Mark 5
DorrisMark 5:1-20
- THE FIERCE
(Matthew 8:28-34; Luke 8:26-40)
1 And they came to the other side of the sea, into the country of the Gerasenes.–The country of the Gerasenes, where this demoniac was healed, is called by Matthew (Matthew 8:28) “the country of the Gadarenes.” Gadara, the city from which the latter name was derived, is situated on the southern bank of the river Yarmuk, a few miles south of the lake. Its territory extended to and included the place where this demoniac was found. Gerasa was a strongly fortified city east of the lake, and at a greater distance than Gadara.
2 And when he was come out of the boat, straightway there met him out of the tombs–There are still found in the neighborhood of the ancient Gadara (the present Ummkeis) many caves and chalk ranges which served as places of burial. The calcareous mountain on which Gadara was situated was specially suited for such sepulchers. The sepulchers of the Jews were generally cut out of the solid rock. Caves were also used for this purpose. They are now often resorted to for shelter during the night. Sometimes the wandering Arabs take up their winter abode in them.
a man with an unclean spirit,–Matthew (Matthew 8:28) says “There met him two possessed with (lemons.” Luke (Luke 8:26) says: “There met him a certain man out of the city.” The reconciliation of Matthew’s statement that “two met him” with that of Mark and Luke that “one met him” has originated many ingenious conjectures, and some foolish ones. There is no contradiction between the three writers for he who speaks of the two includes the one, and they who speak of the one do not deny that there were two. Mark and Luke report the more important one of the two.
3 who had his dwelling in the tombs:–He lived in the tombs. Although belonging to the city, he had forsaken the society of living men, which Luke (8:27) also states. “For a long time he had worn no clothes.”
and no man could any more bind him, no, not with a chain; –That is, to be of any permanent use. It had probably now been given up. He had been growing worse till he could be no longer confined, binding even with chains proving ineffectual. Here is described the most terrible case of demoniacal possession recorded in the gospels.
4 because that he had been often bound with fetters and chains,–More than once those who were interested in him had brought him back from the wilderness, and bound him securely, as they thought, but the demoniac possession gave him such enormous strength that the fetters snapped like the green withes on Samson.
and the chains had been rent asunder by him, and the fetters broken in pieces: and no man had strength to tame him. –Fetters and chains would not hold him, and all methods to coax, persuade or influence him had failed. The attempt to “tame him” seems to have been abandoned, and the poor wretch given up to his awful fate. All literature presents no more pitiable spectacle. Matthew (Matthew 8:28) supplies another point not mentioned by Mark, that he was “exceeding fierce, so that no man could pass by that way.” A terror to the whole neighborhood. The history of the world is but a melancholy reiteration that fetters and chains upon evil will ever more be broken, which are not forged and placed by divine aid
5 And always, night and day, in the tombs and in the mountains, he was crying out, and cutting himself with stones.–This poor victim would rove in search of mischief, and, finding nothing upon which to spend his rage, would bruise and cut himself with sharp stones. These are all marks of a madman–a man bereft of all reason–wretched and outcast, strong and dangerous. Evil never rests. It works in the daylight and the darkness. It is ever dragging its victims lower. So the church must never rest. The warfare must be unending.
6 And when he saw Jesus from afar, he ran and worshipped him;–Jesus’ confidence was vindicated. Something in the sweetness and majesty of Jesus’ face brought him to his knees, or perhaps the clear recognition of divinity by the demons, who not only believe, but tremble as the demons recognized in Jesus the power of God, he became overawed, thinking he had come to consign him to the bottomless pit, and his actions were caused by fear, being incapable of worshiping Jesus in the true sense of worship, where it is done in spirit and in truth, with a loving and obedient disposition, demons believe and tremble.
7 and crying out with a loud voice, he saith, What have I to do with thee,–The pronoun “I” may indicate that the chief of these unclean spirits is speaking. Why interfere with me? (Ezra 4:3; Ch. 1:24.) What is there in common between us?
Jesus, thou Son of the Most High God?–His divine nature is evidently recognized. Knowing the antagonism that existed between God and the devil, and God’s power over demons, this was the language of fear and dread, as though the demon would say: “We have met, but I desire no conflict with you, thou mighty Son of God, and I earnestly beseech thee to drive me not now away to the abyss into which I know I must at some time go.”
