Mark 5
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Mark 5
The Legion of Devils Cast Out
1And they came over unto the other side of the sea, into the country of the Gadarenes.
Jamieson-Fausset-Brown
CHAPTER 5
Glorious Cure of the Gadarene Demoniac (Mr 5:1-20).
1. And they came over unto the other side of the sea, into the country of the Gadarenes.
CHAPTER 5
Glorious Cure of the Gadarene Demoniac (Mr 5:1-20).
1. And they came over unto the other side of the sea, into the country of the Gadarenes.
The Pulpit Commentary
And they came to the other side of the sea. The other side of the sea would be the south-east side of the sea. Into the country of the Gadarenes, or rather, Gerasenes, which is now generally admitted to be the true reading, from Gerasa, Gersa, or Kersa. There was another Gerasa, situated at some distance from the sea, on the borders of Arabia Petraea. The ruins of the Gerasa, here referred to, have been recently discovered by Dr. Thomson, ('The Land and the Book'). Immediately over this spot is a lofty mountain, in which are ancient tombs; and from this mountain there is an almost perpendicular declivity, literally (κρημνός) corresponding accurately to what is required by the description in the narrative of the miracle. Dr. Farrar ('Life of Christ') says that in the days of Eusebius and Jerome, tradition pointed to a "steep place" near "Gerasa" as the scene of the miracle. The foot of this steep is washed by the waters of the lake, which are at once very deep.
And they came to the other side of the sea. The other side of the sea would be the south-east side of the sea. Into the country of the Gadarenes, or rather, Gerasenes, which is now generally admitted to be the true reading, from Gerasa, Gersa, or Kersa. There was another Gerasa, situated at some distance from the sea, on the borders of Arabia Petraea. The ruins of the Gerasa, here referred to, have been recently discovered by Dr. Thomson, ('The Land and the Book'). Immediately over this spot is a lofty mountain, in which are ancient tombs; and from this mountain there is an almost perpendicular declivity, literally (κρημνός) corresponding accurately to what is required by the description in the narrative of the miracle. Dr. Farrar ('Life of Christ') says that in the days of Eusebius and Jerome, tradition pointed to a "steep place" near "Gerasa" as the scene of the miracle. The foot of this steep is washed by the waters of the lake, which are at once very deep.
2And when he was come out of the ship, immediately there met him out of the tombs a man with an unclean spirit,
Jamieson-Fausset-Brown
2. And when he was come out of the ship, immediately--(see Mr 5:6).
there met him a man with an unclean spirit--"which had devils [demons] long time" (Lu 8:27). In Matthew (Mt 8:28), "there met him two men possessed with devils." Though there be no discrepancy between these two statements--more than between two witnesses, one of whom testifies to something done by one person, while the other affirms that there were two--it is difficult to see how the principal details here given could apply to more than one case.
2. And when he was come out of the ship, immediately--(see Mr 5:6).
there met him a man with an unclean spirit--"which had devils [demons] long time" (Lu 8:27). In Matthew (Mt 8:28), "there met him two men possessed with devils." Though there be no discrepancy between these two statements--more than between two witnesses, one of whom testifies to something done by one person, while the other affirms that there were two--it is difficult to see how the principal details here given could apply to more than one case.
3Who had his dwelling among the tombs; and no man could bind him, no, not with chains:
Jamieson-Fausset-Brown
3. Who had his dwelling among the tombs--Luke (Lu 8:27) says, "He ware no clothes, neither abode in any house." These tombs were hewn out of the rocky caves of the locality, and served for shelters and lurking places (Lu 8:26).
3. Who had his dwelling among the tombs--Luke (Lu 8:27) says, "He ware no clothes, neither abode in any house." These tombs were hewn out of the rocky caves of the locality, and served for shelters and lurking places (Lu 8:26).
4Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him.
Jamieson-Fausset-Brown
4. Because that he had been often bound with fetters and chains, &c.--Luke says (Lu 8:29) that "oftentimes it [the unclean spirit] had caught him"; and after mentioning how they had vainly tried to bind him with chains and fetters, because, "he brake the bands," he adds, "and was driven of the devil [demon] into the wilderness." The dark tyrant-power by which he was held clothed him with superhuman strength and made him scorn restraint. Matthew (Mt 8:28) says he was "exceeding fierce, so that no man might pass by that way." He was the terror of the whole locality.
4. Because that he had been often bound with fetters and chains, &c.--Luke says (Lu 8:29) that "oftentimes it [the unclean spirit] had caught him"; and after mentioning how they had vainly tried to bind him with chains and fetters, because, "he brake the bands," he adds, "and was driven of the devil [demon] into the wilderness." The dark tyrant-power by which he was held clothed him with superhuman strength and made him scorn restraint. Matthew (Mt 8:28) says he was "exceeding fierce, so that no man might pass by that way." He was the terror of the whole locality.
5And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones.
Jamieson-Fausset-Brown
5. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones--Terrible as he was to others, he himself endured untold misery, which sought relief in tears and self-inflicted torture.
5. And always, night and day, he was in the mountains, and in the tombs, crying, and cutting himself with stones--Terrible as he was to others, he himself endured untold misery, which sought relief in tears and self-inflicted torture.
6But when he saw Jesus afar off, he ran and worshipped him,
Jamieson-Fausset-Brown
6. But when he saw Jesus afar off, he ran and worshipped him--not with the spontaneous alacrity which says to Jesus, "Draw me, we will run after thee," but inwardly compelled, with terrific rapidity, before the Judge, to receive sentence of expulsion.
6. But when he saw Jesus afar off, he ran and worshipped him--not with the spontaneous alacrity which says to Jesus, "Draw me, we will run after thee," but inwardly compelled, with terrific rapidity, before the Judge, to receive sentence of expulsion.
The Pulpit Commentary
There met him out of the tombs a man with an unclean spirit. St. Matthew says that there were two. St. Luke, like St. Mark, mentions only one, and him "possessed with devils," The cue mentioned by St. Mark was no doubt the more prominent and fierce of the two. This does not mean merely a person with a disordered intellect. No doubt, in this case, as in that of instantly, physical causes may have helped to lay the victim open to such an incursion; and this may account for cases of possession being enumerated with various sicknesses, though distinguished from them. But our Lord evidently deals with these persons, not as persons suffering from insanity, but as the subjects of an alien spiritual power, external to themselves. He addresses the unclean spirit through the man that was possessed, and says," Come forth thou unclean spirit" (Verse 8). There met him out of the tombs. The Jews did not have their burial-places in their cities, lest they should be defiled; therefore they buried their dead without the gates in the fields or mountains. Their sepulchres were frequently hewn out of the rock in the sides of the limestone hills, and they were lofty and capacious; so that the living could enter them, as into a vault. So this demoniac dwelt in the tombs, because the unclean spirit drove him thither, where the associations of the place would accord with his malady and aggravate its symptoms. St. Matthew, speaking of the two, says that they were "exceeding fierce, so that no man might pass that way." The demoniac particularly mentioned by St. Mark is described as having been possessed of that extraordinary muscular strength which maniacs so often put forth; so that all efforts to bind and restrain him had proved ineffectual. No man could any more bind him, no, not with a chain (οὐδὲ ἁλύσειύ). Chains and fetters had often been tried, but in vain. Frequently too, in the paroxysms of his malady, he would turn his violence against himself, crying out, and cutting himself with stones.
And when he saw Jesus from afar. These words, "from afar," explain the fact of our Lord being immediately met by the man as soon as he left the boat. Mar_5:3-5 inclusive must be regarded as parenthetical. They describe the ordinary condition of the demoniac, and his sad wild life from day to day. From the high ground which he frequented he had seen the boat, in which Jesus was, nearing the shore. He had seen the other boats. Perhaps he had seen the sudden rise of the storm and its equally sudden suppression; and he, like others who witnessed it, was affected by it. So he hastened to the shore; he ran and worshipped him. He felt the power of his presence, and so he was constrained through fear to do him reverence, for "the devils also believe and shudder (φρίσσουσι)" (Jas_2:19).
There met him out of the tombs a man with an unclean spirit. St. Matthew says that there were two. St. Luke, like St. Mark, mentions only one, and him "possessed with devils," The cue mentioned by St. Mark was no doubt the more prominent and fierce of the two. This does not mean merely a person with a disordered intellect. No doubt, in this case, as in that of instantly, physical causes may have helped to lay the victim open to such an incursion; and this may account for cases of possession being enumerated with various sicknesses, though distinguished from them. But our Lord evidently deals with these persons, not as persons suffering from insanity, but as the subjects of an alien spiritual power, external to themselves. He addresses the unclean spirit through the man that was possessed, and says," Come forth thou unclean spirit" (Verse 8). There met him out of the tombs. The Jews did not have their burial-places in their cities, lest they should be defiled; therefore they buried their dead without the gates in the fields or mountains. Their sepulchres were frequently hewn out of the rock in the sides of the limestone hills, and they were lofty and capacious; so that the living could enter them, as into a vault. So this demoniac dwelt in the tombs, because the unclean spirit drove him thither, where the associations of the place would accord with his malady and aggravate its symptoms. St. Matthew, speaking of the two, says that they were "exceeding fierce, so that no man might pass that way." The demoniac particularly mentioned by St. Mark is described as having been possessed of that extraordinary muscular strength which maniacs so often put forth; so that all efforts to bind and restrain him had proved ineffectual. No man could any more bind him, no, not with a chain (οὐδὲ ἁλύσειύ). Chains and fetters had often been tried, but in vain. Frequently too, in the paroxysms of his malady, he would turn his violence against himself, crying out, and cutting himself with stones.
