Bible Commentaries
Mark 5

Verse 1

OFF TO GENTILE COUNTRY

They went across the lake to the region of the Gerasenes. Mark 5:1

Interestingly, Jesus and his party now headed their boats for Gentile country. Much of the eastern side of the Sea of Galilee was occupied in Jesus' time by Gentiles. This was largely the result of Alexander the Great's campaign into the region in the late fourth century BC. There developed a league of ten Greek cities called the Decapolis. They stretched from Damascus in the north to Philadelphia in the south. The capital of this area was the city of Scythopolis (ancient Beit Shean). It was the only one of the ten cities on the west side of the Jordan River. When the Romans invaded the area under Pompey in 63 BC these ten cities were given some political autonomy and each was allowed to function as a polis or city-state. The only one of these city-states near the Sea of Galilee was Hippos or Susita, which sat on a prominent hill about midway on the east side of the lake.

Although Jesus traveled to and through Gentile country on some occasions, this seems to be the first time he actually went to a Gentile area on a mission. We remember in Matthew's gospel how Jesus came to minister to the "lost sheep" of Israel (Matthew 10:5-6; Matthew 15:24). Yet, for some reason Jesus came to the Decapolis. Perhaps he heard the pitiful cries of a demon-possessed man as they were carried out over the water in the still of the night.

The name of the region, written in Mark as "Gerasenes," has brought about much discussion by commentators over the centuries. Matthew calls it the area of the Gadarenes while Luke agrees with Gerasenes (Matthew 8:28; Luke 8:26). Over the years many place names have been suggested. Some have tried to identify the area with Gerasa (present-day Jerash in Jordan) but this city was over thirty miles to the south. Others have tried to identify the area with Gadara, but this city was over five miles away and not on the coast. John Lightfoot, the seventeenth century churchman and scholar, felt that the name Gergasene could be connected to the Girgashite family of the ancient Canaanites.^(F1)

Pixner, a scholar who spent a great deal of time in the area, continues with this idea and mentions an old Jewish tradition claiming the Girgashites inhabited this area when they were expelled by Joshua. This tradition is reflected in the Palestinian Talmud and also by the early church father Origen Pixner feels the word may have a connection with the Hebrew Gerushim or Gerashim, relating to "expelled people."^(F2) Edwards, who is aware of these traditions feels that the area should be connected with the city of Kursi/Gergesa, a village on the eastern shoreline.^(F3)

During the 1971-74 excavations of a road in this area a fifth century Byzantine monastery was discovered at this site. The monastery apparently marked the location of Jesus' miracle. Today this area has been turned into the Israeli National Park of Kursi, and it commemorates the miracle of the swine.^(F4) No doubt, this was the very area where Jesus and his disciples came after their storm experience.

Verses 2-5

THE DEMON- POSSESSED MAN

When Jesus got out of the boat, a man with an impure spirit came from the tombs to meet him. This man lived in the tombs, and no one could bind him anymore, not even with a chain. For he had often been chained hand and foot, but he tore the chains apart and broke the irons on his feet. No one was strong enough to subdue him. Night and day among the tombs and in the hills he would cry out and cut himself with stones. Mark 5:2-5

The sight the disciples saw when their landed their boat would make a normal person's hair stand on end. They were met by a filthy, naked, screaming, demon-possessed man. Some modern interpreters have serious problems with this story. They have problems because they do not believe in demon possession. In our modernistic world we were taught that the only things real were those things which could be seen, touched and examined by science. In the twentieth century many missionaries from modernistic churches were sent to utterly pagan countries, only to be surprised by people who were truly demon-possessed.

We can now almost be thankful that the postmodern era has arrived. In postmodern philosophy science is no longer viewed as a "sacred cow" and at least the spiritual realm is acknowledged to some degree. It is sad that Christians have had to learn about the spiritual realm of demons from the pagan world around us, from bad experience, or from movies, rather than from reading and believing the word of God.