I adjure thee by God,–An insolent appeal, but not at all surprising. A demon would hesitate at no means to accomplish his purpose. I most earnestly entreat thee in the name of God.
torment me not.–Though their whole employment was tormenting the wretched demoniac, a premonition of coming vengeance aroused frenzied cries for their own escape. The request is essentially devilish. Here to be tormented meant to be prevented from tormenting another. It is worthy of notice how instantly the demons recognize that contact with Jesus means torment for devils. Matthew (Matthew 8:29) puts it in a question with an additional thought, “Art thou come hither to torment us before the time?” This seems to look to that final day of doom, when all their activities for evil among men are to be forever at an end. (Jude 1:6; 2 Peter 2:4; Matthew 25:41.)
8 For he said unto him, Come forth, thou unclean spirit, out of the man.–The opening words of the interview, alluded to in verse 7. Jesus had been moved with compassion at the miserable condition of the poor man, who was bruised and mangled by the power of the demon which possessed him, and had either already ordered the demon to come out, or the demon clearly anticipated that he would do so; hence all the beseeching of the demon was that they be not driven away into, as Luke (Luke 8:31) says, “the abyss,” doubtless meaning the place of torment for demons. (Revelation 22:3.)
9 And he asked him, What is thy name?–Jesus did not ask this question for his own information, but to show the great combined power of demons, which he was about to overcome.
And he saith unto him, My name is Legion; for we are many.–To whomsoever Jesus spoke, it is evident the demon answered. The name was very expressive. It was originally applied to a whole Roman army; then to a corps of, say, 6,000 men. It came to be a word commonly used, as expressive of any great multitude. Christ claims, in his last hours, that he could call for and receive twelve legions of angels. Nothing could be more expressive of the concentration of evil forces in this one man.
The mixed reply is worthy of notice, “my name,” “we are many.” A constant shifting of identity from the man to the demons. In the next verse it again changes to the singular. That evil spirits go often in companies is to be inferred not only from this, but also from the case of Mary Magdalene, from whom were cast out seven demons. (Luke 8:2.) How many demons there were in this case we have no means of knowing; although the number of swine, into which the demons entered, were about two thousand (verse 13), which may be suggestive of the number of demons. If only one demon entered each swine then the man had about two thousand demons in him. No wonder he was in such a deplorable condition when Jesus found him. This may, in some way, account for the fierce and fiendish manner in which they had abused him.
We are not informed how it was they obtained possession of him to this extent, but probably he had not been careful to guard himself against the return of one evil spirit, who brings, when he reenters a man, seven others more wicked than himself, and they enter in and dwell there, making the last state worse than the first. (Matthew 12:45.)
10 And he besought him much that he would not send them away out of the country.–The petition in the demon’s prayer. He and his colleagues preferred staying where they had dwelt so long, and had exercised so much power. It seems to be a natural consequence of awful fear and dread that it manifested itself in the form of prayer. Here we have the singular truth brought to the surface that devils pray. James (2:19) says, “The demons also believe, and shudder.” Faith that leads not to loving obedience is of no avail. Prayer that is wrung from terror-stricken beings lacking that true regard of an earnest worshiper, seeking the honor and glory of God, will he something like the prayers of demons.
Your sins will always want to remain with you. They will put up the shutters and close the front door, and submit to some reasonable restrictions, but they want to stay.
11 Now there was there on the mountain side a great herd of swine feeding.–About two thousand. (Verse 13.) Something that by Jewish law had no business there. (Leviticus 11:7-8.) Only a recreant Jew could meddle with swine, and, if owned by Gentiles, their presence was but a symbol of the subjugation of the country by a foreign foe. A swineherd was the extremest idea a Jew could have of degradation, and therefore the prodigal son was represented as having reached the abyss of misery in this.
12 And they besought him, saying, Send us–The demons recognize the power of Jesus. Luke (Luke 8:32) puts it “leave,” that is, permit us.
into the swine, that we may enter into them.–These unclean swine were congenial with the unclean natures of the demons. How they could possess inferior animals is not difficult to imagine, since they so thoroughly possessed the lower and sensual nature of men. They could exert no moral and intellectual influence, as in man; but they could operate through the organs of their bodies, and through their animal and sensual natures. Why the request? Who knows? Perhaps with a malicious presence of the mischief they would do, and the hindrance it would prove to Christ’s work there.
Or, it may be that they must have a living body of some kind to get into in order to any degree of comfort. Matthew (Matthew 12:43) indicates this. Is it not a strange request, to be sent into swine? But is it any stranger than that a man made in the image of God should grovel in filthy lust?
13 And he gave them leave.–He did not send them as requested, but permitted them. He left them free to make their own choice. What they dreaded came from giving them permission to do what they requested, and it is certain that demons had no rights which Jesus was bound to respect. Nor was he liable for their want of foresight, if such it was. But what about the rights of the owners of the swine? What about the morality of interfering with and destroying the property of others? Since the demons had their own free choice in the matter, they, not Christ, are responsible for all evil results flowing therefrom.