And when he saw Jesus from afar. These words, "from afar," explain the fact of our Lord being immediately met by the man as soon as he left the boat. Mar_5:3-5 inclusive must be regarded as parenthetical. They describe the ordinary condition of the demoniac, and his sad wild life from day to day. From the high ground which he frequented he had seen the boat, in which Jesus was, nearing the shore. He had seen the other boats. Perhaps he had seen the sudden rise of the storm and its equally sudden suppression; and he, like others who witnessed it, was affected by it. So he hastened to the shore; he ran and worshipped him. He felt the power of his presence, and so he was constrained through fear to do him reverence, for "the devils also believe and shudder (φρίσσουσι)" (Jas_2:19).
7And cried with a loud voice, and said, What have I to do with thee, Jesus, thou Son of the most high God? I adjure thee by God, that thou torment me not.
Jamieson-Fausset-Brown
7. What have I to do with thee, Jesus, Son of the most high God? I adjure thee by God, that thou torment me not--or, as in Mt 8:29, "Art Thou come to torment us before the time?" (See on Mr 1:24). Behold the tormentor anticipating, dreading, and entreating exemption from torment! In Christ they discern their destined Tormentor; the time, they know, is fixed, and they feel as if it were come already! (Jas 2:19).
7. What have I to do with thee, Jesus, Son of the most high God? I adjure thee by God, that thou torment me not--or, as in Mt 8:29, "Art Thou come to torment us before the time?" (See on Mr 1:24). Behold the tormentor anticipating, dreading, and entreating exemption from torment! In Christ they discern their destined Tormentor; the time, they know, is fixed, and they feel as if it were come already! (Jas 2:19).
The Pulpit Commentary
He cried with a loud voice; that is, the evil spirit cried out, using the organs of the man whom he possessed. What have I to do with thee, Jesus, thou Son of the Most High God? From hence it appears that, although at the great temptation of our Lord in the wilderness, Satan had but an imperfect knowledge of him: yet now, after the evidence of these great miracles, and more especially of his power over the evil spirits, there was a general belief amongst the hosts of evil that he was indeed the Son of God, the Messiah. I adjure thee by God, torment me not. The torment which he dreaded was that which tie might suffer after expulsion. So St. Luke says that they entreated him that he would not command them to depart into the abyss. Great as this mystery of evil is, we may believe that the evil spirits, although while they roam about upon this earth they are in misery, still it is some alleviation that they are not yet shut up in the prison-house of hell, but are suffered to wander about and their depraved pleasure in tempting men; so that, if possible, they may at last drag them down with them into the abyss. For they are full of hatred of God and envy of man; and they find a miserable satisfaction in endeavoring to keep men out of those heavenly mansions from which, through pride, they are themselves now for ever excluded.
Mar_5:8, Mar_5:9
For he said unto him, Come forth, thou unclean spirit, out of the man; literally, for he was saying (ἔλεγε). The unclean spirit endeavored to arrest, before it was spoken, that word of power which he knew he must obey. So in what fellows, He was asking him (ἐπηρώτα), What is thy name? Why does our Lord ask this question? Clearly to elicit from him an answer that would reveal the multitude of the evil spirits, and so make his own power over them to be fully known. And he saith unto him, My name is Legion; for we are many. The Roman legion consisted of six thousand soldiers. But the word is here used indefinitely for a large number. St. Luke so explains it where he says (Luk_8:30), "And he said, Legion: for many devils were entered into him." This revelation is doubtless designed to teach us how great is the number as well as the malignity of the evil spirits. If one human being can be possessed by so many, how vast must be the host of those who are permitted to have access to the souls of men, and if possible lead them to destruction! Satan here imitates him who is "The Lord of hosts." He too marshals his hosts, that he may fight against God and his people. But "for this purpose was the Son of God manifested, that he might destroy the works of the devil."
He cried with a loud voice; that is, the evil spirit cried out, using the organs of the man whom he possessed. What have I to do with thee, Jesus, thou Son of the Most High God? From hence it appears that, although at the great temptation of our Lord in the wilderness, Satan had but an imperfect knowledge of him: yet now, after the evidence of these great miracles, and more especially of his power over the evil spirits, there was a general belief amongst the hosts of evil that he was indeed the Son of God, the Messiah. I adjure thee by God, torment me not. The torment which he dreaded was that which tie might suffer after expulsion. So St. Luke says that they entreated him that he would not command them to depart into the abyss. Great as this mystery of evil is, we may believe that the evil spirits, although while they roam about upon this earth they are in misery, still it is some alleviation that they are not yet shut up in the prison-house of hell, but are suffered to wander about and their depraved pleasure in tempting men; so that, if possible, they may at last drag them down with them into the abyss. For they are full of hatred of God and envy of man; and they find a miserable satisfaction in endeavoring to keep men out of those heavenly mansions from which, through pride, they are themselves now for ever excluded.
Mar_5:8, Mar_5:9
For he said unto him, Come forth, thou unclean spirit, out of the man; literally, for he was saying (ἔλεγε). The unclean spirit endeavored to arrest, before it was spoken, that word of power which he knew he must obey. So in what fellows, He was asking him (ἐπηρώτα), What is thy name? Why does our Lord ask this question? Clearly to elicit from him an answer that would reveal the multitude of the evil spirits, and so make his own power over them to be fully known. And he saith unto him, My name is Legion; for we are many. The Roman legion consisted of six thousand soldiers. But the word is here used indefinitely for a large number. St. Luke so explains it where he says (Luk_8:30), "And he said, Legion: for many devils were entered into him." This revelation is doubtless designed to teach us how great is the number as well as the malignity of the evil spirits. If one human being can be possessed by so many, how vast must be the host of those who are permitted to have access to the souls of men, and if possible lead them to destruction! Satan here imitates him who is "The Lord of hosts." He too marshals his hosts, that he may fight against God and his people. But "for this purpose was the Son of God manifested, that he might destroy the works of the devil."
8For he said unto him, Come out of the man, thou unclean spirit.
Jamieson-Fausset-Brown
8. For he said unto him--that is, before the unclean spirit cried out.
Come out of the man, unclean spirit!--Ordinarily, obedience to a command of this nature was immediate. But here, a certain delay is permitted, the more signally to manifest the power of Christ and accomplish His purposes.
8. For he said unto him--that is, before the unclean spirit cried out.
Come out of the man, unclean spirit!--Ordinarily, obedience to a command of this nature was immediate. But here, a certain delay is permitted, the more signally to manifest the power of Christ and accomplish His purposes.
9And he asked him, What is thy name? And he answered, saying, My name is Legion: for we are many.
Jamieson-Fausset-Brown
9. And he asked him, What is thy name?--The object of this question was to extort an acknowledgment of the virulence of demoniacal power by which this victim was enthralled.
And he answered, saying, My name is Legion: for we are many--or, as in Luke (Lu 8:30) "because many devils [demons] were entered into him." A legion, in the Roman army, amounted, at its full complement, to six thousand; but here the word is used, as such words with us, and even this one, for an indefinitely large number--large enough however to rush, as soon as permission was given, into two thousand swine and destroy them.
9. And he asked him, What is thy name?--The object of this question was to extort an acknowledgment of the virulence of demoniacal power by which this victim was enthralled.
And he answered, saying, My name is Legion: for we are many--or, as in Luke (Lu 8:30) "because many devils [demons] were entered into him." A legion, in the Roman army, amounted, at its full complement, to six thousand; but here the word is used, as such words with us, and even this one, for an indefinitely large number--large enough however to rush, as soon as permission was given, into two thousand swine and destroy them.
10And he besought him much that he would not send them away out of the country.
Jamieson-Fausset-Brown
10. And he besought him much that he would not send them away out of the country--The entreaty, it will be observed, was made by one spirit, but in behalf of many--"he besought Him not to send them, &c."--just as in Mr 5:9, "he answered we are many." But what do they mean by entreating so earnestly not to be ordered out of the country? Their next petition (Mr 5:12) will make that clear enough.
10. And he besought him much that he would not send them away out of the country--The entreaty, it will be observed, was made by one spirit, but in behalf of many--"he besought Him not to send them, &c."--just as in Mr 5:9, "he answered we are many." But what do they mean by entreating so earnestly not to be ordered out of the country? Their next petition (Mr 5:12) will make that clear enough.
The Pulpit Commentary
And he besought him much that he would not send them away out of the country. It would appear as though this evil spirit felt (speaking in the name of the other evil spirits) that if they were driven out from their present dwelling-places, their condition would be changed for the worse; and that until the time should come when they were to be cast into the abyss, their best relief was to possess some materialism, to occupy flesh and blood, and that flesh and blood tenanted by a spiritual being, through whom they might torment others. They could find no rest, no relief, but in this. "The unclean spirit, when he is gone out of the man, passeth through waterless places, seeking rest, and findeth it not" (Mat_12:43). Even the swine were better than nothing; but that dwelling did not serve the evil spirits long.
And he besought him much that he would not send them away out of the country. It would appear as though this evil spirit felt (speaking in the name of the other evil spirits) that if they were driven out from their present dwelling-places, their condition would be changed for the worse; and that until the time should come when they were to be cast into the abyss, their best relief was to possess some materialism, to occupy flesh and blood, and that flesh and blood tenanted by a spiritual being, through whom they might torment others. They could find no rest, no relief, but in this. "The unclean spirit, when he is gone out of the man, passeth through waterless places, seeking rest, and findeth it not" (Mat_12:43). Even the swine were better than nothing; but that dwelling did not serve the evil spirits long.
11Now there was there nigh unto the mountains a great herd of swine feeding.
Jamieson-Fausset-Brown
11. Now there was there, nigh unto the mountains--rather, "to the mountain," according to what is clearly the true reading. In Mt 8:30, they are said to have been "a good way off." But these expressions, far from being inconsistent, only confirm, by their precision, the minute accuracy of the narrative.
a great herd of swine feeding--There can hardly be any doubt that the owners of these were Jews, since to them our Lord had now come to proffer His services. This will explain what follows.
11. Now there was there, nigh unto the mountains--rather, "to the mountain," according to what is clearly the true reading. In Mt 8:30, they are said to have been "a good way off." But these expressions, far from being inconsistent, only confirm, by their precision, the minute accuracy of the narrative.
a great herd of swine feeding--There can hardly be any doubt that the owners of these were Jews, since to them our Lord had now come to proffer His services. This will explain what follows.
