Mark 5

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 9 2 8 0 0 CHAPTER V) Outline of Chapter 5) Theme: The Work Which Thou Gavest Him To Do) 5:1 20 In the Land of the Gerasenes: Helpfulness over against Heartlessness) 5:21 43 The Restoration to Life of Jairus Daughter) and) The Healing of the Woman Who Touched Christ s Garment) ) 5:1 20: In the Land of the Gerasenes: Helpfulness over against Heartlessness) 1 1 2 8 0 “tw://bible.?id=40.8.28-40.9.1|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.8.28-40.9.1|AUTODETECT|” Matt. 8:28 9:1) 1 1 -1 9 0 “tw://bible.?id=42.8.26-42.8.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.26-42.8.39|AUTODETECT|” Luke 8:26 39) 1 6 2 8 0 0 5 1 And they came to the opposite side of the sea, to the country of the Gerasenes. 2 Just as he was getting out of the boat, there met him out of the tombs a man with an unclean spirit. 3 This man had his living quarters among the tombs, and not even with a chain was anyone any longer able to bind him. 4 Indeed, he had often been bound with shackles and chains; but the chains had been torn apart by him, the shackles broken in pieces, and no one was strong enough to subdue him. 5 Always, night and day, in the tombs and in the hills, he kept on screaming and gashing himself with stones.) 6 When he saw Jesus from a distance he ran, fell on his knees in front of him, 7 and at the top of his voice yelled, Why do you bother me, Jesus, Son of the Most High God? Swear to God that you won t torture me. 8 For he [Jesus] had been saying to him, Come out of the man, you unclean spirit! 9 Then he asked him, What is your name? He replied, My name is Legion, for we are many. 10 And he begged him [Jesus] again and again not to send them out of the area.) 11 Now a large herd of pigs was feeding there on the hillside; 12 and they [the unclean spirits] begged him, Allow us to go into the pigs, so that we may enter them. 13 So he gave them permission. And the unclean spirits came out and went into the pigs, and the herd of about two thousand rushed headlong down the cliff into the sea and were drowning in the sea.) 14 And those in charge of them fled and spread the news in the city and countryside. And the people came to see what it was that had happened. 15 They came to Jesus and saw the demon-possessed man, sitting there, clothed and in his right mind, the very man who had had the legion; and they became frightened. 16 Those who had seen it told them how it went with the demoniac, and about the pigs. 17 And they began to beg him to leave their district.) 18 And as he [Jesus] was getting into the boat, the man who had been demon-possessed begged to go with him. 19 But he refused and said to him, Go home to your people, and tell them what great things the Lord has done for you and how he had mercy on you. 20 So he went away and began to proclaim in the Decapolis��178�� what great things Jesus had done for him; and everybody was amazed.) ) 1 1 2 8 0 “tw://bible.?id=41.4.35-41.4.41|AUTODETECT|” The connection between the preceding story 7 1 -1 9 0 “tw://bible.?id=41.4.35-41.4.41|AUTODETECT|” Mark 4:35 41) 1 1 -1 9 0 0 ) and the present narrative (5:1 20) is easy to remember. From a description of the wild sea (4:37) the Gospel writer moves on to that of a wild man (5:3 5). Humanly speaking both were untamable, but Jesus subdued both.) 1 1 2 8 0 “tw://bible.?id=42.8.26|AUTODETECT|” It was evening when the Lord and his disciples crossed the sea. They landed on the eastern shore, hence opposite Galilee 7 1 -1 9 0 “tw://bible.?id=42.8.26|AUTODETECT|” Luke 8:26) 1 1 -1 9 0 0 ). Is it not reasonable to assume that at verse 14 or 15 of Mark s account the evangelist reports what happened on the following day?) 1 6 2 8 0 0 The three accounts vary greatly in length and fulness of detail. By far the most detailed is Mark. He is followed by Luke. Matthew s coverage is very brief. Common to all three is this summary:) When, accompanied by The Twelve, Jesus arrives on the eastern shore, he is met by a demon-possessed man (or: by two such men, according to Matthew). On seeing Jesus, the demoniac addresses (or: the demoniacs address) him as follows, Why do you bother me (or: us), Jesus, thou Son of God (or: & of the Most High God, according to Matthew and Luke)?

The demons are afraid that Jesus has come to torment them. In the vicinity a herd of pigs is feeding. The unclean spirits, just before relinquishing their stranglehold on the man (or: the men), beg permission to enter the pigs. Permission is granted, with the result that the entire herd, now demon-possessed, rushes down the cliff into the sea, and is drowned. Those in charge of the animals return to the city and relate what has happened. The people come out to see Jesus.

