Verses 1-56
Chapter 8
8:1-3 After that,
Jesus travelled through the country, town by town, and village by
village, preaching the good news of the kingdom of God. The Twelve were
with him, as were certain women, who had been cured from evil spirits
and from illnesses. There was Mary, who is called Mary Magdalene, out of
whom there went seven devils, and Joanna, the wife of Chuza, who was
Herod's agent, and Susanna and many others. It was their habit to
minister to their needs out of their resources.
The time we saw coming had now come. Jesus was on the road. The
synagogues were not now open to him, as once they had been. He had
begun, as it were, in the church, where any man with a message from God
might expect to find a responsive and receptive audience. Instead of a
welcome he had found opposition; instead of eager listeners he had found
the scribes and Pharisees bleakly waiting to catch him out; so now he
took to the open road and the hillside and the lake shore.
(i) Once more we are confronted with a fact which we have
already noted. This passage lists a little group of women who served him
out of their resources. It was always considered to be a pious act to
support a Rabbi, and the fact that the devoted followers of Jesus helped
him in this way was in direct line with ordinary practice. But, as with
the disciples, so with these women, we cannot fail to see how mixed a
company they were. There was Mary Magdalene, that is Mary from the town
of Magdala, out of whom he had cast seven devils. Clearly she had a past
that was a dark and terrible thing. There was Joanna. She was the wife
of Chuza, Herod's epitropos (Greek #2012). A king had many perquisites and much private property; his epitropos (Greek #2012)
was the official who looked after the king's financial interests. In
the Roman Empire, even in provinces which were governed by proconsuls
appointed by the senate, the Emperor still had his epitropos (Greek #2012)
to safeguard his interests. There could be no more trusted and
important official. It is an amazing thing to find Mary Magdalene, with
the dark past, and Joanna, the lady of the court, in the one company.
It is one of the supreme achievements of Jesus that he can
enable the most diverse people to live together without in the least
losing their own personalities or qualities. G. K. Chesterton writes
about the text which says that the lion will lie down with the lamb.
"But remember that this text is too lightly interpreted. It is
constantly assumed ... that when the lion lies down with the lamb the
lion becomes lamb-like. But that is brutal annexation and imperialism on
the part of the lamb. That is simply the lamb absorbing the lion
instead of the lion eating the lamb. The real problem is--Can the lion
lie down with the lamb and still retain his royal ferocity? That is the
problem the Church attempted; that is the miracle she achieved." There
is nothing which the church needs more than to learn how to yoke in
common harness the diverse temperaments and qualities of different
people. If we are failing it is our own fault, for, in Christ, it can be
done--and has been done.
(ii) In this list of women we have a group whose help was
practical. Being women, they would not be allowed to preach; but they
gave the gifts they had. There was an old shoemaker who once had wished
to become a minister but the way had never opened up. He was the friend
of a young divinity student; and when the lad one day was called to his
first charge the old man asked him for a favour. He asked to be allowed
always to make his shoes so that he might feel the preacher was wearing
his shoes in that pulpit into which he could never go himself.
It is not always the person in the foreground who is doing the
greatest work. Many a man who occupies a public position could not
sustain it for one week without the help of the home behind him! There
is no gift which cannot be used in the service of Christ. Many of his
greatest servants are in the background, unseen but essential to his
cause.
8:4-15 When a great
crowd had gathered, and when they came to him from every city, Jesus
spoke to them by means of a parable. The sower went out to sow his seed.
As he sowed some seed fell by the wayside. It was trampled upon and the
birds of the heaven devoured it. Other seed fell on rocky ground where
it grew up and withered because there was no moisture. Other seed fell
in the middle of thorns and the thorns grew up along with it and choked
the life out of it. Other seed fell into good ground and it produced a
crop a hundredfold. As he told the story he said, "He that has an ear to
hear let him hear."