The Pulpit Commentary
Now there was there nigh unto the mountains—literally, on the mountain side (πρὸς τὰ ὅρη)—a great herd of swine feeding. St. Matthew says (Mat_8:30), "There was a good way off from them:" our Lord's interview with the demoniac was on the seashore. "The herd of swine," two thousand in number, were at a distance, feeding on the slopes of the mountain; The Jews were not allowed to eat swine's flesh. But Jews were not the only inhabitants of that district. It had been colonized, at least in part, by the Romans immediately after the conquest of Syria, some sixty years before Christ. It was in this district that ten cities are said to have been rebuilt by the Romans, whence the territory acquired the name of "the Decapolis." And though the Jews were forbidden their Law to eat this kind of food, yet they were not forbidden to breed swine for other uses, such as provisioning the Roman army.
Now there was there nigh unto the mountains—literally, on the mountain side (πρὸς τὰ ὅρη)—a great herd of swine feeding. St. Matthew says (Mat_8:30), "There was a good way off from them:" our Lord's interview with the demoniac was on the seashore. "The herd of swine," two thousand in number, were at a distance, feeding on the slopes of the mountain; The Jews were not allowed to eat swine's flesh. But Jews were not the only inhabitants of that district. It had been colonized, at least in part, by the Romans immediately after the conquest of Syria, some sixty years before Christ. It was in this district that ten cities are said to have been rebuilt by the Romans, whence the territory acquired the name of "the Decapolis." And though the Jews were forbidden their Law to eat this kind of food, yet they were not forbidden to breed swine for other uses, such as provisioning the Roman army.
12And all the devils besought him, saying, Send us into the swine, that we may enter into them.
Jamieson-Fausset-Brown
12. And all the devils besought him, saying--"if thou cast us out" (Mt 8:31).
Send us into the swine, that we may enter into them--Had they spoken out all their mind, perhaps this would have been it: "If we must quit our hold of this man, suffer us to continue our work of mischief in another form, that by entering these swine, and thus destroying the people's property, we may steel their hearts against Thee!"
12. And all the devils besought him, saying--"if thou cast us out" (Mt 8:31).
Send us into the swine, that we may enter into them--Had they spoken out all their mind, perhaps this would have been it: "If we must quit our hold of this man, suffer us to continue our work of mischief in another form, that by entering these swine, and thus destroying the people's property, we may steel their hearts against Thee!"
The Pulpit Commentary
Send us into the swine, that we may enter into them. And he gave them leave. They could not enter even into the swine without Christ's permission; how much less into "the sheep of his pasture"!
Send us into the swine, that we may enter into them. And he gave them leave. They could not enter even into the swine without Christ's permission; how much less into "the sheep of his pasture"!
13And forthwith Jesus gave them leave. And the unclean spirits went out, and entered into the swine: and the herd ran violently down a steep place into the sea, (they were about two thousand;) and were choked in the sea.
Jamieson-Fausset-Brown
13. And forthwith Jesus gave them leave--In Matthew (Mt 8:32) this is given with majestic brevity--"Go!" The owners, if Jews, drove an illegal trade; if heathens, they insulted the national religion: in either case the permission was just.
And the unclean spirits went out--of the man.
and entered into the swine: and the herd ran violently--rushed.
down a steep place--down the hanging cliff.
into the sea (they were about two thousand)--The number of them is given by this graphic Evangelist alone.
and were choked in the sea--"perished in the waters" (Mt 8:32).
13. And forthwith Jesus gave them leave--In Matthew (Mt 8:32) this is given with majestic brevity--"Go!" The owners, if Jews, drove an illegal trade; if heathens, they insulted the national religion: in either case the permission was just.
And the unclean spirits went out--of the man.
and entered into the swine: and the herd ran violently--rushed.
down a steep place--down the hanging cliff.
into the sea (they were about two thousand)--The number of them is given by this graphic Evangelist alone.
and were choked in the sea--"perished in the waters" (Mt 8:32).
The Pulpit Commentary
The unclean spirits came out, and entered into the swine: and the herd ran violently down a steep place (κατὰ τοῦ κρημνοῦ)—literally, down the steep—into the sea,... and were choked in the sea. By this Christ shows of how little worth are earthly possessions when set in the balance with the souls of men. The recovery of this demoniac was worth far more than the value of the two thousand swine.
The unclean spirits came out, and entered into the swine: and the herd ran violently down a steep place (κατὰ τοῦ κρημνοῦ)—literally, down the steep—into the sea,... and were choked in the sea. By this Christ shows of how little worth are earthly possessions when set in the balance with the souls of men. The recovery of this demoniac was worth far more than the value of the two thousand swine.
14And they that fed the swine fled, and told it in the city, and in the country. And they went out to see what it was that was done.
Jamieson-Fausset-Brown
14. And they that fed the swine fled, and told it--"told everything, and what was befallen to the possessed of the devils" (Mt 8:33).
in the city, and in the country. And they went out to see what it was that was done--Thus had they the evidence, both of the herdsmen and of their own senses, to the reality of both miracles.
14. And they that fed the swine fled, and told it--"told everything, and what was befallen to the possessed of the devils" (Mt 8:33).
in the city, and in the country. And they went out to see what it was that was done--Thus had they the evidence, both of the herdsmen and of their own senses, to the reality of both miracles.
The Pulpit Commentary
And they that fed them fled, and told it in the city, and in the country. St. Matthew mentions only the city. St. Mark's narrative is more full. No doubt many of these swineherds lived in the country districts; and so the fame of the miracle was spread far and wide. The swineherds would take care that the owners should understand that it was through no fault or carelessness on their part that the swine had perished; but that the destruction was caused by a power over which they had no control. And they—i.e. the owners—came to see what it was that had come to pass. Their first care was to see the extent of their loss; and this was soon revealed to them. They must have seen the carcases of the swine floating hither and thither in the now calm and tranquil sea; and when they had thus satisfied themselves as to the facts, "they came to Jesus." St. Mark here uses the historic present, "they come to Jesus," that they might behold him of whom these great things were told, as well as the man out of whom the evil spirits had gone when they entered into the swine. They were, of course, concerned to know the magnitude of their loss, and the mode in which it had happened, that they might see whether there were any means by which it might be made up to them.
And they that fed them fled, and told it in the city, and in the country. St. Matthew mentions only the city. St. Mark's narrative is more full. No doubt many of these swineherds lived in the country districts; and so the fame of the miracle was spread far and wide. The swineherds would take care that the owners should understand that it was through no fault or carelessness on their part that the swine had perished; but that the destruction was caused by a power over which they had no control. And they—i.e. the owners—came to see what it was that had come to pass. Their first care was to see the extent of their loss; and this was soon revealed to them. They must have seen the carcases of the swine floating hither and thither in the now calm and tranquil sea; and when they had thus satisfied themselves as to the facts, "they came to Jesus." St. Mark here uses the historic present, "they come to Jesus," that they might behold him of whom these great things were told, as well as the man out of whom the evil spirits had gone when they entered into the swine. They were, of course, concerned to know the magnitude of their loss, and the mode in which it had happened, that they might see whether there were any means by which it might be made up to them.
15And they come to Jesus, and see him that was possessed with the devil, and had the legion, sitting, and clothed, and in his right mind: and they were afraid.
Jamieson-Fausset-Brown
15. And they come to Jesus--Matthew (Mt 8:34) says, "Behold, the whole city came out to meet Jesus."
and see him that was possessed with the devil--the demonized person.
and had the legion, sitting--"at the feet of Jesus," adds Luke (Lu 8:35); in contrast with his former wild and wandering habits.
and clothed--As our Evangelist had not told us that he "ware no clothes," the meaning of this statement could only have been conjectured but for "the beloved physician" (Lu 8:27), who supplies the missing piece of information here. This is a striking case of what are called Undesigned Coincidences amongst the different Evangelists; one of them taking a thing for granted, as familiarly known at the time, but which we should never have known but for one or more of the others, and without the knowledge of which some of their statements would be unintelligible. The clothing which the poor man would feel the want of the moment his consciousness returned to him, was doubtless supplied to him by some of the Twelve.
and in his right mind--but now, oh, in what a lofty sense! (Compare an analogous, though a different kind of case, Da 4:34-37).
and they were afraid--Had this been awe only, it had been natural enough; but other feelings, alas! of a darker kind, soon showed themselves.
15. And they come to Jesus--Matthew (Mt 8:34) says, "Behold, the whole city came out to meet Jesus."
and see him that was possessed with the devil--the demonized person.
and had the legion, sitting--"at the feet of Jesus," adds Luke (Lu 8:35); in contrast with his former wild and wandering habits.
and clothed--As our Evangelist had not told us that he "ware no clothes," the meaning of this statement could only have been conjectured but for "the beloved physician" (Lu 8:27), who supplies the missing piece of information here. This is a striking case of what are called Undesigned Coincidences amongst the different Evangelists; one of them taking a thing for granted, as familiarly known at the time, but which we should never have known but for one or more of the others, and without the knowledge of which some of their statements would be unintelligible. The clothing which the poor man would feel the want of the moment his consciousness returned to him, was doubtless supplied to him by some of the Twelve.
and in his right mind--but now, oh, in what a lofty sense! (Compare an analogous, though a different kind of case, Da 4:34-37).
and they were afraid--Had this been awe only, it had been natural enough; but other feelings, alas! of a darker kind, soon showed themselves.
The Pulpit Commentary
And they come to Jesus, and behold him that was possessed with devils sitting, clothed and in his right mind, even him that had the legion; and they were afraid. St, Luke adds that they found him sitting at the feet of Jesus. It is likely enough that the man, as soon as he found himself dispossessed, had east himself at the feet of Jesus, and was worshipping him; but that, when hidden by Christ to sit, he chose to place himself at his feet. "He was clothed, and in his right mind." What a contrast to the previous description! "And they were afraid." They dreaded Christ's power. They saw that he was almighty; but they did not seek to know his love, and so to attain to that love which "casteth out fear."
