Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet, and begged him much, saying, “My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live.”
He went with him, and a great multitude followed him, and they pressed upon him on all sides. A certain woman, who had a discharge of blood for twelve years, and had suffered many things by many physicians, and had spent all that she had, and was no better, but rather grew worse, having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes. For she said, “If I just touch his clothes, I will be made well.” Immediately the flow of her blood was dried up, and she felt in her body that she was healed of her affliction.
Immediately Jesus, perceiving in himself that the power had gone out from him, turned around in the crowd, and asked, “Who touched my clothes?”
His disciples said to him, “You see the multitude pressing against you, and you say, ‘Who touched me?’ ”
He looked around to see her who had done this thing. 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.
He said to her, “Daughter, your faith has made you well. Go in peace, and be cured of your disease.”
While he was still speaking, people came from the synagogue ruler’s house saying, “Your daughter is dead. Why bother the Teacher any more?”
But Jesus, when he heard the message spoken, immediately said to the ruler of the synagogue, “Don’t be afraid, only believe.” He allowed no one to follow him, except Peter, James, and John the brother of James. He came to the synagogue ruler’s house, and he saw an uproar, weeping, and great wailing. When he had entered in, he said to them, “Why do you make an uproar and weep? The child is not dead, but is asleep.”
They ridiculed him. But he, having put them all out, took the father of the child, her mother, and those who were with him, and went in where the child was lying. Taking the child by the hand, he said to her, “Talitha cumi!” which means, being interpreted, “Girl, I tell you, get up!” Immediately the girl rose up and walked, for she was twelve years old. They were amazed with great amazement. He strictly ordered them that no one should know this, and commanded that something should be given to her to eat.
Geneva Bible translators 1599 · Public Domain On vv22, 25, 36, 40 The whole company assembled not disorderly, but in every…
The whole company assembled not disorderly, but in every Synagogue there were certain men which governed the people.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv22, 23, 24, 25, 26, 28, 30, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43 22 And, behold, there cometh one of the rulers…
22 And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,
Ver. 22. {See Trapp "Mat 9:18"}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv25, 35 See Poole on "Mat 9:18", and following verses to…
See Poole on "Mat 9:18", and following verses to Mat 9:22, upon this whole history, containing a passage which happened in the way between the place where our Saviour first heard of the sickness of Jairus’s daughter and his house, whither our Saviour was now going. We shall in these histories observe our Saviour propounding several questions to persons: of the matter to which they related, he could not be presumed to be ignorant, being as to his Divine nature omniscient; but he only propounded them for the bettering of the knowledge of those to whom or amongst whom he spake, that his miracles might be more fully and distinctly understood. So also he is said to have known many things (as here,
that virtue had gone out of him) which he only knew as he was God, and knew all things. It is also observable how Christ encourages the first rudiments of saving faith in him. All that we read of this woman is, that she said,
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If I may but touch his clothes, I shall be whole: this was much short of her owning and receiving him as her Lord and Saviour. It amounted to no more than a persuasion she had of his Divine power and goodness, and that with respect to the healing of a bodily distemper; neither doth it import her believing him to be the eternal Son of God, but one to whom God had communicated a power of healing. In this confidence she cometh unto him, and toucheth the border of his garment. She is presently healed. Christ saith, her faith had made her whole. Christ measures her faith by the light and means she had received, and accordingly rewards it; and if the notion be true, that where he healed the body he also healed the soul, this was the beginning of a greater faith in her.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv25, 35 As our Saviour was on his way to Jairus’s…
As our Saviour was on his way to Jairus’s house, a diseased woman comes behind him, touches his clothes, and is presently healed. The virtue lay not in her finger but in her faith; or rather in Christ, which her faith instrumentally drew forth.
Observe here, 1. The diseased person, a woman with a bloody flux. Let women here take notice of the miseries which the sin of the first woman has brought upon all women, amongst which this is one, that it has made their bodies subject to unnatural issues and fluxes of blood.
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Observe, 2. The long continuance of this disease, twelve years. It pleases God to lay long and tedious afflictions upon some of his children in this life, and particularly to keep some of them a very long time under bodily weakness, to manifest his power in supporting them, and to magnify his mercy in delivering them.
Observe, 3. This poor woman was found in the use of means; she sought to physicians for help, and is not blamed for it, though she spent all she had upon them.
The use of physic is not to be neglected by us in times of sickness, especially in dangerous diseases of the body. To trust to means is to neglect God, and to neglect the means is to tempt God. The health of our bodies ought to be dear and precious to us, and all lawful means to be used, both to preserve it, to recover it, and confirm it.
Observe, 4. The workings and actings of this poor woman’s faith: her disease was unclean by the ceremonial law, and therefore to be separate from society; accordingly she is ashamed to appear before Christ, but comes behind him to touch his clothes, being firmly persuaded that Christ had a power communicated by God unto him, miraculously to cure incurable diseases.
And see how our Saviour encouraged her faith, though she did not believe him to be the eternal son of God, but one to whom God had communicated by God, but one to whom God had communicated a power, of healing bodily diseases; yet, says Christ, This thy faith hath made thee whole.
Learn hence, That faith oftimes meets with a better welcome from Christ than it did or could expect. This poor woman came to Christ trembling, but went away triumphing.
Observe, 5. Christ would have this miracle discovered; he therefore says, Who touched me? and I perceive that virtue is gone out of me.
First, in reference to himself, to manifest his divine power, that by the touch of his clothes he could cure such incurable diseases.
Secondly, in relation to the woman, that she might have an opportunity to give God the praise and glory for the cure.
And thirdly, With respect to Jairus, that his faith might be strengthened in the belief of Christ’s power to raise his daughter.
Now from those words virtue went out of Christ, and he healed them, it is evident, that the virtue which did these miraculous cures resided in Christ, and was not communicated to him; and consequently proves him to be God; for the divine virtue, by which the prophets and apostles did their cures, is ascribed to God; God wrought special miracles by the hands of Paul. Act 19:11 But the miracles done by Christ are ascribed to the divine virtue dwelling in him. Accordingly here he says, I perceive virtue is gone out of me.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v35 Diseases and deaths came into the world by the…
Diseases and deaths came into the world by the sin and disobedience of the first Adam; but by the grace of the second Adam both are conquered. Christ, having healed an incurable disease, here goes on to triumph over death, as in the beginning of the chapter he had triumphed over an outrageous devil.
I. The melancholy news is brought to Jairus, that his daughter is dead, and therefore, if Christ be as other physicians, he comes too late. While there is life, there is hope, and room for the use of means; but when life is gone, it is past recall; Why troublest thou the Master any further? Mar 5:35. Ordinarily, the proper thought in this case, is, "The matter is determined, the will of God is done, and I submit, I acquiesce; The Lord gave, and the Lord hath taken away. While the child was alive, I fasted and wept; for I said, Who can tell but God will yet be gracious to me, and the child shall live? But now that it is dead, wherefore should I weep? I shall go to it, but it shall not return to me." With such words we should quiet ourselves at such a time, that our souls may be as a child that is weaned from his mother: but there the case was extraordinary; the death of the child doth not, as usually, put an end to the narrative.
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II. Christ encourageth the afflicted father yet to hope that his application to Christ on the behalf of his child should not be in vain. Christ had staid to work a cure by the way, but he shall be no sufferer by that, nor loser by the gain of others; Be not afraid, only believe. We may suppose Jairus at a pause, whether he should ask Christ to go on or no; but have we not as much occasion for the grace of God, and his consolations, and consequently of the prayers of our ministers and Christian friends, when death is in the house, as when sickness is? Christ therefore soon determines this matter; "Be not afraid that my coming will be to no purpose, only believe that I will make it turn to a good account." Note, 1. We must not despair concerning our relations that are dead, nor sorrow for them as those that have no hope. See what is said to Rachel, who refused to be comforted concerning her children, upon the presumption that they were not; Refrain thy voice from weeping, and thine eyes from tears; for there is hope in thine end, that thy children shall come again, Jer 31:16, Jer 31:17. Therefore fear not, faint not. 2. Faith is the only remedy against disquieting grief and fear at such a time: let that silence them, Only believe. Keep up a confidence in Christ, and a dependence upon him, and he will do what is for the best. Believe the resurrection, and then be not afraid.
