Bible Commentaries
Mark 5

Verses 1-20

Mar 5:1-20

Commentary On Mark 5:1-20

J.W. McGarvey

A Legion of Demons Cast Out, Mark 5:1-20. (Matthew 8:28-34; Luke 8:26-40)

1. Gadarenes.—Both "Gadarenes" and "Gerasenes" are found in the manuscripts, but the preference is given to the latter. The same is true of the parallel in Luke. Matthew employs neither of these names, but calls the place "the country of the Gergesenes." The reason of the difference is not certainly known; but the conjecture of Alford, that the country of the Gergesenes was a part of the country of the Gerasenes, Matthew using the more specific designation, and Mark and Luke the more general one, is highly probable. (See Alford on Matthew 8:28.) The place designated was in the still larger district called Decapolis.

2. immediately there met him.—The demoniac did not wait for Jesus to draw near, but as soon as he came out of the ship, and while he was yet afar off (Mark 5:6), the demons ran, in the person of their victim, to meet him and to do homage to him. They probably had two purposes in this: first, by cunning flattery and fawning to dissuade Jesus from casting them out; and second, to injure his cause by making it appear that there was friendship between him and themselves. (On the meaning and usage of the word demon, see the note on Matthew 8:16.)

a man.—Matthew says there were two men. The one mentioned and described by Mark and Luke was doubtless the fiercer and the more notorious of the two. Intending to speak particularly of him, and to say nothing about the other, they use the singular number throughout the account. (For examples of a similar usage, see the note on Mark 11:2, and the references there given.)

3. among the tombs.—It may be that the demons selected the tombs as a dwelling-place, because of a preference for a place of gloom and seclusion; or it may be that their own bodies were buried there, and that on this account they had a fondness for the spot. It was certainly a very unnatural and undesirable dwelling-place for the man, especially as he was a Jew, educated to regard a burying-ground as an unclean place. Matthew adds that "no man might pass that way" (Matthew 8:28)—meaning, that the demoniac was dangerous.

4. fetters broken in pieces.—The fact that "no man could bind him" (that is, effectually), because he broke the chains and fetters that were put upon him, shows that he was possessed of supernatural strength. The normal strength of the human muscles depends largely on the force of will which is brought to bear on them. The multitude of demons seem to have concentrated their combined force of will on the man’s muscles, and by this means imparted to him his amazing strength. It must have been at intervals of quietude that his friends succeeded in binding him and taking him home; but when the demons willed, he was thrown into a phrensy, and, bursting through all restraints, was driven out again into the mountains and the tombs.

5. crying, and cutting himself.—In the statement that he was "always, night and day," crying, and cutting himself with stones, the term "always" is explained by the expression "night and day:" he was there not merely all the day, but all through the night. His extreme wretchedness is accounted for in part, no doubt, by the struggle of the natural spirit to throw off the burden of the foreign spirits which possessed it, and in part by the unspeakable misery of these foreign spirits themselves. Certain it is that a wretchedness comparable only to that of wicked spirits in perdition, possessed the unfortunate man, and made hideous both the night and the day on that lonely mountain. Let the sinner listen to that cry, and learn what it is to be under the dominion of Satan.

6. and worshiped him.—Worshiped him in attitude only, by falling prostrate at his feet. (For the reason of this, see above on verse 2.)

7. cried with a loud voice.—In quoting the words of this outcry, Mark omits the question quoted by Matthew, "Art thou come to torment us before the time?" and he adds what Matthew omits, "I adjure thee by the living God that thou torment us not." (Comp. Matthew 8:29.) Doubtless both remarks were made, and in the order in which we have placed them: first, "Art thou come to torment us before the time?" and then, without waiting for an answer, "I adjure thee by the living God that thou torment me not."

8. For he said unto him.—The fact that Jesus said, "Come out of the man, thou unclean spirit," is given as the reason why the demon entreated Jesus not to torment him; and this implies that the command to come out was given before the outcry. The flattery and fawning of the demons, then (see note on verse 2), had been met by a prompt command to come out of the man, and had therefore failed of its purpose. It is further evident from the connection between the command and the outcry, that the demon considered it a torment to be driven out. His position in the man’s person was a comparative relief from the torment which be experienced when utterly disembodied.

9. What is thy name?—This question naturally followed the entreaty of the demon. The case was so unusual that Jesus chose to develop it to the multitude, before commanding the demon into silence. The answer, "My name is legion, for we are many," at once brought out the fact that not a single demon, but a multitude of them, had possession of the man. A legion was a division of the Roman army, composed, when full, of six thousand men, but varying in number, like the brigades of a modern army, according to losses experienced in the service. The amazing fact is therefore developed in this case, that some thousands of evil spirits had crowded into this one unfortunate man. Their statement on this point is confirmed by the fact, that when they left the man they entered into the bodies of two thousand hogs. (Mark 5:13.)

