Looking Upward: Mark 8:25

 An Unusual Healing 

Mark 8 records the Lord’s unusual healing of a blind man in two stages. After leading him out of town by the hand, Jesus spit on the man’s eyes and touched him, then asked if he could see anything. The man “looked up” and said he saw men like trees, walking (v. 24). Jesus again placed his hands on the man’s eyes, and what happens next is obscured by a textual variant in v. 25. 

Variation Among Texts

The Byzantine Majority Text (BMT) reads kaì epoíēsen autòn anablépsai, translated “and made him look up” (NKJV), whereas the NA/UBS Critical Text reads kaì diéblepsen, variously rendered “and he opened his eyes” (ESV), “and he looked intently” (NASB), “and he saw distinctly” (CSB). The main variant concerns the compound verb anablépō, on one hand, which is a combination of the preposition ana (“up”) + the verbal blépō (to “see”), meaning to “look up.” On the other hand, the compound verb diablépō, which is a combination of the preposition dia (“through”) + the verbal blépō (to “see”), means to “look through” or “stare straight” or “see clearly.” While this may not be of major exegetical concern, we could be missing a subtle spiritual truth by not investigating further.

The more popular reading among text critics (though not consistently translated) is diablépō, even though the word does not occur anywhere else in Mark’s Gospel (only in Matt. 7:5; Luke 6:42). Alternatively, the verbal anablépō is repeatedly employed by Mark (6:41; 7:34; 8:24; 10:51, 52; 16:4). This shows Mark’s familiarity with the word as he consistently uses it to communicate something to his reading audience. Let’s appreciate that Mark is not only an inspired historian but also a theologian and evangelist. 

Spiritual Significance of “Looking Up”

In Mark 6:41 and 7:34, to “look up” to heaven in prayer was a subtle way for Jesus to direct everyone’s attention to the heavenly Father (cp. Matt. 15:31). In Mark 10:51-52 a blind man receiving his sight is described with the verbal anablépō (lit. to “look up”), but contextually Jesus has been trying to open his disciples’ “eyes” of understanding (8:31-32; 9:10, 32, 34; 10:13, 24, 26, 32, 35-41), and this miracle serves as an object lesson to illustrate this deeper spiritual truth (cf. 8:18). In Mark 16:4 the women were oblivious to Christ’s resurrection until “they looked up” (again the verbal anablépō) and saw the empty tomb.

Back to the unusual miracle in Mark 8:22-26, Jesus seems to be illustrating the difference between partial understanding (vv. 17-21) and clear understanding (v. 29). The semi-healed blind man’s eyes had apparently been pointed downward, having “looked up” to faintly see people at eye level (v. 24). If the verbal anablépō is repeated in v. 25 (as per the Byzantine Majority text), the man is being directed to “look up” even higher (i.e., toward heaven), resulting in complete healing and clear eyesight. This would not only demonstrate miraculous power coming from above (cp. 6:41; 7:34) but would also illustrate that clear understanding results from a heavenly focus rather than an earthly focus (cf. 8:33; Col. 3:2; Jas. 3:17). 

Conclusion

Since the rest of v. 25 goes on to affirm that the man’s eyesight was fully restored and he could see clearly, a prefatory diablépō would seem redundant (“he saw clearly”) or out of place (“he saw distinctly”) or misses the spiritual point (“he looked straight”) or has to be construed to fit (“he opened his eyes”). Perhaps ancient copyists were attempting to avoid the repetition of anablépō in vv. 24-25 (unaware of this subtle spiritual truth?) and altered the prepositional prefix (from ana- to dia-) to align with the rest of v. 25.

Whether or not we appreciate the value of textual criticism and questioning decisions made by fallible text critics and translators, let’s make sure we are committed to “looking upward” for the answers to our greatest needs.

--Kevin L. Moore

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The Daughters of Germanicus, Jairus, and Jesus

     As Jesus of Nazareth was working as a carpenter in Galilee and young Saul of Tarsus was studying under Rabbi Gamaliel in Judea, far away on the western end of the Roman Empire a baby girl was born into the imperial family. She was the second daughter of the well-known and well-respected General Germanicus, who was responsible for maintaining order on the western frontiers and enforcing Roman Law. The mother was Agrippina the Elder, and the baby’s name was Julia Druscilla.¹ She was a great-granddaughter of Emperor Augustus, great-niece of Emperor Tiberius, sister of Emperor Caligula, niece of Emperor Claudius, and maternal aunt of Emperor Nero.

     That same year, a Jewish couple on the far eastern boundary of the Empire welcomed a baby girl into their family. The child’s father was the well-known and well-respected Jairus, who would go on to serve as an administrative official in the local synagogue. He would be in charge of arranging weekly services and keeping order, with the weighty responsibility of enforcing Jewish Law.