III. He went with a select company to the house where the dead child was. He had, by the crowd that attended him, given advantage to the poor woman he last healed, and, having done that, now he shook off the crowd, and suffered no man to follow him (to follow with him, so the word is), but his three bosom-disciples, Peter, and James, and John; a competent number to be witnesses of the miracle, but not such a number as that his taking them with him might look like vainglory.
IV. He raised the dead child to life; the circumstances of the narrative here are much the same as we had them in Matthew; only here we may observe,
1. That the child was extremely well beloved, for the relations and neighbours wept and wailed greatly. It is very afflictive when that which is come forth like a flower is so soon cut down, and withereth before it is grown up; when that grieves us, of which we said, This same shall comfort us.
2. That it was evident beyond dispute, that the child was really and truly dead. Their laughing Christ to scorn, for saying, She is not dead, but sleepeth, though highly reprehensible, serves for the proof of this.
3. That Christ put those out as unworthy to be witnesses of the miracle, who were noisy in their sorrow, and were so ignorant in the things of God, as not to understand him when he spoke of death as a sleep, or so scornful, as to ridicule him for it.
4. That he took the parents of the child to be witnesses of the miracle, because in it he had an eye to their faith, and designed it for their comfort, who were the true, for they were the silent mourners.
5. That Christ raised the child to life by a word of power, which is recorded here, and recorded in Syriac, the language in which Christ spoke, for the greater certainty of the thing; Talitha, cumi; Damsel, I say unto thee, Arise. Dr. Lightfoot saith, It was customary with the Jews, when they gave physic to one that was sick, to say, Arise from thy disease; meaning, We wish thou mayest arise: but to one that was dead, Christ said, Arise from the dead; meaning, I command that thou arise; nay, there is more in it - the dead have not power to arise, therefore power goes along with this word, to make it effectual. Da quod jubes, et jube quod vis - Give what thou commandest, and command what thou wilt. Christ works while he commands, and works by the command, and therefore may command what he pleaseth, even the dead to arise. Such is the gospel call to those that are by nature dead in trespasses and sins, and can no more rise from that death by their own power, than this child could; and yet that word, Awake, and arise from the dead, is neither vain, nor in vain, when it follows immediately, Christ shall give thee light, Eph 5:14. It is by the word of Christ that spiritual life is given, I said unto thee, Live, Eze 16:6.
6. That the damsel, as soon as life returned, arose, and walked, Mar 5:42. Spiritual life will appear by our rising from the bed of sloth and carelessness, and our walking in a religious conversation, our walking up and down in Christ's name and strength; even from those that are of the age of twelve years, it may be expected that they should walk as those whom Christ has raised to life, otherwise than in the native vanity of their minds.
7. That all who saw it, and heard of it, admired the miracle, and him that wrought it; They were astonished with a great astonishment. They could not but acknowledge that there was something in it extraordinary and very great, and yet they knew not what to make of it, or to infer from it. Their wonder should have worked forward to a lively faith, but it rested in a stupor or astonishment.
8. That Christ endeavoured to conceal it; He charged them straitly, that no man should know it. It was sufficiently known to a competent number, but he would not have it as yet proclaimed any further; because his own resurrection was to be the great instance of his power over death, and therefore the divulging of other instances must be reserved till that great proof was given: let one part of the evidence be kept private, till the other part, on which the main stress lies, be made ready.
9. That Christ took care something should be given her to eat. By this it appeared that she was raised not only to life, but to a good state of health, that she had an appetite to her meat; even the new-born babes in Christ's house desire the sincere milk, Pe1 2:1, Pe1 2:2. And it is observable, that, as Christ, when at first he had made man, presently provided food for him, and food out of the earth of which he was made (Gen 1:29), so now when he had given a new life, he took care that something should be given to eat; for is he has given life, he may be trusted to give livelihood, because the life is more than meat, Mat 6:25. Where Christ hath given spiritual life, he will provide food for the support and nourishment of it unto life eternal, for he will never forsake, or be wanting to, the work of his own hands.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv22–43 And behold, there cometh one of the rulers of…
And behold, there cometh one of the rulers of the synagogue,.... Having heard of his return, and where he was; See Gill on Mat 9:18.
Jairus by name; in Hebrew "Jair": and Jerom says (n), it signifies "enlightening", or "enlightened": deriving it from "to be light": and it is no doubt a Jewish name, since he was a ruler of the synagogue; and besides, it is often mentioned in the Old Testament, and particularly in Est 2:5, where, in the Septuagint, it is read, Jairus. Matthew makes no mention of his name; but both Mark and Luke do, Mar 5:22.
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And when he saw him, he fell at his feet: as soon as he came into his presence; though he was a person of such authority; yet having heard much of the doctrine and miracles of Christ, and believing him to be a great prophet, and man of God; though he might not know that he was the Messiah, and truly God, threw himself at his feet; and, as Matthew says, "worshipped him", Mat 9:18; showed great reverence and respect unto him, gave him homage, at least in a civil way, though he might not adore him as God.
(n) De Hebr. Nominibus in Luc.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv22, 25, 37, 40, 43 One of the rulers of the synagogue - To…
One of the rulers of the synagogue - To regulate the affairs of every synagogue, there was a council of grave men. Over these was a president, who was termed the ruler of the synagogue. Sometimes there was no more than one ruler in a synagogue. Matt. ix, 18; Luke viii, 41.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv23, 25, 26, 27, 31, 33, 34, 35, 36, 38, 40, 41, 43 Verse 23. My little daughter] το θυγατριον μου, that…
Verse 23. My little daughter] το θυγατριον μου, that little daughter of mine. The words express much tenderness and concern. Luke observes, Lu 8:42, that she was his only daughter, and was about twelve years of age.
At the point of death] εσχατως εχει, in the last extremity, the last gasp. See Clarke on Mt 9:18.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv22, 29, 37, 38, 43 Mar 5:22-28. There cometh one of the rulers of…
Mar 5:22-28. There cometh one of the rulers of the synagogue — Probably that at Capernaum. The rulers of the synagogue were three persons chosen out of ten, who were obliged constantly to attend the public worship over which they presided, and determined such disputes as happened in the synagogue. For an explanation of this whole paragraph, see notes on Mat 9:18-26.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v22 See the account of the raising of Jairus’ daughter,…
See the account of the raising of Jairus’ daughter, and the healing of the woman with an issue of blood, fully explained in the notes at Mat 9:18-26.
Mar 5:23
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Lieth at the point of death - Is dying; in the last agonies.
Mar 5:26
Had suffered many things - Had resorted to many things painful, by the direction of the physicians, in order to be healed.
Mar 5:27
Came in the press behind - In the crowd that pressed upon him. This was done 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, thus illustrating the humility and confidence of a sinner coming to God for pardon and life.
Mar 5:30
Virtue had gone out of him - Power to heal. The word in the original means power.
Who touched my clothes? - This be said, not to obtain information, for he had healed her, and must have known on whom the blessing was conferred; but he did it that the woman might herself make a confession of the whole matter, so that the power of her faith and the greatness of the miracle might be manifested to the praise of God.
Mar 5:34
Daughter - A word of kindness, tending to inspire confidence and to dissipate her fears.
Be whole - That is, continue to be whole, for she was already cured.
Of thy plague - Thy disease; literally, thy “scourge.” So a word from Jesus heals the moral malady of the sinner.