Mar_5:16, Mar_5:17
How it befell him that was pessessed with devils, and concerning the swine. The loss of the swine. They could not get over that. They thought far more of the worldly loss than of the spiritual gain; and they began to beseech him to depart from their borders. St. Luke (Luk_8:37) says that "they were taken (συνείχοντο) [literally, were holden] with great fear." This was the dominant feeling. They did not entreat him to depart out of humility, as though they felt themselves unworthy of his presence; but out of servile, slavish fear, lest his continued presence among them might bring upon them still greater losses. They saw that Jesus, a Jew according to the flesh, was holy, powerful, Divine. But they knew that they were Gentiles, aliens from the commonwealth of Israel. Wherefore they feared lest he should punish them more grievously, both on account of their being Gentiles and on account of their past sins. It was not, therefore, so much on account of hatred, as out of a timorous fear, that they besought Jesus that he would depart out of their borders.
And they come to Jesus, and behold him that was possessed with devils sitting, clothed and in his right mind, even him that had the legion; and they were afraid. St, Luke adds that they found him sitting at the feet of Jesus. It is likely enough that the man, as soon as he found himself dispossessed, had east himself at the feet of Jesus, and was worshipping him; but that, when hidden by Christ to sit, he chose to place himself at his feet. "He was clothed, and in his right mind." What a contrast to the previous description! "And they were afraid." They dreaded Christ's power. They saw that he was almighty; but they did not seek to know his love, and so to attain to that love which "casteth out fear."
Mar_5:16, Mar_5:17
How it befell him that was pessessed with devils, and concerning the swine. The loss of the swine. They could not get over that. They thought far more of the worldly loss than of the spiritual gain; and they began to beseech him to depart from their borders. St. Luke (Luk_8:37) says that "they were taken (συνείχοντο) [literally, were holden] with great fear." This was the dominant feeling. They did not entreat him to depart out of humility, as though they felt themselves unworthy of his presence; but out of servile, slavish fear, lest his continued presence among them might bring upon them still greater losses. They saw that Jesus, a Jew according to the flesh, was holy, powerful, Divine. But they knew that they were Gentiles, aliens from the commonwealth of Israel. Wherefore they feared lest he should punish them more grievously, both on account of their being Gentiles and on account of their past sins. It was not, therefore, so much on account of hatred, as out of a timorous fear, that they besought Jesus that he would depart out of their borders.
16And they that saw it told them how it befell to him that was possessed with the devil, and also concerning the swine.
Jamieson-Fausset-Brown
16. And they that saw it told them how it befell to him that was possessed with the devil--("the demonized person").
and also concerning the swine--Thus had they the double testimony of the herdsmen and their own senses.
16. And they that saw it told them how it befell to him that was possessed with the devil--("the demonized person").
and also concerning the swine--Thus had they the double testimony of the herdsmen and their own senses.
17And they began to pray him to depart out of their coasts.
Jamieson-Fausset-Brown
17. And they began to pray him to depart out of their coasts--Was it the owners only of the valuable property now lost to them that did this? Alas, no! For Luke (Lu 8:37) says, "Then the whole multitude of the country of the Gadarenes round about besought Him to depart from them; for they were taken with great fear." The evil spirits had thus, alas! their object. Irritated, the people could not suffer His presence; yet awe-struck, they dared not order Him off: so they entreat Him to withdraw, and--He takes them at their word.
17. And they began to pray him to depart out of their coasts--Was it the owners only of the valuable property now lost to them that did this? Alas, no! For Luke (Lu 8:37) says, "Then the whole multitude of the country of the Gadarenes round about besought Him to depart from them; for they were taken with great fear." The evil spirits had thus, alas! their object. Irritated, the people could not suffer His presence; yet awe-struck, they dared not order Him off: so they entreat Him to withdraw, and--He takes them at their word.
18And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him.
Jamieson-Fausset-Brown
18. he that had been possessed with the devil prayed him that he might be with him--the grateful heart, fresh from the hand of demons, clinging to its wondrous Benefactor. How exquisitely natural!
18. he that had been possessed with the devil prayed him that he might be with him--the grateful heart, fresh from the hand of demons, clinging to its wondrous Benefactor. How exquisitely natural!
19Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee.
Jamieson-Fausset-Brown
19. Howbeit, Jesus suffered him not, &c.--To be a missionary for Christ, in the region where he was so well known and so long dreaded, was a far nobler calling than to follow Him where nobody had ever heard of him, and where other trophies not less illustrious could be raised by the same power and grace.
19. Howbeit, Jesus suffered him not, &c.--To be a missionary for Christ, in the region where he was so well known and so long dreaded, was a far nobler calling than to follow Him where nobody had ever heard of him, and where other trophies not less illustrious could be raised by the same power and grace.
20And he departed, and began to publish in Decapolis how great things Jesus had done for him: and all men did marvel.
Jamieson-Fausset-Brown
20. And he departed, and began to publish--not only among his friends, to whom Jesus immediately sent him, but
in Decapolis--so called, as being a region of ten cities. (See on Mt 4:25).
how great things Jesus had done for him: and all men did marvel--Throughout that considerable region did this monument of mercy proclaim his new-found Lord; and some, it is to be hoped, did more than "marvel."
Mr 5:21-43. The Daughter of Jairus Raised to Life--The Woman with an Issue of Blood Healed. ( = Mt 9:18-26; Lu 8:41-56).
The occasion of this scene will appear presently.
Jairus' Daughter (Mr 5:21-24).
20. And he departed, and began to publish--not only among his friends, to whom Jesus immediately sent him, but
in Decapolis--so called, as being a region of ten cities. (See on Mt 4:25).
how great things Jesus had done for him: and all men did marvel--Throughout that considerable region did this monument of mercy proclaim his new-found Lord; and some, it is to be hoped, did more than "marvel."
Mr 5:21-43. The Daughter of Jairus Raised to Life--The Woman with an Issue of Blood Healed. ( = Mt 9:18-26; Lu 8:41-56).
The occasion of this scene will appear presently.
Jairus' Daughter (Mr 5:21-24).
The Ruler's Daughter and the Woman with the Issue of Blood
21And when Jesus was passed over again by ship unto the other side, much people gathered unto him: and he was nigh unto the sea.
Jamieson-Fausset-Brown
21. And when Jesus was passed over again by ship unto the other side--from the Gadarene side of the lake, where He had parted with the healed demoniac, to the west side, at Capernaum.
much people gathered unto him--who "gladly received Him; for they were all waiting for Him" (Lu 8:40). The abundant teaching earlier that day (Mr 4:1, &c., and Mt 13:1-58) had only whetted the people's appetite: and disappointed, as would seem, that He had left them in the evening to cross the lake, they remain hanging about the beach, having got a hint, probably through some of His disciples, that He would be back the same evening. Perhaps they witnessed at a distance the sudden calming of the tempest. The tide of our Lord's popularity was now fast rising.
and he was nigh unto the sea.
21. And when Jesus was passed over again by ship unto the other side--from the Gadarene side of the lake, where He had parted with the healed demoniac, to the west side, at Capernaum.
much people gathered unto him--who "gladly received Him; for they were all waiting for Him" (Lu 8:40). The abundant teaching earlier that day (Mr 4:1, &c., and Mt 13:1-58) had only whetted the people's appetite: and disappointed, as would seem, that He had left them in the evening to cross the lake, they remain hanging about the beach, having got a hint, probably through some of His disciples, that He would be back the same evening. Perhaps they witnessed at a distance the sudden calming of the tempest. The tide of our Lord's popularity was now fast rising.
and he was nigh unto the sea.
The Pulpit Commentary
And as he was entering into the boat, he that had been possessed with devils besought him that he might he with him. It was natural that he should desire this. It would be grateful and soothing to him to be near to Christ, from whom he had received so great a benefit and yet hoped for more. And he suffered him not, but saith unto him; Go to thy house unto thy friends, and tell them how great things the Lord hath done for thee. Our Lord here takes a different course from what lie so often took. He saw, no doubt, that this restored demoniac was fitted for missionary work; and there was no reason to apprehend any inconvenience to himself in consequence from a people who wished to get rid of him. And he went his way, and began to publish in Decapolis—in Decapolis, i.e. through the whole district of the ten cities—how great things Jesus had done for him. This would bring him into contact alike with Gentiles and with Jews; and so this dispossessed demoniac became a missionary to both Jew and Gentile. Here he planted the standard of the cross.
Jesus now crosses over the sea again, and apparently in the same boat, to the other side, the opposite shore, near to Capernaum. St. Matthew (Mat_4:13) distinctly tells us that he had left Nazareth, and was now dwelling at Capernaum, thus fulfilling the ancient prophecy with regard to Zebulun and Nephthalim. The circumstances under which he quitted Nazareth are given by St. Luke (Luk_4:16-31). St. Matthew (Mat_9:1) calls Capernaum his own city. Thus as Christ ennobled Bethlehem by his birth, Nazareth by his education, and Jerusalem By his death, so he honored Capernaum by making it his ordinary residence, and the focus, so to speak, of his preaching and miracles. When Jesus returned, a great multitude was gathered unto him; and he was by the sea. St. Luke says that the people welcomed him, for they were waiting for him. Again he placed himself by the sea, probably for the conveniences of addressing a multitude, and of relieving himself of the pressure, as before, by taking refuge in a boat.
Mar_5:22, Mar_5:23
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 (πίπτει καὶ παρεκάλει), 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."