The description of this demon-possessed man is tragic. It has been called "one of the most lamentable stories of human wretchedness in the Bible."^(F5) Guzik says this is also "the most detailed description of a demon-possessed man we have in the Bible. It is the classic profile of demonic possession. The man had been demon-possessed for a long time…wore no clothes and lived like a sub-human, wild animal (Luke 8:27)…lived among the decaying and dead, contrary to Jewish law and human instinct…had supernatural strength…was tormented and self-destructive (crying out and cutting himself with stones)…had uncontrollable behavior (neither could anyone tame him)."^(F6)

As we mentioned, demon possession presents problems to some Bible scholars and to a lot of other folks. However, that is changing as people have more experience with the demonic world. Starting with the Charismatic Renewal of the 1960s, more and more Christians began to acknowledge the existence of demons and even to actually cast them out. This was not only a primary work of Jesus but it is a promise Jesus gave his followers as we see in Matthew 10:8 (cf. Luke 10:17).

Two of the most prominent twentieth-century leaders in the deliverance ministry were Father Francis McNutt, a Catholic priest, and Derek Prince, an Oxford Greek scholar and Protestant minister. Interestingly, both men agreed that the need for exorcism as we see with this man is a rare thing. McNutt says, "possession, when it truly exists is rare. Everyone agrees about this….while the need for exorcism is rare, the need for deliverance is common."^(F7) Prince, instead of dealing with actual possession, focuses on the Greek word "diamonizo" which occurs in the New Testament about twelve times. He states that the English equivalent of this word is to demonize, or to subject to demonic influence.^(F8) When we realize that possession is rare but demonization is very common it opens up new understandings of this subject and we are able to see that many people can come under demonic influence. It is even possible for this to happen to Christians.

The subjects of demonization and actual possession are serious matters. We all need to be aware of how quickly human beings can be affected by demonic powers. Guzik mentions many avenues whereby one can come in contact with the occult. This would include things like being superstitious, fortune telling, playing occult games, practicing magic or taking hallucinogenic drugs. Such things can open the door of one's life to demons.^(F9)

We need to realize that sorcery can begin in seemingly innocent ways but due to the captivating and holding power of evil, it always leads people into deeper involvement. Some of our children's games can even become the doorway into the occult. I am speaking of games like the Ouija Board and Dungeons and Dragons. These are very popular among the youth. In the Encyclopedia of New Age Beliefs by John Ankerberg and John Weldon, they mention a Consumer Reports survey of 17,000 young people between the ages of 10-14. Out of 83 games listed as enjoyed and played most often, Monopoly was number one but the Ouija Board was number two. Ankerberg and Weldon quote psychic and spiritist, Harold Sherman, president of ESP Research Association in Arkansas. He says, "The majority who have become involved with possessive and other entities come by this experience through the Ouija Board." Of Dungeons and Dragons, Ankerberg and Weldon state that magic is prevalent along with demons, necromancy, astral projection and spells.

The one bright spot in this sad and dismal story before us is that this poor man with all his demons ran straight to Jesus and bowed at the Master's feet. What began there has been called "one of the longest and most vivid of the New Testament miracles."^(F10)

Verses 6-10

DELIVERANCE

When he saw Jesus from a distance, he ran and fell on his knees in front of him. He shouted at the top of his voice, "What do you want with me, Jesus, Son of the Most High God? In God's name don't torture me!" For Jesus had said to him, "Come out of this man, you impure spirit!" Mark 5:6-8

What a day it was when this poor demon-possessed man met the Master. The British Methodist scholar Adam Clarke comments here saying, "Even the devil himself has his chain; and he who often binds others, is always bound himself."^(F11) It is amazing that when Jesus is around in his power, the demons start screaming and even begging.

Often we just do not realize how powerful Jesus is and how powerful the spiritual weapons are that he has given us. One of the most powerful weapons is the blood of Christ. Years ago, my wife and I had an experience in Jerusalem that we will never forget. It happened on Friday afternoon as the Sabbath was coming on. That night as usual my wife had invited a number of dinner guests. As she was cooking sometime around midday she noticed a foul odor in the house. It smelled like something terribly spoiled. She immediately cleaned the whole kitchen and searched for some canned item that might have spoiled and broken open. She searched and cleaned the whole house but found nothing.