Mar 5:35, Mar 5:36
Why troublest thou ... - It seems that the people had not yet confidence that Jesus could raise the dead. He had not yet done it; and as the child was now dead, and as they supposed that his power over her was at an end, they wished no farther to trouble him. Jesus kindly set the fears of the ruler at rest, and assured him that he had equal power over the dead and the living, and could as easily raise those who had expired as those who were expiring.
Mar 5:38
The tumult - The confusion and weeping of the assembled people.
Wailed - Making inarticulate, mournful sounds; howling for the dead.
Mar 5:39
This ado - This tumult, this bustle or confusion.
And weep - Weep in this inordinate and improper manner. See the notes at Mat 9:23.
But sleepeth - See the notes at Mat 9:24.
Mar 5:41
Talitha cumi - This is the language which our Saviour commonly spoke. It is a mixture of Syriac and Chaldee, called Syro-Chaldaic. The proper translation is given by the evangelist - “Damsel, arise.”
Mar 5:43
Something should be given her to eat - “He 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 the Saviour had risen, he gave evidence of his own resurrection by eating with his disciples, Joh 21:1-13.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv23, 28, 30, 35, 36, 41 St. Matthew says: my daughter is even now dead.…
St. Matthew says: my daughter is even now dead. The sense in both is exactly the same. St. Matthew attended rather to the thoughts of Jarius, than to his words; for, as he left her dying, he could not reasonably hope to find her still in the same state; and, as he expected she was already dead, when he spoke this to Jesus, St. Matthew relates what the man thought at that instant, not what he said. (St. Augustine)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv22, 23, 25, 27, 30, 31, 33, 35, 36, 37, 39, 41, 43 § 52. — CROSSING THE SEA PREVIOUS TO LEVI’S…
§ 52. — CROSSING THE SEA PREVIOUS TO LEVI’S FEAST, Mar_5:21.
§ 52. — RAISING OF JAIRUS’S DAUGHTER AND HEALING THE ISSUE, Mar_5:22-43.
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22. Jairus by name — The raising of Jairus’s daughter is in each of the three evangelists closely connected with the healing of the diseased woman.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv22, 23, 24, 25, 28, 29, 30, 32, 33, 34, 35, 36, 37, 38, 39, 41, 42, 43 22. the rulers of the synagogue] Each synagogue had…
22. the rulers of the synagogue] Each synagogue had a kind of Chapter or College of Elders, presided over by a ruler, who superintended the services, and possessed the power of excommunication. From this place, e.g., compared with Act_13:15, it would appear that some synagogues had several rulers.
Jairus by name] It is but rarely we know the names of those who were the objects of the Saviour’s mercy. He afterwards probably was one of those who came to the Lord pleading for the centurion at Capernaum (Luk_7:3). The aid he then asked for another, he now craves for himself, but under the pressure of a still greater calamity.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv22, 23, 26, 29, 30, 32, 33, 34, 35, 38, 40, 41, 42, 43 (22-43) And, behold, there cometh one of the rulers.—See…
(22-43) And, behold, there cometh one of the rulers.—See Notes on Mat_9:18-25, where the narrative is found in a different connection as coming immediately after the feast in St. Matthew’s house, which St. Mark has given in Mar_2:14-18.
Jairus.—The name is given by St. Mark and St. Luke only. It was a Græcised form of the Jair of Jdg_10:3, Num_32:41. It meets us in the Apocryphal portion of Esther (xi. 2) as the name of the father of Mardocheus, or Mordecai.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv22, 24, 25, 27, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42 One of the rulers of the synagogue, Jairus by…
One of the rulers of the synagogue, Jairus by name. He appears to have been one of the "college of elders," who administered the affairs of the synagogue. The name Jairus, or "Ya eiros," is probably the Greek form of the Hebrew Jair, "he will illuminate." He fell at his feet, and besought him greatly; it is literally (piptei kai parekalei), he falleth at his feet, and beseecheth him. We picture him to ourselves, making his way through the crowd, and as he approached Jesus, kneeling down, and then bending his head towards him, until his forehead touched the ground. My little daughter is at the point of death. St. Matthew says, "is even now dead;" St. Luke says, "she Jay a dying." The broken sentences of the father are very true to nature. All the expressions point to the same conclusion, that she was in articulo mortis. In each narrative the ruler is represented as asking that Christ would hasten to his house. He had not reached the higher faith of the Gentile centurion, "Speak the word only.
The faith of Jairus.
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Faith was the one thing which Christ demanded of every suppliant who came to him. He asked the blind man the question, "Believest thou that I am able to do this?" He said to the father of the lunatic child," All things are possible to him that believeth." Here he assured the woman in the crowd who had been healed, "Thy faith hath saved thee;" and to Jairus he said, "Be not afraid, only believe." All these are exemplifications of the words, "Without faith it is impossible to please God." Faith is the hand which the soul stretches out to receive the blessings of pardon, salvation, and peace. If two men have sinned, and are both conscious of guilt, one may walk at liberty, while the other is burdened; because, though he is grieved about his sin, and hates it, and therefore has truly repented, the latter fails to believe the assurance, "Thy sins are forgiven thee." Similarly, in trouble a Christian may exhibit a serenity which fills onlookers with wonder, not because his trouble is lighter or his sensibility less, but because he has faith to believe that God is doing good through the trouble, or that he will ultimately bring good out of it. This faith in Christ Jairus had, though imperfectly, and his peace was in proportion to his trust.
I JAIRUS"S FAITH WAS UNEXPECTED. He was "the ruler of the synagogue;" in other words, he was the president of one of the synagogues in Capernaum. It was his duty to superintend and direct its services, and to preside over its college of elders. As a pastor and professor to use modem terms be would have strong prejudices against a heretical teacher, such as our Lord was esteemed to be. We all know how difficult it is to go out of the usual course in any professional work; but although those who were associated with Jairus were hostile to our Lord, he dared to fall humbly at his feet. Sometimes the least hopeful, in human opinion, are the most richly blessed by Divine favour. Those who have often been taught and prayed for in our congregations may remain untouched, while some poor waif who has drifted in from the sea of life may find rest in Christ. Many shall come from the east and from the west. to sit down in the kingdom, while those who are favoured by circumstances and birth will be shut out.
II JAIRUS"S FAITH GERMINATED IN GRIEF. He had been shut up with his little daughter who was ill, and for a time had been cut off from ordinary duties and associations. We can picture him to ourselves sitting beside her, with her little hand in his, while her eyes would often seek his with filial love. She had heard of Christ (what child in Capernaum had not?); possibly she had seen him, and loved him, as most of the children did. And while she spoke to her father, when his heart was specially tender, he could not but drink in thoughts of the love and power of Jesus, until, daring the worst that his friends could say of him, he fell at Jesus" feet. Sometimes those who have been associated with Churches or Sunday schools remain untouched by holy influence, until, having left their old connections, they fall into sin and shame, and then, knowing not whither in the world to turn, they look to Jesus. Sometimes professing Christians feel that they are far from God, and that even in their prayers he appears vague and unreal; till trouble comes illness assails one whose life is precious, and then they pray in an agony of earnestness, as Jairus did, when he besought Jesus greatly, saying, My little daughter lieth at the point of death." Faith often springs up in the soil of trouble.
