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Today we pick up again in the Gospel of Mark, with the story of the long suffering woman – Mark 5:24-34. This story is sandwiched between the beginning and the end of another story – about how Jesus raises Jairus’s daughter from the dead. But I thought we would begin with it, and then come back to the other.

The story

24bAnd a great crowd followed him and thronged about him.

Remember with me, Jesus went across the Sea of Galilee to the Eastern shore.

  • On the way over he calmed the stormy sea.
  • And when he arrived he cast out the legion of demons from the man in the cemetery.
  • And now Jesus has come back across the Sea of Galilee to the Western shore.

A large crowd greeted him as he arrived. And after Jairus asked Jesus to come heal his daughter – our story begins – with the crowds still in tow.

25And there was a woman who had had a discharge of blood for twelve years, 26and who had suffered much under many physicians, and had spent all that she had, and was no better but rather grew worse.

Five statements here tell the sad situation of this woman.

1. She has a chronic bleeding disorder of some kind, probably related to her menstrual cycle. And she has had this condition for 12 years. She has suffered a long time.

Apart from the physical aspect of this, according to the Law of Moses:

  • she could not touch anyone, without making them unclean (Leviticus 15:25ff),
  • she could not enter the temple (Leviticus 15:31)
  • and she was forbidden to be sexually active (Leviticus 18:19). So if she was ever married she almost certainly would now be divorced

2. She has suffered much seeking help. She has gone to many physicians, not just a few. And their treatments are described as causing her misery.

Many ancient physicians used crude and ineffective procedures. For her situation you might be required to drink a goblet of wine with a powder of rubber, alum and garden crocuses; or you might be shocked; or you might have to carry the ash of an ostrich’s egg in a certain cloth. (Talbert, pl 174, referencing William Lane’s research)

3. She’s now poor having spent all her resources on seeking these treatments.

4. Her health is not even better and no wonder, given the treatments we just heard about!

5. And in fact, she’s worse than before despite all her money and all these physicians. She seems to be beyond human help.

27She had heard the reports about Jesus and came up behind him in the crowd and touched his garment. 28For she said, “If I touch even his garments, I will be made well.”

So Jesus’ reputation as a healer has spread far and wide.

Her hope is for a secret healing. She comes up behind him and just touches his clothing (the fringes that all devout Jews wore Matthew 9:20, Luke 8:44) and want to slip away unnoticed.

If we ask why? Perhaps she’s very shy. Perhaps because she’s not supposed to touch anyone? Perhaps she was ashamed of her condition? We don’t know.

But we do know that she has great faith in Jesus. She believed that she only needed to touch his clothing to be healed.

29And immediately the flow of blood dried up, and she felt in her body that she was healed of her disease.

The healing is instantaneous and complete. Notice the contrast between the effectiveness of Jesus and the futility of the doctors of that day.

30And Jesus, perceiving in himself that power had gone out from him, immediately turned about in the crowd and said, “Who touched my garments?”

Just as she feels in herself that she’s healed, Jesus perceives in himself that power has gone out.

There are a few interesting things about this:

  • Jesus heals someone without even being asked.
  • And he heals someone without him knowing about it, until after it happened.
  • And although afterwards he knows it happened by supernatural knowledge, he doesn’t know who it is.

And so he asks, who touched my garments?

Well, the disciples don’t even know what to do with this question.

31And his disciples said to him, “You see the crowd pressing around you, and yet you say, ‘Who touched me?'” 32And he looked around to see who had done it.

They’re saying, “Jesus, everyone is touching you!” But Jesus persists.

And the woman’s hope for a secret healing is foiled –

33But the woman, knowing what had happened to her, came in fear and trembling and fell down before him and told him the whole truth.

Why was she afraid? Did she think she would be rebuked for touching Jesus in her uncleanness? Or for not asking Jesus for healing? And if Jesus is angry perhaps she thinks her healing might be rescinded.

Luke 8:45 tells us that everyone denied that they touched Jesus, at least in the way that Jesus is talking about. So it sounds like at first she tried to keep it a secret, but then comes forward before Jesus and tells the whole truth of what happened.

Why does Jesus draw her out in public? Healings that are not publicly verified cannot bring glory to God or bear witness to who Jesus is as the Son of God. This reminds us that we need to give praise to God and bear witness for Jesus when he works in our lives in answer to prayer.

Jesus also wanted to speak to her, which he does in v. 34.

34And he said to her, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”

Jesus isn’t angry! He uses a term of endearment, “daughter.” And he commends her for her faith and reassures her that the gift of her healing is indeed hers to keep. He wished for her peace, that is, shalom; her wholeness and well-being.

Let me end with –

Two things that stand out from this story

The first is Jesus’ amazing power to save. He doesn’t just do miracles, he does extraordinary miracles. Recently he calmed the storm with the mere words of his mouth and he easily cast out over 5,000 demons. And now he has cured someone, whom no one else could. And the healing was instantaneous. We are reminded yet again that Jesus is amazing!

All these miracles point to his true identity. He is not just a miracle worker or a prophet – he is the Son of God, come to fulfill God’s promises and bring salvation to God’s people.

And these miracles also should draw us to come to him with our needs for salvation, healing and help.

And second, this woman is an excellent example of faith for us. So that when we come to Jesus, we receive.

She didn’t need Jesus to do something elaborate or to even show her any attention. She knew that he was so powerful that all she needed to do was touch his clothing. And because of her faith, she was made whole.

Listen carefully. Many people touched Jesus that day in the crowd going to Jairus’ house, but only she was healed. And she received from Jesus because she touched Jesus with faith.

As we close today and sing our final song, I invite you to pray and to touch Jesus in faith – so that you can find grace and mercy for your needs and your burdens. 

We have all experienced suffering; some more than others. And some of you are going through difficult situations right now. I think it’s good for us from time to time to remember together what the Scriptures teach with regard to our suffering. Let’s look at two particular questions, ‘Where is God in our suffering?’ and ‘Why does God allow us to suffer?’ And we begin with the second.

Why does God allow us to suffer?