And as he was entering into the boat, he that had been possessed with devils besought him that he might he with him. It was natural that he should desire this. It would be grateful and soothing to him to be near to Christ, from whom he had received so great a benefit and yet hoped for more. And he suffered him not, but saith unto him; Go to thy house unto thy friends, and tell them how great things the Lord hath done for thee. Our Lord here takes a different course from what lie so often took. He saw, no doubt, that this restored demoniac was fitted for missionary work; and there was no reason to apprehend any inconvenience to himself in consequence from a people who wished to get rid of him. And he went his way, and began to publish in Decapolis—in Decapolis, i.e. through the whole district of the ten cities—how great things Jesus had done for him. This would bring him into contact alike with Gentiles and with Jews; and so this dispossessed demoniac became a missionary to both Jew and Gentile. Here he planted the standard of the cross.
Jesus now crosses over the sea again, and apparently in the same boat, to the other side, the opposite shore, near to Capernaum. St. Matthew (Mat_4:13) distinctly tells us that he had left Nazareth, and was now dwelling at Capernaum, thus fulfilling the ancient prophecy with regard to Zebulun and Nephthalim. The circumstances under which he quitted Nazareth are given by St. Luke (Luk_4:16-31). St. Matthew (Mat_9:1) calls Capernaum his own city. Thus as Christ ennobled Bethlehem by his birth, Nazareth by his education, and Jerusalem By his death, so he honored Capernaum by making it his ordinary residence, and the focus, so to speak, of his preaching and miracles. When Jesus returned, a great multitude was gathered unto him; and he was by the sea. St. Luke says that the people welcomed him, for they were waiting for him. Again he placed himself by the sea, probably for the conveniences of addressing a multitude, and of relieving himself of the pressure, as before, by taking refuge in a boat.
Mar_5:22, Mar_5:23
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 (πίπτει καὶ παρεκάλει), 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."
22And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,
Jamieson-Fausset-Brown
22. And, behold, there cometh one of the rulers of the synagogue--of which class there were but few who believed in Jesus (Joh 7:48). One would suppose from this that the ruler had been with the multitude on the shore, anxiously awaiting the return of Jesus, and immediately on His arrival had accosted Him as here related. But Matthew (Mt 9:18) tells us that the ruler came to Him while He was in the act of speaking at His own table on the subject of fasting; and as we must suppose that this converted publican ought to know what took place on that memorable occasion when he made a feast to his Lord, we conclude that here the right order is indicated by the First Evangelist alone.
Jairus by name--or "Jaeirus." It is the same name as Jair, in the Old Testament (Nu 32:41; Jud 10:3; Es 2:5).
and when he saw him, he fell at his feet--in Matthew (Mt 9:18), "worshipped Him." The meaning is the same in both.
22. And, behold, there cometh one of the rulers of the synagogue--of which class there were but few who believed in Jesus (Joh 7:48). One would suppose from this that the ruler had been with the multitude on the shore, anxiously awaiting the return of Jesus, and immediately on His arrival had accosted Him as here related. But Matthew (Mt 9:18) tells us that the ruler came to Him while He was in the act of speaking at His own table on the subject of fasting; and as we must suppose that this converted publican ought to know what took place on that memorable occasion when he made a feast to his Lord, we conclude that here the right order is indicated by the First Evangelist alone.
Jairus by name--or "Jaeirus." It is the same name as Jair, in the Old Testament (Nu 32:41; Jud 10:3; Es 2:5).
and when he saw him, he fell at his feet--in Matthew (Mt 9:18), "worshipped Him." The meaning is the same in both.
23And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live.
Jamieson-Fausset-Brown
23. And besought him greatly, saying, My little daughter--Luke (Lu 8:42) says, "He had one only daughter, about twelve years of age." According to a well-known rabbin, quoted by Lightfoot, a daughter, till she had completed her twelfth year, was called "little," or "a little maid"; after that, "a young woman."
lieth at the point of death--Matthew (Mt 9:18) gives it thus: "My daughter is even now dead"--"has just expired." The news of her death reached the father after the cure of the woman with the issue of blood: but Matthew's brief account gives only the result, as in the case of the centurion's servant (Mt 8:5, &c.).
come and lay thy hands on her, that she may be healed; and she shall live--or, "that she may be healed and live," according to a fully preferable reading. In one of the class to which this man belonged, so steeped in prejudice, such faith would imply more than in others.
The Woman with an Issue of Blood Healed (Mr 5:24-34).
23. And besought him greatly, saying, My little daughter--Luke (Lu 8:42) says, "He had one only daughter, about twelve years of age." According to a well-known rabbin, quoted by Lightfoot, a daughter, till she had completed her twelfth year, was called "little," or "a little maid"; after that, "a young woman."
lieth at the point of death--Matthew (Mt 9:18) gives it thus: "My daughter is even now dead"--"has just expired." The news of her death reached the father after the cure of the woman with the issue of blood: but Matthew's brief account gives only the result, as in the case of the centurion's servant (Mt 8:5, &c.).
come and lay thy hands on her, that she may be healed; and she shall live--or, "that she may be healed and live," according to a fully preferable reading. In one of the class to which this man belonged, so steeped in prejudice, such faith would imply more than in others.
The Woman with an Issue of Blood Healed (Mr 5:24-34).
24And Jesus went with him; and much people followed him, and thronged him.
Jamieson-Fausset-Brown
24. And Jesus went with him; and much people followed him, and thronged him--The word in Luke (Lu 8:42) is stronger--"choked," "stifled Him."
24. And Jesus went with him; and much people followed him, and thronged him--The word in Luke (Lu 8:42) is stronger--"choked," "stifled Him."
The Pulpit Commentary
And he went (καὶ ἀπῆλθε μετ αὐτοῦ)—literally, and he went away with him—and a great multitude followed him, they thronged him (συνέθλιβον αὐτόν); literally, pressed close upon him, compressed him. This is mentioned purposely by St. Mark, on account of what follows. St. Matthew says (Mat_9:19), "And Jesus arose, and so did his disciples." Observe here the promptitude of Christ to assist the afflicted. St. Chrysostom suggests that our Lord purposely interposed some delay, by healing, as he went, the woman with the issue of blood, in order that the actual death of the daughter of Jairus might take place; and that so there might be full demonstration of his resurrection power.
Mar_5:25, Mar_5:26
A woman, which had an issue of blood twelve years. All the synoptic Gospels mention the length of time during which she had been suffering. Eusebius records a tradition that she was a Gentile, a native of Caesarea Philippi. This disease was a chronic hoemorrhage, for which she had found no relief from the physicians. Lightfoot, in his 'Horae Hebraicae,' gives a list of the remedies applied in such cases, which seem quite sufficient to account for St. Mark's statement that she was nothing bettered, but rather grew worse. St. Luke, himself a physician, says that she "had spent all her living upon physicians, and could not be healed of any."
Mar_5:27, Mar_5:28
This woman, having heard of Jesus—literally (τὰ περί τοῦ Ἰησοῦ), the things concerning Jesus—came in the crowd behind, and touched his garment. St. Matthew and St Luke say "the border (τοῦ κρασπέδου) of his garment." St. Matthew tells us that "she said within herself, If I may but touch his garment, I shall be whole." From this it appears that, though she had faith, it was an imperfect faith. She seems to have imagined that a certain magical influence was within Christ and around him. And the touching of the border of his garment (the blue fringe which the Jews were required to wear, to remind them that they were God's people) was supposed by her to convey a special virtue. Yet her faith, though imperfect, was true in its essence, and therefore was not disappointed.
And he went (καὶ ἀπῆλθε μετ αὐτοῦ)—literally, and he went away with him—and a great multitude followed him, they thronged him (συνέθλιβον αὐτόν); literally, pressed close upon him, compressed him. This is mentioned purposely by St. Mark, on account of what follows. St. Matthew says (Mat_9:19), "And Jesus arose, and so did his disciples." Observe here the promptitude of Christ to assist the afflicted. St. Chrysostom suggests that our Lord purposely interposed some delay, by healing, as he went, the woman with the issue of blood, in order that the actual death of the daughter of Jairus might take place; and that so there might be full demonstration of his resurrection power.
Mar_5:25, Mar_5:26
A woman, which had an issue of blood twelve years. All the synoptic Gospels mention the length of time during which she had been suffering. Eusebius records a tradition that she was a Gentile, a native of Caesarea Philippi. This disease was a chronic hoemorrhage, for which she had found no relief from the physicians. Lightfoot, in his 'Horae Hebraicae,' gives a list of the remedies applied in such cases, which seem quite sufficient to account for St. Mark's statement that she was nothing bettered, but rather grew worse. St. Luke, himself a physician, says that she "had spent all her living upon physicians, and could not be healed of any."
Mar_5:27, Mar_5:28
This woman, having heard of Jesus—literally (τὰ περί τοῦ Ἰησοῦ), the things concerning Jesus—came in the crowd behind, and touched his garment. St. Matthew and St Luke say "the border (τοῦ κρασπέδου) of his garment." St. Matthew tells us that "she said within herself, If I may but touch his garment, I shall be whole." From this it appears that, though she had faith, it was an imperfect faith. She seems to have imagined that a certain magical influence was within Christ and around him. And the touching of the border of his garment (the blue fringe which the Jews were required to wear, to remind them that they were God's people) was supposed by her to convey a special virtue. Yet her faith, though imperfect, was true in its essence, and therefore was not disappointed.
25And a certain woman, which had an issue of blood twelve years,
26And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse,
Jamieson-Fausset-Brown
26. And had suffered many things of many physicians--The expression perhaps does not necessarily refer to the suffering she endured under medical treatment, but to the much varied treatment which she underwent.
and had spent all that she had, and was nothing bettered, but rather grew worse--pitiable case, and affectingly aggravated; emblem of our natural state as fallen creatures (Eze 16:5, 6), and illustrating the worse than vanity of all human remedies for spiritual maladies (Ho 5:13). The higher design of all our Lord's miracles of healing irresistibly suggests this way of viewing the present case, the propriety of which will still more appear as we proceed.
