Sermon and Worship Resources

Mark 5:21-43 · A Dead Girl and A Sick Woman

21 When Jesus had again crossed over by boat to the other side of the lake, a large crowd gathered around him while he was by the lake. 22 Then one of the synagogue rulers, named Jairus, came there. Seeing Jesus, he fell at his feet 23 and pleaded earnestly with him, "My little daughter is dying. Please come and put your hands on her so that she will be healed and live." 24 So Jesus went with him. 25 A large crowd followed and pressed around him. And a woman was there who had been subject to bleeding for twelve years. 26 She had suffered a great deal under the care of many doctors and had spent all she had, yet instead of getting better she grew worse. 27 When she heard about Jesus, she came up behind him in the crowd and touched his cloak, 28 because she thought, "If I just touch his clothes, I will be healed." 29 Immediately her bleeding stopped and she felt in her body that she was freed from her suffering.

30 At once Jesus realized that power had gone out from him. He turned around in the crowd and asked, "Who touched my clothes?"

31 "You see the people crowding against you," his disciples answered, "and yet you can ask, 'Who touched me?' "

32 But Jesus kept looking around to see who had done it. 33 Then the woman, knowing what had happened to her, came and fell at his feet and, trembling with fear, told him the whole truth. 34 He said to her, "Daughter, your faith has healed you. Go in peace and be freed from your suffering."

35 While Jesus was still speaking, some men came from the house of Jairus, the synagogue ruler. "Your daughter is dead," they said. "Why bother the teacher any more?"

36 Ignoring what they said, Jesus told the synagogue ruler, "Don't be afraid; just believe."

37 He did not let anyone follow him except Peter, James and John the brother of James. 38 When they came to the home of the synagogue ruler, Jesus saw a commotion, with people crying and wailing loudly. 39 He went in and said to them, "Why all this commotion and wailing? The child is not dead but asleep." 40 But they laughed at him. 41 After he put them all out, he took the child's father and mother and the disciples who were with him, and went in where the child was. He took her by the hand and said to her, "Talitha koum!" (which means, "Little girl, I say to you, get up!" ). 42 Immediately the girl stood up and walked around (she was twelve years old). At this they were completely astonished. 43 He gave strict orders not to let anyone know about this, and told them to give her something to eat.

There Is Healing in the Touch

Mark 5:21-43

Sermon
by Charles R. Leary

The idea for this sermon, “There is Healing in the Touch,” comes from two sources. In the Gospel Jesus makes a house call at the home of Jairus, President of the Synagogue Council. We would call him Senior Warden. “My little girl is dying,” he said. “Will you come and put your hands on her?” When Jesus entered the room, he took the little girl’s hand and said to her in his own native language, “Wake up, little girl!” At once she jumped to her feet and walked around the room. The other source is a book my wife and I read to each other, published in 1988, Love, Medicine and Miracles, by Bernie S. Siegel, M.D., a surgeon in New Haven, Connecticut, and teacher at Yale University. Dr. Siegel declares that “miracles happen to exceptional patients every day.”

Listen how he defines an exceptional patient. “Do you want to live to be a hundred?” If you can answer that by an immediate visceral “Yes!” with no ifs, ands or buts, you are exceptional. That doesn’t mean that you expect to have all your pains relieved, your crooked bones made straight, and all your warts made smooth. It means you are willing to accept the risks and challenges to live life to the fullest where God has you right now. Dr. Siegel says that when he asks that question, fifteen to twenty percent from an average audience show their hands. However, he says, “it is a tragedy” that only five percent show their hands in a roomful of doctors. Dr. Siegel thinks all doctors should be required to attend healing services as a part of their training. They should not be allowed to prescribe medications or consider operations during those training sessions. He is convinced that doctors need to “learn that they can help by touching, praying, or simply sharing on an emotional level.”

I want to make three points about finding healing in the touch. First of all, every baby comes into this world needing to be touched. That need persists until death. As far as I am concerned, that need persists beyond death. The Disney movie, Three Men and a Baby, dramatized the hunger for touch with a unique style and humor. Our daughter-in-law gave us the unique experience of the value of touch when she privileged us to observe the delivery of our eighth and last grandchild. As the baby came through the birth canal, her total body was being touched. We saw the baby’s response to the doctor’s touch, the nurse touch, the mother touch, the father touch. Eventually we, the grandparents, touched. Now when I visit her house, I put out my hands to receive this child. She reaches her hands and she comes into my arms. She may stay only an instant until she returns to her mother, but she has learned the feel of touching grandpa again.

Second, being touched in tender, caring ways can be healing. In many homes children are fortunate to have their need for touching or what some professionals call skin hunger satisfied. There are other homes where touching only takes the form of spanking or abuse. Some of us believe that children who are denied tender touch in infancy will deliberately misbehave simply to establish skin contact even though it might be painful.

Think about it. You walk into a home where touching is a regular and normal thing, where the need for touch is satisfied in a loving, tender way, what do you find? You experience a warm, open, relaxed atmosphere. You see the children extending themselves to each other and to visitors. You see the adults being generous. They adapt their schedule, they open a wine or a coke or make coffee to entertain. They make space just so their guests will feel welcomed and wanted.

Yes, you also find them coping with the stresses of life. George F. Regas tells of a young husband whose wife died and left him with a small son. Back home after the funeral, they went to bed as soon as it was dark, because there was nothing else the father could think of that he could bear to do. As they lay in the darkness, numb with sorrow, the little boy broke the stillness from his bed with disturbing questions. “Daddy, where is mommy?” The father tried to get the boy to sleep, but the question kept coming from his sad, childish mind. After a time the father got up and brought the little boy to bed with him. But the child was still disturbed and restless and would occasionally ask probing, heart-breaking questions. Finally, the youngster reached a hand through the darkness, placed it on his daddy’s face, and asked, “Daddy, is your face toward me?” Given assurance, verbally and by his own touch, that his father’s face was toward him, the boy said, “If your face is toward me, daddy, I think I can go to sleep.”1

Then again, walk into a home where the members rarely touch each other and what do you find? You experience an atmosphere that is withdrawn, prone to fantasy, sometimes hostile. It is cold. Even though the words are there, you’re not sure the welcome is for real. You get the feeling that their emotions are being poured out of a medicine dropper, carefully measured. They are barely above the surface. I will never forget a long-time communicant. She had at least a dozen cats. I knew no one who was allowed to enter her house. When she came to church, she acted as if she didn’t want to be visible. She went through the liturgy, made her way to the altar rail in a kind of sneaking manner, and then escaped.

What does all this have to do with healing? After all, you and I are not reading X-rays or EKGs or blood profiles. You may work with people having these tests. You may work in a nursing home or on a hospital ward. Most of us have had some of these tests done ourselves. I had some outpatient tests done recently. My mother-in-law had surgery not long ago. Most of us have had treatment for one medical problem or another. What I am interested in, at the moment, is those characteristics that give you and me the ability to cope, the ability to say, “Yes!” when asked if we want to live to be a hundred, the ability to accept the risk and challenge of living a rich and full life right now. And going beyond the ability to cope for myself comes that other quality that encourages the other person to want to live and accept the risk and challenge for himself and herself.

The great missionary physician, Dr. Albert Schweitzer, said it simply and realistically, “Each patient carries his own doctor inside himself. They come to us [physicians] not knowing that truth. We are best when we give the doctor who resides within each patient a chance to work.” Are you giving the “doctor who resides” within you the chance to work? Are you giving the “doctor who resides” within your spouse, your child, your significant other, the chance to work? Here is a little self-administered test from a study by Dr. Carl Simonton.

Answer these questions, yes or no. Do you have a tendency to hold resentment? Yes or no. Would you rather carry a grudge than forgive? Yes or no. Would you rather cry in self-pity than invite a friend out for dinner? Yes or no. Do you have a problem developing and maintaining long-term relationships? Yes or no. Do you have a low self image? Yes or no. If you answer with more “yeses,” by Dr. Simonton’s test study, you are not giving the “doctor who resides within” you the best chance to work. A “yes” means you are most vulnerable to illness.2

In a Charlie Brown comic strip, Linus is eating a sandwich. He makes this observation: “Hands are fascinating things. I like hands! I think I have nice hands! My hands seem to have a lot of character. These are hands which may someday accomplish great things .... These are hands which may someday do marvelous works. They may build mighty bridges or heal the sick, or hit home-runs, or write soul-stirring novels! These are hands which may someday change the course of human destiny!” Looking at Linus’ hands, Lucy says, “They’ve got jelly on them.” But Linus is proud of his jelly-covered hands.

The third thing about the touch is that in the church touch is sacramental. We touch with the hand when we baptize, when we confirm, when we administer a blessing, when we pray and intercede for the sick. The sacramental touch goes further than the hand. Some of you will like this: it includes hugging. Scientists are saying that hugging is more than just a friendly act. It is therapeutic. Studies at the University of California-Los Angeles Medical Center; Menninger Foundation, Topeka, Kansas; and Scott and White Clinic, Temple, Texas, have shown that hugging communicates tenderness, gentleness, caring-ness all those characteristics that are essential for healing both body and soul. Hugging, they say, relieves many physical and emotional problems, helps people live longer, maintains health, relieves stress and promotes sleep. The studies also show that hemoglobin, the portion of blood that carries oxygen, increases significantly when people are touched. There’s your answer for those who say the Peace Exchange is artificial! And it certainly gives husbands and wives, parents and children, and significant others good reason to hug and hug and hug!

Jesus believed in the touch. Jesus practiced the sacrament of touching with his hands. He even says that when someone touched him, believing, he knew power and virtue went out of him. Let’s remember that. It’s a good reason to keep human touch on a high level. Keep in touch with Jesus by faith and you’ll feel power and newness flowing into and through you. There is healing in the touch!

1. George F. Regas, Kiss Yourself and Hug the World, Waco Word Books, 1987.

2. Adapted from Bruce Larson, There is a Lot More to Health Than Not Being Sick, pp. 138-139.

CSS Publishing Company, Mission Ready!, by Charles R. Leary

Overview and Insights · The Tale of Two Daughters (5:21–43)

The third and fourth miracles in this series are sandwiched together to dramatize Jesus’s power over disease and death. Just as the influential synagogue ruler Jairus cares deeply about his twelve-year-old daughter, so Jesus cares deeply about his “daughter” (5:…

The Baker Bible Handbook by , Baker Publishing Group, 2016

Mark 5:21-43 · A Dead Girl and A Sick Woman

30 At once Jesus realized that power had gone out from him. He turned around in the crowd and asked, "Who touched my clothes?"

31 "You see the people crowding against you," his disciples answered, "and yet you can ask, 'Who touched me?' "

35 While Jesus was still speaking, some men came from the house of Jairus, the synagogue ruler. "Your daughter is dead," they said. "Why bother the teacher any more?"

36 Ignoring what they said, Jesus told the synagogue ruler, "Don't be afraid; just believe."

Commentary · A Dead Girl and A Sick Woman

This healing story is another example of Mark’s sandwich technique, in which the story of the healing of Jairus’s daughter (5:21–24, 35–43) is interrupted by that of the woman with a hemorrhage (5:25–34). Having crossed the lake, Jesus and the disciples disembark on the western (Jewish) shore. A synagogue ruler named Jairus emerges from the crowd and begs Jesus to heal his daughter, who is deathly ill. A synagogue ruler was the president or head of a local Jewish worshiping community. His duties included general oversight and maintenance of the building, procuring Scripture scrolls, arranging Sabbath services, and perhaps education of Jewish children. Worship services were officiated, however, by scribes, rabbis, and trained laypersons rather than by the synagogue ruler. In going with Jairus (5:24), Jesus fulfills his mission declared in 1:38, “This is why I have come.”

While Mark’s Gospel is the shortest of the four, his stories, although fewer in number, are usually recounted in fuller detail. This is particularly true of his portrayal of human need. Mark’s account of the woman’s futile attempts to receive medical help and her desperate effort to reach Jesus (5:26–27) are omitted in Matthew and Luke. The description of the woman’s recovery—the Greek word translated “suffering” (5:29) combines both physical affliction and shame—conveys that the woman’s prospects for health were no better than the little girl’s prospects for life. As was the case with leprosy, a protracted menstruation problem left a woman unclean throughout its duration. Like the leper (1:40), the woman risks defiling Jesus with her uncleanness, in the desperate hope of being healed. She acts on what she hears and knows of Jesus. Although it was a serious violation of Jewish law for her to approach Jesus in her state, Mark portrays her act as a sign of faith. Immediately she is healed from her long-incurable disease. Like the man in 3:1–6, in bringing her infirmity to Jesus, she is healed. The woman’s intent to touch Jesus is rivaled by Jesus’s desire, despite the disciples’ remonstrations, to know who touched him. Not content simply to dispatch a miracle, Jesus wants to encounter the woman. For Jesus, miracle must lead to meeting. Jesus’s tender response, “Daughter, your faith has healed you” (5:34), overcomes the woman’s fear of social ostracism. The Greek word for “heal,” sōzō, means both “to heal” and “to save”—both senses are appropriate in this instance.

The drama now intensifies as the interruption, so profitable to the woman, has cost the life of Jairus’s daughter. “Why bother the teacher anymore?” ask Jairus’s servants (5:35). In the Greek, Mark’s description of Jesus’s response is masterful. The word parakouō (NIV “overhearing”) can mean (1) to overhear something not intended for one’s ears, (2) to ignore (see NIV note), or (3) to discount the truth of something. All three meanings apply to Jesus’s response in verse 36. In direct address to Jairus, Jesus commands, “Don’t be afraid; just believe.” The present tense of “believe” means to keep believing, just as in the parable of the sower it meant to keep hearing (4:20). The word for “believe” in verse 36 is the same Greek root as the word for the woman’s faith in verse 34. Jesus thus bids Jairus to demonstrate the same trust that the hemorrhaging woman demonstrated. Arriving at Jairus’s house, Jesus allows only Peter, James, and John, his inner circle of disciples, and the girl’s parents to accompany him into her room. Jesus’s figurative reference to the girl’s death as “sleeping” is met with scorn by the professional mourners. The command talitha koum is Aramaic, meaning, “Little girl [literally ‘little lamb’], arise.” Immediately, reports Mark, the girl arises, to the amazement of all present. What does Mark achieve by sandwiching the story of the hemorrhaging woman into the story of Jairus and his daughter? Mark wants to show that Jairus, a man of reputation and respect, must learn the meaning of faith from an unnamed woman whose only identification is her shame. If Jairus can trust Jesus as the woman trusted Jesus, he need not fear. Faith means trusting in Jesus when all human hopes have been exhausted.

The Baker Illustrated Bible Commentary by Gary M. Burge, Baker Publishing Group, 2016

Big Idea: In these healing miracles two transformations take place: (1) Jesus’s compassion for the sick causes him to ignore the purity laws and bring purity/healing to suffering people; (2) he reverses the status rules of society by making the nameless, unclean woman the model of faith.

Understanding the Text

This is another of the sandwiching episodes like the one in 3:20–35, as the two stories interpret each other. In the context of this miracle section (4:35–5:43) these comprise the final two of the four types of miracles: in order, power over nature, demons, sickness, and death. The two here (sickness and death) are similar to the exorcism story in that both deal with matters of the purity laws. It has often been called the “love hermeneutic”;1Jesus’s compassion for people who are hurting has priority over all legal codes, such as touching unclean people here. Three things link the stories: both deal with uncleanness, both of the afflicted are women, and both are associated with the number twelve (the age of the girl, the number of years the woman has been sick).

Interpretive Insights

5:22 one of the synagogue leaders . . . fell at his feet. Jesus and the disciples proceed back across the lake, apparently to Capernaum, and as usual another “large crowd” gathers. Out of the crowd emerges another petitioner. This is a very influential member of the community, one of the “rulers of the synagogue.” Matthew 9:18 calls him a “ruler,” one of seven community leaders in the average town, and the synagogue ruler (usually one of the seven) was one of three administrators of the synagogue. He was usually a wealthy patron of the synagogue who was given charge over both the physical building (including the finances) and the order of worship (choice of who would read the Scripture and give the homily). For such a VIP to fall at Jesus’s feet shows both his plight and his regard for Jesus. It is unusual to name a person in a healing miracle (see also 10:46). “Jairus” may mean either “he awakens” or “he sees”; either would fit.2Naming him shows his great status (as well as provides a contrast with the woman who is not named in 5:25).

5:23 My little daughter is dying. In 5:42 we learn that she is twelve years old. We are never told what the disease is, but obviously it is quite serious, for she “is dying.” Jairus is at the end of his rope and clearly is praying that Jesus can heal so terrible a disease. In 1:41 Jesus touched the leper and healed him, and in 3:10 many ill people tried to “touch” Jesus to be healed (also 6:5; 7:32; 8:23), so Jairus asks Jesus to “put his hands” on the girl, believing that this could “heal” her.

5:25–26 a woman . . . subject to bleeding. In the large crowd jostling Jesus there was a tragic figure, a woman of no particular status (not named or wealthy like Jairus). Mark tells her heart-wrenching story in seven successive participles. During the entire life of Jairus’s daughter (twelve years) this woman has suffered from a terrible malady, a menstrual disorder that has not stopped but worsened for that entire time. In Leviticus 15:19–33 (and an entire tract, Niddah, in the Mishnah), we are told that a woman with menstrual flow is unclean for seven days, and anyone touching her will be unclean for an entire day. In Ezekiel 36:17 Israel’s unholy conduct was likened to “a woman’s monthly uncleanness” in its defiling aura. This was exacerbated by the belief that blood was the basis of life, so menstruation symbolized life leaving the body. She had lost all her possessions searching for a cure, and now she was a pariah, a virtual leper, to everyone around her. We cannot imagine the horror that this sad woman’s life had become.

5:28 If I just touch his clothes. The doctors were powerless (and probably mortified at treating so unclean a person). But she knows that Jesus can do what they cannot, so she comes to a bold decision. Her faith is great, for other sick people want to be “touched” by Jesus (see on 5:23), but she has faith that touching his garment (even without him knowing it) will be enough (the clothing of both Jesus [Mark 6:56] and Paul [Acts 19:12] did have healing power).3She may be afraid that he, like everyone else, will recoil if aware that so unclean a person is approaching him. So she sneaks through the crowd (probably hiding her face because many in the town would know her) and slinks up to touch Jesus’s robe.

5:29–30 Immediately her bleeding stopped . . . power had gone out of him. The powerful effects of the miracle are “immediately” felt by both the woman and Jesus. Not only does the bleeding cease, but also she feels “free from her suffering,” undoubtedly a physical sensation of wellness and the lifting of the terrible burden that she had lived with for so long. The effects on Jesus are equally powerful. The woman had hoped to pass unnoticed in the crowd (for all whom she had touched, including Jesus, would be unclean), but this was not to be. Jesus feels divine power transferring from him to the woman. Only here in the miracle stories is such a thing explained. His healing power was a physical thing, and he felt some of it leave him.

5:33 the woman . . . trembling with fear. The disciples are shocked that Jesus can detect one person’s touch in the midst of the chaos caused by the huge jostling crowd (further proof of Jesus’s supernatural powers). The woman apparently had been surreptitiously stealing away and had to return when Jesus looked around for her. Her “fear” likely had three aspects: many in the crowd would know of her unclean state; Jesus could be displeased that an unclean woman had touched him (and made him unclean); but mostly she would feel the trembling “awe” (cf. 4:41) of knowing that she had been miraculously healed.

5:34 your faith has healed you. One of the major themes of the passage, the power of faith, is now presented. She had been a nobody, a nameless, unclean woman with no status whatsoever. Now Jesus completely lifts her out of that quagmire and not only bestows status on her (calling her “daughter”) but also will use her as a model of faith for Jairus (5:36). (For “faith” in healing miracles, see on 2:5.) Rather, faith does not produce healing, nor is it a necessary prerequisite. Jesus healed many who were not followers. Faith allows the individual to participate in Jesus’s healing act, to experience spiritual as well as physical healing.

5:36 Don’t be afraid; just believe. Jairus is utterly devastated by the terrible news that while he was beseeching Jesus for help, his daughter had died. Everyone assumes that it is too late and so naturally concludes that there is no use to “bother the teacher anymore.” They need mourners now; it is too late for healers. Jesus is a great “teacher” but has power over illness only as long as there is life. Jairus had shown a modicum of faith when he had thrown himself at Jesus’s feet earlier. Now he needs more faith—the woman’s faith commended by Jesus in 5:34. He must “believe” like she did. As in 4:40, fear is the antithesis of faith, an earth-centered rather than God-centered reaction to life’s tragedies. As David Garland says, Jairus must realize “that faith is something that trusts in the midst of hopelessness.”4

5:37 He did not let anyone follow him except Peter, James and John. Jesus keeps all his followers back except the inner circle of his disciples. There are four concentric circles of followers named: the 120 (Acts 1:15), the seventy (or seventy-two [Luke 10:1]), the Twelve (Mark 3:13–19), and these three, probably those closest to Jesus (cf. Mark 9:2; 13:3; 14:33).

5:39 The child is not dead but asleep. As in 5:35, the people have entirely lost faith in Jesus’s authority to heal, and the professional mourners (common at ancient funerals) have taken over. This was common at Jewish funerals (cf. Phil. 2:27: “sorrow upon sorrow”), but Jesus, as at the death of Lazarus (John 11:33), wanted more. Some have taken “not dead but asleep” to indicate a coma, but 5:35 implies that she was dead. People of that day were well acquainted with death, and when everyone “laughs” at Jesus’s remark, that points strongly to the reality of the little girl’s death (but also to their lack of faith). So Jesus meant that in the eternal sense she was only asleep (a common first-century euphemism for death but used in an ironic sense here) and was soon to come back to life.

5:41 Talitha koum! The mourners lack faith, so Jesus leaves them outside and brings only the parents and his disciples into the place of healing. In one sense, this is a harbinger of the future resurrection of Jesus and of all believers, but in another sense, all biblical raisings from the dead are resuscitations,5 for all would have to die again. Still, Mark’s transliteration of the Aramaic words said by Jesus (“Little girl, get up!”) is intended to add a poignancy and power to the scene.6We are allowed to hear his actual words; this is not a magic formula but a dramatic touch. The miracle is instantaneous; she starts to walk and is ready to eat.

5:43 strict orders not to let anyone know about this. This seems almost an absurd demand. Who can keep quiet when a little girl is raised from the dead? Yet the messianic secret has already been seen in 1:34, 44; 3:12 and will be seen again in 7:36; 8:30; 9:9 (see at 1:34). Here it means that the true meaning behind the miracle cannot be known until the resurrection (also 9:9), and that the crowds cannot understand the true nature of Jesus. They think of him only as a wonder-worker and future conquering king.

Theological Insights

Jesus not only has control over the cosmic powers but also is sovereign over the human dilemma of sickness and death. Our God is a healing God, filled with compassion for his suffering and beleaguered people. He raises up his people, asking only that we place our trust in him. Our response must be faith in his greater will, for we know that in all things good will emerge from our trials (Rom. 8:28). Physical healing is a harbinger of our future resurrection, and we must learn to rely on his loving presence in our lives.

Teaching the Text

1. Faith allows us to participate in God’s healing power. Recent preaching on faith healing (which seems often to be linked with “prosperity preaching”) has dangerously and heretically made God subservient rather than sovereign in this world. Some wrongly believe that God must respond to our prayers and can never say no. This is not the God of the Bible but rather a human construct that is non-Christian at the core. Our faith does not tell God what to do. He is sovereign and has the perfect right to say no to our requests and give us what we need rather than what we want. Nor does the degree of our faith influence God’s healing power. If we are not healed, the reason is not that our faith was insufficient but that God has sovereignly decided that healing is not best (Rom. 8:28) for us at this time. Faith allows us to participate spiritually in the healing process, but it does not control God. David Garland says faith does two things: it “opens the door to the power of God,” for it surrenders the situation to God at work, and it “shows persistence in overcoming any obstacles,” for it responds to serious situations with bold action in responding to Christ’s presence.7

2. The “love hermeneutic” prioritizes compassion. When faced with a need or an illness, Jesus never allowed Jewish legal codes to deter him from helping others. Again and again he got into trouble with the authorities for breaking the oral tradition (Sabbath rules, food laws, etc.) in order to heal someone seriously ill. Compassion outweighed cultic expectations for Jesus. In the process Jesus transformed an unclean situation into something ritually pure, for he brought the presence of God and the Spirit into that troublesome circumstance. All things are made clean by the presence and love of Jesus. His concern overrides all difficult conditions.

3. Death is not so much an end as a beginning. The raising of the little girl is a harbinger of Jesus’s resurrection and therefore of the future resurrection of all of us for whom Jesus’s resurrection is the “firstfruits” (1 Cor. 15:20, 23). Her death was temporary, as Jesus raised her once more to life. Our death will be far more temporary, for it will immediately be transformed into a life that will be everlasting. Death is the “last enemy” (1 Cor. 15:26), and it devastates every person, but in Christ it has been decisively defeated, once and for all. Death is sorrow and grief (John 11:35; Phil. 2:27), but it also means the cessation of earthly suffering as well as the immediate transportation of each of us into the very presence of God (2 Cor. 5:8; Phil. 1:21–23). It does denote the end of our earthly existence, but far more, it is the beginning of our eternal joy.

Illustrating the Text

Faith and healing

Story: The thirteen-year-old, angry with her mother, said, “You obviously don’t love me!” The mom had told her daughter that she could not attend the middle-school party. The child had begged to attend; everyone was going to be there, and all the other parents had given their consent. But the mom had other concerns. She was not confident in the supervision of the party. She also knew that her family would pay a price for a few days if her daughter did not get a good night’s sleep before they left the next day for a family vacation. The mother made her decision based on what was best for the girl and for the family. But the daughter could only see that she was not getting what she wanted.

This gives us a glimpse into the correlation between faith and healing. There are times when in faith we bring our needs to God and our prayers are not answered in the way we would like. What happened? Did we lack faith or did God have a bigger picture and a different perspective when it came to our request? When God answers, “No” or “Not now,” it is not that we lack faith or that he does not love us. Rather, God has a better plan for his glory.

The importance of bold requests

Quote: Eugene Peterson. Have you ever thought about prayer as an act of boldness? If God is sovereign over the universe and really does love us, then prayer is a way we engage boldly and powerfully in a broken world. Consider these words:

Prayeris not a leisure-time activity. Matters of life and death, salvation and judgment, suffering and justice, peace and war, recrimination and reconciliation are being worked out in our families and among our neighbors all the time, in our nation and our world all the time. We must not be silent and passive spectators to any of it. We find ourselves, quite miraculously, on the front lines, where God’s praying people have always found themselves.8

The compassionate ministry of Jesus

Film: City Slickers. In this 1991 movie there is a powerful conversation between Curly (the cowboy played by Jack Palance) and Mitch (the city slicker played by Billy Crystal):

Curly: “Do you know what the secret of life is?”

Mitch: “No, what?”

Curly: [He holds up one finger.] “This.”

Mitch: “Your finger?”

Curly: “One thing. Just one thing. You stick to that, and everything else don’t mean [nothing].”

Mitch: “That’s great. But what’s the one thing?”

Curly: “That’s what you’ve got to figure out.”

Jesus knew the “one thing.” He was committed to glorifying God by living in perfect obedience to the Father. In this way Jesus perfectly lived out the nature and purpose of God, and this obedience included embodying God’s compassion for the world. What we see in the compassion of Jesus, in healing the woman and raising the daughter of Jairus from the dead, is the compassion of God. We are to live out God’s nature and purposes as well as we seek to glorify him through our obedience.

Teaching the Text by Grant R. Osborne, Baker Publishing Group, 2016

Dictionary

Direct Matches

Blood

The word for “blood” in the Bible is used both literally and metaphorically. “Blood” is a significant biblical term for understanding purity boundaries and theological concepts. Blood is a dominant ritual symbol in biblical literature. Blood was used in sacrifices and purification rites, and it was inherently connected to menstruation, animal slaughter, and legal culpability. Among the physical properties of blood are the ability to coagulate, the liquid state of the substance (Rev. 16:3 4), and the ability to stain (Rev. 19:13). Blood can symbolize moral order in terms of cult, law, and power.

The usage of blood in the OT is predominantly negative. The first direct mention of blood in the biblical text involves a homicide (Gen. 4:10). Henceforward, the shedding of human blood is a main concern (Gen. 9:6). Other concerns pertaining to blood include dietary prohibitions of blood (Lev. 17:10–12), purity issues such as the flow of blood as in menstrual blood (Lev. 15:19–24), and blood as a part of religious rites such as circumcision (Gen. 17:10–11; Exod. 4:24–26).

Leviticus 17:11 contains a central statement in the OT concerning the significant role of blood in the sacrificial system: “The life of a creature is in the blood.” Blood was collected from all animal sacrifices, and blood was poured onto the altar (Lev. 1:5).

The covenant with Abraham was sealed with a covenantal ritual (Gen. 15:10–21). Moses sealed the covenant between the Israelites and God with a blood ritual during which young Israelite men offered young bulls among other sacrifices as fellowship offerings (Exod. 24:5). Moses read the words of the Book of the Covenant and sprinkled the blood of the bulls on the people, saying, “This is the blood of the covenant that the Lord has made with you in accordance with all these words” (Exod. 24:7–8).

During the Passover observance at the time of the exodus, blood was placed on the sides and tops of the doorframes of the Hebrews (Exod. 12:7). Not only altars were sprinkled and thus consecrated with blood, but priests were as well. Aaron and his sons were consecrated by the application of blood to their right earlobe, thumb, and big toe, and the sprinkling of blood and oil on their garments (Exod. 29:20). On the Day of Atonement, the high priest entered the holy of holies and sprinkled blood on the mercy seat to seek atonement for the sins of the people (Lev. 16:15).

Many events in the passion of Christ include references to blood. During the Last Supper, Jesus redefined the last Passover cup: “This is my blood of the covenant, which is poured out for many for the forgiveness of sins” (Matt. 26:28). Judas betrayed “innocent blood” (Matt. 27:4), and the money he received for his betrayal was referred to as “blood money” (Matt. 27:6). At Jesus’ trial, Pilate washed his hands and declared, “I am innocent of this man’s blood” (Matt. 27:24).

The apostle Paul wrote that believers are justified by the blood of Christ (Rom. 5:9). This justification or righteous standing with God was effected through Christ’s blood sacrifice (Rom. 3:25–26; 5:8). The writer of Hebrews stressed the instrumental role of blood in bringing about forgiveness (Heb. 9:22). In the picture of the ideal community of Christ, the martyrs in the book of Revelation are situated closest to the throne of God because “they triumphed over him [Satan] by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death” (Rev. 12:11). The blood of the Lamb, Christ, is the effective agent here and throughout the NT, bringing about the indirect contact between sinner and God.

Faith

Faith in the context of the OT rests on a foundation that the person or object of trust, belief, or confidence is reliable. Trust in Yahweh is expressed through loyalty and obedience. The theme of responsive obedience is emphasized in the Torah (Exod. 19:5). In the later history of Israel, faithfulness to the law became the predominant expression of faith (Dan. 1:8; 6:10). OT faith, then, is a moral response rather than abstract intellect or emotion.

Faith is a central theological concept in the NT. In relational terms, faith is foremost personalized as the locus of trust and belief in the person of Jesus Christ.

In the Gospels, Jesus is spoken of not as the subject of faith (as believing in God), but as the object of faith. In the Synoptic Gospels, faith is seen most often in connection with the ministry of Jesus. Miracles, in particular healings, are presented as taking place in response to the faith of the one in need of healing or the requester. In the Gospel of John, faith (belief) is presented as something that God requires of his people (6:28 29).

In the book of Acts, “faith/belief” is used to refer to Jews and Gentiles converting to following the life and teachings of Jesus Christ and becoming part of the Christian community. The book correlates faith in Christ closely with repentance (Acts 11:21; 19:18; 20:21; 26:18).

Paul relates faith to righteousness and justification (Rom. 3:22; 5:11; Gal. 3:6). In Ephesians faith is shown as instrumental in salvation: “For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God” (2:8).

In Hebrews, faith is described as “being sure of what we hope for and certain of what we do not see” (11:1). Faith thus is viewed as something that can be accomplished in the life of the believer—a calling of God not yet tangible or seen. To possess faith is to be loyal to God and to the gospel of Jesus Christ despite all obstacles. In the Letter of James, genuine works naturally accompany genuine faith. Works, however, are expressed in doing the will of God. The will of God means, for example, caring for the poor (James 2:15–16).