That afternoon I came home from work, but when I walked into the door I smelled this horrible odor. It smelled like a freezer full of meat that had been unplugged and had rotted for a month or two. I immediately told my frustrated wife that I would take care of the problem. So I began another thorough search and cleaning process. The awful smell still remained with us. It was now getting late in the afternoon and dinner guests would soon be arriving. In sheer frustration I flopped into a chair and picked up my autoharp. I began to strum and sing a Hebrew worship song, "A-hav-a-to gdo-lah, ki-dam Yeshua nish-pak" (How great is his love, because the blood of Jesus was shed). When I sang the phrase "ki-dam-Yeshua nish-pak," (because the blood of Jesus was shed), the terrible smell immediately disappeared. I walked into the kitchen and told my wife that we had been visited by a foul spirit. We were both surprised but delighted that he hurriedly left because very soon our guests began to arrive to the wonderful smells of a delicious home cooked meal.

Demons are real, and the alarming thing today is that many people are experimenting with sorcery and writing popular books based on sorcery. We had best learn how to deliver people from demonization because there will certainly be much need for this ministry.

"Then Jesus asked him, 'What is your name?' 'My name is Legion,' he replied, 'for we are many.' And he begged Jesus again and again not to send them out of the area" (5:9-10). We realize here how true are the words of Psalm 25:19, "See how numerous are my enemies and how fiercely they hate me!" Jesus asked the demon's name, not that he was trying to get power over him. He already had power over him, for this was clearly demonstrated by the demons' actions. The man replied that his name was legion because there were many demons in him. A legion (legio) was the largest military unit in the Roman army. It contained about 5600 soldiers.^(F12)

We note how the demons begged Jesus not to send them away. It seems that one of the great fears of demonic powers is to be disembodied. When they lose their human hosts it appears that demons will inhabit almost anything, even a pig. Commentator J. Newton Davies remarks here, "The demons were believed to be very averse to changing their abode and were terrified to be without an abiding place."^(F13) We see here that another thing they apparently dread is the coming judgment of God. They really believe the Bible about the coming judgment.

Verses 11-13

THE PIG STORY

A large herd of pigs was feeding on the nearby hillside. The demons begged Jesus, "Send us among the pigs; allow us to go into them." Mark 5:11-12

I remember back in my seminary Greek class how the question of miracles once came up. Our professor seemed to be disdainful of the whole subject. At that point I spoke up and reminded him of the miracle of the demon-possessed man being delivered and the demons going into the pigs. I will never forget his enraged response, "Ah, that old pig story!"

Well, despite the learned professor's unbelief there really was a pig story. The demons begged to go into the pigs rather than to be expelled to the pit and possibly face a premature punishment by God.

A good friend of mine who is a lawyer and who served many years as a messianic Jewish pastor recently told me this amazing story. This man at earlier times did not even believe in demon activity. However, one day as he was counseling and trying to help a very disturbed man, the man suddenly whined in a pitifully weak little voice, "But where can we go?" My pastor friend was shocked and amazed but he realized that he was in a conversation with demonic powers. On the spur of the moment he said, "Well, just go into that dog next door!" Immediately the man got relief and the dog next door began to howl to such an extent that many other dogs in the neighborhood began to howl with him. Please understand that this is by no means a recommended procedure to try out on the dog next door.

Trapp, the old divine once said, "Lo, it is another hell to the devil to be idle, or otherwise than evil-occupied." The great preacher Spurgeon commented saying, "Satan would rather vex swine than do no mischief at all. He is so fond of evil that he would work it upon animals if he cannot work it upon men."^(F14) I find it utterly amazing that people tolerate and even court demonic activity, but the pigs would not put up with it for a moment.

