The only ideal place to minister is where God has place you now.
A paraphrase from an Eric Alexander sermon
With the launch of Logos 4.0 things have been very busy at logos.com. I am saving up for my upgrade now which makes the free bible give away that logos is doing even better. Here is the information:
Logos Bible Software is celebrating the launch of their new online Bible by giving away 72 ultra-premium print Bibles at a rate of 12 per month for six months. The Bible giveaway is being held at Bible.Logos.com and you can get up to five different entries each month! After you enter, be sure to check out Logos and see how it can revolutionize your Bible study.
Check it out.
Introduction (v. 1):
Sometimes it is very easy to get caught up in the everyday routines of life, so caught up that we take things for granted. Whether it is having 3 meals a day, a beautiful sunrise, or the love of our family, we all have a tendency take things for granted. Unfortunately the same thing is true when it comes to Jesus. Because we are so familiar with things about Jesus we often take them for granted. In fact, some people are so familiar with what they think Jesus is that they are unwilling to accept who Jesus really is. This is the problem that we are going to see as we look at Mark 6:1-6:
He went away from there and came to c his hometown, and his disciples followed him. 2 And d on the Sabbath he began to teach in the synagogue, and e many who heard him were astonished, saying, “Where did this man get these things? What is the wisdom given to him? How are such mighty works done by his hands? 3 f Is not this g the carpenter, the son of Mary and h brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And i they took offense at him. 4 And Jesus said to them, j “A prophet is not without honor, except in his hometown and among his relatives and in his own household.” 5 And k he could do no mighty work there, except that l he laid his hands on a few sick people and healed them. 6 And m he marveled because of their unbelief.
In this passage Mark is not only transitioning into a new account, but He is also transitioning into an entirely new section of his gospel account. Over the last chapter Mark has been highlighting the power of Jesus. Based on these passages it would be easy to forget about the opposition that Jesus was dealing with (cf. 3:6). But that opposition had not gone away. Despite these displays of power there were still many who rejected his authority. In fact, this kind of rejection was probably all too common for Mark’s Roman audience. Thus, Mark recorded this account to help us understand this rejection, and to warn us not to make the same mistake that these people made.
Mark introduces this account by telling us that Jesus, “went away from there and came to his hometown, and his disciples followed him.” Here we find Jesus leaving the area of Capernaum, where he had been ministering, and returning to his hometown of Nazareth. This was not the first time that Jesus had been to Nazareth. In fact, the last time that Jesus had been back home ministering things did not end well. Luke 4:16-31 tells us that the people became so outraged at Jesus that they tried to kill him.[1] Additionally we know that Jesus own family came from Nazareth to Capernaum because they thought Jesus had lost his mind. To say the least, Jesus was not very welcome in His own home town.
Despite the cold reception Jesus still went back to His hometown. This time, however, things were a bit different. The last time he was in Nazareth he was launching his ministry, and was relatively unknown to those outside of this small town. This time he was returning as a very popular teacher. He even had a group of disciples return with him. My guess is that the people were very interested to see Jesus again, and to see if anything had changed since the last time he was in town. As we go deeper into this passage what we are going to see is that nothing has changed. The people of Nazareth respond to Jesus in unbelief again, and this time Jesus responds to their unbelief.
[1]Some take this passage as a parallel passage to Mark 6:1-6. However, (1) The visit in Luke was at the beginning of the great Galilean ministry. In this account Jesus is well into that phase of his ministry. (2) In Luke’s account Jesus was alone and proclaimed the beginning of his ministry. In Mark Jesus is a well-known teacher with disciples following Him. (3)In Luke the people violently attacked him, trying to kill him. Mark records no such events. (4) Matthew clearly distinguishes to visits – Matthew 4:13 & Matthew 13:54-58
Thus discouragements, properly sustained and carefully improved, become our most fruitful sources of eventual encouragement….