10. he besought him.—Even after developing the fact that a legion of evil spirits were speaking, Mark still uses the singular number, doubtless on account of the fact that there was but one voice and one man through whose mouth they found utterance. The entreaty which they had begun when first commanded to come out of the man, is here continued, but the form of the request is, "that he would not send them away out of the country." Luke has it, "that he would not command them to go out into the deep" (ἀβυσσος), the abyss. The abyss, rendered "the bottomless pit" in Revelation 9:1-2; Revelation 9:11, and in other places, was their proper abode. To be expelled from a man, under ordinary circumstances, was to be driven back into this abode, and consequently, to be sent away "out of the country." How they had managed to escape from the abyss and get into this man, is one of the unsolved mysteries of the spirit world. Knowing so little as we do of that world, we need not be surprised that we know not this.

11-13. he gave them leave.—After beseeching Jesus not to send them away out of the country, the demons besought him for permission to go into the swine, showing that in the bodies of these brutes they hoped to be less wretched than in the abyss. That he gave them leave, and thus permitted the destruction of so much property, is an isolated fact in the career of Jesus. The only instance approaching it is the blasting of the fig-tree, but it was a barren tree which cumbered the ground. He doubtless justified himself on the ground that the hog was an unclean animal according to the law; that the Jews who owned and those who herded them were engaged in an unlawful business; and that the loss of the property was a righteous retribution for their evil conduct.

the herd ran.—The demons could not control the hogs as they did the man. Phrensied by their presence, as the man had been, they rushed madly forward, and their heads being toward the lake, into it they rushed and were drowned. The death of the swine expelled the demons, and thus at last they were forced back into the abyss.

14. they that fed the swine.—The country was unfenced, and all kinds of stock were guarded by herdsmen. The swineherds had heard the outcry of the fierce demoniac as he ran to meet Jesus, and had watched with interest all that was done (Matthew 8:33); but when they saw that the demoniac had no sooner been quieted than their own hogs were seized with the phrensy which had left him and ran grunting and squealing down the precipice, they concluded it was time for them to leave. They took to their heels, some flying to the city, and some to the country, and told every body what had happened. As a matter of course, the people "went out to see what it was that was done."

15. sitting, and clothed.—Hitherto the demoniac had not worn any clothing (Luke 8:27), and he had been almost constantly in motion. Now he is sitting still; they have put clothes on him which he is wearing quietly; and he is in his right mind. The remark that he was "in his right mind," implies that he had been insane, as he certainly had been: but this detracts nothing from the reality of demon possession; it only shows that the presence of a foreign spirit within a man disturbed, as from the nature of the case it must, the normal workings of his own spirit.

16, 17. to pray him to depart.—The people were afraid of Jesus (verse 15), being filled with awe in the presence of his miraculous power. They knew not how soon the power which had delivered the man and destroyed the demons might be visited on them for their many sins, and therefore his presence was painful to them. They were somewhat in the condition of guilty Felix when he said to Paul, "Go thy way for this time: when I have a convenient season I will call for thee;" but unlike the unfortunate Roman governor, they subsequently became more favorably acquainted with Jesus. (See Mark 7:31-37.)

18. that he might be with him.—Very different were the feelings of the man who had been delivered from so great a death. If Jesus should leave him he knew not how soon the legion of demons might again possess him; so, like a little child who has awakened from a terrific dream, and cries for the presence of its mother, he begs Jesus for permission to "be with him." Thus it is with every true disciple: having been delivered by Jesus from the power of Satan, he knows no safety except in keeping close to the side of his Redeemer.

19, 20. Go... and tell.—Jesus here departs from his usual custom, and, instead of forbidding this man to tell what had been done, commands him to go and tell it. This was because he was about to depart from that region, leaving only this one proof of his power among that people, and avoiding the possibility of their gathering about him in superexcited multitudes. As the man went preaching, both the power and the compassion of Jesus were made known, and the people who had been frightened by the former were reassured by the latter. The man’s preaching, moreover, had the greater effect, because he was remembered as the demoniac who made hideous the mountains and burial-places about the lakeshore, and he was himself a monument of the power and compassion which he proclaimed.

We leave this most interesting piece of history, one of the most suggestive, and one of the most carefully described of all the incidents recorded by Mark, with a feeling of thankfulness for the large amount of light which it throws on a very obscure subject.

Verses 21-24

Mar 5:21-24

3. JAIRUS BESOUGHT JESUS

TO HEAL HIS DAUGHTER

Mark 5:21-24

(Matthew 9:18-26; Luke 8:41-56)

21 And when Jesus had crossed over again in the boat unto the other side, a great multitude was gathered unto him , and he was by the sea.--Matthew (Matthew 9:1) says he "crossed over, and came into his own city." Luke (Luke 8:40) says: "As Jesus returned, the multitude welcomed him;for they were all waiting for him." When his boat first started from the eastern shore, where he was not wanted, the people on the western shore could see it, and as soon as they saw which way it was headed, they could assemble at the spot where it was to land, and wait for him. He landed, then, at Capernaum in the midst of a waiting multitude; and this was the great multitude (verse 24) that followed him when he started for the house of Jairus.