And the unclean spirits came out, and entered into the swine:–The poor demoniac was once more a free man, and we may imagine the joy of his heart as he realized that again the sweetnesses of life were possible for him, and who knows what hearts may have been waiting for him in Gadara. The demons had an answer to their prayer, but it is not always the best thing that can happen to a wicked spirit, in or out of the body, to have its prayer or dearest wish.
and the herd rushed down the steep into the sea,–Even the swine must do evil to themselves when possessed by an evil spirit. Labored discussions have been held as to whether an unclean spirit can enter into swine. It is as well to discuss whether an unclean spirit can enter into a man. All we know is that the Bible says both occurred. We believe it. All attempts to explain the action of the swine by natural causes are needless. It needs no explanation or apology, only faith.
in number about two thousand;–Only Mark indicates the number of swine.
and they were drowned in the sea.–So the unclean beasts ceased to pollute the territory. But what became of the demons? We must not be wise above what is written. Let us live such circumspect lives that none of them may be able to possess us mentally or bodily! You choose your own destiny. Jesus will not deprive you of your gift of freedom of choice, but you must he prepared to take the consequences. (Joshua 24:15.) This miracle and that of the withered fig tree which Jesus cursed (Mark 11:12-14; Mark 11:20) are the only ones which resulted in any destruction of property.
But Christ as the Son of God had a right to do as he pleased with both the hogs and the tree, since the earth and all therein are his. (Psalms 24:1; Psalms 50:12.) There is no more need of any special vindication here than in the case of far more serious inflictions of the same kind by disease or accident. Besides the permission was the Lord’s; the destruction of the hogs, the work of demons. Christ was no more responsible for what the demons did than he is for what wicked men do now, whom he permits to live and to hold positions of power in the world. The swine owners may have showed contempt for the Mosaic law, and hence this judgment upon them.
14 And they that fed them fled, and told it in the city, and in the country.–They gave the report in the villages on their way to the city.
And they came to see what it was that had come to pass.–The whole thing was new, so unparalleled that they could not understand the story of the swineherds. It was evident that something very important and startling had happened, but what it was they came to ascertain more clearly. So “all the city came out to meet Jesus.” Luke (Luke 8:37) says: “All the people of the country.” He includes both city and country. When an ungodly business is injured or destroyed what a hubbub it raises, even in our day! The salvation of men weighs nothing against the destruction of gain.
15 And they come to Jesus, and behold him that was possessed with demons sitting,–Luke (Luke 8:35) says he was “sitting . . . at the feet of Jesus.” A position of humility, trust, and security.
clothed–Luke (Luke 8:27) says: “For a long time he had worn no clothes, and abode not in any house.” Where the clothing came from, we are not informed, but the twelve from among them could supply sufficient clothing to cover him in that land, where much clothing was not needed.
and in his right mind,–All disturbing influences went with the demons, and as no other healing words are reported from Christ, the idea of a disease of lunacy is forbidden.
even him that had the legion:–They identified him as the poor wretch they had known under that designation. There could be no doubt of the reality of this miracle.
and they were afraid.–They were filled with wonder and awe over the manifestation of such miraculous power. Doubtless their own consciousness of sin caused them to fear that Jesus had come to punish all violators of the law, and they were not ready for judgment. What a delightful contrast to the poor demoniac the day before! Just as great a contrast to angelic eyes does the redeemed sinner present, sitting at the feet of Jesus.
16 And they that saw it declared unto them how it befell him that was possessed with demons, and concerning the swine.–They gave a detailed account of the three main facts of the miracle, namely, the healing of the demoniac, the destruction of the swine, and by whose power they occurred. What had before been told in haste and excitement, and only in bold, rude outline, was now recounted in all its details.
17 And they began to beseech him to depart from their borders.–This is the effect the miracle had upon the multitude. The people entreated Jesus to leave their section of country. Luke (Luke 8:37) gives the reason for this request, “For they were holden with great fear.” Other owners of swine may have thought their traffic in danger. (Acts 19:24-31.) To what extremes do worldly interests excite men! Worldly gain is valued above the blessings of Jesus. Doubtless they considered the loss of the swine more than counterbalanced the cure of the demoniac. Jesus answered their prayer–he left their borders and as far as the records show never returned. A sad day when Jesus forsakes men and their country. Amazing stupidity! Salvation, blessing, right at their doors, and they sent it away!