     Around this time a young lady was having complications with her menstrual cycle. The bleeding wouldn’t stop, and as long as it continued, there would be physical, financial, and social repercussions. Her health would deteriorate, as prolonged menstrual bleeding leads to anemia, along with fatigue, weakness, and pain. She would eventually spend all that she had on doctors and medical treatments, only to get worse.² Because of ceremonial uncleanness she was untouchable (Lev. 15:19-27, 31), and it would be up to the synagogue officials to enforce segregation policy.

Twelve Years Later …

     Julia Druscilla was living the life of luxury and privilege as a pampered little girl in Rome, while her great-uncle Tiberius reigned in decadence and corruption.³ “Why does the way of the wicked prosper?” (Jer. 12:1b).⁴ On the other side of the Empire, the 12-year-old daughter of Jairus was critically ill, and the feeble, impoverished, ostracized woman was still bleeding. “Many are the afflictions of the righteous” (Psa. 34:19a). 
     Then Jesus came to town.⁵ He was thronged by a multitude of curious and needy people, but when Jairus arrived on the scene, they made enough room for him to fall down at the Lord’s feet. The distraught father urgently pleaded with Jesus to come quickly to lay healing hands on his dying daughter. With no time to waste, they headed toward Jairus’ house.

     Along the way the procession was interrupted. A desperate, hemorrhaging woman needed to make contact with Christ, but the crowds made no room for her as they did for Jairus. She had to fight her way through from behind, apparently on her hands and knees reaching through legs and ankles to touch the very bottom of his garment. The Lord stopped. The only one who could save the only child of an anxious father, stopped! Turning around in the opposite direction, he asked, in the groping crowd, who touched him?

     As Jairus feared for his precious daughter, Jesus affectionately calls the fearful woman, “daughter.”⁶ This is the only occasion in the biblical record he uses this endearing address. Jairus had asked the Lord to come touch his ailing daughter, and on the way the Lord was touched by his own ailing daughter. Despite her consigned impurity and the Law forbidding that she be touched, Jesus could do what the Law was incapable of doing. Her faith had brought her to Christ, and she was healed at once and told to go in peace.

     By this time Jairus’ little girl had died, robbing her heartbroken loved ones of their peace. If it hadn’t been for the interruption, the Lord would have gotten there sooner. Others advised Jairus not to trouble the teacher, but the teacher advised the troubled father to replace fear with faith. The Great Physician dismissed the ridicule of unbelievers, and with the grieving parents and three of his disciples he enters the little girl’s room, taking her by the hand. Immediately she is raised back to life.

Ten Years Later …

     At the age of 22 Julia Druscilla became terminally ill. If only the Messiah were there to take her by the hand and restore her life. Unfortunately, her great-uncle Tiberius had appointed a military prefect, Pontius Pilate, to govern the imperial province of Judea, and he had ordered the Messiah’s brutal execution a few years earlier. Julia Druscilla died in Rome on the 10th of June AD 38. Her loved ones, especially her brother Caligula, greatly mourned her loss. With no hope beyond this physical world, Emperor Caligula had the Roman Senate declare his sister Panthea, “all-goddess.”

     Meanwhile, on the far eastern side of the Empire, the Lord’s disciples “throughout all Judea, Galilee, and Samaria had peace and were edified” (Acts 9:31), including those who had been touched by his healing hand. Saul of Tarsus, now himself a follower of Jesus, was back in his hometown (v. 30) getting prepared to carry the message of the risen Savior all the way to Rome. It would take several years through numerous obstacles and hardships. He would be falsely accused of inciting insurrection against Julia Drusilla’s uncle Claudius (Acts 17:7) and eventually stand trial before her nephew Nero (Acts 27:24; 28:19). From Rome the apostle would go on to write, “All the saints greet you, but especially those who are of Caesar’s household” (Phil. 4:22).

The Moral of the Story

Jesus is the answer, for the world today. Above him there’s no other, Jesus is the way.⁷

--Kevin L. Moore

Endnotes:

     ¹ Julia Druscilla was born in Abitarvium, Germania (modern-day Koblenz, Germany) on 16th September AD 16. It was the Roman year 769 Ab urbe condita (from the founding of the city of Rome), but since the medieval period dates have been calculated according to the purported year of Christ’s birth: anno Domini (AD), “in the year of the Lord.” At the age of 3, when Julia Druscilla’s father died, her mother moved her and her siblings to Rome.

     ² Mark 5:25-26.

     ³ Tacitus, Annals VI.50, 51.

     ⁴ Scripture quotations are from the NKJV.