III JAIRIUS"S FAITH WAS SEVERELY TRIED. His hope was quickened when he saw Jesus rise up at once to follow him; but the crowd would not let our Lord hasten, and the poor woman meanwhile stole her blessing, and Christ delayed to speak with her and with others. Looking towards his home with ever-growing anxiety, at last Jairus saw what he dreaded seeing a messenger, who said, "Thy daughter is dead: why troublest thou the Master any further?" But he had to learn that no one in earnest was ever a "trouble" to the Lord; that when he seemed to be caring for another he was really thinking of him, and preparing him to receive a far greater blessing than any he had come to seek. Christ delayed that "the trial of this man"s faith, being much more precious than that of gold that perisheth, though it be tried with fire, might be found to God"s glory." We often find that there is delay in the coming of answers to prayer. We cry for light, and yet our way is dark, and we see not even the next step. We ask for deliverance, but the disaster comes which overwhelms us with distress. We entreat the Lord to spare some cherished life, but the dear one is taken away. Nevertheless, "let patience have her perfect work, that ye may be perfect and entire, wanting nothing.
IV JAIRUS"S FAITH WAS LOVINGLY ENCOURAGED. The storm tested this tree till its roots struck deeper; but when there appeared some risk of its falling, Christ said to the tempest, "Peace, be still." When the messengers said, "Thy daughter is dead," at once Jesus spoke; and "as soon as Jesus heard the word that was spoken, he saith,... Be not afraid, only believe." Again, when Jairus entered his house, you can imagine how the father"s heart sank as he saw the mourners for the dead already there. Till then he had been hoping against hope, as sometimes we do till we actually, enter the darkened house where the dead one lies. Again Jesus interposed, saying, The damsel is not dead, but sleepeth;" for so would he keep alive trust and hope till the blessing came, for which they were the preparation. "He will not break the bruised reed, nor quench the smoking flax. A. R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv23, 24, 34, 35, 36, 43 Mar_5:21; Mar_5:23; Mar_5:35; Mar_5:43
Mar_5:21; Mar_5:23; Mar_5:35; Mar_5:43
Jairus by name.
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A proper prayer
Better prayers, perhaps, had been offered. He would have shown more faith if he had prayed like the centurion (Luk_7:7). But, though he does not show such strong faith, yet it is a good prayer. For it is
(1) humble: he falls at Christs feet;
(2) believing: he feels Christ is omnipotent to heal;
(3) bold: he offers it in face of all the people, many of whom would be shocked that a ruler of the synagogue should acknowledge Jesus;
(4) loving, springing from a pure affection. Distress is a great schoolmaster. It teaches men many things; among the rest the greatest of all attainments-the power to pray. (R. Glover.)
A revived flower
And that bright flower bloomed in the vase of that happy home, more beautiful because the look of Jesus had given it new tints and the breath of Jesus had given it new fragrance. (J. Cumming, D. D.)
Jairus daughter
Jairus was a good man. His light was small, but real. It was feeble, but from heaven.
I. He had much to try his faith. One seems to see all the father in the tenderness of his words. Hope was over,-his daughter was dead. Thus is it with the believer. Instead of the relief he hoped for, all seems as death. Thus does the Lord try the faith He gives. Thus by causing us to wait for the blessing does He endear it.
II. The effect of this trial of faith. He did not distrust the power or willingness of the compassionate Saviour. His faith takes no denial, he still continues with Jesus. Faith hopes against hope. True faith partakes of his nature who exercises it, therefore in all, it is weak at times. But it partakes also of His nature who gives it, and therefore evinces its strength in the very midst of that weakness.
III. But wherever found, it is graciously rewarded. The scorners are without; but believing Jairus and the believing mother (Mar_5:40) are admitted. They see the mighty power of God put forth on behalf of their daughter. What an encouragement here to some anxious parent to put the case of their dear child in the hands of that same Jesus. How often has domestic affliction been the means of bringing the soul to the feet of Jesus. Mark the extreme tenderness of Jesus, Fear not, only believe. Be not afraid convicted sinner. My blood is sufficient, My grace and love are sufficient. (J. H. Evans, M. A.)
The Humane Society
I. The particular form of the Redeemers work.
1. Restoration from a special form of death.
2. Here was the recognition of the value of life-She shall live. It is not mere life on which Christianity has shed a richer value. It is by ennobling the purpose to which life is to be dedicated that it has made life more precious.
3. We consider the Saviours direction respecting the means of effecting a complete recovery. He commanded that something should be given her to eat. His reverential submission to the laws of nature.
II. The spirit of the Redeemers work.
1. It was love. He did good because it was good.
2. It was a spirit of retiring modesty. He did not wish it to be known.
3. It was a spirit of perseverance. Calm perseverance amidst ridicule. (F. W. Robertson.)
Not dead, but sleeping
Nature puts on a shroud at seasons, and seems to glide into the grave of winter. Autumnal blasts come sobbing through the trees, and leaf after leaf, shrivelling its fibres at the killing contact, comes drifting to the ground. The hedgerows where the May flowers and the dog rose mixed their scents are stripped and bare, and lift their thorny fingers up to heaven. The field where fat and wealthy-looking crops a while ago promised their golden sheaves, is now spread over with a coarse fringe of stubble, and seems a sort of hospital of vegetation. The garden shows no more its beauties, nor sheds forth its scent, but where the coloured petal and the painted cup of the gay flower were seen, there stands a blighted stem, or a drooping tuft of refuse herbs. The birds which carolled to the summer sky have fled away, and their note no longer greets the ear. The very daisies on the meadow are buried in the snow wreath, and the raw blast howls a sad requiem at the funeral of nature. But those trees, whose leafless branches seem to wrestle with the rough winds that toss them, are not dead. Anon, and they shall again be wreathed in verdure and bedecked with blossom. The softened breath of spring shall whisper to the snowdrop to dart forth its modest head, and shall broider the garden path again with flowers; the fragrance of the hawthorn bloom ere long shall gush from those naked hedge rows, and the returning lark shall wake the morning with a new and willing song. No, nature is not dead! There is a resurrection coming on. Spring with its touch of wizardry shall wake her from her slumbers, and sound again the keynote of the suspended music of the spheres. So also shall there arise out of the raging conflagration, in whose fevered heat the elements shall melt and shrivel like a scroll-even out of the very ashes which betoken its consumption-a new heaven and a new earth-an earth as ethereal and pure as heaven itself-and a heaven as substantial and as living as the earth. And consentaneously with the arising of these new worlds; the tombs shall open, and send forth the shrouded tenants, to enter on the inheritance which, in that new economy, shall be theirs. Can you believe that faded flowers shall revive at the blithe beckoning of the spring, that little leaves will quietly unfold at the mandate of the morning, and yet there shall be no spring to beckon the mortal back to life, and no morning to command the clay to clothe itself with the garments of a quickening spirit? Can you believe that the great temple shall arise with all its shrines rebuilded, and its altars purified after the final burning, but that there shall be neither voice nor trumpet to call forth the high priest from his slumber to worship at those shrines, and to lay a more enduring offering upon those waiting altars? Is the fuel to be ever laid, and none to kindle the burnt offering? Is the sanctuary to be prepared, and none to pay the service? Is the bridegroom to stand alone before the altar, and no bride to meet him at the nuptials? God forbid! The high priest is not dead-the bride has not perished-they are not dead, but sleep. Sound forth the trumpet, and say that all is ready, and then the corruptible will put on incorruption, and the mortal will put on immortality. Thus, when we lay our kindred in the earth, and follow to their final resting place the last remains of those who occupied a cherished chamber in our hearts-while nature finds it hard to dry the tear and quench the sigh-faith ever lifts the spirit from its sad despondency, by assuring us of a reunion beyond the grave-and robs the monster of one half his terrors-weakening his stroke and taking away his sting, by changing the mystic trance into which he throws his victims into a transient sleep, and speaking of a waking time of happiness and icy. Nature will look on death as an assassin who murders those we love; but Faith regards him as a nurse who hushes them to sleep, and sings a lullaby and not a requiem beside their bed. To faith it is a sleeping draught and not a poison which the visitor holds to the drinkers lips; for it hails the time when the lethargy of the sepulchre shall be cast off, and the spirit shall arise like a tired slumberer refreshed by sleep, to spend an endless morning in the energy of an endless youth. (A. Mursell.)