18 And as he was entering into the boat, he that had been possessed with demons besought him that he might be with him.–It seems there is only one who was anxious for his company–the one that had been healed. He may have been afraid that the demons might return, and so wished to he near his deliverer; or, more probably, in his gratitude and love he wished to serve Christ. Doubtless, he felt ashamed at the behavior of his countrymen. Let us never forget the lesson that Jesus forces himself upon none. In your own hands is the choice of your own destiny.
19 And he suffered him not,–Note how the prayers of the three parties are considered by the Lord. The prayer of the demons is granted to their own discomfiture;the prayer of the Gerasenes is also granted by being left to their own destruction; the prayer of the man who had been healed is not granted, for it was not best, and he had a work at home to do.
but saith unto him, Go to thy house unto thy friends, and tell them how great things the Lord hath done for thee, and how he had mercy on thee.–Jesus had had pity and compassion on the healed man. He enjoyed a compassion freely bestowed. Dismissed from the country himself, he would leave behind him one who must ever be a commanding witness to the truth of his supernatural power, his complete mastery of the power of the invisible evil world. Such a story told must inevitably awaken interest and draw men (who had lost no swine) sooner or later to desire to know more of such a healer. There was a wide field of usefulness for this man. His countrymen and friends, who had known him in such a deplorable condition, could now see him restored.
He now becomes the means of circulating the power and goodness of Jesus. This he could do better in his own country than any other.
20 And he went his way, and began to publish in Decapolis how great things Jesus had done for him:–In obedience to the command of Jesus, the healed man began to publish what Jesus had done for him, not only to those of his own home but, in that whole region lying east and southeast of the Sea of Galilee, called Decapolis. Jesus modestly ascribes the cure to God, but the grateful man to him, and both were right, for God was in Christ manifesting himself unto the world.
and all men marvelled.–If any were led to believe on Christ or to glorify God, the record does not show it. His preaching excited wonder, but probably led not to faith and repentance. No doubt foundations were laid at that time for the subsequent and successful preaching of the gospel in that same region. As he went about preaching the power and mercy of Jesus, the people remembered what he had been and saw what he was then–a living monument of what he was proclaiming.
Mark 5:21-24
- JAIRUS JESUS
TO HEAL HIS
(Matthew 9:18-26; Luke 8:41-56)
21 And when Jesus had crossed over again in the boat unto the other side, a great multitude was gathered unto him , and he was by the sea.–Matthew (Matthew 9:1) says he “crossed over, and came into his own city.” Luke (Luke 8:40) says: “As Jesus returned, the multitude welcomed him;for they were all waiting for him.” When his boat first started from the eastern shore, where he was not wanted, the people on the western shore could see it, and as soon as they saw which way it was headed, they could assemble at the spot where it was to land, and wait for him. He landed, then, at Capernaum in the midst of a waiting multitude; and this was the great multitude (verse 24) that followed him when he started for the house of Jairus.
22 And there cometh one of the rulers of the synagogue, Jairus by name;–“One of the rulers” shows there was a plurality of rulers of the synagogue, just as there is a plurality of elders in the church. He was one of the elders (Luke 4:3), or presiding officers, who ruled over the affairs of the synagogue.
and seeing him, he falleth at his feet,–In the posture of reverence and earnest entreaty. Matthew (Matthew 9:18) says he “worshipped him.” He bowed himself before Jesus with his face to the ground, an act of respect and reverence. Dropping upon the knees, and bringing the forehead to the ground, was the Oriental method of reverence and worship.
23 and beseecheth him much, saying, My little daughter is at the point of death:–She was his only (laughter, and was about twelve years of age. (Luke 8:42.) He loved his child and spoke of her tenderly. In the last extremity, Matthew says: “Is even now dead.” Luke (Luke 8:49) says: “While he yet spake, there cometh one from the ruler of the synagogue’s house, saying, Thy daughter is dead; trouble not the Teacher.” Verse 35 states the same. There is no discrepancy. She was “at the point of death” when Jairus left home, and died while he was beseeching Jesus for help, and some one followed and told him of the sad fact. Matthew condenses all into the one statement: “Is even now dead.” Frequently one historian does not relate all the facts, while others relate facts which he omits; hut all are true. Matthew relates the main one, “Is even now dead,” while Mark and Luke go more into detail and relate the condition of the child when Jairus left home and how the fact of her death was made known to him.
I pray thee, that thou come and lay thy hands on her, that she may be made whole, and live.–His faith in Jesus to heal is expressed in his leaving his dying daughter to seek the aid of Jesus, and by his earnest entreaty. Yet he thought personal contact was necessary. This is seen in the fact that he wanted Jesus to lay his hand on the child. It was the elder of that synagogue who had previously come to Jesus in behalf of the centurion whose servant was sick, requesting that he should go and heal the servant, and saying, “He is worthy that thou shouldest do this for him; for he loveth our nation and himself built us our synagogue.” (Luke 7:4-5.) As Jairus had been concerned in the cure of that servant, it is not surprising that when his own little daughter was at the point of death, he resorted to the same unfailing source of deliverance.