Charles Bridges
The Christian Ministry
p. 17
Sometimes the “eventual” part of this seems as if it will never arrive, however it is usually a lot closer than we think. Maybe not in terms of an actual change in our situation, but certainly in terms of a sanctifying effect on our attitude.
Usually I try and keep the book reviews that I do on this blog limited to newer books, or books that a lot of people have not already written on. However, today I am breaking the rules. Today I want to take a look at The Word of God in English by Leland Ryken. I want to do this for a couple of reasons. First, I have the review on file. Second, I think it is important that we all re-think our views on English Bible translations. It is so easy to get caught up in the marketing tactics that publishers use to try and get us to by the version that they print (by the way I don’t blame them, they are trying to run a business). We need take a step back and think critically about what English Bible we are using. Ryken, although I don’t think he gets everything right, helps us to critically think through this issue.
Leland Ryken’s purpose for writing The Word of God in English is straight forward. The very first line of the preface states that “this book has as its purpose to define the translation principles that make for the best English bible translation.” (9) Ryken articulates these principles in part by evaluating the plethora of English bible translations currently available. From the beginning he makes it clear that in his opinion “only an essentially literal translation of the bible can achieve sufficiently high standards in terms of literary criteria and fidelity to the original text.” (10) This statement contains the two primary criteria that Ryken looks at when evaluating English translations: literary excellence and fidelity to the original text.
The primary impetus for this book was “a seismic shift in translation theory and practice [which] occurred in the middles of the twentieth century. Up to that point, most English bible translations had operated on the premise that the task… was to reproduce the words of the original in the words of the receptor language.” (13) This all changed with “Eugene Nida, who championed his theory of ‘dynamic equivalence.’” (13) This new theory was quite a bit different than the former emphasis of accuracy to the original text. Ryken defines it as “a theory of translation based on the premise that whenever something in the native-language text is foreign or unclear to a contemporary reader, the original text should be translated in terms of a dynamic equivalent.” (18)
As Ryken shows at length, the transition that occurred moving toward a dynamic equivalence approach to English Bible translation has created quite a few problems. As Ryken states, the chief problem with dynamic equivalent Bibles is that “they arrogate to translation something that should be left to interpretation and commentary.” (26) Or, to put it another way, they often interpret the original text for the reader instead of conveying it for the reader to interpret.
The thoroughness and straightforwardness of this book make it an important contribution to the field of English Bible translation. With rare exception Ryken thoroughly defines his terms, makes his argumentation clear, uses a vast number of vivid illustrations, and consistently provides specific examples. Additionally, he is straightforward and pointed in his criticism of specific bible translations and the entire dynamic equivalence theory. In chapter seven Ryken makes it clear that how one translates the original text is ultimately and ethical issue. “A translation is not exempt from ordinary ethics of publishing, with its cornerstone of putting before the reader what an author wrote as accurately as possible. It hardly needs to be added that this ethical claim has unique weight when the author in question is God.” (137)
One weakness in this book is Ryken’s tendency to emphasize literary excellence over fidelity to the original text. This does not necessarily mean that Ryken values one over the other, however there are times in the book when he certainly emphasizes one over the other. For instance, in chapter 17 Ryken speaks quite a bit about “tone” and “memorability.” His point is that most modern day translations are lacking in both and for this reason “have given us a Bible that is less exalted than the original.” (270) The problem with this is twofold. First, Ryken compares the modern day bibles to the King James Version rather than the original. He simply does not deal with the “tone” or “memorability” of the original. Secondly, tone and memorability are subjective criteria for evaluating translations. These are minor points that demonstrate a minor flaw in an excellent book.Leland Ryken.
Bibliographical Information:
The Word of God in English: criteria for excellence in bible translation. Wheaton, IL: Crossway Books, 2002. 336 pp.
Loving God is being so satisfied in God and so delighted in all that he is for us that his commandments cease to be burdensome.
