071. Chapter 12 - In the Home of Jairus

Chapter 12 - In the Home of Jairus Matthew 9:18-26;Mark 5:21-41;Luke 8:40-56 The Busy Day The “busy day” of Jesus’ ministry had found the evangelistic company so thronged and overwhelmed that there was not even time to eat or rest. Crossing the lake, Jesus had secured some sleep, but the storm had rudely interrupted His rest. Immediately upon reaching the eastern shore, another exciting episode brought the day’s events to a close. We wonder whether this trip was a night passage across the lake after the sun had set. Did they now find some rest as the boat sailed slowly toward the western side? or did some little cove allow them to find some rest upon their arrival on the western shore before the morning light brought the excited crowd around them again? The Ruler The evangelists record only the crossing and the fact that “a great multitude was gathered unto him; and he was by the sea” (Mark 5:21). In the meantime desperate need had arisen in the home of “one of the rulers of the synagogue, Jairus by name” (Mark 5:22). The familiar fashion in which “the synagogue” is mentioned, together with the fact that Jesus has returned, apparently, to His headquarters at Capernaum, leads to the conclusion that this Pharisee was one of the rulers of the very synagogue where the most bitter attacks had been made upon Jesus, even as most of His teaching and miracles had been concentrated here. What had been the attitude of this ruler toward Jesus during all these months of instruction, demonstration, appeal, and controversy? Had he been one of the hostile leaders so keen to interrupt, to object, to heckle, to plot? or had he been convinced deep down in his heart during this period of the campaign, but afraid to take a stand? And what was his status in the synagogue and among his fellow scribes after he had made this appeal to Jesus on behalf of his daughter? The Crisis The hard pressure of tragedy was placed upon him now as his daughter lay dying. There is evidence that in spite of the fierce controversies which had taken place here in Capernaum, the rulers of this synagogue had yielded to circumstance and diplomacy when they had come to Jesus at an earlier time with an appeal for the centurion who was in command of the local Roman garrison and who had been so devout himself as to build a beautiful synagogue for the community. The fact that the ruler came to Jesus with his desperate appeal as soon as the gathering multitude made it known that Jesus had returned into the midst suggests that the abrupt departure of Jesus the day before had prevented an earlier appeal to Him. We are not told what caused the death of the daughter, but it seems to have been a sudden, catastrophic attack. The tragedy must have been a dreadful blow to the parents. This girl was their only child, their pride and joy. She was twelve years old — a beautiful age in the life of a boy or girl when the innocence and helplessness of early youth yield to days of decision and determined purpose. The Ruler’s Faith

Luke declares that the ruler “fell down at Jesus’ feet, and besought him to come into his house: for he had an only daughter, about twelve years of age, and she was dying” (Luke 8:41, Luke 8:42). Luke does not say that the ruler worshiped Jesus, but Matthew affirms this (Matthew 9:18). The desperate need of the ruler brought him to take a stand for Christ and make a public declaration of his faith. Both Mark and Luke tell of the father’s request and then of the arrival of the messenger from the home, announcing the actual death of the child. Mark records that the ruler said, “My little daughter is at the point of death.” Luke simply relates the child was dying. Matthew does not tell of the two messages, but condenses the account into the single announcement of the father that his child was dead: “My daughter is even now dead” (Matthew 9:18). If the ruler made a more detailed statement (as is very likely) that his child was at the point of death when he left the house and was probably dead now, further justification is seen for the manner in which Matthew abbreviates the account. The faith of the ruler is boldly stated: “But come and lay thy hand upon her, and she shall live” (Matthew 9:18; Mark 5:23). His statement of belief implies that he accepted as true the amazing claims to deity which he had heard Jesus make. His comrades had accused Jesus of blasphemy (Mark 2:6). The Woman’s Faith As Jesus graciously turned from His preaching ministry to go with the ruler, the vast crowd excitedly pressed upon Him to accompany Him. A woman with an issue of blood, who had worked her way forward in the crowd until she was within reach of Jesus, is described by Luke as having “spent all her living upon physicians, and could not be healed of any” (Luke 8:43). Mark adds the further details, “...and had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse” (Mark 5:26).