There are, at least, four themes in Scripture that are relevant to talking about this. 1. Love involves the risk of suffering. It was God’s purpose in creating us that we might freely choose to love and serve him. This is the glory of humanity, that we are like God in being able to choose and to love. Yet this carries with it the risk, and in our case the reality, that we will choose to hate God and not serve him. This is the bane of humanity, that we have done just this.

We know that God allows us to choose because the Scriptures teach that God’s will is not always done. (Acts 7:51; Ezekiel 18:31-32; Isaiah 63:10; Luke 7:30). That’s why Jesus teaches us to pray to God, “your will be done on earth as it is in heaven” – Matthew 6:10. And that’s why even though God “desires all people to be saved and to come to the knowledge of the truth,” most do not – 1 Timothy 2:4. God is permitting us to choose to love him or not.

And this is where our suffering comes from. God created this possibility and we have chosen it. And so we all suffer. And this world that we were meant to oversee is broken and causes us to suffer as well. So we’re in a situation where, although God is all-loving and all-powerful, he limits himself to allow us to choose. As Joshua 24:15 says, “choose today whom you will serve.”

Now, I believe that just as we would say in our human relationships of love, that love is worth the risk and the pain that comes with it – so in relation to God. That we are made like God, able to choose and to love, and that some choose love is, I believe, worth the suffering that has come with this.  

2. God can bring good out of our suffering. Although it was not God’s will that we choose sin and thus suffer, he can nevertheless accomplish his plan by using our suffering for his own ends. That’s how great God is.God can teach us and others through the suffering we go through. God can lead us into a greater depth of trust and relationship with him through these experiences. God can redeem and transform our suffering.

  • The Israelites in the wilderness suffered hunger and only had manna to eat. Deuteronomy 8:3 says, “he let you hunger . .  that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the Lord.”
  • Joseph was sold into slavery and was also put in jail. But God used his suffering for good. As Joseph said to his brothers, “do not be distressed or angry with yourselves because you sold me here, for God sent me before you to preserve life” – Genesis 45:5.
  • Paul’s life was in danger due to persecution, but God used this experience to teach him to “rely not on himself but on God who raises the dead” – 2 Corinthians 1:9.
  • And supremely of all, God used Jesus’ suffering and death to provide salvation for the world.

God can use suffering for good. That’s why James can say, “Count it all joy, my brothers and sisters when you meet trials of various kinds, for you know that the testing of your faith produces steadfastness. And let steadfastness have its full effect, that you may be perfect and complete, lacking in nothing.” James 1:3-4. (Also Romans 5:3-5; Hebrews 12:10-11.) The author of Hebrews even says this about Jesus in 5:8, “Although he was a son, he learned obedience through what he suffered.” (Also 2:10)

Paul says comprehensively in Romans 8:28, “And we know that for those who love God all things work together for good, for those who are called according to his purpose.” God orchestrates things in such a way that for his own, God can use even our pain and suffering to bring good into our lives.

3. Our suffering is temporary, our blessings will be much greater and eternal. We are a part of a bigger plan that includes deliverance from suffering and also great blessing. As 1 Corinthians 2:9 says, “. . . no eye has seen, nor ear heard, nor the heart of man imagined, what God has prepared for those who love him.” Revelation 21:3-4 speaks of this,  “Behold, the dwelling place of God is with man. He will dwell with them, and they will be his people, and God himself will be with them as their God. He will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” We will have new, resurrected life in God’s presence in the fulness of joy forever and ever.

Paul, a man who knew about suffering, tells us that it’s worth it to suffer in this age, because of the blessings that are to come. “For this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison” – 2 Corinthians 4:17. And again he says, “For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us.” – Romans 8:18.

Now, don’t think that because of what has been said, that suffering and evil have now been explained and we should set aside our distress about the evil that happens in the world and the pain we personally suffer. No! Suffering is truly terrible. We live in a world where people are abused and raped, where children are murdered, where the holocaust happened and other genocides and senseless wars of death and destruction; where tsunami’s wipe out whole cities and earthquakes indiscriminately kill both the evil and the good.

When we see such evil in the world, as Christians we need to admit that 4. Some things aren’t explainable, at least in this life. We can say that the risk of love is worth it, that God will bring good out of our suffering and that by comparison in the end it will be worth it. But we say this all by faith. And many don’t have this faith and don’t see it this way at all.

We have to admit that there’s mystery involved in how God orchestrates his creation. And we are not in a place to understand or easily explain what God allows. This is, I believe, the message of the book of Job. So many people read this book and think they’ll get an answer to the question, “Why did God allow Job to suffer?” But the book doesn’t give a neat answer! God simply tells Job that he’s in control of a complex and powerful creation, and in a way that is beyond human understanding. As the Lord says to Job in Job 38:4, “Where were you when I laid the foundations of the earth? Tell me, if you know so much.” We as humans will not understand why and how God does all that he does, at least in this life. And so we have to trust God in all this. We have to trust that the God we know to be just and merciful is doing what is right and good.

And then we come to our second question –

Where is God in our suffering?

And the answer from Scripture is that God is with us in our suffering. It certainly doesn’t always feel like this is so. It can seem like God is absent. As the psalmist says in Psalm 10:1, “Why, O Lord, do you stand afar off? Why do you hide yourself in times of trouble?” Who hasn’t felt this way?

But yet we are taught that God is with us. As the Lord says in Isaiah 43:2, “When you pass through the waters, I will be with you.” And he says in Hebrews 13:5, “I will never leave you nor forsake you.” God is with us to watch over us, to encourage us, to comfort us and to strengthen us. And not only this, God has come to be with us through his Son. He sent him to this earth, whose name is Immanuel or “God with us” (Matthew 1:23). God did not stand far off and aloof from us. God has walked in our shoes. God is with us.

And God knows our pain and suffering. As the psalmist says in Psalm 56:8, “You keep track of all my sorrows. You have collected all my tears in your bottle. You have recorded each one in your book.” (NLT). God cares about us; God loves us. And not only this, God knows our pain and suffering through his Son. Jesus suffered with us and for us in his life and in his death on the cross. God knows first-hand what we’re going through. His innocent Son was slandered, treated with contempt, tortured and murdered in a particularly cruel way.

God has not left us alone. He is with us as we experience the pain of suffering. And he suffers with us, until that day when all things will be made new.