26. And had suffered many things of many physicians--The expression perhaps does not necessarily refer to the suffering she endured under medical treatment, but to the much varied treatment which she underwent.
and had spent all that she had, and was nothing bettered, but rather grew worse--pitiable case, and affectingly aggravated; emblem of our natural state as fallen creatures (Eze 16:5, 6), and illustrating the worse than vanity of all human remedies for spiritual maladies (Ho 5:13). The higher design of all our Lord's miracles of healing irresistibly suggests this way of viewing the present case, the propriety of which will still more appear as we proceed.
27When she had heard of Jesus, came in the press behind, and touched his garment.
Jamieson-Fausset-Brown
27. When she had heard of Jesus, came--This was the right experiment at last. What had she "heard of Jesus?" No doubt it was His marvellous cures she had heard of; and the hearing of these, in connection with her bitter experience of the vanity of applying to any other, had been blessed to the kindling in her soul of a firm confidence that He who had so willingly wrought such cures on others was able and would not refuse to heal her also.
in the press behind--shrinking, yet seeking.
touched his garment--According to the ceremonial law, the touch of anyone having the disease which this woman had would have defiled the person touched. Some think that the recollection of this may account for her stealthily approaching Him in the crowd behind, and touching but the hem of His garment. But there was an instinct in the faith which brought her to Jesus, which taught her, that if that touch could set her free from the defiling disease itself, it was impossible to communicate defilement to Him, and that this wondrous Healer must be above such laws.
27. When she had heard of Jesus, came--This was the right experiment at last. What had she "heard of Jesus?" No doubt it was His marvellous cures she had heard of; and the hearing of these, in connection with her bitter experience of the vanity of applying to any other, had been blessed to the kindling in her soul of a firm confidence that He who had so willingly wrought such cures on others was able and would not refuse to heal her also.
in the press behind--shrinking, yet seeking.
touched his garment--According to the ceremonial law, the touch of anyone having the disease which this woman had would have defiled the person touched. Some think that the recollection of this may account for her stealthily approaching Him in the crowd behind, and touching but the hem of His garment. But there was an instinct in the faith which brought her to Jesus, which taught her, that if that touch could set her free from the defiling disease itself, it was impossible to communicate defilement to Him, and that this wondrous Healer must be above such laws.
28For she said, If I may touch but his clothes, I shall be whole.
Jamieson-Fausset-Brown
28. For she said--"within herself" (Mt 9:21).
If I may touch but his clothes, I shall be whole--that is, if I may but come in contact with this glorious Healer at all. Remarkable faith this!
28. For she said--"within herself" (Mt 9:21).
If I may touch but his clothes, I shall be whole--that is, if I may but come in contact with this glorious Healer at all. Remarkable faith this!
29And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.
Jamieson-Fausset-Brown
29. And straightway the fountain of her blood was dried up--Not only was her issue of blood stanched (Lu 8:44), but the cause of it was thoroughly removed, insomuch that by her bodily sensations she immediately knew herself perfectly cured.
29. And straightway the fountain of her blood was dried up--Not only was her issue of blood stanched (Lu 8:44), but the cause of it was thoroughly removed, insomuch that by her bodily sensations she immediately knew herself perfectly cured.
The Pulpit Commentary
And straightway—St. Mark's favourite word—the fountain of her blood was dried up; and she felt (ἔγνω)—literally, she knew—in her body that she was healed of her plague (ὅτι ἴαται ἀπὸ τῆς μάστιγος); literally, that she hath been healed of her scourge, The cure was instantaneous.
And straightway—St. Mark's favourite word—the fountain of her blood was dried up; and she felt (ἔγνω)—literally, she knew—in her body that she was healed of her plague (ὅτι ἴαται ἀπὸ τῆς μάστιγος); literally, that she hath been healed of her scourge, The cure was instantaneous.
30And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?
Jamieson-Fausset-Brown
30. And Jesus immediately knowing in himself that virtue--or "efficacy."
had gone out of him--He was conscious of the forthgoing of His healing power, which was not--as in prophets and apostles--something foreign to Himself and imparted merely, but what He had dwelling within Him as "His own fulness."
turned him about in the press--crowd.
and said, Who touched my clothes?
30. And Jesus immediately knowing in himself that virtue--or "efficacy."
had gone out of him--He was conscious of the forthgoing of His healing power, which was not--as in prophets and apostles--something foreign to Himself and imparted merely, but what He had dwelling within Him as "His own fulness."
turned him about in the press--crowd.
and said, Who touched my clothes?
The Pulpit Commentary
The words in the Greek are ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὑτοῦ δύναμιν ἐξελθοῦσαν: Jesus, perceiving in himself that the power emanating from him had gone forth, turned him about in the crowd, and said, Who touched my garments? Christ sees the invisible grace in its hidden operations; man only sees its effects, and not always these.
The words in the Greek are ἐπιγνοὺς ἐν ἑαυτῷ τὴν ἐξ αὑτοῦ δύναμιν ἐξελθοῦσαν: Jesus, perceiving in himself that the power emanating from him had gone forth, turned him about in the crowd, and said, Who touched my garments? Christ sees the invisible grace in its hidden operations; man only sees its effects, and not always these.
31And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?
Jamieson-Fausset-Brown
31. And his disciples said unto him--Luke says (Lu 8:45), "When all denied, Peter and they that were with Him said, Master."
Thou seest the multitude thronging thee, and sayest thou, Who touched me?--"Askest thou, Lord, who touched Thee? Rather ask who touched Thee not in such a throng." "And Jesus said, Somebody hath touched Me"--"a certain person has touched Me"--"for I perceive that virtue is gone out of Me" (Lu 8:46). Yes, the multitude "thronged and pressed Him"--they jostled against Him, but all involuntarily; they were merely carried along; but one, one only--"a certain person--TOUCHED Him," with the conscious, voluntary, dependent touch of faith, reaching forth its hand expressly to have contact with Him. This and this only Jesus acknowledges and seeks out. Even so, as Augustine long ago said, multitudes still come similarly close to Christ in the means of grace, but all to no purpose, being only sucked into the crowd. The voluntary, living contact of faith is that electric conductor which alone draws virtue out of Him.
31. And his disciples said unto him--Luke says (Lu 8:45), "When all denied, Peter and they that were with Him said, Master."
Thou seest the multitude thronging thee, and sayest thou, Who touched me?--"Askest thou, Lord, who touched Thee? Rather ask who touched Thee not in such a throng." "And Jesus said, Somebody hath touched Me"--"a certain person has touched Me"--"for I perceive that virtue is gone out of Me" (Lu 8:46). Yes, the multitude "thronged and pressed Him"--they jostled against Him, but all involuntarily; they were merely carried along; but one, one only--"a certain person--TOUCHED Him," with the conscious, voluntary, dependent touch of faith, reaching forth its hand expressly to have contact with Him. This and this only Jesus acknowledges and seeks out. Even so, as Augustine long ago said, multitudes still come similarly close to Christ in the means of grace, but all to no purpose, being only sucked into the crowd. The voluntary, living contact of faith is that electric conductor which alone draws virtue out of Him.
The Pulpit Commentary
St. Luke (Luk_8:45) adds here, "When all denied, Peter said, and they that were with him, Master, the multitudes press thee and crush thee. But Jesus said, Some one did touch me; for I perceived that power had gone forth from me." This incident shows the mysterious connection between the spiritual and the physical. The miraculous virtue or power which went forth from the Saviour was spiritual in its source and in the conditions on which it was imparted, but it was physical in its operation; and that which brought the two together was faith. Multitudes thronged the Saviour, but only one of the crowd touched him.
St. Luke (Luk_8:45) adds here, "When all denied, Peter said, and they that were with him, Master, the multitudes press thee and crush thee. But Jesus said, Some one did touch me; for I perceived that power had gone forth from me." This incident shows the mysterious connection between the spiritual and the physical. The miraculous virtue or power which went forth from the Saviour was spiritual in its source and in the conditions on which it was imparted, but it was physical in its operation; and that which brought the two together was faith. Multitudes thronged the Saviour, but only one of the crowd touched him.
32And he looked round about to see her that had done this thing.
Jamieson-Fausset-Brown
32. And he looked round about to see her that had done this thing--not for the purpose of summoning forth a culprit, but, as we shall presently see, to obtain from the healed one a testimony to what He had done for her.
32. And he looked round about to see her that had done this thing--not for the purpose of summoning forth a culprit, but, as we shall presently see, to obtain from the healed one a testimony to what He had done for her.
The Pulpit Commentary
He looked round about (περιεβλέπετο)—another favourite word of St. Mark.
He looked round about (περιεβλέπετο)—another favourite word of St. Mark.
33But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.
Jamieson-Fausset-Brown
33. But the woman, fearing and trembling, knowing what was done in her--alarmed, as a humble, shrinking female would naturally be, at the necessity of so public an exposure of herself, yet conscious that she had a tale to tell which would speak for her.
came and fell down before him, and told him all the truth--In Luke (Lu 8:47) it is, "When the woman saw that she was not hid, she came trembling, and falling down before Him, she declared unto Him before all the people for what cause she had touched Him, and how she was healed immediately." This, though it tried the modesty of the believing woman, was just what Christ wanted in dragging her forth, her public testimony to the facts of her case--the disease, with her abortive efforts at a cure, and the instantaneous and perfect relief which her touching the Great Healer had brought her.
33. But the woman, fearing and trembling, knowing what was done in her--alarmed, as a humble, shrinking female would naturally be, at the necessity of so public an exposure of herself, yet conscious that she had a tale to tell which would speak for her.
came and fell down before him, and told him all the truth--In Luke (Lu 8:47) it is, "When the woman saw that she was not hid, she came trembling, and falling down before Him, she declared unto Him before all the people for what cause she had touched Him, and how she was healed immediately." This, though it tried the modesty of the believing woman, was just what Christ wanted in dragging her forth, her public testimony to the facts of her case--the disease, with her abortive efforts at a cure, and the instantaneous and perfect relief which her touching the Great Healer had brought her.
