Instead, He was sternly insisting that those who had scoffed would be deprived not only of witnessing this miracle, but also of hearing a first-hand testimony of what had happened. There is no contradiction, for it is likely that one person (the one mentioned by Luke) was the spokesman for the group. Related Topics: Christology, Worship (Personal), Robert L. (Bob)Deffinbaugh graduated from Dallas Theological Seminary with his Th.M. Second, there was a woman who slipped in behind the Lord Jesus, secretly stealing a touch of His garment, which instantly healed her of a 12-year ailment. Of all those who went to the dinner, only this woman is said to have left forgiven. Imagine this, the woman used her hair, the most glorious part of her body (cf. Simon thought of religion as something to be preserved; Jesus thought of true religion in terms of penetration. “Simon the leper” is hardly synonymous with “Simon the Pharisee.” In fact, a link between the two would be unthinkable to a Pharisee. And how did His message compare with that of the Pharisees? Why are the words of the woman and the words of Jesus so important? But there was a higher price than this paid by the woman. (3) The woman had to work her way through an uncooperative crowd in a weakened condition. The two miracles which we have witnessed through the words of Luke had a great impact of those who experienced them, even if their meaning and message was not perceived by the crowds. She had taken it without permission, and, she may have thought, without His knowledge. The Lord Jesus is, of course, the star of the story. This is the way of an adulterous woman: She eats and wipes her mouth, And says, “I have done no wickedness.”. While it is true that Jesus is the sinless Son of God, who hates sin and who will ultimately judge sinners, the message of the gospel is that in His first coming Christ came to save, not to condemn. But Jairus and his wife could feed the child, and so Jesus did not do so, miraculously. The second reading is linguistically possible (e.g., 1:22; 6:21) and is demanded by the context. From one point of view, it was Jesus’ power that healed her; but from another (the point of view Jesus does not wish to be overlooked), it was the woman’s faith which brought her healing, while the rest of crowd was not blessed as she was. She did not do her duty quickly, so as to quickly finish an unpleasant task. It is as though the disciples’ eyes have met as though as to say, “Somebody has got to take Jesus aside and have a little talk with Him. 31 32 33. It is not hard to see why the woman would have wanted it this way. But Jesus would not let the matter drop, even though the disciples protested. It was not the woman’s actions which slowed Jesus down, but our Lord’s actions. The crowds were no doubt expectant and exuberant as Jesus returned. Now, once Simon’s rejection of Jesus is revealed, in contrast to the woman’s worship, Jesus turns His back on Simon and faces the woman, even though He is still addressing Simon (cf. The structure of our text can be outlined as follows: (2) Simon’s Thoughts and Jesus’ Response—vv. It is little wonder that the Old Testament prophets had to speak so often about mercy and compassion. Grace has no guilt, and thus Jesus will have her know she has been endued not only with divine power, but also with divine grace. God seems to have been unnecessarily delayed, so that the woman is blessed at the expense of the ruler of the synagogue. (3) Third, Jesus did not want the woman to experience guilt for stealing a healing. Just as our Lord’s delay in going to Lazarus resulted in a raising from the dead, rather than a (mere) healing, so our Lord’s delay in arriving at the home of Jairus resulted in a greater miracle—a raising from the dead, rather than a healing. Ano ang Imahinasyong guhit na naghahati sa daigdig sa magkaibang araw? Simon felt that his home would be more righteous by keeping sinners, like this woman, out, than by inviting sinners in. King James Bible. The girl had died. This is because in His first advent, Jesus came to bear the penalty for man’s sin Himself, and to save men from eternal damnation. Jesus was approached by many people, most of whom wanted something from Him. It is not works. (2) Second, Jesus would have no misunderstanding as to the real cause of the woman’s healing. 26For by means of a whorish woman a man is brought to a piece of bread: and the adulteress will hunt … He obviously had a good reason for pressing this matter, but what was that reason? Why is it that a couple drops of rain, a late Saturday night, and we find worship too difficult. To put it differently, there was nothing wrong with Simon’s logic, other than the fact that he based his conclusions on a faulty premise. The answer is that her display of affection is evidence of it.” Talbert, p. 87. He simply tells us that Jesus took the child by the hand and command her to arise (8:54). Even momentary sinlessness is impossible. “For by means of a whorish woman a man is brought to a piece of bread: and the adulteress will hunt for the precious life.” To lack compassion allows one to use others for one’s own personal gain, at their expense. Imagine the look on her face when she realized that Jesus’ feet were not going to be washed. The story was a simple one. She stood up and walked around. The woman who worshipped Jesus was a sinner. A money-lender loaned money to two different individuals, neither of which were able to repay their loan. But when the “dead in Christ” have been raised, we will then be able to give Him greater glory and praise for what He has done. 159 Touching Jesus for healing is found elsewhere in the gospels, sometimes after the healing of the woman (Mark 6:56; cf. Wiki User Answered . Of all the secular experts, Michael Landon is, in my opinion, one of the most effective at creating drama on the television screen. But there is yet another coming of Christ, when He comes to judge. For example, when Jesus (later) spoke of His death, Peter felt it was his responsibility to rebuke Jesus, to straighten Him out. Jesus did not give her a “dirty look,” but it is inconceivable to think that all of the others did not. She was a woman with a “female problem,” one which she would not care to proclaim before a large crowd. The woman, whose name is never given, had suffered from a hemorrhage for 12 years. in 1971. Nevertheless, it was a most incredible thing to make it to Jesus through the crowd, especially for a woman. of Scotland in 1839, as cited by R. C. Trench, p. 204, fn. There was not longer any need to trouble “the teacher” further (8:49). 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