This Sunday I will be preaching from Mark 5:21-43 concerning the raising of Jairus’ dead 12 year old daughter and the healing of the unclean woman with 12 years of bleeding. Such stories are all the more striking in light of the OT and Jewish traditions regarding purity. To touch the dead (as Jesus does with the girl) and to be touched by the unclean (as Jesus is by the woman) should defile Jesus. However, these stories don’t describe such (taking for granted the obvious nature of such). Instead, they point to the restoration, cleansing, and healing that is conveyed.
While Jesus would indeed be defiled by touching the girl and being touched by the woman, the radical nature of these stories points in the opposite direction: the cleansing and wholeness being imparted from Jesus to the girl and woman. In fact, I would contend Jesus offers cleansing precisely through his self-sacrificial taking on their uncleanness.
In light of this movement by Jesus, it makes the taking of communion (or Eucharist) all the more powerful. The Church is instructed to consume Jesus’ body and blood in the elements of bread and cup. This would be an ultimate defilement for this community grafted into Israel. And yet this very act constitutes a testimony to the cleansing, healing life of Jesus constituting this community by His Spirit bringing to bear His presence in their midst.
“In the OT the partaking of blood in any form, even blood in meat, was strictly forbidden….However, in the Eucharist, the meal that commemorates the making of the new covenant, believers partake of the bread and wine, elements that represent the body and the blood of the Lord Jesus (Matt. 26:27-28; Mark 14:23-24). By eating these elements a believer shares in the benefits of Jesus’ death (1 Cor. 10:16; 11:25; Heb. 9:15-22). The discourse in John 6:52-59 is amazingly radical in its vivid imagery. Jesus boldly speaks of eating his flesh and drinking his blood …. The intent of these words in John is … to pronounce boldly that in partaking of these elements a believer commemorates Jesus’ death and enters into the deepest communion with his Lord.” (John E. Hartley, Leviticus [WBC 4; Dallas: Word, 1992], 279-280)
The bearing of the unclean (his flesh and blood), by the grace of the Lord, becomes the receiving of cleansing … and the communion of saints is made saints by the Spirit of Holiness imparting the life of the cursed one hung on a tree, buried, and raised. Further, in his resurrection, Jesus did not pass through any cleansing rite upon being raised, yet shares meals with his disciples repeatedly and invites faith-confirming contact. How could Jesus be clean? It is the uncleanness of his death that cleanses and gives life in the testimony of God raising him. Jesus is declared (and even made) clean by his being raised. The very nature of his being cursed and unclean willingly has become the very thing which the Father uses to heal and make clean. In the book of Acts it is the testimony of Son and Spirit to Peter that what God has made clean should not be called unclean (Acts 10).
In Christ Jesus a new day has dawned wherein bearing uncleanness is the way to cleansing. And this is the faithfulness of our Great God and Savior! And this is the testimony of the Church in the midst of the world!
I have continued to be more deeply convinced that giving undue historical emphasis in explaining texts leads in a direction not normally intended by the writers of Scripture. A case in point came to mind in a recent conversation with two of my students. One was reading a volume Cold-Case Christianity: A Homicide Detective Investigates the Claims of the Gospels (David C. Cook, 2013) by J. Warner Wallace. I have not read this volume so I can make no claims about its contents. It simply spurred the conversation. We were discussing the historical intent of the crucifixion narratives of the various writers and specifically we discussed John’s account of Jesus death and how when the Romans came to him they found he was already dead so instead of breaking his legs (as would be necessary to bring about a quick death due to asphyxiation which might normally take days for the crucified to succumb to under normal conditions) one of them pierced him with a spear and the text says “blood and water flowed out immediately” (John 19:34 NET, emphasis mine). Why does John emphasize thatblood and water flowed from Jesus side? He is after all the only writer of the story of Jesus in the canonical accounts to mention this. John states right afterward that “the person who saw it has testified (and his testimony is true, and he knows that he is telling the truth), so that you also may believe” (John 19:35 NET). He writes with theological intent to convince his audience to trust in the Lord Jesus and also to know that this particular witness is trustworthy. So why does John tell us that “blood and water” came from Jesus side? Why doesn’t he just say “blood”? Is he trying to saying something more specific about the death of Jesus?
There are numerous accounts I have read and heard where it is proposed that John is simply saying that Jesus was truly dead and this is typically followed by an attempted forensic pathology discussion of how one’s body reacts post-mortem. However, this seems to do an injustice to John’s specific intent. Not that it isn’t John’s intent at all to speak of the certainty of Jesus death (it seems to be a part of it) and therefore the certainty of resurrection, but to treat the account as if this is all it really is saying. John seems to be doing more than simply providing some historical claim to “blood and water”.
The following note found in the New English Translation is helpful in placing John’s comments within their greater Johannine context:
101 sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6–8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples ( 19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth. (NET)
When we look at a sampling of the Church Fathers on this passage we discover a decidedly unhistorical intent rules their exegesis (or better, a decidedly theological intent rules their exegesis). None of them denies the historicity, but each in turn recognizes a greater theological intent to John’s including this detail.