22 And there cometh one of the rulers of the synagogue, Jairus by name;--"One of the rulers" shows there was a plurality of rulers of the synagogue, just as there is a plurality of elders in the church. He was one of the elders (Luke 4:3), or presiding officers, who ruled over the affairs of the synagogue.

and seeing him, he falleth at his feet,--In the posture of reverence and earnest entreaty. Matthew (Matthew 9:18) says he "worshipped him." He bowed himself before Jesus with his face to the ground, an act of respect and reverence. Dropping upon the knees, and bringing the forehead to the ground, was the Oriental method of reverence and worship.

23 and beseecheth him much, saying, My little daughter is at the point of death:--She was his only (laughter, and was about twelve years of age. (Luke 8:42.) He loved his child and spoke of her tenderly. In the last extremity, Matthew says: "Is even now dead." Luke (Luke 8:49) says: "While he yet spake, there cometh one from the ruler of the synagogue’s house, saying, Thy daughter is dead; trouble not the Teacher." Verse 35 states the same. There is no discrepancy. She was "at the point of death" when Jairus left home, and died while he was beseeching Jesus for help, and some one followed and told him of the sad fact. Matthew condenses all into the one statement: "Is even now dead." Frequently one historian does not relate all the facts, while others relate facts which he omits; hut all are true. Matthew relates the main one, "Is even now dead," while Mark and Luke go more into detail and relate the condition of the child when Jairus left home and how the fact of her death was made known to him.

I pray thee, that thou come and lay thy hands on her, that she may be made whole, and live.--His faith in Jesus to heal is expressed in his leaving his dying daughter to seek the aid of Jesus, and by his earnest entreaty. Yet he thought personal contact was necessary. This is seen in the fact that he wanted Jesus to lay his hand on the child. It was the elder of that synagogue who had previously come to Jesus in behalf of the centurion whose servant was sick, requesting that he should go and heal the servant, and saying, "He is worthy that thou shouldest do this for him; for he loveth our nation and himself built us our synagogue." (Luke 7:4-5.) As Jairus had been concerned in the cure of that servant, it is not surprising that when his own little daughter was at the point of death, he resorted to the same unfailing source of deliverance.

24 And he went with him; and a great multitude followed him, and they thronged him.--In kindness and mercy and immediately Jesus went with this ruler to his home. He was always ready to bless. He is now, although in a different way.

Verses 21-43

Mar 5:21-43

Commentary On Mark 5:21-43

J.W. McGarvey

The Ruler’s Daughter, and the Bloody Issue, Mark 5:21-43. (Matthew 9:18-26; Luke 8:41-56)

21. when Jesus was passed over.—From the southeastern shore of the lake, where the legion of demons was cast out, Jesus passed over "to the other side;" or, as Matthew more definitely expresses it, "to his own city," which was Capernaum. (Matthew 9:1.) Matthew follows his account of this voyage with that of the healing of the paralytic, the call of Matthew, and the conversation about fasting; and states that, "While he spoke these things to them"—that is, the things about fasting—"a certain ruler came to him," etc. (Matthew 9:1-18.) Mark, having already mentioned these incidents in a different connection (Mark 2:1-22), omits them here, and passes immediately to the coming of the ruler, and, according to his usual method, he gives us the name of the ruler—Jairus.

22. fell at his feet.—This explains Matthew’s statement, that "he worshiped him." He rendered homage to Jesus by falling at his feet. This was a lowly act for a ruler of a synagogue in the presence of the Man of Nazareth. But the ruler was now in trouble, and trouble often brings men to their senses.

23. My little daughter.—More exact than Matthew’s report, which simply says, "My daughter." She was twelve years of age. (Mark 5:42.)

at the point of death.—Matthew reports him as saying, "even now dead." (Matthew 9:18.) The two reports are not at all inconsistent, but each writer, as in so many other places, reports a part only of what was said. The man made both remarks: "My little daughter is at the point of death. She is even now dead." The latter remark proved not to be strictly true, but he supposed it was; for he left her in a dying condition, and she was dead when they got back to the house.

25, 26. a certain woman.—The condition of this woman, including the long duration of her affliction, the vain efforts of many physicians to heal her, and the fact that she grew worse rather than better, is described, in order to show that her instantaneous cure by Jesus was an unmistakable and a very surprising miracle.

27-29. If I may touch.—Her faith in his power is shown by this remark which she made to herself, "If I may touch but his clothes, I shall be whole." She seems to have been led to this conclusion by what she had "heard of Jesus" (verse 27), rather than by what she had seen; and her ready faith received a rich reward when, upon touching his garment, she felt the thrill of health and vigor pass through her frame.

30. that virtue had gone out.—Not till the moment that the cure was effected did Jesus know what the woman was doing; and it seems that the virtue went out from him without any volition on his part. The heavenly Father was observing the woman, and caused virtue to go out from the Son to reward her implicit faith.

31. Thou seest the multitude.—It was strange to the disciples that he should ask, "Who touched me?" when the multitude were thronging him, and many were touching him every moment. They knew not the peculiar touch to which he referred.