24 And he went with him; and a great multitude followed him, and they thronged him.–In kindness and mercy and immediately Jesus went with this ruler to his home. He was always ready to bless. He is now, although in a different way.
Mark 5:25-34
- THE WOMAN WITH AN
ISSUE OF BLOOD HEALED
(Matthew 9:18-26; Luke 8:41-56)
25 And a woman, who had an issue of blood twelve years, –This woman had an incurable disease so far as human skill was concerned. She was able to walk, and was among the multitude that followed Jesus. She had a chronic disease, which according to the law rendered her unclean. (Leviticus 15:25.) It was of a long continuance, twelve years. This was a hemorrhage of some kind, which for these long years had been a source of much suffering. A remarkable case of wasting disease. She really, by rabbinical law, had no right in a Jewish crowd.
How many, many reasons women have to love the Lord Jesus Christ! Even this very disease illustrates it. In Oriental nations where Christianity has not gone, the unfortunate victim has, added to her physical sufferings, social contempt and partial ostracism. Christianity has done this away under its sway.
26 and had suffered many things of many physicians,–The practice of physics in those days was in a very crude condition and no doubt most of it, as perhaps some of it is now, guesswork. The knowledge of the human body and its functions was exceedingly crude. The absurdest ideas passed current as medical knowledge. The most ridiculous experiments were made in the hope of lighting accidentally, as it were, upon efficient remedies. One with a baffling, long-continued disease, if he put himself in their hands at all, was tolerably sure to “suffer many things” of the physicians, including the pocketbook. The remedies that do not cure are likely to aggravate the disease. The many physicians, with their varied remedies, if there had been no malpractice, could scarcely avoid the result here mentioned, she “rather grew worse.”
and had spent all that she had, and was nothing bettered, but rather grew worse,–Imperfect as was their knowledge and practice, they had carried one act to perfection–that of charging. But all that a man hath he will give for his life, and she had kept on, lured by one new, but equally false, hope after another till all her wealth was gone. When one recalls the kind of physicians and their methods of cure in those days, we do not wonder that she suffered, and that they failed to cure her, although she “spent all that she had” in the vain endeavor. How many things does the sinsick soul suffer from the quack physicians of the soul! Dr. Morality, Dr. Atheism, Dr. Deism, Dr. Spiritualism, etc. But it grows no better; rather grows worse. Miserable comforters are they all
27 having heard the things concerning Jesus, came in the crowd behind,–She had doubtless heard of his power over fever, and paralysis and unclean spirits, and her faith reached up to the hope that such a one might have power over even her apparently incurable malady. When Jairus came to Jesus he (Jesus) was surrounded by a great concourse of people, who followed him. Weak as she was, she pushed in among them. She saw now was her opportunity. The healer was near, and on the way to cure another person. She puts forth her supreme effort. Probably she came in the crowd behind to avoid being noticed. It was an act of faith. She was full of confidence that Jesus was able to heal;but she trembled on account of her conscious unworthiness.
and touched his garment.–[Matthew says: “She said within herself, If I do but touch his garment, I shall be made whole.” This showed her faith in his power and willingness to heal. She acted on this faith when, in her weak and enfeebled condition, she pressed through the throng of people that followed and jostled one another against him, and touched the hem of his garment. In response to this touch of faith healing virtue went forth from him, and her blood ceased to flow. Others in the throng that pressed upon him touched him, but no virtue or power to bless or heal went forth from him. It was only the touch of faith that could draw the blessings. She felt the healing power through her whole system giving vigor and strength to her body.] . There is only one who can heal the soul’s malady, only one who can stop this everflowing fount of sin.
28 For she said, If I touch but his garments, I shall be made whole.–Healed of my disease. Matthew and Luke both say that she touched “the border of his garment.” This woman’s experience with “many physicians” was enough to destroy all confidence in the healing art, at least for her case; but not withstanding all these failures and discouragements, she comes to Christ in great faith, not as a physician, but as a being in whom there was virtue and power to heal aside from any remedies.
29 And straightway the fountain of her blood was dried up and she felt in her body that she was healed of her plague. –The hemorrhage instantly ceased. The deep-rooted disease of twelve years standing was thoroughly cured. She perceived by the peculiar sensations she experienced in her body that health was restored and that she was healed. Thus, after twelve years of suffering, when all the skill of the physicians had failed, she finds relief in the healing power of Jesus. She felt it, she knew it. How?