In 1 Peter, Christ is depicted as the broker of faith in God (1:21), whereas in 2 Peter and Jude faith is presented as received from God (2 Pet. 1:1). In the Letters of John “to believe” is used as a litmus test for those who possess eternal life: “You who believe in the name of the Son of God, . . . you have eternal life” (1 John 5:13).

Father

People in the Bible were family-centered and staunchly loyal to their kin. Families formed the foundation of society. The extended family was the source of people’s status in the community and provided the primary economic, educational, religious, and social interactions.

Marriage and divorce. Marriage in the ancient Near East was a contractual arrangement between two families, arranged by the bride’s father or a male representative. The bride’s family was paid a dowry, a “bride’s price.” Paying a dowry was not only an economic transaction but also an expression of family honor. Only the rich could afford multiple dowries. Thus, polygamy was minimal. The wedding itself was celebrated with a feast provided by the father of the groom.

The primary purpose for marriage in the ancient Near East was to produce a male heir to ensure care for the couple in their old age. The concept of inheritance was a key part of the marriage customs, especially with regard to passing along possessions and property.

Marriage among Jews in the NT era still tended to be endogamous; that is, Jews sought to marry close kin without committing incest violations (Lev. 18:6 17). A Jewish male certainly was expected to marry a Jew. Exogamy, marrying outside the remote kinship group, and certainly outside the ethnos, was understood as shaming God’s holiness. Thus, a Jew marrying a Gentile woman was not an option. The Romans did practice exogamy. For them, marrying outside one’s kinship group (not ethnos) was based predominantly on creating strategic alliances between families.

Greek and Roman law allowed both men and women to initiate divorce. In Jewish marriages, only the husband could initiate divorce proceedings. If a husband divorced his wife, he had to release her and repay the dowry. Divorce was common in cases of infertility (in particular if the woman had not provided male offspring). Ben Sira comments that barrenness in a woman is a cause of anxiety to the father (Sir. 42:9–10). Another reason for divorce was adultery (Exod. 20:14; Deut. 5:18). Jesus, though, taught a more restrictive use of divorce than the OT (Mark 10:1–12).

Children and parenting. Childbearing was considered representative of God’s blessing on a woman and her entire family, in particular her husband. In contrast to this blessing, barrenness brought shame on women, their families, and specifically their husbands.

Children were of low social status in society. Infant mortality was high. An estimated 60 percent of the children in the first-century Mediterranean society were dead by the age of sixteen.

Ancient Near Eastern and Mediterranean societies exhibited a parenting style based on their view of human nature as a mixture of good and evil tendencies. Parents relied on physical punishment to prevent evil tendencies from developing into evil deeds (Prov. 29:15). The main concern of parents was to socialize the children into family loyalty. Lack of such loyalty was punished (Lev. 20:9). At a very early stage children were taught to accept the total authority of the father. The rearing of girls was entirely the responsibility of the women. Girls were taught domestic roles and duties as soon as possible so that they could help with household tasks.

Family identity was used as a metaphor in ancient Israel to speak of fidelity, responsibility, judgment, and reconciliation. In the OT, the people of Israel often are described as children of God. In their overall relationship to God, the people of Israel are referred to in familial terms—sons and daughters, spouse, and firstborn (Exod. 4:22). God is addressed as the father of the people (Isa. 63:16; 64:8) and referred to as their mother (Isa. 49:14–17).

The church as the family of God. Throughout his ministry, Jesus called his disciples to follow him. This was a call to loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38; Luke 9:23–26), a call to fictive kinship, the family of God (Matt. 12:48–50; Mark 3:33–35). Jesus’ declaration “On this rock I will build my church” (Matt. 16:18) was preceded by the call to community. Entrance into the community was granted through adopting the values of the kingdom, belief, and the initiation rite of baptism (Matt. 10:37–39; 16:24–26; Mark 8:34–38; Luke 9:23–26, 57–63; John 1:12; 3:16; 10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9). Jesus’ presence as the head of the community was eventually replaced by the promised Spirit (John 14:16–18). Through the Spirit, Jesus’ ministry continues in the community of his followers, God’s family—the church. See also Adoption.

Fountain

In Proverbs, the phrase “fountain [maqor] of life” refers to the mouth of a righteous man (10:11), the law of the wise (13:14; cf. 18:4), the fear of the Lord (14:27; cf. Ps. 36:9), and understanding (Prov. 16:22). Similarly, Jer. 2:13 describes God as a fountain of living water, an idea echoed in Rev. 21:6. In Prov. 5:18 the fountain (along with wells, cisterns, streams, and springs) symbolizes the fecundity of marriage.

The “fountains of the deep” mentioned in Gen. 7:11; 8:2 (NIV: “springs of the deep”); Prov. 8:28 refer to a particular aspect of ancient cosmology: the notion that the terrestrial earth is supported by pillars (see Job 9:6; Ps. 75:3) above a subterranean sea. In the story of the great flood, the “fountains” of this sea, the “great deep,” were a source of the waters of the flood.

Hemorrhage

The word “hemorrhage” is sometimes used to refer to a “flow of blood” or “discharge of blood” related to a woman’s reproductive organs (Lev. 12:7; cf. Matt. 9:20), which rendered her ritually unclean. The impurity of menstruation made a woman unclean for seven days and was transmitted to anyone or anything she touched (Lev. 15:19 24). Thus, sexual intercourse with a woman during this period was prohibited (Lev. 18:19; 20:18; cf. Ezek. 22:10). A woman suffering from irregular or prolonged bleeding was considered clean only after the bleeding had ceased for seven days (Lev. 15:25–28). Jesus healed a woman who had been suffering from bleeding for twelve years (Matt. 9:20–22; Mark 5:25–34; Luke 8:43–48). Instead of Jesus becoming unclean by her touching his garment, the power of his holiness cleansed her. The woman, who had been excluded from worshiping in the temple due to her physical “uncleanness” (Lev. 15:31), was transformed by grace and now a member of Jesus’ new family.

Jairus

The father of a twelve-year-old girl whom Jesus raised from the dead (Matt. 9:18 26; Mark 5:21–43; Luke 8:40–56). All three Synoptic accounts of this story record that Jesus, on his way to Jairus’s house, healed a woman who had suffered with a hemorrhage for twelve years. Only Mark and Luke name Jairus and identify him as a synagogue leader; Matthew, who shortens the story in several respects to include only the basic elements, merely calls him “a synagogue leader.”

James

The name “James” is a form of the name “Jacob” (Heb. Ya’aqob; Gk. Iakōbos), which was very popular in the first century. In the NT there are five individuals named “James.”

(1) James the son of Zebedee and the older brother of John. He was martyred by Herod Agrippa I in AD 40 (Mark 1:19; 3:17; Acts 12:2).

(2) James the son of Alphaeus we know very little about other than that he is consistently listed among the disciples (Mark 3:18; Matt. 10:3; Luke 6:15; Acts 1:13).

(3) James “the younger” (Mark 15:40), whose mother, named “Mary,” appears in Mark 16:1 just as the “mother of James.” In church tradition, he is sometimes identified with James the son of Alphaeus.

(4) James the father of Judas (Luke 6:16; Acts 1:13) is mentioned only to distinguish this Judas from Judas Iscariot.

(5) James the brother of Jesus was an early leader of the Jerusalem church (Matt. 13:55; Mark 6:3; Acts 12:17; 15:13 31; 21:18; 1 Cor. 15:7; Gal. 1:19; 2:9, 12; Jude 1). A number of Jesus’ family members became prominent leaders in the early Christian movement in Palestine, James being the most prominent.

John

A common name in first-century Judaism. The Greek name Iōannēs comes from the Hebrew name “Yohanan.” (1) The Baptist or Baptizer, he was the son of the priest Zechariah and Elizabeth. (See John the Baptist.) (2) The son of Zebedee, he was an apostle originally belonging to the inner circle of the twelve main disciples of Jesus. (See John the Apostle.) (3) John Mark, a cousin of Barnabas (Col. 4:10) and the son of Mary (Acts 12:12). (See Mark, John.) (4) The elder. Both 2 John and 3 John claim authorship by “the elder” (2 John 1; 3 John 1). Traditionally, all three Johannine Letters, the Gospel of John, and sometimes the Revelation of John have been attributed to John the apostle. However, modern scholarship often attributes 2 John and 3 John, and sometimes 1 John, to “the elder”—John the elder. (5) The seer, the author of the book of Revelation (see 1:1, 4, 9; 22:8). Some scholars ascribe the authorship of Revelation to John the apostle, in line with the view of the church father Irenaeus. Other scholars ascribe the writing of Revelation to a certain John the elder. The book of Revelation does not further identify the author. However, the author is among the prophets, a seer, and his name is “John”—hence, John the seer.

Peter

Simon Peter is the best-known and the most colorful of Jesus’ twelve disciples. The name “Peter” means “rock” in Greek. In some biblical texts, he is also called “Cephas,” which is the Aramaic word for “rock” (see esp. John 1:42). Despite the ups and downs of Peter’s spiritual life, God was able to use him as the foundational apostle for the establishment of the NT church.

Pray

In the OT there is no language or understanding comparable to modern ways of talking about prayer as conversational or dialogical. Prayer does not involve mutuality. Prayer is something that humans offer to God, and the situation is never reversed; God does not pray to humans. Understanding this preserves the proper distinction between the sovereign God and the praying subject. Therefore, prayers in the OT are reverential. Some OT prayers have extended introductions, such as that found in Neh. 1:5, that seem to pile up names for God. These should be seen as instances not of stiltedness or ostentation, but rather as setting up a kind of “buffer zone” in recognition of the distance between the Creator and the creature. In the NT, compare the same phenomenon in Eph. 1:17.

A presupposition of prayer in the OT is that God hears prayer and may indeed answer and effect the change being requested. Prayer is not primarily about changing the psychological state or the heart of the one praying, but rather about God changing the circumstances of the one praying.

The depiction of prayer in the NT is largely consistent with that of the OT, but there are important developments.

Jesus tells his disciples to address God as “Father” (Matt. 6:9; cf. Rom. 8:15; Gal. 4:6). Prayer to God is now to be made in the name of Jesus (Matt. 18:19 20; John 14:13; 15:16; 16:23–26).

Prayer can also be made to Jesus (John 14:14), and such devotion to him in the early church is evidence of his being regarded as deity. Unlike anything prior in the OT, Jesus tells his followers to pray for their enemies (Matt. 5:44). Jesus and his followers serve as examples (Luke 23:34; Acts 7:60).

The Holy Spirit plays a vital role in prayers. It is by him that we are able to call out, “Abba, Father” (Rom. 8:15; Gal. 4:6). The Spirit himself intercedes for us (Rom. 8:26). Our praying is to be done in the Spirit (Eph. 6:18; Jude 20; possibly 1 Cor. 14:15).

Jesus encourages fervent and even continual or repeated prayer (Luke 18:1–8), but not showy or repetitive prayer (Matt. 6:5–8).

Jesus becomes the model of prayer. He prays before important decisions (Luke 6:12–13) and in connection with significant crisis points (Matt. 14:23; 26:36–44; Luke 3:21; 9:29; John 12:27). He offers prayers that are not answered (Luke 22:41–44) and prayers that are (Heb. 5:7). Even as he tells his disciples to always pray and not give up (Luke 18:1 [which is also the meaning of the sometimes overly literalized “pray without ceasing” in 1 Thess. 5:17 NRSV]), so he himself wrestles in prayer (Luke 22:41–44; Heb. 5:7). He has prayed for his disciples (John 17; Luke 22:32), and even now, in heaven, he still intercedes for us (Heb. 7:25). Indeed, our intercession before God’s throne is valid because his is (Heb. 4:14–16).

Save

“Salvation” is the broadest term used to refer to God’s actions to solve the plight brought about by humankind’s sinful rebellion and its consequences. It is one of the central themes of the entire Bible, running from Genesis through Revelation.

In many places in the OT, salvation refers to being rescued from physical rather than spiritual trouble. Fearing the possibility of retribution from his brother Esau, Jacob prays, “Save me, I pray, from the hand of my brother Esau” (Gen. 32:11). The actions of Joseph in Egypt saved many from famine (45:5 7; 47:25; 50:20). Frequently in the psalms, individuals pray for salvation from enemies that threaten one’s safety or life (Pss. 17:14; 18:3; 70:1–3; 71:1–4; 91:1–3).

Related to this usage are places where the nation of Israel and/or its king were saved from enemies. The defining example of this is the exodus, whereby God delivered his people from their enslavement to the Egyptians, culminating in the destruction of Pharaoh and his army (Exod. 14:1–23). From that point forward in the history of Israel, God repeatedly saved Israel from its enemies, whether through a judge (e.g., Judg. 2:16; 3:9), a king (2 Kings 14:27), or even a shepherd boy (1 Sam. 17:1–58).

But these examples of national deliverance had a profound spiritual component as well. God did not save his people from physical danger as an end in itself; it was the necessary means for his plan to save them from their sins. The OT recognizes the need for salvation from sin (Pss. 39:8; 51:14; 120:2) but, as the NT makes evident, does not provide a final solution (Heb. 9:1–10:18). One of the clearest places that physical and spiritual salvation come together is Isa. 40–55, where Judah’s exile from the land and prophesied return are seen as the physical manifestation of the much more fundamental spiritual exile that resulted from sin. To address that far greater reality, God announces the day when the Suffering Servant would once and for all take away the sins of his people (Isa. 52:13–53:12).

As in the OT, the NT has places where salvation refers to being rescued from physical difficulty. Paul, for example, speaks of being saved from various physical dangers, including execution (2 Cor. 1:8–10; Phil. 1:19; 2 Tim. 4:17). In the midst of a fierce storm, Jesus’ disciples cry out, “Lord, save us! We’re going to drown!” (Matt. 8:25). But far more prominent are the places in the Gospels and Acts where physical healings are described with the verb sōzō, used to speak of salvation from sin. The healing of the woman with the hemorrhage (Mark 5:25–34), the blind man along the road (Luke 18:35–43), and even the man possessed by a demon (Luke 8:26–39), just to name a few, are described with the verb sōzō. The same verb, however, is also used to refer to Jesus forgiving someone’s sins (Luke 7:36–50) and to his mission to save the lost from their sins (Luke 19:10). Such overlap is a foretaste of the holistic salvation (physical and spiritual) that will be completed in the new heaven and earth (Rev. 21–22). The NT Epistles give extensive descriptions of how the work of Jesus Christ saves his people from their sins.

Suffering

While in the OT suffering is regularly an indication of divine displeasure (Lev. 26:16 36; Deut. 28:20–68; Ps. 44:10–12; Isa. 1:25; cf. Heb. 10:26–31), in the NT it becomes the means by which blessing comes to humanity.

The Bible often shows that sinfulness results in suffering (Gen. 2:17; 6:5–7; Exod. 32:33; 2 Sam. 12:13–18; Rom. 1:18; 1 Cor. 11:27–30). Job’s friends mistakenly assume that he has suffered because of disobedience (Job 4:7–9; 8:3–4, 20; 11:6). Job passionately defends himself (12:4; 23:10), and in the final chapter of the book God commends Job and condemns his friends for their accusations (42:7–8; cf. 1:1, 22; 2:10). The writer makes clear that suffering is not necessarily evidence of sinfulness. Like Job’s friends, Jesus’ disciples assume that blindness is an indication of sinfulness (John 9:1–2). Jesus rejects this simplistic notion of retributive suffering (John 9:3, 6–7; cf. Luke 13:1–5).

The NT writers reveal that Jesus’ suffering was prophesied in the OT (Mark 9:12; 14:21; Luke 18:31–32; 24:46; Acts 3:18; 17:3; 26:22–23; 1 Pet. 1:11; referring to OT texts such as Ps. 22; Isa. 52:13–53:12; Zech. 13:7). The Lord Jesus is presented as the answer to human suffering: (1) Through the incarnation, God’s Son personally experienced human suffering (Phil. 2:6–8; Heb. 2:9; 5:8). (2) Through his suffering, Christ paid the price for sin (Rom. 4:25; 3:25–26), so that believers are set free from sin (Rom. 6:6, 18, 22) and helped in temptation (Heb. 2:18). (3) Christ Jesus intercedes for his suffering followers (Rom. 8:34–35). (4) Christ is the example in suffering (1 Pet. 2:21; 4:1; cf. Phil. 3:10; 2 Cor. 1:5; 4:10; 1 Pet. 4:13), and though he died once for sins (Heb. 10:12), he continues to suffer as his church suffers (Acts 9:4–5). (5) Christ provides hope of resurrection (Rom. 6:5; 1 Cor. 15:20–26; Phil. 3:10–11) and a future life without suffering or death (Rev. 21:4).

The NT writers repeatedly mention the benefits of suffering, for it has become part of God’s work of redemption. The suffering of believers accompanies the proclamation and advancement of the gospel (Acts 5:41–42; 9:15–16; 2 Cor. 4:10–11; 6:2–10; Phil. 1:12, 27–29; 1 Thess. 2:14–16; 2 Tim. 1:8; 4:5) and results in salvation (Matt. 10:22; 2 Cor. 1:6; 1 Thess. 2:16; 2 Tim. 2:10; Heb. 10:39), faith (Heb. 10:32–34, 38–39; 1 Pet. 1:7), the kingdom of God (Acts 14:22), resurrection from the dead (Phil. 3:10–11), and the crown of life (Rev. 2:10). It is an essential part of the development toward Christian maturity (Rom. 5:3–4; 2 Cor. 4:11; Heb. 12:4; James 1:3–4; 1 Pet. 1:7; 4:1).

Suffering is associated with knowing Christ (Phil. 3:10); daily inward renewal (2 Cor. 4:16); purity, understanding, patience, kindness, sincere love, truthful speech, the power of God (2 Cor. 4:4–10); comfort and endurance (2 Cor. 1:6); obedience (Heb. 5:8); blessing (1 Pet. 3:14; 4:14); glory (Rom. 8:17; 2 Cor. 4:17); and joy (Matt. 5:12; Acts 5:41; 2 Cor. 6:10; 12:10; James 1:2; 1 Pet. 1:6; 4:13). Other positive results of Christian suffering include perseverance (Rom. 5:3; James 1:3), character and hope (Rom. 5:4), strength (2 Cor. 12:10), and maturity and completeness (James 1:4). Present suffering is light and momentary when compared to future glory (Matt. 5:10–12; Acts 14:22; Rom. 8:18; 2 Cor. 4:17; Heb. 10:34–36; 1 Pet. 1:5–7; 4:12–13).

Throughout the Bible, believers are instructed to help those who suffer. The OT law provides principles for assisting the poor, the disadvantaged, and the oppressed (Exod. 20:10; 21:2; 23:11; Lev. 19:13, 34; 25:10, 35; Deut. 14:28–29; 15:1–2; 24:19–21). Jesus regularly taught his followers to help the poor (Matt. 5:42; 6:3; 19:21; 25:34–36; Luke 4:18; 12:33; 14:13, 21). It is believers’ responsibility to show mercy (Matt. 5:7; 9:13), be generous (Rom. 12:8; 2 Cor. 8:7; 1 Tim. 6:18), mourn with mourners (Rom. 12:15), carry other’s burdens (Gal. 6:1–2), and visit prisoners (Matt. 25:36, 43). See also Servant of the Lord.

Synagogue

In English, the word “synagogue” refers either to a Jewish congregation or to the place where that congregation meets. Synagogues of the biblical era functioned as both religious and civic centers for the Jewish community.

Since synagogues were institutions with a documented history no earlier than the third century BC, they are not mentioned in the OT. The Greek word from which the English one is derived does appear frequently in the LXX, but always with a general reference to a gathering, assembly, or meeting.

Synagogues frequently were locations of the teaching and healing ministry of Jesus. He began preaching the kingdom of God, teaching, and performing healing miracles in Galilean synagogues (Matt. 4:23; 9:35; 12:9; 13:54; Mark 1:21 29, 39; 3:1; 6:2; Luke 4:15–38, 44; 6:6–11; 13:10–17; John 6:59; 18:20). Later, the apostle Paul customarily initiated his mission work in the local synagogue at each of his destinations (Acts 9:19–20; 13:5, 14–15; 14:1; 17:1, 10, 17; 18:1–8; 19:8).

The last (and, from a twenty-first-century perspective, most controversial) use of the word “synagogue” in Scripture is the difficult phrase “synagogue of Satan” (Rev. 2:9; 3:9), which must be read in its context. This was written in response to the significant persecution in Asia Minor of the churches at Smyrna and Philadelphia by Jews who were in collusion with the Roman authorities. They were falsely accusing Jewish and Gentile Christian believers, creating unspeakable suffering for them. This phrase, intended to encourage Christian perseverance, implies that the churches in view represented true Israel, while their accusers were false Jews.

Talitha Cumi

The KJV and RSV rendering of Jesus’ words in Mark 5:41 to Jairus’s daughter. The NIV, following a different manuscript tradition, reads “Talitha koum.” The underlying Aramaic phrase, talyetha’ koumi, literally means “Little girl, get up!” Mark’s addition of “I say to you” in his paraphrase accurately conveys the sense of the command. Matthew and Luke also record Jesus’ healing of Jairus’s daughter (Matt. 9:23 26; Luke 8:49–56), but only Mark includes the Aramaic words that Jesus spoke.

Woman

In the Bible, woman is first encountered along with man in Gen. 1:26 28. God created “man” in the plural, male and female, and commanded them to reproduce and to fill the earth and subdue it. Being created male and female is set in parallel to being created in the image of God. In the ancient Near East, perhaps the king would be thought of as the image of God. But in Genesis, not only is the first man the image of God, but the first woman participates in the image as well. This is all but unthinkable in the ancient world, and it suggests an unparalleled dignity and worth in womankind.

Genesis records that the human race fell through the instrumentality of a man, a woman, and the serpent. The serpent approached the woman, not the man. The woman was convinced by the serpent and ate the forbidden fruit. She gave some to her husband, who also ate it without saying a word. Thus, the woman can be blamed in part for the fall of the race. Adam was condemned because he “listened to [his] wife” (Gen. 3:17). Her judgment, for heeding the serpent, was pain in childbirth and a desire for her husband, who would rule over her (Gen. 3:16). The exact parameters of this judgment are unclear, but it appears that her desire will be for his position of leadership and will be perpetually frustrated.

Often in the Bible, women are motivated by their desire to have children. Rachel demanded of Jacob, “Give me children, or I’ll die!” (Gen. 30:1). She saw herself in competition with her sister, Leah, in this respect (30:8). The “fruit of the womb” is a reward, and like arrows, the blessed man’s quiver is full of them (Ps. 127:1–5). Note also the beatitude of Ps. 128:3: “Your wife will be like a fruitful vine within your house; your children will be like olive shoots around your table.”

In Genesis, the reproductive capability of slave girls is at the disposal of their owners. Thus, Rachel and Leah’s maidservants became surrogate mothers for a number of their sons (Gen. 30:3–10). Sarah also became frustrated at her inability to conceive, so she gave Hagar to Abraham. The result was great familial turmoil, finally resulting in the banishment of both Hagar and Ishmael, whom she bore to Abraham.

In the beginning, God joined one man and one woman together as husband and wife. But soon this idea was corrupted, and Lamech, a man from Cain’s lineage, is credited with the first polygamous marriage (Gen. 4:19). Although the patriarchs (such as Jacob) did have more than one wife, the household discontent and strife are what is highlighted in those stories, such as with Hagar. In the NT, an elder is to be, literally, a “one-woman man” (1 Tim. 3:2; ESV, KJV: “the husband of one wife”), meaning monogamous.

The Torah contains significant legislation regarding women. The daughters of Zelophehad argued that their father died without sons, so in Canaan they were disinherited. God agreed and decreed that in Israel daughters would inherit land in the absence of sons. Only if there were no children at all would the land pass to other kin (Num. 27:1–11).

When a man made a vow, he must fulfill it, but a young woman’s vow was subject to her father. If he remained silent, the vow stood, but if he expressed disapproval, then she was freed from it. If she was married, her husband governed her vows, but if she was divorced, then there was no responsible male over her, and her vow was treated as a man’s (Num. 30:1–16).

Sexual intercourse was also regulated in the law of Moses, insofar as the act rendered both parties ritually impure (Lev. 15:18). Both must bathe and were unclean until evening. A woman’s menstrual discharge also made her unclean for a week. Everything she sat or lay upon was unclean, as was anyone who touched these things. She must wash and offer sacrifice to become clean again (15:18–31).

If a man discovered on his wedding night that his bride was not a virgin, he could accuse her publicly. If her parents provided evidence that she had in fact been a virgin, then the man was severely punished for lying and not allowed to divorce her (otherwise, it was simply a matter of writing a letter to divorce her [Deut. 24:1]). If her virginity could not be proved, she was to be put to death by stoning (Deut. 22:13–21).

In the case of a rape of a betrothed virgin, if it occurred in the city, both the rapist and the victim were stoned, since apparently she had failed to cry out for help and thus, the law assumed, consented to sexual intercourse. If she was raped in the countryside, only the man was killed. But if he raped a woman who was not spoken for, his punishment was that he must marry her without possibility of divorce (Deut. 22:23–29).

Numbers 5:11–31 treats cases where a husband was suspicious that his wife had been unfaithful—that is, a matter of covenantal jealousy. The unprovable was left to God to punish.

In the Bible, women sometimes are afforded dignity beyond what is expected in an ancient Near Eastern provenance. Hagar is the only woman in all ancient Near Eastern literature who gave a name to a deity (Gen. 16:13). In Judg. 4:4, Deborah “judged” Israel (despite the NIV’s “leading,” the underlying Hebrew verb indicates “judging,” as in the NRSV). Even as judge, however, she did not lead the army against the enemy general Sisera; Barak did so. But Barak was unwilling to undertake this mission unless Deborah went with him (4:8). Thus, God ensured that the prestige of killing Sisera went to a woman, Jael (4:9, 21). Another prominent woman was Huldah, to whom the priests turned for guidance when the law was rediscovered (2 Kings 22:14).

Many biblical stories feature heroines. Mighty Pharaoh was undermined by two midwives in his attempt to destroy Israel (Exod. 1:15–21). Ruth the Moabite woman gave her name to the book that recounts her trek from Moab to Israel, including her famous oath of loyalty (Ruth 1:16–17). Esther too was a courageous woman whose book bears her name. Heroines are especially prominent in the Gospels, and the women there have the distinction of being the first to witness the risen Lord. Luke’s birth narrative is largely organized around Mary. Priscilla (with her husband) taught and helped to shape the early church (Acts 18:26). Paul lists many women in Rom. 16, calling them “deaconess,” “fellow worker,” and possibly even “apostle.”

Scripture also at times portrays various women as being temptations to men. Eve handed the fruit to Adam (Gen. 3:6). In the wilderness Israel worshiped Moabite gods in conjunction with sexual activity (Num. 25:1–9). Later, Israelites intermarried with Canaanite women, directly leading to worship of their idols (Judg. 3:6). Bathsheba was a temptation to David, and this began a series of events that marred his career as a man after God’s own heart. Solomon loved many foreign women, who turned him to worship their gods. After the exile, the Israelites were admonished by Nehemiah to put away their foreign wives lest history repeat itself (Neh. 13:26).

Women and marriage are used in the Bible as images for spiritual things. Paul writes that marital love mirrors the church’s relationship with Christ (Eph. 5:32–33). A man should love his wife as Christ loved the church. Revelation portrays the climax to human history in the figure of two women: the bride of Christ, adorned with righteous deeds for her husband (19:7–8), and the whore Babylon, drunk on the blood of the saints (17:5–6). The consummation of the age is when one is judged and the other enters her eternal marital bliss.

The book of Proverbs also separates humankind into two groups, symbolized by two women. Along the path of life, the youth hears the voices of Woman Folly (9:13–18) and of Woman Wisdom (1:20–33) calling out to him. Folly is incarnated in the flesh-and-blood temptation of the immoral woman (7:6–27), whereas Woman Wisdom has her counterpart at the end of the book in the detailed description of the woman of virtue (31:10–31). There, the woman who fears God is set as a prize far above earthly wealth—the highest blessing of the wise.

Paul uses two women from sacred history to help explain his gospel of law versus grace. Hagar the slave woman represents the Mosaic covenant given at Sinai, and the earthly Jerusalem—that is, a mind-set of slavery that futilely attempts to earn God’s favor by works of the law. Sarah was the free woman, and her son was the promised son, who represents the heavenly Jerusalem, the new covenant, and freedom from the requirements of the law (Gal. 4:21–31). Again, two women symbolize two paths and two peoples—one being slaves, the other being God’s free people.

Word

“Word” is used in the Bible to refer to the speech of God in oral, written, or incarnate form. In each of these uses, God desires to make himself known to his people. The communication of God is always personal and relational, whether he speaks to call things into existence (Gen. 1) or to address an individual directly (Gen. 2:16 17; Exod. 3:14). The prophets and the apostles received the word of God (Deut. 18:14–22; John 16:13), some of which was proclaimed but not recorded. The greatest revelation in this regard is the person of Jesus Christ, who is called the “Word” of God (John 1:1, 14).

The psalmist declared God’s word to be an eternal object of hope and trust that gives light and direction (Ps. 119), and Jesus declared the word to be truth (John 17:17). The word is particularized and intimately connected with God himself by means of the key phrases “your word,” “the word of God,” “the word of the Lord,” “word about Christ,” and “the word of Christ” (Rom. 10:17; Col. 3:16). Our understanding of the word is informed by a variety of terms and contexts in the canon of Scripture, a collection of which is found in Ps. 119.

The theme of the word in Ps. 119 is continued and clarified in the NT, accentuating the intimate connection between the word of God and God himself. The “Word” of God is the eternal Lord Jesus Christ (John 1:1; 1 John 1:1–4), who took on flesh and blood so that we might see the glory of the eternal God. The sovereign glory of Christ as the Word of God is depicted in the vision of John in Rev. 19:13. As the Word of God, Jesus Christ ultimately gives us our lives (John 1:4; 6:33; 10:10), sustains our lives (John 5:24; 6:51, 54; 8:51), and ultimately renders a just judgment regarding our lives (John 5:30; 8:16, 26; 9:39; cf. Matt. 25:31–33; Heb. 4:12).

Direct Matches

Affliction

Affliction is a condition of physical, mental, or spiritual distress, or the cause of suffering. Afflictions may be a variety of temporal, physical sufferings, such as infertility (Gen. 25:32; 1 Sam. 1:11), injustice and toil (Gen. 31:42), slavery (Exod. 1:12; 3:7, 17; 4:31; Deut. 26:6–7; Neh. 9:9), military oppression (Judg. 2:18; 10:18), loss (Ruth 1:21), displacement and mocking (2 Sam. 16:12), disease and disorders (Mark 3:10; 5:29, 34; Luke 7:21; John 5:4; Acts 28:8), and famine (Acts 7:11). Affliction may be mental or spiritual, arising from the prospects or effects of physical afflictions, feeling the futility of life (Eccles. 1:13), or concern for others in their afflictions (Isa. 63:9; 2 Cor. 2:4).

There are several different causes and reasons for affliction, but there is no simple formula for determining the cause of one’s afflictions, as Job reminds us. Clearly, Job is blameless (Job 1:1, 8; 2:3), but his friends carry on wrongly in their assumptions that his sins are to blame. The agents of affliction include God (2 Kings 17:20; Nah. 1:12), Satan and/or demons (Job 1:12; Acts 5:16), other people (Judg. 10:8; 2 Thess. 1:6), oneself (1 Kings 18:28), or the general condition of life (Job 5:7).

The reasons for affliction also vary. One reason might be called “no reason,” in that “man is born to trouble as surely as sparks fly upward” (Job 5:7). Troubles, afflictions, and sorrow just happen. In retrospect, this is a condition of living in a cursed world (Gen. 3). But this is a general consequence for the whole human race, not a punishment directed at a specific sin. The widespread afflictions of the curse appear random. In various forms they prevent us from turning to easy living as a refuge from broken relationships and therefore force us to look elsewhere. The intent is that we look to God (see Hos. 5:15). Multiple specific reasons, however, may lie behind any particular affliction. They include punishment for sin (Deut. 29:22), often to induce repentance leading to restoration (Hos. 5:15; Zech. 10:9; 1 Cor. 11:30). Affliction may be dealt out by people as they sin against others (1 Sam. 1:7; 2 Sam. 16:12; 2 Thess. 1:6). One’s own choices may have natural consequences (Prov. 11:24; 13:20; 19:9, 15; 22:3), or consequences come due to a lack of leadership (Zech. 10:2). Some result from being associated with those going through afflictions (Num. 14:28–35; 1 Kings 2:26), suffering afflictions due to following Christ (Matt. 13:21; John 15:18–20; Acts 20:23), or feeling empathy for the afflicted (2 Cor. 2:4). Other afflictions are given as training, prevention, or refining (Isa. 48:10; Rom. 5:3–5; 2 Cor. 12:7; Heb. 12:5–13). Suffering affliction may also be substitutionary, on behalf of others (Isa. 53:4–7; and the substitutionary atonement of Christ generally).