33. fearing and trembling.—The manner of Jesus as he demanded," Who touched my clothes?" together with the well known fact that the touch of a person in her condition rendered one unclean (Leviticus 15:19-25), caused her to fear that she had given a serious offense. For a moment the joy she felt in recovery was clouded by apprehension in regard to the means which she had employed; but instead of running away as with stolen treasure, she humbly "fell down before him and told him all the truth."

34. faith hath made thee whole.—The way in which her faith had made her whole is very apparent, and it illustrates the manner in which faith saves us from sin. It caused her to force her way through the crowd until she could touch the garment of him from whom the deliverance was to tome. Had she stopped short of this, her faith would not have made her whole. In like manner faith saves the sinner, not by the mere fact that he believes, but by that which it leads him to do. It brings him through the pangs of sorrow, and the deep resolve of repentance, to the public confession of Jesus and baptism into his name, and thus, by bringing him in the appointed way to Jesus who saves, it saves him.

35, 36. Be not afraid.—When the messengers from the house of the ruler, which they were still approaching, announced to him that his daughter was dead, they showed their despair by asking him, "Why troublest thou the Master any further?" The worst fears of Jairus were now realized, and he showed it in his countenance, if not by some word or action; but the reassuring words of Jesus, "Be not afraid, only believe," sustained his hope. This remark of the Savior points out the antagonism between faith and fear. To believe is to be not afraid; there is no man so fear less as the man of faith.

37. no man to follow him.—That is, into the house. The multitude who thronged him, and all of the twelve except the chosen three so often chosen for special privileges, were commanded to remain outside. This was to prevent the house from being overrun by a curious and excited crowd, and also to secure the fullest opportunity for the chosen witnesses to see clearly what was done.

38, 39. Why make ye this ado.—The gush of sorrow which followed the last breath of the little sufferer was now filling the house, and the confusion was unsuited to the calm and solemn act which Jesus was about to perform; hence his rebuke of those that "wept and wailed," and his attempt to quiet them by the assertion, "The damsel is not dead, but sleepeth." This last remark was justifiable because he intended to turn this death into a momentary sleep. (Comp. note on Matthew 9:24.)

40. put them all out.—Out of the house. As they "laughed him to scorn," or, more properly, ridiculed him, for they were in no mood for laughing, he could secure the quiet which he desired only by removing them from the house. When thus removed, it is probable that their curiosity so far overcame their grief, that they waited silently to see what would be done.

he taketh the father—Just live persons were permitted to go with him into the room where the dead lay—the father and mother of the child, and the three chosen disciples. This was to guard against misconceptions and false reports. If the room had been crowded with an excited mass of men and women, only a few could have seen clearly what was done, or could have heard distinctly what was said; and, as a consequence, many incorrect stories might have gone abroad. But with only five besides himself, all could stand about the bed in full view of the damsel, all confusion was avoided, and a correct report from the lips of each one present was secured.

41, 42. with a great astonishment.—When the child was seen alive and well, walking and eating, the derision of the mourners and the incredulity of the messengers were turned into astonishment. The astonishment was great in proportion to the previous incredulity, and to the novelty of the event itself; for this was the first person whom Jesus had raised from the dead. No doubt, at the final resurrection of all the dead, those most astonished will be those who in life have "laughed to scorn" the promise of Jesus that "all who are in their graves shall hear the voice of the Son of man, and shall come forth."

43. that no man should know it.—That is, no man except those of the multitude who were present. It was not to be expected that all, or even any of them, would be entirely silent in reference to the event, but this charge would have a restraining influence, and would prevent much of the popular excitement which might otherwise result. It is remarkable that we read not of a single instance in which Jesus was requested to raise the dead: and the fact may be accounted for in part by this charge of privacy, indicating that he did not wish to be importuned for this exercise of his power.

something... to eat.—Her frame had doubtless been wasted away by sickness, and, though restored to life, was still emaciated. It was now to be reinvigorated by natural means, and these were promptly employed by the command of Jesus. Miraculous aid is given only where it alone can effect the divine purpose.

Argument of Section 5

The argument of this section is the same as that of the corresponding section in Matthew. (See Matthew 8:1 to Matthew 9:35.) It proves the divine power of Jesus by showing that he could control by a word the winds and the waves of the sea; could direct and compel the movements of demons; could by his touch remove incurable diseases; and could instantly raise the dead. In other words, it proves the sufficiency of his power to save to the uttermost all who come to him, by proving that all the dangers to which we are exposed, whether from the forces of the physical world, the malice of evil spirits, the power of disease, or the hand of death, may be averted at his command, and that they will be in behalf of all who put themselves under his protection.

A very marked distinction is observable between Mark’s treatment of this argument, and that adopted by Matthew. The latter presents an array of ten miracles without much elaboration of any one of them; the former selects four out of the ten, and devotes almost as much space to these as Matthew does to the ten. The one writer depends more on the number of miracles reported, and the other on the character of those selected and on the minuteness with which they are described. Each mode of treatment has its advantages, and the wisdom of God is displayed in giving us both.