Matthew and Mark record her belief that if she could but touch the garment of Jesus she would be healed. Luke tells that she “touched the border of his garment” (Luke 8:44). Plummer supposes that she came up behind Jesus in order that He might not see her, but it may have been the only access open to her as she sought to approach Him. Plummer also holds that it was not the hem of Jesus’ garment which she touched, but one of the tassels: The square overgarment or Tallith had tassels of three white threads with one of hyacinth at each of the four corners….Of the four corners two hung in front, and two behind. It was easy to touch the latter without the wearer feeling the touch (Commentary on Luke, p. 235). But the translators of both the a.v. and a.s.v. render the word hem. We have no record of Jesus’ affecting the decorative additions of a scribe’s robe to announce His position and prerogative. The woman had another motive besides concealing her action. If she came up behind Christ so as not to be seen, she could more readily have touched His garment lightly at the shoulder or sleeve than to stoop and lay hold of the hem of His garment. This gesture seems to indicate her great reverence. Her desire to remain unnoticed by Christ did not prevent her from expressing her faith and devotion by this gesture. In the hurry and excitement it passed without being observed by the crowd so intent on keeping as close to Jesus as possible. Her Mistake

She believed she could be healed without the knowledge and will of Jesus. In this she was mistaken, and Jesus did not permit her to leave under such a false impression. The agonized appeal of the woman’s heart was granted the moment she touched the hem of Jesus’ garment; she was instantly healed. But he immediately stopped and demanded who had touched Him. He did not ask for His own information. The woman had to be corrected in her false idea and the crowd had to be informed as to the miracle. In other cases where those who touched the border of His garment and were healed, they made special request that they might be permitted to do so and thus openly declared their purpose and faith (Matthew 14:36; Mark 6:56). Her Confession of Faith When Jesus demanded who had touched Him, there was general denial by all those about (Luke 8:45). A protest was made that His question was entirely unreasonable since the dense crowd thronged about Him on all sides: “Peter said, and they that were with him, Master, the multitudes press thee and crush thee” (Luke 8:45). This answer carries the sort of rebuke that Peter was quick to offer to Jesus; the implication is that Jesus was permitting the strain of the hectic campaign to make Him oversensitive. Jesus responded to Peter, “Some one did touch me; for I perceived that power had gone forth from me” (Luke 8:46). The woman, seeing that Jesus had read her heart and had known her purpose and action, came forward to confess her faith and declare the miracle. Jesus’ reply was full of compassion. He called her “Daughter,” not as indicative of her youth, but of His kindness and mercy. “Thy faith hath made thee whole; go in peace” declares that the faith of the woman had been the necessary prelude to her approach to Jesus for rescue. The final dismissal, “Go in peace,” seems to indicate forgiveness and the deeper spiritual blessing such as was given to the one leper who returned to give thanks to Christ (Luke 17:19).

Faith Required

It should be noted in both of these miracles that, as is consistently seen in the Gospel narratives, faith was required of those seeking a miraculous blessing from Christ. McGarvey says that the amount of faith shown by those who came varied according to their opportunities to learn and believe. Jesus insisted that this woman declare her faith publicly. She had believed and had acted on her faith, but her faith was incorrect in supposing she could be healed by a touch of the garment of Jesus without His knowledge. That faith was required of those seeking a miraculous blessing does not mean that the power of Jesus was limited, but that the divine plan for the exercise of His power was to lead men to faith and direct request for miraculous aid. The healing of the wicked servant of the high priest in the Garden of Gethsemane, when Peter had cut off his ear, is an exception in the exercise of a miracle of healing. The man made no request for help; he was evidently wicked and unrepentant; the action of Jesus was not mercy granted to a penitent believer, but to correct the false move of Peter and to prevent a bloody riot. The unwelcome interruption and delay caused by the woman must have been a great trial for the ruler to endure. Impatience and frustration must have reached a climax of temptation to doubt when just at this moment a messenger arrived from the home with the message, “Thy daughter is dead; trouble not the teacher.” Jesus answered with a direct challenge to the faith of Jairus: “Fear not: only believe, and she shall be made whole.” A clearer statement that faith was required of those seeking a miraculous blessing could hardly be imagined. God sends the sunshine and the rain upon the just and the unjust regardless of their character or attitude, but those who come to Him to receive a miraculous blessing “must believe that he is and that he is a rewarder of those that seek after him” (Hebrews 11:6). The person or persons who made the statement, “Trouble not the teacher,” showed mercy and concern for the overburdened life of Jesus, but lack of faith in His divine Person and power. They, too, received a challenge to greater faith. The disciples and multitude followed in excitement and awe. The Crowd The practical service the apostles were able to render to Jesus is evidenced as the great crowd descended upon the house of Jairus. When the nine apostles were commanded to remain in the street and await His return, their frustration must have been manifest, but their obedience was implicit. This separation of the apostles seems to have taken place before the arrival at the home (Mark 5:17). By setting an example of self-restraint, they helped to keep the crowd orderly. One unruly crowd had already taken possession of the house on the inside. They were about to be thrust out to join the crowd in the street. The Mourners