In response to others’ afflictions, we are called to sympathy, compassion, comfort, and justice. Appropriate responses to our own afflictions range from patient endurance for the cause of Christ (James 5:11) to lamenting (the psalms and Christ’s example, Matt. 27:46).

Clothed

Clothing serves not only the utilitarian function of protecting the body from the elements (1 Tim. 6:8; James 2:15–16) but also a number of socially constructed functions, such as identifying the status of the wearer (James 2:2–3) and expressing cultural values such as modesty and beauty. The full range of such functions is attested in the Bible, and clothing plays a prominent symbolic role in a number of texts. Evidence concerning Israelite and other ancient clothing comes not only from the Bible but also from reliefs, pottery decorations, incised ivories, and, to a limited extent, textile fragments recovered in archaeological excavations.

In biblical lands most clothing was made from the wool of sheep or goats. More expensive articles (such as the garments of priests and aristocrats) could be made from linen, a textile made from the plant fiber flax. Other items, such as sandals, belts, and undergarments, were made from leather. Biblical law forbade the mixture of woolen and linen fibers in Israelite clothing (Deut. 22:11).

Articles of Clothing

A number of specific articles of clothing can be identified in the Bible. Egyptian and Mesopotamian pictures suggest that in OT times each nation was known for a distinctive costume or hairstyle. Some notion of how Israelite costume was perceived, at least that of royalty, may be derived from the depiction of the northern king Jehu (842–814 BC) and his retinue on the Black Obelisk of Shalmaneser III. In this image Israelites are depicted wearing softly pointed caps, pointed shoes, and fringed mantles.

In OT Israel, men wore an undergarment or loincloth held in place by a belt. This loincloth could be made of linen (Jer. 13:1) or leather (2 Kings 1:8). Over this was worn an ankle-length woolen robe or tunic. The tunic of Joseph, traditionally rendered as his “coat of many colors” (Gen. 37:3 KJV, following the LXX), is perhaps better described not as colorful but as “long-sleeved” (see also 2 Sam. 13:18 NASB). The corresponding garments worn by women were similar in appearance, though sufficiently distinct that cross-dressing could be prohibited (Deut. 22:5).

Outside the tunic were worn cloaks (Exod. 22:25–26), sashes (Isa. 22:21), and mantles (1 Kings 19:19). A crafted linen sash was a marketable item (Prov. 31:24), whereas a rope belt was a poor substitute (Isa. 3:24). Both Elijah and John the Baptist wore a belt of leather (2 Kings 1:8; Matt. 3:4; Mark 1:6).

The characteristic garment of the elite was a loose-fitting, wide-sleeved, often elegantly decorated royal robe (Heb. me’il ). This garment was worn by priests (Exod. 28:4), nobility, kings, and other highly placed members of Israelite society, such as Samuel (1 Sam. 15:27–28), Jonathan (1 Sam. 18:4), Saul (1 Sam. 24:4), David (1 Chron. 15:27), David’s daughter Tamar (2 Sam. 13:18), and Ezra (Ezra 9:3).

In the NT, the inner garment was the tunic (chitōn), and the outer garment was the cloak (himation). This distinction lies behind the famous command of Jesus: “From one who takes away your cloak do not withhold your tunic either” (Luke 6:29 ESV). The Gospel of John reports that the tunic taken from Jesus at the time of his death was made seamlessly from a single piece of cloth (John 19:23).

Footwear consisted of leather sandals attached to the feet by straps (John 1:27). Sandals were removed as a sign of respect in the presence of deity (Exod. 3:5; Josh. 5:15). The exchange of footwear also played a role in formalizing various legal arrangements (Ruth 4:7–8; see also Deut. 25:9).

Special Functions of Clothing

According to Genesis, the first humans lived initially without clothing or the shame of nakedness (Gen. 2:25). After eating the forbidden fruit from the tree of the knowledge of good and evil, Adam and Eve realized that they were naked and fashioned clothing from leaves (3:7). Later, God made “garments of skin” for Adam and his wife (3:21). The significance of this story and the meaning of the divinely fashioned garments have a long history of interpretation going back to antiquity. Clearly, however, the story illustrates that a basic function of clothing is to cover nakedness—a motif that soon after this story is featured again in the story of Noah and his sons (9:21–23).

Rebekah’s ploy to secure the birthright for her son Jacob involved disguising him in the clothing of his brother Esau (Gen. 27:15; see also Saul’s use of disguise in 1 Sam. 28:8). This tale illustrates how especially in a culture in which individuals owned what would, by modern standards, be considered a limited amount of clothing, clothing itself became an extension of the individual’s identity. In the same way, Jacob himself later was tricked into thinking that one of his own sons was dead, based on the identification of an article of clothing (Gen. 37:31–33). That Isaac could detect Esau’s distinctive smell on his clothing may also indicate the infrequency with which garments were changed and laundered (Gen. 27:27; see also Matt. 10:10). So closely was clothing identified with its owner that a garment could be used as collateral or a pledge, though biblical law regulates this practice for humanitarian reasons (Exod. 22:26). Perhaps because the production of clothing was labor intensive, making clothes for someone was sometimes considered an act of intimacy or an expression of love, so that descriptions of this aspect of clothing in the Bible are quite poignant (see 1 Sam. 2:19; Acts 9:39). When clothing wore out, it was discarded and replaced (Ps. 102:26; Isa. 51:6; Luke 12:33). During the forty years in the wilderness, as a special provision to the Israelites, their clothes and shoes did not wear out (Deut. 8:4; 29:5; Neh. 9:21).

Clothing was an emblem not only of one’s identity but also of one’s office. Thus, when the authority of Elijah passed to his disciple Elisha, Elisha received his master’s cloak or mantle (2 Kings 2:13–14; see also Isa. 22:21). Examples of this function are multiplied when we consider the significance of clothing in symbolizing the role of priests in ancient Israel (e.g., Exod. 29:5–9; 39:27–31). The story of Tamar illustrates that the status of certain women was expressed by their clothing, including that of the prostitute (Gen. 38:15) and the widow (Gen. 38:14, 19).

Biblical texts reveal a rich gestural language involving clothing. In several biblical accounts, spreading the corner of one’s garment over a woman appears as a courtship or marriage ritual (Ruth 3:9; Ezek. 16:8). Giving garments as gifts was a way of honoring or elevating the recipient (Gen. 45:22; Judg. 14:12; Ezek. 16:10; Dan. 5:7), including royal investiture (Pss. 45:8; 93:1; 104:1). The guards who tortured Jesus prior to his crucifixion made light of his status as “king” by dressing him in a royal purple robe (Luke 23:11; John 19:2–3). Grasping someone’s garment, especially its hem, signified entreaty (1 Sam. 15:27–28; Zech. 8:23; Mark 5:27–28). Tearing one’s garments was a way of expressing despair or repentance (Gen. 37:29; Josh. 7:6; Judg. 11:35) or of lodging an especially strong protest (Num. 14:6; Matt. 26:65; Acts 14:14). In some cases, the tearing clothing was accompanied by the act of donning sackcloth and ashes, which signified a further degree of self-humiliation or mourning (Gen. 37:34; 2 Sam. 3:31; 2 Kings 19:1; Matt. 11:21; in Jon. 3:8 animals are included as well, perhaps to comic effect). In such instances, shoes and headwear were also removed (2 Sam. 15:30; Isa. 20:2; Ezek. 24:17). A number of these customs can be understood in terms of the correlation of nakedness with shame, and clothing with honor. Military captives often were stripped naked as a form of humiliation (Lam. 4:21; Ezek. 23:10; Amos 2:16). In Luke 8:27 Jesus encounters a demon-possessed man who neither lived in a house nor wore clothing. In this case, the lack of clothing represents the full measure of human degradation.

Clothing stands symbolically for attributes such as righteousness and salvation (Job 29:14; Ps. 132:9; Isa. 61:10), the resurrection (1 Cor. 15:53–54; 2 Cor. 5:2–4), glory and honor (Job 40:10), union with Christ (Rom. 13:14; Gal. 3:27), compassion and other virtues (Col. 3:12; 1 Pet. 5:5), and purity (Rev. 3:18).

Clothes

Articles of Clothing

Special Functions of Clothing

Clothing

Articles of Clothing

Special Functions of Clothing

Discharge

Leviticus 15:1–33 provides regulations concerning bodily discharges causing ritual impurity, including emissions of semen, menstruation, and other discharges of blood or fluids (on childbirth, see Lev. 12:7). Such discharges contaminated not only the person with the discharge but also any object that such a person touched, including beds, clothing, seats, and clay and wooden vessels. The impurity could be reversed by waiting for a specified period, washing, and offering a small sacrifice of birds. Impurity could spread to anyone who contacted the impure persons or objects. Discharges disqualified men from serving as priests (Lev. 22:4). Jesus healed a woman who had been bleeding for twelve years, which had made her impure under the law of Lev. 15:25 (Mark 5:25–29 pars.).

Garments

Articles of Clothing

Special Functions of Clothing

Healing

The restoration to full health of one who has been ill or injured. The Bible makes a few brief references to standard “medical” attempts to heal people. For example, Jeremiah mentions a balm of Gilead (Jer. 8:22; 46:11), and Isaiah orders a “poultice of figs” to be applied to a boil on King Hezekiah (Isa. 38:21). But medical treatment in the biblical world was primitive and often based more on superstition than on understanding. Before the advent of modern medicine, most injuries and sicknesses were quite serious; treatments and therapies were rarely effective. Most of the healing mentioned in the Bible, therefore, is of a miraculous nature and associated with divine empowerment.

Old Testament. In the OT, the occurrences of healing miracles, as well as other miracles, are not evenly distributed throughout Israel’s history but instead are concentrated in two time periods: that of the exodus, and that of Elijah and Elisha (1 Kings 17–2 Kings 13). During these two eras, miracles in general, and healing in particular, authenticated God’s prophets and leaders and authenticated the word of God spoken by these prophets and leaders.

The OT prophets, Jeremiah in particular, frequently use the imagery of wounds and sickness to describe the apostasy and the terrible spiritual situation of Israel and Judah. In his first twenty-nine chapters, while Jeremiah is bemoaning the fact that the people of Judah have turned to other gods and refuse to repent, he regularly uses imagery of sickness and wounds. He declares that Israel/Judah is wounded and/or sick, but that there is no healing for them, only judgment. He asks, for example, “Is there no balm in Gilead? . . . Why then is there no healing for the wound of my people?” (Jer. 8:22). This theme is repeated in the book (8:15; 10:19; 14:19; 15:18).

In Jer. 30–33, however, Jeremiah turns to the glorious restoration brought about by the coming Messiah. Part of this glorious restoration, Jeremiah declares, will be a drastic reversal from a time of sickness with no healing (symbolizing sin and defiance) to a time characterized by healing and health. For example, in 30:12–15 God uses physical sickness and wounds in his imagery to describe the serious, incurable spiritual sickness in Jerusalem. Yet in stark contrast to statements like these, in the passages that follow God looks to the messianic future and proclaims, “But I will restore you to health and heal your wounds” (30:17). Isaiah uses similar imagery, but he expands it by adding that people will ultimately be healed through the suffering and the wounds (i.e., the death) of the coming Messiah (Isa. 53:4–5).

New Testament. In the Gospels, healing is a significant component of Jesus’ ministry. Although the prophets used sickness/healing imagery primarily in a metaphorical sense to describe the spiritual condition of Israel and Judah, Jesus actually fulfills their prophecies both figuratively and literally. That is, not only does Jesus heal people spiritually, providing forgiveness and restoration to wholeness, but also he frequently heals people physically (blindness, leprosy, paralysis, etc.), ironically fulfilling figurative prophecies in a literal manner. The Greek word for “to save” (sōzō) can also mean “to heal,” thus adding to this dual idea of literal healing that is also figurative of spiritual salvation. For example, when Jesus turns to the bleeding woman who touches him in faith, he declares to her, “Your faith has healed [sōzō] you” (Mark 5:34). Here the word sōzō can indicate either physical healing (her bleeding had stopped) or spiritual healing (forgiveness of sins and deliverance from judgment).

Jesus frequently heals people throughout his ministry here on earth. His acts of healing authenticate him as the fulfillment of specific OT messianic prophecies and also highlight the fact that he comes in great power, a power that identifies him with the Lord, the great healer in the OT. In addition, Jesus’ acts of healing announce and characterize the inbreaking of the kingdom of God, underscoring that in the ultimate consummation of the kingdom all sickness (as well as blindness, leprosy, lameness, etc.) will be eliminated. This theme is continued at the end of the book of Revelation as John depicts the tree of life growing on both sides of the river of the water of life. The leaves from this tree, John concludes, “are for the healing of the nations” (22:1–2).

Hemorrhage

The word “hemorrhage” is sometimes used to refer to a “flow of blood” or “discharge of blood” related to a woman’s reproductive organs (Lev. 12:7; cf. Matt. 9:20), which rendered her ritually unclean. The impurity of menstruation made a woman unclean for seven days and was transmitted to anyone or anything she touched (Lev. 15:19–24). Thus, sexual intercourse with a woman during this period was prohibited (Lev. 18:19; 20:18; cf. Ezek. 22:10). A woman suffering from irregular or prolonged bleeding was considered clean only after the bleeding had ceased for seven days (Lev. 15:25–28). Jesus healed a woman who had been suffering from bleeding for twelve years (Matt. 9:20–22; Mark 5:25–34; Luke 8:43–48). Instead of Jesus becoming unclean by her touching his garment, the power of his holiness cleansed her. The woman, who had been excluded from worshiping in the temple due to her physical “uncleanness” (Lev. 15:31), was transformed by grace and now a member of Jesus’ new family.

Issue of Blood

The word “hemorrhage” is sometimes used to refer to a “flow of blood” or “discharge of blood” related to a woman’s reproductive organs (Lev. 12:7; cf. Matt. 9:20), which rendered her ritually unclean. The impurity of menstruation made a woman unclean for seven days and was transmitted to anyone or anything she touched (Lev. 15:19–24). Thus, sexual intercourse with a woman during this period was prohibited (Lev. 18:19; 20:18; cf. Ezek. 22:10). A woman suffering from irregular or prolonged bleeding was considered clean only after the bleeding had ceased for seven days (Lev. 15:25–28). Jesus healed a woman who had been suffering from bleeding for twelve years (Matt. 9:20–22; Mark 5:25–34; Luke 8:43–48). Instead of Jesus becoming unclean by her touching his garment, the power of his holiness cleansed her. The woman, who had been excluded from worshiping in the temple due to her physical “uncleanness” (Lev. 15:31), was transformed by grace and now a member of Jesus’ new family.

Jairus

The father of a twelve-year-old girl whom Jesus raised from the dead (Matt. 9:18–26; Mark 5:21–43; Luke 8:40–56). All three Synoptic accounts of this story record that Jesus, on his way to Jairus’s house, healed a woman who had suffered with a hemorrhage for twelve years. Only Mark and Luke name Jairus and identify him as a synagogue leader; Matthew, who shortens the story in several respects to include only the basic elements, merely calls him “a synagogue leader.”

Laugh

In the Bible, “laugh” rarely denotes a response to humor. Most prominent in the Scriptures is the laugh of scorn or derision. Animals and humans can laugh at danger (Job 5:22; 39:7; Prov. 31:25). God laughs at those who oppose him (Pss. 2:4; 37:13; 59:8), and Wisdom laughs at those who ignore her (Prov. 1:26). People can become laughingstocks to others (Exod. 32:25; Lam. 3:14). Jesus was laughed at in ridicule (Matt. 9:24; Mark 5:40; Luke 8:53).

Laughter is prominent throughout the narrative of Isaac’s birth. Both Abraham (Gen. 17:17) and Sarah (18:12) laughed when they heard that Isaac would be born to them in their old age. When Isaac, whose name means “he laughs” (see 17:19 NIV mg.), was born, Sarah spoke of the laughter that God had brought to her and that others would have (21:6).

Furthermore, the biblical writers often contrast laughter with mourning. In such instances, laughter represents feelings of happiness or joy (Eccles. 3:4; Luke 6:21, 25; James 4:9).

Ruler of the Synagogue

A transliteration of the Greek word synagōgē, meaning “gathering, assembly, meeting.” In English, the word “synagogue” refers either to a Jewish congregation or to the place where that congregation meets. Synagogues of the biblical era functioned as both religious and civic centers for the Jewish community.

Origins

The origin of synagogues is uncertain. The earliest archaeological evidence is from Egypt in the third century BC, consisting of inscriptions and a papyrus letter. The oldest architectural find is from the island of Delos in the Aegean Sea, although whether this was constructed as a synagogue or redesigned into one is unknown, as is whether it was Jewish or Samaritan. The oldest structures yet found in Israel consist of two rooms at Qumran and the synagogue at Gamla, which date from the late first century BC. In Capernaum, the basalt synagogue was built by a Gentile centurion for the community in the first century AD (Luke 7:1–5).

By that time, synagogues were well attested in Israel, elsewhere in the Roman Empire, and in Egypt (Matt. 4:23; Luke 4:44; Acts 9:2; 17:10, 16–17; 18:8, 19). Synagogues were found wherever there were communities of Jews, in cities and rural areas alike. Especially in Diaspora settings or remote locations, they were the heart of Jewish life. Several hypotheses have been suggested to account for their apparently sudden appearance.

Some believe that synagogues were developed during the Babylonian captivity as the response of the exile community to the destruction of their temple and sacrificial system. Despite these enormous losses, the Jews still had the Torah, and from that point forward worship and prayer based on the reading and studying of the Scriptures, which could be done locally, began to gain ascendancy. Critics of this idea, however, point out that while it makes sense, there is no direct evidence to support it.

Others think that the spread of Hellenism in the second century BC precipitated a crisis of identity among Jews. For example, 1 Maccabees reports with distress that some Jews had abandoned the covenant and teamed with the Hellenists, even going so far as to build a Greek-style gymnasium in Jerusalem (1:11–15). Thus, the thought is that synagogues were a form of resistance to the overwhelming and perversely appealing cultural changes of the day.

More recently, it has been suggested that synagogues were the gradual successors to functions that had previously taken place at city gates. First-century synagogues served a wide range of functions for the community. Throughout Israel’s prior history, however, these same activities—assembly, legal, social, educational, and religious—had taken place at the city gate (Deut. 12:15; 2 Sam. 15:2; 2 Kings 23:8; Neh. 8:1–8). The Gamla synagogue sits against the east city wall next to a probable gate, and its location could be evidence of the slow development of the synagogue as city gates changed from multipurpose facilities to portals of ingress and egress.

First-Century Synagogues

First-century synagogues served as integrated centers supporting Jewish life. Regular communal reading and exposition of Scripture, including teaching and discussion of the law and transmission of its complex associated traditions (Luke 4:16; Acts 13:14–15), occurred there. Although formal liturgical rites evolved after the destruction of the temple in AD 70, synagogues were places of prayer in the first century (Matt. 6:5). Synagogues also served as courtrooms and places where crimes were punished (Acts 22:19), as well as locations for common meals and festivals (see Acts 6:2).

Synagogues were administered by local community leaders, including a president and a board (Acts 13:15). Synagogue leaders named in the NT include Jairus (Mark 5:22; Luke 8:41), Crispus (Acts 18:8), and Sosthenes (Acts 18:17). The role of the leader was to preside over services, to rule as the judge in court cases, to represent the community, and often to act as a patron. The board served in an advisory role and assisted with teaching. A scribe maintained community records and taught.

Congregations included Pharisees, who advocated strict adherence to the law, although they were chided by Jesus for their false piety (Luke 11:42–44). Women participated in the synagogue along with the men, and in some cases they were financial donors (cf. Luke 8:3). God-fearing Gentiles were welcomed (Acts 17:17). In Jerusalem, synagogues included both Hebrews and Jews from the Diaspora (Acts 6:1, 9).

A synagogue could be a designated room in a house or a discrete building. Most of the better archaeological evidence is later than the first century and reveals more clearly religious intentionality in design than may have been characteristic earlier. This evidence includes the door facing Jerusalem, artistic temple motifs, a niche for the Torah scrolls, and perimeter bench seating around an open central hall.

The Synagogue in the Bible

Rabbinic history (but not Scripture) makes reference to the “Great Synagogue,” meaning a group of men who transmitted traditions from the prophets to the earliest named rabbinic teachers. It is loosely based on Neh. 8–10, which describes the prayers and actions of the Jewish leaders who had returned from exile.

Synagogues frequently were locations of the teaching and healing ministry of Jesus. He began preaching the kingdom of God, teaching, and performing healing miracles in Galilean synagogues (Matt. 4:23; 9:35; 12:9; 13:54; Mark 1:21–29, 39; 3:1; 6:2; Luke 4:15–38, 44; 6:6–11; 13:10–17; John 6:59; 18:20). Later, the apostle Paul customarily initiated his mission work in the local synagogue at each of his destinations (Acts 9:19–20; 13:5, 14–15; 14:1; 17:1, 10, 17; 18:1–8; 19:8).

Synagogue

Origins

First-Century Synagogues

The Synagogue in the Bible

Synagogues frequently were locations of the teaching and healing ministry of Jesus. He began preaching the kingdom of God, teaching, and performing healing miracles in Galilean synagogues (Matt. 4:23; 9:35; 12:9; 13:54; Mark 1:21–29, 39; 3:1; 6:2; Luke 4:15–38, 44; 6:6–11; 13:10–17; John 6:59; 18:20). Later, the apostle Paul customarily initiated his mission work in the local synagogue at each of his destinations (Acts 9:19–20; 13:5, 14–15; 14:1; 17:1, 10, 17; 18:1–8; 19:8).

Talitha Cumi

The KJV and RSV rendering of Jesus’ words in Mark 5:41 to Jairus’s daughter. The NIV, following a different manuscript tradition, reads “Talitha koum.” The underlying Aramaic phrase, talyetha’ koumi, literally means “Little girl, get up!” Mark’s addition of “I say to you” in his paraphrase accurately conveys the sense of the command. Matthew and Luke also record Jesus’ healing of Jairus’s daughter (Matt. 9:23–26; Luke 8:49–56), but only Mark includes the Aramaic words that Jesus spoke.

Talitha Koum

The KJV and RSV rendering of Jesus’ words in Mark 5:41 to Jairus’s daughter. The NIV, following a different manuscript tradition, reads “Talitha koum.” The underlying Aramaic phrase, talyetha’ koumi, literally means “Little girl, get up!” Mark’s addition of “I say to you” in his paraphrase accurately conveys the sense of the command. Matthew and Luke also record Jesus’ healing of Jairus’s daughter (Matt. 9:23–26; Luke 8:49–56), but only Mark includes the Aramaic words that Jesus spoke.

Translate

To communicate the meaning of a text (oral or written) from one language in another. At the time of Ezra, Levites read from the Hebrew “Book of the Law of God,” conveying the “sense” in Aramaic (Neh. 8:1–8). By the first century, Aramaic portions of the Law and the Prophets (Targumim) were read in Palestinian synagogues, and a larger collection, traditionally called the “Seventy” (Septuagint), was translated into Greek in Alexandria, Egypt. These translations range from literal to periphrastic, but with the aim of fidelity to the original. The Gospels occasionally translate Jesus’ Aramaic sayings (e.g., Mark 5:41; John 1:42).

Wail

Grief is great sadness or sorrow or the circumstances that produce such; mourning refers to expressions of grief. Grief and mourning are often thought of in conjunction with death, but they may occur with regard to any personal or national tragedy (2 Sam. 13:19), the impending prospect of tragedy (Esther 4:3; Isa. 37:1), or repentance prompted by prophetic word of tragedy, sorrow over sin, or both.

The expressions of mourning in the Bible include weeping (Gen. 23:2), wailing (Esther 4:3; Isa. 15:3; Mark 5:38), tearing clothes and wearing sackcloth (Gen. 37:34; 2 Sam. 3:31), lying on the ground (2 Sam. 13:31), putting dust and ashes on the head or sitting on dust and ashes (Ezek. 27:30), fasting (2 Sam. 3:35; 12:16), singing songs of lament (2 Sam. 1:17–27; 3:32–35), pulling hair out of one’s beard (Ezra 9:3), cutting the hair (Jer. 7:29), uncovering the head (Lev. 10:6), removing sandals (Ezek. 24:17, 23), covering the lips or mouth (Ezek. 24:17, 22; Mic. 3:7), and employing professional mourners (Jer. 9:17; Matt. 9:23; Mark 5:38). Some pagan mourning practices were prohibited, such as slashing the body, cutting patterns into the body (tattooing?), and the somewhat obscure act of making the forehead bald (Lev. 19:28; Deut. 14:1; cf. 1 Kings 18:28).

Thus, grief and mourning were anything but stoic and brief. Grief was expressed both physically and vocally, often loudly, with expressions ranging from inarticulate groaning to poetic compositions in song. Although women may have been prominent among professional mourners, expressing grief was not considered unmasculine. Several times David was a leader in expressing grief. That the expression of grief should be brief, relatively dispassionate, and primarily characteristic of women was a Greek development that entered the church through people such as Augustine, who, for example, felt grieved that he had very briefly grieved the loss of his mother.

Paul’s admonition that believers should not grieve as do those who have no hope (1 Thess. 4:13) should not be construed as a dictum that it is wrong to grieve. The thought of the resurrection is a comfort in, not a replacement for, grief. Even Jesus wept at the death of Lazarus, knowing full well that he would soon resurrect him (John 11:25, 35, 40). Further, saints who have died and gone to heaven lament (Rev. 6:10). Grief is restricted for active-duty priests and once for Ezekiel, but these are clearly special circumstances and illustrate the normalcy of giving expression to grief. Ezekiel was to moan with a groaning for the dead (often misread as groaning silently) when his wife died, but he was not to engage in any mourning rites (Ezek. 24:15–27). This illustrated to Judah the circumstances that they would face, without opportunity to mourn properly for their dead. Ezekiel 8:14 indicts the women of Jerusalem for “mourning for Tammuz,” a pagan ritual involving the cycle of life, death, and rebirth of the Babylonian god Dumuzi.

Songs of lament are common in the OT. David composed a song of lament honoring the deaths of Saul and Jonathan (2 Sam. 1:17–27). After Joab’s unauthorized killing of Abner, David also sang a lament for Abner and required Joab to participate in mourning rituals (3:31–37). David also mourned his own sons: the unnamed son of Bathsheba (12:16–18), Amnon (13:30–33), and Absalom (18:33–19:4). In the case of Bathsheba’s son, David mourned in advance of the boy’s death, which had been prophetically proclaimed through Nathan. As the consequences of his sins continued, he progressively became undone in the mourning of his other sons. Also, funeral songs are used as the form of some prophetic material (Ezek. 19:1–14; 26:17–18; 27:2–9, 25–36; cf. Jer. 22:18; Amos 5:16). Not all laments are funeral songs per se. Compare also the book of Lamentations and the psalms of lament, also known as complaint psalms.

Expressions of grief and mourning were called for as part of repentance, combining both fear of punishment and depth of sorrow over sin (2 Chron. 34:19; Isa. 15:3; Joel 1:13).

Secondary Matches

The following suggestions occured because Mark 5:21-43 is mentioned in the definition.

Belt

Articles of Clothing

Special Functions of Clothing

Bible Translation

Every faithful translation of the Bible is the word of God. In this respect, Christianity is very different from Islam, which considers the Arabic version of the Qur’an exclusively holy. It is true that only the original versions of the biblical books, which were written in Hebrew, Aramaic, and Greek, were verbally inspired, and this means that individual translations, like copies, can contain errors. Translations also necessarily involve some degree of interpretation. However, all language is created by God, and in the incarnation the Word became fully human as well as fully divine. In God’s hands, every human language is as capable as any other of expressing his truth.

Since Pentecost, the Holy Spirit has been at work to reverse the effect of human sin at Babel (Gen. 11:9), not by reducing all languages to one, but by redeeming the diversity and richness of the world’s languages so that all can hear God speak to them in their own tongue (Acts 2:1–11). Indeed, translations of Scripture themselves transform the languages and cultures in which they are written, endowing them with new or revised concepts of God, humanity, sin, and the means of salvation.

The History of Translation

Bible translation began long before the Bible as we know it was complete. In the fifth century BC the Israelites who returned from exile spoke Aramaic. Thus, they needed the Levites to translate the Hebrew law for them (Neh. 8:8). This Levitical teaching was probably an early example of a Targum, a translation into Aramaic with interpretation and expansion. We do not know exactly when the Targumim began to be written down, but some of the earliest fragments that have been found are among the DSS.

By about the third century BC the dominant languages of Palestine were Greek and Aramaic. Many NT quotations from the OT use an established Greek translation of the OT. This was known as the Septuagint (LXX), after the legend that it was translated by seventy-two men, six from each tribe of Israel, on the orders of Ptolemy Philadelphus of Egypt (285–247 BC). The NT was written in similar “common” (koinē) Greek, but in some places the Gospels and Acts translate words that Jesus and Paul originally spoke in Aramaic (Mark 5:41; 15:34; Acts 21:40; 22:2; 26:14; see also John 5:2; 19:13, 17, 20; 20:16).

Until Pentecost, God’s revelation was translated only into the languages spoken by the Jewish people in their everyday life. At Pentecost, however, the coming of the Holy Spirit was marked by a display of miraculous linguistic gifts, and a new era of Bible translation had begun (Acts 2). As Christians obeyed Christ’s command to take the word of God into all the world, they began to translate it into all the languages used by the growing church.

Within three centuries, Scripture was translated from the original Hebrew, Aramaic, and Greek into Syriac, Coptic, and Latin. The earliest translations into these languages were then revised and improved in the subsequent centuries until some, such as Jerome’s Latin Vulgate and the Syriac Peshitta, emerged as acknowledged standards. Other early translations included Ethiopic, Armenian, Georgian, and Old Slavonic. Many of these languages were already written, but as missionaries ventured further, they sometimes had to start by reducing spoken languages to writing. Ulfilas, missionary to the Goths, was the first to do this.

All of the thirty-three translations prior to the Reformation had to be copied out by hand, and almost all were “secondary translations” made from the Latin. Moreover, despite the efforts of early reformers such as John Wycliffe (AD 1330–84), the Catholic Church continued to use the Latin text itself, which was accessible only to the educated. In the sixteenth century, however, the printing press was invented, Renaissance scholars rediscovered the value of consulting texts in the original Hebrew and Greek, and Protestantism realized that believers need the Bible in their mother tongue.

The most influential sixteenth-century translator into English was William Tyndale (1494–1536). His work on the NT and parts of the OT was gradually expanded and revised by other scholars, culminating in the 1611 King James Version, which is still widely used. Meanwhile, other European translations were produced in German (by Martin Luther), Spanish, Hungarian, Portuguese, and French.

The Reformation also gave new momentum to mission outside Europe, and by the end of the eighteenth century the number of languages having the Bible had roughly doubled. A much greater global achievement, however, began in the nineteenth century, when the newly formed Bible societies, with other mission agencies, were instrumental in the translation and publication of portions of Scripture in over four hundred languages. Famous translators from this century include William Carey in India, John Robert Morrison in China, Henry Martyn in Persia, and Adoniram Judson in Burma. About five hundred more translations were added in the first half of the twentieth century. Progress was, nevertheless, slow. Many languages were difficult to analyze, and it was particularly hard to produce translations that read smoothly, using the genres and idioms that a native speaker would use.

Since the 1950s, linguistic science has revolutionized the way that translation is carried out, and organizations such as Wycliffe Bible Translators have set themselves the task of giving every person in the world the Scriptures in their everyday language. Increasingly, translation is carried out by linguistically trained native speakers of the target languages, working wherever possible from the original Hebrew and Greek. Translators understand better than before how extended discourses are constructed at levels above the sentence, and how social and pragmatic factors affect meaning. The combination of linguistics and technology has also greatly increased the speed with which translations can be produced; sometimes a first draft in a new language can be generated from a closely related language using a computer program.

Types of Translation

All translators aim for both accuracy and acceptability, but the work of translation constantly involves compromise between these two factors. There are, broadly speaking, two types of translation: formal correspondence and functional equivalence.