Questions by E.M. Zerr For Mark Chapter Five

1. What sea is meant in first verse?

2. Into what country did they come ?

3. Who greeted Jesus upon his landing?

4. Where did he dwell?

5. State his leading characteristics.

7. State how he passed his time.

8. How did he greet Jesus?

9. State his recognition of Jesus.

10. For what did he pray ?

11. What prompted this request?

12. Give meaning of his name.

13. State next request of the spirit.

14. How was it fulfilled?

15. With what result?

16. How many were there?

17. State the effect on the swineherds.

18. Who came out to see?

19. What did they behold?

20. Tell what they begged Jesus to do.

21. Who desired to be with Jesus?

22. Instead what was he told to do ?

23. Upon this what did he do?

24. How were people affected?

25. To what place did Jesus again pass?

26. What is said about a gathering?

27. How think this could be him?

28. State his trouble.

29. How did he express his faith ?

30. On the way who came in contact with him?

31. How long had she been afflicted?

32. In what way did she contact him ? •

33. State the result.

34. What did Jesus perceive?

35. State what he did.

36. How did the disciples view this question?

37. What intimidated the woman?

38. State her conduct.

39. What had made her whole?

40. Tell what he bade her do.

41. What news was now brought from J aims’ home

42. Tell what suggestion was made.

43. On what idea would such suggestion rest?

44. State the reassuring words of Jesus.

45. Who alone were suffered to follow Jesus?

46. Upon arrival what did Jesus find?

47. Repeat his statement to them.

48. What error caused their reaction to this ?

49. State what Jesus did.

50. Who were permitted to witness the work ?

51. How did the damsel respond ?

52. What charge did Jesus give them?

53. Repeat the command he gave them.

Mark Chapter Five

By Ralph L. Starling

When they reached the Land of the Gadarenes,

Jesus met a man with a Spirit unclean.

No man was able to bind him with chains,

And he treated himself like he was insane.

When he saw Jesus he ran and worshipped Him there,

And pleaded, “Son of God don’t torment me here.”

Jesus healed the man who asked if he could go too.

Jesus said, “It just wouldn’t do.”

In Decapolis Jairus’s daughter was near death.

When Jesus heard He told Jairus to have faith.

When he was told she had died, He said, “She’s only asleep.”

He took here hand and told her to go eat.

Everyone was astonished and so relieved.

The girl was only 12, they could hardly believe.

Jesus told them not toe spread this around,

Some would say that he was unsound.

Verses 25-34

Mar 5:25-34

4. THE WOMAN WITH AN

ISSUE OF BLOOD HEALED

Mark 5:25-34

(Matthew 9:18-26; Luke 8:41-56)

25 And a woman, who had an issue of blood twelve years, --This woman had an incurable disease so far as human skill was concerned. She was able to walk, and was among the multitude that followed Jesus. She had a chronic disease, which according to the law rendered her unclean. (Leviticus 15:25.) It was of a long continuance, twelve years. This was a hemorrhage of some kind, which for these long years had been a source of much suffering. A remarkable case of wasting disease. She really, by rabbinical law, had no right in a Jewish crowd. How many, many reasons women have to love the Lord Jesus Christ! Even this very disease illustrates it. In Oriental nations where Christianity has not gone, the unfortunate victim has, added to her physical sufferings, social contempt and partial ostracism. Christianity has done this away under its sway.

26 and had suffered many things of many physicians,--The practice of physics in those days was in a very crude condition and no doubt most of it, as perhaps some of it is now, guesswork. The knowledge of the human body and its functions was exceedingly crude. The absurdest ideas passed current as medical knowledge. The most ridiculous experiments were made in the hope of lighting accidentally, as it were, upon efficient remedies. One with a baffling, long-continued disease, if he put himself in their hands at all, was tolerably sure to "suffer many things" of the physicians, including the pocketbook. The remedies that do not cure are likely to aggravate the disease. The many physicians, with their varied remedies, if there had been no malpractice, could scarcely avoid the result here mentioned, she "rather grew worse."

and had spent all that she had, and was nothing bettered, but rather grew worse,--Imperfect as was their knowledge and practice, they had carried one act to perfection--that of charging. But all that a man hath he will give for his life, and she had kept on, lured by one new, but equally false, hope after another till all her wealth was gone. When one recalls the kind of physicians and their methods of cure in those days, we do not wonder that she suffered, and that they failed to cure her, although she "spent all that she had" in the vain endeavor. How many things does the sinsick soul suffer from the quack physicians of the soul! Dr. Morality, Dr. Atheism, Dr. Deism, Dr. Spiritualism, etc. But it grows no better; rather grows worse. Miserable comforters are they all

27 having heard the things concerning Jesus, came in the crowd behind,--She had doubtless heard of his power over fever, and paralysis and unclean spirits, and her faith reached up to the hope that such a one might have power over even her apparently incurable malady. When Jairus came to Jesus he (Jesus) was surrounded by a great concourse of people, who followed him. Weak as she was, she pushed in among them. She saw now was her opportunity. The healer was near, and on the way to cure another person. She puts forth her supreme effort. Probably she came in the crowd behind to avoid being noticed. It was an act of faith. She was full of confidence that Jesus was able to heal;but she trembled on account of her conscious unworthiness.

and touched his garment.--[Matthew says: "She said within herself, If I do but touch his garment, I shall be made whole." This showed her faith in his power and willingness to heal. She acted on this faith when, in her weak and enfeebled condition, she pressed through the throng of people that followed and jostled one another against him, and touched the hem of his garment. In response to this touch of faith healing virtue went forth from him, and her blood ceased to flow. Others in the throng that pressed upon him touched him, but no virtue or power to bless or heal went forth from him. It was only the touch of faith that could draw the blessings. She felt the healing power through her whole system giving vigor and strength to her body.] . There is only one who can heal the soul’s malady, only one who can stop this everflowing fount of sin.