It seems quite incredible that a man of scholarship, culture, and religious devotion should fill his home with such a wild riot of hired mourners’ wailing and orchestration. But custom has a powerful hold on conduct. That this took place in his absence may have significance. The hired mourners had obviously been hovering near, waiting for the signal to descend upon the home. Their fierce resentment at any possibility of their losing this choice assignment caused them to become a vocal group of hostile witnesses bearing testimony to the assured fact that the little girl was actually dead. It is not hard to imagine what they said against Jesus to the crowd waiting outside the house. But all they could say would only increase the certainty of the miracle in the end.

Jesus did not argue with these hired mourners. One sharp, decisive rebuke was enough: “Why make ye this ado, and weep? the damsel is not dead, but sleepeth” (Mark 5:19). Matthew gives the additional information that He ordered them to leave or at least to stand aside and permit orderly entrance and procedure: “Give place” (Matthew 9:24). By seeming to deny what they knew to be a fact, He gave a challenging affirmation of His deity and of divine power over life and death, which they were unwilling to admit. Jesus delighted to give enigmatic statements which would cause the hearers to think them over and attempt to solve the inner meaning. “They laughed him to scorn,” but their laughter was short-lived. The means by which He “put them all forth” out of the house is not described. It undoubtedly was the same means by which He walked untouched through the mob at Nazareth when they sought to throw Him from the precipice, and the means by which He caused the company of Roman soldiers and the Jewish temple guard to fall on their faces in fright in the Garden of Gethsemane. He had but to unveil His divine Person for them to shrink back in terror. But the angry report to the crowd in the street of what Jesus had said would undoubtedly be coupled with their own testimony of firsthand knowledge that the child was dead. The figurative language Jesus used in describing His absolute mastery over death is most impressive: “The child is not dead, but sleepeth.” He could as easily raise the child from the dead as a mere human being could awaken a comrade from sleep. Jesus used this same figure with the same hidden declaration of His power when He talked with the apostles concerning the death of Lazarus (John 11:11-14). The implication was so shocking and breath-taking that even the apostles on that occasion sought from Him further clarification of His meaning (John 11:12). The Witnesses The three apostles chosen to enter the room became eyewitnesses along with the father and mother (Mark 5:40; Luke 8:51). The testimony to the fact that the child was dead was prolific, and the fact that she came forth from the room alive and well would have continual verification. The five witnesses could testify as to what Jesus said and did. They could testify that no mechanical or magical formula was used. The father and mother would naturally have the most intense desire to be present. The miracle was in no way a secret act, but the flute players and tumult-makers were not allowed to be present in their unbelieving scorn. Since the resurrection of Lazarus was from the tomb, the crowd assembled in the area about the tomb were permitted to be witnesses. But this scene in the home of Jairus was filled with the calm and peace of the divine presence of the Son of God, after the storm of the hired mourners had been quelled. The Miracle

Mark and Luke give precise information as to how Jesus approached the dead child. He took hold of her hand, and addressed her. Mark gives the very Aramaic words which Jesus used: “And taking the child by the hand, he saith unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, Arise” (Mark 5:41). As the young maiden immediately arose and walked about the room, Jesus gave two commands: (1) They were to give her food for restoration of bodily strength. Where the natural means were available, there was no need to resort to further miraculous aid. (2) They were not to go out and make any announcement to the excited crowd in the street or carry on any campaign of publicizing what had transpired. Those who knew that the girl was dead, that Jesus had declared His purpose to raise her from the dead, and that saw her afterwards alive and well about the house were left to draw their own conclusions.

If we knew how many Zealots were in the crowd seeking constantly to turn Jesus’ campaign to their own militaristic aims, we could better understand why Jesus put a curb on such exciting news which would inevitably become known, but would have to filter out. Jesus continually had to keep the excitement of His miracles from overpowering the desire of the people to hear His spiritual message. He faced a day-by-day battle with the Zealots and all other worldly-minded hearers as they sought to take control of His campaign and turn it to selfish ends. Both Mark and Luke record the great amazement which was experienced by those who witnessed the miracle.