UNCLEAN

Jason Grissom

Eureka Baptist Church

MARK: THE SERVANT WHO WAS OUR SAVIOR • Sermon • Submitted 6 years ago

Mark 5:21–41

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41 And, behold, there came () 22 one of the rulers of the synagogue, Jairus by name; and when he saw him, () 41 he fell down at Jesus’ feet, () 18 and worshipped him, () 23 and besought him greatly ()

() MY LITTLE DAUGHTER LIES AT THE POINT OF DEATH: I PRAY, COME AND LAY YOUR HANDS ON HER, THAT SHE MAY BE HEALED: AND SHE SHALL LIVE. () AND JESUS AROSE, AND FOLLOWED HIM, AND SO DID HIS DISCIPLES () AND MUCH PEOPLED FOLLOWED HIM, AND THRONGED HIM () AND BEHOLD, () A CERTAIN WOMAN, () WHICH WAS DISEASED WITH AN ISSUE OF BLOOD TWELVE YEARS () AND HAD SUFFERED MANY THINGS OF MANY PHYSICIANS, AND HAD SPENT ALL THAT SHE HAD () ALL HER LIVING () AND WAS NOTHING BETTERED, () NEITHER COULD BE HEALED OF ANY () BUT RATHER GREW WORSE, WHEN SHE HAD HEARD OF JESUS, CAME IN THE PRESS BEHIND () HIM () AND TOUCHED () THE BORDER OF HIS GARMENT

41 that he would come into his house: 42 for he had one only daughter, about twelve years of age, and she lay a dying. ()

41 he fell down at Jesus’ feet, () 18 and worshipped him, () 23 and besought him greatly () 41 that he would come into his house: 42 for he had one only daughter, about twelve years of age, and she lay a dying. ()

23 My little daughter lies at the point of death: I pray, come and lay your hands on her, that she may be healed; and she shall live. ()

19 And Jesus arose, and followed him, and so did his disciples. () 24 And much people followed him, and thronged him. ()

20 And, behold, () 25 a certain woman, () 20 which was diseased with an issue of blood twelve years, () 26 and had suffered many things of many physicians, and had spent all that she had, () 43 all her living, ()

21 And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea. () 40 And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him. () 41 And, behold, there came () 22 one of the rulers of the synagogue, Jairus by name; and when he saw him, () 41 he fell down at Jesus’ feet, () 18 and worshipped him, () 23 and besought him greatly () 41 that he would come into his house: 42 for he had one only daughter, about twelve years of age, and she lay a dying. () 23 My little daughter lies at the point of death: I pray, come and lay your hands on her, that she may be healed; and she shall live. () 19 And Jesus arose, and followed him, and so did his disciples. () 24 And much people followed him, and thronged him. () 20 And, behold, () 25 a certain woman, () 20 which was diseased with an issue of blood twelve years, () 26 and had suffered many things of many physicians, and had spent all that she had, () 43 all her living, () 26 and was nothing bettered, () 43 neither could be healed of any, () 26 but rather grew worse, 27 when she had heard of Jesus, came in the press behind () 20 him, () 27 and touched () 44 the border of his garment: () 21 for she said within herself, () 28 If I may touch but his clothes, I shall be whole. 29 And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague. () 44 And immediately her issue of blood stanched. () 30 And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes? () 45 Who touched me? When all denied, Peter and they that were with him, () 31 his disciples, said unto him, () 45 Master, () 31 you see () 45 the multitude throng you and press you, and say you, Who touched me? 46 And Jesus said, Somebody has touched me: for I perceive that virtue is gone out of me. () 32 And he looked round about to see her that had done this thing. () 47 And when the woman saw that she was not hid, she came () 33 fearing and trembling, knowing what was done in her, () 47 and falling down before him, she () 33 told him all the truth, () 47 she declared unto him before all the people for what cause she had touched him, and how she was healed immediately. () 22 And when he saw her, () 48 he said unto her, () 22 Daughter, be of good comfort; () 34 your faith has made you whole; go in peace, and be whole of your plague. () 22 And the woman was made whole from that hour. () 35 While he yet spoke, there came from the ruler of the synagogue’s house certain which said, Your daughter is dead: why trouble you the Master any further? 36 As soon as Jesus heard the word that was spoken, he said unto the ruler of the synagogue, Be not afraid, only believe, () 50 and she shall be made whole. () 37 And he suffered no man to follow him, save Peter, and James, and John the brother of James. 38 And he came to the house of the ruler of the synagogue, and saw the tumult, () 23 and saw the minstrels and the people making a noise, () 38 and them that wept and wailed greatly. 39 And when he was come in, he said unto them, Why make you this ado, and weep? () 52 Weep not; () 24 give place: for the maid is not dead, but sleeps. () 53 And they laughed him to scorn, knowing that she was dead. () 40 But when he had put them all out, he takes the father and the mother of the damsel, and them that were with him. () 51 And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden, () 40 and entered in where the damsel was lying. 41 And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto you, arise. () 55 And her spirit came again, () 42 and straightway the damsel arose, and walked; for she was of the age of twelve years. () 56 And her parents were astonished () 42 with a great astonishment, () 56 but he charged them () 43 straitly () 56 that they should tell no man what was done, () 43 and commanded that something should be given her to eat. () 26 And the fame hereof went abroad into all that land. ()