28 For she said, If I touch but his garments, I shall be made whole.--Healed of my disease. Matthew and Luke both say that she touched "the border of his garment." This woman’s experience with "many physicians" was enough to destroy all confidence in the healing art, at least for her case; but not withstanding all these failures and discouragements, she comes to Christ in great faith, not as a physician, but as a being in whom there was virtue and power to heal aside from any remedies.

29 And straightway the fountain of her blood was dried up and she felt in her body that she was healed of her plague. --The hemorrhage instantly ceased. The deep-rooted disease of twelve years standing was thoroughly cured. She perceived by the peculiar sensations she experienced in her body that health was restored and that she was healed. Thus, after twelve years of suffering, when all the skill of the physicians had failed, she finds relief in the healing power of Jesus. She felt it, she knew it. How? The fountain of blood was dried up. So we, when we have given ourselves unreservedly to Christ, when we have abandoned our sins, when through obedience to the gospel the fountain of sin, the rebellious will, is dried up, know we are saved. "He that believeth and is baptized shall be saved." (Mark 16:16.)

30 And straightway Jesus, perceiving in himself that the power proceeding from him had gone forth,--He realized now this particular instance of transfer. Others touched him but felt no healing influence, because theirs was not in faith. Her cure was the result and answer of her touch of faith, which reached beyond the hem of his garment to his divine nature.

turned him about in the crowd, and said, Who touched my garments?--This question raises the question whether the healing was conscious or unconscious on his part--that is, whether he was only made conscious by feeling the abstraction of healing power through the woman’s touch, or whether, knowing supernaturally her approach, he voluntarily permitted the power to go forth. Most orthodox commentators agree with Trent, who says: "We cannot for an instant suppose that this healing power went forth without the full consent of his will. He did not ask the question to obtain information, for he had healed the woman, and must have known on whom the blessing was conferred; hut he did it that the woman might herself make a confession of the whole matter, by which the power of her faith and the greatness of the miracle might be manifested to the praise of God. "By grace have ye been saved through faith; and that not of yourselves, it is the gift of God." (Ephesians 2:8.) The healing virtue comes from Christ. Everything was voluntary on the woman’s part in being healed bodily; so on ours in being healed spiritually. But at the critical moment the power from Jesus goes forth; so with us. In either case this power is a gift. It cannot be bought. It is not for sale. The human and divine so overlap that we cannot separate them. The soul of the woman was not healed, only her body. She was healed physically, not spiritually.

31 And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?--Peter and his companions knew not yet the difference between mere contact and the believing touch, between thronging Christ and touching Christ. Many had brushed against him and were none the better; she had touched him and rejoiced. Jesus responded, according to Luke: "Somebody did touch me: for I perceive that power had gone forth from me." As the people were in a dense crowd, "thronging" the Savior at the time, the disciples thought it a singular question to ask under the circumstances, but he knew what had taken place and they knew nothing of it.

32 And he looked round about to see her that had done this thing.--Jesus was not in doubt as to the party who had touched him. He knew from the beginning the gender; "to see her" implies his knowledge as to her identity. Luke (Luke 8:47) also confirms this knowledge when he says: "When the woman saw that she was not hid."

33 But the woman fearing and trembling, knowing what had been done to her, came and fell down before him, and told him all the truth.--She revealed her heart. Not in a secret whisper, for Luke (Luke 8:47) says she "declared in the presence of all the people for what cause she touched him, and how she was healed immediately." Thus this magnificent cure became public property, and was added to the flowing tide of Christ’s fame, ever rolling on with fuller volume and to further shores. The woman was now in proper mental condition to receive the confirmation of her cure, to be disabused of all ideas of mere magical contact with Jesus, and to receive spiritual influence to go with her future life. It was her intention to keep the matter secret, but it was the will of the Savior that she should make it known. So she "told him all the truth" concerning the matter.

34 And he said unto her, Daughter, thy faith hath made thee whole;--Not faith of itself, for the touch which faith actuated evidently had an important part, from the question in the thirtieth verse. Midway between the faith and touch was the purpose which the faith caused her to form, and the touch executed.

go in peace,--All her self-reproach and self-questioning were now at an end. The Master had proclaimed peace, and what peace it was, after these twelve years of sickness, and shame, and pain, and contempt!

and be whole of thy plague.--Continue whole! It shall be to thee a permanent possession, this gracious healing. Probably this woman became a spiritual follower of Jesus Christ, and was saved at last. However, the Bible is silent on this point. Her faith was not a passive or inactive one; had it been, she never would have been made whole. It moved her and filled her with courage to press through the crowd and to touch the body of Jesus.