The disciples asked
him what the parable meant. He said, "It is given to you to know the
secrets of the kingdom of God. To the others it is presented in
parables, so that they may see, and yet not see, and so that they may
hear and yet not understand."
The meaning of the
parable is this. The seed is the word of God. Those by the wayside stand
for those who have heard, and then the devil comes and takes the word
from their hearts so that they may not believe and be saved. Those on
the rocky ground stand for those, who, whenever they hear the word,
gladly receive it; but they have no root; they believe for a time; but
when a time of trial comes they fall away. The seed that falls among
thorns stands for those, who, when they have heard, go their way and are
suffocated by the cares, the wealth and the pleasures of this life, and
so never complete their crop. The seed that is in the good ground
stands for those who have heard the word and keep hold of it in a heart
that is fine and good, and bear fruit with fortitude.
In this parable Jesus used a picture that all his hearers would
recognize. It is in fact quite likely that he was looking at some sower
sowing his seed as he spoke.
The parable speaks of four kinds of ground.
(i) The common ground in Palestine was split into long narrow
strips; between the strips there were paths which were rights of way;
when the seed fell on these paths, which were beaten as hard as the
road, it had no chance of getting in.
(ii) There was the rocky ground. This does not mean ground that
was full of stones but ground which was only a thin skin of earth over a
shelf of limestone rock. In such ground there was no moisture or
nourishment, and the growing plant was bound to wither and die.
(iii) The ground which was full of thorns was ground which at
the moment looked clean enough. It is possible to make any bit of ground
look clean simply by turning it over. But the seeds of the weeds and
the fibrous roots of the wild grasses had been left in it. The good seed
and the weeds grew together, but the weeds grew more strongly; and so
the life was choked out of the good seed.
(iv) The good ground was ground that was deep and clean and well-prepared.
Luke 8:9-10
have always been puzzling. It sounds as if Jesus is saying that he
spoke in parables so that people would not be able to understand; but we
cannot believe he would deliberately cloak his meaning from his
listeners. Various explanations have been suggested.
(i) Matthew 13:13,
puts it slightly differently. He says that Jesus spoke in parables
because people could not rightly see and understand. Matthew seems to
say that it was not to hinder people from seeing and understanding but
to help them that Jesus so spoke.
(ii) Matthew quotes immediately after this a saying of Isaiah 6:9-10,
which in effect says, "I have spoken to them the word of God and the
only result is that they have not understood a word of it." So then the
saying of Jesus may indicate not the object of his teaching in parables
but the result of it.
(iii) What Jesus really meant is this--people can become so dull
and heavy and blunted in mind that when God's truth comes to them they
cannot see it. It is not God's fault. They have become so mentally lazy,
so blinded by prejudice, so unwilling to see anything they do not want
to see, that they have become incapable of assimilating God's truth.
There are two interpretations of this parable.
(i) It is suggested that it means that the fate of the word of God depends on the heart into which it is sown.
(a) The hard path represents the shut mind, the mind which refuses to take it in.
(b) The shallow ground represents those who accept the word but
who never think it out and never realize its consequences and who
therefore collapse when the strain comes.
(c) The thorny ground stands for those whose lives are so busy
that the things of God get crowded out. We must ever remember that the
things which crowd out the highest need not necessarily be bad. The
worst enemy of the best is the second best.
(d) The good ground stands for the good heart. The good hearer
does three things. First, he listens attentively. Second, he keeps what
he hears in his mind and heart and thinks over it until he discovers its
meaning for himself. Third, he acts upon it. He translates what he has
heard into action.
(ii) It is suggested that the parable is really a counsel
against despair. Think of the situation. Jesus has been banished from
the synagogues. The scribes and the Pharisees and the religious leaders
are up against him. Inevitably the disciples would be disheartened. It
is to them Jesus speaks this parable and in it he is saying, "Every
farmer knows that some of his seed will be lost; it cannot all grow. But
that does not discourage him or make him stop sowing because he knows
that in spite of all the harvest is sure. I know we have our setbacks
and our discouragements; I know we have our enemies and our opponents;
but, never despair, in the end the harvest is sure."