In a formal correspondence translation (also called “literal”), the translator, as far as possible, preserves the word order and structure of the original text and translates each word the same way every time it occurs, even if the result is slightly wooden. This is helpful for word studies, and it preserves patterns of repetition that give structure to the text. There is always a danger, however, that the closest formal match to the original actually conveys a meaning different from the original in a particular context. Literalness is not the same as accuracy. Pushed to its extreme, formal correspondence produces the kind of semitranslation found in interlinear texts (where the English is reproduced word for word below a line of Hebrew, Aramaic, or Greek); it is not grammatically acceptable, cannot be used on its own for public or private reading, and loses many of the nuances of the original. However, formal correspondence translations that avoid such extremes are important for detailed Bible study.

In a functional equivalence translation (also called “dynamic,” “idiomatic equivalence,” or “meaning-based”), the translator aims to produce the same response in a modern reader as the original text would have done in an ancient reader. To achieve this, the syntactic structures and figures of speech of Greek and Hebrew are replaced by their equivalents in the target language. A word may be translated many different ways in different contexts, even when it has a single basic meaning in the original. While this preserves some nuances, it loses others, obscuring structure and the deliberate echo of one verse in another. In this case there is always a danger that the translator has misunderstood the original meaning and the response that it would have produced. Pushed to its extreme, this type shades into paraphrase, and it may be overly subjective or jeopardize the historical particularity of the text. However, dynamic equivalence translations that avoid such pitfalls are valuable for evangelism, new readers, and public and devotional reading.

In practice most translations sit somewhere on the spectrum between these two extremes. Some intermediate translations are a deliberate compromise, aiming to keep as close as possible to the original while communicating its meaning clearly in a common language that is accessible to all. The NIV is a widely used example. One problem in using such a translation is knowing when form has been preserved at the expense of meaning, and when meaning has been preserved at the expense of form. For serious study, therefore, it is useful to compare intermediate translations with translations of the other two types, and to learn from the introductory material what translation principles have been used.

To illustrate the differences between the types of translation, consider how Rom. 3:21 is rendered by the NASB (formal correspondence), the NIV (intermediate), and the NLT (functional equivalence):

But now apart from the Law the righteousness of God has been manifested, being witnessed by the Law and the Prophets. (NASB)

But now apart from the law the righteousness of God has been made known, to which the Law and the Prophets testify. (NIV)

But now God has shown us a way to be made right with him without keeping the requirements of the law, as was promised in the writings of Moses and the prophets long ago. (NLT)

Further Choices in Translation

Within this spectrum translators have further detailed decisions to make.

First, what are the best available Hebrew, Aramaic, and Greek texts, as determined by the discipline of textual criticism?

Second, what style should be used? An elevated or archaic style is sometimes preferred in order to convey the dignity of the word; others use a deliberately colloquial style in order to maximize accessibility. Different books of the Bible themselves have different styles and genres, ranging from vivid stories and evocative poems to precise doctrinal formulations, and a translation may attempt to reflect this diversity. At the same time, the style and range of vocabulary chosen will depend to some extent on the needs of the target audience.

Third, should the translation contain complexity and ambiguity when the original does, or should it clarify and simplify? Some parts of Scripture were never easy reading even in the original (see 2 Pet. 3:15–16). However, it is sometimes necessary to disambiguate in order to produce grammatically acceptable text in the target language. In modern books it is also normal to divide text into paragraphs and chapters, often with subheadings. Ancient texts, however, were written without any such breaks, so this too is an interpretation of the text for the sake of clarity.

Fourth, what should the translator do when there is no equivalent word or phrase in the target language? Many people groups have never seen a sheep! Sometimes a choice must be made between coining a new word and refocusing the meaning of an existing word. This is particularly difficult when deciding how to refer to God in a pagan culture. Translating gesture can also be challenging. For example, in Jer. 31:19 the Hebrew is literally “I slapped my thigh,” which is an indication of distress; but in Western culture slapping one’s thigh would probably mean enjoying a good joke, so the NIV translates the Hebrew as “beat my breast.” Footnotes may be necessary to ensure that the meaning is fully understood.

Finally, in cultures that have possessed the Bible for many generations tradition plays a role. A previous translation of a particular verse may be so well known that, unless it is seriously wrong, it is preferable to let it stand than to “modernize” it. Conversely, tradition may so change the meaning of “biblical” words (such as “saint”) that verses containing them need to be retranslated.

As a result of all these decisions, there is scope for many different translations even in a single language. Where several translations exist, serious study should always include comparison between translations along with the use of commentaries. Where available resources as yet permit only one translation in a language, the type of translation to be produced must be chosen with great care. In either case, new translations will always be needed. On the one hand, although God’s word never changes, scholars can improve our textual, linguistic, and exegetical understanding of the Hebrew and Greek originals. On the other hand, the human languages into which the Bible is translated are in a process of constant change.

Gender-Neutral Translations

Recent English-language translations have grappled in particular with the question of gender neutrality. All languages differ in the way they denote gender. Until recently, the masculine gender in English was also the inclusive gender; hence, “man” could simply mean “person” or “humanity.” In many cases, the biblical languages work the same way, so that the older dynamic translations could, like formal correspondence translations, mirror the original. Feminist concerns, however, have changed English usage. It is increasingly unacceptable to use the masculine gender inclusively, and everyday language now substitutes plurals (“person,” or “they” with singular meaning) or expansions (“man or woman,” “he or she”). This introduces a divergence between formal correspondence translations, which preserve the gender usage of the original, and functional equivalence translations, which prefer inclusive forms to masculine forms if the meaning of the original is entirely inclusive. To complicate matters further, many careful readers of Scripture disagree on where masculine nuances exist and how important they are, in each specific instance, to the meaning of the text.

Chief

In the OT, numerous Hebrew terms are translated as “chief” or describe a chief or leader. Although the noun ’ayil literally means “ram” (the leader of a flock), it is used figuratively to refer to foreign rulers (Exod. 15:15; Josh. 13:21; 1 Chron. 1:51). The basic meaning of ro’sh is “head,” but context often allows the term to be nuanced as “leader” (Exod. 18:25; Num. 14:4; 25:4; Josh. 23:2). The patriarch of the family was considered to be its ro’sh (Exod. 6:14; Num. 7:2), as was the chief priest in relation to the people (2 Kings 25:18; 2 Chron. 19:11; Jer. 52:24). One such chief priest was Amariah, who was involved in reformations during the rule of Jehoshaphat (2 Chron. 19:11). The most common designation, however, is sar, which can be used in construct to refer to numerous professions: “prison warden” (Gen. 39:21), “chief cupbearer” (Gen. 40:2), “chief official” (Dan. 1:7). The term nagid is used frequently as a designation for a (future) king (1 Sam. 9:16; 10:1; 13:14; 25:30; 1 Kings 1:35). The term nasi’ is used in reference to tribal chiefs (Gen. 17:20; 23:6; 34:2) and aristocracy (Exod. 16:22; Josh. 9:15; 1 Chron. 2:10).

In the NT, the Greek noun archōn belongs to an extended network of words that use the prefix arch- and generally convey the meaning of “rule” or “authority.” The noun archōn is used in reference to humans, demons, and divinity. Jesus spoke of “ruling officials” who assert their authority over Gentiles, but he instructed his followers to seek the posture of servitude to others (Matt. 20:25–26). Even though Satan is called the archōn of this world (John 12:31; 14:30; 16:11; cf. Eph. 2:2), Jesus is the true archōn over all the earth (Rev. 1:5). Various individuals are referred to as “ruler of the synagogue” (archisynagōgos) in the NT. These leaders were chiefly responsible for the physical upkeep of the building and the arrangements of worship in the Jewish synagogue. Among the named leadership are Jairus in Galilee (Mark 5:21–43; Luke 8:40–56; cf. Matt. 9:18–26) and Crispus (Acts 18:8; cf. 1 Cor. 1:14) and Sosthenes in Corinth (Acts 18:17). Other administrative authorities may be understood as “eminent rulers” or “officials” (cf. Acts 16:19; 17:6).

Common

The quality of being shared by all, such as a “common speech” (Gen. 11:1) or the human condition (Ps. 73:5; Eccles. 9:2), but also anything outside the sphere of the holy. God requires Israel to distinguish common from holy (Lev. 10:10; Ezek. 22:26; 42:20). By the first century, many Jews (e.g., the Pharisees) attempted to extend this sphere, which radiated from the temple, to their homes. They only ate tithed produce, used clean vessels, and shared their table with the ritually clean (Matt. 23:23; Mark 7:3–4; John 2:6; 4:9; Gal. 2:11–21; see m. Demai 1:2–3). Like the prophets (e.g., Isa. 1:16), Jesus emphasizes the quality of the heart (Matt. 5:8; Mark 7:14–23) and brings the common into the sphere of the holy by sharing the indwelling Holy Spirit with them (Mark 5:25–34). This practice anticipates the inclusion of non-Jews in the early church (Acts 10:9–16; 11:1–18; Gal. 3:1–9).

Dress

Articles of Clothing

Special Functions of Clothing

Gestures

In the Bible, gestures are made with either parts of the body or items, such as clothing and rings, directly connected to the body. For this reason, it makes sense to classify biblical gestures in relation to the different body parts that are identified with the gestures. It is, however, challenging to know where to draw a line on classifying a gesture. For example, a devious person is described in Prov. 6:13 as one “who winks maliciously with his eye, signals with his feet and motions with his fingers.” It is unclear whether this is a single gesture or multiple ones, and whether all signify different things or the same thing.

Head

Gestures that relate to the head range from simple head motions to semiviolent acts such as hair pulling. Simple head motions include lifting of one’s head in honor (Gen. 40:13), bowing one’s head in mourning (Ps. 35:14), tossing one’s head in mockery and derision (2 Kings 19:21), and shaking one’s head as insult (Ps. 22:7; Mark 15:29).

A common action is the shaving of the head, which can be for purification (Lev. 14:8–9; Num. 6:9; 8:7 [includes all body hair]), mourning (Deut. 21:11–13; Job 1:20; Isa. 15:2; Jer. 16:6; 47:5; 48:37; Ezek. 27:31; Amos 8:10; Mic. 1:16), remorse (Jer. 41:5), or shaming (Jer. 2:16). However, priests are forbidden from shaving their heads even in mourning (Lev. 21:5; Ezek. 44:20), while the high priest is to wear a turban on his head during sacrificial duties (Exod. 29:6).

Anointing of the head is done when a priest or king is installed (Exod. 29:7; Ps. 23:5) or simply as a sign of God’s goodness and blessing on a person (Eccles. 9:8). Blessing may also involve placing a hand on the head of the person being blessed (Gen. 48:14–18; Exod. 29:19), while the same gesture on the head of sacrificial animals is a symbolic means of transferring sin (Lev. 3:2, 8, 13; 4:4, 15, 24, 29, 33; 8:18, 22).

In the OT, a woman’s head can be shaved in mourning (Deut. 21:12–13; cf. Jer. 47:5), but in the NT, a shaved head can be a cause for disgrace (1 Cor. 11:5–6).

Face. Facial gestures range from expressions to actions such as touching or covering the face. A face can be downcast in anger (Gen. 4:5–6) or bowed to the ground in honor (Gen. 48:12), in dejection (Josh. 7:6), in humility (Ruth 2:10), in worship (2 Chron. 20:18; Ps. 138:2), in subjection, supplication, reverence (1 Sam. 20:41; 25:41; 28:14; 2 Sam. 14:4, 22; 18:28; 24:20; 1 Kings 1:23; 1 Chron. 21:20), or in dread (e.g., Moses before Yahweh [Exod. 3:6]).

The face can be covered or veiled as an indication of uncleanness (Lev. 13:45), in grief/mourning (2 Sam. 19:4; Ezek. 24:17), in resignation (1 Kings 19:13), with intent to deceive in adultery (Job 24:15), or in horror of judgment (Esther 7:8; Ezek. 12:6, 12). It can also be buried in the dust in remorse (Lam. 3:29).

God can be described as hiding or turning away his face against wickedness and evil (Deut. 31:18; 32:20; Ps. 34:16; Isa. 8:17; Jer. 33:5; Ezek. 7:22; 15:7; 20:46; 21:2) or in an act of withholding blessings (Job 13:15; Pss. 10:1; 13:1; 27:9; 30:7; 34:16; Isa. 54:8; 59:2; 64:7). God can also turn his face toward a place in judgment (Ezek. 4:3, 7; 6:2). In 1 Sam. 5:3–4 the idol of the Philistine god Dagon falls facedown before the ark of the covenant, apparently overpowered by Yahweh.

Acts of humiliation or dishonor can involve spitting in the face (Num. 12:14; Deut. 25:9; Job 17:6; 30:10; Isa. 50:6), slapping the face (1 Kings 22:24; 2 Chron. 18:23; Job 16:10; Lam. 3:30; Mic. 5:1), pulling a skirt up over someone’s face in shaming judgment (Jer. 13:26; Nah. 3:5), and hooking and dragging someone by the nose (2 Kings 19:28). Although being struck on the cheek is humiliating, Jesus instructs his disciples to “turn the other cheek” as a sign of resistance to violence (Matt. 5:39; Luke 6:29).

One can lift one’s face in worship (2 Kings 20:2; Job 22:26; Isa. 38:2) or in confidence (Job 11:15) and can fail to lift it in shame and disgrace (Ezra 9:6). Although the shaving of beards in mourning is common practice (Ezra 9:3; Isa. 15:2; Jer. 41:5; 48:37), the forced shaving of beards is an act of shaming and insulting (2 Sam. 10:4; 1 Chron. 19:4–5; Isa. 7:20; 50:6).

Eyes. Winking the eye is perceived as an evil, deceptive, or malicious act (Ps. 35:19; Prov. 6:13; 16:30). Eyes can be lifted up in worship and expectation (Pss. 121:1; 123:1).

Mouth. Pursed lips can characterize an evil person (Prov. 16:30), while a hand can be clapped over the mouth in awe and submission (Job 21:5; 40:4). Psalm 72:9 looks to the righteous king before whom the desert tribes will bow and whose “enemies lick the dust” in defeat.

Ears. An Israelite slave for life is to have a hole punched through his or her earlobe, held against a doorpost, with an awl (Exod. 21:6; Deut. 15:17). Blood is sprinkled on the lobe of the right ear for purification (Exod. 29:20; Lev. 8:23–24; 14:17), while supplication can be described as asking for the turning of an ear (2 Kings 19:16; Ps. 31:2). Turning one’s ear signifies paying attention or taking something to heart (Ps. 49:4; Prov. 4:20; 5:13).

Neck. The neck can be adorned (Song 1:10) as a sign of pride and honor (Gen. 41:42; Judg. 5:30; Prov. 1:9; Ezek. 16:11) or outstretched in arrogance (Ps. 75:5 TNIV: “Do not lift your horns against heaven; do not speak with outstretched neck”). Jeremiah put a yoke on his neck as a prophetic sign of the approaching Babylonian conquest (Jer. 27–28). While putting someone’s neck in a yoke is an act of triumphal conquest (Ps. 105:18), stepping on the neck of a subdued enemy is an act of subjugation and humiliation (Josh. 10:24).

Body

Nakedness in public is considered shameful (Gen. 9:22–23; Nah. 3:5; Rev. 3:18), so that it is sometimes pictured as part of divine judgment (Deut. 28:48; Isa. 47:2–3; Lam. 1:8; Mic. 1:11) or as a sign of promiscuity (Isa. 57:8; Ezek. 16:36). An unkempt body can be a sign of mourning, as it is for Mephibosheth (2 Sam. 19:24). A certain kind of body covering is a sign of marriage proposal or protection (Ezek. 16:8; 23:18; Hos. 2:9). Body dismembering, even in war, is an act of humiliation (2 Sam. 4:12).

Chest. In self-mortification, one can pound one’s chest in mourning (Ezek. 21:12) or in remorse (Jer. 31:19; Luke 18:13). The breasts of sacrificial animals are waved before God as a “wave offering” before being eaten (Exod. 29:26; Lev. 7:30; Num. 6:20).

Hand, arm. Hand gestures include motions such as lifting hands in worship, clapping hands in joy, and clapping a hand over one’s mouth in awe. The expression “outstretched arm” (Exod. 6:6; Deut. 4:34; 5:15; 7:19; 9:29; 11:2; 26:8; 1 Kings 8:42; 2 Kings 17:36; 2 Chron. 6:32; Ps. 136:12; Jer. 21:5; 27:5; 32:17, 21; Ezek. 20:33–34) indicates power, might, strength. It is often used of God to indicate his ability to defeat powerful armies and enemies. God is implored by the psalmist to lift his hand and act for the sake of the righteous (Ps. 10:12).

Since the right hand is the hand of power, the act of sitting at the right hand indicates being favored (1 Kings 2:19; Ps. 110:1; Matt. 22:44; Mark 12:36; Luke 20:43; Acts 2:35; Heb. 1:3; 8:1; 10:12; 12:2; 1 Pet. 3:22). When taking an oath, one places a hand under the thigh/crotch (Gen. 24:2; 47:29), most likely the right hand (see Gen. 48:14, 17–18; Lev. 8:23; 14:14).

Clapping the hands can be a sign of awe (Ezek. 6:11), malice, or remorse (25:6), while a bared arm can be a sign of judgment (4:7). Job claps his hand over his mouth in awe of God and in submission and repentance (Job 40:4–5).

Hands can be lifted in worship (1 Kings 8:22; 1 Tim. 2:8), to beseech (Ps. 28:2), to protect and bless (Ps. 10:12), in an oath (Deut. 32:40), or to harm (Exod. 24:11; 1 Sam. 24:6, 10; 2 Sam.1:14; 18:12).

Pilate washes his hands to proclaim his innocence over the death of Jesus (Matt. 27:24), while 1 Pet. 5:6 urges believers to humble themselves “under God’s mighty hand,” so that in due time they will be lifted up.

Buttocks. Exposure of the buttocks can serve as a humiliating insult and provocation, as happens to David’s men (2 Sam. 10:4; 1 Chron. 19:4) and Egyptian and Cushite captives (Isa. 20:4).

Leg. The leg or thigh is often a euphemism for the male reproductive organs, so that putting one’s hand under a thigh in oath (Gen. 24:2; 47:29) may involve actually grabbing the genitalia. Animal thighs are waved to God in offering before being consumed (Lev. 9:21; 10:14; Num. 6:20), while oaths administered to uncover adultery cause a guilty woman’s thighs to waste (Num. 5:2–27).

The most common gesture involving the knee is bowing, in worship or reverence (Deut. 33:3; Isa. 45:23; Rom. 11:4; 14:11; Phil. 2:10), in defeat (2 Sam. 22:40; Ps. 18:38; Isa. 60:14), in distress (Ps. 57:6), or in respect (1 Kings 1:31). In what seems to be a somewhat awkward position, Elijah puts his face between his knees in prayer (1 Kings 18:42).

Feet. Gestures involving the feet are probably the most common gestures in the Bible. Feet can be washed in hospitality (Gen. 18:4; 19:2; 24:32; 43:24; 1 Sam. 25:41), in ablution (Exod. 30:19, 21; 40:31), or in supplication (1 Sam. 25:41). Feet can be bathed in oil as a blessing (Deut. 33:24), uncovered in marriage proposals (Ezek. 16:8; cf. Ruth 3:4, 7), and stamped in remorse (Ezek. 25:6), and sandals can be removed from them in honor (Exod. 3:1–10) or disgrace (Deut. 25:9). The heavenly seraphs cover their feet in supplication before the throne of God (Isa. 6:2), while the feet of humans can signal deception (Prov. 6:13).

Enemies can be placed under one’s feet in subjugation (1 Kings 5:3; Pss. 8:6; 18:39; 45:5; 47:3; 110:1; Mal. 4:3; Rom. 16:20), have their feet shackled or ensnared (Job 13:27; 33:11; Pss. 25:15; 105:18), and be forced to lick the feet of victors in humiliation and defeat (Isa. 49:23). The righteous will bathe their feet in the blood of their enemies in revenge (Pss. 58:10; 68:23).

Those overwhelmed can grovel at the feet of the powerful (2 Kings 4:27, 37; Esther 8:3; Matt. 28:9; Mark 5:33; 7:25; Acts 10:25), while those emboldened can rise to their feet in confidence (Ezek. 2:1–2; 3:24; Dan. 8:18).

In the NT, dust can be shaken off one’s feet as an indication of divine judgment (Matt. 10:14; Mark 6:11; Luke 9:5), even as lying at a person’s feet is a recognition of authority/submission (Matt. 15:30; Mark 5:33; Luke 8:28, 35, 41, 47; 10:39; 17:16; Acts 4:37; 5:2). A woman publicly washes Jesus’ feet with her tears, wipes them with her hair, and kisses and perfumes them in what seems an act of love and repentance; but Jesus indicates that she has prepared his body for burial (Luke 7:38–46; John 11:2; 12:3). Jesus washes his disciples’ feet as instruction on servanthood and discipleship (John 13:5–14).

Fingers, Toes. Different fingers seem to have different roles assigned them. A finger sprinkles blood in cleansing (Lev. 4:6, 17, 25, 30, 34; 8:15; 9:9; 14:16; 16:14, 19; Num. 19:4), while blood on the tip of the right thumb and on the right big toe is for cleansing (Exod. 29:20; Lev. 8:23–24; 14:17, 25, 28).

One wears a signet ring as a sign of power (Esther 3:10) or a gesture of restoration and forgiveness (Luke 15:22). But fingers can also motion in deception (Prov. 6:13) or point in blame (Isa. 58:9). Jesus writes with his finger on the ground, apparently as a gesture of indifference to those pointing accusing fingers (John 8:6).

Clothes and Shoes

Garments. Garments attain significance as they are related to specific emotions. Wearing sackcloth and ashes in mourning is common (Gen. 37:34; Ezek. 7:18; 2 Sam. 3:31), while ripping garments in mourning is also frequently attested (Gen. 37:34; 44:13; Lev. 10:6; 21:10; Josh. 7:6; 2 Sam. 1:11; 3:31; 13:31; 1 Kings 21:27; 2 Kings 2:12; 19:1; Esther 4:1; Isa. 32:11; 37:1; Jer. 41:5).

Ripping someone’s clothing to expose nakedness (Ezek. 16:39; 2 Sam. 10:4) or pulling a person’s skirts up over the face (Jer. 13:26) is an act of shaming or insulting. But tearing one’s clothes off can be a sign of fury (Matt. 26:65). Persons with defiling diseases are expected to warn off others by wearing torn clothes and shouting, “Unclean! Unclean!” (Lev. 13:45).

By laying their clothes at Saul’s feet, the crowd may be acknowledging his authority in the stoning of Stephen (Acts 7:58).

Sandals. A woman can remove a man’s sandal in contempt (Deut. 25:5–10), while a sandal can be removed by a kinsman-redeemer to indicate giving up a right or as a transfer of property (Ruth 4:7–8). A sandal can also be removed in mourning (Ezek. 24:17) or be cast over a piece of land to claim ownership (Pss. 60:8; 108:9).

Prophetic Gestures

Prophetic gestures in the OT are mostly concerned with the call to repentance and approaching judgments upon failure to heed the warning. Jeremiah puts a yoke on his neck (Jer. 27–28; cf. Deut. 28:48), Ezekiel cooks with dung (Ezek. 4:12) and sleeps on his left side for 390 days and then on his right side for 40 days (4:5–6), Isaiah strips off his clothing (Isa. 20:2–3; 32:11), and Hosea marries an unfaithful wife (Hos. 1:1–3).

In the NT, Jesus cleanses the temple as an act of symbolic judgment (Matt. 21:12; Mark 11:15; John 2:15). He also breaks bread and drinks wine (Matt. 26:26; Mark 14:22; Luke 22:19; 24:30, 35; Acts 2:46; 20:11; 27:35; 1 Cor. 11:24–25) and washes his disciples’ feet (John 13:1–13), thereby establishing symbolic Christian practices.

Grief and Mourning

Expressions of grief and mourning were called for as part of repentance, combining both fear of punishment and depth of sorrow over sin (2 Chron. 34:19; Isa. 15:3; Joel 1:13).

Harmony of the Gospels

The desire to harmonize the differences between the canonical Gospels can be traced back to the second century, when Tatian (a second-century apologist) combined the four Gospels into one document known as the Diatessaron (Greek for “out of four”). This combined Gospel was used in the Syrian churches in the third and fourth centuries until it was replaced by the four canonical Gospels in the fifth century.

Material Common to More than One Gospel

All four Gospels portray Jesus as leading a group of disciples, preaching, healing, performing miracles, being crucified, and being raised from the dead. Matthew was written for a Jewish or Jewish Christian audience, reminding them that Jesus fulfills the Hebrew Scriptures. Mark was written for a Gentile audience, focusing more on narrative than on teaching and portraying Jesus as a man of miraculous, powerful action. Luke shows Jesus as one who is especially concerned for the poor and those on the fringes of society. John explains that Jesus, the eternal Word of God, is not a second god, but rather the one true God, sent by the Father to renew Israel.

People who are familiar with the content of the Gospel stories often confuse the information from different accounts. For example, there is actually no single story in the Bible about a “rich young ruler”: only Matthew describes the man as young (Matt. 19:20), and only Luke mentions that the man was a ruler (Luke 18:18).

Some material is found in all four Gospels, including information about John the Baptist, the miracle of the feeding of the five thousand, and the story of the crucifixion and the resurrection (although the individual accounts of the resurrection differ). Some material appears in three Gospels, especially in Matthew, Mark, and Luke. These three Gospels have therefore been labeled the “Synoptic Gospels” (syn = together, optic = view). Stories found in all three Synoptic Gospels include the transfiguration (Matt. 17:1–13; Mark 9:2–13; Luke 9:28–36); the healing of Jairus’s daughter and of a woman with a flow of blood (Matt. 9:18–26; Mark 5:21–43; Luke 8:41–56); and the rich young ruler (Matt. 19:16–30; Mark 10:17–31; Luke 18:18–30). The details do not agree in every respect in each account, but clearly they represent the same story and exhibit linguistic dependence on the same source(s).

A significant amount of material appears in two of the four canonical Gospels. Matthew and Mark have the story of a Syrophoenician woman (Matt. 15:21–28; Mark 7:24–30), and both Mark and Luke tell the story of a widow’s offering to the temple treasury (Mark 12:41–44; Luke 21:1–4). The most significant body of teachings and sayings found in two Gospels is the material shared by Matthew and Luke. Each of the Gospels contains material that does not appear in any other Gospel. Mark has the smallest amount of such material, John the largest.

The Gospel of John and the Synoptic Gospels

Based on a study of the material common to more than one Gospel, and the material unique to one Gospel, John’s Gospel usually is seen as distinct from the other three. The most likely explanation for this is that John was written later, with knowledge of the other Gospels, and therefore the author saw no need to repeat most of this material (except what was central to his purposes). Some of the distinctive features of John’s Gospel are the use of terminology such as “love,” “light,” “life,” “truth,” “abide,” “knowledge,” “world,” and the “I am” statements. Furthermore, certain Synoptic terms are either rare or absent—for example, “kingdom,” “demons,” “power,” “pity,” “gospel,” “preach,” “repent,” “parable,” “tax collector.” More so than the Synoptics, John is written from the vantage point of the resurrection and with the aid of hindsight as well as the Spirit. This is why the author of John’s Gospel does not refrain from adding commentary to Jesus’ words (e.g., 2:21–22; 7:39; 11:51–52; 12:16).

The Synoptic Gospels are more interrelated. In passages that appear in these three Gospels, there is often very close verbal agreement between them (e.g., the healing of the leper [Matt. 8:2; Mark 1:40–44; Luke 5:12–14]; the question of Jesus’ authority [Matt. 21:23–27; Mark 11:27–33; Luke 20:1–8]), implying a common source. In many sections that are found in all three Synoptic Gospels, two agree extensively and the third diverges (e.g., Matt. 20:24–28 and Mark 10:41–45 against Luke 22:24–27). When two Gospels agree and one disagrees, Matthew and Mark often agree against Luke, and Luke and Mark often agree against Matthew; but Matthew and Luke do not often agree against Mark and never do so in regard to the order of material. At other points, the Gospel accounts diverge quite significantly when referring to the same events. The infancy narratives in Matthew are quite different from those in Luke. The two accounts of the parable of the wedding banquet (Matt. 22:2–14; Luke 14:16–24) differ so significantly that it is difficult to decide whether they are two versions of the same parable or two different stories. Reports on the resurrection diverge across all four Gospels.

It is possible that these similarities and differences can be traced back to the oral presentation of the gospel. Apostolic preaching would have formed itself into set ways of retelling the events of Jesus’ ministry through repetition. These accounts may have been told originally in Aramaic before being translated into Greek to facilitate the Gentile mission. The authors of Matthew, Mark, and Luke could have been drawing from this common tradition in writing their Gospels. There is probably a degree of truth to this theory, but it cannot explain all the data. The theory does not account for similarities and differences in the order of events, nor does it explain why Matthew and Luke always return to Mark’s order after they deviate from it. A common oral tradition does not adequately explain similar editorial comments (e.g., cf. Matt. 24:15 with Mark 13:14), which suggest a common written source.

Some have argued that the apostles or others wrote records of the words of Jesus (memorabilia), which were collected and written down topically, from which the Synoptic Gospels were composed. As the church grew numerically and geographically, various collections of these memorabilia were made. Again, this is not beyond the realm of possibility; however, working against this theory is the complete absence of any reference to such records. Furthermore, as with the oral theory, it does not explain agreement in the order of material. It does, however, highlight the probability that the evangelists were using written sources.

Markan Priority and Q

On the assumption that the writers of the Synoptic Gospels employed a written source(s), several scholars have tried to reconstruct this original written Gospel from the material in the Synoptic Gospels. This document, which scholars call the Urevangelium (German for “original Gospel”), ended up bearing very close similarities with the Gospel of Mark. This is not surprising, since nearly all of Mark is repeated in Matthew and Luke. This led to the belief that Mark was the most primitive Synoptic Gospel, and that it was a common source for Matthew and Luke.

This belief in Markan priority, which has gained increasing popularity since the nineteenth century, has helped explain the similarities among the Synoptic Gospels. Traditionally, Matthew was thought to be the first Gospel to be written, hence the order of the Gospels in our NT. This belief in Matthean priority was upheld by several early church writers such as Augustine, who saw Mark as an abridgement of Matthew (Cons. 1.2). Augustine may have been more influenced by the traditional ordering of the Gospels than by an analysis of the Gospels themselves. Mark’s Gospel does not read like an abridgement; it is the shortest Gospel, but individual sections of it typically are longer and more detailed than in Matthew.

There are many reasons why the priority of Mark is probable. It is the shortest Gospel, containing 661 verses, whereas Matthew contains 1,068 and Luke contains 1,149. When their content is compared, 97.2 percent of Mark is paralleled in Matthew, and 88.4 percent of Mark is paralleled in Luke. It is easier to understand Matthew and Luke as using Mark and choosing to add additional material to it than to think of Mark as using Matthew, Luke, or both and deciding to omit material such as the birth narratives and the Sermon on the Mount. Mark has simpler Greek, which includes an extensive use of the present tense, redundancies (e.g., Mark 1:32: “that evening after sunset”; cf. Matt. 8:16: “when evening came”; Luke 4:40: “at sunset”), and various colloquialisms (e.g., the word for “mat” in Mark 2:4). Mark alone among the Gospels uses Aramaic terms such as abba (14:36), talitha koum (5:41), and ephphatha (7:34), although Matthew also mentions Eloi, Eloi, lama sabachthani (Matt. 27:46; Mark 15:34). It is easier to see how Luke and Matthew would have “improved” Mark than the reverse.

If we accept the priority of Mark, and Luke and Matthew’s dependence upon it, there are still the sections of Matthew and Luke that bear strong similarities with each other. From an analysis of the text of Matthew and Luke, it appears that these two evangelists did not know each other’s works. If one knew of the other’s work, why the divergence in some material such as the birth narratives? Alongside this, however, there are close similarities in other material: Matthew has 4,290 words that have parallels in Luke but not in Mark, and Luke has 3,559 words that have parallels in Matthew but not in Mark. The solution appears to be that Matthew and Luke were dealing with some material that they held in common, and that each of them also had other material that he drew on independently. The material held in common is commonly called “Q” (from the German word Quelle, meaning “source”); the material unique to Matthew is called “M” and that which is unique to Luke, “L.” Whether Q was a document is unknown, although it is more likely to be a collection of sources, as is also the case with M and L.

Many scholars argue that Q was a written rather than an oral source, based on the exact word parallels in the Greek text (e.g., Matt. 6:24 and Luke 16:13, where 27 of the 28 words are exactly the same). The presence of doublets (double accounts of the same incident) in Matthew and Luke may show dependence by the respective evangelists on both a Markan and a Q source (e.g., Luke 8:16; cf. Mark 4:21; Luke 11:33; cf. Matt. 5:15). Some scholars have tried to explain the sources geographically: Markan material originated in Rome, Q material in Antioch, M in Jerusalem, and L in Caesarea, but such speculations are far from proven.