I want to pick up a theme from our teaching two weeks ago – how Jesus told the healed demoniac that he is to tell others about how God saved him (Mark 5:19).

A part of what it means to be a Christian is that we are to bear witness for Jesus. We are to give our testimony, from our own personal experience about who Jesus is and what he has done in our lives and in the lives of others. Jesus tasked us with this job in Acts 1:8, “You will be my witnesses.”

I want us to look at Jesus’ words and actions this morning to see how to do this. My goal is to keep us focused on our task and to encourage us to do it. Here we go –

1. You can begin right where you are

Yes, God calls apostles, prophets and pastors who travel around from one place to another. But primarily, I believe, God works through ordinary Christians right where they are.

Remember once again, the story of the man possessed by Legion in Mark 5:19. Jesus said to him – “Go home to your friends and tell them how much the Lord has done for you, and how he has had mercy on you.”

Share where you are! You don’t have to go anywhere (unless God is calling you to this). Share in your family setting, in your work environment and with the social connections you have. You are where you are by God’s providential oversight, not by accident.

2. Be motivated by love

Matthew 9:36 says, “When Jesus saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd.” You can see Jesus’ heart here.

And then notice the connection with what comes next in vs. 37-38. “Then he said to his disciples, ‘The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.’” Love for others leads us to reach out to them.

People today are still like sheep without a shepherd; harassed and helpless. People are stuck and need to be set free from things like greed, pornography, drug addictions, worship of power and worship of self.

So many people are living hollow, empty, and miserable lives. They may look fine on the outside but they are not on the inside. Jesus can deliver them. And so we need to tell them this.

3. Make sure your words and your life line up

Jesus said in Matthew 5:14-16, “You are the light of the world. . . let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.”

It’s not just the testimony of our words, it’s the testimony of our lives that people take into account.

I’m not saying you have to be perfect, but there needs to be some connection between your words and your life. There needs to be some light shining! And also humility, when you don’t live up to what you believe.

4. Rely on God’s power

When Jesus sent the 12 disciples out to minister, they didn’t go in their own strength. He gave them power and authority to get the job done.

He gives us this as well. Acts 1:8 says, “But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses.”

By God’s power I mean gifts of the Spirit, help, guidance, and the strength we need to love others (because it’s not always easy).

Let’s look more closely at one example – God gives us the right words. We are always concerned, you know, ‘what will I say?!’ In Matthew 10:19-20 Jesus said, “Do not be anxious how you are to speak or what you are to say, for what you are to say will be given to you in that hour. For it is not you who speak, but the Spirit of your Father speaking through you.”

He’s talking here about when you are persecuted. I look at it his way, if in this extreme case, God will give us the right words, how much easier is it for God to give us the words in a normal, everyday situation. It’s not hard at all. And God can give us just the right words for the situation we are in to speak to people’s hearts.

Rely on the Spirit’s empowerment to help you as you bear witness for Jesus.

5. Be bold

Jesus said in Mark 8:38, “For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels.”

Instead of shame, we’re to speak out for Jesus. I don’t mean being rude or using silly antics to get attention. You just need to be courageous enough to seize the open doors God gives you with others.

You need to keep an eye out for ‘Spirit moments,’ where someone comes into your path and there is an opportunity to share. When this happens, instead of giving in to fear, choose to step out and say something for Jesus.

6. Don’t exclude anyone

Jesus went out of his way to relate to those who were considered outcasts – Luke 15; for instance, sinners, prostitutes and tax collectors.

He went to those of low education and social status; common folk. In Matthew 11:25, Jesus said, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children.”

He also went to the broken, the hurting, the poor and those needing deliverance. In Luke 4:18 Jesus said, “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed.”

Now, he also spoke to everyone else. But he went out of his way to make sure the weak, the lowly and the outcasts received his attention, and so should we.

What if God brings a homeless person across your path? What if God opens an opportunity to share with someone involved in a same-sex relationship? Do you draw away, or share in some appropriate way the good news of Jesus’ transforming power?

In Luke 6:37 Jesus says, “Judge not, and you will not be judged; condemn not, and you will not be condemned” He is saying, don’t condemn others as beyond God’s mercy and transforming power – so that you exclude certain people from your sharing. Only God can judge! It’s not our place. We are to focus on mercy and bearing witness to all.

7. Don’t water down the message to get results

Jesus was looking for disciples, not crowds. We see this in Luke 14:25-26. “Now great crowds accompanied him, and he turned and said to them, ‘If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple.’” He goes on to talk about taking up your cross and giving up your wealth. This is all hard teaching!

He also tells two parables which teach that every person is to count the cost before they become his follower. Jesus is challenging them. Do you know what you are getting into? Are you sure you want to be my disciple?

Today we would say, “Oh Jesus! Don’t do that, you’ll scare off the converts!” We think, “first we have to get them in, and then we will read them the fine print.” And we fill up our pews with people who have little commitment to Jesus, because they think, “if I didn’t have to change to get in, why should I have to change to stay in?”

Jesus always challenged people with his radical demands of discipleship up front. He wanted to see where there heart was. He wasn’t interested in crowds. He wanted disciples, people who will put into practice his teaching and example.

8. Remember that Jesus is with you

Ever been on a new job and someone tells you quick what to do and then leaves, and you really have no idea what is going on? I have. When I was a freshman in college I was a janitor in the men’s dorm. I was cleaning away thinking I was doing a good job. But I found out two weeks later that I was also supposed to clean two other bathrooms/shower rooms. It was quite disgusting. I didn’t get the message!

Well Jesus doesn’t do that with us. He gives us the job, but he also stays with us.

He was with the apostles. Mark 3:14 – “And he appointed twelve (whom he also named apostles) so that they might be with him and he might send them out to preach.” He called them to preach, but also he was with them.

And he will be with you as well. Just after the great commission we read in Matthew 28:20,  “Behold, I am with you always, to the end of the age.” Jesus is with each one of us. We are not left alone in our job.

So what do you do with a teaching like this?? Well, if you want to take it seriously I would ask you to bow your head and ask God to put someone in your path this week that you can share with about Jesus. Let’s spend just a moment in quiet and ask God to do this.