26 and was nothing bettered, () 43 neither could be healed of any, () 26 but rather grew worse, 27 when she had heard of Jesus, came in the press behind () 20 him, () 27 and touched () 44 the border of his garment: ()

21 for she said within herself, () 28 If I may touch but his clothes, I shall be whole. 29 And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague. () 44 And immediately her issue of blood stanched. ()

30 And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes? () 45 Who touched me? When all denied, Peter and they that were with him, ()

31 his disciples, said unto him, () 45 Master, () 31 you see () 45 the multitude throng you and press you, and say you, Who touched me? 46 And Jesus said, Somebody has touched me: for I perceive that virtue is gone out of me. ()

32 And he looked round about to see her that had done this thing. () 47 And when the woman saw that she was not hid, she came () 33 fearing and trembling, knowing what was done in her, ()

47 and falling down before him, she () 33 told him all the truth, () 47 she declared unto him before all the people for what cause she had touched him, and how she was healed immediately. ()

22 And when he saw her, () 48 he said unto her, () 22 Daughter, be of good comfort; () 34 your faith has made you whole; go in peace, and be whole of your plague. () 22 And the woman was made whole from that hour. ()

35 While he yet spoke, there came from the ruler of the synagogue’s house certain which said, Your daughter is dead: why trouble you the Master any further?

36 As soon as Jesus heard the word that was spoken, he said unto the ruler of the synagogue, Be not afraid, only believe, () 50 and she shall be made whole. ()

37 And he suffered no man to follow him, save Peter, and James, and John the brother of James. 38 And he came to the house of the ruler of the synagogue, and saw the tumult, () 23 and saw the minstrels and the people making a noise, () 38 and them that wept and wailed greatly.

39 And when he was come in, he said unto them, Why make you this ado, and weep? () 52 Weep not; () 24 give place: for the maid is not dead, but sleeps. () 53 And they laughed him to scorn, knowing that she was dead. ()

40 But when he had put them all out, he takes the father and the mother of the damsel, and them that were with him. () 51 And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden, ()

40 and entered in where the damsel was lying. 41 And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto you, arise. ()

55 And her spirit came again, () 42 and straightway the damsel arose, and walked; for she was of the age of twelve years. ()

56 And her parents were astonished () 42 with a great astonishment, () 56 but he charged them () 43 straitly () 56 that they should tell no man what was done, () 43 and commanded that something should be given her to eat. () 26 And the fame hereof went abroad into all that land. ()

I have tagged today’s text “UNCLEAN”.

Let’s walk around the text . . .

I want you in these opening moments to feel the deepest depths of desperation. Experience what it feels like to be held tightly by hopelessness. Join those who are living under the constant and crushing weight of worry.

Some, this morning, may not have to travel far to arrive at our destination because you are already in that place. Others spend our energy and capital crafting a life that seeks to avoid all emotional distress. You might achieve your goal in building a sweet life all the while missing the faith life.

Today’s miracles give great insight to those who are not yet following Christ and for those that are following him.

Matthew’s report of the double miracle is very brief, nine verses; Luke’s covers seventeen verses; Mark’s twenty-three.

Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Mark (Vol. 10, p. 201). Grand Rapids: Baker Book House.

Mark establishes a relationship between the two stories by several common elements. Both stories are of females healed by the touch of Jesus; both are called “daughter” by Jesus; the woman’s illness and the girl’s age are both given as twelve years. In both stories Jesus is met by rebukes, and both stories bring Jesus into contact with uncleanness (the menstrual hemorrhage of the woman and the corpse of the child).

