Chapter # 5 Paragraph # 2 Study # 2
February 8, 2021
Moss Bluff, Louisiana
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Thesis: Mark's use of Jairus is extremely significant as an example of the "non-negotiable": Faith.
Introduction: In our studies we have seen that Mark has established the answer to the "Who is This?" question by his record of the exorcism of thousands of unclean spirits all at once. In our last study we saw that, having established the identity of Jesus as "Lord" (Yahweh), Mark turns to the next most crucial issue in the "with Him" section of Jesus' discipling of The Twelve: Believing.
Jesus, in this sub-section of Mark, is presented by Mark as The Mighty One Who is preparing The Twelve for their ministries of proclamation. According to 3:14-15 it was Jesus' intention to send The Twelve out to proclaim His message and to be able to cast out demons. In order to be able to do those two things, The Twelve had to have the answer to the "Who is This?" question, and they had to have the confidence that they could effectively command unclean spirits. In one fell swoop, Mark told how Jesus both established His identity as Yahweh and His authority over the world of the unclean spirits by casting thousands of them out at one time.
Then, Mark immediately turned to the next most pressing issue of "proclamation/exorcism": What shall we say when we go forth to proclaim and cast out demons in regard to what the people should do? Mark's answer is both simple and complex: Believe Him and His Gospel.
In order to make this point, Mark immediately chose to record three events: the 'story within a story' account (of both Jairus' daughter's resuscitation and the instant healing of the woman who had had a hemorrhage of blood for twelve years) and the unbelief of Nazareth.
The first of these events is introduced by the coming of one of the rulers of the synagogue to seek a large favor from Jesus, and it is this event to which we turn our attention this evening.
- I. Mark's Emphasis.
- A. First, he sets the stage as we saw last week.
- 1. Jesus is back in the Galilean territory on the western shore of the sea, most likely near to Capernaum (though Mark does not identify the town by name).
- a. Mark's references to Capernaum are only three and do not figure largely into the picture at this time (though all three 1:21, 2:1, and 9:33 are enormously significant, especially in light of Matthew's record in 11:23).
- b. Rather than focus upon "Capernaum", Mark focused upon the "synagogue" issue that included the one in Capernaum -- 1:21 -- as well as its main bone of contention -- 2:1.
- c. And Mark's intent focused upon the "return by the boat", the "great crowd" which was 'synagogued' together, and the "was" involved in the phrase "He was alongside the sea".
- 1) In these three elements, we have: the kernel of the "Identity" issue ("Who is This?") by reason of the immediate return to the boat in which that question arose less than 24 hours earlier; the great crowd issue of the impact of His works of power (they were the cause of the 'synagoging' of the great crowd and a primary part of the answer to the "Who is This?" question); and the "being" of Jesus beside the sea (as the environment of Death) out of which Jesus "plucks" His disciples.
- 2) With all three of these issues "on the table", Mark says, "And there is coming one of the synagogue rulers...".
- 2. The "synagogue" issue is front and center.
- B. Then he pulls the "synagogue issue" into sharp focus.
- 1. This "issue" is that of the condition of the synagogues at this point in Galilee's history.
- a. First, it is a place where unclean spirits are not uncomfortable: 1:23; [not unlike the condition of the church in Corinth in which the grossly wicked are not uncomfortable (1 Corinthians 5:1-2)].
- b. Second, it is a place of "doctrinal teaching" that has never heard of the "grace" teaching of "forgiveness rooted in repentance" and, when it does hear of it, becomes hardened against it to the point of murderous rage (Mark 3:6).
- 2. Against this backdrop "there is coming" to Jesus (alongside the sea) one of the principle causes of the condition of the synagogues: a man named "Jairus".
- a. He is "one of the rulers of a synagogue".
- 1) He is an "archon": Mark only uses this term once (Mark 3:22), but it is sufficient to make the point (potent in influence).
- 2) As an "archon" of "synagogue", he is principally responsible for the state of affairs in that setting.
- b. But he is coming to Jesus at the sea shore.
- 1) He has been humiliated.
- a) Mark says he "is falling at the feet of Jesus"; this is abject humiliation.
- b) In the wee hours of the morning, when the soul is least guarded, his theology has failed him (Galatians 6:13).
- c) In all of his practice of his "prosperity legalism", his daughter has fallen ill with death at the door (reminiscent of the John 9:2 theology of the synagogue).
- 2) He has been forced by his "daughter-love" to humble himself in repentance.
- 3) His humiliation has turned into "faith" (Jesus' words in Mark 5:36 are "continue believing").
- C. Mark is painting Jesus as The One Who forgives when a person comes to "repentance" (without holding a person's "principle impacts of the past" against him).
- D. But he is also setting, front and center, the Non-negotiable.
- 1. With all of the "grace" realities in place, "faith" is presented as the solution, but the only solution.
- 2. Without faith it is impossible to come into possession of the blessings of God.
- a. Unbelief is an "insult to the Spirit of Grace".
- b. But, more significantly, it is an impossible barrier to the receiving of any good from God beyond the general, and very temporary, impacts of common grace.
- c. Unbelief makes rejection into the Lake of Fire an absolute necessity: no promise of a Kingdom of Love and Light can exist alongside of unbelief.