The literary structure of Mark 5:1-21

We’re back into our series on the Gospel of Mark. Remember with me – after teaching in parables all day Jesus took a boat, along with his disciples, to the other side of the sea of Galilee. On the way a great storm arose and Jesus calmed it, leaving his disciples astounded and asking, “Who then is this, that even wind and sea obey him?” (4:41).

Just after this, when they arrive on the other side, our story begins.

Mark 5:1-20

5:1They came to the other side of the sea, to the country of the Gerasenes.

It’s impossible to say exactly where this took place given what the gospels tell us.

decapolis and galilee

As you can see on the map the city of Gerasa is some 35 miles away! (Matthew says, “the region of Gadara” which is much closer to the lake, but still 5 miles away.) What Mark is doing here is using the phrase, “country or region of the Gerasenes” as a way of talking about the region called Decapolis, mentioned later in the story (v. 20). He means the part of the Decapolis or region of the Gerasenes that touches the Sea of Galilee.

This was a Gentile area, Jesus’ first visit to such a place, as Mark tells the story of Jesus. It used to be a part of ancient Israel, but was now Gentile.

2And when Jesus had stepped out of the boat, immediately there met him out of the tombs a man with an unclean spirit. 3He lived among the tombs. And no one could bind him anymore, not even with a chain, 4for he had often been bound with shackles and chains, but he wrenched the chains apart, and he broke the shackles in pieces. No one had the strength to subdue him. 5Night and day among the tombs and on the mountains he was always crying out (or howling) and bruising (or cutting) himself with stones.

Three things stand out in these verses. From a Jewish point of view the ceremonial uncleanness involved is highlighted. It’s not just that the Decapolis is a Gentile area, this particular man has an “unclean” spirit and he lives among tombs – which were unclean according to the Law (Numbers 19:11, 16; Matthew 23:27). These tombs were probably caves in the side of a hill, where he could find shelter.

Second, he’s beyond anyone’s help. No one is strong enough to subdue him. And even chains and shackles, that is, handcuffs and leg irons can keep him down. He breaks them apart due to his superhuman demonic strength.

Finally, his sad state stands out. He’s not in his right mind (v. 15). He lives in tombs. He’s like a wild animal, screaming or howling – running around naked (v. 15). And he’s engaging in self-destructive behavior. And he does this, Mark tells us, “night and day.” What a terrible and miserable existence!

6And when he saw Jesus from afar, he ran and fell down before him. 7And crying out with a loud voice, he said, “What have you to do with me, Jesus, Son of the Most High God? I adjure you by God, do not torment me.” 8For he was saying to him, “Come out of the man, you unclean spirit!”

The demons know who Jesus is (as Mark tells us in 1:34) and so they know his superiority to them, which is why he bows. And he correctly identifies Jesus as “Son of the most High God,” that is, the one true creator God. (Similarly – 1:24, 3:11)

We learn in v. 8 that Jesus is in the process of casting out the unclean spirit, which explains the demon’s question, “what have you to do with me?” As we saw before this means something like, ‘what business do we have with each other?’ Or perhaps here, ‘why are you involving yourself in my affairs?’

But then the demon moves quickly to pleas for mercy. Usually an exorcist would say to the demon, “I adjure you by God,” but here the demon says it to Jesus. And he seems to be saying observe the boundaries that God has set for when demons are to be tormented. In other words, the Son of God and judge of the final day is already here now, but the demon is saying, it’s not time yet for the torment of the final judgment. (Or as Luke says the demon doesn’t want to be thrown “into the Abyss” – 8:31; or as Matthew 8:29 says, the demon says, “Have you come here to torment us before the time?”)

9And Jesus asked him, “What is your name?” He replied, “My name is Legion, for we are many.”

 A Roman legion is usually considered to be just over 5,000 soldiers. So here we’re talking about thousands of demons in this man! (Other examples of multiple demons – Matthew 12:45; Luke 8:2)

And then we have an interesting twist in the story –

10And he begged him earnestly not to send them out of the country. 11Now a great herd of pigs was feeding there on the hillside, 12and they begged him, saying, “Send us to the pigs; let us enter them.” 13So he gave them permission. And the unclean spirits came out, and entered the pigs, and the herd, numbering about two thousand, rushed down the steep bank into the sea and were drowned in the sea.

Apparently demons are territorial (Daniel 10:13) and so the demon who’s speaking doesn’t want to be cast out/ or disembodied so that, as Jesus says, “it passes through waterless places seeking rest but finds none.” (Matthew 12:43.)

That there’s a pig herd nearby confirms that this is a Gentile area, since Jews were neither allowed to eat pigs, nor to raise them.

Notice how Jesus merely speaks and the demons must go.

There are a number of questions that come from these verses that are hard to answer:

  • Can demons possess animals? Or does what happened suggest that this doesn’t work, since the pigs immediately killed themselves?
  • Why did Jesus let them go into the pigs? Whatever the reason it did become a visible way of seeing that the demons are in fact cast out and also that there were thousands of them.
  • What happened to the demons after the pigs died? Apparently they became disembodied anyway.
  • What about the herd of pigs? Wasn’t someone mad about the significant loss of wealth? Well, it was the demons who killed them. And perhaps this was a small price to have rid the community of thousands of demons. And perhaps from a Jewish point of view pigs shouldn’t be raised in what was a part of ancient Israel anyway. We’ll never know!

14The herdsmen fled and told it in the city and in the country. And people came to see what it was that had happened. 15And they came to Jesus and saw the demon-possessed man, the one who had had the legion, sitting there, clothed and in his right mind, and they were afraid.

He is sitting, not wild. He is clothed, not naked. And he is in his right mind instead of being out of his mind. What an amazing transformation Jesus has on this man’s life! He is completely whole.

16And those who had seen it described to them what had happened to the demon-possessed man and to the pigs. 17And they began to beg Jesus to depart from their region. 18As he was getting into the boat, the man who had been possessed with demons begged him that he might be with him. 19And he did not permit him but said to him, “Go home to your friends and tell them how much the Lord has done for you, and how he has had mercy on you.” 20And he went away and began to proclaim in the Decapolis how much Jesus had done for him, and everyone marveled.