Summary

Within all of this, in seeking to understand the harmony of the Gospels, it is important to be aware of what we do not know. Many of the solutions focus on a history behind the text to which we do not have access. Modern literary critics have tended to focus more on the text itself than its prehistory. There is merit in this because it affirms the priority of the text and allows the reader to understand how a part of the text functions within the larger literary unit. It also allows the evangelists to be more than collectors of sources, to have written distinctive theological accounts. Their different emphases may explain some of the differences between the Gospels. This approach, however, also has its dangers. Some who focus on the text over its original intent distance the text from the author’s purpose and therefore open the door for subjective interpretations that deny the difference between a correct and an incorrect reading of the text. It also raises the danger of reading an ancient text through modern eyes, losing sight of the original context.

The church has been well served by four Gospel traditions. The fact that esteem for the text has stopped overharmonization has been of great benefit, as the readers of the Gospels can appreciate various hues and emphases between the different accounts of the ministry of Jesus.

Hem

(1) In the Bible, usually the bottom of a robe. For example, the high priest’s robe had a hem that included golden bells and pomegranates sewn onto it so that they made noise when the high priest moved, presumably to let people know that the priest was still alive when he entered the holy of holies (Exod. 28:33–35; 39:24–26). Often, touching the hem of a robe was considered a sign of submission (such as Saul grabbing Samuel’s in 1 Sam. 15:27). Similarly, it could be an act of entreaty by an inferior toward a superior, as in Zech. 8:23: “In those days ten people from all languages and nations will take firm hold of one Jew by the hem of his robe and say, ‘Let us go with you, because we have heard that God is with you.’ ” The Gospels describe a woman who was healed simply by touching the hem of Jesus’ robe (Matt. 9:20 // Mark 5:27 // Luke 8:44).

(2) A verb to describe the action of surrounding or trapping someone (Ps. 139:5; Hab. 1:4).

Jesus Christ

The founder of what became known as the movement of Jesus followers or Christianity. For Christian believers, Jesus Christ embodies the personal and supernatural intervention of God in human history.

Introduction

Name. Early Christians combined the name “Jesus” with the title “Christ” (Acts 5:42; NIV: “Messiah”). The name “Jesus,” from the Hebrew Yehoshua or Yeshua, was a common male name in first-century Judaism. The title “Christ” is from the Greek christos, a translation of the Hebrew mashiakh (“anointed one, messiah”). Christians eventually were named after Jesus’ title (Acts 11:26). During the ministry of Jesus, Peter was the first disciple to recognize Jesus as the Messiah (Matt. 16:16; Mark 9:29; Luke 9:20).

Sources. From the viewpoint of Christianity, the life and ministry of Jesus constitute the turning point in human history. From a historical perspective, ample early source materials would be expected. Indeed, both Christian and non-Christian first-century and early second-century literary sources are extant, but they are few in number. In part, this low incidence is due to society’s initial resistance to the Jesus followers’ movement. The ancient Roman historian Tacitus called Christianity “a superstition,” since its beliefs did not fit with the culture’s prevailing worldview and thus were considered antisocial. Early literary sources therefore are either in-group documents or allusions in non-Christian sources.

The NT Gospels are the principal sources for the life and ministry of Jesus. They consist of Matthew, Mark, Luke (the Synoptic Gospels), and John. Most scholars adhere to the so-called Four Source Hypothesis. In this theory, Mark was written first and was used as a source by Matthew and Luke, who also used the sayings source Q (from German Quelle, meaning “source”) as well as their own individual sources M (Matthew) and L (Luke). John used additional sources.

The early church tried to put together singular accounts, so-called Gospel harmonies, of the life of Jesus. The Gospel of the Ebionites represents one such attempt based on the Synoptic Gospels. Another harmony, the Diatessaron, based on all four Gospels, was produced around AD 170 by Tatian. Additional source materials concerning the life of Christ are provided in the NT in texts such as Acts, the Pauline Epistles, the General Epistles, and the Revelation of John. Paul wrote to the Galatians, “But when the time had fully come, God sent his Son, born of a woman, born under law” (Gal. 4:4). The first narrative about Jesus by the Christian community was a passion narrative, the account of his death and resurrection. The first extant references to this tradition are found in Paul’s letters (1 Cor. 2:2; Gal. 3:1). The resurrection was recognized from the beginning as the cornerstone of the Christian faith (1 Cor. 15:13–14).

Among non-Christian sources, the earliest reference to Jesus is found in a letter written circa AD 112 by Pliny the Younger, the Roman governor of Bithynia-Pontus (Ep. 10.96). The Roman historian Tacitus mentions Christians and Jesus around AD 115 in his famous work about the history of Rome (Ann. 15.44). Another Roman historian, Suetonius, wrote around the same time concerning unrest among the Jews in Rome because of a certain “Chrestos” (Claud. 25.4). Some scholars conclude that “Chrestos” is a misspelling of “Christos,” a reference to Jesus.

The Jewish author Josephus (first century AD) mentions Jesus in a story about the Jewish high priest Ananus and James the brother of Jesus (Ant. 20.200). A controversial reference to Jesus appears in a different part of the same work, where Josephus affirms that Jesus is the Messiah and that he rose from the dead (Ant. 18.63–64). The majority of scholars consider this passage to be authentic but heavily edited by later Christian copyists. Another Jewish source, the Talmud, also mentions Jesus in several places, but these references are very late and of little historical value.

Noncanonical Gospels that mention Jesus include, for example, the Infancy Gospel of Thomas, the Gospel of Thomas, the Gospel of Peter, the Gospel of James, the Gospel of Judas Iscariot, the Gospel of the Hebrews, the Egerton Gospel, and the Gospel of Judas. Although some of these may contain an occasional authentic saying or event, for the most part they are late and unreliable.

Jesus’ Life

Birth and childhood. The Gospels of Matthew and Luke record Jesus’ birth in Bethlehem during the reign of Herod the Great (Matt. 2:1; Luke 2:4, 11). Jesus was probably born between 6 and 4 BC, shortly before Herod’s death (Matt. 2:19). Both Matthew and Luke record the miracle of a virginal conception made possible by the Holy Spirit (Matt. 1:18; Luke 1:35). Luke mentions a census under the Syrian governor Quirinius that was responsible for Jesus’ birth taking place in Bethlehem (2:1–5). Both the census and the governorship at the time of the birth of Jesus have been questioned by scholars. Unfortunately, there is not enough extrabiblical evidence to either confirm or disprove these events, so their veracity must be determined on the basis of one’s view regarding the general reliability of the Gospel tradition.

On the eighth day after his birth, Jesus was circumcised, in keeping with the Jewish law, at which time he officially was named “Jesus” (Luke 2:21). He spent his growing years in Nazareth, in the home of his parents, Joseph and Mary (2:40). Of the NT Gospels, the Gospel of Luke contains the only brief portrayal of Jesus’ growth in strength, wisdom, and favor with God and people (2:40, 52). Luke also contains the only account of Jesus as a young boy (2:41–49).

Jesus was born in a lower socioeconomic setting. His parents offered a temple sacrifice appropriate for those who could not afford to sacrifice a sheep (Luke 2:22–24; cf. Lev. 12:8). Joseph, Jesus’ earthly father, was a carpenter or an artisan in wood, stone, or metal (Matt. 13:55). From a geographical perspective, Nazareth was not a prominent place for settling, since it lacked fertile ground. Jesus’ disciple Nathanael expressed an apparently common first-century sentiment concerning Nazareth: “Nazareth! Can anything good come from there?” (John 1:46).

Jesus was also born in a context of scandal. Questions of illegitimacy were surely raised, since his mother Mary was discovered to be pregnant before her marriage to Joseph. According to Matthew, only the intervention of an angel convinced Joseph not to break his betrothal (Matt. 1:18–24). Jesus’ birth took place in Bethlehem, far from his parents’ home in Nazareth. According to kinship hospitality customs, Joseph and Mary would have expected to stay with distant relatives in Bethlehem. It is likely that they were unwelcome because of Jesus’ status as an illegitimate child; thus Mary had to give birth elsewhere and place the infant Jesus in a feeding trough (Luke 2:7). A similar response was seen years later in Nazareth when Jesus was identified as “Mary’s son” (Mark 6:3) rather than through his paternal line, thereby shaming him as one who was born an illegitimate child. Jesus was likewise rejected at the end of his life as the crowds cried, “Crucify him!” (Matt. 27:22–23; Mark 15:13–14; Luke 23:21; John 19:6, 15). When Jesus was arrested, most of his followers fled (Matt. 26:56; Mark 14:50–52), and a core disciple, Peter, vehemently denied knowing him (Matt. 26:69–74; Mark 14:66–71; Luke 22:55–60; John 18:15–17, 25–27). His own siblings did not believe in him (John 7:5) and were evidently ashamed of his fate, since from the cross Jesus placed the care of his mother into the hands of “the disciple whom he loved” (19:26–27) rather than the next brother in line, as was customary.

Baptism, temptation, and start of ministry. After Jesus was baptized by the prophet John the Baptist (Luke 3:21–22), God affirmed his pleasure with him by referring to him as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22). Jesus’ baptism did not launch him into fame and instant ministry success; instead, Jesus was led by the Spirit into the wilderness, where he was tempted for forty days (Matt. 4:1–11; Mark 1:12–13; Luke 4:1–13). Mark stresses that the temptations immediately followed the baptism. Matthew and Luke identify three specific temptations by the devil, though their order for the last two is reversed. Both Matthew and Luke agree that Jesus was tempted to turn stones into bread, expect divine intervention after jumping off the temple portico, and receive all the world’s kingdoms for worshiping the devil. Jesus resisted all temptation, quoting Scripture in response.

Matthew and Mark record that Jesus began his ministry in Capernaum in Galilee, after the arrest of John the Baptist (Matt. 4:12–13; Mark 1:14). Luke says that Jesus started his ministry at about thirty years of age (3:23). This may be meant to indicate full maturity or perhaps correlate this age with the onset of the service of the Levites in the temple (cf. Num. 4:3). John narrates the beginning of Jesus’ ministry by focusing on the calling of the disciples and the sign performed at a wedding at Cana (1:35–2:11).

Jesus’ public ministry: chronology. Jesus’ ministry started in Galilee, probably around AD 27/28, and ended with his death around AD 30 in Jerusalem. The temple had been forty-six years in construction (generally interpreted as the temple itself and the wider temple complex) when Jesus drove out the money changers (John 2:20). According to Josephus, the rebuilding and expansion of the second temple had started in 20/19 BC, during the eighteenth year of Herod’s reign (Ant. 15.380). The ministry of John the Baptist had commenced in the fifteenth year of Tiberius (Luke 3:1–2), who had become a coregent in AD 11/12. From these dates of the start of the temple building and the correlation of the reign of Tiberius to John the Baptist’s ministry, the onset of Jesus’ ministry can probably be dated to AD 27/28.

The Gospel of John mentions three Passovers and another unnamed feast in John 5:1. The length of Jesus’ ministry thus extended over three or four Passovers, equaling about three or three and a half years. Passover, which took place on the fifteenth of Nisan, came on a Friday in AD 30 and 33. The year of Jesus’ death was therefore probably AD 30.

Jesus’ ministry years may be divided broadly into his Galilean and his Judean ministries. The Synoptic Gospels describe the ministry in Galilee from various angles but converge again as Jesus enters Judea.

Galilean ministry. The early stages of Jesus’ ministry centered in and around Galilee. Jesus presented the good news and proclaimed that the kingdom of God was near. Matthew focuses on the fulfillment of prophecy (Matt. 4:13–17). Luke records Jesus’ first teaching in his hometown, Nazareth, as paradigmatic (Luke 4:16–30); the text that Jesus quoted, Isa. 61:1–2, set the stage for his calling to serve and revealed a trajectory of rejection and suffering.

All Gospels record Jesus’ gathering of disciples early in his Galilean ministry (Matt. 4:18–22; Mark 1:16–20; Luke 5:1–11; John 1:35–51). The formal call and commissioning of the Twelve who would become Jesus’ closest followers is recorded in different parts of the Gospels (Matt. 10:1–4; Mark 3:13–19; Luke 6:12–16). A key event in the early ministry is the Sermon on the Mount/Plain (Matt. 5:1–7:29; Luke 6:20–49). John focuses on Jesus’ signs and miracles, in particular in the early parts of his ministry, whereas the Synoptics focus on healings and exorcisms.

During Jesus’ Galilean ministry, onlookers struggled with his identity. However, evil spirits knew him to be of supreme authority (Mark 3:11). Jesus was criticized by outsiders and by his own family (3:21). The scribes from Jerusalem identified him as a partner of Beelzebul (3:22). Amid these situations of social conflict, Jesus told parables that couched his ministry in the context of a growing kingdom of God. This kingdom would miraculously spring from humble beginnings (4:1–32).

The Synoptics present Jesus’ early Galilean ministry as successful. No challenge or ministry need superseded Jesus’ authority or ability: he calmed a storm (Mark 4:35–39), exorcized many demons (Mark 5:1–13), raised the dead (Mark 5:35–42), fed five thousand (Mark 6:30–44), and walked on water (Mark 6:48–49).

In the later part of his ministry in Galilee, Jesus often withdrew and traveled to the north and the east. The Gospel narratives are not written with a focus on chronology. However, only brief returns to Galilee appear to have taken place prior to Jesus’ journey to Jerusalem. As people followed Jesus, faith was praised and fear resolved. Jerusalem’s religious leaders traveled to Galilee, where they leveled accusations and charged Jesus’ disciples with lacking ritual purity (Mark 7:1–5). Jesus shamed the Pharisees by pointing out their dishonorable treatment of parents (7:11–13). The Pharisees challenged his legitimacy by demanding a sign (8:11). Jesus refused them signs but agreed with Peter, who confessed, “You are the Messiah” (8:29). Jesus did provide the disciples a sign: his transfiguration (9:2–8).

Jesus withdrew from Galilee to Tyre and Sidon, where a Syrophoenician woman requested healing for her daughter. Jesus replied, “I was sent only to the lost sheep of Israel” (Matt. 15:24). Galileans had long resented the Syrian provincial leadership partiality that allotted governmental funds in ways that made the Jews receive mere “crumbs.” Consequently, when the woman replied, “Even the dogs eat the crumbs that fall from their master’s table,” Jesus applauded her faith (Matt. 15:27–28). Healing a deaf-mute man in the Decapolis provided another example of Jesus’ ministry in Gentile territory (Mark 7:31–37). Peter’s confession of Jesus as the Christ took place during Jesus’ travel to Caesarea Philippi, a well-known Gentile territory. The city was the ancient center of worship of the Hellenistic god Pan.

Judean ministry. Luke records a geographic turning point in Jesus’ ministry as he resolutely set out for Jerusalem, a direction that eventually led to his death (Luke 9:51). Luke divides the journey to Jerusalem into three phases (9:51–13:21; 13:22–17:10; 17:11–19:27). The opening verses of phase one emphasize a prophetic element of the journey. Jesus viewed his ministry in Jerusalem as his mission, and the demands on discipleship intensified as Jesus approached Jerusalem (Matt. 20:17–19, 26–28; Mark 10:38–39, 43–45; Luke 14:25–35). Luke presents the second phase of the journey toward Jerusalem with a focus on conversations regarding salvation and judgment (Luke 13:22–30). In the third and final phase of the journey, the advent of the kingdom and the final judgment are the main themes (17:20–37; 19:11–27).

Social conflicts with religious leaders increased throughout Jesus’ ministry. These conflicts led to lively challenge-riposte interactions concerning the Pharisaic schools of Shammai and Hillel (Matt. 19:1–12; Mark 10:1–12). Likewise, socioeconomic feathers were ruffled as Jesus welcomed young children, who had little value in society (Matt. 19:13–15; Mark 10:13–16; Luke 18:15–17).

Passion Week, death, and resurrection. Each of the Gospels records Jesus’ entry into Jerusalem with the crowds extending him a royal welcome (Matt. 21:4–9; Mark 11:7–10; Luke 19:35–38; John 12:12–15). Luke describes Jesus’ ministry in Jerusalem as a time during which Jesus taught in the temple as Israel’s Messiah (19:45–21:38).

In Jerusalem, Jesus cleansed the temple of profiteering (Mark 11:15–17). Mark describes the religious leaders as fearing Jesus because the whole crowd was amazed at his teaching, and so they “began looking for a way to kill him” (11:18). Dismayed, each segment of Jerusalem’s temple leadership inquired about Jesus’ authority (11:27–33). Jesus replied with cunning questions (12:16, 35–36), stories (12:1–12), denunciation (12:38–44), and a prediction of Jerusalem’s own destruction (13:1–31). One of Jesus’ own disciples, Judas Iscariot, provided the temple leaders the opportunity for Jesus’ arrest (14:10–11).

At the Last Supper, Jesus instituted a new Passover, defining a new covenant grounded in his sufferings (Matt. 26:17–18, 26–29; Mark 14:16–25; Luke 22:14–20). He again warned the disciples of his betrayal and arrest (Matt. 26:21–25, 31; Mark 14:27–31; Luke 22:21–23; John 13:21–30), and later he prayed for the disciples (John 17:1–26) and prayed in agony and submissiveness in the garden of Gethsemane (Matt. 26:36–42; Mark 14:32–42; Luke 22:39–42). His arrest, trial, crucifixion, death, and resurrection followed (Matt. 26:46–28:15; Mark 14:43–16:8; Luke 22:47–24:9; John 18:1–20:18). Jesus finally commissioned his disciples to continue his mission by making disciples of all the nations (Matt. 28:18–20; Acts 1:8) and ascended to heaven with the promise that he will one day return (Luke 24:50–53; Acts 1:9–11).

The Identity of Jesus Christ

Various aspects of Jesus’ identity are stressed in the four NT Gospels, depending on their target audiences. In the Gospels the witnesses to Jesus’ ministry are portrayed as constantly questioning and examining his identity (Matt. 11:2–5; 12:24; 26:63; 27:11; Mark 3:22; 8:11; 11:28; 14:61; Luke 7:18–20; 11:15; 22:67, 70; 23:39; John 7:20, 25–27; 18:37). Only beings of the spiritual realm are certain of his divinity (Mark 1:34; 3:11; Luke 4:41). At Jesus’ baptism, God referred to him as his Son, whom he loved (Matt. 3:17; Mark 1:11; Luke 3:22). Likewise, when Jesus was transfigured in the presence of Peter, James, and John, a voice affirmed, “This is my Son, whom I love” (Matt. 17:5; Mark 9:7). At the moment of his death, the questioning of Jesus’ identity culminated in a confession by a Roman centurion and other guards: “Surely he was the Son of God!” (Matt. 27:54; cf. Mark 15:39).

Miracle worker. In the first-century setting, folk healers and miracle workers were part of the fabric of society. Jesus, however, performed signs and miracles in order to demonstrate the authority of the kingdom of God over various realms: disease, illness, the spiritual world, nature, and even future events. Especially in the Gospel of John, Jesus’ signs and miracles are used to show his authority and thus his identity.

No challenge superseded Jesus’ authority. Among his ample miracles and signs, he changed water into wine (John 2:7–9), calmed a storm in the sea (Matt. 8:23–27; Mark 4:35–39; Luke 8:22–25), exorcized demons (Matt. 9:32–34; Mark 5:1–13; Luke 9:42–43), healed the sick (Mark 1:40–44), raised the dead (Matt. 9:23–25; Mark 5:35–42; Luke 7:1–16; 8:49–54; John 11:17, 38–44), performed miraculous feedings (Matt. 14:17–21; 15:34–38; Mark 6:30–44; 8:5–9; Luke 9:10–17; John 6:8–13), and walked on water (Matt. 14:25–26; Mark 6:48–49; John 6:19).

The Pharisees requested miracles as evidence of his authority (Mark 8:11–12). Jesus refused, claiming that a wicked and adulterous generation asks for a miraculous sign (Matt. 12:38–39; 16:1–4). The only sign that he would give was the sign of Jonah—his death and resurrection three days later—a personal sacrifice, taking upon himself the judgment of the world (Matt. 12:39–41).

Rabbi/teacher. Jesus’ teaching style was similar to other first-century rabbis or Pharisees (Mark 9:5; 10:51; John 1:38; 3:2). What distinguished him was that he spoke with great personal authority (Matt. 5:22, 28, 32, 39, 44; Mark 1:22). Like other rabbis of his day, Jesus gathered disciples. He called these men to observe his lifestyle and to join him in his ministry of teaching, healing, and exorcism (Matt. 10:1–4; Mark 3:13–19; Luke 6:12–16).

Jesus used a variety of teaching methods. He frequently spoke in parables (Matt. 6:24; 13:24–52; 18:10–14, 23–35; 21:28–22:14; 24:32–36, 45–51; 25:14–30; Mark 4:1–34; 12:1–12; 13:28–34; Luke 8:4–18; 12:41–46; 13:18–21; 14:15–24; 15:1–16:15, 19–31; 18:1–14; 19:11–27; 20:9–19; 21:29–33), used figures of speech (John 10:9), hyperbole (Matt. 19:24; Mark 10:25; Luke 18:25), argumentation (Matt. 26:11), object lessons (Matt. 24:32), frequent repetition (Matt. 13:44–47; Luke 13:18–21), practical examples, and personal guidance.

Major themes in Jesus’ teaching include the kingdom of God, the cost of discipleship, internal righteousness, the end of the age, his identity, his mission, and his approaching death. In his teachings, observance of Torah was given new context and meaning because God’s kingdom had “come near” (Matt. 3:2). Jesus had come to fulfill the law (Matt. 5:17).

Jesus’ teaching ministry often took place amid social conflict. These conflicts were couched in so-called challenge-riposte interactions in which the honor status of those involved was at stake. Jesus used these interactions as teachable moments. When questioned, Jesus gave replies that reveal omniscience or intimate knowledge of God’s will, especially in the Gospel of John. In the Synoptic Gospels, Jesus’ answers are both ethical and practical in nature. The Synoptics portray Jesus as challenged repeatedly with accusations of violating customs specified in the Jewish law. Jesus’ answers to such accusations often echoed the essence of 1 Sam. 15:22, “To obey is better than sacrifice,” phrased by Jesus as “I desire mercy, not sacrifice” (Matt. 9:13; 12:7). An overall “better than” ethic was common in Jesus’ public teaching.

The Sermon on the Mount (Matt. 5–7) contains a “better than” ethic in which internal obedience is better than mere outward obedience. For example, Jesus said that anger without cause is equal to murder (Matt. 5:21–22), that looking at a woman lustfully amounts to adultery (Matt. 5:28), and that instead of revenging wrongs one must reciprocate with love (Matt. 5:38–48). Jesus valued compassion above traditions and customs, even those contained within the OT law. He desired internal obedience above the letter of the law.

Jesus’ teachings found their authority in the reality of God’s imminent kingdom (Matt. 3:2; 10:7; Mark 1:15; Luke 10:9), necessitating repentance (Matt. 3:2), belief (Mark 1:15), dependence (Matt. 18:3–5; Mark 10:15), and loyalty to a new community—the family of Jesus followers (Mark 3:34; 10:29–30). Jesus urged, “Seek first [God’s] kingdom and his righteousness” (Matt. 6:33). Preaching with such urgency was common among prophetic teachers of the intertestamental period. Jesus, however, had his own grounds for urgency. He held that God deeply valued all humans (Matt. 10:31) and would bring judgment swiftly (Matt. 25:31–46).

Examples of a “greater good” ethic in the Synoptics include the occasions when Jesus ate with sinners (Mark 2:16–17). Jesus used an aphorism in response to accusations about his associations with sinners, saying, “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners” (Mark 2:17). He advocated harvesting and healing on the Sabbath (Mark 2:23–28; 3:1–6), and when he was accused of breaking the law, he pointed to an OT exception (1 Sam. 21:1–6) to declare compassion appropriate for the Sabbath. Jesus also applied the “greater good” ethic in the case of divorce, since women suffered the societal stigma of adultery and commonly became outcasts following divorce (Matt. 19:8–9; Mark 10:5–9).

Jesus’ kingdom teachings were simultaneously spiritual, ethical, and eschatological in application. The teachings were aimed at internal transformation (Matt. 5:3–9; 18:3; Mark 10:15) and spurring on love (Matt. 5:44; 7:21). The Spirit of the Lord had called Jesus to bless the hurting ones as they aspired to a godly character. Jesus taught, “Be perfect, therefore, as your heavenly Father is perfect” (Matt. 5:48), and “Be merciful, just as your Father is merciful” (Luke 6:36). The “blessed” ones in Jesus’ teachings are poor of spirit, peace driven, mournful, and hungry for righteousness, consumed with emulating godly character.

Some scholars believe that Jesus promoted an “interim ethic” for the kingdom, intended only for a short period prior to the end of time. However, he was explicit regarding the longevity of his teachings: “Heaven and earth will pass away, but my words will never pass away” (Matt. 24:35; Luke 16:17).

Messiah. The concept of an anointed one, a messiah, who would restore the glories of David’s kingdom and bring political stability was common in Jewish expectation. Both before and after the Babylonian captivity, many Jews longed for one who would bring peace and protection. Israel’s prophets had spoken of a coming deliverer, one who would restore David’s kingdom and reign in justice and righteousness (2 Sam. 7:11–16; Isa. 9:1–7; 11:1–16; Jer. 23:5–6; 33:15–16; Ezek. 37:25; Dan. 2:44; Mic. 5:2; Zech. 9:9). Isaiah’s description of the servant (Isa. 53) whose suffering healed the nation provided a slightly different angle of expectation in terms of a deliverer.

Jesus’ authority and popularity as a miracle worker called up messianic images in first-century Jewish minds. On several occasions hearers called him “Son of David,” hoping for the Messiah (Matt. 12:23; 21:9). Simon Peter was the first follower who confessed Jesus as the Christ, the “Messiah” (Matt. 16:16; Mark 8:29). In line with Isaiah’s model of the Suffering Servant, Jesus focused not on political ends but rather on spiritual regeneration through his own sacrificial death (Mark 10:45).

Eschatological prophet. Many scholars claim that Jesus is best understood as a Jewish apocalypticist, an eschatological prophet who expected God to intervene in history, destroy the wicked, and bring in the kingdom of God. Central in this understanding are Jesus’ prophecies concerning the destruction of the temple in Jerusalem (Matt. 24:1–2, 15–22; Mark 13:1; Luke 21:5–24; John 2:19; Acts 6:14). In addition, it is noted that Jesus had twelve disciples, representative of the twelve tribes of Israel (Matt. 19:2–28; Luke 22:23–30). Certain of Jesus’ parables, those with apocalyptic images of coming judgment, present Jesus as an eschatological prophet (Matt. 24:45–25:30; Luke 12:41–46; 19:11–27).

Suffering Son of God. Jesus’ first recorded teaching in a synagogue in Nazareth was paradigmatic (Luke 4:16–21). He attributed the reading, Isa. 61:1–2, to his personal calling to serve, and in doing so he revealed a trajectory of suffering. The Gospel of Mark likewise aptly portrays Jesus as the suffering Son of God. Jesus’ own teachings incorporated his upcoming suffering (Mark 8:31; 9:12–13, 31; 10:33–34). He summarized his mission by declaring, “The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many” (Mark 10:45). His earthly career ended with a trial in Jerusalem consisting of both Roman and Jewish components (Matt. 26:57–68; 27:1–31; Mark 14:53–65; 15:1–20; Luke 22:54–23:25; John 18:19–24; 18:28–19:16). He was insulted, scourged, mocked, and crucified.

Jesus’ suffering culminated in his humiliating death by crucifixion (Matt. 27:33–50; Mark 15:22–37; Luke 23:33–46; John 19:16–30). Crucifixion was a death of unimaginable horror, bringing shame and humiliation to the victim and his family. Anyone hanging on a tree was considered cursed (Deut. 21:23; Gal. 3:13). Thus, especially in a Jewish society, anyone associated with a crucified person bore the shame of following one who was executed as a lowly slave and left as a cursed corpse. The apostle Paul referred to this shame of the cross when he stated, “I am not ashamed of the gospel” (Rom. 1:16).

Exalted Lord. Jesus had prophesied that he would rise again (Matt. 16:21; 17:9, 23; 20:19; 27:63; Mark 8:31; 9:9, 31; 10:34; Luke 9:22; 18:33; 24:7, 46). The testimony of the Synoptics is that the resurrection of Jesus Christ indeed occurred on the third day, Christ having died on Friday (Mark 15:42–45; Luke 23:52–54; John 19:30–33) and risen again on Sunday (Matt. 28:1–7; Mark 16:2–7; Luke 24:1–7; John 20:1–16). The resurrected Jesus was witnessed by the women (Matt. 28:8–9), the eleven disciples (Matt. 28:16–17; Luke 24:36–43), and travelers on the road to Emmaus (Luke 24:31–32). According to Paul, he appeared to as many as five hundred others (1 Cor. 15:6). He appeared in bodily form, spoke, showed his scars, and ate (Luke 24:39–43; John 20:27; Acts 1:4). After forty postresurrection days, Jesus ascended into the heavenly realm (Acts 1:9).

As much as Jesus’ death was the epitome of shame, his victory over death was his ultimate exaltation (Phil. 2:5–11). At Pentecost, Peter proclaimed that in the resurrection God fulfilled OT promises (Ps. 16:10) by raising his Son from the grave (Acts 2:30–31). Furthermore, Christ provided freedom from the law through his resurrection (Rom. 5:13–14), God’s approval of his life and work (Phil. 2:8–9), and God’s designation of him as Lord over all the earth, the living and the dead (Acts 17:30–31; Phil. 2:10; Heb. 1:3), and over all his enemies (Eph. 1:20–23).

Jesus’ exaltation commenced the beginning of forgiveness and justification (Luke 24:46–47; Acts 13:30–39; Rom. 4:25) and his intercession for the people of God (Rom. 8:34). His ascension signaled the coming of the Holy Spirit as comforter and teacher (John 14:26; Acts 2:33) and was accompanied by the promise of his return in glory (Luke 24:51), at which time he will render judgment (Matt. 19:28; 24:31; Rev. 20:11–15) and establish his eternal kingdom (1 Cor. 15:24; 2 Tim. 4:1; Rev. 11:15; 22:5).

Jesus’ Purpose and Community

In the Gospel of Matthew, Jesus is the long-awaited Messiah, who preaches the good news of the kingdom, urging people to repent (4:17–23). Repentance and belief allow one to enter the kingdom. The call into the kingdom is a call into a new covenant, one made in Jesus’ blood (26:28).

In the prologue to the Gospel of Mark, the narrator reveals the identity of Jesus (1:1). Jesus is presented as the one who brings good tidings of salvation (cf. Isa. 40:9; 52:7; 61:1). The centrality of the gospel, the good news (Mark 1:14–15), is evident.

Luke likewise presents the preaching of the good news as a main purpose of Jesus’ ministry (4:43). The content of this good news is the kingdom of God (4:43; 8:1; 16:16). When the disciples of John the Baptist asked Jesus if he was the one who was to come (7:20), Jesus answered, “Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cleansed, the deaf hear, the dead are raised, and the good news is proclaimed to the poor” (7:22). The kingdom of God, as presented in Luke, brings freedom for the prisoners, recovery of sight for the blind, and release for the oppressed (4:18). Jesus’ healings and exorcisms announce the coming kingdom of God already present in the ministry of Jesus (4:40–44; 6:18–20; 8:1–2; 9:2; 10:8–9).

In the Gospel of John, Jesus testifies to the good news by way of signs throughout his ministry. These signs point to Jesus’ glory, his identity, and the significance of his ministry. Jesus is the Messiah, the Son of God, who offers eternal and abundant life. This abundant life is lived out in community.

In the Gospel of John, the disciples of Jesus represent the community of God (17:21). The disciples did not belong to the world, but they continued to live in the world (17:14–16). Throughout his ministry, Jesus called his disciples to follow him. This was a call to loyalty (Matt. 10:32–40; 16:24–26; Mark 8:34–38; Luke 9:23–26), a call to the family of God (Matt. 12:48–50; Mark 3:33–35). Jesus’ declaration “On this rock I will build my church” (Matt. 16:18) was preceded by the call to community. Jesus’ presence as the head of the community was replaced by the promised Spirit (John 14:16–18).