The fountain of blood was dried up. So we, when we have given ourselves unreservedly to Christ, when we have abandoned our sins, when through obedience to the gospel the fountain of sin, the rebellious will, is dried up, know we are saved. “He that believeth and is baptized shall be saved.” (Mark 16:16.)
30 And straightway Jesus, perceiving in himself that the power proceeding from him had gone forth,–He realized now this particular instance of transfer. Others touched him but felt no healing influence, because theirs was not in faith. Her cure was the result and answer of her touch of faith, which reached beyond the hem of his garment to his divine nature.
turned him about in the crowd, and said, Who touched my garments?–This question raises the question whether the healing was conscious or unconscious on his part–that is, whether he was only made conscious by feeling the abstraction of healing power through the woman’s touch, or whether, knowing supernaturally her approach, he voluntarily permitted the power to go forth. Most orthodox commentators agree with Trent, who says: “We cannot for an instant suppose that this healing power went forth without the full consent of his will. He did not ask the question to obtain information, for he had healed the woman, and must have known on whom the blessing was conferred; hut he did it that the woman might herself make a confession of the whole matter, by which the power of her faith and the greatness of the miracle might be manifested to the praise of God. “By grace have ye been saved through faith; and that not of yourselves, it is the gift of God.” (Ephesians 2:8.) The healing virtue comes from Christ. Everything was voluntary on the woman’s part in being healed bodily; so on ours in being healed spiritually. But at the critical moment the power from Jesus goes forth; so with us. In either case this power is a gift.
It cannot be bought. It is not for sale. The human and divine so overlap that we cannot separate them. The soul of the woman was not healed, only her body. She was healed physically, not spiritually.
31 And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?–Peter and his companions knew not yet the difference between mere contact and the believing touch, between thronging Christ and touching Christ. Many had brushed against him and were none the better; she had touched him and rejoiced. Jesus responded, according to Luke: “Somebody did touch me: for I perceive that power had gone forth from me.” As the people were in a dense crowd, “thronging” the Savior at the time, the disciples thought it a singular question to ask under the circumstances, but he knew what had taken place and they knew nothing of it.
32 And he looked round about to see her that had done this thing.–Jesus was not in doubt as to the party who had touched him. He knew from the beginning the gender; “to see her” implies his knowledge as to her identity. Luke (Luke 8:47) also confirms this knowledge when he says: “When the woman saw that she was not hid.”
33 But the woman fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth.–She revealed her heart. Not in a secret whisper, for Luke (Luke 8:47) says she “declared in the presence of all the people for what cause she touched him, and how she was healed immediately.” Thus this magnificent cure became public property, and was added to the flowing tide of Christ’s fame, ever rolling on with fuller volume and to further shores. The woman was now in proper mental condition to receive the confirmation of her cure, to be disabused of all ideas of mere magical contact with Jesus, and to receive spiritual influence to go with her future life. It was her intention to keep the matter secret, but it was the will of the Savior that she should make it known. So she “told him all the truth” concerning the matter.
34 And he said unto her, Daughter, thy faith hath made thee whole;–Not faith of itself, for the touch which faith actuated evidently had an important part, from the question in the thirtieth verse. Midway between the faith and touch was the purpose which the faith caused her to form, and the touch executed.
go in peace,–All her self-reproach and self-questioning were now at an end. The Master had proclaimed peace, and what peace it was, after these twelve years of sickness, and shame, and pain, and contempt!
and be whole of thy plague.–Continue whole! It shall be to thee a permanent possession, this gracious healing. Probably this woman became a spiritual follower of Jesus Christ, and was saved at last. However, the Bible is silent on this point. Her faith was not a passive or inactive one; had it been, she never would have been made whole. It moved her and filled her with courage to press through the crowd and to touch the body of Jesus.
Mark 5:35-43
- JAIRUS’ RAISED
(Matthew 9:18-26; Luke 8:41-56)
35 While he yet spake, they come from the ruler of the synagogue’s house, saying, Thy daughter is dead:–Here was a new trial and test of Jairus’ faith. While Jesus stopped to heal this woman and was talking to her, the messengers came to inform Jairus of the death of his daughter. People back home knew where he was and for what purpose he had gone. It seems that Jairus had come with the full knowledge and consent of his family. The crisis has come. They had faith in his power to heal. Capernaum was full of illustrations. But, to raise from the dead, ah, that was too much to expect. Why take his time for no purpose? Why interrupt his teaching for an impossibility?
why troublest thou the Teacher any further?–The last ray of hopeful light seemed gone. The blackness of despair seemed settling down over the heart of the ruler. Jesus saw the change in his countenance, and hastened to comfort him. They thought it useless to trouble Christ to come any further on the way. [They thought he might prevent the sick from dying, but did not think he could raise the dead to life. That was Martha’s condition. She said: “If thou hadst been here, my brother had not died,” but could not take it in that Jesus could raise him from the dead. So, when she died, they concluded that all hope was gone, and sent to the ruler to trouble not the Master.]