There’s a lot of begging going on in this story. The demons beg for mercy several times. And then here the people beg Jesus to leave. They’re so afraid of his power that they ask him to depart. Jesus casts out demons from their region and they respond by casting him out of their region!

And then finally the man begs Jesus “that he might be with him. (He wants to be a part of the disciple group – 3:14). Interestingly Jesus grants the requests of the demons and the people, but not the man. Probably because he was a Gentile and that just wouldn’t work as he continued his ministry to the Jews.

He is commissioned for ministry however. (If Jesus silenced others who were made whole to avoid the crush of the crowds, there is no need here since he is leaving the area.) Jesus says to the man, “Go home to your friends and tell them how much the Lord has done for you, and how he has had mercy on you” (v. 19).

And he was faithful telling everyone, “how much Jesus had done for him.” v. 20. Notice that what Jesus does is what the Lord does. It’s the same.

Now, it’s no mystery what this story teaches us –

Jesus is able to make anyone whole

Here is a man who was beyond anyone’s help. Who was possessed by thousands of demons. But Jesus is easily able to defeat these demons and make the man whole – “clothed and in his right mind” (v. 15)  When he was possessed he was able to break literal chains. But Jesus broke his real chains – bondage to demons.

This is who Jesus is, the Son of God. And this is the hope we have – no matter what our situation, it’s not too difficult for Jesus. There is always hope because of Jesus.

And then closely connected to this –

We are to tell others how Jesus has made us whole

v. 19 is the voice of Jesus to us this morning. “Go home to your friends and tell them how much the Lord has done for you, and how he has had mercy on you.” Once we have received of Jesus’ transforming power we are to tell others of God’s grace and mercy to us.

Final handout

This morning we’re finishing up our Advent and Christmas series from Matthew 1-2. As we saw, after the genealogy there are five stories of Jesus’ birth and childhood. And today we’re looking at the last three, which are all quite short.

The third story tells us about how –

Jesus is taken to Egypt: Matthew 2:13-15

 It has a dream in it, as does each of these five stories.

vs. 13-14 – “Now when they had departed, behold, an angel of the Lord appeared to Joseph in a dream and said, ‘Rise, take the child and his mother, and flee to Egypt, and remain there until I tell you, for Herod is about to search for the child, to destroy him.’ And he rose and took the child and his mother by night and departed to Egypt and remained there until the death of Herod.”

So as soon as the wise men leave God speaks to Joseph once again in a dream. They must leave because of Herod. What was suspected before is confirmed as true – Herod had no intention of finding the child in order to worship him (2:8). It was his plan all along to find Jesus in order to kill him.

It sounds like they left immediately. It says, “he rose and took the child and his mother by night.”

Egypt was a traditional place to seek refuge for Jews who were oppressed in Israel. And there were many Jewish communities in Egypt for them to go to. They stayed in Egypt until sometime in 4 BC, which is when King Herod died.

This story also has a prophetic Scripture connected to Jesus, as does each of the five stories.

v. 15 – “This was to fulfill what the Lord had spoken by the prophet, ‘Out of Egypt I called my son.’”

This comes from Hosea 11:1. But please notice, this text is not a prophecy! It’s simply talking about how the people of Israel, who are often called God’s son in the Old Testament, came up out of Egypt at the time of the Exodus. But what Matthew’s doing here is recognizing that Israel as God’s son is a type or model of Jesus as God’s Son.

  • So Israel’s story can become a prophetic picture of Jesus’ life; it can foreshadow or look forward to what will happen to Jesus.
  • And also Jesus as the Son of God relives the story of Israel; he sums it up and brings it to its completion or fulfillment.

We see this here in that just as Israel entered Egypt, so does Jesus; Just as Israel came up out of Egypt in the Exodus, so will Jesus. And we could go on – Jesus passes through the waters at his baptism, like Israel went through the waters of the Red Sea and Jesus is tested in the wilderness, like Israel was.

This story, like the others we have looked at, presents a picture of the future with regard to Jesus. Israel, as God’s son failed many times. Hosea 11:2, which comes right after our prophetic text, says, “The more they were called, the more they went away; they kept sacrificing to the Baals and burning offerings to idols.” Israel never achieved the goal that God had for them.

But Jesus as God’s Son brings the promise of another try. He also is called up out of Egypt. But he will not fail. Jesus will show himself to be the faithful Son of God. He will obtain the goal that God has for Israel and the world.

Our next story is about how –

Judean Herod tries to kill Jesus: Matthew 2:16-21

v. 16 – “Then Herod, when he saw that he had been tricked by the wise men, became furious, and he sent and killed all the male children in Bethlehem and in all that region who were two years old or under, according to the time that he had ascertained from the wise men.”

Two words stand out – “tricked” which means duped or deceived and “furious” which means very angry.

Now this atrocity was not out of character for Herod. He killed his wife and three sons out of paranoia to keep his power. He also ordered that members of prominent families in Judea were to be killed when he died – so that at least there would be some mourning – that’s how much he was hated. This wasn’t carried out, but it was his intention for this to happen.

Certainly he would have seen the report of the birth of a “king of the Jews” as a threat to his power. And so Herod seeks to kill all the male children in Bethlehem, harkening back to the story of Pharaoh in Egypt.  It’s hard to say, but given Bethlehem’s size, which was quite small, perhaps 20 children would have been killed in this terrible episode.

A prophetic Scripture connected to Jesus

vs. 17-18 – “Then was fulfilled what was spoken by the prophet Jeremiah: ‘A voice was heard in Ramah, weeping and loud lamentation, Rachel weeping for her children; she refused to be comforted, because they are no more.’”

This Scripture is Jeremiah 31:15 (LXX 38:15). Again, it’s not a prophecy. It refers to when Israel was carried off into exile to Babylon. They departed for Babylon from the city of Ramah. (Jeremiah 40:1). Jeremiah speaks poetically of Rachel, the wife of Jacob, who represents the mother of Israel, lamenting this tragedy.

Again, by way of a typological connection, Jesus relives this part of Israel’s history, that is, the exile. (If the trip to and out of Egypt was seen as the Exodus in the third story, here is it is seen as the Exile and return.)