"He gave them permission, and the impure spirits came out and went into the pigs. The herd, about two thousand in number, rushed down the steep bank into the lake and were drowned" (5:13). So it seems that the pigs were not willing to tolerate the sudden demonic intrusion into their lives. Once again Mark gives us eye-witness information, that the herd numbered about two thousand. The number of the pigs is not found in Matthew or Luke's account. It is amazing that Mark the shortest gospel consistently gives extra information than that which is found in the other more lengthy gospels.

We can be sure in this day of numerous animal rights activists that many folks are ready to set up a howl about the poor pigs being destroyed. We live in a strange age where the life of a human can hardly compare with the life of an animal. Recently, Princeton professor and Darwinist, Peter Singer, expressed this current view quite bluntly. He asserted that humanity has no uniqueness and that newborn humans are even of less worth than of a pig, a dog or a chimpanzee.^(F15) Clearly, this reflects the great chasm that separates the Judeo/Christian and evolutionary viewpoints regarding humankind.

Mark tells us that the whole herd of pigs ran down a steep embankment and were all drowned in the sea. It is interesting that there is only one such steep embankment on the whole eastern side of the sea. It is found about two miles south of Kursi/Gergesa.^(F16) In the past I have often taken groups of tourists to this point. However, the pigs would have a time getting to the water today because this site was once occupied by the Syrians and the whole area from the road down to the water is still heavily mined.

Verses 14-20

TROUBLE IN THE TOWN

Those tending the pigs ran off and reported this in the town and countryside, and the people went out to see what had happened. When they came to Jesus, they saw the man who had been possessed by the legion of demons, sitting there, dressed and in his right mind; and they were afraid. Mark 5:14-15

There is no question that two thousand pigs running into the lake and drowning themselves was big news to this community. It represented a rather serious economic blow to the area as well. While many of the people were in fear or reverential awe (Gk. ephobethesan),^(F17) it appears that others were adding up the damages.

This whole episode was not only a financial disaster but it was in a very real sense a challenge to their whole way of life and worship. Gentiles in those days used pigs in sacrifice. The pig was an important symbol to them. For instance, the Tenth Roman Legion (Fretensis), which was later garrisoned in Jerusalem, paraded the image of a pig around as its symbol.

These people in Kursi did not know how to take Jesus. He had just brought judgment upon their whole way of life and upon their religion. Then, there was the once-crazy demon- possessed man sitting there all clothed and talking sense. They were bewildered and overwhelmed. "Here the inhabitants are more frightened by Jesus' power to expel the demons than they are by the terrifying demoniac himself."^(F18)

"Those who had seen it told the people what had happened to the demon-possessed man – and told about the pigs as well. Then the people began to plead with Jesus to leave their region" (5:16-17). This is a strange picture. The people had just witnessed an astounding miracle. There was evidence of the miracle all around them in the many dead pigs and in the perfectly cured man. Yet, they asked Jesus to leave their country. No doubt both fear and financial interests had a say in their decision. But all this seems so normal in the spiritual realm. "When God manifests himself in Jesus most people still ask him to leave (see John 1:11)."^(F19)

"As Jesus was getting into the boat, the man who had been demon-possessed begged to go with him. Jesus did not let him, but said, 'Go home to your family and tell them how much the Lord has done for you, and how he has had mercy on you'" (5:18-19). We see in scripture that Jesus really liked disciples and made many of them. Why then would he not permit this thoroughly changed man to be his disciple and go in the boat with him? We need to remember that the man was a Gentile, not a Jew. All of Jesus' disciples were Jewish. Jesus' preaching was enough of a problem to the Jews. We can only imagine what a riot would have ensued had Jesus included a Gentile with his disciples (cf. Acts 21:28). We remember again that the main thrust of Jesus' ministry was to the house of Israel.

Jesus rather instructed the newly delivered man to go back to his own family and people and tell all the great things that the Lord had done for him. We can notice here a big difference between the way Jesus instructed this man than how he instructed the Jews whom he had healed and delivered. Because of the "messianic secret" mode of preaching he instructed the Jews to keep quiet. However, because this man was a Gentile he instructed him to tell it everywhere.