This parable can be both a warning as to how we hear and receive
the word of God and an encouragement to banish all despair in the
certainty that not all the setbacks can defeat the ultimate harvest of
God.
8:16-18 No one lights a
lamp and then hides it under a vessel or puts it under a bed. No! he
puts it on a lamp-stand so that those who come in may see the light.
There is nothing hidden which will not be made manifest; there is
nothing secret which will not be known and brought into the open. Take
care, then, how you listen; for to him who has it will be given; and
from him who has not there shall be taken away even what he thinks he
has.
Here we have three sayings, each with its own warning for life.
(i) Luke 8:16
stresses the essential conspicuousness of the Christian life.
Christianity is in its very nature something which must be seen. It is
easy to find prudential reasons why we should not flaunt our
Christianity in the world's face. In almost every person there is an
instinctive fear of being different; and the world is always likely to
persecute those who do not conform to pattern.
A writer tells how he kept hens. In the hen-run all the hens
were precisely the same in marking except one. The one different hen was
pecked to death by the other occupants of the hen-run. Even in the
animal world, being different is a crime.
Hard as it may be, the duty is laid upon us of never being
ashamed to show whose we are and whom we serve; and if we regard the
matter in the right way it will be, not a duty, but a privilege.
A short time before the Coronation of Queen Elizabeth II most
houses and shops were displaying flags. I was out on a country road at
that time; and in a little copse by the roadside I came upon a tinker's
camp. It consisted of only one little tent, and beside the tent there
fluttered on a pole a Union Jack nearly as big as the tent itself. It
was as if that vagrant tinker said, "I haven't got much in this world;
but I am going to attach my colours to what I have."
The Christian, however humble his position and his sphere, must never be ashamed to show his colours.
(ii) Luke 8:17 stresses the impossibility of secrecy. There are three people from whom we try to hide things.
(a) Sometimes we try to hide things from ourselves. We shut our
eyes to the consequences of certain actions and habits, consequences of
which we are well aware. It is like a man deliberately shutting his eyes
to symptoms of an illness which he knows he has. We have only to state
that to see its incredible folly.
(b) Sometimes we try to hide things from our fellow men. Things
have a way of coming out. The man with a secret is an unhappy man. The
happy man is the man with nothing to hide. It is told that once an
architect offered to build for Plato a house in which every room would
be hidden from the public eye. "I will give you twice the money," said
Plato, "if you build me a house into every room of which all men's eyes
can see." Happy is the man who can speak like that.
(c) Sometimes we try to hide things from God. No man ever
attempted a more impossible task. We would do well to have before our
eyes forever the text which says, "Thou art a God of seeing." (Genesis 16:13.)
(iii) Luke 8:18
lays down the universal law that the man who has will get more; and
that the man who has not will lose what he has. If a man is physically
fit and keeps himself so, his body will be ready for ever greater
efforts; if he lets himself go flabby, he will lose even the abilities
he has. The more a student learns, the more he can learn; but if he
refuses to go on learning, he will lose the knowledge he has. This is
just another way of saying that there is no standing still in life. All
the time we are either going forward or going back. The seeker will
always find; but the man who stops seeking will lose even what he has.
8:19-21 Jesus' mother
and brothers came to him, and they could not get at him because of the
crowd. He was given a message. "Your mother and your brothers are
standing outside and they want to see you." "My mother and my brothers,"
he answered them, "are those who hear the word of God and do it."
It is not difficult to see that, at least during his lifetime, Jesus' family were not in sympathy with him. Mark 3:21 tells us how his kinsmen came and tried to restrain him because they believed him to be mad. In Matthew 10:36
Jesus warns his followers that a man's foes may well be those of his
own household--and he was speaking out of hard and bitter experience.