  • Israel’s evil kings led to a tragedy – Israel’s exile to the sound of weeping and loud lamentation
  • So now an evil king, Herod, has led to a tragedy – Jesus’ exile to the sound of weeping and loud lamentation due to the massacre of the children

Once more, Rachel, the mother of Israel, laments for her children and her true child, Jesus. 

A dream

vs. 19-21 – “But when Herod died, behold, an angel of the Lord appeared in a dream to Joseph in Egypt, saying, ‘Rise, take the child and his mother and go to the land of Israel, for those who sought the child’s life are dead.’ And he rose and took the child and his mother and went to the land of Israel.”

And then we have another picture of the future. In this story we see that the Judean Herod and the Jerusalem authorities opposed Jesus and sought to kill him as a child. In the future, the Judean authorities will oppose Jesus and seek to kill him – and will succeed this time.

Notice also the contrast here with the second story. The Gentile Magi honor Jesus as King, which looks forward to many Gentiles responding to Jesus. Here we see, perhaps, a hint of the general Jewish rejection of Jesus.

Our final story has to do with –

Jesus’ home and name: Matthew 2:22-23

And it begins with a dream.

vs. 22-23 – “But when he heard that Archelaus was reigning over Judea in place of his father Herod, he was afraid to go there, and being warned in a dream he withdrew to the district of Galilee. And he went and lived in a city called Nazareth.”

 Jesus may have been two years old by this point.

After Herod died his territories were split up between three of his sons. Archelaus had rule over Judea. He was evil and oppressive, like his father.

Prophetic Scriptures connected to Jesus.

v. 23 – “And he went and lived in a city called Nazareth that what was spoken by the prophets might be fulfilled: ‘He shall be called a Nazarene.’”

Things really get interesting here because there is no prophecy that says the Messiah will be called a Nazarene. Nazareth is not even mentioned in the Old Testament. However, we do have Isaiah 11:1, a text that was seen as Messianic by many. It says, “There shall come forth a shoot from the stump of Jesse, and a branch from his roots shall bear fruit.”

This idea of a descendant of David, called a branch, originally applied to king Hezekiah, (just as Isaiah 7:14 did as we saw in the first story.) But it was also seen to transcend him to speak of the Messiah. And there are other prophets who speak of a “branch” in a Messianic way (although with a different Hebrew word). Jeremiah 23:5; 33:15; Zechariah 3:8; 6:12.

What we have here is a Hebrew wordplay, which were very common in ancient Judaism, between the word “branch” in Isaiah 11:1 and “Nazareth.” In Hebrew, which did not write vowels at this point, “Branch” = NSR and “Nazareth” = NSRT.You can see how close they are. Also, the vocalization for branch in first century Hebrew apparently was Nazar (Davies and Allison, Matthew, v. 1, p. 278) which certainly sounds like Nazareth.

Now Nazareth was an insignificant place. As Nathanael said in John 1:46, speaking of Jesus, “Can anything good come out of Nazareth?” (also John 7:41-42;52). But by making this connection between “Nazareth” and the “branch,” spoken of by several prophets – Matthew counters this. Jesus’ home does not make him insignificant, or unable to be the Messiah, it ties him to the prophetic promises of the branch of David. Indeed to call him “the Nazarene” is to also speak the word “nazar” – the promised branch. In a kind of paradoxical irony, even his enemies would be saying this.

And then we have a final picture of the future. This turns on a contrast between appearance and reality. Since Nazareth is unimportant, Jesus appears to be unimportant, as we saw. So he can’t be significant. And there’s no need to listen to him. He can’t be the Messiah. This accurately portrays the future – Jesus will be despised and rejected because of his hometown. But the reality is that the very name that is applied to him with scorn – Nazarene, contains within it the name of the Messiah.

There’s so much in these stories in terms of content, as I hope you’ve seen. And even the way the stories are put together, their form, is elegant. God is in this – in these events and in this text that speaks of them. And the point of all of it, including the genealogy, is the same – Jesus is the promised Messiah, the Son of God. He is the true king. May we all submit our lives to him, and honor him with all that we have and all that we are.

We’re continuing on today looking at the stories of Jesus’ birth and childhood in Matthew 1-2 as our Advent and Christmas focus. Let’s jump right into –

The story of the Gentile magi who honor Jesus as king

– found in Matthew 2:1-12. And we start off with some background.

v. 1 – “Now after Jesus was born in Bethlehem of Judea in the days of Herod the king . . .”

In terms of geography Bethlehem is front and center. It’s about 6 miles south of Jerusalem. In terms of chronology, it says, “in the days of Herod the king.” This is Herod the Great and the date of his death is known – 4 BC. And since Jesus was born before his death, it’s estimated that Jesus was actually born somewhere between 6 and 4 BC.

Now this is a bit ironic, since Jesus is born several years “Before Christ” which is what BC means! This is all because a 6th century monk named Dennis the Short made a mistake when he set up a new calendar system – the AD system, which we still use. So you can blame Dennis.

Also, just briefly, December 25th is a possible date for when Jesus was born. There has been a lot of discussion about whether it was actually in the Spring and so forth. But Winter does work as well. In the Eastern Orthodox church, Jesus’ birth is celebrated on January 7th. I don’t think we will never know for sure.

This brings us to the wise men.

v. 1-2 – “. . . behold, wise men from the east came to Jerusalem saying, ‘Where is he who has been born king of the Jews? For we saw his star when it rose and have come to worship him.’”

The first question is, who are these wise men, or more literally magi?? There has been a great deal of elaboration on the few details we have from Matthew. They have been called kings; people say there were three of them, since there are three gifts; and they have been given names. In the West they were called Melchior, Gaspar (or Caspar) and Balthazar. But none of this is in Matthew 2 or anywhere else in Scripture.

The magi were most likely from a priestly caste in Persia or Babylon. They were known for their learning, including studying the stars and predicting the future based on this. So they knew astronomy and practiced astrology.

The idea of a star or some other astronomical phenomenon heralding a new king or a great person was common in the ancient world. And there are a number of stories of people following these to find the person to honor them.