"So the man went away and began to tell in the Decapolis how much Jesus had done for him. And all the people were amazed" (5:20). We have here a man with a powerful story to tell. It was especially powerful to all who had known him before. Someone has called him perhaps the very first Gentile missionary. His mission field was no doubt the Decapolis.^(F20)

Verses 21-24

RETURN TO THE JEWISH SIDE

When Jesus had again crossed over by boat to the other side of the lake, a large crowd gathered around him while he was by the lake. Mark 5:21

When Jesus returned to the Jewish side of the lake, the crowds began to gather as usual. We can almost feel the pressure and the tension building. We can imagine that the enemies of Jesus were also gathering and plotting their next approach on how they would bring Jesus down.

However, along with the many enemies there were at least two desperate people who were greatly longing to see him. "Then one of the synagogue leaders, named Jairus, came, and when he saw Jesus, he fell at his feet. He pleaded earnestly with him, 'My little daughter is dying. Please come and put your hands on her so that she will be healed and live''" (5:22-23). This man's name would have translated back into Hebrew as Ya'ir.^{Ya-ir."">(F21)} We can see immediately that he was a very prominent man in the community. The leader(s) of the synagogue were lay people who were administrative heads who were responsible for the services, oversight of teaching, building maintenance and security, and order. The ruler was one of the most important men in the community. While the ruler could be just a single person, we see in Acts 13:15, that there could be more than one in charge.^(F22) This man was desperate enough to take the great risk of submitting himself to Jesus.

The urgent problem was that his little twelve-year-old daughter was near death. Matthew 9:18 notes that the daughter had already died. Luke 8:42 tells us that she was the man's only daughter. What a pitiful picture this is. The leader, knowing that it may already be too late, asked Jesus in faith to come and place his hands on the little daughter. "So Jesus went with him. A large crowd followed and pressed around him" (5:24).

Verses 25-34

THE WOMAN WITH A FLOW OF BLOOD

And a woman was there who had been subject to bleeding for twelve years. She had suffered a great deal under the care of many doctors and had spent all she had, yet instead of getting better she grew worse. When she heard about Jesus, she came up behind him in the crowd and touched his cloak, because she thought, "If I just touch his clothes, I will be healed." Immediately her bleeding stopped and she felt in her body that she was freed from her suffering. Mark 5:25-29

Here we once more have one of Mark's writing techniques known as a "sandwich."^(F23) Mark wraps the story of Jairus and his dying daughter completely around the story of the woman with the flow of blood. This woman was in a pathetic condition. While the little girl was twelve years old and dying, this woman had been dying for twelve years. For all these years she had suffered alone with her very embarrassing and debilitating situation. Her physical condition was further intensified by the Jewish culture around her. According to the Jewish law in Leviticus 15:19, this woman would remain unclean. As Guelich states, "This woman was not only defiled, she defiled anything and anyone she touched. Her illness had left her personally, socially and spiritually cut off"^(F24)

Still today the Jewish people are very careful with the matter of defilements. For instance, an ultra-orthodox Jewish man will not sit beside a woman on a bus or plane if she is not his wife. A woman salesclerk in Israel will usually not place change from a transaction directly into the hand of a man lest perchance she would be in the midst of her monthly cycle and would thus defile him. The change is often placed on the counter instead.

Mark tells us that this woman had suffered much at the hand of doctors. She had spent all her money and had grown worse instead of better. Lightfoot mentions some of the remedies of her day and we can understand why she might have gotten worse using them.