John Piper, The Legacy of Sovereign Joy, 58.
21 And when Jesus had crossed again in the boat to the other side, a great crowd gathered about him, and he was beside the sea. 22 h Then came one of i the rulers of the synagogue, Jairus by name, and seeing him, he fell at his feet 23 and implored him earnestly, saying, “My little daughter is at the point of death. Come and j lay your hands on her, so that she may be made well and live.” 24 And he went with him.
And a great crowd followed him and k thronged about him. 25 And there was a woman l who had had a discharge of blood for twelve years, 26 and who had suffered much under many physicians, and had spent all that she had, and was no better but rather grew worse. 27 She had heard the reports about Jesus and came up behind him in the crowd and touched his garment. 28 For she said, “If I touch even his garments, I will be made well.” 29 m And immediately the flow of blood dried up, and she felt in her body that she was healed of her n disease. 30 And Jesus, perceiving in himself that o power had gone out from him, immediately turned about in the crowd and said, “Who touched my garments?” 31 And his disciples said to him, “You see the crowd pressing around you, and yet you say, ‘Who touched me?’” 32 And he looked around to see who had done it. 33 But the woman, knowing what had happened to her, came in fear and trembling and fell down before him and told him the whole truth. 34 And he said to her, “Daughter, p your faith has made you well; p go in peace, and be healed of your n disease.”
35 While he was still speaking, there came from q the ruler’s house some who said, “Your daughter is dead. Why r trouble s the Teacher any further?” 36 But overhearing [5] what they said, Jesus said to q the ruler of the synagogue, “Do not fear, only believe.” 37 And he allowed no one to follow him except t Peter and James and u John the brother of James. 38 They came to the house of the ruler of the synagogue, and Jesus [6] saw a commotion, people weeping and wailing loudly. 39 And when he had entered, he said to them, v “Why are you making a commotion and weeping? The child is not dead but w sleeping.” 40 And they laughed at him. But he x put them all outside and took the child’s father and mother and those who were with him and went in where the child was. 41 y Taking her by the hand he said to her, “Talitha cumi,” which means, “Little girl, I say to you, z arise.” 42 And immediately the girl got up and began walking (for she was twelve years of age), and they were immediately overcome with amazement. 43 And a he strictly charged them that no one should know this, and told them to give her something to eat.
II. Jesus’ power over death. (vv. 35-43)
The first aspect of Jesus’ power that we see in this passage is Jesus’ power over sickness. The second aspect that we see is Jesus’ power over death.
To see this point we need to jump back into the story. While all of this was going on with the woman Jairus was just standing there waiting for Jesus to get to his daughter. He knew that her condition was worsening, and that things had already reached a critical point. Then came the news that no father wants to hear…
…word came from Jairus’ house that it was too late. The girl was dead. V. 35 says, “While he was still speaking, there came from the ruler’s house some who said, “Your daughter is dead. Why trouble the Teacher any further?”
Can you imagine poor Jairus as he heard this news? Additionally, the messengers (probably family members) were not very tactful in relaying the message. They literally told him to stop hassling the teacher. The probably viewed what he was doing as an embarrassment, and they may have even been upset that Jairus was gone for his daughters last moment. In short, they didn’t see the point in bothering Jesus anymore. Sure, he could heal a woman. But there was no way that He could raise someone from the dead. Or was there? These thoughts had to be running through Jairus’ mind when Jesus spoke up and addressed the situation in verse 36.
v. 36 tells us that Jesus heard the report, but he paid no attention to it. The word here could mean “overhearing” or “ignoring.” Either way it is clear that Jesus did both. He paid no attention to the messengers. Instead He immediately addressed the fear the Jairus was dealing with. And he provided him with the solution to this fear: faith.