As for the star itself there are a number of speculations – perhaps a conjunction of Jupiter (the star of a king) and Saturn (the star of the Jews) in 7 BC; or a supernova in 5/4 BC. However, given the activity of this star in v. 9, resting right above the house that Jesus was in, this might be an angel – for angels were connected with stars in the ancient world and in the Bible, and angels shine forth light.

v. 3 – “When Herod the king heard this, he was troubled, and all Jerusalem with him”

The news of a star and important people looking for the new “king of the Jews” was a real threat to Herod. Because if there’s a new king of the Jews, then his time is up. He’s out of a job! But not only him, those who had privilege and wealth due to Herod felt threatened.

A prophetic Scripture connected to Jesus.

vs. 4-6 – “ . . . and assembling all the chief priests and scribes of the people, he inquired of them where the Christ was to be born. They told him, ‘In Bethlehem of Judea, for so it is written by the prophet: ‘And you, O Bethlehem, in the land of Judah, are by no means least among the rulers of Judah; for from you shall come a ruler who will shepherd my people Israel.'”

The scripture here is Micah 5:2 and also 2 Samuel 5:2 (2 Chronicles 11:2) right at the end. (It’s a composite quote blending the two together.) (Changes in the text from MT and LXX: “Ephrathah” becomes “land of Judah”; “thousands” becomes “princes” – a different vowel pointing; ‘Bethlehem is little’ becomes ‘by no means the least’ – a variant working with the consonants in Hebrew, or connected to the fact that now the Messiah has been born there – so it is no longer the least)

Given what’s said here, and also in John 7:42 which mentions this, the idea of the Messiah being born in Bethlehem was fairly common.

Now unlike others we will see, this prophecy’s application is rather straight forward Jesus is the promised ruler born in Bethlehem; the Messiah. It’s just as simple as that.

Herod’s scheming.

vs. 7-9 – “Then Herod summoned the wise men secretly and ascertained from them what time the star had appeared. And he sent them to Bethlehem, saying, ‘Go and search diligently for the child, and when you have found him, bring me word, that I too may come and worship him.’ After listening to the king, they went on their way.”

We’ll talk more about Herod next week, but let me say a few things. He was not a noble person. In fact he could be quite ruthless in order to hold on to power, even killing several of his family members. So his scheme here is not good natured. He’s trying to discover where the child is so he can kill him.

Also, you need to know that much of his paranoia was fueled by the fact that he was not a legitimate king. The Romans named him king, not the people. And he was only half Jewish. (He was an Idumean, or Edomite (Malachi 1:4) from a region just south of Judea.)

There are several indications in this story that a measure of time has passed since Jesus’ birth. First of all, he’s not called an infant, but a child here, indicating an older age – v. 8, 9, 11. And also the family seems to have moved into a house by this time, as we’ll see in  v. 11.

Given what is said in 2:16 – that based on the information about when the star first came – the male children two years old and under were to be killed – Jesus may have been anywhere from several months to a year & half old when the wise men came.

Arrival in Bethlehem.

vs. 9-11 – “And behold, the star that they had seen when it rose went before them until it came to rest over the place where the child was. When they saw the star, they rejoiced exceedingly with great joy. And going into the house they saw the child with Mary his mother, and they fell down and worshiped him. Then, opening their treasures, they offered him gifts, gold and frankincense and myrrh.”

The phrase, “They fell down and worshipped him” stands out. It was common to bow down or kneel before a king. Here, however, they fall on their faces. This is serious worship. The wise men present a picture of the proper response to Jesus, much like we find at the end of Matthew where the disciples “worshipped him” – 28:17.

And they give him very expensive gifts, fit for king – gold, frankincense and myrrh. We all know what gold is. We don’t know as much about the other two. Frankincense is the fragrant gum resin from a tree used in incense and perfume. And myrrh is also a fragrant gum resin from a tree, used in incense perfume, medicine, embalming.

There’s some Old Testament background to this giving of gifts to Jesus.

  • Isaiah 60:1-6 speaks of a light coming and the nations coming to Israel with wealth with gold and frankincense to give.
  • And Psalm 72 – speaks of the nations coming to bow before and give gifts to the king of Israel.

Both of these were seen to speak about what would happen at the end of time when the Gentiles come to know God. And so the wise men represent the first fruits of this coming Gentile worship.

A dream from God.

v. 12 – “And being warned in a dream not to return to Herod, they departed to their own country by another way.”

Each of our stories has a prophetic scripture and a dream, although in this case the dream comes to the wise men, not Joseph. They return home a different way to avoid helping Herod.

[There are interesting parallels between this story and the story of Balaam in Numbers 22-24:

As I said last week, each of these stories gives a –

A picture of Jesus’ future

In this story it has to do with the contrast between Herod as king of the Jews and Jesus as king of the Jews. Herod proves himself not worthy. He doesn’t know even where the Messiah is to be born. And once he finds out he lies to get information in a scheme to kill him. Herod is an imposter, not a true king of the Jews.

Jesus, however, is seen to be the real thing. This is shown in that – at his birth he signals the beginning of the coming of the Gentiles to worship and honor the true God. Jesus is the faithful and true king of the Jews.

This story points forward to the amazing response of Gentiles to the gospel message of the true king of Israel. And indeed the vast majority of Christians have come from the realm of the nations – offering up praise and honor to the Lord Jesus – as the Scriptures predicted.

Last week we looked at Jesus’ family tree in Matthew 1. There are a number of interesting things about that genealogy, which I tried to point out. But the main point is certainly that Jesus is a descendant of David who is qualified to be the Messiah and to sit on David’s throne.

Handout– After the genealogy there are five stories which have to do with Jesus’ birth and childhood. As we will see, each one has a dream and an Old Testament scripture connected to Jesus. And also, as we will see, each story presents a glimpse into Jesus’ future. I want us to go through these stories and see what we can learn about Jesus.

We begin today with –

The story of Jesus’ birth and name

– found in Matthew 1:18-25. This story opens with a difficult situation.

v. 18 – “Now the birth of Jesus the Messiah took place in this way. When his mother Mary had been betrothed to Joseph, before they came together she was found to be with child – from the Holy Spirit.”

First, note the phrase, “betrothed to Joseph, before they came together.” This reflects the Jewish pattern of marriage at this time, which had two stages. First, you make a public commitment to each other before witnesses. You are legally married at this point. And if you are unfaithful it is adultery, and to get out of it requires divorce. Stage two is when you actually move in together and consummate the marriage, which could be a year or so after the first stage.