The death of the young encourages a spirit of dependence on God in the home life of this world
It brings the unseen Hand to bear very directly and potently on the souls deepest and most hidden springs. Let us suppose for a moment that there was a revealed ordinance of heaven that every, human being born into this world should live to three-score years and ten, and then quietly lie down to rest, and awake in eternity. Would it enrich or impoverish the life of the human world? I venture to think that it would impoverish it unspeakably. The passage of these little ones through the veil, of infants and children, of young men and maidens, of men and women in their prime, brings Gods hand very near, and keeps its pressure on the most powerful springs of our nature, our warmest affection, and our most constant and active care. It is not the uncertainty which is the strongest element of the influence, though no doubt that keeps us vigilant and anxious, and helps to maintain the full strain of our power. It is rather the constant contact with a Higher Will, which keeps us in humble, hopeful dependence, which gives and withholds, lends and recalls, by a wisdom which we cannot fathom, but which demands our trust on the basis of a transcendent manifestation of all-suffering and all-sacrificing love. (J. B. Brown, B. A.)
The death of the young imparts a consecrating influence to the home life
It brings heaven all round us when we know that at any moment the veil may be lifted, and a dear life may vanish from our sight, not, blessed be Christ, into the shades, but into the brightness which is beyond. And when the life has vanished it leaves a holy and consecrating memory in the home. Something is in the home on earth which also belongs to the home on high. Never does the home life and all its relations seem so beautiful, so profound, so sacred, as when Death has laid his touch on a little one, and gathered it as a starry flower for the fields of light on high. It makes the life of the home more anxious, more burdened by care and pain, but more blessed. The nearness at any moment of resistless Death makes us find a dearer meaning in the word, the whole family in heaven and on earth-a thought which saturates the whole New Testament, and is not dependent on one text for its revelation. We know then how precious is its meaning, and earth gains by its loss as well as heaven. (J. B. Brown, B. A.)
The death of the young lends a tender, home life interest to the life of the unseen world
The home, remember, is where the children are. There are those of us who never found the deeper meaning of the Fathers love and the everlasting home till a dear child had gone on before. The death of the little ones, while it ought to make the earthly life heaven-like on the one hand, is meant to make heaven home-like on the other. The Lord dethroned and discrowned Death by bearing the human form, living, through His realm of terror. The living Lord abolished death by living on through death, and flashing the splendours of heaven through the shades. The children, as they follow Christ through the gloom, make Death seem beautiful as an angel. Thenceforth we, too, have, not our citizenship only, but our home life in the two worlds. (J. B. Brown, B. A.)
Jesus stronger than death
And just remember, that when Jesus allows death to knock at your door, and to come in, it is not because death is stronger than He. It is because He has a good reason for permitting it. He is so completely the Master of death that He makes it His messenger to do His bidding; and when death comes to our dwelling and takes away one we love, let us bear in mind that death is not Jesus enemy but His messenger. He is like an angel; he takes away our friend in his bosom. He has no power at all over us without Jesus. (Anon.)
The healing of Jairus daughter
I. The ease brought before Jesus. A bodily disease as usual. No spiritual cases, though more important.
II. The persons who brought it. A ruler, etc. He had heard Christs teaching. He had seen His miracles. No mention made, etc., till distress.
III. The character in which he came-a parent.
IV. The manner in which he came. Reverently. Earnestly. Believingly.
V. At the request of Jairus, Christ arose and accompanied him. Christ encouraged such applications-He does so still (Expository Discourses.)
I. Christs restorative power transcends the ordinary expectations of mankind.
II. Christs restorative power is exerted on certain conditions.
1. Earnest entreaty.
2. A reverential spirit.
III. Christs restorative power accomplishes its object with the greatest ease.
IV. Christs restorative power confounds the scoffing sceptic with its result. Scoffing infidelity is destined to be confounded. There were scoffers in the days of Noah and they were confounded when the deluge came. There were scoffers in the days of Lot, and they were confounded when the showers of fire fell. There are scoffers now, and when they shall see Him coming in His glory with all His holy angels, these atheists, deists, and materialists, will be utterly confounded. (David Thomas, D. D.)
Death a sleep
Homer fittingly calls sleep the brother of death; they are so much alike. On the lips of Jesus, however, the word sleep acquires a richer and mightier import than it ever possessed before. Amply has His use of the term been justified in the last hour of tens of thousands of his devout followers. They laid themselves down to die, not as those who dread the night because of the remembrance of hours when, like Job, they were scared with dreams and terrified through visions, but like tired labourers, to whom night is indeed a season of peaceful refreshment. And how imperceptibly they sank into their last slumber! Their transition was so mild and gradual, that it was impossible for those who stood round their dying pillow to say exactly when it took place. There was no struggle, no convulsion. The angel of death spread his wide, white wings meekly over them, and then, with a smile upon their pallid countenance, serene and lovely as heaven itself, they closed their eyes on all terrestrial objects, and fell asleep in Jesus. And that sleep is as profound throughout as it was tranquil at the beginning. The happy fireside and the busy exchange-the halls of science and the houses of legislation-the oft-frequented walk and the holy temple-are nothing to them now. Suns rise and set, stars travel and glisten; but they see them not; tempests howl, thunders roll and crash; but they hear them not. Nothing can disturb those slumbers, till the day dawn and the shadows flee away. Then will the voice of the archangel sweep over Gods acre, and awake them all. Oh, wondrous awaking! what momentous consequences hang on thee! (Edwin Davies.)
Death a sleep
I. Sleep is rest, or gives rest to the body: so death.
1. Rest from labour and travail.
2. Rest from trouble and opposition.
3. Rest from passion and grief.
4. Rest from sin, temptation, Satan, and the law.
II. Sleep is not perpetual; we sleep and wake again; so, though the body lie in the grave, yet death is but a sleep; we shall wake again.
III. The sleep of some men differs very much from that of others: So the death of saints differs from that of the wicked.
1. Some men sleep before their work is done; so some die before their salvation is secured.
2. Some fall asleep in business and great distraction, others in peace.
3. Some dread the thought of dying, because of the dangers that lie beyond. But saints have no fear.
4. Some fall asleep in dangerous places, and in the midst of their enemies-on the brink of hell, surrounded by the spirits of perdition. But saints die in the view of Jesus; in the love and covenant of Jesus.
IV. A man that sleeps is generally easily awakened: So the body in death shall be much more easily awakened at the last day than the soul can now be aroused from its sleep of sin. (B. Keach.)
Why death of the godly is called sleep
The reason why the death of the godly is called a sleep in Scripture is this: because there is a fit resemblance between it and natural sleep; which resemblance consists chiefly in these things.
1. In bodily sleep men rest from the labours of mind and body. So the faithful, dying in the Lord, are said to rest from their labours (Rev_14:13).
2. After natural sleep men are accustomed to awake again; so, after death, the bodies of the saints shall be awaked, i.e., raised up again to life out of their graves at the last flay. And as it is easy to awake one out of a natural sleep, so is it much more easy with God, by His almighty power, to raise the dead at the last day.
3. As after natural sleep the body and outward senses are more fresh and lively than before; so likewise after that the bodies of the saints, being dead, have for a time slept in their graves as in beds, they shall awake and rise again at the last day in a far more excellent state than they died in, being changed from corruption to incorruption, from dishonour to glory, from weakness to power, from natural to spiritual bodies (1Co_15:42).
4. As in natural sleep the body only is said properly to sleep, not the soul (the powers whereof work even in sleep in some sort, though not so perfectly as when we are waking): so in death, only the bodies of the saints do die and lie down in the graves, but their souls return to God who gave them (Ecc_12:7), and they live with God even in death and alter death.