Jesus’ ministry continued in the community of Jesus’ followers, God’s family—the church. Entrance into the community was obtained by adopting the values of the kingdom, belief, and through the initiation rite of baptism (Matt. 10:37–39; 16:24–26; Mark 8:34–38; Luke 9:23–26, 57–62; John 1:12; 3:16; 10:27–29; Acts 2:38; 16:31–33; 17:30; Rom. 10:9).

The Quests for the Historical Jesus

The quest for the historical Jesus, or seeking who Jesus was from a historical perspective, is a modern phenomenon deemed necessary by scholars who claim that the NT Gospels were written long after Jesus’ death and were heavily influenced by the post-Easter understanding of the church.

The beginning of this quest is often dated to 1770, when the lecture notes of Hermann Samuel Reimarus were published posthumously. Reimarus had launched an inquiry into the identity of Jesus that rejected as inauthentic all supernatural elements in the Gospels. He concluded that the disciples invented Jesus’ miracles, prophecies, ritualistic religion, and resurrection. Reimarus’s conclusions were not widely accepted, but they set off a flurry of rationalistic research into the historical Jesus that continued throughout the nineteenth century. This became known as the “first quest” for the historical Jesus.

In 1906 German theologian Albert Schweit-zer published The Quest of the Historical Jesus (German title: Von Reimarus zu Wrede: Eine Geschichte der Leben-Jesu-Forschung), a scathing indictment of the first quest. Schweitzer’s work showed that nineteenth-century researchers re-created Jesus in their own image, transforming the historical Jesus into a modern philanthropist preaching an inoffensive message of love and brotherhood. Schweitzer’s conclusions marked the beginning of the end for this first quest. Schweitzer himself concluded that the historical Jesus was an eschatological prophet whose purposes failed during his last days in Jerusalem.

With the demise of the first quest, some NT scholars, such as Rudolf Bultmann, rejected any claim to being able to discover the historical Jesus. This trend continued until 1953, when some of Bultmann’s former students launched what has come to be known as the “new quest” for the historical Jesus (1953–c. 1970). This quest created new interest in the historical Jesus but was still dominated by the view that the portrait of Jesus in the Gospels is largely a creation of the church in a post-Easter setting.

As the rebuilding years of the post–World War II era waned and scholars started to reap academic fruit from major archaeological finds such as the DSS, research on the historical Jesus moved on to what has been called the “third quest.” This quest seeks especially to research and understand Jesus in his social and cultural setting.

John the Apostle

John, along with his brother James, was a son of Zebedee and a fisherman, and a disciple of Jesus. He was first called to be a disciple when Jesus passed along the shore of Galilee (Matt. 4:21; Mark 1:19–20; Luke 5:10). The fishing boat belonging to John’s family contained hired men, indicating that he left behind a profitable fishing trade (Mark 1:20). Jesus surnamed John and his brother James “Boanerges,” meaning “sons of thunder” (Mark 3:17), likely a reflection of their boisterous temperament.

John’s passionate temperament may be reflected in the Gospels in his attempt to confront potential opposition (Mark 9:38–41; Luke 9:49–50) and his desire to bring heavenly fire down upon those who rejected Jesus (Luke 9:54). James and John requested seats of honor in Jesus’ kingdom (Mark 10:37–40). Matthew clarified this event by naming James and John’s mother as the one voicing the request, something befitting the cultural setting (Matt. 20:20–22). As part of Jesus’ inner group of disciples, along with James and Peter, John was allowed to witness Jesus’ actions on certain critical occasions: raising a child from the dead (Mark 5:37–43), his transfiguration (Matt. 17:1–2; Mark 9:2; Luke 9:28–30), and his agony in the garden of Gethsemane (Matt. 26:36–38; Mark 14:32–34; Luke 22:39–40).

In its account of Jesus’ passion, the Gospel of John highlights the actions of an unnamed disciple “whom Jesus loved.” John is the likeliest candidate. This disciple leaned on Jesus at the final supper (John 13:23), was given care of Jesus’ mother (19:26), arrived first at the empty tomb (20:2–4), first recognized the resurrected Jesus (21:7), was prophesied to live a long life (21:23), and was an eyewitness of events in the Gospel (21:24).

John was among the disciples who stayed in Jerusalem in the upper room prior to Pentecost (Acts 1:13–14). John next was seen after Pentecost with Peter in accounts of the healing of a crippled beggar (3:1–11) and the two of them being arrested for proclaiming the gospel (4:1–23).

John is said to have authored the Fourth Gospel (John 21:20–24). The Gospel of John was written with a purpose stated explicitly by its author: “That you may believe that Jesus is the Messiah, the Son of God, and that by believing you may have life in his name” (20:31). This “believing” encapsulates several key convictions that the author sought to convey. First, Jesus is one with God as preexistent and operative in creation (1:1–4, 10, 18). Second, Jesus is the messianic Savior to God’s chosen people (1:41; 11:27) and all humankind (4:42). In the Johannine Gospel, salvation is conceived in God’s love (3:16), formalized by the sacrifice of his Son (1:29; 3:16), and received by those holding orthodox belief in Jesus’ divine identity (8:24) and origin (12:44; 17:21). Finally, believing includes the conviction that Jesus is one with God, expressed through sonship (1:19–2:11). In the Johannine Gospel, sonship is conveyed literarily and buttresses the certainty that Jesus is sufficient to provide eternal life. Messianic realities mingled with sonship distinguish Jesus as the ultimate revelation of God, thus complementing, while subordinating, previous Jewish religious convictions. In addition to the Gospel of John, tradition attributes the Johannine Letters and, in some cases, the Revelation of John to the apostle John.

John the apostle is understood in his older days to have been a member of a community with disciples of his own, commonly known as the Johannine Community. Within this community the teachings of John about Jesus were preserved and written down. In addition, his correspondence was preserved—1 John, 2 John, and 3 John.

Lament

Expressions of grief and mourning were called for as part of repentance, combining both fear of punishment and depth of sorrow over sin (2 Chron. 34:19; Isa. 15:3; Joel 1:13).

Messianic Secret

On several occasions Jesus commanded demons or individuals to refrain from announcing his identity or making known a miracle that he performed. These commands to keep silent are found in Luke and Matthew, but more frequently in Mark (1:25, 34, 44; 3:12; 5:43; 7:36; 8:26, 30; 9:9). Since Jesus came to reveal himself as Israel’s true Messiah, these prohibitions against the public proclamation of his identity and certain miracles that he performed are puzzling. This feature in Mark’s Gospel has been called the “messianic secret.” Several examples are as follows:

Mark 1:24–25: Jesus silenced an evil spirit that identified him as the “Holy One of God.”

Mark 1:34: Jesus prohibited demons from speaking because they knew who he was (see also 3:12).

Mark 1:44: Jesus commanded a leper whom he healed not to tell anyone.

Mark 5:43: Jesus commanded those present at the healing of Jairus’s daughter not to tell anyone.

Mark 7:36: After healing a deaf and mute man, Jesus ordered those present not to tell anyone.

Mark 8:30: When Peter confessed Jesus to be the Christ, Jesus commanded him not to tell anyone.

Mark 9:9: After the transfiguration, Jesus commanded Peter, James, and John not to tell anyone what they saw until after his resurrection.

Several explanations have been proposed concerning the motive behind the so-called messianic secret and the commands to keep silent. One interpretation, proposed by William Wrede in 1901 in his book The Messianic Secret, attempted to explain why Jesus was not accepted as the Messiah during his earthly ministry. Wrede argued that Jesus never conceived of himself as the Messiah. Rather, the early church designated him as such after the resurrection. Thus Mark, writing for the church, fashioned his Gospel, inserting these passages to make it appear that Jesus privately taught the disciples that he really was the Messiah, even though he prohibited this proclamation in public. Others have proposed that Mark was actually attempting to soften Jesus’ claims to be the Messiah.

There are, however, better explanations of why Jesus sometimes instructed individuals not to broadcast his identity or tell of a miracle that he performed. In each case or context the reason for silence is probably slightly different. A frequent explanation is that Jesus did not want to encourage false messianic expectations. Many Jews imagined the Messiah to be a political and/or military figure who would deliver the nation from its Gentile oppressors. Most Jews did not expect or welcome a suffering Christ. From God’s perspective, hailing him as Messiah while rejecting or being ignorant of his redemptive plans would have been counterproductive to his purpose. In light of this, some interpreters maintain that the veil of secrecy was lifted as Jesus neared Passion Week (Mark 10:47–48; 12:6–7; 14:62).

A second reason for silence, regarding those cases where demons proclaimed his identity, was that God had sovereignly chosen men and women to be his witnesses, not wicked spirits. Even in the cases where demonic announcements concerning Jesus were accurate, their advertisement surely would skew the character of the message and hinder its reception.

Third, Jesus withheld further revelation of his identity and messianic power from those who were rejecting his claims (Matt. 13:16; Mark 4:24–25).

Fourth, miracles sometimes conjured up the wrong kind of faith. Multitudes sought miracles without embracing the Messiah (Mark 1:32–38; John 6:2, 14–15, 26).

Fifth, sometimes Jesus’ prohibitions against identifying him were disobeyed, and in most cases the command to silence did not hinder the amazement and wonder at what had taken place (Mark 1:27, 45; 5:42; 7:36–37). This inability to keep quiet regarding who Jesus was and what he did reinforced the uniqueness of his identity and emphasized how remarkable the Messiah and his miracles were.

Finally, an overly zealous response to Jesus endangered his purpose of completing his earthly ministry according to God’s timetable. This is most clearly stated in John’s Gospel (2:4; 7:6, 8, 30; 8:20; 12:23, 27; 13:1; 16:32; 17:1). Jesus needed to fully proclaim his message to the nation and prepare his disciples before his death (Mark 1:38). A premature arrest and trial would have defeated this purpose.

Mourn

Expressions of grief and mourning were called for as part of repentance, combining both fear of punishment and depth of sorrow over sin (2 Chron. 34:19; Isa. 15:3; Joel 1:13).

Mourner

Expressions of grief and mourning were called for as part of repentance, combining both fear of punishment and depth of sorrow over sin (2 Chron. 34:19; Isa. 15:3; Joel 1:13).

Mourning

Expressions of grief and mourning were called for as part of repentance, combining both fear of punishment and depth of sorrow over sin (2 Chron. 34:19; Isa. 15:3; Joel 1:13).

Nativity of Christ

The founder of what became known as the movement of Jesus followers or Christianity. For Christian believers, Jesus Christ embodies the personal and supernatural intervention of God in human history.

Introduction

Jesus’ Life

The Identity of Jesus Christ

Jesus’ Purpose and Community

The Quests for the Historical Jesus

Resurrection

Christ’s resurrection is the foundational event for the Christian faith. Paul goes so far as to say that if Christ did not rise, then the Christian faith is futile and Christians are to be pitied more than all others (1 Cor. 15:17–19). Resurrection’s climaxing position in all four Gospel narratives yields the same understanding. Christ came not merely to die, as some claim, but to conquer death. Resurrection gives everything that Christ did before his death an “of God” significance, and it establishes everything that follows as a guarantee of God’s eschatological promises. Without the resurrection, Jesus would have been just another “prophet hopeful” who died a tragic peasant death in Jerusalem. However, as it is, evidenced by the resurrection, he is the Son of God. According to the NT, the resurrection is the triumphant cry that God indeed did come to visit his creation and conquer the power of sin and death.

Old Testament

Resurrection hope is poorly attested by the OT, especially in earlier sections. References are made to death that seem to indicate that the dead have not ceased to exist, but such passages refer (at best) to death as a shadowy, nonlife existence (Job 26:5; Ps. 88:10; Ezek. 32:21). When early OT texts suggest that certain individuals experience everlasting life, they do so by escaping death altogether. Enoch (Gen. 5:24) walked with God and was simply taken away, while God dramatically picked up Elijah in a chariot of fire (2 Kings 2:11). Saul’s attempt at Endor to reawaken Samuel from death to receive his counsel (1 Sam. 28:3–14) speaks more to the superstition and disobedience of Saul than it does to Israel’s faith in life after death.

Some OT prophetic texts hint at a corporate restoration of life beyond the grave. It is a promise not of resurrection from death to life for the individual but of God’s unceasing love for corporate Israel that ultimately results in the redemption of his people from the snares of death (Hos. 6:1–3; 13:14). Although these texts are difficult to separate from Israel’s vision of postexilic national restoration, as in the vision of the valley of dry bones (Ezek. 37:1–14), they do indicate a growing sense of hope that God will restore Israel to renewed life in his presence after death. A similar trend may lie behind Job 14:14, where Job, after affirming the finality of individual death (14:12), still raises the question of a possible life after death. The basis for this notion rests on the affirmation that the living God, Job’s gracious redeemer, has power over death and will allow Job to see life after death (Job 19:25–26; cf. Ps. 16:10).

Daniel 12:2, which on the surface looks like a full-fledged teaching on individual resurrection, still falls short as a beneficial comparison to the teaching of Jesus. Although the Pharisees (along with a number of modern interpreters looking for OT foundations for individual resurrection) later used this as a proof text for individual resurrection, its context (Dan. 11) clearly suggests a struggle between nations, to which God eventually will reveal his eternal judgment. God will vindicate his people. Notwithstanding, OT language of eternal awakening to a new reality, good or bad, opens the door for further reflection on God’s eternal purpose and how it relates to human experience beyond death.

Intertestamental Period

The speculations of the intertestamental period portray a vast array of philosophical influences that affected the thinking of Second Temple Judaism. The conservative Sadducees, who may have accepted only the Torah as Scripture, understood Sheol (the state or abode of the dead) to be a place of unending sleep and thus denied resurrection (cf. Sir. 17:27–28; 30:17; Acts 23:8). Other groups, such as the Pharisees and the Essenes, were to a greater or lesser extent influenced by Hellenistic thinking on the relationship between spirit and matter. The lack of unity among these groups, especially the Pharisees, created a plethora of understandings concerning resurrection. Some, influenced by the Platonic idea that the soul/spirit is immortal and will be released at the death of the body, turned reflections on the afterlife into an issue of immortality (4 Macc. 14:5; 18:23). Others seem to have affirmed a physical resurrection but restricted it to either Israel or a righteous remnant thereof. This latter perspective easily connected to the view that all would be raised, the unrighteous for punishment, the righteous for reward and bliss.

It proves impossible, therefore, to determine to what extent Christian reflections during the first century influenced Jewish writers rather than vice versa. Sociologically speaking, the early Christians were one of the many parties of Judaism developing during that period. As the Gospels seem to suggest, they interacted, maybe especially, with the Pharisees.

New Testament

The OT’s relative silence on the issue of resurrection stands in stark contrast to the central position that it holds in the NT. All four Gospels build their narrative portrayal of Jesus’ ministry toward this climaxing event, and Jesus himself argued against the view of the Sadducees (Mark 12:18–27). Beyond the Gospel narratives, Paul makes resurrection the very heart of the Christian faith (1 Cor. 15); Hebrews understands resurrection as part of Christian elementary teaching (Heb. 6:1–2); James plays on the word “raise” as he explains the connection between faith and strength of life (James 5:15); Peter sees resurrection as the basis for Christian hope (1 Pet. 1:3); Revelation details the quality of the resurrected life (Rev. 21–22). In short, every part of the NT affirms the reality of a resurrection after death. It is the climactic evidence that God’s kingdom now dwells among people. God brings life; death will no longer have the last word.

The Gospels. The Gospels give four accounts of raisings from the dead. Strictly speaking, these are not resurrections but resuscitations. The people in question are not raised to eternal life but rather are brought back to life in their historical circumstances; they will later die again. The Gospels’ intertwining of the raising of Jairus’s daughter with the healing of the hemorrhaging woman (Mark 5:21–43 pars.) underscores the conceptual connection between life and God’s presence. First-century Judaism had come up bankrupt and could do nothing to help a woman whose bleeding made worship of God impossible. Now, however, life could be restored after death. Even the leader of the worship center, who could do nothing to help this woman, now saw his own daughter raised from the dead.

The raising of the widow’s son from Nain (Luke 7:11–17) similarly indicates that the days of the prophet Elijah had returned (1 Kings 17:8–24). God was again visiting his people and bringing life after death. Most spectacularly, Lazarus’s raising after four days in the grave (John 11:1–44) speaks directly to God’s power to bring life out of death in connection with OT understandings of the afterlife. The emphasis on the four days in the grave, along with Jesus’ pronouncement of himself as “resurrection and life” and his application of God’s revelatory name (“I am”) to himself, make this event stand out as anticipating what is soon to come in full. The same holds true in the unleashing of power at Jesus’ death, when graves spring open and the dead are raised (Matt. 27:51–53).

Paul’s letters. Paul’s teaching on resurrection anchors in eschatology, or vice versa. The reality and finality of death, introduced by Adam’s disobedience, are now overcome by Christ through his resurrection (1 Cor. 15:21–22). Christ’s resurrection evidences that God has ended death’s reign; it heralds the imminent coming of the end, a time when all who belong to Christ will be raised in like manner, and death will be no more (15:23–24).

Although at times Paul uses the language of body, soul, and spirit, he never falls prey to a Platonic dualism that separates body from soul, claiming that only the body dies while the soul remains immortal (1 Tim. 6:15b–16a). Rather, following Hebraic thinking, he understands resurrection as total transformation of the whole person, comparing it to what happens to a seed put in the ground. It must die before something completely new comes up (1 Cor. 15:36). The promise of resurrection is the promise that the death-marked human who is buried will, at the time of resurrection, be transformed and suited to live eternally in God’s presence. What is now perishable will become imperishable (1 Cor. 15:42–44). To Paul, this is not about getting rid of matter (the body) that is created by God, but about Christ’s restoration of what Adam destroyed (1 Cor. 15:49). It is the same understanding expressed in Rev. 21:1–5a, where John prophesies the transformation of both heaven and earth when God reestablishes his covenant relationship with his people.

Summary. Although the Gospels’ presentations of Jesus’ resurrection vary in some detail (probably due to purpose and audience), all of them treat the event as the theological centerpiece of the Gospel narrative. The resurrection story launches God’s eschatological work and opens the door, as the postresurrection appearances show, for a connection between the Jesus story and the church story. It is the foundation both for the Great Commission (Matt. 28:18–20) and for Pentecost (Luke 24:49). All people of all nations can now meet the living Christ.

Salvation

The term “salvation” is the broadest one used to refer to God’s actions to solve the plight brought about by humankind’s sinful rebellion and its consequences. It is one of the central themes of the entire Bible, running from Genesis through Revelation.

Old Testament

In many places in the OT, salvation refers to being rescued from physical rather than spiritual trouble. Fearing the possibility of retribution from his brother Esau, Jacob prays, “Save me, I pray, from the hand of my brother Esau” (Gen. 32:11). The actions of Joseph in Egypt saved many from famine (45:5–7; 47:25; 50:20). Frequently in the psalms, individuals pray for salvation from enemies that threaten one’s safety or life (Pss. 17:14; 18:3; 70:1–3; 71:1–4; 91:1–3).

New Testament

Components

In several passages (e.g., Rom. 5:1–11; Eph. 2:1–10; Titus 3:4–7) “salvation” is clearly a summary term for the totality of what God has done for his people in and through Christ. Salvation is such a rich and multifaceted work of God that it takes a variety of terms to bring out its fullness. “Regeneration” refers to the new life that God imparts, bringing a person from spiritual death to spiritual life (John 3:3–8; Eph. 2:4–7; Titus 3:4–7). “Justification” speaks of God declaring a person not guilty in his court of law on the basis of Christ’s sacrificial death and life of perfect obedience (Rom. 3:21–5:12; Gal. 2:14–21). “Atonement” describes Christ’s payment for sin and resulting forgiveness (Rom. 3:21–26; Heb. 2:17). “Redemption” captures the reality of God paying the price to bring his people out of their slavery to sin and into the freedom of the Spirit (Gal. 4:1–7; 5:1). “Reconciliation” refers to God turning hardened rebels and enemies into his friends (Rom. 5:10–11; 2 Cor. 5:18–21; Col. 1:20–22). “Adoption” extends that reality into the astonishing truth that God makes those whom he reconciles not just his friends but his sons and daughters (Rom. 8:14–25; Gal. 4:1–7). In “sanctification” God sets his people apart for his special purposes and progressively changes them into the image of Christ (1 Cor. 1:30 ESV, NRSV, NASB; cf. Rom. 8:29). The final component is “glorification,” when God brings to completion the work of salvation by granting his people resurrection bodies, removing every last stain of sin, death, and the curse and placing them in a new heaven and earth (Rom. 8:30; 1 Cor. 15:35–57; Rev. 21–22).

Prepositions of Salvation

Another way that the Bible fills out the nature of salvation is through the various prepositions connected to it. The prepositions in the following list are among the more significant.

From. Since the basic idea of salvation is rescue from danger, it is not surprising that Scripture describes that from which believers are saved. David cries out to God, “Save me from all my transgressions” (Ps. 39:8). Salvation from sin is possible only through Jesus, for it is he who “will save his people from their sins” (Matt. 1:21). Reflecting on the work of Jesus on the cross, Paul claims that because of the sacrificial death of Christ believers are saved from God’s wrath (Rom. 5:9–10). At the same time, the crucifixion and resurrection of Jesus saved people from their slavery to sin (Rom. 6:1–11). As a result of these and other things from which Christ has saved people, on the day of Pentecost Peter exhorts his audience to be saved “from this corrupt generation” (Acts 2:40). Thus, the unanimous testimony of Scripture is that believers have been saved from their sin and its consequences.

To/into. Believers are saved not merely from something; they are saved to/into certain states or conditions. Whereas they were once slaves, believers have now been saved “into the freedom and glory of the children of God” (Rom. 8:21 [cf. Gal. 5:1]). Through the cross God “has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves” (Col. 1:13). Another way of stating this reality is to speak of the peace into which believers now have been brought as a result of Christ’s work on their behalf (John 14:27).

By. Scripture frequently uses the preposition “by” to express the instrument of salvation. Stated negatively, “It is not by sword or spear that the Lord saves” (1 Sam. 17:47). In the broadest sense, believers are saved from their sins by the gospel (1 Cor. 15:1–2). More specifically, salvation is by the grace of God (Eph. 2:5, 8). The preposition “by” can also express the agent of salvation. A distinguishing feature of Israel was that it was saved from its enemies by God (Deut. 33:29; Isa. 45:17). The same thing is meant when Scripture speaks of God saving his people by his right hand (Ps. 17:7) or his name (Ps. 54:1).

Through. The consistent testimony of the Bible is that salvation comes through faith (e.g., Eph. 2:8–9). Through faith, believers have been justified (Rom. 3:22; 5:1–2) and made children of God (Gal. 3:26). It is not righteousness based on the law that matters, “but that which is through faith in Christ” (Phil. 3:9). The remarkable actions of God’s people throughout history have been accomplished through faith (Heb. 11:1–40).

In. Especially in Paul’s writings the various components of salvation (see above) are modified with the phrase “in Christ” or “in him.” Believers are chosen (Eph. 1:4), redeemed (Eph. 1:7), justified (Gal. 2:17), and sanctified (1 Cor. 1:2) in Christ. Indeed, God has blessed believers “in the heavenly realms with every spiritual blessing in Christ” (Eph. 1:3).

With. Many of the components of salvation that believers experience are said to happen “with Christ.” Believers are united with Christ in his death, burial, and resurrection (Rom. 6:4–11; Gal. 2:20). With Christ, believers have been made alive, raised up, and seated in the heavenly realms (Eph. 2:4–6; Col. 2:13). Because of their union with Christ, believers share in his inheritance (Rom. 8:16–17; Gal. 3:29; 1 Pet. 1:4). Even the very life of the believer is said to be currently “hidden with Christ in God” (Col. 3:3).

Tenses of Salvation

The Bible speaks of salvation in the past, present, and future tenses. Pointing to a definitive experience in the past, Paul tells believers that “in this hope we were saved” (Rom. 8:24). Yet he can also speak of himself and other believers as those “who are being saved” (1 Cor. 1:18; 2 Cor. 2:15), pointing to a process that is ongoing. Just a few sentences after assuring believers that they have been justified already (Rom. 5:1–2), he can still say that believers will “be saved from God’s wrath” through Christ (Rom. 5:9–10).

The use of these three tenses reflects the “already and not yet” dynamic of salvation. Through the obedience, death, resurrection, and ascension of Jesus, God has rescued his people from their sins. But the final and complete realization of all the benefits of salvation must still await the return of Christ and the establishment of a new heaven and earth (Rev. 19–22).

Conclusion

Without a proper understanding of humankind’s plight as a result of its rebellion, the Bible’s repeated emphasis on salvation makes little sense. Because sin is humanity’s greatest problem, salvation is humanity’s greatest need. Given the breadth, width, and depth of what God has done to save his people from their sins through Jesus Christ, it is no wonder that the author of Hebrews asks, “How shall we escape if we ignore so great a salvation?” (2:3).

Sash

Articles of Clothing

Special Functions of Clothing

Semen

Sorrow

Both the OT and the NT use several words that fall into the category of sorrow. Sorrow may be felt to different degrees as fits the severity of the circumstances. Likewise, it may be expressed in many ways, such as crying or weeping (Jer. 4:8; Joel 1:18), hiring professional mourners (Jer. 9:17; Mark 5:38), tearing one’s clothes (2 Sam. 13:19), wearing sackcloth (2 Sam. 3:31; Jer. 4:8), sitting in dust and ashes (Job 2:8; Luke 10:13), throwing dust over one’s head (Job 2:12), fasting (Esther 4:3), shaving one’s head or beard (Job 1:20; Jer. 41:5), and beating one’s chest (Isa. 32:12; Luke 18:13).

Because of sin and the curse, pain is inescapable and sorrow appropriate. Although people may respond negatively, sorrow can be a positive part of repentance, developing character (2 Cor. 7:10–11) or demonstrating sympathy to others (Rom. 12:15) as a response to their difficulties. The reality of pain highlights joy and anticipation of Christ’s return (John 16:19–22; Rev. 21:4; cf. Jer. 31:13).

While sorrow may first come from the circumstances or threat of punishment, it is an important component of repentance, as regret over wrongdoing can lead one to change behavior.

Synoptic Gospels

In NT studies, “Synoptic” refers to the Gospels of Matthew, Mark, and Luke, which, due to their similarities, can be compared side by side (synoptic = seeing together). Although coined earlier, the term “Synoptic” did not become the commonly used reference to the first three Gospels until the nineteenth century.

Synoptical comparisons reveal texts that are similar in wording (e.g., Matt. 19:13–18 // Mark 10:13–16 // Luke 18:15–17), order (e.g., Matt. 12:46–13:58 // Mark 3:31–6:6a // Luke 8:19–56), and parenthetical material (e.g., Matt. 9:6 // Mark 2:10 // Luke 5:20). Most interestingly, the Synoptics agree in their quotation of the OT even when they differ from the Hebrew OT text itself (compare Matt. 3:3 // Mark 1:3 // Luke 3:4 to Isa. 40:3). Beyond such similarities, significant differences prevail that raise difficult questions. How, for example, could Mark escape any reference to the Sermon on the Mount (including the Lord’s Prayer), which holds such a prominent position in Matthew?

Relationships among the three Gospels. Due to these and other factors, multiple theories on the Synoptic Gospels’ relationship to one another have arisen. Yet none have found universal acceptance. Historically, based primarily on Augustine’s claim, the church affirmed Matthew as the first Gospel, with Mark as his abridgment and Luke as employing both. The German text critic J. J. Griesbach developed this thesis of Matthean priority in his 1774 Synopsis, arguing that Luke was the first to use Matthew, and Mark was drawing from both. The Griesbach Hypothesis continues to have advocates.

Matthew covers the substance of 97.2 percent of Mark’s 661 verses, while 88.4 percent reappear in Luke. Although such statistics could be explained as Mark’s combination and abbreviation of Matthew and Luke, in fact Matthew generally shortens Mark where they cover the same material. In search of explanations that better validate the evidence, NT scholars proposed the Two Source Hypothesis, arguing that Mark wrote first, and that Matthew and Luke drew from Mark and from another, unknown source (which scholars call “Q,” from German Quelle, meaning “source”). H. J. Holzmann gave significant credence to this theory in 1863, and after B. H. Streeter’s persuasive publication in 1924 it became the leading theory. Rather than the reverse, it seems easier to understand Matthew and Luke as expansions of Mark’s narrative, just as evidence suggests that they “cleaned up” Mark’s poorer Greek and more difficult readings. Furthermore, although Matthew and Luke often disagree with each other both verbally and in their order of events, they rarely agree with one another against Mark. This suggests that in the triple tradition (passages in all three Synoptic Gospels), Matthew and Luke are not borrowing from each other but are independently using Mark.

The suggestion of the unknown source Q (which could be either written or oral) proved necessary to make sense of the significant agreements between Matthew and Luke in material not covered by Mark. Streeter suggested further that the material that was unique to Matthew and Luke respectively came from sources designated as “M” and “L.”

Although the Two Source Hypothesis remains the working theory preferred by most scholars, others claim that the issue is far from unresolved. To reconstruct the precise development of the Synoptic Gospels has proven extremely difficult. Each Gospel may have been influenced by a variety of sources. Rather than being well defined, the process likely was fluid, bringing together commonly known and accepted memorizations of specific Jesus sayings, repeated retellings of specific sequences of events (shorter and longer) that had turned into strings of established tradition among early churches, written records made by disciples such as Matthew, oral preaching of apostles such as Peter, accounts possibly from Mary the mother of Jesus (cf. Luke 2:19), and other things.

Mark’s Gospel has historically been considered a written condensation of Peter’s preaching, but as C. H. Dodd showed in his 1936 Apostolic Preaching and Its Developments, Mark shaped his Gospel according to a common apostolic pattern observable in the speeches in Acts. Except for a few parables and the action-filled apocalypse in chapter 13, Mark’s Gospel consists almost exclusively of descriptive narrative that delineates the power and purpose of Jesus, the Son of God. Mark is kerygma, preaching about Jesus. Q, or the material common to Matthew and Luke absent in Mark, consists almost exclusively of teaching material, Jesus sayings. It is didachē, teaching from Jesus.

Distinctives of each Gospel. Griesbach’s “synoptic” approach of placing these three Gospels side by side for comparison has prompted new scholarly approaches such as redaction criticism and has provided beginning students with a helpful way to recognize specific emphases of each Gospel. As noted above, Mark is a fast-paced narrative (“immediately” occurs nine times in chap. 1 alone) with vivid picturesque detail (e.g., 14:51–52). Matthew writes for a Jewish audience. He weaves his narrative around five major teaching discourses (chaps. 5–7; 10; 13; 18; 24–25) while highlighting Jesus’ relationship to Abraham (chap. 1), his mission to “the lost sheep of Israel” (chaps. 10; 15), and his birth and death as the “King of the Jews” (chaps. 2; 27) and using the Jewish expression “kingdom of heaven.” Luke, while portraying the comprehensive scope of Jesus’ mission by relating Jesus directly to Adam and God (3:38) and placing the events in secular history (chap. 2), reveals a special interest in the downtrodden (women, poor, children, Samaritans), prayer (nine prayers), the Holy Spirit, and joyfulness.

Tears

Expressions of grief and mourning were called for as part of repentance, combining both fear of punishment and depth of sorrow over sin (2 Chron. 34:19; Isa. 15:3; Joel 1:13).

Showing 1 to 50 of280 results

1. The Hour of Death

Illustration

Harold H. Lentz

Have you ever been in a situation where you thought you would die? Several years ago a veteran missionary was in a plane that was circling over Detroit and unable to land because of fog. As the plane's fuel ran low and the danger of a crash landing became more apparent, the missionary got out paper and pencil and jotted down his last will and testament. He wrote: "There is peace, perfect peace in my heart and soul. Life with Christ is the way to live. Now in this hour there is assurance that God is underneath all the uncertainties of human experience. So I rest in God."

We must all face the possibility of death. It is certain. Have we found the way to face this prospect peacefully?

2. Your God Is Too Small

Illustration

Harold H. Lentz

The woman with the issue of blood was filled with faith. She really believed that by simply touching the hem of Christ's garment a miracle could be effected. She is an example to us of great faith, and how it is rewarded.

We may be committed and praying Christians, but do we think large enough thoughts about God? Do we really believe that God can do anything? Year's ago there was a book titled: Your God Is Too Small. That title is a wake-up challenge to all of us. If we believe in an all-powerful God, it should be reflected in the confidence with which we turn to God in prayer. "Ask and you shall receive," Jesus urged. Yet we often wonder whether or not God can really help us. Wake up to the power which God possesses, power he has promised to use on our behalf.