The Pulpit Commentary
The woman fearing and trembling, etc. Every word in this verse is expressive. It was her own act. She seemed to herself as though without permission she had stolen a blessing from Christ; and so she could hardly venture to hope that the faith which had prompted her would be accepted. Hence her fear and terror, and her free and full confession. We thus see the gentleness of Christ in his dealings with us. Perhaps the woman had intended to escape, satisfied with a temporal benefit, which would hardly have been a blessing at all, if she had been suffered to carry it away without acknowledgment. But this her loving Saviour would not permit her to do. It was the crisis of her spiritual life. It was necessary that all around should know of the gift which she had endeavored to snatch in secret. Our Lord might have demanded from her this public confession of her faith beforehand. But, in his mercy, he made the way easy to her. The lesson, however, must not be forgotten, that it is not enough to believe with the heart. The lips must do their part, and "with the mouth confession must be made unto salvation."
The woman fearing and trembling, etc. Every word in this verse is expressive. It was her own act. She seemed to herself as though without permission she had stolen a blessing from Christ; and so she could hardly venture to hope that the faith which had prompted her would be accepted. Hence her fear and terror, and her free and full confession. We thus see the gentleness of Christ in his dealings with us. Perhaps the woman had intended to escape, satisfied with a temporal benefit, which would hardly have been a blessing at all, if she had been suffered to carry it away without acknowledgment. But this her loving Saviour would not permit her to do. It was the crisis of her spiritual life. It was necessary that all around should know of the gift which she had endeavored to snatch in secret. Our Lord might have demanded from her this public confession of her faith beforehand. But, in his mercy, he made the way easy to her. The lesson, however, must not be forgotten, that it is not enough to believe with the heart. The lips must do their part, and "with the mouth confession must be made unto salvation."
34And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.
Jamieson-Fausset-Brown
34. And he said unto her, Daughter--"be of good comfort" (Lu 8:48).
thy faith hath made thee whole; go in peace, and be whole of thy plague--Though healed as soon as she believed, it seemed to her a stolen cure--she feared to acknowledge it. Jesus therefore sets His royal seal upon it. But what a glorious dismissal from the lips of Him who is "our Peace" is that, "Go in peace!"
Jairus' Daughter Raised to Life (Mr 5:35-43).
34. And he said unto her, Daughter--"be of good comfort" (Lu 8:48).
thy faith hath made thee whole; go in peace, and be whole of thy plague--Though healed as soon as she believed, it seemed to her a stolen cure--she feared to acknowledge it. Jesus therefore sets His royal seal upon it. But what a glorious dismissal from the lips of Him who is "our Peace" is that, "Go in peace!"
Jairus' Daughter Raised to Life (Mr 5:35-43).
The Pulpit Commentary
Our Lord here reassures this trembling woman, who feared, it may be, lest, because she had abstracted the blessing secretly, he might punish her with a return of her malady. On the contrary, he confirms the benefit, and bids her be whole of her plague. The Greek expression here is stronger than that which is given as the rendering of what she had used when we read that she said within herself, "I shall be saved (σωθήσομαι)." Here our Lord says, Go in peace, and be whole (ἴσθι ὑγιὴς). It is as though he said, "It is not the mere fringe of my garment, which you have touched with great faith, and with some hope of obtaining a cure—it is not this that has cured you. You owe your healing to my omnipotence and your faith. Your faith (itself my gift) has delivered you from your issue of blood; and this deliverance I now confirm and ratify. 'Go in peace.'" The original Greek here (ὕπαγε εἰς εἰρήνην) implies more than this. It means "Go for peace." Pass into the realm, the element of peace, in which henceforth thy life shall move. It is here obvious to remark that this malady represents to us the ever-flowing bitter fountain of sin, for which no styptic treatment can be found in human philosophy. The remedy is only to be found in Christ. To touch Christ's garment is to believe in his incarnation, whereby he has touched us, and so has enabled us by faith to touch him, and to receive his blessing of peace.
Our Lord here reassures this trembling woman, who feared, it may be, lest, because she had abstracted the blessing secretly, he might punish her with a return of her malady. On the contrary, he confirms the benefit, and bids her be whole of her plague. The Greek expression here is stronger than that which is given as the rendering of what she had used when we read that she said within herself, "I shall be saved (σωθήσομαι)." Here our Lord says, Go in peace, and be whole (ἴσθι ὑγιὴς). It is as though he said, "It is not the mere fringe of my garment, which you have touched with great faith, and with some hope of obtaining a cure—it is not this that has cured you. You owe your healing to my omnipotence and your faith. Your faith (itself my gift) has delivered you from your issue of blood; and this deliverance I now confirm and ratify. 'Go in peace.'" The original Greek here (ὕπαγε εἰς εἰρήνην) implies more than this. It means "Go for peace." Pass into the realm, the element of peace, in which henceforth thy life shall move. It is here obvious to remark that this malady represents to us the ever-flowing bitter fountain of sin, for which no styptic treatment can be found in human philosophy. The remedy is only to be found in Christ. To touch Christ's garment is to believe in his incarnation, whereby he has touched us, and so has enabled us by faith to touch him, and to receive his blessing of peace.
35While he yet spake, there came from the ruler of the synagogue’s house certain which said, Thy daughter is dead: why troublest thou the Master any further?
Jamieson-Fausset-Brown
35. Thy daughter is dead; why troublest thou the Master any further?--the Teacher.
35. Thy daughter is dead; why troublest thou the Master any further?--the Teacher.
The Pulpit Commentary
Our Lord had lingered on the way to the house of Jairus, perhaps, as has already been suggested, that the crisis might first come, and that so there might be full evidence of his resurrection power. The ruler must have been agonized with the thought that, while our Lord lingered, the life of his dying child was fast ebbing away. And now comes the fatal message to him. Thy daughter is dead (ἀπέθανε); the aorist expresses that her death was now a past event. Why troublest thou the Master any further? (τί ἔτι σκύλλεις τὸν διδάσκαλον). The Greek word here is very strong. It is to vex or weary; literally, to flay. The messengers from the ruler's house had evidently abandoned all hope, and so probably would Jairus, but for the cheering words of our Lord, "Fear not, only believe."
Our Lord had lingered on the way to the house of Jairus, perhaps, as has already been suggested, that the crisis might first come, and that so there might be full evidence of his resurrection power. The ruler must have been agonized with the thought that, while our Lord lingered, the life of his dying child was fast ebbing away. And now comes the fatal message to him. Thy daughter is dead (ἀπέθανε); the aorist expresses that her death was now a past event. Why troublest thou the Master any further? (τί ἔτι σκύλλεις τὸν διδάσκαλον). The Greek word here is very strong. It is to vex or weary; literally, to flay. The messengers from the ruler's house had evidently abandoned all hope, and so probably would Jairus, but for the cheering words of our Lord, "Fear not, only believe."
36As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.
Jamieson-Fausset-Brown
36. he saith unto the ruler of the synagogue, Be not afraid, only believe--Jesus, knowing how the heart of the agonized father would sink at the tidings, and the reflections at the delay which would be apt to rise in his mind, hastens to reassure him, and in His accustomed style: "Be not afraid, only believe"--words of unchanging preciousness and power! How vividly do such incidents bring out Christ's knowledge of the human heart and tender sympathy! (He 4:15).
36. he saith unto the ruler of the synagogue, Be not afraid, only believe--Jesus, knowing how the heart of the agonized father would sink at the tidings, and the reflections at the delay which would be apt to rise in his mind, hastens to reassure him, and in His accustomed style: "Be not afraid, only believe"--words of unchanging preciousness and power! How vividly do such incidents bring out Christ's knowledge of the human heart and tender sympathy! (He 4:15).
The Pulpit Commentary
The words of the narrative, as they stand in the Authorized Version, are: As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe. But there is good authority for the reading παρακούσας instead of εὐθέως ἀκούσας which requires the rendering, but Jesus, not heeding, or overhearing. This word (παρακούω) occurs in one other place in the Gospels, namely, in Mat_18:17, "And if he refuse to hear them (ἐὰν δὲ παρακούσῃ αὐτῶν)." Here the word can only have the meaning of "not heeding," or " refusing to hear." This seems to be a strong reason for giving the word a somewhat similar meaning in this passage. And therefore, on the whole, "not heeding" seems to be the best rendering. Indeed, it seems to cover both meanings. Our Lord would overhear, and yet not heed, the word spoken.
The words of the narrative, as they stand in the Authorized Version, are: As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe. But there is good authority for the reading παρακούσας instead of εὐθέως ἀκούσας which requires the rendering, but Jesus, not heeding, or overhearing. This word (παρακούω) occurs in one other place in the Gospels, namely, in Mat_18:17, "And if he refuse to hear them (ἐὰν δὲ παρακούσῃ αὐτῶν)." Here the word can only have the meaning of "not heeding," or " refusing to hear." This seems to be a strong reason for giving the word a somewhat similar meaning in this passage. And therefore, on the whole, "not heeding" seems to be the best rendering. Indeed, it seems to cover both meanings. Our Lord would overhear, and yet not heed, the word spoken.
37And he suffered no man to follow him, save Peter, and James, and John the brother of James.
Jamieson-Fausset-Brown
37. And he suffered no man to follow him, save Peter, and James, and John the brother of James--(See on Mr 1:29).
37. And he suffered no man to follow him, save Peter, and James, and John the brother of James--(See on Mr 1:29).
The Pulpit Commentary
Here we have the first occasion of the selection of three of the apostles to be witnesses of things not permitted to be seen by the rest. The other two occasions are those of the transfiguration, and of the agony in the garden. We now follow our Lord and these three favored disciples, Peter and James and John, to the house of death. They are about to witness the first earnest of the resurrection.
Here we have the first occasion of the selection of three of the apostles to be witnesses of things not permitted to be seen by the rest. The other two occasions are those of the transfiguration, and of the agony in the garden. We now follow our Lord and these three favored disciples, Peter and James and John, to the house of death. They are about to witness the first earnest of the resurrection.