It is not easy to drive out fear. The only way to do so is by putting your faith in the power of God. This principle was true for Jairus, and it is true for us today. Jesus knew that Jairus was afraid, and He knew that faith was the only solution. This is why He commanded Jairus to replace his fear with faith. Jesus had allowed Jairus to see a glimpse of His power when He healed the woman, and now He was calling for Jairus to put his faith in that power. Do you see how Jesus was stretching and growing the faith of Jairus through these circumstances? Jesus was using His power to help Jairus’ faith, and He does same thing with us today.
In v. 37, after addressing Jairus’ fear, Jesus just kept moving forward with the plan to heal this girl as if nothing had happened. The only difference now was that as he got closer to the house he got rid of the crowds. With the exception of a few key witnesses Jesus would not allow anyone to follow.
- It would have created a scene/frenzy
- It would have been insensitive to bring that crowd into a grieving household
- These three were Jesus’ inner circle, and they would be tasked with recounting this story after Jesus’ resurrection—which is exactly what happened with Peter.
When Jesus arrived at Jarius’ house in v. 38 He saw a scene that would have been common. Along with the grieving family there were professional mourners. Matthew tells us that there were even flute players there making a commotion (Matt. 9:23). The flute player would hit every sour note possible, and if you have ever been to a beginners flute class you know how horrible that sounds.
When Jesus arrived he was not all that found of it either. In v. 39 Jesus rebuked these mourners because He knew that this girl’s death was not final. As one author put it, “Real death is separation of the soul from God, not the body from the soul. In this sense, her dead body was asleep, and Jesus would bring it back.”[1] In other words, she was not dead in the ordinary sense of the word and Jesus knew it. Now we cannot blame the people for not knowing what Jesus knew. However, in v. 40 we see that they certainly did not believe Jesus when He tried to explain it to them. In fact, they were not even solemnly mourning. People mourning the death of a little girl don’t laugh. This is part of the readon Jesus kicked them out of the house. This left only the girls parents, Jesus, and the three disciples with the girl.
What follows in vv. 41-43 is so vivid that it clearly comes directly from Peter who was there. He even remembers the exact Aramaic phrase Jesus used. Jesus clearly demonstrated His power and there were two results:
- The girl was raised to life. She walked around and even needed food. Here we see evidence of Jesus’ power over death.
- The people were amazed. Jesus allowed them to see the power of Jesus. He could have healed this girl before she died, or even from a distance. But he allowed all of this to happen so that they would see His true power. (However, He was still trying to prevent a frenzied response from those who did not care about His message.) In this we see why Jesus His power the way that He did.
Commenting on this verse on commentator remarked, “His power cannot be fathomed; nor his compassion measured.”[2] This is the kind of Lord that I want to follow. Jesus is God. He is all powerful and benevolent. He is the one who created life in the very beginning, and He is the one who has power over it now. He even has complete power over death. This means that He is powerful enough to resurrect those who have died physically, but even more importantly it means that He has the power to resurrect those who have died spiritually. EPHESIAN 2:1-10 explains this for us:
And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. But God, being rich in mercy, because of the great love with which he loved us, even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved— and raised us up with him and seated us with him in the heavenly places in Christ Jesus, so that in the coming ages he might show the immeasurable riches of his grace in kindness toward us in Christ Jesus. For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast. For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them.
Conclusion:
In this passage Mark makes it clear that Jesus has power over human frailty. He has power over sickness, and he has power over death. Some might ask why he doesn’t use it to heal more people. Why do some get sick and some die? But it is clear in this passage that Jesus uses His power for the spiritual good of His people.
- Remember, God uses trials. James 1.
- ILL: Terminal Illness points someone back to Jesus (i.e. Job)
- Think about the people in this story. If the woman had not been sick she would have never known Jesus. If the girl had not died then Jairus would not have grown in his faith, and been “amazed” at Jesus.
So as we debate national healthcare, and try to process all the tragedies of human frailty we must always remember that Jesus has power over sickness, and over death. And He benevolently uses that power for the spiritual good of His people.
[1] Hughes, 130.