Jochanan saith, Bring (or take) of gum of Alexandria the weight of a zuzee: and of alum, the weight of a zuzee: and of crocus hortensis the weight of a zuzee: let these be bruised together, and be given in wine to the woman that hath an issue of blood …But if this does not benefit, take of Persian onions thrice three logs, boil them in wine, and then give it her to drink, and say Arise from thy flux…But if this does not prevail, set her in a place where two ways meet, and let her hold a cup of wine in her hand; and let somebody come behind her and affright her, and say, Arise from thy flux…But if that do no good, take a handful of cummin, and a handful of crocus, and a handful of foenum groecum. Let these be boiled in wine, and give them her to drink, and say, Arise from thy flux…But if these do not benefit, other doses and others still are prescribed, [etc., etc. ad nauseam].^(F25)

The sick woman believed that if she could only touch the hem of Jesus' garment she would be healed. She probably realized her precarious situation. Her touch could defile a famous rabbi and teacher. She no doubt decided to come from behind in the crowd and touch Jesus in a surreptitious manner. Matthew 9:20 notes that the woman touched the "fringe" (kraspeda) of his garment. In Hebrew this would relate to the sitsit or tassels.^(F26) In Numbers 15:38, all Jewish men were commanded to wear prayer shawls with such tassels. We can be sure they were worn in Jesus' time because one was found with the Dead Sea Scrolls and is displayed in the Shrine of the Book in Jerusalem. When the woman touched Jesus tassels she knew instantly that she was healed.

"At once Jesus realized that power had gone out from him. He turned around in the crowd and asked, 'Who touched my clothes?' 'You see the people crowding against you,' his disciples answered, 'and yet you can ask, Who touched me?'" (5:30-31). Long ago, the great church father Augustine commented on this story saying, "Flesh presses, faith touches… He can always distinguish between the jostle of a curious mob, and the agonized touch of a needy soul."^(F27)

"But Jesus kept looking around to see who had done it. Then the woman, knowing what had happened to her, came and fell at his feet and, trembling with fear, told him the whole truth. He said to her, 'Daughter, your faith has healed you. Go in peace and be freed from your suffering'" (5:32-34). We might wonder why Jesus was so insistent on publicly identifying this woman.

Guzik answers this question very well saying, "Jesus 'called her out' so she would absolutely know that she was healed… Jesus did it because he didn't want her to think that she stole a blessing, that she could never look Jesus in the eye again…He called her 'Daughter.' Jesus never called any other person by this name. Jesus wanted her to come forth and hear this special name of tenderness. She… came and fell down before him and told him the whole truth: When we come to Jesus, we must tell him the whole truth…"^(F28) This section of Mark so much reminds us of that old hymn by Joseph Hart (1759):

Come, ye sinners, poor and needy,
Weak and wounded, sick and sore;
Jesus ready stands to save you,
Full of pity, love and pow'r.

Come, ye weary, heavy-laden,
Lost and ruined by the fall;
If you tarry till you're better,
You will never come at all.

Let not conscience make you linger,
Not of fitness fondly dream;
All the fitness He requireth
Is to feel your need of Him.

Refrain:

I will arise and go to Jesus,
He will embrace me in His arms;
In the arms of my dear Savior,
Oh, there are ten thousand charms.^(F29)

Verses 35-43

THE DAUGHTER OF JAIRUS RAISED

While Jesus was still speaking, some men came from the house of Jairus, the synagogue ruler. "Your daughter is dead," they said. "Why bother the teacher any more?" Mark 5:35

We can imagine the mental and emotional torture Jairus must have experienced as he anxiously waited for Jesus to heal the woman. He was probably saying to himself, "O please hurry Jesus!" Yet, the healing of the woman may well have been a model of faith to strengthen this bewildered man.^(F30) Suddenly, his worst fears seemed to become reality with the rather gruff announcement from members of his synagogue. They said bluntly, "your daughter is dead…why bother the teacher any more?" Coffman senses some callousness and perhaps embarrassment in these words. Possibly the synagogue folks were somewhat upset that their leader had appealed to Jesus in the first place.^(F31)

The poor leader was probably very near shock with this announcement but Jesus seemed to pay no attention to it. "Overhearing what they said, Jesus told him, 'Don't be afraid; just believe.' He did not let anyone follow him except Peter, James and John the brother of James" (5:36-37). "The remainder of the story swings like the pendulum of a clock between the extremes of human despair and divine possibility…The present tense of the Greek imperative means to keep believing, to hold onto faith…"^(F32) We are here reminded of the old Scottish hymn by Henry Francis Lyte. It was written in 1847 as he lay dying of tuberculosis:

Abide with me; fast falls the eventide;
The darkness deepens; Lord with me abide.
When other helpers fail and comforts flee,
Help of the helpless, O abide with me.