38And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.
Jamieson-Fausset-Brown
38. And he cometh--rather, "they come."
to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly--"the minstrels and the people making a noise" (Mt 9:23)--lamenting for the dead. (See 2Ch 35:25; Jr 9:20; Am 5:16).
38. And he cometh--rather, "they come."
to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly--"the minstrels and the people making a noise" (Mt 9:23)--lamenting for the dead. (See 2Ch 35:25; Jr 9:20; Am 5:16).
The Pulpit Commentary
St. Matthew here says (Mat_9:23) that when Jesus came into the ruler's house, he" saw the minstrels (τοὺς αὐλητὰς)," i.e. the flute-players, "and the people making a noise." This was the custom both with Jews and with Gentiles, to quicken the sorrow of the mourners by funeral dirges. The record of these attendant circumstances is important as evidence of the fact of death having actually taken place.
St. Matthew here says (Mat_9:23) that when Jesus came into the ruler's house, he" saw the minstrels (τοὺς αὐλητὰς)," i.e. the flute-players, "and the people making a noise." This was the custom both with Jews and with Gentiles, to quicken the sorrow of the mourners by funeral dirges. The record of these attendant circumstances is important as evidence of the fact of death having actually taken place.
39And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.
Jamieson-Fausset-Brown
39. And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth--so brief her state of death as to be more like a short sleep.
39. And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth--so brief her state of death as to be more like a short sleep.
The Pulpit Commentary
Some have regarded the words of our Lord, the child is not dead, but sleepeth, as really meaning that she was only in a swoon. But although she was actually dead in the ordinary sense of that word, namely, that her spirit had left the body, yet Christ was pleased to speak of death as a sleep; because all live to him, and because all will rise at the last day. Hence in the Holy Scriptures the dead are constantly described as sleeping, in order that the terror of death might be mitigated, and immoderate grief for the dead be assuaged under the name of sleep, which manifestly includes the hope of the resurrection. Hence the expression with regard to a departed Christian, that "he sleeps in Jesus." Then, further, this child was not absolutely and irrecoverably dead, as the crowd supposed, as though she could not be recalled to life; since in fact our Lord, who is the Lord of life, was going at once to call her back by his almighty power from the realms of death into which she had entered. So that she did not appear to him to be dead so much as to sleep for a little while. He says elsewhere, "Our friend Lazarus sleepeth; but I go that I may awake him out of sleep." Christ, by the use of such language as this, meant to show that it is as easy with him to raise the dead from death as sleepers from their slumbers.
Some have regarded the words of our Lord, the child is not dead, but sleepeth, as really meaning that she was only in a swoon. But although she was actually dead in the ordinary sense of that word, namely, that her spirit had left the body, yet Christ was pleased to speak of death as a sleep; because all live to him, and because all will rise at the last day. Hence in the Holy Scriptures the dead are constantly described as sleeping, in order that the terror of death might be mitigated, and immoderate grief for the dead be assuaged under the name of sleep, which manifestly includes the hope of the resurrection. Hence the expression with regard to a departed Christian, that "he sleeps in Jesus." Then, further, this child was not absolutely and irrecoverably dead, as the crowd supposed, as though she could not be recalled to life; since in fact our Lord, who is the Lord of life, was going at once to call her back by his almighty power from the realms of death into which she had entered. So that she did not appear to him to be dead so much as to sleep for a little while. He says elsewhere, "Our friend Lazarus sleepeth; but I go that I may awake him out of sleep." Christ, by the use of such language as this, meant to show that it is as easy with him to raise the dead from death as sleepers from their slumbers.
40And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.
Jamieson-Fausset-Brown
40. And they laughed him to scorn--rather, simply, "laughed at Him"--"knowing that she was dead" (Lu 8:53); an important testimony this to the reality of her death.
But when he had put them all out--The word is strong--"turned them all out"; meaning all those who were making this noise, and any others that may have been there from sympathy, that only those might be present who were most nearly concerned, and those whom He had Himself brought as witnesses of the great act about to be done.
he taketh the father and the mother of the damsel, and them that were with him--Peter, and James, and John.
and entereth in where the damsel was lying.
40. And they laughed him to scorn--rather, simply, "laughed at Him"--"knowing that she was dead" (Lu 8:53); an important testimony this to the reality of her death.
But when he had put them all out--The word is strong--"turned them all out"; meaning all those who were making this noise, and any others that may have been there from sympathy, that only those might be present who were most nearly concerned, and those whom He had Himself brought as witnesses of the great act about to be done.
he taketh the father and the mother of the damsel, and them that were with him--Peter, and James, and John.
and entereth in where the damsel was lying.
The Pulpit Commentary
They laughed him to scorn. He suffered this, in order that the actual death might be the more manifest, and that so they might the more wonder at her resurrection, and thus pass from wonder and amazement to a true faith in him who thus showed himself to be the Resurrection and the Life. He now put them all forth; and then, with his three apostles, Peter, James, and John, and the father and the mother of the child, he went in where the child was. The common crowd were not worthy to see that in which they would not believe. They were unworthy to witness the great reality of the resurrection; for they had been deriding him who wields this power. It is remarked by Archbishop Trench that in the same manner Elisha (2Ki_4:33) cleared the room before he raised the son of the Shunammite.
They laughed him to scorn. He suffered this, in order that the actual death might be the more manifest, and that so they might the more wonder at her resurrection, and thus pass from wonder and amazement to a true faith in him who thus showed himself to be the Resurrection and the Life. He now put them all forth; and then, with his three apostles, Peter, James, and John, and the father and the mother of the child, he went in where the child was. The common crowd were not worthy to see that in which they would not believe. They were unworthy to witness the great reality of the resurrection; for they had been deriding him who wields this power. It is remarked by Archbishop Trench that in the same manner Elisha (2Ki_4:33) cleared the room before he raised the son of the Shunammite.
41And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.
Jamieson-Fausset-Brown
41. And he took the damsel by the hand--as He did Peter's mother-in-law (Mr 1:31).
and said unto her, Talitha cumi--The words are Aramaic, or Syro-Chaldaic, the then language of Palestine. Mark loves to give such wonderful words just as they were spoken. See Mr 7:34; 14:36.
41. And he took the damsel by the hand--as He did Peter's mother-in-law (Mr 1:31).
and said unto her, Talitha cumi--The words are Aramaic, or Syro-Chaldaic, the then language of Palestine. Mark loves to give such wonderful words just as they were spoken. See Mr 7:34; 14:36.
The Pulpit Commentary
The house was now set free from the perfunctory and noisy crowd; and he goes up to the dead child, and takes her by the hand and says, Talitha cumi; literally Little maid, arise. The evangelist gives the words in the very language used by our Lord—the ipsissima verba, remembered no doubt and recorded by St. Peter; just as he gives "Ephpbatba" in another miracle.
Mar_5:42, Mar_5:43
Here, as in other miracles, the restoration was immediate and complete: straightway the damsel rose up, and walked. Well might the father and the mother of the maiden and the three chosen apostles be amazed with a great amazement (ἐξέστησαν ἐκστάσει μεγάλῃ). And then, for the purpose of strengthening that life which he rescued from the jaws of the grave, our Lord commanded that something should be given her to eat. It has often been observed that in the examples of his resurrection power given by Christ there is a gradation:
1. The daughter of Jairus just dead.
2. The widow's son from his bier.
3. Lazarus from his grave.
The more stupendous miracle is I pledge, when "all that are in their graves yet to come, of which our Lord's own resurrection is at once the example and the pledge, when "All that are in their graves shall hear his voice, and shall come forth."
The house was now set free from the perfunctory and noisy crowd; and he goes up to the dead child, and takes her by the hand and says, Talitha cumi; literally Little maid, arise. The evangelist gives the words in the very language used by our Lord—the ipsissima verba, remembered no doubt and recorded by St. Peter; just as he gives "Ephpbatba" in another miracle.
Mar_5:42, Mar_5:43
Here, as in other miracles, the restoration was immediate and complete: straightway the damsel rose up, and walked. Well might the father and the mother of the maiden and the three chosen apostles be amazed with a great amazement (ἐξέστησαν ἐκστάσει μεγάλῃ). And then, for the purpose of strengthening that life which he rescued from the jaws of the grave, our Lord commanded that something should be given her to eat. It has often been observed that in the examples of his resurrection power given by Christ there is a gradation:
1. The daughter of Jairus just dead.
2. The widow's son from his bier.
3. Lazarus from his grave.
The more stupendous miracle is I pledge, when "all that are in their graves yet to come, of which our Lord's own resurrection is at once the example and the pledge, when "All that are in their graves shall hear his voice, and shall come forth."
42And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.
Jamieson-Fausset-Brown
42. And straightway the damsel--The word here is different from that in Mr 5:39-41, and signifies "young maiden," or "little girl."
arose, and walked--a vivid touch evidently from an eye-witness.
And they were astonished with a great astonishment--The language here is the strongest.
42. And straightway the damsel--The word here is different from that in Mr 5:39-41, and signifies "young maiden," or "little girl."
arose, and walked--a vivid touch evidently from an eye-witness.
And they were astonished with a great astonishment--The language here is the strongest.
43And he charged them straitly that no man should know it; and commanded that something should be given her to eat.
Jamieson-Fausset-Brown
43. And he charged them straitly--strictly.
that no man should know it--The only reason we can assign for this is His desire not to let the public feeling regarding Him come too precipitately to a crisis.
and commanded that something should be given her to eat--in token of perfect restoration.
43. And he charged them straitly--strictly.
that no man should know it--The only reason we can assign for this is His desire not to let the public feeling regarding Him come too precipitately to a crisis.
and commanded that something should be given her to eat--in token of perfect restoration.
THE HOLY BIBLE
Mark
Chapter 5
Translated out of the original tongues, and with the former translations diligently compared and revised.
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