So they have gone through stage one, but not stage two, which is the problem. Because “she was found to be with child,” which should not have happened.

The phrase, “from the Holy Spirit” is Matthew’s own comment. Joseph doesn’t know this yet.

v. 19 – “And her husband Joseph, being a just man and unwilling to put her to shame, resolved to divorce her quietly.”

He was just, or righteous in that he abided by the Law of Moses with regard to “the evil” of adultery – Deuteronomy 22:23-27. These verses deal specifically with a woman who is betrothed, but unfaithful. According to the Law the adulterer is to be killed. Although this was probably not enforced at this time, such an evil is still not to be tolerated. Hence his desire for divorce (apart from any personal feelings of betrayal).

But he also didn’t want to put her on public trial. So he resolved to proceed with a quieter form of divorce, with only two or three witnesses to spare her shame.

A dream from God.

v. 20 – “But as he considered these things, behold, an angel of the Lord appeared to him in a dream, saying, ‘Joseph, son of David, do not fear to take Mary as your wife, for that which is conceived in her is from the Holy Spirit.’”

As with the Old Testament Joseph, our Joseph will hear from God often in the form of dreams in Matthew 1-2. [There are other parallels: Both are concerned with sexual purity,  both make a trip to Egypt which saves Israel and both have a father named Jacob.]

In this one, God tells Joseph, instead of divorce, he is to stay with Mary. The phrase, “take Mary as your wife” can also be translated, “take Mary your wife home.” Either way, it means that he is to proceed to the second stage of the marriage relationship – although as we see in v. 25 without sex.

Why should he keep Mary? Because she has not been unfaithful. Rather the child is “from the Holy Spirit.” This is the second time this phrase is used of Jesus’ conception.

Just a note here: This idea of a virginal conception is different from anything else attested in human history (including stories of the gods and the like). For there is no male involved in the conception of Jesus and no sexual activity; not even a sperm donor. What’s claimed here is pure miracle. The Spirit, the creative power of God, uses an ovum from Mary and produces a child.

The angel goes on in

v. 21 – “’She will bear a son, and you shall call his name Jesus, for he will save his people from their sins.’”

The name “Jesus” or Yeshua, is a shortened form of Joshua. According to popular etymology it means – Yahweh is salvation. The angel gives the reasoning: call him Jesus, Yahweh is salvation, “for he will save his people from their sins.” So the name is fitting, given what he will do.

Next, Matthew shares a prophetic Scripture connected to Jesus’ birth.

vs. 22-23 – “All this took place to fulfill what the Lord had spoken by the prophet: ‘Behold, the virgin shall conceive and bear a son, and they shall call his name Immanuel’ (which means, God with us).”

The verse that is quoted is Isaiah 7:14 (LXX). In its original context this was a promise to King Ahaz of Judah. He was threatened with overthrow by Northern Israel and Syria, who planned to set aside the Davidic line and install a puppet ruler (Isaiah 7:4-6).

But the prophet tells Ahaz that he would have a son, born to a young woman. And that during the boy’s infancy, the current threat against Judah and the house of David would be overcome.

The original fulfillment of this was the birth of Hezekiah, as well as the preservation of David’s royal line in him, and the defeat of Ahaz’s enemies. All of which took place.

For several reasons, however, this passage was seen to go beyond this immediate fulfillment:

1.  Hezekiah was a son of David and a good king, and as such he foreshadowed the Messiah. That is, parts of his life can point to what will happen with the Messiah. In this case his birth.

2.  The name “God with us” points to something beyond just Hezekiah and his birth; something more substantial.

3.  This part of Isaiah 2-11 speaks of the coming of what we would call the kingdom of God, which didn’t happen in Hezekiah’s time. (Hagner, Matthew, p. 20 for #2 and #3.).

So, like so many others, and in accord with Jewish practice, this passage is seen to have a deeper and fuller meaning. It has another layer to it. And as Matthew shows us, this points to Jesus.

  • Hezekiah was born to a young woman. But Jesus is born to a virgin – a heightened fulfillment.
  • Hezekiah was a son of David. But Jesus is more. He is the Son of David and the Messiah.
  • Hezekiah’s birth was a sign that God remembered his promise and gave David a son to rule in Judah. Jesus’ birth is a sign that God remembered his promise and gave David a son to rule the world.
  • Hezekiah’s birth and the saving of Judah was a sign that God was with Judah. Jesus’ birth and the salvation he brings to the world is a sign that God is with us; that the kingdom of God has truly come.

So Jesus is the truest fulfillment of Isaiah 7:14.

The story ends with Joseph’s obedience.

vs. 24-25 – “When Joseph woke from sleep, he did as the angel of the Lord commanded him: he took his wife, but knew her not until she had given birth to a son. And he called his name Jesus.”

Joseph is immediately obedient to what he received in the dream. He took Mary into his home and he named the baby, Jesus.

This is really important because in Judaism at this time, someone’s son had less to do with biology, than with the fact that you claim the child as your own. And this is what Joseph does here. He legally adopts him by naming him. And so Jesus is given Joseph’s royal lineage, all the way back to king David.

As I said at the beginning, this story gives –

A picture of Jesus’ future

In this story it has to do with the circumstances of his birth, that is, the contrast between the appearance and the reality of his birth.

By appearance there’s a problem. In fact a scandal. Jesus looks as if he’s an illegitimate child. It looks like his mother was unfaithful. And this carried much social stigma in that day, and was a source of scorn and rejection.

An example of this can be found in John 8:41. In the midst of a heated argument with the Pharisees, they say to Jesus, “We were not born of sexual immorality.” The circumstances of his birth are thrown in his face as a way of dismissing him. And this kind of response and rejection continued among later non-believing Jews and Gentiles as well, for centuries.

So in this story we see a picture of his future – he will be despised and rejected for the circumstances of his birth.

But the reality is that Jesus is, in fact, the promised Messiah. What looks like scandal is just the opposite. He is born of a virgin, the true fulfillment of Isaiah 7:14. He is conceived “from the Holy Spirit.” Instead of a cause of rejection, the circumstances of his birth should show us that he is the Messiah, who has come to save us from our sins and to show that God is with us.