Tertullian (On Baptism XVI) writes: “For He had come “by means of water and blood,” just as John has written; that He might be baptized by the water, glorified by the blood; to make us, in like manner, called by water, chosen by blood. These two baptisms He sent out from the wound in His pierced side, in order that they who believed in His blood might be bathed with the water; they who had been bathed in the water might likewise drink the blood.”
Augustine (Ten Homilies on the First Epistle of John): “Three things then we know to have issued from the Body of the Lord when He hung upon the tree: first, the spirit: of which it is written, “And He bowed the head and gave up the spirit:” then, as His side was pierced by the spear, “blood and water.” Which three things if we look at as they are in themselves, they are in substance several and distinct, and therefore they are not one. But if we will inquire into the things signified by these, there not unreasonably comes into our thoughts the Trinity itself, which is the One, Only, True, Supreme God, Father and Son and Holy Ghost, of whom it could most truly be said, “There are Three Witnesses, and the Three are One:” so that by the term Spirit we should understand God the Father to be signified; as indeed it was concerning the worshipping of Him that the Lord was speaking, when He said, “God is a Spirit:” by the term, blood, the Son; because “the Word was made flesh:” and by the term water, the Holy Ghost; as, when Jesus spake of the water which He would give to them that thirst, the evangelist saith, “But this said He of the Spirit which they that believed on Him were to receive.” Moreover, that the Father, Son, and Holy Ghost are “Witnesses,” who that believes the Gospel can doubt, when the Son saith, “I am one that bear witness of myself, and the Father that sent me, He beareth witness of me.” Where, though the Holy Ghost is not mentioned yet He is not to be thought separated from them. Howbeit neither concerning the Spirit hath He kept silence elsewhere, and that He too is a witness hath been sufficiently and openly shown. For in promising Him He said, “He shall bear witness of me.” These are the “Three Witnesses,” and the Three are One, because of one substance. But whereas, the signs by which they were signified came forth from the Body of the Lord, herein they figured the Church preaching the Trinity, that it hath one and the same nature: since these Three in threefold manner signified are One, and the Church that preacheth them is the Body of Christ. In this manner then the three things by which they are signified came out from the Body of the Lord: like as from the Body of the Lord sounded forth the command to “baptize the nations in the Name of the Father and of the Son and of the Holy Ghost.” “In the name:” not, In the names: for “these Three are One,” and One God is these Three. And if in any other way this depth of mystery which we read in John’s epistle can be expounded and understood agreeably with the Catholic faith, which neither confounds nor divides the Trinity, neither believes the substances diverse nor denies that the persons are three, it is on no account to be rejected. For whenever in Holy Scriptures in order to exercise the minds of the faithful any thing is put darkly, it is to be joyfully welcomed if it can be in many ways but not unwisely expounded.”
Cyril (in his Catechetical Letters) writes of baptism (water) and martyrdom (blood) as the referents in this passage. This doesn’t mean he understood it as a non-historical event, but only that he saw in John’s comments something more. In fact, he saw a theological agenda intended to speak to the place of the Church in the sufferings of Christ: identifying with Christ through baptism and martyrdom. John of Damascus writes in the context of the “water and Spirit” (drawing a link to John 3) that these two (blood and water) refer to “water for our regeneration, and the washing away of sin and corruption; and blood to drink as the hostage of life eternal.” This is a decidedly sacramental (baptism and eucharist) hearing of the text. Again, this is not to suggest that John of Damascus denied the historicity of this event, but to note he hears something more in the words of the Gospel writer. John of Damascus also places this firmly within the context of the endowment of the Spirit in connection with the washing of the waters of baptism (not identifying Spirit and water baptism, but connecting them as both essential features of the Christian life; perhaps this is a reflection of the later theological gloss in 1 John 5:6-8).
Jerome (A Commentary on the Apostle’s Creed 23): “It is written that when the side of Jesus was pierced “He shed thereout blood and water.” This has a mystical meaning. For Himself had said, “Out of His belly shall flow rivers of living water.” But He shed forth blood also, of which the Jews sought that it might be upon themselves and upon their children. He shed forth water, therefore, which might wash believers; He shed forth blood also which might condemn unbelievers. Yet it might be understood also as prefiguring the twofold grace of baptism, one that which is given by the baptism of water, the other that which is sought through martyrdom in the outpouring of blood, for both are called baptism. But if you ask further why our Lord is said to have poured forth blood and water from His side rather than from any other member, I imagine that by the rib in the side the woman is signified. Since the fountain of sin and death proceeded from the first woman, who was the rib of the first Adam, the fountain of redemption and life is drawn from the rib of the second Adam.”
So I guess what I’m getting at is that there may be a “thicker reading” of the text (see Kevin Van Hoozer’s numerous works on this term) than simply John making a historical claim (which he is). He may be heard to make the claim of Christ’s fullest provision for the sanctification of His Church in the outflow of blood and water from his side. It is these that bear witness to us: the blood and the water.
__________________ Related articles: Beyond the Historical Grammatical Malaise On Theological Interpretation and Authorial Intent Hearing Scripture Together