There is in this passage a great and practical truth. It may
very well be that a man finds himself closer to people who are not
related to him than he does to his own kith and kin. The deepest
relationship of life is not merely a blood relationship; it is the
relationship of mind to mind and heart to heart. It is when people have
common aims, common principles, common interests, a common goal that
they become really and truly kin.
Let us remember that definition of the kingdom which we already
worked out. The kingdom of God is a society upon earth where God's will
is as perfectly done as it is in heaven. It was Jesus' supreme quality
that he alone succeeded in fully achieving the identity of his will and
the will of God. Therefore, all whose one aim in life is to make God's
will their will are the true kindred of Jesus. We speak of all men being
the sons of God; and in a very real and precious sense that is true,
because God loves saint and sinner; but the deepest kind of sonship is
ethically conditioned. It is when a man puts his will in line with God's
will by the help of the Holy Spirit, that real kinship begins.
The Stoics declared that that was the only way to happiness in
this life. They had the conviction that everything that happens--joy and
sorrow, triumph and disaster, gain and loss, sunshine and shadow--was
the will of God. When a man refused to accept it he battered his head
against the walls of the universe and could bring himself nothing but
pain and trouble of heart.
When a man looks up to God and says, "Do with me as you wish," he has found the way to joy.
Two things emerge:
(i) There is a loyalty which surpasses all earthly loyalties;
there is something which takes precedence of the dearest things on
earth. In that sense Jesus Christ is a demanding master, for he will
share a man's heart with nothing and with no one. Love is necessarily
exclusive. We can love only one person at a time and serve only one
master at a time.
(ii) That is hard; but there is this great wonder--that when a
man gives himself absolutely to Christ he becomes one of a family whose
boundaries are the earth. Whatever loss he may experience is
counterbalanced by his gain. As John Oxenham wrote:
"In Christ there is no East or West,
In him no South or North,
But one great fellowship of love
Throughout the whole wide earth.
In him shall true hearts everywhere
Their high communion find,
His service is the golden cord
Close-binding all mankind.
Join hands, then, brother of the faith,
Whate'er your race may be!
Who serves my Father as a son
Is surely kin to me.
In Christ now meet both East and West,
In him meet South and North,
All Christly souls are one in him,
Throughout the whole wide earth."
The man who, through Jesus Christ, seeks the will of God has
entered into a family which includes all the saints in earth and in
heaven.
8:22-25 One day Jesus
and his disciples embarked upon a ship. "Let us go over," he said to
them, "to the other side of the lake." So they set sail. As they sailed
he fell asleep. A violent squall of wind came down upon the lake; and
the boat began to fill with water; and they were in peril. They came to
him and woke him. "Master, Master," they said, "we are perishing." When
he awoke, he rebuked the wind and the surf of the water. They ceased
their raging, and there was a calm. "Where is your faith?" he said to
them. But they were awe-stricken and amazed. "Who can this be," they
said to each other, "because he gives his orders even to the winds and
the water, and they obey him?"
Luke tells this story with an extraordinary economy of words,
and yet with extraordinary vividness. It was no doubt for much needed
rest and quiet that Jesus decided to cross the lake. As they sailed, he
fell asleep.
It is a lovely thing to think of the sleeping Jesus. He was
tired, just as we become tired. He, too, could reach the point of
exhaustion when the claim of sleep is imperative. He trusted his men;
they were the fishermen of the lake and he was content to leave things
to their skill and seamanship, and to relax. He trusted God; he knew
that he was as near to God by sea as ever he was by land.
