Chapter # 5 Paragraph # 2 Study # 12
May 11, 2021
Moss Bluff, Louisiana
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Thesis: Because the promises to Israel were focused upon the "outer" man, "healing" was to be expected upon the restoration of the relationship between a man and God.
Introduction: In our studies thus far, under the thesis of God's "non-negotiable", we have seen that both "Jairus" (from H2971; Jair, meaning "he enlightens") and "the woman" (deliberately unnamed) are presented as "sinners" who had believed that Jesus was God's provision for their great need. This presentation is deliberately focused upon physical needs that arose because of the relational need of forgiveness unto "Life". Because of this focus, we need to be clear on what "faith" meant to Israel in the dawning of the days of "Grace": a restoration of physical health and prosperity.
Mark's return to the record of "the ruler of the synagogue" is deliberately focused upon the greater thesis of God's "non-negotiable", but it is infused with the even greater thesis of "Yahweh is gracious". Given this focus, we return with Mark to his record.
- I. The Linkage Of The Two Records.
- A. The present tense verbs (speaking/coming) indicate Mark's insistence that we not separate the two records.
- 1. The "speaking" is a focus upon the verbal utterances as "sound", not as "doctrine".
- a. The point is that the "content" of His speech has already been recorded under the twin issues of the woman's "doctrinal speech to herself and Jesus' major statement that it was "faith" that resulted in her "salvation" unto peace and health.
- 1) This reveals the link between the "curse" of The Law upon the disobedient and the "blessing" of The Law upon those in submission to the God of The Law.
- 2) Under the covenant of The Law, God's focus upon the physical is foremost so that "health" is the outcome of "peace".
- b. Mark's use of "speaking" as "sound" is tied, in the text, to the interruption of the appeal of "the ruler of the synagogue" by Jesus' interaction with "the woman".
- 1) The two people are presented as "sinners" with the consequences of their sins being their focus in life: the "ruler" as a "false enlightener" being visited with the sickness of his "beloved daughter", and "the woman" as "unclean" and being visited with the plague of her continuous flow of blood.
- 2) The conclusion of the words to "the woman" are the lead-in to the intensification of the plight of "the ruler": "your faith has saved you unto peace and health".
- 2. The "coming" is timed to the speaking of Jesus and is addressed to "the ruler" as a declaration of total disaster in terms of "the ruler's" plight.
- a. "Your daughter has died" is not only the last thing "the ruler" wants to hear; it also brings a "statement" of the futility of seeking Jesus' aid by establishing the final end of "the curse" for sinning.
- 1) "The ruler" now has the weight of his identity in opposition to Jesus crashing down upon him: "was my repentance too little too late?"
- 2) At this point, the "faith" of "the ruler" in the message of "The Speaker" is stretched to the breaking point.
- b. As a potent challenge to the thesis of "the non-negotiable", a "failure of faith" at this point would be catastrophic to "the ruler" as it would push him deeper into the hopelessness of "Law" and further from the hope of "Grace".
- B. The messengers' declaration to "the ruler".
- 1. "Your daughter has died" means "all hope is now lost".
- 2. The concept of "The Teacher" is ominous.
- a. The messengers clearly think that "The Teacher" is just about untrustworthy words.
- 1) Mark's use of "teacher" begins in 4:38 and is, there, a revelation of the disciples' lack of confidence that "The Teacher" has any power to take action beyond saying impressive words (this reference comes immediately on the heels of Jesus' extended "teaching" in chapter four).
- 2) Ten of the twelve uses of "teacher" by Mark are negative in this light: "Don't put too much weight on His words because His works are limited in power".
- b. There is no further need to "trouble" The Teacher because it is now "too late".
- II. Jesus' "Doctrinal" Response To The Empty Words Of The Messengers.
- A. When Jesus "heard the word which was being presented as 'sound'", He "says"...
- 1. The saying is "doctrinal" (lego) as a contradiction of the false message of the messengers.
- a. That the daughter had died was not "false".
- b. That it was "too late" for Jesus to act was "false" and was critical to the issue of "faith".
- 2. What Jesus "is saying" is ...
- a. Addressed to the woeful ruler of the synagogue who has "believed" but is now being told to forsake his hope.
- b. Insistent upon two issues.
- 1) The issue of "being made afraid" (Present Tense, Passive Voice) as a "killer" of "faith".
- 2) The command to "keep on believing" as an "only" requirement.
- a) This means that all else besides "belief" is set aside because "faith" expects God to act, not man.
- b) This exalts "faith" to the position of "non-negotiable" and "all that is required".
- B. To the words to "the ruler", Jesus adds this: only Peter, James, and John are allowed to come with us to the home of "the ruler".
- 1. His intention is to continue on His way to the house of "the ruler": a statement that He is not dissuaded by the pronouncement that "death" is the end of hope.
- 2. But His refusal to allow anyone other than the three disciples means that what He is planning is not for the eyes of those who think "The Teacher" is only about words ("Look to Jesus for impressive words, but don't expect any really powerful help from Him"). Paul's words in 2 Timothy 3:5 actually indicate that this "problem" is going to grow until, in the last days, it will be pervasive.