Swift to its close ebbs out life's little day;
Earth's joys grow dim; its glories pass away;
Change and decay in all around I see;
O Thou who changest not, abide with me.

Jesus took with him the inner circle of the disciples, Peter, James and John and the small party moved toward the home of Jairus. As they neared the home the reality of death must have been everywhere around them. "When they came to the home of the synagogue ruler, Jesus saw a commotion, with people crying and wailing loudly" (5:38). It was customary in those days to hire professional mourners when death visited a family. Obviously, the arrangement for these mourners had been made in advance and they were already busy about their work.

The mourners were like a professional guild in Jesus' day. It is said that even the poorest in Israel were expected to hire at least a couple of flute players along with at least one wailing woman.^(F33) For a person of the ruler's stature we can expect that there were many professional mourners present and the text seems to bear this out.

Funeral customs in the first century were somewhat similar to Jewish funeral customs today. Members of the bereaved family were expected to abstain from normal work, to stay at home, to refrain from comforts such as lotions, shaving, wearing shoes. Only the Bible books of Job, Jeremiah and Lamentations could be read. It was customary for the grieving persons to sit on the floor.^(F34) Today in Israel the custom is to "sit shiva" or to sit with mourners over a seven day period. Grieving family members still sit on the floor of their homes and avoid work and normal activities. It is customary to make a small tear (kria) in an outer garment as a symbol of mourning and wear such a torn garment throughout the grieving period.

"He went in and said to them, 'Why all this commotion and wailing? The child is not dead but asleep'" (5:39). In Matthew's version he notes that Jesus said "Go away" (Matthew 9:24) to the professional mourners and noisemakers. We can understand how these professional people would have been a little upset with Jesus. After all, their salaries for a night of mourning were at stake. They were no doubt insulted by Jesus' insistence that the child was not dead. The Master seemed to be making a play of words regarding the use of "sleeping" (Gk. katheudo) in relation to death. Often this word simply means "sleep," but in other cases such as 1 Thessalonians 5:10, it refers to actual death.^(F35)

"But they laughed at him. After he put them all out, he took the child's father and mother and the disciples who were with him, and went in where the child was" (5:40). Coffman remarks about the noisy crowd Jesus had just expelled saying, "The scornful of all ages succeed only in shutting the door of opportunity against themselves."^(F36) What a wonderful event they all missed!

"He took her by the hand and said to her, 'Talitha koum!' (which means, 'Little girl, I say to you, get up!'). Immediately the girl stood up and walked around (she was twelve years old). At this they were completely astonished" (5:41-42). In his command to the little girl Jesus was using the Aramaic language which was commonly spoken. Mark undoubtedly remembered this small detail also from his many talks with Peter.^(F37) There are no words for the excitement and exhilaration felt especially by the parents, and even by the disciples present. The apostle Paul would later speak of "…the God who gives life to the dead and calls things that are not as though they were" (Romans 4:17).

In Jerusalem today this great miracle is still remembered. At the very heart of the modern city stand the remains of a girls' school and orphanage that was built in 1868 by the famous architect Conrad Schick. Although the original building was destroyed in 1980, the façade still stands beside King George Street. It includes a clock, a chimney and a large engraving that reads, "Talitha Kumi."^(F38)

"He gave strict orders not to let anyone know about this, and told them to give her something to eat" (5:43). Suddenly they all had to face reality. However, it was not the grim reality of death, about which the professional mourners were so certain. It was the reality of a very much alive and hungry near-teenager. Jesus commanded that she be fed immediately. He also commanded that they keep quiet about the miracle.

We can imagine that the next Sabbath in the synagogue one very happy leader was mumbling words like those found in Psalm 66:16, "Come and listen, all you who fear God; let me tell you what he has done for me."