The aspect of uncleanness connects this pericope to the previous pericope. All three characters in transfer their uncleanness to Jesus, and to each Jesus bestows the cleansing wholeness of God. might be called the “St. Jude chapter” (the saint of hopeless causes), for the Gerasene demoniac, the menstruating woman, and Jairus each find hope in Jesus when all human hopes are exhausted.

Jairus was one of the rulers of the Capernamum synagogue. A ruler of the synagogue was the president or “head” of the local Jewish worshiping community

In a synagogue the conducting of public worship, reading of Scriptures, preaching, and public prayer were performed not by a professional class of officials but by lay synagogue members. The ruler of the synagogue, accordingly, was not a worship leader or a professionally trained scribe or rabbi but a lay member of a synagogue who was entrusted by the elders of the community with general oversight of the synagogue and orthodoxy of teaching

Jairus “fell at his feet and pleaded …, ‘My little daughter is dying. Please come.” The daughter’s condition is critical: the Gk. is an expression for “at death’s door” or “sinking fast.”

“Please come” Intense anxiety! “So Jesus went with him.” In that simple statement, which recalls the equally simple description of Jesus’ purpose in 1:38 (“This is why I have come”), Mark testifies to Jesus’ commitment to minister to human need and to the inestimable worth of the human individual for Jesus.

In v. 29 Mark describes her condition as a mastix, a graphic expression meaning “whip, lash, scourge, or torment”. The term combines physical suffering and shame, hence something akin to punishment. In a dramatic volley of Greek participles, v. 26 graphs the woman’s dire condition: having a blood flow, having suffered from many doctors, having exhausted all her wealth, having not improved but having gotten worse.

The same verse is equally emphatic and categorical: she suffered much from many physicians, exhausted all her resources, and gained nothing. Clearly, the woman’s prospects are no better than the dying girl’s.

Mark does not explain what was in the woman’s mind as she attempted to touch Jesus. Particularly rulers in the ancient world were believed to possess power to bless those who touched them. Alexander the Great was often mobbed by crowds who “ran to him from all sides, some touching his hands, some his knees, some his garment” in hopes of being baptized with his aura and power. Sometimes the approach was made with a more specific intent, for healing or fulfillment of a request. The woman may have approached Jesus with a similar intent, perhaps mixed with superstition. Perhaps, however, she saw in Jesus something more than the aura of a ruler. She may have seen in Jesus a representative of God who, like the altar of the tabernacle, would render holy those who touched him (). That she reaches for his clothes may indicate that she associates him with the God of Israel, for the reference to clothing probably refers to the tassels on the corners of his outer garment worn by all observant Jews (; ).

This ruler must have seen and heard Jesus many a time, right here in Capernaum, where the Master had his headquarters and where, whenever possible, he attended the synagogue. Jairus may well have witnessed previous miracles. It is remarkable, nevertheless, that with his darling daughter, his only child, so near to death, the man still has hope, still manifests a considerable degree of faith.

The fact that none of these intrusions floor him, so that for the moment he would be at a loss what to do or what to say, shows that we are dealing here with the Son of man who is also the Son of God! What we would call an “interruption” is for him a springboard or take-off point for the utterance of a great saying or, as here, for the performance of a marvelous deed, revealing his power, wisdom, and love. What for us would have been a painful predicament is to him a golden opportunity.

Baker New Testament Commentary: Mark 2. The First Miracle Interrupted by the Second Miracle

Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Mark (Vol. 10, p. 204). Grand Rapids: Baker Book House.

Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Mark (Vol. 10, p. 202). Grand Rapids: Baker Book House.

Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Mark (Vol. 10, p. 203). Grand Rapids: Baker Book House.

LET’S GO DOWNTOWN . . .

SIN’S EFFECT IS UNIVERSAL NOT UNILATERAL

Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Mark (Vol. 10, p. 207). Grand Rapids: Baker Book House.

SIN’S EFFECT IS UNCLEAN

THE SINNER’S ENCOURAGEMENT

JESUS WAS SENT TO SEEK AND TO SAVE THOSE WHO SUFFER UNDER SIN’S EFFECT.

JESUS SAVES THOSE WHO SUFFER UNDER SIN’S EFFECT BY FAITH.