Then the storm came down. The Sea of Galilee is famous for its
sudden squalls. A traveller says, "The sun had scarcely set when the
wind began to rush down towards the lake, and it continued all night
long with increasing violence, so that when we reached the shore next
morning the face of the lake was like a huge boiling caldron." The
reason is this. The Sea of Galilee is more than six hundred feet below
sea level. It is surrounded by table lands beyond which the great
mountains rise. The rivers have cut deep ravines through the table lands
down into the sea. These ravines act like great funnels to draw down
the cold winds from the mountains; and thus the storms arise. The same
traveller tells how they tried to pitch their tents in such a gale. "We
had to double-pin all the tent-ropes, and frequently were obliged to
hang on with our whole weight upon them to keep the quivering tabernacle
from being carried up bodily into the air."
It was just such a sudden storm that struck the boat that day,
and Jesus and his disciples were in peril of their lives. The disciples
woke Jesus and with a word he calmed the storm.
Everything that Jesus did had more than a merely temporal
significance. And the real meaning of this incident is that, wherever
Jesus is, the storm becomes a calm.
(i) Jesus comes, calms the storms of temptation. Sometimes
temptation comes with almost overmastering force. As Stevenson once
said, "You know the Caledonian Railway Station in Edinburgh? One cold
bleak morning I met Satan there." It comes to us all to meet Satan. If
we meet the tempest of temptation alone we will perish; but Christ
brings the calm in which temptations lose their power.
(ii) Jesus calms the storms of passion. Life is doubly difficult
for the man with the hot heart and the blazing temper. A friend met
such a man. "I see," he said, "that you have succeeded in conquering
your temper." "No," said the man, "I didn't conquer it. Jesus conquered
it for me."
"When deep within our swelling hearts
The thoughts of pride and anger rise,
When bitter words are on our tongues
And tears of passion in our eyes,
Then we may stay the angry blow,
Then we may check the hasty word,
Give gentle answers back again,
And fight a battle for our Lord."
It is a losing battle unless Jesus gives us the calm of victory.
(iii) Jesus calms the storms of sorrow. Into every life some day
the tempest of sorrow must come, for sorrow is ever the penalty of love
and if a man loves he will sorrow. When Pusey's wife died, he said, "It
was as if there was a hand beneath my chin to hold me up." In that day,
in the presence of Jesus, the tears are wiped away and the wounded
heart is soothed.
8:26-39 They came in
their voyage to the district of the Gerasenes, which is across the lake
from Galilee. When Jesus had disembarked on the land there met him a man
from the town who had demons. For a long time he had gone unclothed,
and he did not stay in a house and fell down before him and shouted,
"What have you and I to do with each other, Jesus, you Son of the Most
High God? I beseech you--don't torture me!"--for Jesus had commanded the
unclean spirit to come out of the man. For many a time it had snatched
at him, and he was kept bound with chains and fetters, but when he was
driven into the deserted places by the demons, he would burst the
fetters. Jesus answered, "What is your name?" He said, "A
regiment"--because many demons had entered into him, and they begged him
not to order them to depart to the abyss. There was a herd of many pigs
there, feeding on the mountainside. The demons asked him to allow them
to go into them. He did so. So the demons came out of the man and into
the pigs, and the herd rushed down the precipice into the lake and were
drowned. When those who were in charge of them saw what had happened,
they fled and brought the story to the town and to the countryside round
about. They came out to see what had happened. They came to Jesus and
found the man from whom the demons had gone out sitting there at Jesus'
feet, clothed and in his senses--and they were afraid. Those who had
seen what had happened told them how the demon-possessed man had been
cured; and the whole crowd from the Gerasene countryside asked him to go
away from them, because they were in the grip of a great fear. So he
embarked on the ship and went away. The man from whom the demons had
gone out begged to be allowed to go with him; but he sent him away. "Go
back," he said, "to your home and tell the story of all that God did for
you." So he went away and proclaimed throughout the whole town all that
God had done for him.
We will never even begin to understand this story unless we
realize that, whatever we think about the demons, they were intensely
real to the people of Gerasa and to the man whose mind was deranged.