5. As sleep is sweet to those who are wearied with labour and travail (Ecc_5:12), so also death is sweet and comfortable to the faithful, being wearied and turmoiled with sin, and with the manifold miseries of this life. (G. Petter.)
Death of children
God cultivates many flowers, seemingly only for their exquisite beauty and fragrance. For when, bathed in soft sunshine, they have burst into blossom, then the Divine hand gathers them from the earthly fields to be kept in crystal vases in the deathless mansions above. Thus little children die-some in the sweet bud, some in the fallen blossom; but never too early to make heaven fairer and sweeter with their immortal bloom. (Wadsworth.)
Goeth in where the child was: Christ in the chamber of death
I. A good child is at home in either world, not sorry to go to the other world to get joy, and not sorry to come back to this world to give it.
II. We know not where the other world is, but it is evidently within range of the Saviours voice. Our dear dead are therefore safe and all their conditions ordered by the Saviours mercy.
III. Life is indestructible by death.
IV. On a universal scale Christ will be found to be the Resurrection and the Life to all who love Him.
V. He inflicts bereavement, but sympathises with its sorrow. He relieves these mourners here, to show that He pities all mourners. (R. Glover.)
Talitha cumi
He uses what were, perhaps, the words used every morning by her mother on waking her-Little one, get up. (R. Glover.)
The raising of Jairus daughter
I. The application which Jesus received.
1. By whom it was made.
2. The favour he implied.
3. The feeling which this ruler displayed.
(1) His reverence.
(2) His importunity.
(3) His faith.
II. The ready compliance of our Lord with the request made to Him. But as He went we are called upon-
1. To witness a strange interruption.
2. To listen to what seemed very discouraging information-Thy daughter is dead.
III. The wonderful result with which this visit was attended.
1. What our Lord saw.
2. What He said.
3. What He did. (Expository Outlines.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv22, 23, 25, 26, 30, 35, 37, 38, 41, 42, 43 22. One of the rulers of the synagogue. The…
22. One of the rulers of the synagogue. The office of ruler in the synagogue was somewhat similar to that of elder in a Christian congregation.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On vv23, 25, 26 Mat 9:18-26; Mar 5:23-43; & Luk 8:41-56. Mark: “And,…
RESURRECTION OF JAIRUS’S DAUGHTER
Mat 9:18-26; Mar 5:23-43; & Luk 8:41-56. Mark: “And, behold, one of the chief rulers of the synagogue, by name Jairus, comes; and seeing Him, falls at His feet, and entreats Him much, saying, My little daughter is now at the point of death; having come, lay Your hands on her, in order that she may be saved, and shall live. And He went away with him, and a great multitude follows Him, even treading on Him. And He, still speaking, they come from the chief ruler of the synagogue, saying, Thy daughter is dead; why do you still trouble the Teacher? And Jesus, immediately hearing the word spoken, says to the chief ruler of the synagogue, Fear not; only believe. And He comes to the house of the chief ruler, and did not admit any one to follow Him, except Peter, James, and John, the brother of James, and He sees the uproar, the people weeping and wailing much. And coming in, He says to them, Why do you mourn and weep? The little child is not dead, but sleepeth. And they hooted at Him. And putting all out, He takes the father and mother of the little child, and those who are with Him, and goes in where the little child was lying. And taking the hand of the little child, says to her, Talitha cumi, which is interpreted, Little girl, I say unto thee, Arise. And immediately the little girl stood up, and began to walk round; for she was twelve years old. And they were delighted with great delight. And He commanded them much that no one should know it; and He said that something should be given to her to eat.” There at Capernaum, His resident city, the home of Peter, Andrew, James, John, and Matthew, and the scene of more miracles than any other city in the world — thither the multitudes from all nations have come, bringing their sick, and laying them down at His feet, unutterably delighted to see the blind receive their sight; the deaf gloriously healed; the poor cripples, throwing away their crutches, and leaping exultantly; the paralyzed, lunatics, maniacs, demoniacs, and all sorts of epileptics, wonderfully and triumphantly healed, causing the surrounding mountains to echo and reverberate their stentorian shouts. Now He adds to the voluminous catalogue of these stupendous miracles the climax of all; i.e., the resurrection of the dead. Luke says that she was his only daughter, a lovely damsel of twelve years. We see He takes none with Him into the presence of the corpse except the father and mother, and Peter, James, and John. These three apostles, enjoying a deeper insight into spiritual things than the other nine, are not only thus honored on this notable occasion, but we find them His only concomitants on the Mount of Transfiguration, and also receiving His especial attention and confidence amid the agonies of Gethsemane. The Jews were accustomed to mourn for the dead seven days. In this mourning they blew on the pipe, producing a loud, shrill, solemn sound, which commingled with the bitter wailings of the mourners. The people in that country this day practice that same excessive weeping and mourning over the dead. E.V., “Laughed Him to scorn,” is not a good translation, as there was no laughing there. The idea is, they “hooted at Him,” thus ridiculing His assertion, “She is not dead, but sleepeth.” You will find the New Testament discarding that grievous word “death,” and substituting the mild and hygienical term “sleep.” This is in harmony with the great plan of salvation, which includes the body and mind, as well as the soul, contemplating complete and glorious restitution, recognizing the body immortal as the soul, which is certainly true, if we take in the resurrection.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On vv22, 25, 27, 28, 32, 34, 35 Mar 5:22 - Mar 5:24, Mar 5:35 - Mar…
Mark
TALITHA CUMI
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Mar 5:22 - Mar 5:24, Mar 5:35 - Mar 5:43.
The scene of this miracle was probably Capernaum; its time, according to Matthew, was the feast at his house after his call. Mark’s date appears to be later, but he may have anticipated the feast in his narrative, in order to keep the whole of the incidents relating to Matthew’s apostleship together. Jairus’s knowledge of Jesus is implied in the story, and perhaps Jesus’ acquaintance with him.
I. We note, first, the agonised appeal and the immediate answer.
Desperation makes men bold. Conventionalities are burned up by the fire of agonised petitioning for help in extremity. Without apology or preliminary, Jairus bursts in, and his urgent need is sufficient excuse. Jesus never complains of scant respect when wrung hearts cry to Him. But this man was not only driven by despair, but drawn by trust. He was sure that, even though his little darling had been all but dead when he ran from his house, and was dead by this time, for all he knew, Jesus could give her life. Perhaps he had not faced the stern possibility that she might already be gone, nor defined precisely what he hoped for in that case. But he was sure of Jesus’ power, and he says nothing to show that he doubted His willingness. A beautiful trust shines through his words, based, no doubt, on what he had known and seen of Jesus’ miracles. We have more pressing and deeper needs, and we have fuller and deeper knowledge of Jesus, wherefore our approach to Him should be at least as earnest and confidential as Jairus’s was. If our Lord was at the feast when this interruption took place, His gracious, immediate answer becomes more lovely, as a sign of His willingness to bring the swiftest help. ‘While they are yet speaking, I will hear.’ Jairus had not finished asking before Jesus was on His feet to go.
The father’s impatience would be satisfied when they were on their way, but how he would chafe, and think every moment an age, while Jesus stayed, as if at entire leisure, to deal with another silent petitioner! But His help to one never interferes with His help to another, and no case is so pressing as that He cannot spare time to stay to bless some one else. The poor, sickly, shamefaced woman shall be healed, and the little girl shall not suffer.