Verses 35-43

Mar 5:35-43

5. JAIRUS’ DAUGHTER RAISED

Mark 5:35-43

(Matthew 9:18-26; Luke 8:41-56)

35 While he yet spake, they come from the ruler of the synagogue’s house, saying, Thy daughter is dead:--Here was a new trial and test of Jairus’ faith. While Jesus stopped to heal this woman and was talking to her, the messengers came to inform Jairus of the death of his daughter. People back home knew where he was and for what purpose he had gone. It seems that Jairus had come with the full knowledge and consent of his family. The crisis has come. They had faith in his power to heal. Capernaum was full of illustrations. But, to raise from the dead, ah, that was too much to expect. Why take his time for no purpose? Why interrupt his teaching for an impossibility?

why troublest thou the Teacher any further?--The last ray of hopeful light seemed gone. The blackness of despair seemed settling down over the heart of the ruler. Jesus saw the change in his countenance, and hastened to comfort him. They thought it useless to trouble Christ to come any further on the way. [They thought he might prevent the sick from dying, but did not think he could raise the dead to life. That was Martha’s condition. She said: "If thou hadst been here, my brother had not died," but could not take it in that Jesus could raise him from the dead. So, when she died, they concluded that all hope was gone, and sent to the ruler to trouble not the Master.]

36 But Jesus, not heeding the word spoken, saith unto the ruler of the synagogue, Fear not, only believe.--Believe that I have power to raise your daughter from the dead. Jesus encouraged Jairus and told him not to fear. Luke (Luke 8:50) adds, "And she shall be made whole." Notice, the sublime confidence of Jesus in his own power, in the face of the assurance that he will be called upon to grapple with Satan in the extreme manifestation of his malignant power. There was no limit to Christ’s power; the only danger was Jairus’ faith should fail, and he not be worthy to receive the earthly blessing. By "only believe," Jesus does not mean passive faith. The faith of jairus was very active. He had sought Jesus, leaving his dying daughter at home; had prostrated himself in reverence before him; had besought him to go, and was now returning with him. He could do no more, and Jesus assured him that his daughter should be made whole.

37 And he suffered no man to follow with him, save Peter, and James, and John the brother of James.--Luke (Luke 8:51) says: "When he came to the house, he suffered not any man to enter in with him," save these three. There were doubtless good reasons for Jesus to select these three brethren but we may never be able to know what they were. Jesus advanced to higher studies those who, by faithfulness in the lower, had made it possible for them to understand and use the higher. Without doubt these brethren were the most advanced in the knowledge of him and of his kingdom, so that they were best able to receive new light, new visions of truth. This may be the reason of their selection. If so, all their faithfulness, love, and consecration to their master had prepared them for these higher experiences.

38 And they come to the house of the ruler of the synagogue;and he beholdeth a tumult,--An uproar, a noise of loud lamentation, such as usually attended a funeral in that country. The confusion and weeping of the assembled people. There was always a horrible clamor at Eastern funerals; and the preparations had begun, for early burial was usual among the Jews.

and many weeping and wailing greatly.--Including professional mourners. The "weeping" was a dolorous rather than tearful series of ejaculations, and the "wailing" was beating of the breast, rending the outer garment, tearing out the hair, with outcries, in which the neighbors joined. The Greeks, Romans and Jews alike were in the habit of engaging bands of professional mourners, who practiced the art of making the most agonizing sounds as expressions of the grief of the real mourners. Part of them also used instruments. Matthew (Matthew 9:23) mentions the flute players.

39 And when he was entered in, he saith unto them, Why make ye a tumult, and weep?--Luke (Luke 8:52) says: "Weep not." His first words are words of comfort, and calculated to arouse expectation. Matthew gives what was probably the preface to this, "Give place," and Mark, in his vivid way, supplies, "Why make ye a tumult, and weep?" A natural introduction to Luke’s words. "Weep not," this house is not what you take it for, no funeral procession is to issue from its doors at this time.

the child is not dead, but sleepeth.--Not finally dead. She shall be aroused as one asleep. These words are given substantially by all the synoptics, except that Matthew substitutes "damsel," and Mark "child," for the pronoun. It seems hardly credible that these words of Jesus have been made ground by many for the assertion that she was not dead at all, and that this is a case of healing, not of raising from the dead. We do not wonder at those who are possessed of a horror of miracles and desire to get rid of all possible. Jesus used substantially the same words in regard to Lazarus, and did not explain them until the disciples showed they had misunderstood them; then he said, "Lazarus is dead." Jesus and his apostles and evangelists often speak of death as a sleep. (John 11:11-14; Acts 7:60; 1 Corinthians 15:6; 1 Corinthians 15:51; 1 Thessalonians 4:13.) This is doubtless in view of the certainty of the resurrection or living again, which was clearly a part of the faith once delivered to the saints. If the child was not literally dead and if Jesus had intended to practice a fraud in pretending to raise her from the dead, when he really did not, he would not have said she "is not dead," but he would have done all in his power to induce them to believe that she was dead. His declaration that she "sleepeth" emphasized the fact in the minds of all present that she was really dead. He did not mean, either, to deny the fact that she was dead, but to emphasize the truth that death is a sleep. The meaning of this passage, then, is the child has not ceased to exist; but though her body is dead, yet her spirit lives, and she sleeps in the hope of resurrection.