This man was a case of violent insanity. He was too dangerous to live
amongst men and he lived amidst the tombs, which were believed to be the
home and the haunt of demons. We may well note the sheer courage of
Jesus in dealing with him. The man had a maniacal strength which enabled
him to snap his fetters. His fellow-men were so terrified of him that
they would never try to do anything for him; but Jesus faced him calm
and unafraid.
When Jesus asked the man his name, he answered, "Legion." A
Roman legion was a regiment of 6,000 soldiers. Doubtless this man had
seen a Roman legion on the march, and his poor, afflicted mind felt that
there was not one demon but a whole regiment inside him. It may well be
that the word haunted him because he had seen atrocities carried out by
a Roman legion when he was a child. It is possible that it was the
sight of such atrocities which left a scar upon his mind and ultimately
sent him mad.
Far too much difficulty has been made out of the pigs. Jesus has
been condemned for sending the demons into the innocent swine. That has
been characterised as a cruel and immoral action. Again we must
remember the intensity of the belief in demons. The man, thinking the
demons were speaking through him, pleaded with Jesus not to send them
into the abyss of hell to which they would be consigned in the final
judgment. He would never have believed that he was cured unless he had
visible demonstration. Nothing less than the visible departure of the
demons would have convinced him.
Surely what happened was this. The herd of swine was feeding
there on the mountain side. Jesus was exerting his power to cure what
was a very stubborn case. Suddenly the man's wild shouts and screams
disturbed the swine and they went dashing down the steep place into the
sea in blind terror. "Look!" said Jesus, "Look! Your demons are gone!"
Jesus had to find a way to get into the mind of this poor man; and in
that way he found it.
In any event, can we compare the value of a herd of swine with
the value of a man's immortal soul? If it cost the lives of these swine
to save that soul, are we to complain? Is it not perverse fastidiousness
which complains that swine were killed in order to heal a man? Surely
we ought to preserve a sense of proportion. If the only way to convince
this man of his cure was that the swine should perish, it seems quite
extraordinarily blind to object that they did.
We must look at the reaction of two sets of people.
(i) There were the Gerasenes. They asked Jesus to go away.
(a) They hated having the routine of life disturbed. Life went
peacefully on till there arrived this disturbing Jesus; and they hated
him. More people hate Jesus because he disturbs them than for any other
reason. If he says to a man, "You must give up this habit, you must
change your life"; if he says to an employer, "You can't be a Christian
and make people work under conditions like that"; if he says to a
landlord, "You can't take money for slums like that"--one and all are
liable to say to him, "Go away and let me be in peace."
(b) They loved their swine more than they valued the soul of a
man. One of life's supreme dangers is to value things more than persons.
That is what created slums and vicious working conditions. Nearer home,
that is what makes us selfishly demand our ease and comfort even if it
means that someone who is tired has to slave for us. No thing in this
world can ever be as important as a person.
(ii) There was the man who was cured. Very naturally he wanted to
come with Jesus but Jesus sent him home. Christian witness, like
Christian charity, begins at home. It would be so much easier to live
and speak for Christ among people who do not know us. But it is our
duty, where Christ has set us, there to witness for him. And if it
should happen that we are the only Christian in the shop, the office,
the school, the factory, the circle in which we live or work, that is
not matter for lamentation. It is a challenge in which God says, "Go and
tell the people you meet every day what I have done for you."
8:40-42,49-56 When
Jesus came back the crowd welcomed him for they were all waiting for
him. A man called Jairus came to him. He was the president of the
synagogue. He threw himself at Jesus' feet and asked him to come to his
house, because he had an only daughter who was about twelve years of age
and she was dying. As he went the crowd pressed round him ... While he
was still speaking someone came from the president's house. "Your
daughter is dead," he said. "Don't bother the Master any more." Jesus
heard this. "Don't be afraid," he said. "Just have faith and she will be
cured." When he had come to the house he allowed no one to come in with
him, except Peter and John and James, and the girl's father and mother.