II. We have next the extinction and rekindling of Jairus’s glimmer of hope.
Distances in Capernaum were short, and the messenger would soon find Jesus. There was little sympathy in the harsh, bald announcement of the death, or in the appended suggestion that the Rabbi need not be further troubled. The speaker evidently was thinking more of being polite to Jesus than of the poor father’s stricken heart, Jairus would feel then what most of us have felt in like circumstances,-that he had been more hopeful than he knew. Only when the last glimmer is quenched do we feel, by the blackness, how much light had lingered in our sky, But Jesus knew Jairus’s need before Jairus himself knew it, and His strong word of cheer relit the torch ere the poor father had time to speak. That loving eye reads our hearts and anticipates our dreary hopelessness by His sweet comfortings. Faith is the only victorious antagonist of fear. Jairus had every reason for abandoning hope, and his only reason for clinging to it was faith. So it is with us all. It is vain to bid us not be afraid when real dangers and miseries stare us in the face; but it is not vain to bid us ‘believe,’ and if we do that, faith, cast into the one scale, will outweigh a hundred good reasons for dread and despair cast into the other.
III. We have next the tumult of grief and the word that calms.
The hired mourners had lost no time, and in Eastern fashion were disturbing the solemnity of death with their professional shrieks and wailings. True grief is silent. Woe that weeps aloud is soon consoled.
What a contrast between the noise outside and the still death-chamber and its occupant, and what a contrast between the agitation of the sham comforters and the calmness of the true Helper! Christ’s great word was spoken for us all when our hearts are sore and our dear ones go. It dissolves the dim shape into nothing ness, or, rather, it transfigures it into a gracious, soothing form. Sleep is rest, and bears in itself the pledge of waking. So Christ has changed the ‘shadow feared of man’ into beauty, and in the strength of His great word we can meet the last enemy with ‘Welcome! friend.’ It is strange that any one reading this narrative should have been so blind to its deepest beauty as to suppose that Jesus was here saying that the child had only swooned, and was really alive. He was not denying that she was what men call ‘dead,’ but He was, in the triumphant consciousness of His own power, and in the clear vision of the realities of spiritual being, of which bodily states are but shadows, denying that what men call death deserves the name. ‘Death’ is the state of the soul separated from God, whether united to the body or no,-not the separation of body and soul, which is only a visible symbol of the more dread reality.
IV. We have finally the life-giving word and the life-preserving care.
Probably Jesus first freed His progress from the jostling crowd, and then, when arrived, made the further selection of the three apostles,-the first three of the mighty ones-and, as was becoming, of the father and mother.
With what hushed, tense expectation they would enter the chamber! Think of the mother’s eyes watching Him. The very words that He spoke were like a caress. There was infinite tenderness in that ‘Damsel!’ from His lips, and so deep an impression did it make on Peter that he repeated the very words to Mark, and used them, with the change of one letter {‘Tabitha’ for ‘Talitha’}, in raising Dorcas. The same tenderness is expressed by His taking her by the hand, as, no doubt, her mother had done, many a morning, on waking her. The father had asked Him to lay His hand on her, that she might be made whole and live. He did as He was asked,-He always does-and His doing according to our desire brings larger blessings than we had thought of. Neither the touch of His hand nor the words He spoke were the real agents of the child’s returning to life. It was His will which brought her back from whatever vasty dimness she had entered. The forth-putting of Christ’s will is sovereign, and His word runs with power through all regions of the universe. ‘The dull, cold ear of death’ hears, and ‘they that hear shall live,’ whether they are, as men say, dead, or whether they are ‘dead in trespasses and sins.’ The resurrection of a soul is a mightier act-if we can speak of degrees of might in His acts-than that of a body.
It would be calming for the child of such strange experiences to see, for the first thing that met her eyes opening again on the old familiar home as on a strange land, the bending face of Jesus, and His touch would steady her spirit and assure of His love and help. The quiet command to give her food knits the wonder with common life, and teaches precious lessons as to His economy of miraculous power, like His bidding others loosen Lazarus’s wrappings, and as to His devolution on us of duties towards those whom He raises from the death of sin. But it was given, not didactically, but lovingly. The girl was exhausted, and sustenance was necessary, and would be sweet. So He thought upon a small bodily need, and the love that gave life took care to provide what was required to support it. He gives the greatest; He will take care that we shall not lack the least.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On v23 J. W. McGarvey's The Fourfold Gospel [LVIII. Jairus' Daughter,…
J. W. McGarvey's The Fourfold Gospel [LVIII. Jairus' Daughter, Etc.].
LVIII. JAIRUS' DAUGHTER AND THE INVALID WOMAN. (Capernaum, same day as last.) aMATT. IX. 18-26; bMARK V. 22-43; cLUKE VIII. 41-56.
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c41 And a18 While he spake these things unto them [while he talked about fasting at Matthew's table], behold, there came, { bcometh ca man named Jairus, bJairus by name; cand he was a ruler bone of the rulers of the synagogue [He was one of the board of elders which governed the synagogue at Capernaum. These elders were not necessarily old men-- Mat_19:16-22, Luk_18:18-23], and seeing him, che fell bfalleth cdown at Jesus' feet, aand worshipped him [It was a very lowly act for the ruler of a synagogue thus to bow before the Man of Nazareth. But the ruler was in trouble, and his needs were stronger than his pride], cand besought him to come into his house; 42 for he had an only daughter, about twelve years of age, and she was dying. b23 and beseecheth him much, saying, My little daughter is at the point of death: ais even now dead [he left her dying, [352] and so stated his fears in the very strongest way]: but bI pray thee, that thou come and lay thy hands on ahand upon her, bthat she may be made whole, and live. aand she shall live. 19 And Jesus arose [From Matthew's table. Jesus did not fast for form's sake, but he was ever ready to leave a feast that he might confer a favor], and followed him, and i so did his disciples. b24 And he went him; and a great multitude followed him [The ruler, of highest social rank in the city, found Jesus among the lowliest, and they were naturally curious to see what Jesus would do for this grandee], and they { cBut as he went the multitudes thronged him. a20 And, behold, a woman, who had chaving an issue of blood twelve years, b26 and had suffered many things of many physicians, and cwho had spent ball that she had, call her living upon physicians, band was nothing bettered, but rather grew worse, cand could not be healed of any [Medicine was not a science in that day. Diseases were not cured by medicine, but were exorcised by charms. The physician of Galilee in that age did not differ very widely from the medicine-man of the North American Indians. One in easy circumstances could readily spend all during twelve years of doctoring with such leeches.] b27 having heard the things concerning Jesus [her faith rested on hearing rather than on sight], came in the crowd behind, chim, and touched the border of his garment: a21 for she said within herself, If I do but touch his garment, bgarments, I shall be made whole. [The nature of her disease made her unclean ( Lev_15:26). Her consciousness of this made her, therefore, timidly approach Jesus from behind.] 29 And straightway { cimmediately bthe fountain of her blood was dried up; cthe issue of her blood stanched. band she felt in her body that she was healed of her plague. [The feeble pulse of sickness gave way to the glow and thrill of health.] 