40 And they laughed him to scorn.--The idea that she was not dead was absurd to them. They knew she was dead, and so they scorned and ridiculed his assertion. They did not understand him. While he said she was not dead, he meant she was as one asleep for a time, and he would awake her. What are we here for? Why this flute playing, why this wailing, if she is not dead? Jesus had not yet seen the damsel, and it seemed to them utterly absurd for him to pronounce judgment against theirs, who had been in contact with the body.

But he, having put them all forth, taketh the father of the child and her mother and them that were with him,--The crowd of noisy mourners and deriders are put out of the house. None were left besides the apostles, the father, the mother, Jesus, and the girl. Peter, James, and John were those with him. (Verse 37.)

and goeth in where the child was.--Jesus had entered the house (verse 39), now he enters the room where the child was. Today, after eighteen hundred years, we hear the echo of that laugh. Still do the mad votaries of the world laugh to scorn him who talks of the resurrection and the future.

41 And taking the child by the hand,--This was not necessary to the miracle, but for the good of those present. Their impression was thus deepened, and the faith of the parents strengthened.

he saith unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, Arise.--Our historian gives the interpretation of Talitha cumi. These are words from the language of the people of Palestine, and Mark tells us what they mean. This was the form of Hebrew then used by the common people. She heard and obeyed. Thus shall he with equal ease call forth myriads of his, who now seem perished in the dust: and it may be said with regard to them also, in reference to that day, they are not dead but sleep. The maiden of whom we here read arose only toadying life; a life which needed the support of food, and was in no respect more noble, or more secure, than that of other mortals: hut we look for a better resurrection, in which all the infirmities of the body shall be left behind in the grave; and there shall be no more death, neither sorrow nor crying.

42 And straightway the damsel rose up, and walked;--Points out the fact that she was alive and in perfect health.

It shows the completeness of the cure, without a long period of convalescence. Luke (Luake 8:55) says: "Her spirit returned, and she rose up immediately." The spirit that had left the body a lifeless corpse returned, warmed the body, animation was restored, and she lived again. At death, "the dust returneth to the earth as it was, and the spirit returneth unto God who gave it." (Ecclesiastes 12:7.) The spirit--the soul--the inner man--the better part comes from God at the beginning of life and returns to him at death. The word "returneth" shows the spirit had come from God at the beginning of her existence. She died and the spirit went back to the giver. When she was made alive, her spirit came back from God and entered into her body again.

for she was twelve years old. And they were amazed straightway with a great amazement.--Reason why, on being made alive, she immediately rose and walked. She was of suitable age. The great amazement of the witnesses shows that they regarded the child as really raised from the dead. The people were filled with astonishment now more than they were with ridicule a short while ago.

43 And he charged them much that no man should know this:--[Her parents were astonished at what had been done, but he commanded that they should not tell what he had done to the damsel. Why Jesus prohibited this being told on several occasions is by no means certain, but it is probable it was that the crowd might not be induced to follow him through idle curiosity to see the wonders he performed. Jesus is recorded as having raised this damsel, the son of the widow of Nain, and Lazarus, who had already been four days in the grave.]

and he commanded that something should be given her to eat.--Jesus had raised her by extraordinary power, but he willed that she should be sustained by ordinary means. He also in this gave full evidence that she was really restored to life and health. The changes were great, sudden, and certain. There could be no illusion. So when our Savior had risen from the dead, he gave evidence of his own resurrection, by eating with his disciples. The wonder-working power of Jesus has no limitations.

The quickening to life again in itself could not, of course, be kept back secret (see on the contrary Matthew 9:26), but probably the more detailed circumstances of the way of its accomplishment might. There is nothing said of the good spiritual results which accrued to this ruler and his family from the death and resurrection of his daughter, but it all would be well calculated to produce for them a rich harvest of good. The simplest and most natural use of sorrow is to lead us to the God of all comfort. Jairus came to Christ because of trouble. Pleasures brighten as they vanish. The only daughter doubly dear as her spirit was departing. We are not conscious of the strength of our attachments until they are about to be severed. An open chasm must yawn before us ere we can realize our need. To Christ we should come at all times; to him only can we go for solid comfort in times of deep distress. Our Lord here, and in the other restorations of the dead to life, gives us examples of the soul’s existence after the death of the body, and apart from the body. He proves that the soul does not die with the body by facts, not merely assertions. These miracles prepare us to accept the fact of his resurrection, on which depends the truth of the gospel and the proof of his messiahship. If Jesus can raise others from the dead, there is nothing incredible in his own resurrection, and the immortal life it proves. Jesus is still the resurrection and the life. Our dear ones are raised again by him to a life as much more than the life here, as a plant in full bloom is more glorious than the seed from which it sprang.