They were all weeping and wailing for her. "Stop weeping," he said,
"for she is not dead but sleeping." They laughed him down because they
were sure she was dead. He took hold of her hand and said to her,
"Child, rise!" Her breath came back to her and immediately she rose. He
told them to give her something to eat. Her parents were out of
themselves with amazement; but he enjoined them to tell no one what had
happened.
Here is the pathos of life suddenly turned to gladness. Very
keenly Luke felt the tragedy of this girl's death. There were three
things which made it so poignant.
(a) She was an only child. Only Luke tells us that. The light of her parents' life had gone out.
(b) She was about twelve years of age. That is to say she was
just at the dawn of womanhood because children in the East develop much
more quickly than in the West. She could even have been contemplating
marriage at that age. What should have been the morning of life had
become the night.
(c) Jairus was the president of the synagogue. That is to say,
he was the man who was responsible for the administration of the
synagogue and the ordering of public worship. He had reached the highest
post that life could give him in the respect of his fellow-men. No
doubt he was well to do; no doubt he had climbed the ladder of earthly
ambition and prestige. It seemed as if life--as it sometimes does--had
given lavishly of many things but was about to take the most precious
thing away. All the pathos of life is in the background of this story.
The wailing women had already come. To us it sounds almost
repulsively artificial. But to hire these wailing women was a token of
respect to the dead that was never omitted. They were sure she was dead,
but Jesus said she was asleep. It is perfectly possible that Jesus
meant this literally. It may well be that here we have a real miracle of
diagnosis; that Jesus saw the girl was in a deep trance and that she
was on the point of being buried alive. From the evidence of the tombs
in Palestine it is clear that many were buried alive. It could happen
the more easily because climatic conditions in Palestine made burial
within a matter of hours a sheer necessity. However that may be, Jesus
gave her back her life.
We must note one very practical touch. Jesus ordered that the
girl should be given something to eat. Is it possible that he was
thinking just as much of the mother as of the girl? The mother, with the
pain of grief and the sudden shock of joy, must have been almost on the
point of collapse. At such a time to do some practical thing with one's
hands is a life-saver. And it may well be that Jesus, in his kindly
wisdom which knew human nature so well, was giving the overwrought
mother a job to do to calm her nerves.
But by far the most interesting character in this story is Jairus.
(i) He was clearly a man who could pocket his pride. He was the
president of the synagogue. By this time the synagogue doors were
rapidly closing on Jesus, if indeed they had not already closed. He
could have had no love for Jesus and he must have regarded Jesus as a
breaker of the law. But in his hour of need, he pocketed his pride and
asked for help.
There is a famous story of Roland, the paladin of Charlemagne.
He was in charge of the rearguard of the army and he was suddenly caught
by the Saracens at Roncesvalles. The battle raged fiercely against
terrible odds. Now Roland had a horn called Olivant which he had taken
from the giant Jatmund and its blast could be heard thirty miles away.
So mighty was it that, so they said, the birds fell dead when its blast
tore through the air. Oliver, his friend, besought him to blow the horn
so that Charlemagne would hear and come back to help. But Roland was too
proud to ask for help. One by one his men fell fighting till only he
was left. Then at last with his dying breath he blew the horn, and
Charlemagne came hasting back. But it was too late, for Roland was
dead--because he was too proud to ask for help.
It is easy to think that we can handle life ourselves. But the
way to find the miracles of the grace of God is to pocket our pride and
humbly to confess our need and ask. Ask, and you will receive--but there
is no receiving without asking.
(ii) Jairus was clearly a man of a stubborn faith. Whatever he
felt, he did not wholly accept the verdict of the wailing women; for
with his wife he went into the room where the girl lay. He hoped against
hope. No doubt in his heart there was the feeling, "You never know what
this Jesus can do." And none of us knows all that Jesus can do. In the
darkest day we can still hope in the unsearchable riches and the
all-sufficient grace and the unconquerable power of God.