     ⁵ Parallel accounts are Matt. 9:18-26; Mark 5:21-43; Luke 8:40-56, although Matthew appears to give an abridged version of the story.

     ⁶ Matt. 9:22; Mark 5:34; Luke 8:48.

     ⁷ Lyrics by Andraé Crouch.

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Hand in Hand with Jesus

      In the Gospel record of Mark, of the numerous encounters Jesus had with certain individuals, there are four which share one thing in common that is not shared with any others. By considering these accounts and comparing their similarities and differences, lessons can be learned that directly apply to our lives today.

      Early in his Galilean ministry, the Lord entered the house where Simon resided with his wife, his wife’s mother, and his brother Andrew (Mark 1:29-30). Seeing that Simon’s mother-in-law was sick with a fever, Jesus "took her by the hand" and healed her at once (v. 31, NKJV). On another occasion he entered the home of Jairus, whose twelve-year-old daughter had just died (5:35-40). When Christ "took the child by the hand," she arose immediately (vv. 41-42). Then a man inflicted with blindness was brought to him (8:22), and the Lord "took the blind man by the hand and led him out of town," where the man’s sight was restored in two stages (vv. 23-25). Later, Jesus encountered a boy inflicted with a mute spirit that caused uncontrollable seizures (9:17-22). When the unclean spirit was cast out, the boy convulsed and appeared as dead, but Christ "took him by the hand and lifted him up, and he arose" (v. 27).
      These episodes depict different people in different circumstances in life: both male and female, young and old. The first two involved females (a woman and a girl) and occurred indoors, whereas the other two involved males (a man and a boy) and took place outside. While all four healings were complete, the first two were immediate, while the others were not. Despite these minor differences, the one thing they all share in common is that Jesus deemed it necessary or beneficial to take each person by the hand. As we consider these fortunate souls who found themselves hand in hand with Jesus, what can we learn?
      From Simon’s mother-in-law we learn that Christ provides healing. Now as flesh and blood human beings living in a temporal world, the first thing that probably comes to mind is the curing of bodily illnesses. But the healing-power of Jesus goes well beyond the physical. When faced with criticism for associating with sinful people, the Lord responded: "Those who are well have no need of a physician, but those who are sick . . . . For I did not come to call the righteous, but sinners to repentance" (Matthew 9:12-13). The primary aim of the Great Physician is to heal the sin-sick soul. It is through God’s Son, and only through him, that the prescription for sin is available (Luke 19:10; Acts 4:12).
      From the daughter of Jairus we learn that Jesus gives life. But again, it is not physical life that is primarily at stake. When Martha’s brother Lazarus had died, the Lord said to her: "I am the resurrection and the life. He who believes in Me, though he may die, he shall live. And whoever lives and believes in Me shall never die. Do you believe this?" (John 11:25-26). Jesus was not contradicting himself but was contrasting physical death with spiritual death, and physical life with spiritual life. It is through Christ alone that the second death is avoidable and eternal life is attainable (Revelation 20:11-15), as well as the abundant life we can enjoy right now (John 10:10).
      From the blind man we learn that Jesus offers guidance. He is "the good shepherd" (John 10:11), and as such "He leads me in the paths of righteousness" (Psalm 23:2-3). When we suffer from spiritual blindness, will we accept or reject the hand of guidance that is offered by Christ? Let’s appreciate that without studying, learning and obeying the scriptures, the outstretched hand of the Lord remains empty (John 8:12, 31-32; 12:48).
      From the epileptic boy we learn that Christ enables us to take control. As fallible human beings living in an imperfect world, we are continually bombarded from every direction by temptation, stressful circumstances, and life’s daily pressures. It is easy for our lives to seem out of control, and while the apostle Paul could certainly relate (Romans 7:8-24; 1 Corinthians 9:27), he found the solution in Jesus. "I have been crucified with Christ; it is no longer I who live, but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me and gave Himself for me" (Galatians 2:20). As Paul learned to rely on "the power of Christ" rather than himself (2 Corinthians 12:9), he could confidently affirm: "I can do all things through Christ who strengthens me" (Philippians 4:13).
      Whatever our struggles might be, whether sinful addictions, guilt, anxiety, grief, anger, uncertainty, helplessness or hopelessness, the Lord is reaching out. Why keep trying unsuccessfully to face these challenges alone? Jesus is the one who offers spiritual healing. He provides everlasting life. He gives indisputable guidance. And Jesus is the one who enables our lives to be in control. Why not take the hand of the only one who can actually help? "These things I have spoken to you, that in Me you may have peace. In the world you will have tribulation; but be of good cheer, I have overcome the world" (John 16:33).
--Kevin L. Moore

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