36 But Jesus, not heeding the word spoken, saith unto the ruler of the synagogue, Fear not, only believe.–Believe that I have power to raise your daughter from the dead. Jesus encouraged Jairus and told him not to fear. Luke (Luke 8:50) adds, “And she shall be made whole.” Notice, the sublime confidence of Jesus in his own power, in the face of the assurance that he will be called upon to grapple with Satan in the extreme manifestation of his malignant power. There was no limit to Christ’s power; the only danger was Jairus’ faith should fail, and he not be worthy to receive the earthly blessing. By “only believe,” Jesus does not mean passive faith. The faith of jairus was very active.
He had sought Jesus, leaving his dying daughter at home; had prostrated himself in reverence before him; had besought him to go, and was now returning with him. He could do no more, and Jesus assured him that his daughter should be made whole.
37 And he suffered no man to follow with him, save Peter, and James, and John the brother of James.–Luke (Luke 8:51) says: “When he came to the house, he suffered not any man to enter in with him,” save these three. There were doubtless good reasons for Jesus to select these three brethren but we may never be able to know what they were. Jesus advanced to higher studies those who, by faithfulness in the lower, had made it possible for them to understand and use the higher. Without doubt these brethren were the most advanced in the knowledge of him and of his kingdom, so that they were best able to receive new light, new visions of truth. This may be the reason of their selection. If so, all their faithfulness, love, and consecration to their master had prepared them for these higher experiences.
38 And they come to the house of the ruler of the synagogue;and he beholdeth a tumult,–An uproar, a noise of loud lamentation, such as usually attended a funeral in that country. The confusion and weeping of the assembled people. There was always a horrible clamor at Eastern funerals; and the preparations had begun, for early burial was usual among the Jews.
and many weeping and wailing greatly.–Including professional mourners. The “weeping” was a dolorous rather than tearful series of ejaculations, and the “wailing” was beating of the breast, rending the outer garment, tearing out the hair, with outcries, in which the neighbors joined. The Greeks, Romans and Jews alike were in the habit of engaging bands of professional mourners, who practiced the art of making the most agonizing sounds as expressions of the grief of the real mourners. Part of them also used instruments. Matthew (Matthew 9:23) mentions the flute players.
39 And when he was entered in, he saith unto them, Why make ye a tumult, and weep?–Luke (Luke 8:52) says: “Weep not.” His first words are words of comfort, and calculated to arouse expectation. Matthew gives what was probably the preface to this, “Give place,” and Mark, in his vivid way, supplies, “Why make ye a tumult, and weep?” A natural introduction to Luke’s words. “Weep not,” this house is not what you take it for, no funeral procession is to issue from its doors at this time.
the child is not dead, but sleepeth.–Not finally dead. She shall be aroused as one asleep. These words are given substantially by all the synoptics, except that Matthew substitutes “damsel,” and Mark “child,” for the pronoun. It seems hardly credible that these words of Jesus have been made ground by many for the assertion that she was not dead at all, and that this is a case of healing, not of raising from the dead. We do not wonder at those who are possessed of a horror of miracles and desire to get rid of all possible. Jesus used substantially the same words in regard to Lazarus, and did not explain them until the disciples showed they had misunderstood them; then he said, “Lazarus is dead.” Jesus and his apostles and evangelists often speak of death as a sleep. (John 11:11-14; Acts 7:60; 1 Corinthians 15:6; 1 Corinthians 15:51; 1 Thessalonians 4:13.) This is doubtless in view of the certainty of the resurrection or living again, which was clearly a part of the faith once delivered to the saints.
If the child was not literally dead and if Jesus had intended to practice a fraud in pretending to raise her from the dead, when he really did not, he would not have said she “is not dead,” but he would have done all in his power to induce them to believe that she was dead. His declaration that she “sleepeth” emphasized the fact in the minds of all present that she was really dead. He did not mean, either, to deny the fact that she was dead, but to emphasize the truth that death is a sleep. The meaning of this passage, then, is the child has not ceased to exist; but though her body is dead, yet her spirit lives, and she sleeps in the hope of resurrection.