8:43-48 There was a
woman who had had a flow of blood for twelve years. She had spent all
her living on doctors and she could not be cured by any of them. She
came up behind Jesus and she touched the tassel of his robe; and
immediately her flow of blood was stayed. Jesus said, "Who touched me?"
When they were all denying that they had done so, Peter and his
companions said, "Master, the crowds are all round you and press in upon
you." Jesus said, "Someone has touched me, for I know that power has
gone out of me." The woman saw that she could not hide. She came all
trembling; she threw herself at his feet; and in front of everyone she
had told him why she had touched him, and that she had been cured there
and then. "Daughter," he said to her, "your faith has cured you. Go in
peace."
This story laid hold on the heart and the imagination of the
early church. It was believed that the woman was a gentile from Caesarea
Philippi. Eusebius, the great church historian (A.D. 300), relates how
it was said that the woman had at her own cost erected a statue
commemorating her cure in her native city. It was said that that statue
remained there until Julian, the Roman Emperor who tried to bring back
the pagan gods, destroyed it, and erected his own in place of it, only
to see his own statue blasted by a thunderbolt from God.
The shame of the woman was that ceremonially she was unclean (Leviticus 15:19-33).
Her issue of blood had cut her off from life. That was why she did not
come openly to Jesus but crept up in the crowd; and that was why at
first she was so embarrassed when Jesus asked who touched him.
All devout Jews wore robes with fringes on them (Numbers 15:37-41; Deuteronomy 22:12).
The fringes ended in four tassels of white thread with a blue thread
woven through them. They were to remind the Jew every time he dressed
that he was a man of God and committed to the keeping of God's laws.
Later, when it was dangerous to be a Jew, these tassels were worn on the
undergarments. Nowadays they still exist on the talith or shawl that
the Jew wears round his head and shoulders when he is at prayer. But in
the time of Jesus they were worn on the outer garment, and it was one of
these the woman touched.
Luke the doctor is here in evidence again. Mark says of the
woman that she had spent her all on the doctors and was no better but
rather grew worse (Mark 5:26). Luke misses out the final phrase, because he did not like this gibe against the doctors!
The lovely thing about this story is that from the moment Jesus
was face to face with the woman, there seemed to be nobody there but he
and she. It happened in the middle of a crowd; but the crowd was
forgotten and Jesus spoke to that woman as if she was the only person in
the world. She was a poor, unimportant sufferer, with a trouble that
made her unclean, and yet to that one unimportant person Jesus gave all
of himself.
We are very apt to attach labels to people and to treat them
according to their relative importance. To Jesus a person had none of
these man-made labels. He or she was simply a human soul in need. Love
never thinks of people in terms of human importances.
A distinguished visitor once came to call on Thomas Carlyle. He
was working and could not be disturbed, but Jane, his wife, agreed to
take this visitor up and open the door just a chink that he might at
least see the sage. She did so, and as they looked in at Carlyle,
immersed in his work and oblivious of all else, penning the books that
made him famous, she said, "That's Tammas Carlyle about whom all the
world is talking--and he's my man." It was not in terms of the world's
labels Jane thought, but in terms of love.
A traveller tells how she was travelling in Georgia in the days
before the Second World War. She was taken to see a very humble old
woman in a little cottage. The old peasant woman asked her if she was
going to Moscow. The traveller said she was. "Then," asked the woman,
"would you mind delivering a parcel of home-made toffee to my son? He
can not get anything like it in Moscow." Her son's name was Josef
Stalin. We do not normally think of the man who was once dictator of all
the Russias as a man who liked toffee--but his mother did! For her the
man-made labels did not matter.
Almost everybody would have regarded the woman in the crowd as
totally unimportant. For Jesus she was someone in need, and therefore
he, as it were, withdrew from the crowd and gave himself to her. "God
loves each one of us as if there was only one of us to love."
-Barclay's Daily Study Bible (NT)