A MAN slid over the side of a cliff and was able to grab a branch at the last second. He hung dangling over the precipice, hundreds of feet from the ground below. He screamed out with a loud voice, “Help me! Somebody help me!” A voice came out of the sky, “Do you believe that I can help you?” The man responded, “Yes, I believe. Please help me!” The voice came out of the sky again, “Do you believe that I have the power to help you?” “Yes, I believe! I believe! Please help me!” “Do you believe I love you enough to help you?” “Yes, I know you love me. Please, oh please, HELP ME!” “Because you believe, I will help you. Now let go.” there?”

Evans, Tony. Tony Evans' Book of Illustrations: Stories, Quotes, and Anecdotes from More Than 30 Years of Preaching and Public Speaking (p. 98). Moody Publishers. Kindle Edition.

Evans, Tony. Tony Evans' Book of Illustrations: Stories, Quotes, and Anecdotes from More Than 30 Years of Preaching and Public Speaking (pp. 97-98). Moody Publishers. Kindle Edition.

Have faith in God when your pathway is lonely. He sees and knows all the way you have trod; Never alone are the least of His children; Have faith in God, have faith in God.

Have faith in God when your prayers are unanswered, Your earnest plea He will never forget; Wait on the lord, trust His word and be patient, Have faith in God. He'll answer yet.

Have faith in God in your pain and your sorrow, His heart is touched with your grief and despair; Cast all your cares and your burdens upon Him, And leave them there, oh, leave them there.

Have faith in God though all else fall about you; Have faith in God, He provides for His own: He cannot fail though all kingdoms shall perish. He rules. He reigns upon His throne.

Have faith in God, He's on His throne, Have faith in God, He watches over His own; He cannot fail, He must prevail, Have faith in God, Have faith in God.

Although this woman’s faith was far from perfect, nevertheless the Lord graciously rewards it. The reward, moreover, affected not only her body but also her soul; or, to state it differently, not only was her faith rewarded, it was also improved, brought to a higher stage of development, so that faith concealed became:

Think for a moment about the many fingers that touched Jesus while he was walking but only those finger’s that were filled with faith did he feel.

WE SEE FAITH IN JAIRUS APPROACH AND ASK. WE SEE FAITH IN THE WOMAN’S ACTION.

Notice the quality of her faith; imperfect. We see the imperfection of her faith from the fact that she thought that such an actual touch was necessary and that Jesus would never notice it. Although this woman’s faith was far from perfect, nevertheless the Lord graciously rewards it.

Think for a moment about the many fingers that touched Jesus while he was walking but only those finger’s that were filled with faith did he feel.

Why does Jesus seek to know who touched him? He wants her to complete the circle. What circle? The one indicated in many passages of Scripture, including,

Psalm 50:15 ESV

and call upon me in the day of trouble; I will deliver you, and you shall glorify me.”

When blessings descend from heaven, they must in the form of thanksgiving be returned to heaven by those who received them.

Jesus sought her so she could complete the circle and so that he could convey to her salvation. She had come looking for a cure but Jesus had come looking for converts. She came because she had a disease. Jesus came because wanted a disciple. When 12 years of frustration met the eternal, infinite God in faith her blood flow instantly dried up.

There is a circle of salvation that must be completed as well.

Romans 10:9–10 ESV

because, if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved.

Jairus approaches in a posture of faith, he falls down before him. Jairus ask demonstrates faith but the woman’s interruption and subsequent news, “your daughter is dead”, will test his faith.

Why did Jesus allow his progress to be halted? Jesus knows our hearts better than anyone. Just as Jesus would not allow the woman to remain incomplete I suspect that Jesus knew something about Jairus that needed completing. Notice how Jesus addresses him after hearing the tragic news; “ ‘Don’t be afraid; only believe.’ ” He is saying don’t look at your circumstances look at me, Christ. This is the challenge before Jairus, and before everyone who meets Jesus: to believe only in what circumstances allow, or to believe in the God who makes all things possible? One attitude only is necessary—to believe. The present tense of the Greek imperative means to keep believing, to hold onto faith rather than give in to despair. With respect to his daughter’s circumstances, Jairus’s future is closed; but with respect to Jesus it is still open. Faith is not something Jairus has but something that has Jairus, carrying him from despair to hope. Jesus’ authoritative word to Jairus is not to fear but to believe.

Throughout the history of redemption it has ever been thus. When it seemed that all was lost, believers placed their trust in God and were delivered (; , ; ).

Psalm 22:4 ESV

In you our fathers trusted; they trusted, and you delivered them.

