Studies for such a time as this: - from: Grassmick, J. D. (1985). Mark. In J. F. Walvoord & R. B. Zuck (Eds.), The Bible Knowledge Commentary: An Exposition of the Scriptures (Vol. 2, pp. 111–113). Wheaton, IL: Victor Books. ________________________________ 5. THE CLEANSING OF A LEPER (1:40–45) (matt. 8:1–4; luke 5:12–16) 1:40. On Jesus’ Galilean tour, a man with leprosy came to Him (a bold move for a leper). “Leprosy” included a variety of serious skin diseases ranging from ringworm to true leprosy (Hanson’s bacillus), a progressively disfiguring disease. This man experienced a pitiful existence due not only to the physical ravages of the disease but also to ritual uncleanness (cf. Lev. 13–14) and exclusion from society. Leprosy brought anguish at all levels: physical, mental, social, and religious. It serves as an illustration of sin. The Rabbis regarded leprosy as humanly incurable. Only twice does the Old Testament record that God cleansed a leper (Num. 12:10–15; 2 Kings 5:1–14). Yet this leper was convinced that Jesus could cleanse him. Without presumption (If You are willing) and without doubting Jesus’ ability (You can make me clean), he humbly begged Jesus to heal him. 1:41–42. Moved by compassion (splanchnistheis, “having deep pity”), Jesus … touched the untouchable and cured the incurable. His touch showed that Jesus was not bound by Rabbinic regulations regarding ritual defilement. Both this symbolic touch (cf. 7:33; 8:22) and Jesus’ authoritative pronouncement—I am willing (pres. tense), be clean (aorist pass., decisive act received)—constituted the cure. It was immediate (euthys; cf. 1:10), complete, visible to all who saw him. 1:43–44. The forceful words, sent him away (exebalen; cf. v. 12), at once (euthys; cf. v. 10), and a strong warning (cf. 14:5) emphasize the need for prompt obedience to the instructions in 1:44. First, Jesus sternly warned (same verb in 14:5) him: Don’t tell this (his cure) to anyone. This could be a temporary prohibition that was in force till the man had been pronounced clean by the priest. However, Jesus often commanded silence and sought to minimize the proclaiming of His true identity and miraculous powers (cf. 1:25, 34; 3:12; 5:43; 7:36; 9:9). Why did Jesus do this? Some contend that Mark and the other Gospel writers inserted these commands for silence as a literary device to explain why the Jews did not recognize Jesus as the Messiah during His earthly ministry. This view is called “the messianic secret,” that is, Jesus’ messiahship was kept secret. A more satisfactory view is that Jesus wanted to avoid misunderstandings that would precipitate a premature and/or erroneous popular response to Him (cf. comments on 11:28). He did not want His identity declared till He had made the character of His mission clear (cf. comments on 8:30;9:9). Thus there was a progressive withdrawal of the veil from His identity until He openly declared it (14:62; cf. 12:12). Second, Jesus instructed the former leper to show himself to the priest, who alone could declare him ritually clean, and to offer the sacrifices prescribed by Moses (cf. Lev. 14:2–31). This demand is qualified by the phrase as (eis, “for”) a testimony to them. This phrase could be understood in a positive sense (“a convincing witness”) or negative sense (“an incriminating witness”) to either the people in general or the priests in particular. In this context, as in the two other occurrences of this phrase (Mark 6:11; 13:9), the negative sense is preferred. Thus “testimony” means an item of proof which can serve as incriminating evidence (cf. TDNT, s.v. “martys,” 4:502–4) and “them” refers to the priests. The cleansing of the leper was an undeniable messianic sign (cf. Matt. 11:5; Luke 7:22) that God was working in a new way. If the priests declared the leper clean but rejected the One who cleansed him, their unbelief would be incriminating evidence against them. 1:45. Instead of obeying Jesus’ command to silence, the man went out and began to talk freely (lit., “to proclaim [kēryssein] it much”), making known the story of his cure far and wide. Mark did not say whether he obeyed Jesus’ command to show himself to the priest. As a result, Jesus’ preaching ministry in the synagogues of Galilee (cf. v. 39) was interrupted. He could not enter a town openly without encountering large crowds seeking special favors. Even when He withdrew to lonely (erēmois, “uninhabited, remote”; cf. v. 35) places … the people kept coming from all directions. The deliverance Jesus brought transcended the Mosaic Law and its regulations. Though the Law provided for the ritual purification of a leper, it was powerless to cleanse a person from the disease or to effect inward spiritual renewal. D. Jesus’ controversies with Jewish religious leaders in Galilee (2:1–3:5) Mark brought together the five episodes in this section because of the common theme of conflict in Galilee between Jesus and the Jewish religious leaders. Thus they are not in strict chronological order. A similar unit of five controversies in the temple at Jerusalem is recorded in 11:27–12:37. The conflict here concerned Jesus’ authority over sin and the Law. The first incident is introduced by a summary statement (2:1–2) of Jesus’ preaching. Mark often used this literary device to summarize Jesus’ activity and keep his narrative moving on to events that suited his purpose (cf. 1:14–15, 39; 2:1–2, 13; 3:7–12, 23; 4:1, 33–34; 8:21–26, 31; 9:31; 10:1; 12:1). 