3. A Father's Love

Illustration

Harold H. Lentz

Jairus represents a father's love for his children. He was a devout Jew, the leader of his synagogue, and Jesus was considered a religious outcast. But Jairus did not hesitate to seek out Christ and implore his help for his dying daughter. He would do anything to save her life.

Recently the newspapers carried an account of a fire that destroyed a home. The father woke up to a smoke-filled house and hurried his family to safety. But while standing in his front yard he realized that one child was missing and apparently was still in the burning home. It was very dangerous to reenter the flaming building and firemen tried to dissuade him from going back into the home. But he went anyway and was badly burned, he did rescue his son. When asked about his actions, the father said he would rather die than live and know that he had not attempted to save his little son.

God is our Father and his love for us is very great. He was willing to make the great sacrifice of his only begotten Son in order to save the world, to save you and me. How thankful we should be that we have a heavenly Father who knows us, loves us, and watches over us. Even death cannot separate us from his love. Christ, with his heavenly power, brought back to life the daughter of Jairus. God will bring us safely through the valley of the shadow of death, into the kingdom of everlasting life.

4. Reach Out

Illustration

Harold H. Lentz

The woman with the issue of blood was healed because she reached out to Christ, reached to touch his garment. We, too, can reach out to Christ and as a result receive innumerable blessings. In fact, throughout our life there are so many things that we can possess if we only reach out to secure them. Many of the greatest names in history would have remained unknown if they had failed to reach out when opportunity presented itself. Examples of this include William Shakespeare, who was the son of a bankrupt butcher and a mother who could not even spell her own name. The great musician, Beethoven, was not born to international acclaim; his father was a well-known drunkard and his mother was sickly, afflicted with tuberculosis. Michael Faraday was born over a stable where his father carried on the trade of a blacksmith, and his mother earned money as a cleaning woman. With only a second grade education Michael Faraday became one of the most productive and famous scientists of all time. His discoveries in the field of electricity are considered the basis for all modern progress.

We have so much within reach if we only seek it. This is especially true when one reaches out to accept the offer of abundant living which Christ offers to everyone.

5. The Healing Power Of Faith

Illustration

Harold H. Lentz

The woman with the issue of blood had faith that by contact with Christ she could be cured. All around us in daily life are examples of people who, by faith, are overcoming life's difficulties.

A telephone linesman was up a pole when the pole, which was held in place only by cables, fell over him and he was dashed to the ground. His insides were badly crushed and as he was rushed to the hospital; there was little hope that he could survive. A pastor learned of the accident when the man's wife called from the hospital. She said that the very best surgeons in the community had operated but found that he was beyond repair and they had given up all hope. She had been informed that her husband would die within the hour. She asked the pastor to hurry to the hospital to baptize her husband before he died. The pastor entered the sickroom to find a patient with the color of death, too weak to speak. Quickly the pastor explained that God loved the patient. In a few words he explained that baptism makes one a child of God whose sins are forgiven through Christ's death on the cross. Then he asked the patient if he wished to be baptized. The man was too weak to do more than slightly shake his head in consent.

As the pastor left he asked the wife to call him when death came. The pastor got no call that day, nor through the following night. So the next morning he called the wife, who told him that her husband was still alive and some of his color had returned. He fell asleep after the pastor's visit, something he had not done since the accident, and he even ate some food for the first time. The man recovered completely and in a few months was once again climbing telephone poles. All medical help had proven of no avail, but evidently the introduction of faith, and the spiritual dimension, had caused the man to rally. It has been well said, that "more things are wrought by prayer than this world dreams of."

6. All That Is Required

Illustration

Sarah Jackson Shelton

Kenneth Fearing, the poet, describes a particularly long and wearisome day in one woman's life. (William Dols, Just Because It Didn't Happen..., "I Say to You, 'Arise!'") Evening finally comes. The house is quiet at last. The children have been tucked into bed and are asleep. She sits in the family room with her husband and they lose themselves in the blur of the images on the television. They talk a little, but not enough. They try to make time pass with a drink. Then the eleven o'clock news is over, and she says she will go up to bed. She asks, "Are you coming soon?" He replies with, "In a minute." But as she heads toward the stairs, she hears him switch the channel to a late show and she knows that it will be another hour or so of watching, and she will drop off to sleep alone again. As she climbs the stairs in the dark, she does a silly thing that she did as a child when she was afraid. She counts the number of steps. And, then, not really wanting to and wishing that she had not, she asks herself: Did you sometime or somewhere have a different idea? She pauses for an instant. Should she go upstairs alone or return downstairs alone? And the reality of her soul's death causes her to wonder for the first time in her life: Is this what I was born to feel and to do and to be?

It is at these moments that the power of the gospel has opportunity to shine. Robert Capon has said, "Jesus came to raise the dead. The only qualification for the gift of the Gospel is to be dead. You do not have to be smart. You do not have to be good. You do not have to be wise. You do not have to be wonderful. You do not have to be anything...you just have to be dead. That's it."

7. Amazing Grace

Illustration

David Belgum

Amazing Grace was written by John Newton, who was part of the revival of the Church of England in the late eighteenth century. He was a self-educated man, who had gone to sea and at one time had been the captain of a ship in the African slave trade. After his conversion, he became an ordained minister of the Church of England, finally serving as rector of a church in London. It could well be that this personal testimony referred to his time of blindness to the awful exploitation and forced transport of the wretched slaves. He was indeed a spiritual wretch, just as the slaves were physical wretches in the stinking hold of his ship. Through an amazing grace his eyes were opened and he could see clearly God's will for his life, and it was not to haul slaves.

8. The Wounded Healers

Illustration

Ron Lavin

With all its imperfections, sins, blemishes, and warts, the Church of Jesus Christ is the intended healer of the world's wounds. Christians are called to be compassionate, wounded healers.

Perhaps, Henri Nouwen, the Roman Catholic theologian, has said this better than anyone else. The author of many books, Nouwen speaks of Christians as "wounded healers" who have compassion.

Compassion is not pity. Pity lets us stay at a distance. It is condescending.

Compassion is not sympathy. Sympathy is for superiors over inferiors.

Compassion is not charity. Charity is for the rich to continue in their status over the poor.

Compassion is born of God. It means entering into the other person's problems. It means taking on the burdens of the other. It means standing in the other person's shoes. It is the opposite of professionalism. It is the humanizing way to deal with people. "Just as bread without love can bring war instead of peace, professionalism without compassion will turn forgiveness into a gimmick."

9. Priorities

Illustration

Jerry Goebel

What is at about human nature that makes us put off the most important things until a crisis looms? So often we coast in our relationships until they skid into a crisis. We think nothing of spending thousands on a car and blindly drive it by the homeless shelter everyday. We think nothing of a sixty-hour workweek but can't find time for dinner as a family.

We live lives of loneliness and sorrow because those things that could build our friendships, family, and faith get our leftover time.

Then, one day it is too late, we have waited too long. We are like the Rabbi who did not run to Jesus until his daughter was "at the point of death [eschatos]."

Take a moment to examine your life today. What is at the "eschatos"—the point of death — in your life right now? What part of your spiritual or relational life is barely breathing? Find ways to make those areas (family, friendships and faith) a higher priority than career and income. Do something different this week. Before scheduling anything else, book time with God, schedule an appointment with those in your own family. Then, after prioritizing God and your family, then set up the rest of the week.

10. Never Ever Give Up!

Illustration

James W. Moore

One of the most beloved and colorful sports personalities of our time was a man named Jim Valvano-"Jimmy V," as sports fans around the country affectionately knew him. Valvano died on April 16, 1993, after a year-long battle with cancer. He was forty-seven years old. He will he remembered as a great basketball coach. His North Carolina State team won the national championship in 1983, upsetting that great Houston Cougar team that featured Hakeem Olajuwon and Clyde Drexler. Valvano also will he remembered as an outstanding TV analyst, an eloquent inspirational speaker, and a lovable, wisecracking humorist. But most of all, he will be remembered for the courageous way he faced a debilitating illness.

A few weeks before he died, Valvano was honored on national television, and to that vast viewing audience, he said this:

Today, I fight a different battle. You see, I have trouble walking and I have trouble standing for a long period of time. Cancer has taken away a lot of my physical abilities. Cancer is attacking and destroying my body. But what cancer cannot touch is my mind, my heart and my soul. I have faith in God and hope that things might get better for me. But even if they don't I promise you this. I will never ever give up. I will never ever quit. And if cancer gets me then I'll just try my best to go to heaven and I'll try my best to be the best coach they've ever seen up there. [Then, pointing to his 1983 Championship team, he said,] I learned a great lesson from these guys; they amazed me! They did things I wasn't sure they could do because they absolutely refused to give up! That was the theme of our championship season: "Never ever give up!" That's the lesson I learned from them and that's the message I leave with you: "Never give up. Never ever give up!"

11. Our Relationship with God

Illustration

John P. Jewell

One of the reasons people tend to see faith as a religion about God instead of a relationship with God is the sense that they are not worthy of the attention of an Almighty God. "My problems are too small for God to care about." or "With all the pain and suffering in this world, why would God care about me?" are a couple of ways people give expression to this sense of insignificance. The sense is the one expressed by our theme title today, "How can one so great care for one so small."

Have you ever felt that sense of insignificance? There have been times when I've gazed into the incredible expanse of a starlit sky and felt ever so small and insignificant. Even our planet is hardly a speck of dust in the vast cosmos.

And yet, the heart of the lesson for today says that God is attentive to the heartache and suffering of all persons, no matter how insignificant they may seem to the world around them.

Religion can get in the way of a relationship with God. Faith is not about rules, regulations and religion. It is about we human beings reaching out to a God who reaches out to us through Jesus Christ who reaches into the pain and anguish of our living. The good news for the people in our scripture lesson is that the barriers all fall away. For the woman, for Jairus and for the little girl - the greatness of God and the good news of Jesus Christ eliminate all obstacles to health and life.

And aren't you glad that Christ cares more about our wholeness and our living than he does about the niggling details of religious convention? When I am in anguish and wish for the presence of Christ, I do not need to worry that I am too great a sinner or that some folks would consider me to be unacceptable I know that Jesus cared for a woman who was a social reject and for a little girl that was not among the children of his followers.

12. The Healing of Jairus' Daughter and the Hemorrhaging Woman - Sermon Opener

Illustration

James W. Moore

A business executive became depressed. Things were not going well at work, and he was bringing his problems home with him every night. Every evening he would eat his dinner in silence, shutting out his wife and five-year-old daughter. Then he would go into the den and read the paper using the newspaper to wall his family out of his life.

After several nights of this, one evening his daughter took her little hand and pushed the newspaper down. She then jumped into her father's lap, wrapped her arms around his neck and hugged him strongly. The father said abruptly, "Honey, you are hugging me to death!" "No, Daddy," the little girl said, "I'm hugging you to life!"

This was the greatness of Jesus. He took people where they were and hugged them to life. That is precisely what we see Jesus doing here in this dramatic passage in Mark 5. He is loving needy and hurting people, hugging them to life. This passage is a fascinating one because here we have a story within a story, or two healing stories rolled into one and the people involved could not be more different.

On the one hand, the family of Jairus represented the "upper crust" of society. Jairus was the ruler of the synagogue. He was a man of substance, rich and powerful and religiously prominent. In the synagogue, he called the shots. He decided who would preach, what scripture would be read, and what hymns would be sung. He represented the Elite of Society, especially the religious world, but this day Jairus was troubled. His 12-year-old daughter was dying.

On the other hand, the hemorrhaging woman in the crowd was a social outcast. She was considered unclean as one who was under the judgment of God and therefore not allowed to set foot in the synagogue. In this magnificent passage, these two vastly different people, the down and out hemorrhaging woman and the upper-crust daughter of Jairus, are loved into life by our Lord.

Now, of course, there are many beautiful lessons here in Mark 5 in these two dramatic stories of healing, and we could go off now in any number of directions. But for the moment, let's look closely together at the power of love and the amazing, incredible things love can accomplish when it is given and when it is received.

1. Love Has the Power to Heal.
2. Love Has the Power to Reconcile.
3. Love Has the Power to Redeem.

13. How Do You Measure Success?

Illustration

James W. Moore

Some years ago, Ralph Waldo Emerson wrote these powerful words. Listen…

"How do you measure success?
To laugh often and much;
To win the respect of intelligent people and the affection of children;
To earn the appreciation of honest critics
and endure the betrayal of false friends;
To appreciate beauty;
To find the best in others;
To leave the world a bit better
whether by a healthy child,
a redeemed social condition,
or a job well done;
To know that even one life has
breathed because you lived…
that is to have succeeded."

I like that very much. It's a beautiful statement… but, somehow I want to add one more ingredient to the mix, namely... compassion! The spirit of compassion… the touch of compassion.

14. Changing the Color-Tags

Illustration

Billy D. Strayhorn

In the war years, triage (sorting out) referred to the policy by which medical assistance was given. It was up to the doctors to "color-tag" the wounded, placing them in one of three categories according to their condition. One color meant hopeless - nothing we can do will save them. Another tag meant they'd make it whether they get help or not. The third color-tag indicated a doubtful prognosis - a chance to live only if medical assistance is given. Since there were severely limited medical supplies . . . assistance was being given only to this last group.

Lou was badly blown apart, including one leg severely wounded. The doctor who examined him made the decision that Lou was a hopeless case and tagged him as such, leaving him to die. But a nurse noticed Lou was conscious and began to talk with him. They discovered they were both from Ohio. Getting to know Lou as a person, the nurse just couldn't let him die. She broke all the rules and changed his color-tag.

There followed a two-day trip in the back of a truck and months in a hospital. But Lou made it. He met a girl in the hospital who he later married. Even minus one leg he has led a full happy life, all because a nurse broke the rules of triage and changed a tag.

Maybe the task of the church is going around changing the tags. Maybe that's what Jesus meant to tell us when he healed the woman and helped Jairus. Jesus IS the Friend of the hopeless. He came to befriend and save the hopeless from despair. He gave His life on the cross and was raised from the dead for that very reason.

15. Jesus Brings Life

Illustration

Will Willimon

With whom do you most identify in today's gospel? There are plenty of characters here who are being stung by death. There is a woman whose whole life has been caught, dominated by a terrible, life-demanding illness. There is a distraught father. A little girl whose young life is being cut short. There are the baffled disciples, the crowd who doesn't know what to think of all this. Where are you?

And yet, intruding into the story is another face, the strong, live-giving face of Jesus. Mark says that Jesus was forever intruding into fixed, settled, hopeless situations and bringing life. Hear his strong voice speaking over the laments and dirges in today's gospel? Hear him as he calls to the little girl, "Get up!"

I think he may be calling to you. "Get up!" His voice is strong, commanding, vital. "Get up!" You have perhaps heard his comforting, soft voice before, stilling the waves of the storm, bringing peace to troubled waters. Now hear his other voice, that strong, shattering, enlivening voice. Evoking "fear and trembling" (verse 33) in all who heard it that day, it may do the same for us. Life is frightening, when it intrudes into the realm of death. Hear his voice now. I think it is a shout. There is so much death. We are asleep with death so it takes a loud voice to wake us.

The great tower of the CastleChurch in Wittenberg overlooks the church where Luther preached and is today buried.

On the anniversary of the Reformation the Socialist government took it upon itself to paint, in large, tasteless letters, a quote for the first line of Luther's famous hymn, "A Mighty Fortress is Our God, a bulwark never failing."

Believers in Wittenberg, for whom the words were more than an advertising slogan, whispered among themselves "The communists should have quoted from the first line of the second verse of the hymn, 'If we on our own strength confide, our striving would be loosing.'"

And it's true. Left to our own devices, we are caught, trapped, dead. Face facts. There's a lot of deadness out there and in here.

But Jesus does not leave us be. In this story, we don't have to wait to Easter for life to intrude and death to be defeated. Get up! he says. In the name of Jesus Christ, the victor over pain and death, enslavement and despair, Get up!

16. The Power of Believing

Illustration

Edward F. Markquart

Dr. Robert Schuller told the story of a Ph. D. student in mathematics who was going to take his final test for his PhD. Unfortunately, the student arrived late for that test. Everybody else in the classroom had already started the test. On the blackboard were three math problems. The late student sat down immediately to do them. He worked feverously for an hour and a half but everybody else had finished the test and left. He felt to himself, "What an idiot I am, for I am the last one here taking the test. I must be MUCH slower than any other students in this class." He had finished only two problems and he knew that he was going to flunk his math test. You can't leave a third of the test unanswered and not flunk. He was very upset. He came up to the professor and said, "Professor, I didn't finish the last problem. Would you please let me finish the third problem and bring it into you later tonight? Please, I'll get the third problem done and bring it to you." The professor said that was permissible. The math student turned in to his math professor the calculations for the two problems and went to work on that third problem. He worked all afternoon. He worked into the night. He worked until 11:00 that night and he finally finished the third math problem. He rushed it over the math professor's office which, of course, was closed. He slipped the test of the third math problem underneath the door and went home exhausted. Early the next morning, his telephone rang and it was his professor who excitedly said to him, "Young man, you are a genius. You are brighter than bright. I have never seen anything like it." The young man said, "What do you mean?" The professor responded, "The first two problems on the board were the test. The third problem was a mind teaser. I have never had a student EVER finish that problem. No student of mine has ever gotten that right. You have done something that no other student has ever done before."

The student had come in late to the test and never heard that the third problem was impossible to solve. He never heard that it was a mind teaser, an impossible challenge.

The power of believing. If you believe that the pill can cure you, it can really help. If you believe that you can really solve a very difficult problem, chances are increased that you can solve it. There is a power to faith. We all know that. We all experience that in our daily lives. We read all kinds of signs that simply say, "Believe." We know the power of belief.

17. This Is Where I Found Christ

Illustration

James W. Moore

There is a beautiful old story about Zacchaeus, the tax collector. It tells how in later years, he rose early every morning and left his house. His wife, curious, followed him one morning. At the town well he filled a bucket? and he walked until he came to a sycamore tree. There, setting down the bucket, he began to clean away the stones, the branches, and the rubbish from around the base of the tree. Having done that, he poured water on the roots and stood there in silence, gently caressing the trunk with both of his hands. When his amazed wife came out of hiding and asked what he was doing, Zacchaeus replied simply, "This is where I found Christ."

I can just imagine that for the rest of their lives, that woman who touched the hem of Jesus' robe that day on the street and the daughter of Jairus who was raised up in that room in her home, continually brought people back to those sacred spots and said, "This is where I found Christ! This is where Christ loved me into life!"

Do you have a sacred spot like that? This is the Good News of our Christian faith, isn't it? Love has the power to heal, to reconcile, and to redeem.

18. Healing on an Emotional Level

Illustration

Charles R. Leary

Dr Bernie S. Siegel, says in his book Love, Medicine and Miracles, "miracles happen to exceptional patients every day." Listen how he defines an exceptional patient. "Do you want to live to be a hundred?" If you can answer that by an immediate visceral "Yes!" with no ifs, ands or buts, you are exceptional. That doesn't mean that you expect to have all your pains relieved, your crooked bones made straight, and all your warts made smooth. It means you are willing to accept the risks and challenges to live life to the fullest where God has you right now. Dr. Siegel says that when he asks that question, fifteen to twenty percent from an average audience show their hands. However, he says, "it is a tragedy" that only five percent show their hands in a roomful of doctors. Dr. Siegel thinks all doctors should be required to attend healing services as a part of their training. They should not be allowed to prescribe medications or consider operations during those training sessions. He is convinced that doctors need to "learn that they can help by touching, praying, or simply sharing on an emotional level."

19. A Tale of Two Faiths

Illustration

J. David Hoke

In the story of the dead girl and the sick woman, we have a tale of two faiths. Faith can either be for yourself, as in the case of the woman with the hemorrhage of blood, or faith can be for others, to impart blessing to them, as in the case of Jairus' daughter. This is the kind of faith which imparts. It is the kind of faith which enables others to be what they can be in Jesus Christ.

Lloyd John Ogilvie, pastor of the First Presbyterian Church in Hollywood, California, tells the story of sitting on the platform with Billy Graham at a celebration of the twenty-fifth anniversary of his crusades. Billy said to him, "I could not preach with power nor lead anyone to Christ if it were not for the positive prayers for the blessing of God by thousands of believing people." Just before Billy got up to preach Ogilvie said to him, "I'm praying for you, Billy!" Graham responded with a flash in his clear blue eyes, "I need that more than anything in all the world!"

20. Beneath the Three Trees

Illustration

Kristin Borsgard Wee

There is a marvelous miracle described in Willa Cather's book, Death Comes for the Archbishop. In the story, Father Junipero and his friend, Father Andrea, set out on a journey through a Mexican desert with bread and water for one day. On the second day, they are beginning to lose heart when, near sunset, they see in the distance three very tall cottonwood trees. They rush toward the trees and see a little house. An old Mexican comes out of the house, greets them kindly, and asks them to stay the night. Inside the little house the man's young wife is stirring porridge by the fire. Her young son is beside her playing with a pet lamb. The family shares their supper with the priests, then gives them sheepskins to use for sleeping on the floor. The next morning when they awake, the family is gone, presumably caring for their sheep. Food was set out on the table. The priests eat and continue on their way.

When the brothers at the monastery hear Father Junipero's story, they say they know of the place with the three tall cottonwoods, but insist there is no house there. So Father Junipero and Father Andrea take some of the brothers and travel back to the place. The three tall trees are there, shedding their cotton, but there is no house and no family. The two priests sink down on their knees and kiss the earth, for they know it was the Holy Family that had entertained them there. Father Junipero recalled how he had bent to bless the child after evening prayers. The little boy had lifted his hand and with a tiny finger had made the sign of the cross on Father Junipero's forehead.

Beneath the three trees, there is rest for the weary.

21. A Drink of Water to a Thirsty Soul

Illustration

James W. Moore

For those conducting Communion this Sunday this illustration offers some strong tie-ins for a conclusion:

Have you heard the legend of the Fisher King? When the Fisher King was a boy, he was sent out to spend the night alone in the forest, as a test of his courage to be king. During the night, he had a vision of the Holy Grail—the cup used by our Lord at the last supper. He saw it surrounded by great flames of fire, and he immediately became excited by the prospect of the wealth and glory that would be his by possessing such a great prize.

Greedily, he reached into the flames to grab it, but the flames were too hot, and he was severely wounded. As the years went by, the Fisher King became more despondent and alone, and his wound grew deeper. One day, feeling sad and depressed and in pain, he went for a walk in the forest and came upon a court jester.

"Are you all right?" the jester asked. "Is there anything I can do for you?

Anything at all?"

"Well, I am very thirsty," the Fisher King replied. The jester took an old dilapidated cup from his bag, filled it with water from a nearby stream, and gave it to the Fisher King. As he drank, he suddenly felt his wound healing for the first time. And incredibly, the old cup he was drinking from had turned into the Holy Grail.

"What wonderful magic do you possess?" the Fisher King asked the jester. The jester just shrugged and said, "I know no magic. I only gave a drink of water to a thirsty soul."

This old legend underscores a great truth that is written large in the scriptures, namely this… Greed and selfishness bring pain and suffering, but love brings healing and life. We see it here in Mark 5 as Jesus reaches out to the hemorrhaging woman and the daughter of Jairus…love has the power to heal.

22. Where There's Death, There's Hope

Illustration

Robert Deffinbaugh

One woman in the crowd is singled out by the gospel writers. She was a woman who had suffered from some kind of hemorrhage for twelve years. Her suffering was much more than physical, though that would have been enough. She suffered as much from her ‘cures' as she did from her case of bleeding. From various sources we are informed as to the nature of some of these ‘cures.'

Pliny's Natural History reveals the generally low condition of medical science in the world at that time. Physicians were accustomed to prescribe doses of curious concoctions made from ashes of burnt wolf's skull, stags' horns, heads of mice, the eyes of crabs, owl's brains, the livers of frogs and other like elements. For dysentery powdered horses' teeth were administered, and a cold in the head was cured by kissing a mule's nose.

From Jewish writings, such as the Talmud, we learn of some of these ‘cures':

"One remedy consisted of drinking a goblet of wine containing a powder compounded from rubber, alum and garden crocuses. Another treatment consisted of a dose of Persian onions cooked in wine administered with the summons, ‘Arise out of your flow of blood!' Other physicians prescribed sudden shock, or the carrying of the ash of an ostrich's egg in a certain cloth."

To add insult to injury (literally) this woman was also subjected to tremendous social pressures. The nature of this woman's illness fell under the stipulations of Leviticus 15, whereby she would have to be pronounced unclean. As such she had been an outcast for twelve years. She could not take part in any religious observances, nor could she have any public contact without defiling those whom she touched. Apparently, she was also forced to be separated from her husband.

Last of all, this pathetic woman has lost all of her financial resources. Mark tells us that she had spent all of her money on doctor bills, with no relief — indeed, with added affliction. And in those days, there was no such thing as a malpractice suit.

23. Protected from the Big and Small

Illustration

Tom Rietveld

In May 1995, a 34 year old construction worker by the name of Randy Reid, was doing some final welding on top of a nearly completed water tower in one of Chicago's suburbs. At one point, Randy unhooked his safety belt so he could reach for some pipes. But at that same moment, a metal beam slipped off a nearby crane, and bumped the scaffolding Randy was standing on. The scaffolding tipped, and Randy lost his balance. He fell 110 feet to the ground below. In landing, he just missed a pile of rocks and construction debris on the ground. Instead he landed face down on a pile of dirt. A fellow worker saw the whole accident and immediately called 911. When paramedics arrived, they couldn't believe their eyes. They found Randy completely conscious, moving, and complaining that he had a sore back.

Even though he went through such a horrendous fall, Randy still maintained his sense of humor. Because as paramedics carried him on a backboard to the ambulance, Randy asked one thing. He said, "Hey guys, be careful, will you? Don't drop me." When he arrived at the hospital and was examined by the doctors, and they discovered that the only injury he suffered was a bruised lung.

Friends, I think sometimes our faith resembles Randy. God protects us from harm in a 110-foot fall, but we're still nervous about three-foot heights. By that I mean, we have faith that God will save us from hell and death, but we're afraid that He won't be able to protect us from the smaller difficulties we are going to face this coming week.

24. Do Not Touch

Illustration

Despite the "Do Not Touch" signs, a museum was having no success in keeping patrons from touching and soiling priceless furniture and art. But the problem evaporated overnight when a clever museum employee replaced the signs with ones that read: "Caution: Wash Hands After Touching!"

25. Making Babies Cry

Illustration

Brett Blair

The Menninger Institute in Topeka, Kansas once had a fascinating experiment. They identified a group of crib babies who did not cry. Let me explain. It seems that babies cry because they instinctively know that this is the way to get attention. Crying is their way of calling out. These babies, however, had been in abusive situations. Their parents let hem cry for hours on end and never responded. Do you know what happened? The babies eventually quit crying. It is almost as if they had learned that it was not worth trying.

So the Menninger Institute came in for an experiment. They got some people from retirement and from nursing homes, and every day these people held these babies and rocked them. The object was to get these babies to start crying again. And you know, it worked. Physical touch had made the difference.

As important as physical touch is there is another kind of touch that is even more important. It is spiritual touch. This is that special touch that influences and impacts the lives of people. The telephone company some years ago had a slogan that you may recall: "Reach out and touch someone." They were, of course, referring to a meaningful relationship.

26. They Grow in Clusters

Illustration

Brett Blair

Though I have never seen the Sequoia trees of California, known as Redwoods, I am told they are spectacular. Towering as much as 300 feet above the ground. Strangely, these towering trees have unusually shallow root systems that spider out just under the surface of the ground to catch as much of the surface moisture they can. And this is their vulnerability. Storms with heavy winds would almost always bring these giants crashing to the ground but this rarely happens because they grow in clusters and their intertwining roots provide support for one another against the storms.

When we are together, either as a family or a church, we provide this same support. Pain and suffering come to all of us. But, just like those giant Sequoia trees, we can be supported in those difficult times by the touch of one another's lives. The knowledge that we have someone; that we are not alone; that there is someone who is willing to touch us, hold us, keeps us from being destroyed.

27. The Healing Power of Touch - Sermon Starter

Illustration

Brett Blair

As Matthew's story begins this morning, Jesus, the great physician, is on his way to make an emergency house call. There was a little girl who was in a grave state and her father implored Jesus to come. We are told that a large crowd of the curious followed Jesus. Some were hoping he would succeed, others that he would fail; most probably got caught up in the excitement of the parade.

In this throng was one woman who was there for quite a different reason. We are told that for twelve years she had been suffering from a bleeding hemorrhage. Some modern scholars have theorized that this was a bleeding cancer. If this were the case she was, of course, beyond all medical help. Mark tell us that she had already been to all of the doctors and she had only gotten worse, and beside that they had taken all her money. Interestingly, Luke, who was a physician, tells this story as well, but he could not bring himself to tell that side of story. Call it professional pride but he is not about to say that she was taken for all her money by a long string of doctors.

How could she get the attention of Jesus? Her problem was of a very personal nature and she did not want to discuss the issue publicly. According to Levitic Law, a woman who was bleeding was considered unclean and under law could touch no one. There were many ancient taboos. She did not want to have to go through the disciples to see Jesus. She wanted the doctor and not the nurse.

She thus devised a plan. Having heard the stories of Jesus' power, she declared: If I but touch the hem of his garment I will be healed." We smile at that and say: How innocent, how naive.

She reached out from the crowd and touched the garment of Jesus. Immediately he stopped, bolted upright, and asked: "Who touched me?" The disciples were taken aback. Was this some kind of rhetorical question? Who touched you? Why master, look around, everyone is touching you. The New English version quotes their words as being: "What is the purpose in asking?"

Jesus replied with one of the most mysterious lines in the Bible. He said: "I felt power flow from me." For years I have been mesmerized with that verse. What exactly happened in that moment? Did the lady drain his battery? It sounds as though he is almost describing a power surge. "I felt power flow from me." Whatever happened the important matter of course is that in the midst of the crowd, Christ felt the touch of a single person. Don't ever say that in the enormity of the cosmos God cannot care about my concerns and me. Not only does God care, he actually solicits our concerns "Come unto me all ye who labor and are heavy laden and I will give you peace."

Daughter, said Jesus (and I might add parenthetically at this point that that is the only recorded time in scripture that Jesus used that term) daughter, your faith has made you well. And, we are told, she was immediately healed. The desperation of her faith thus became the channel that led to her healing. The story is saying there are two kinds of touch:

1. The first being physical touch.
2. The other is spiritual touch.

28. There Is a Time to Touch

Illustration

Brett Blair

There are two kinds of touch, the first being physical touch. So often when Jesus wanted to transmit His power of love, he physically touched people the man born blind and the children in Jerusalem being two examples. An embrace, a kiss, an arm on the shoulder, a pat on the back all of these are ways of expressing a love which goes beyond words.

It is lamentable that we are so paranoid on this subject in America. We have grown touchy about touching. In other parts of the world they do not seem to have this hang-up. To me, the guideline that we can use for this is from the 3rd chapter of Ecclesiastes. You recall the familiar verses that read: There is a time to live and a time to die, a time to plant and a time to pluck up that which has been planted, a time for peace and a time for war, a time to touch and a time to refrain from touching. A sage person will appreciate the difference.

29. Miracle of Jairus’ Daughter

Illustration

Michael P. Green

Ray Stedman has told the story of a time when he and his wife were driving through Oregon with his little daughter, Susan. She had developed a fever the night before, when they were staying in a motel, but it didn’t seem serious. As they drove along, all of a sudden the little girl went into convulsions. Her eyes turned up, her body began to jerk, and she obviously was in great danger. Stedman’s heart clutched. He stopped the car, grabbed Susan, and stumbled across the road to a farmhouse that happened to be visible nearby. It was about six in the morning, but the frantic father thundered on the door. When a woman appeared, he cried out, “My daughter is very sick—she’s in convulsions. Do you have a bathtub where we can put her in warm water?”

The lady was so taken aback she hardly knew what to say. She motioned down the hall, and without waiting for any words, Stedman pushed the front door open, went down the hall, and started running water in the tub. Later he called a doctor and arranged to take his daughter to him for an examination.

It all turned out all right, but Stedman never forgot that moment when it looked as though his daughter was going to die. Later he found out this farm family had the only bathtub and the only phone for miles around!

This is the same emotion that drove Jairus, that agonized father, to Jesus—the fear that his little one, who had blessed their home and filled it with sunshine for twelve years, was to be taken from them.

30. Get the Ball to Me

Illustration

King Duncan

Whether you are a basketball fan or not, you are probably familiar with the name Larry Bird, the former basketball great of the Boston Celtics. During a retirement party for Larry Bird in Boston Garden, former Celtics Coach K.C. Jones told of diagramming a play on the sidelines, only to have Bird dismiss it, saying: "Get the ball to me and get everyone out of my way."