This was true with respect to Abraham (; ), Moses (.; 32:10, 30–32), David (; ), and Jehoshaphat (, , ), to mention but a few. When the need was highest help was nighest.

1 Samuel 17:44–47 ESV

The Philistine said to David, “Come to me, and I will give your flesh to the birds of the air and to the beasts of the field.” Then David said to the Philistine, “You come to me with a sword and with a spear and with a javelin, but I come to you in the name of the Lord of hosts, the God of the armies of Israel, whom you have defied. This day the Lord will deliver you into my hand, and I will strike you down and cut off your head. And I will give the dead bodies of the host of the Philistines this day to the birds of the air and to the wild beasts of the earth, that all the earth may know that there is a God in Israel, and that all this assembly may know that the Lord saves not with sword and spear. For the battle is the Lord’s, and he will give you into our hand.”

This was true with respect to Abraham (; ), Moses (.; 32:10, 30–32), David (; ), and Jehoshaphat (, , ), to mention but a few. When the need was highest help was nighest.

2 Chronicles 20:1–2 ESV

After this the Moabites and Ammonites, and with them some of the Meunites, came against Jehoshaphat for battle. Some men came and told Jehoshaphat, “A great multitude is coming against you from Edom, from beyond the sea; and, behold, they are in Hazazon-tamar” (that is, Engedi).

2 Chronicles This was true with respect to Abraham (; ), Moses (.; 32:10, 30–32), David (; ), and Jehoshaphat (, , ), to mention but a few. When the need was highest help was nighest.

2 Chronicles 20:This was true with respect to Abraham (; ), Moses (.; 32:10, 30–32), David (; ), and Jehoshaphat (, , ), to mention but a few. When the need was highest help was nighest.

2 Chronicles 20:12 ESV

O our God, will you not execute judgment on them? For we are powerless against this great horde that is coming against us. We do not know what to do, but our eyes are on you.”

This was true with respect to Abraham (; ), Moses (.; 32:10, 30–32), David (; ), and Jehoshaphat (, , ), to mention but a few. When the need was highest help was nighest.

When the need was highest help was nighest.

THE SAVIOR’S ENGAGEMENT WITH SIN.

Think for a moment about the many fingers that touched Jesus while he was walking but only those finger’s that were filled with faith did he feel.

Why does Jesus seek to know who touched him? He wants her to complete the circle. What circle? The one indicated in many passages of Scripture, including,

Psalm 50:15 ESV

and call upon me in the day of trouble; I will deliver you, and you shall glorify me.”

Call upon me in the day of trouble;

I will deliver you,

And you shall glorify me.

When blessings descend from heaven, they must in the form of thanksgiving be returned to heaven by those who received them.

There is a circle of salvation that must be completed as well.

Romans 10:9–10 ESV

THE SAVIOR’S ENGAGEMENT WITH SIN.

JESUS MISSIO DEI DICTATED HIS RESPONSE TO THE IMAGO DEI.

Edwards, J. R. (2002). The Gospel according to Mark (p. 162). Grand Rapids, MI; Leicester, England: Eerdmans; Apollos.

It is not surprising, however, that because of her condition she is afraid to come out into the open. She is not going to come into physical contact with Jesus himself. She will merely touch his garment, and even then (see Matthew and Luke), only one of the four wool tassels which every Israelite was ordered to wear on the corners of his square, outer robe (; cf. ) to remind him of the law of God. See also N.T.C. on Matt. 23:5.206 Naturally the quickest and easiest way to bring oneself into physical contact with a garment without being noticed was to come from behind and touch the tuft swinging freely from the back of the robe. The wearer, so this woman thought, would never even notice what was happening. So, having heard the wonderful reports about Jesus, she came from behind and touched the tassel, or as Mark has it, “his garment.”

Edwards, J. R. (2002). The Gospel according to Mark (p. 163). Grand Rapids, MI; Leicester, England: Eerdmans; Apollos.

Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Mark (Vol. 10, p. 206). Grand Rapids: Baker Book House.

he relates that she does the one and only important thing for a disciple to do: she “heard,” she “came,” she “touched” (v. 27).37 To act on what one hears about Jesus is always in Mark the sign of a disciple, and this the woman does.

b. faith rewarded

c. faith revealed Jesus was not ignorant of the fact that someone had touched him, and this not accidentally but purposely, and not just with a finger but with faith. He knew that it was to that faith that the power within him and proceeding from him had responded.

Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Mark (Vol. 10, p. 206). Grand Rapids: Baker Book House.

Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Mark (Vol. 10, pp. 206–207). Grand Rapids: Baker Book House.

Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Mark (Vol. 10, p. 207). Grand Rapids: Baker Book House.

Call upon me in the day of trouble;

I will deliver you,

And you shall glorify me.

When blessings descend from heaven, they must in the form of thanksgiving be returned to heaven by those who received them.

Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Mark (Vol. 10, p. 207). Grand Rapids: Baker Book House.

Edwards, J. R. (2002). The Gospel according to Mark (p. 164). Grand Rapids, MI; Leicester, England: Eerdmans; Apollos.

The persistence of Jesus in discovering who touched him rivals the woman’s persistence in reaching Jesus. She wants a cure, however, a something, whereas Jesus desires a personal encounter with some one. He is not content to dispatch a miracle; he wants to encounter a person. In the kingdom of God, miracle leads to meeting. Discipleship is not simply getting our needs met; it is being in the presence of Jesus, being known by him, and following him.

The Greek word for “healed,” sō̧zein, can mean either “heal” or “save” depending on context. The spoken Hebrew and Aramaic term behind it, yashaw, is actually a variant of the Hebrew name of Jesus, Yeshua. In a way the woman cannot yet know, the desire for healing and wholeness is the desire for Jesus. Jesus’ final word to the woman is a veritable benediction, “ ‘Go in peace.’ ”43 In the statement “ ‘be freed from your suffering,’ ” the woman hears from Jesus’ mouth what she has already experienced from his person. His word interprets her experience; again, Jesus’ deed and word are one.

To be sure, she had “believed with her heart.” But she had not as yet “confessed with her mouth” (). It was in order to bring about this favorable change that Jesus immediately turned around in the crowd and asked, “Who touched my clothes?” Or, as Luke phrases it, “Who was it that touched me?” (8:45), meaning “touched me meaningfully?”

Although none of the evangelists report the woman’s reaction to these gracious words of the Savior, is it unrealistic to affirm that her soul was flooded not only with relief but also with boundless gratitude, the kind of emotion experienced by the inspired composer of (see especially verses 12–19)?

Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Mark (Vol. 10, p. 208). Grand Rapids: Baker Book House.

Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Mark (Vol. 10, p. 210). Grand Rapids: Baker Book House.

Throughout the history of redemption it has ever been thus. When it seemed that all was lost, believers placed their trust in God and were delivered (; , ; ). This was true with respect to Abraham (; ), Moses (.; 32:10, 30–32), David (; ), and Jehoshaphat (, , ), to mention but a few. When the need was highest help was nighest.

Hendriksen, W., & Kistemaker, S. J. (1953–2001). Exposition of the Gospel According to Mark (Vol. 10, p. 212). Grand Rapids: Baker Book House.

What does Mark accomplish by sandwiching the woman’s story into the story of Jairus? Jairus and the woman have only one thing in common: both are victims of desperate circumstances who have no hope apart from Jesus. Otherwise their stories diverge sharply. Jairus has a name and a position. As ruler of the synagogue, he has enough clout to summon Jesus to his house. The woman has none of these. Her name is not given (or remembered), and she has no position. Her only identification is her shame, a menstrual hemorrhage. She must approach Jesus from behind, whereas Jairus approaches Jesus face to face. Jairus, in other words, is a person of status and privilege. But in typical Markan irony, he does not hold an advantage regarding the one thing that matters. It is the woman who exemplifies faith, and in this respect their roles are reversed. Despite her embarrassing circumstances, she pushes through both crowd and disciples to reach Jesus. Her gender, namelessness, uncleanness, and shame—none of these will stop her from reaching Jesus. To this undaunted woman comes the healing and liberating word, “ ‘Daughter, your faith has healed you; go in peace.’ ” When Jesus says, “ ‘Don’t be afraid; just believe,’ ” how should Jairus understand the command to believe? What kind of faith should he have? The answer is that he must have the kind of faith the woman has (v. 34)! The woman exemplifies and defines faith for Jairus, which means to trust Jesus despite everything to the contrary. That faith knows no limits—not even the raising of a dead child!

Edwards, J. R. (2002). The Gospel according to Mark (pp. 165–166). Grand Rapids, MI; Leicester, England: Eerdmans; Apollos.

Edwards, J. R. (2002). The Gospel according to Mark (p. 165). Grand Rapids, MI; Leicester, England: Eerdmans; Apollos.

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