1. THE HEALING OF A PARALYTIC MAN AND FORGIVENESS (2:1–12) (matt. 9:1–8; luke 5:17–26) 2:1–2. A few days later when Jesus returned to Capernaum (cf. 1:21), it was reported that He was at home (probably Peter’s house; cf. 1:29). In the freedom of Jewish custom many uninvited people crowded into the house and around the door, thus preventing access. Jesus was speaking (imperf., elalei) the Word (cf. 1:14–15; 4:14, 33) to them. 2:3–4. Four men brought a paralytic (paralyzed man) on a mat (poor man’s “bed,” KJV), hoping to get him to Jesus. But they could not … because of the crowd. Like many Palestinian dwellings, this house probably had an outside stairway leading to a flat roof. So the men went onto the roof. After digging through it (a composite of grass, clay, clay tiles, and laths), they made an opening … above Jesus and lowered the paralyzed man before Him (probably using fishing ropes that lay at hand). 2:5. Jesus viewed the determined effort of the four as visible evidence of their faith in His power to heal this man. He did not rebuke this interruption to His teaching but unexpectedly told the paralytic, Son (an affectionate term), your sins are forgiven. In the Old Testament disease and death were viewed as the consequences of man’s sinful condition, and healing was predicated on God’s forgiveness (e.g., 2 Chron. 7:14; Pss. 41:4; 103:3; 147:3; Isa. 19:22; 38:16–17; Jer. 3:22; Hosea 14:4). This does not mean there is a corresponding sin for each occurrence of sickness (cf. Luke 13:1–5; John 9:1–3). Jesus simply showed that this man’s physical condition had a basic spiritual cause. 2:6–7. The teachers of the Law (lit., “scribes”; cf. 1:22; Luke 5:17) who were present were offended by Jesus’ veiled pronouncement. Only God can forgive sins (cf. Ex. 34:6–9; Pss. 103:3; 130:4; Isa. 43:25; 44:22; 48:11; Dan. 9:9). In the Old Testament forgiveness of sins was never attributed to the Messiah. The scribes regarded such talk by this fellow (contemptuous tone) as a pretentious affront to God’s power and authority, blasphemy against God, a serious offense punishable by death from stoning (Lev. 24:15–16). In fact such a charge became the basis for a formal condemnation later (cf. Mark 14:61–64). 2:8–9. Immediately (euthys; cf. 1:10) Jesus perceived in His spirit (inwardly; cf. 14:38) their hostile thoughts and He confronted them directly with pointed counterquestions (a rhetorical device in Rabbinic debate; cf. 3:4; 11:30; 12:37). The scribes expected a physical healing, but Jesus pronounced the man’s sins … forgiven. They probably thought that a pronouncement of forgiveness was easier than one of healing because healing was visible and immediately verifiable. 2:10. This verse presents an interpretive problem due to the awkward change of addressee in the verse’s middle. Jesus seemed to be addressing the scribes (v. 10a) but there is an abrupt break in the verse after which He addressed the paralytic. Another problem in light of the overall emphasis of Mark is the public use of the title Son of Man by Jesus in the presence of unbelieving hearers so early in His ministry (cf. 9:9; 10:33). Apart from 2:10 and 28, this title does not occur in Mark’s account until after Peter’s confession (8:29). After that it occurs 12 times and is crucial to Jesus’ self-disclosure to His disciples (cf. 8:31, 38; 9:9, 12, 31; 10:33, 45; 13:26; 14:21 [twice], 41, 62; see comments on 8:31). In light of these difficulties 2:10a is probably a parenthetical, editorial comment by Mark (cf. similarly, vv. 15c, 28; 7:3–4, 19; 13:14). He inserted it into the narrative to explain the significance of this event for his readers: that Jesus as the risen Son of Man has authority (exousian, the right and power) on earth to forgive sins, something the scribes did not fully recognize. Only here in the Gospels is the forgiveness of sins attributed to the Son of Man. This view contributes to the literary unity of the passage: forgiveness is declared (2:5), questioned (vv. 6–9), validated (v. 11), and recognized (v. 12). The initial words in verse 10, But that you may know, could thus be translated, “Now you (Mark’s readers) should know that.…” The last clause signals the end of Mark’s comment and a return to the incident itself. 2:11–12. Jesus commanded the paralytic to get up (a test of his faith), take his mat, and go home (demand of obedience). The man was enabled to do this immediately (euthys; cf. 1:10) in full view of them all, including Jesus’ critics. They were forced to recognize that the man had received God’s forgiveness. This showed the character of salvation Jesus brought, namely, healing whole persons. Everyone (probably including the scribes) was amazed (existasthai, lit., “out of their minds”; cf. 3:21; 5:42; 6:51) and praised (ascribed glory to) God because of Jesus’ display of supernatural power. - via Logos 5 #studiesforsuchatimeasthis #christjesus #vineofchristministries #theword #studyscripture #god #biblestudy #bible #jesus #faith #study #scripture
Posted on: Wed, 09 Apr 2014 16:04:21 +0000
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