30 And straightway Jesus, perceiving in himself that the power i proceeding from him had gone forth, turned him about in the [353] crowd, and said, Who touched my garments? cWho is it that touched me? And when all denied, Peter and they bhis disciples cthat were with him, bsaid unto him, cMaster, the multitude press thee and crush thee, bThou seest the multitude thronging thee, and sayest thou, Who touched me? c46 But Jesus said, Some one did touch me: for I perceived that power had gone forth from me. b32 And he looked round about to see her that had done this thing. c47 And b33 But cwhen the woman saw that she was not hid, she came bfearing and trembling [because being unclean, any rabbi would have rebuked her severely for touching him], knowing what had been done to her, came and fell { cfalling down before him band told him all the truth. cdeclared in the presence of all the people for what cause she touched him, and how she was healed immediately. [To have permitted the woman to depart without this exposure would have confirmed her in the mistaken notion that Jesus healed rather by his nature than by his will. Hence he questions her, not that he may obtain information, but rather as a means of imparting it. By his questions he reveals to her that no work of his is wrought without his consciousness, and that it was himself and not his garment which had blessed her.] a22 But Jesus turning and seeing her said, cunto her, aDaughter, be of good cheer [Faith gets a sweet welcome]; thy faith hath made thee whole. cgo in peace. band be whole of thy plague. [Be permanently whole: an assurance that relief was not temporal, but final.] aAnd the woman was made whole from that hour. [Faith healed her by causing her to so act as to obtain healing. Faith thus saves; not of itself, but by that which it causes us to do. It causes us to so run that we obtain.] b35 While he yet spake, they come from cthere cometh one from the ruler of the synagogue's house, saying, Thy daughter is dead: bwhy troublest thou the Teacher any further? ctrouble not the Teacher. [The delay caused by healing this woman must have sorely tried the ruler's patience, and the sad [354] news which followed it must have severely tested his faith; but we hear no word of murmuring or bitterness from him.] 50 But Jesus hearing it, bnot heeding the words spoken [not succumbing to the situation], canswered him, bsaith unto the ruler of the synagogue, Fear not, only believe. cand she shall be made whole. [Thus, with words of confidence and cheer, Jesus revived the ruler's failing faith.] b37 And he suffered no man to follow with him [into the house with him], save Peter, and James, and John the brother of James. [These three were honored above their fellows by special privileges on several occasions, because their natures better fitted them to understand the work of Christ.] c51 And when he came to the house, he suffered not any man to enter in with him, save Peter and John, and James, and the father of the maiden and her mother. b38 And they come to the house of the ruler of the synagogue; a23 And when Jesus came into the ruler's house, bhe beholdeth a tumult, and many weeping and wailing greatly. aand saw the flute-players, and the crowd making a tumult, 24 he said, Give place [Mourning began at the moment of death, and continued without intermission until the burial, which usually took place on the day of the death. Even to this day Oriental funerals are characterized by noisy uproar and frantic demonstrations of sorrow, made by real and hired mourners. Flute-players, then as now, mingle the plaintive strains of their instruments with the piercing cries of those females who made mourning a profession]: c52 And all were weeping, and bewailing her: but he said, bsaith unto them, Why make ye a tumult, and weep? cWeep not; she bthe child athe damsel is not dead, but sleepeth. [Jesus used this figurative language with regard to Lazarus, and explained by this he meant death-- Joh_11:14.] And they laughed him to scorn. cknowing that she was dead. [His words formed a criticism as to their judgment and experience as to death, and threatened to interrupt them in earning their funeral [355] dues.] a25 But when the crowd was put forth, bhe, having put them all forth [because their tumult was unsuited to the solemnity and sublimity of a resurrection. They were in the outer room--not in the room where the dead child lay], taketh the father of the child and her mother and them [the three] that were with him, and goeth in { ahe entered in, bwhere the child was. [Jesus took with him five witnesses, because in the small space of the room few could see distinctly what happened, and those not seeing distinctly might circulate inaccurate reports and confused statements as to what occurred. Besides, Jesus worked his miracles as privately as possible in order to suppress undue excitement.] aand took btaking the child cher by the hand, called, saying, bsaith unto her, Talitha cumi; which is, being interpreted, Damsel, cMaiden, bI say unto thee, Arise. [Mark gives the Aramaic words which Jesus used. They were the simple words with which anyone would awaken a child in the morning.] c55 And her spirit returned b42 And straightway the damsel rose up, aarose. cshe rose up immediately: band walked [her restoration was complete]; for she was twelve years old. cand he commanded that something bshould be given her to eat. [Her frame, emaciated by sickness, was to be invigorated by natural means.] c56 And her parents were amazed: bthey were amazed straightway with a great amazement. [Faith in God's great promise is seldom so strong that fulfillment fails to waken astonishment.] 43 And { cbut bhe charged them much cto tell no man what had been done. bthat no man should know this [A command given to keep down popular excitement. Moreover, Jesus did not wish to be importuned to raise the dead. He never was so importuned]: a26 And the fame hereof went forth into all that land.
[FFG 352-356]
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
C. I. Scofield 1917 · Public Domain On vv30, 36, 37 (Greek - ἀπόλλυμι," power). Cf. Luk 6:19; Luk 8:46
virtue
(Greek - ἀπόλλυμι," power). Cf. Luk 6:19; Luk 8:46
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv25, 30, 35, 38 The woman with an issue of blood:
The woman with an issue of blood:
v. 25. And a certain woman, which had had an issue of blood twelve years,
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v. 26. and had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,
v. 27. when she had heard of Jesus, came in the press behind, and touched His garment.
v. 28. For she said, If I may touch but His clothes, I shall be whole.
v. 29. And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.
While Jesus was, at the urging of Jairus, hurrying towards his house, there was an interruption on the way. A woman, otherwise unknown, had had an issue of blood for twelve years, which rendered her Levitically unclean, Lev 15:25. It excluded her from public worship in Temple and synagogue, and isolated her even from the company of her relatives. The manner of Mark’s putting it is rather expressive: She had suffered much from, at the hands of, many physicians; she had become impoverished, she had spent all her substance in her quest for health; and all this had been of no benefit to her; instead of getting better she rather became worse. This description is particularly suitable in the case of those people, both within and without the medical profession, who think that science is paramount and must say the last word. In spite of the great advance in medicine and surgery in the last century, and especially during the last decades, there are still many individual sicknesses and epidemics that baffle the entire medical profession. This is not said in disparagement of the profession, but in the interest of truth. People that make the doctor their god, and trust in him absolutely, may under circumstances find themselves in the position of this woman. It remains true to this day, and the more skillful and conscientious the physician is, the more freely will he acknowledge it: the Lord must direct the diagnosis and bless the medicine, otherwise the science of the greatest physician will avail nothing. This woman had now heard of Jesus, the many laudatory things that were being circulated through the country concerning His ability and willingness to work healing in cases which seemed hopeless. Her condition and the consciousness of her Levitical uncleanness, also her deep humility would not permit her to come forth openly before the multitude and address the Lord. From what she had heard concerning Him, she had come to believe with a conviction born of faith in this Messiah of the world, that the mere touch of the hem of His garment would restore her health. She could carry out her intention all the more easily in this great crowd since they pressed upon the Lord. She hoped thus to remain unobserved. Only to touch His clothes, that was her one thought. And her faith was rewarded. Without delay, at once, the fountain of her blood was dried up, and she knew with a happy conviction that her body was cured of that scourge which the Lord had laid upon her these many years. There is food for thought, as Luther suggests, in the fact that the Buffering of this woman had begun at the same time that the daughter of Jairus had come to gladden the hearts of her parents. To bear such a burden as this woman did for so many years, and then to be released from the afflicting bonds, is an experience which should rightly cause the deepest thankfulness in the hearts of all such sufferers.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv25, 28, 30, 33, 35, 36, 39, 41 Connecting Statement:
Connecting Statement:
While Jesus is on his way to heal the man's little 12-year-old girl, a woman who has been sick for 12 years interrupts by touching Jesus for her healing.
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Now a woman was there
"Now" indicates that this woman is being introduced to the story. Consider how new people are introduced into a story in your language. (See: Introduction of New and Old Participants)
who had a flow of blood for twelve years
The woman did not have an open wound; rather, her monthly flow of blood would not stop. Your language may have a polite way to refer to this condition. (See: Euphemism)
for twelve years
"for 12 years" (See: Numbers)
she grew worse
"her sickness got worse" or "her bleeding increased"
the reports about Jesus
She had heard reports about Jesus of how he healed people. AT: "that Jesus healed people" (See: Assumed Knowledge and Implicit Information)
cloak
outer garment or coat
translationWords
suffer
Jesus
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv23, 24, 27, 33, 35, 36, 37, 38, 39, 40, 41, 42, 43 5:23 The father wanted Jesus to heal her physically…
5:23 The father wanted Jesus to heal her physically (literally that she might be saved; see 3:4; 5:28, 34; 6:56; 10:52; 15:30-31).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.