40 And they laughed him to scorn.–The idea that she was not dead was absurd to them. They knew she was dead, and so they scorned and ridiculed his assertion. They did not understand him. While he said she was not dead, he meant she was as one asleep for a time, and he would awake her. What are we here for? Why this flute playing, why this wailing, if she is not dead? Jesus had not yet seen the damsel, and it seemed to them utterly absurd for him to pronounce judgment against theirs, who had been in contact with the body.
But he, having put them all forth, taketh the father of the child and her mother and them that were with him,–The crowd of noisy mourners and deriders are put out of the house. None were left besides the apostles, the father, the mother, Jesus, and the girl. Peter, James, and John were those with him. (Verse 37.)
and goeth in where the child was.–Jesus had entered the house (verse 39), now he enters the room where the child was. Today, after eighteen hundred years, we hear the echo of that laugh. Still do the mad votaries of the world laugh to scorn him who talks of the resurrection and the future.
41 And taking the child by the hand,–This was not necessary to the miracle, but for the good of those present. Their impression was thus deepened, and the faith of the parents strengthened.
he saith unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, Arise.–Our historian gives the interpretation of Talitha cumi. These are words from the language of the people of Palestine, and Mark tells us what they mean. This was the form of Hebrew then used by the common people. She heard and obeyed. Thus shall he with equal ease call forth myriads of his, who now seem perished in the dust: and it may be said with regard to them also, in reference to that day, they are not dead but sleep. The maiden of whom we here read arose only toadying life; a life which needed the support of food, and was in no respect more noble, or more secure, than that of other mortals: hut we look for a better resurrection, in which all the infirmities of the body shall be left behind in the grave; and there shall be no more death, neither sorrow nor crying.
42 And straightway the damsel rose up, and walked;–Points out the fact that she was alive and in perfect health.
It shows the completeness of the cure, without a long period of convalescence. Luke (Luake 8:55) says: “Her spirit returned, and she rose up immediately.” The spirit that had left the body a lifeless corpse returned, warmed the body, animation was restored, and she lived again. At death, “the dust returneth to the earth as it was, and the spirit returneth unto God who gave it.” (Ecclesiastes 12:7.) The spirit–the soul–the inner man–the better part comes from God at the beginning of life and returns to him at death. The word “returneth” shows the spirit had come from God at the beginning of her existence. She died and the spirit went back to the giver. When she was made alive, her spirit came back from God and entered into her body again.
for she was twelve years old. And they were amazed straightway with a great amazement.–Reason why, on being made alive, she immediately rose and walked. She was of suitable age. The great amazement of the witnesses shows that they regarded the child as really raised from the dead. The people were filled with astonishment now more than they were with ridicule a short while ago.
43 And he charged them much that no man should know this:–[Her parents were astonished at what had been done, but he commanded that they should not tell what he had done to the damsel. Why Jesus prohibited this being told on several occasions is by no means certain, but it is probable it was that the crowd might not be induced to follow him through idle curiosity to see the wonders he performed. Jesus is recorded as having raised this damsel, the son of the widow of Nain, and Lazarus, who had already been four days in the grave.]
and he commanded that something should be given her to eat.–Jesus had raised her by extraordinary power, but he willed that she should be sustained by ordinary means. He also in this gave full evidence that she was really restored to life and health. The changes were great, sudden, and certain. There could be no illusion. So when our Savior had risen from the dead, he gave evidence of his own resurrection, by eating with his disciples. The wonder-working power of Jesus has no limitations.
The quickening to life again in itself could not, of course, be kept back secret (see on the contrary Matthew 9:26), but probably the more detailed circumstances of the way of its accomplishment might. There is nothing said of the good spiritual results which accrued to this ruler and his family from the death and resurrection of his daughter, but it all would be well calculated to produce for them a rich harvest of good. The simplest and most natural use of sorrow is to lead us to the God of all comfort. Jairus came to Christ because of trouble. Pleasures brighten as they vanish. The only daughter doubly dear as her spirit was departing.
We are not conscious of the strength of our attachments until they are about to be severed. An open chasm must yawn before us ere we can realize our need. To Christ we should come at all times; to him only can we go for solid comfort in times of deep distress. Our Lord here, and in the other restorations of the dead to life, gives us examples of the soul’s existence after the death of the body, and apart from the body. He proves that the soul does not die with the body by facts, not merely assertions. These miracles prepare us to accept the fact of his resurrection, on which depends the truth of the gospel and the proof of his messiahship.
If Jesus can raise others from the dead, there is nothing incredible in his own resurrection, and the immortal life it proves. Jesus is still the resurrection and the life. Our dear ones are raised again by him to a life as much more than the life here, as a plant in full bloom is more glorious than the seed from which it sprang.