Jones responded: "I'm the coach, and I will call the plays." Then Jones turned to the other players and said: "Get the ball to Larry, and get out of his way."

That is basically our message for today. When those times of terror come - when it seems the light will never come and you have no where else to turn - give the ball to Jesus and get out of the way. You will discover, as did Jairus, that Christ will not let you down.

31. Birth and Death

Illustration

Editor James S. Hewett

It seems to me that a good analogy for death is birth. The child, before birth, must certainly feel secure and safe. The environment, however limited, is warm and comfortable. The unborn infant knows what to count on in its existence. Birth must seem like death to the child, being thrust in such a traumatic way out of the comfortable and known. We would say to the child, if it were possible, that it is all a part of the plan. We would assure the child that there was even more love, and even grander existence awaiting him/her than could be imagined. We would say, "You can't believe the world that awaits!" But we cannot give those encouraging words. The child must pass through before finding out. Death is like that. We have to leave all that we have known. There has been security in our existence, in spite of its limitations. We know what we can count on. Death takes us from the comfort and safety, ending the only life we can imagine. For the person of God, however, there is awaiting an even greater existence. There is more love and the possibility of service and life than is beyond our imagination. It is all a part of the plan. God would say to us, "You can't believe the world that awaits!"

32. No More Tears

Illustration

Richard A. Jensen

Can you imagine a four-year-old boy falling to his death from the 53rd floor of a New York City apartment building? Unimaginable as it seems, that is precisely what happened to the son of British rock star, Eric Clapton. Clapton's life was filled with tears of grief as the result of this shocking event. His son's death haunted him so much that he finally wrote a song about it. He called it, "Tears in Heaven." In February of 1993 this song of Clapton's won the Grammy as the "Song of the Year." Mr. Clapton himself won the Grammy as Male Vocalist of the Year. Eric Clapton, however, would have given up all the success of these Grammys in an instant if he could just have had his son back. Clapton's song begins with these words: "Would you know my name, if I saw you in heaven? Would it be the same, if I saw you in heaven?" Mr. Clapton's separation from his son is real. His son is gone forever. As with others who grieve the loss of loved ones, however, Clapton desperately wants to communicate with him again. Clapton's song continues. He envisions heaven for a moment. He knows that heaven is a place that he does not belong. That means that he must somehow find the strength to carry on when he knows, "I don't belong here in heaven." The singer gets a glimpse of heaven, a glimpse of hope. But in heaven he does not belong.

Verse two of "Tears in Heaven" returns to the same theme. He wonders if his son would hold his hand if he saw him in heaven? He wonders, further, whether his son would help him stand if he saw him in heaven? Clapton does not know the answers to his questions. He just believes that if he could get a glimpse of his son again his grief might be lightened. In his grief he cries out for some kind of contact with his son. But it is not to be. So, he sings, "I will have to find my own way, because I just can't stay, here in heaven." The burden of grief rests squarely on his shoulders. Heaven is of no help. Heaven is beyond his grasp. His son is beyond his grasp. He'll just have to make do as best he can. He'll have to "find his own way through night and day." Clapton's song is a very sad song! The grief is so real and the hope so illusory. Clapton knows he doesn't belong in heaven for whatever reason. Therefore, he will have to carry his own grief and his grief is a terribly heavy load.

Clapton sings of this heavy load in the next verse of his song. "Time can bring you down," he sings. Time can be devastating when you are locked in grief. Time can bend your knees; it has you "beggin' please." Such is Clapton's plight. He is reduced to begging. Surely he has begged God to give him a reason for his son's death. Why, God, Why? Surely he has begged God to bring his son back again. Surely he has begged God to lighten his load in life. There is a lot of begging going on in the midst of human tears of grief. Clapton sees one bright ray of hope in the midst of his grief. He is sure that in heaven there are no tears. That's the source of the song's title: "Tears in Heaven." Tears are for the earth. Tears are grief's constant companion. Tears are grief's way of showing us the pit of emptiness that tugs so heavily upon us in our time of loss. Tears are vital to the healing process. Through the ears, however, Clapton sees a vision of a place where tears shall be no more. "There will be no more tears in heaven," he sings. "There will be no more tears in heaven." "

33. You're Not Alone

Illustration

Hugh Salisbury

Death is no respecter of persons, or families. There is an Eastern legend about a Hindu woman whose only child had died. She went to a prophet to ask for her child back. The prophet told her to go and obtain a handful of rice from a house into which death had not come. If she could obtain the rice in this way, he promised to give her the child back. From door to door she asked the question, "Are you all here around the table fathers, mothers, children...none missing?" But always the answer came back that there were empty chairs in each house. As she continued on, her grief and sorrow softened as she found that death had visited all families. Yes, death is universal; our painful experience is not the only one of its kind. Because God is faithful, because Jesus Christ is alive, so is your loved one and mine.

34. Where Is God Now?

Illustration

Staff

Elie Wiesel was a fifteen-year old prisoner in the Nazi death camp at Buna. A cache of arms belonging to a Dutchman had been discovered at the camp. The Dutchman was promptly shipped to Auschwitz. But he had a young servant boy, a pipel as they were called, a child with a refined and beautiful face, unheard of in the camps. He had the face of a sad angel. The little servant, like his Dutch master, was cruelly tortured, but would not reveal any information. So the SS sentenced the child to death, along with two other prisoners who had been discovered with arms.

Wiesel tells the story: One day when we came back from work, we saw three gallows rearing up in the assembly place, three black crows. Roll call. SS all around us; machine guns trained: the traditional ceremony. Three victims in chains and one of them, the little servant, the sad-eyed angel. The SS seemed more preoccupied, more disturbed than usual. To hang a young boy in front of thousands of spectators was no light matter. The head of the camp read the verdict. All eyes were on the child. He was lividly pale, almost calm, biting his lips. The gallows threw its shadow over him. This time the Lagercapo, which was the name for the head of a camp, refused to act as executioner. Three SS replaced him. The three victims mounted together onto the chairs. The three necks were placed at the same moment within the nooses. "Long live liberty!" cried the two adults. But the child was silent.

"Where is God? Where is He?" someone behind me asked. Total silence throughout the camp. On the horizon, the sun was setting. "Bare your heads!" yelled the head of the camp. His voice was raucous. We were weeping. "Cover your heads!" Then the march past began -- we inmates were made to walk past the gallows. The two adults were no longer alive. Their tongues hung swollen, blue-tinged, but the third rope was still moving; being so light, the child was still alive...For more than half an hour he stayed there, struggling between life and death, dying in slow agony under our eyes. And we had to look him full in the face. He was still alive when I passed in front of him. His tongue was still red, his eyes were not yet glazed. Behind me, I heard the same man asking: "Where is God now?" And I heard a voice within me answer him: "Where is He? Here He is. He is hanging here on this gallows." That night the soup tasted of corpses.

Italics added for clarification. From Elie Wiesel, Night, Bantam, 1982, p. 75-6, quoted in W. Aldrich, Multnomah, When God Was Taken Captive, 1989, p. 39-41.

35. A Cluster of Adjustments

Illustration

Charles Swindoll

Author Edgar Jackson poignantly describes grief: Grief is a young widow trying to raise her three children, alone. Grief is the man so filled with shocked uncertainty and confusion that he strikes out at the nearest person. Grief is a mother walking daily to a nearby cemetery to stand quietly and alone a few minutes before going about the tasks of the day. She knows that part of her is in the cemetery, just as part of her is in her daily work. Grief is the silent, knife-like terror and sadness that comes a hundred times a day, when you start to speak to someone who is no longer there. Grief is the emptiness that comes when you eat alone after eating with another for many years.

Grief is teaching yourself to go to bed without saying good night to the one who had died. Grief is the helpless wishing that things were different when you know they are not and never will be again. Grief is a whole cluster of adjustments, apprehensions, and uncertainties that strike life in its forward progress and make it difficult to redirect the energies of life.

36. Jerry's Faith

Illustration

John E. Sumwalt

In the Lutheran parochial school I attended as a child I was taught to fear God, and that I risked punishment for sin. When I was 17 years old, my younger sister died of a brain tumor, and I began to question everything that I had been taught. I could not understand how God could allow this. Her death left me confused and angry. I became more of a doubter than a believer. I came to the conclusion that I could only believe in myself. I pushed myself, I worked hard; I became an over-achiever and eventually a workaholic. This program propelled me to financial success, but it was accompanied by personal failure. I learned that the love of money can bring financial gains that are accompanied by personal loss.

I became an empty person. I couldn't stand success and began to self-destruct. I lost everything, my friends, those who had pretended to be my friends and my family. It was all like an unbelievable soap opera -- and before it was over I learned quite a bit about the judicial system, the Mafia, extortion and revenge. There were times when I feared for my life and for the lives of the members of my family. It was the kind of situation that causes one to think about taking his own life.

But I wasn't ready for that option. The love I had for my children gave me courage and made me determined to try again. I wanted to be a believer in something bigger than myself, but it was difficult. It would take a miracle. I carefully planned a comeback. I wanted to be successful again and not make some of the same mistakes. The task seemed monumental.

In the process I met an independent preacher named Andy. He worked for me on a part-time basis and we soon became friends. He wasn't pushy with his religion, so I decided to go to one of his church services on a Wednesday night. It was quite unusual to say the least. Wednesday night was testimony night. The opening song service was quite an experience. The songs had beautiful melodies and were easy to sing. When they sang songs like "He Touched Me" and "O, How I Love Jesus," I noticed that many had tears in their eyes as they sang with great feeling. I felt touched by this, and quite uncomfortable. The testimonies that followed were as impressive to me as the song service. People spoke about what God had done for them, how God answered prayer and healed them. Was this real? Do they know a different God than I do, I wondered? It was all so confusing.

I didn't know if I could believe it, but I went back to observe more. I knew these people had something I didn't have. I guess it was a simple faith in God. It seemed like a good way to live, but I still wondered if it was real. If there was no God, I think we would have to invent one to keep our sanity. I tried to keep an open mind on the subject. I found myself reading the Bible because I was hungry for truth.

One Saturday night my mother called to tell me that my grandmother was gravely ill. I needed strength to face this so I went to church the next morning before going to the hospital to see her. That morning Andy spoke of the healing power of Jesus. I cornered him after church and said, "Andy, are you sure he heals today?" He was sure. I marked several of the healing promises in my Bible and then I went to the hospital. As I entered the waiting room, I saw that many of my relatives were there to pay their last visit to Grandma. The pastor of her church was about to get on the elevator after praying with her. I stopped him for a brief talk. I said, "Don't you believe God has the ability to heal people?" He assured me he believed that God does have the power to heal, but he added that we all have a time to die. I knew he was right, but a voice in the back of my mind said, "Prove me and know that I am God."

I followed my cousin and his wife into Grandma's room in the intensive care unit. When I spoke to Grandma she regained consciousness, and her smile told me that she was pleased to see her oldest grandson. I got right to the point. "Grandma, do you want me to pray that God will heal you?" She agreed. The four of us held hands and I prayed for her healing. It was a special moment. The nurses and other members of the hospital staff who were present stood with tears in their eyes. When I finished I had a feeling that Grandma was healed. My cousin's wife knew it, also. Grandma fell into a deep sleep. When we went out to the waiting room, my relatives were talking about Grandma being ready to pass away. The doctor had told them that she would not live through the day. I said, "Grandma is not going to die today. She is healed." I went home and then back to the church for the Sunday evening service.

On Monday morning my mother called to tell me that Grandma had made a complete recovery. I said, "What did the doctor have to say about this recovery?" She answered, "He said it was a miracle." I believe God knew just what I needed. I had the audacity to take God at his word, and God cared enough not to let me make a fool of myself.

Author's Note: Gerald Wagner shared this story of his grandmother's healing with a new member class in our church in the Spring of 1990. It is printed here in his own words. Mr. Wagner, an independent semi-truck driver, lives in Kenissha, Wisconsin.

37. The Boy Jesus

Illustration

Brett Blair

You will recall when the old man Simeon held the Christ child in his arms he said, "This child is destined to cause the rising and the falling of many in Israel, and he will be a sign that will be spoken against, so that the hearts of many will be revealed."

There are two well-known pictures, each with the same title, "The Shadow of the Cross." One by Holeman Hunt depicts the interior of a carpenter's shop, with Joseph and the Boy Jesus at work. Mary is also present. The Boy Jesus pauses in his work, and as he stretches his arms the shadow of the cross is cast on the wall.

The other picture is a popular engraving which depicts the boy Jesus running with outstretched arms to his mother, the shadow of the cross being cast on the ground by his form as he runs. Both pictures are fanciful in form, but their underlying message is true. If we read the Gospels just as they stand, it is clear that the death of Jesus Christ was really in view almost from the outset of his earthly appearance. At first sight there seems little in them about his death, but as we look deeper we see more. It was part of the divine purpose and plan for him from the first, and very early we have a hint of the cross.

38. Waiting

Illustration

Eric Ritz

I read recently of a survey taken by a doctor who polled 3,000 people and asked them this simple question: "What are you living for?" The survey revealed that over 90 percent of the people were WAITING for something significant to change or happen in their lives and in the lives of those with whom they were involved. Let me share a few examples:

A. A middle-aged couple was waiting for their parents to die before they went on to the next stage of their lives.

B. Another couple was waiting for their children to get married.

C. A younger couple was waiting to have a child.

D. A younger child said he was waiting for the day when his Dad no longer had to sleep on the couch and could sleep in the bedroom. Maybe his Dad would be in a better mood.

A character in T. S. Eliot's play, "The Elder Statesman," shares this insight on waiting: "If I had the energy to work myself to death how gladly would I face death! However, waiting, simple waiting with no desire to act, yet a loathing of inaction. It is like sitting in an empty waiting room in a railroad station on a branch line after the last train, after all the other passengers have left, and the booking office is closed and the porters have gone."

39. Before and After We Exist

Illustration

Michael P. Green

A child does not begin to exist when he (or she) is born. The child has already existed for nine months prior to this in the mother’s womb. At the point of birth, only the conditions in which the child exists change. Before, he lived internally; now, he lives externally. Before, he was fed internally; now, he feeds externally. He does not begin to live at birth: he has lived all the time since conception, but conditions change at birth.

So also can the believer view death. At the point of death, the conditions of our eternal life change—but not the fact that we do indeed have eternal life.

40. Sometimes Love Does Not Count The Cost of Its Commitment

Illustration

William Gladstone, in announcing the death of Princess Alice to the House of Commons, told a touching story. The little daughter of the Princess was seriously ill with diphtheria. The doctors told the princess not to kiss her little daughter and endanger her life by breathing the child's breath. Once when the child was struggling to breathe, the mother, forgetting herself entirely, took the little one into her arms to keep her from choking to death. Rasping and struggling for her life, the child said, "Momma, kiss me!" Without thinking of herself the mother tenderly kissed her daughter. She got diphtheria and some days thereafter she died. Real love forgets self. Real love knows no danger. Real love doesn't count the cost. The Bible says, "Many waters cannot quench love, neither can the floods drown it."

41. Eyes on the Unseen

Illustration

Larry Powell

The first scripture selection relates the healing of a man "who was deaf and had an impediment in his speech." Although nothing is mentioned regarding the faith of the man who was healed, faith was yet an active ingredient in the healing as exhibited by those who resolutely brought the man to Jesus. In verse 34, the phrase "looking up to heaven," underscores the intimate relationship with God that Jesus brought to that moment. Similarly, I have read that when Francis of Assisi preached, he never looked at his hearers, but instead fixed his eyes upon the sky as if expecting Christ to appear before he had completed the next sentence. Jesus, "looking up to heaven," apparently sought to acknowledge and intensify the power of God in his life for this moment of healing.

In our second passage, faith again is important to the healing, but this time it is the faith of the person to be healed, Bartimaeus. By faith, Bartimaeus cried out to Jesus even after being rebuked by those around him: "but he cried out all the more, Son of David, have mercy on me" (v. 48). Although blind, he threw off his cloak and ran to where Jesus was standing. Jesus said, "What do you want me to do for you?" and by faith Bartimaeus replied, "Master, let me receive my sight" (v. 51). Jesus’ reply underscores the point; "Go your way; your FAITH has made you well" (v. 52).

A congregation I once served included a young man who had been deaf from birth. He was a big, robust, handsome fellow whose sweet spirit enabled him to smile easily. During worship, he stood for the hymns and responsive readings, and participated as best he could in the entire service. During the sermon, his eyes were steadily fixed upon my lips, and in those few times when he was unable to lip-read what I was saying, he would turn to the young lady beside him and "sign" for clarification. I remember the day that he and the young lady came to my study to make plans for their wedding. She asked such questions as necessary and signed to him at intervals. As I spoke, she continued to interpret, even though he seemed already to understand. During the wedding ceremony, they held written copies of the vows and signed their pledges to each other. Before I left that congregation to acccept another appointment, the young man underwent an operation which enabled him to hear his first sounds. That was the first step. By God’s grace, one day, perhaps even now, he will be able to listen to all those things which you and I have grown accustomed to. Although different than the deaf man who was brought to Jesus, it will be a genuine miracle of healing, and it will have been done for one who has cried out from the silence in faith.

We are far removed in time and space from ancient Jericho where our Scriptures relate two of our Lord’s healings. However, as a society and as individuals, we yet stand in need of the healing touch.

Charles H. Scott’s familiar hymn says it well; "Open my eyes that I may see, glimpses of truth Thou hast for me ... Open my ears that I may hear voices of truth Thou sendest clear." And then the all-important third verse concludes, "Open my mouth and let me bear gladly the warm truth everywhere."

42. A Reminder Where Our Hearts Belong

Illustration

Wm. McCord

Since Thanksgiving, the shopping malls have been telling us that "It's the most wonderful time of the year." And it is - for them. For many others, however, it is a mixed bag. Christmas isn't what it was when I was a child and never will be again. I'm an adult; it's different; it just is. In this economically difficult time, many have lost jobs or seen their investments and securities dwindle unsure of what the future holds.

Perhaps we have not been able to do what we might have liked to have done for Christmas. Many husbands and wives, sons and daughters, fathers and mothers, are serving in harm's way and are not able to be with family this Christmas. There are those living with illness or with grief at the death of a loved one sorrow intensified during this season of memories of Christmases past and high, perhaps unrealistic, expectations of what Christmas is supposed to be. There might be those who are just as happy to have the celebration done with and over.

In this season of gift giving and all that pulls and tugs on our hearts, may we remember the good gifts that the Creator has given us, the sun and the moon, this good earth with all its blessings of sky and water, plants and animals, this incredible gift of life, of flesh and blood, of breath and memory, this day, this moment, and all those who people our lives, both joy and sorrow, and all that it means for us to be fully human, fully alive. And, above all, may we remember the gift of the Word made flesh sent to save us, to heal us, to bring us joy, to bring us back to God's own self.

43. Dealing With the Pain of Rejection - Sermon Opener

Illustration

James W. Moore

There is no pain in the world quite like it: the awful pain of feeling rejected. It hurts! It crushes the spirit and breaks the heart. Let me show you what I mean with a true story.

Pastor James Moore tells a story about a girl named Jessica. She was a tall, slender, sixteen-year-old blonde girl, who looked like she might grow up to be a model or president of the P.T.A., or a corporate executive. She was attractive, outgoing, personable, radiant, and happy. She was an only child and her parents were devoted to her and so proud of her. A member of his church she did a youth "speak-out" in an evening worship service. Her words were inspired and thoughtful from the pulpit that night. She was so wholesome, so clean-cut, so full of life.

But, the next morning, an urgent ringing of the telephone. It was Jessica's mother alarmed, concerned, frightened saying that Jessica had been taken to the emergency room during the night and had been admitted into the hospital as a patient. When Moore got there and walked into that hospital room, it was a stark, gloomy situation. The drapes were closed, the room was dark, heavy despair was in the air we breathed. There was Jessica only hours before happy, radiant, full of life but now, laying there in a hospital bed, weak, pale, listless, almost the picture of death. She was emotionally drained, completely wrung out, so much so that she literally did not have the strength to lift her arms, she could not walk, she could hardly hold up her head. They talked for a moment, prayed together and then he left the room. Jessica's mother came out into the hallway. Her mother said, "After we got home from church last night, Jessica had a phone call. Just as she hung up the receiver she fainted and when we revived her, she was physically unable to walk… she was so weak. We called an ambulance and brought her here to the hospital." Moore asked, "Do you know of anything that might have caused this?" The mother blinked as tears flooded into her eyes, she looked away and said, "Well, yes, that telephone call last night was to notify Jessica that she had been "black-balled" by the sorority she wanted to join."

Now, here was a young girl, sixteen years old, an only child, who for all of her life had had almost everything she wanted. At that particular moment what she wanted more than anything was to be accepted into that sorority and somebody had rejected her. One person for some unknown reason had "black-balled" her and the trauma of that blatant rejection was too much for her. She couldn't handle it. She was not faking. The doctors were sure of that. She was just so hurt that it crushed her emotionally, physically, and spiritually.

Here we see dramatically the awful pain of feeling rejected. Now I want to leave Jessica in the hospital for just a moment. We are going to get her out later, but right now the point is clear. The pain of feeling rejected can be devastating.

Sometimes we "feel" rejected when we really aren't being rejected. We only think we are. Have you heard about the man who had to quit going to football games because every time the team went into a huddle he thought they were talking about him! Now, he wasn't being rejected, but he thought he was. Let me hurry to say though, that even when imagined the pain is just as real!

That's what happens in Jesus' parable. Remember how the younger brother runs away to the far country, squanders his money in riotous living, but then ashamed and penitent he returns home. The father is so overjoyed. He had feared the worst that his young son might be dead! But here he is alive and well and home, safe and sound. The father is so happy that he calls for a great celebration. But when the elder brother hears of it. He is hurt, jealous, confused, and angry. He feels sorry for himself, but more than that and worse, he feels that the father has rejected him! Of course, we know better! We know that the father has not rejected him at all. In fact, the parable is misnamed. Instead of the Parable of the Prodigal Son, it should be called the Parable of the Gracious Father! Because, you see, the theme of the parable is not the revelry of the Prodigal, nor is it the bitterness of the elder brother, no; the theme here is the goodness of the father, the faithfulness of God. The message here is that God cares and that He wants both of His sons (all of His children) to come and be a part of the celebration.

But the elder brother missed it. He mistakenly felt rejected and it deflated and crushed him and left him spiritually bankrupt. The feeling of rejection can do that to us. But the Christian faith has good news for those who feel rejected, the good news of healing and wholeness. So when you feel rejected, here are a few simple guidelines to remember.

1. Feelings are temporary, so go and talk to somebody
2. The person rejecting you is the one with the problem
3. Remember how to laugh and don't take yourself too seriously
4. Remember that God accepts you.

44. A Child's Version of the Meaning of Easter

Illustration

Editor James S. Hewett

A three-year-old girl was as anxious for Easter to come as she had been for Christmas to come. Her mom was expecting her third child in just a few weeks, and many persons were giving the family baby gifts. The toddler girl had picked out a new dress and Mom had given her a new white bonnet. As they stopped at a store to buy her a new pair of shoes to go with her outfit, she once again said, "I can't wait for Easter!" Her parents asked her, "Do you know what Easter means, honey?" She replied, "Yes." "Well, what does Easter mean?" In her own sweet three-year-old way, with arms raised, a smile on her face, and at the top of her voice she said, "Surprise!" What better word could sum up the meaning of Easter!

Surprise, death! Surprise, sin! Surprise, mourning disciples! Surprise, modern man! Surprise, He's alive!

45. Defining Moments

Illustration

John P. Jewell

Did you ever play the game "Freeze" as a child? The group is running and playing as though everything were normal and then the one who is "it" yells, "Freeze!" Everyone has to freeze exactly as they are when they hear the word. The first person to stumble or move from their "frozen position" are "it" for the next round.

There are moments in all of our lives that are frozen in time and frozen in our memories. They can be good moments, or bad moments. Moments of utter joy and moments of profound grief. Whatever else they may be, these are moments that are locked in our hearts and minds because of the power they hold.

That first kiss.
The time she said, "Yes."
The first date.
A look on the doctor's face.
The day a child was born.
The time your mortgage was approved on the first house.
The time you lost the person you loved most.

These are moments locked in place and time. We stop when these frozen moments are called to mind. The most dramatic of them all are those moments of life and death that make up the greatest most wonderful, and the worst most devastating events of our living.

"Defining" moments some folks might call them. As we gather on this Easter Sunday we celebrate the single most important defining moment of our Christian faith - the resurrection of our Lord Jesus Christ. Without this moment, none of the other defining moments of our lives would ever make sense.

46. A Bent Over Woman

Illustration

Richard A. Jensen

The woman with the battered face. Several years back that battered face was splashed all over the media. The woman's name was Hedda Nussbaum. She came to public attention as a dramatic witness for the prosecution in the death of her adopted daughter, Lisa.

Hedda Nussbaum was a vulnerable person already in her early years. She says that when she was a child, "I just went where I was taken." She just obeyed orders. Not surprisingly, she fell in love with a man who loved to give orders. His name was Joel Steinberg. He was an attorney. "I just loved to hear him talk," Hedda said of Joel. "Basically, I worshipped him. He was the most wonderful man I had ever met. I believed he had supernatural, godlike power." Friends of Hedda Nussbaum described her as a person in search of a god. She thought she had found a god in Joel Steinberg.

Hedda moved in with Joel! Two years later the beatings began. Joel Steinberg was an abusive person. The system that was created in the pairing of Hedda Nussbaum and Joel Steinberg was a very sick system. Hedda needed a god. Joel was a controlling and manipulative man. They chose each other. It was to be a fatal choice!

Joel Steinberg had Hedda Nussbaum totally under his control. He told her where she could go, whom she could talk to, what she should do at work and so on. He forbade her to see her parents. And, he beat her. She reported finally that he hit her violently time and time again. Her spleen was ruptured by one of his blows and she had to have it removed. Her knee was damaged, she was burned, her sexual organs were beaten with a broomstick, some of her teeth were knocked out, her hair was pulled out. A New York City doctor described Hedda's case as, "absolutely the worst case of wife battering I've ever seen. She was a slave," he said, "totally submissive to this man, with no ability or will to save her own daughter."

Hedda Nussbaum was a nobody. She was a thoroughly "bent over" woman. "I'm a piece of ----," Joel made her write over and over. She wrote it and she believed it.

The tragedy that brought Hedda Nussbaum and Joel Steinberg to the courtroom and to public knowledge was the death of their daughter, Lisa. Mr. Steinberg was going out one evening. Lisa wondered if he was going to take her with him. Hedda told her to go to the bathroom and ask him. She did. Joel Steinberg proceeded to knock her unconscious. Hedda didn't know what to do with this lifeless body. "Don't worry," Joel said, "just let her sleep. I will get her up when I get back."

Hedda waited. She was confused. She was so dependent on Joel's every command, so convinced of his healing power, that she did nothing for Lisa. She was simply paralyzed. Consequently, Lisa died three days later. Hedda could have saved her. But to act on her own would have been an act of disloyalty to Steinberg. She was not a free person. She was not free to act. She was, indeed, a "bent over" woman with not an ounce of self-esteem left in her.

And Hedda is not alone in this world. In the United States alone 1.8 million women are battered every year. Some form of violence occurs in 25 percent of all marriages. On and on the statistics roll. There are "bent over" women everywhere. Who shall stand them straight again?

47. What Is Grief?

Illustration

Dr. Wright

Dr. Wright defines the following terms so we can get a grasp the nature and the impact of grief on our lives:

Grief is defined as Intense emotional suffering caused by loss, disaster, misfortune, etc. Acute sorrow - deep sadness. The word is derived from the Latin verb meaning to burden. Indeed, you do feel burdened. You are carrying a heavy load of feelings.

Mourn is defined as to feel or express sorrow. Mourning is the expression of grief. The word is derived from a Gothic verb meaning to be anxious, and it comes ultimately from an Indo-European base meaning to remember; to think of. Mourning involves remembering and thinking of the deceased, and this makes you feel anxious or uncomfortable.

48. The Lonely in the Crowd

Illustration

Editor James S. Hewett

Years ago, the press carried a heartrending story of a young father who shot himself in a tavern telephone booth. James Lee had called a Chicago newspaper and told a reporter he had sent the paper a manila envelope outlining his story. The reporter frantically tried to trace the call, but was too late. When the police arrived the young man was slumped in the booth with a bullet through his head.

In his pockets they found a child's crayon drawing, much folded and worn. On it was written, "Please leave in my coat pocket. I want to have it buried with me." The drawing was signed in childish print by his daughter, Shirley Lee, who had perished in a fire just five months before. Lee was so grief-stricken he had asked total strangers to attend his daughter's funeral so she would have a nice service. He said there was no family to attend, since Shirley's mother had been dead since the child was two.

Speaking to the reporter before his death, the heartbroken father said that all he had in life was gone and he felt so alone. He gave his modest estate to the church Shirley had attended and said, "Maybe in ten or twenty years, someone will see one of the plagues and wonder who Shirley Ellen Lee was and say, 'Someone must have loved her very, very much."' The grieving father could not stand loneliness or the loss so he took his own life He felt it better to be dead than live in an impersonal world.

How many James Lees are there in this world? They don't wear signs saying "I'm lonely…will you help me?" Lee's discover these in His name.

49. HAVING A REALLY GOOD FIGHT

Illustration

John H. Krahn

I believe it was the Mills Brothers who made popular the song, "You Always Hurt the One You Love." Fighting is one of the realities of married life. Unfortunately, most of us do not handle it well. Fighting is a negative way of communicating some very strong feelings. If we accept the premise that the point of all communication is to get closer to each other, then we might seek more constructive and positive ways of communicating our strong feelings rather than destructive fighting. Although space doesn’t permit us to consider all the suggestions for what I call "good fighting," let me mention just a few. Discover what you are really fighting about. What’s really underneath it all, then stick to the subject, don’t bring up past history. No name calling. Remember you are fighting with the one you love - hurt her and you are hurting yourself and your marriage.

Back to the Mills Brothers ... if we are able to hurt the one we love more than anyone else, then we, as a spouse, have the greatest ability to bring healing to our relationship. If we really want to heal the other person, we can. Healing not only after fights but throughout life. Healing comes through a gentle touch or by saying "I’m sorry" and really meaning it. Healing also comes through forgiving one another and accepting each other’s limitations.

Jesus Christ is the greatest facilitator of healing in marriage. He gives us the power to forgive our spouse - not because he/she deserves it but because he/she needs it. We forgive not only for his sake but for our sake and for our marriage’s sake. For marriage is something that we are in together, and when one or the other is hurting, both of us are hurting, and our marriage is hurting.

Those who are wise, work hard at their marriages. Those who are wiser work hard too, but they also invite God’s help in loving each other. If God wants your marriage to work, and he certainly does, then he is anxious to give you whatever you need to make it work. Both of you must keep strong in the Lord. There is a little Christian saying that goes, "When I try, I fail. When I trust, He succeeds." The best thing we can do in our marriage is not try so hard but to trust even harder.

As people, there will be those moments when we cannot help but express negative feelings to our spouse. Be careful not to try to hurt the person, but rather attempt to express how his/her actions are hurting you. Tell it like it is. Don’t hold back. But let the Lord help you share your strong communication in a loving manner. When you have a fight, have a good one.

50. Consider the Impossible

Illustration

Dwight Gunter

This is a story of impossibilities. Consider the impossibilities Mary faced in this story: She is a virgin and pregnant—she is having a child while she is a virgin. Impossible! No way! Won't happen! Joseph has to follow through on the marriage after he discovers Mary is pregnant. Impossible! Mary must avoid being stoned to death when the neighbors hear the news. Impossible!

Consider the impossibility Elizabeth faced. She was well past the childbearing age, and yet God says she is going to conceive and bear a child. This impossible news left old Zechariah speechless. Impossible! No way! Won't happen!

This is a story of biblical impossibilities. But, what are the impossibilities in our world? What would you label "impossible" in your life? Peace in our world. Impossible! No way! Won't happen! Christian values returning to our nation, morality becoming the norm? Impossible! Our church reaching our surrounding community and making our world different? Impossible! Restoring relationships, healing past hurts in our lives. A relative or friend entering a relationship with Christ. Breaking an addiction and overcoming past hurts and disappointments? Impossible!

We find ourselves with the same troubled mind as Mary, wondering over the impossible (v. 29). We even ask the same question Mary asked, "How will this be?" (v. 34). To us it seems impossible! No way! Won't happen! The real question for people today is "How can the impossible become possible?"

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