesus’ early morning adventure) are progressive in character. We begin with a simple healing at Peter’s house which then explodes into an evening healing service that the whole city attends. The healing in the home is incidental but it solidifies Peter’s relationship with Jesus. The crowd at the door flows from his exorcism at the synagogue as people flock to him to experience wholeness in the bodies and minds.  In the morning we find Jesus alone in prayer, and perhaps that is a response to the busied activity of the previous day. When Peter (and others) find him, Jesus states his intention to go to other villages in Galilee because he has come to herald the appearance of the kingdom.

This movement underscores the importance of the message of Jesus in his healings and exorcisms.  We could focus on the compassionate nature of Jesus’ healing/exorcist ministry as a model of care and love (and the Gospels sometimes do this). We could also focus on the authenticating function of his healing/exorcist ministry (and the Gospels sometimes do this as in Mark 2:1-12). But neither of these are the primary function of his healing/exorcist ministry. Rather, it is a demonstration of the message. The word about the kingdom is put into practice or, better, the kingdom of God is realized or actualized through these redemptive acts. They reverse the curse present in the world.  The kingdom of God redeems brokenness.

This is exactly how Peter characterizes the ministry of Jesus in Luke’s summary of his words to Cornelius in Acts 10:38, “he went about doing good and healing all who were under the tyranny of the Devil, because God was with him.”

But Jesus did not want the healing ministry or exorcised demons to distract from the message. Jesus was not a sensationalist. The message about the kingdom had priority and the healings/exorcisms bore witness to the presence of the kingdom.  The good news must be heard and the healings must be understood through that lens. They are no mere “feel-good” events or popularizing  strategies. They are redemptive acts tied to the kingdom of God. He doesn’t even want the demons to speak because what they would reveal (i.e., his Messianic status) would distract people from his message about the kingdom of God.

Mark accentuates Jesus’ alone time in this account. It follows a presumably long evening of healings and exorcisms that involved the “whole city.” The crowds pressed around him and even the next day they were still looking for him. Such attention–which has the allure of approval, vanity and human glory–becomes itself a temptation. Jesus sought out a deserted place in the early morning to focus on prayer. The word “deserted” (desolate, or desert) is  the same word as the term for “wilderness” used earlier–place where Jesus was tempted by Satan.  Jesus returns to his desert experience in order to gain strength for ministry, resist the temptations of popularity, and focus his ministry.  He emerges from that alone time with a renewed sense of his ministry–”let us go to other towns to heard” the kingdom rather than feed the ego by remaining in Capernaum. Jesus knows his purpose; he knows why he has come. He cannot simply stay in Capernaum.

As we follow Jesus, we, too, must remember why we  follow Jesus, that is, to herald and heal. We announce the presence of the kingdom of God and we demonstrate its presence through redemptive ministry. By this we practice the kingdom of God. We engage in healing and reconciling acts that reverse the curse in the world. We called to embody the kingdom of God now, in both word and deed.  The ministry of Jesus, which we follow, enact and embody, is both the heralding of good news and the enactment of that good news in the lives of people, in the brokenness of the world.

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Posted by John Mark Hicks

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