They beg him to leave their region.) In each of the three Gospels certain details are added: Matthew, in addition to mentioning two men instead of one, states that they were so violent that travel on their road had become unsafe; that they expressed fear that Jesus had come to torture them before the appointed time ; and that the herd was feeding at some distance away from the point where the confrontation between Jesus and the demoniacs took place.) Luke adds that the demon-possessed man was from the city had apparently lived there ; that for a long time he had been running around naked; that the demons caused their presence to be felt by spurts ; and that the man had been kept under guard, and driven into the deserts by the demons. He also reports that the demons begged Jesus not to send them into the abyss, and that the liberated man was sitting at the feet of Jesus and subsequently proclaimed throughout the whole city what the Lord had done for him.) Mark vividly describes how all previous attempts to keep the demoniac under control and to subdue him had failed; that he was screaming night and day and cutting himself with stones; that the spokesman of the demons wanted Jesus to swear that he would not torment him; that the herd consisted of about two thousand pigs; and that everybody was amazed about the cured man s report concerning the great things God had done for him.) Finally, the question of Jesus, What is your name, and the answer to that question; as well as the request of the cured and grateful man to be allowed to accompany Jesus on the latter s further travels, and his reply, are reported only by Mark and Luke.) 1 1 2 8 0 “tw://bible.?id=41.5.1-41.5.20|AUTODETECT|” Returning now to ) 7 1 -1 9 0 “tw://bible.?id=41.5.1-41.5.20|AUTODETECT|” Mark 5:1 20) 1 1 -1 9 0 0 , we notice that the section under study can be conveniently divided into five short paragraphs; see above, the translation. These five focus the attention respectively on: the man; the demons; the pigs; the swineherds; and Jesus.) 1 8 2 8 0 0 Or, more fully stated:) The wretched man meeting Jesus. Description of the man (verses 1 5).) The demons in control of this man. Their confrontation with Jesus. The demons identified and ordered out (verses 6 10).) The pigs, by the demons plunged down the cliff and into the sea, where they perish (verses 11 13).) The swineherds and the people to whom they report. The people s request that Jesus leave the district (verses 14 17).) The cured man s request and Jesus reply. Implication of that reply (verses 18 20).) Furthermore, the first paragraph describes a man in need of help.

The first, second, and fourth show that this man received no help from any source other than Jesus. Heartlessness characterized demons, swineherds, and people in general. Over against this attitude stands the helpfulness of Jesus, as is described in the second, third (yes, also third!), and fifth paragraphs.) 1. The wretched man meeting Jesus. Description of the man) 1 1 2 8 0 “tw://bible.*?id=40.8.28|AUTODETECT|”

1. And they came to the opposite side of the sea, to the country of the Gerasenes. The original as represented by Grk.N.T. (A-B-M-W) has Gadarenes in ) 7 1 -1 9 0 “tw://bible.?id=40.8.28|AUTODETECT|” Matt. 8:28) 1 1 -1 9 0 “tw://bible.?id=41.5.1|AUTODETECT|” ; Gerasenes here in ) 7 1 -1 9 0 “tw://bible.?id=41.5.1|AUTODETECT|” Mark 5:1) 1 1 -1 9 0 “tw://bible.?id=42.8.26|AUTODETECT|” ; and Gergesenes in ) 7 1 -1 9 0 “tw://bible.?id=42.8.26|AUTODETECT|” Luke 8:26) 1 1 -1 9 0 “tw://bible.?id=40.8.28|AUTODETECT|” . In each case variant readings are recognized in the footnotes. In order to locate the place where Jesus landed, a description as given in the Gospels 7 1 -1 9 0 “tw://bible.?id=40.8.28|AUTODETECT|” Matt. 8:28) 1 1 -1 9 0 “tw://bible.?id=40.8.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=40.8.32|AUTODETECT|”

32. 1 1 -1 9 0 “tw://bible.?id=41.5.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.5.2|AUTODETECT|” Mark 5:2) 1 1 -1 9 0 “tw://bible.?id=41.5.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.5.13|AUTODETECT|”
33. 1 1 -1 9 0 “tw://bible.?id=42.8.27|AUTODETECT|” ; and ) 7 1 -1 9 0 “tw://bible.?id=42.8.27|AUTODETECT|” Luke 8:27) 1 1 -1 9 0 “tw://bible.?id=42.8.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.8.33|AUTODETECT|”
34. 1 1 -1 9 0 0 ) is helpful. We learn that it was a region of caves used as tombs, and that a steep hill descended sharply to the very edge of the water. This description does not fit Gerasa, a town situated at least thirty miles to the south-southeast of the Sea of Galilee. See map on p. 199. It does, however, suit Khersa, which could very well be indicated as the town inhabited by the Gerasenes or Gergesenes. If it be assumed that the larger city of Gadara (also on the sketch), mainly located a few miles southeast of the sea but extending all the way to the shore, was, as it were, the capital of the entire district to which Khersa belonged, the various geographical designations begin to make sense.

Moreover, at Khersa, situated on the eastern shore, about six miles diagonally (oversea) southeast of Capernaum, there is indeed a hill descending sharply to the edge of the water. There are also many caves evident even today suitable for tombs.��179��) 1 1 2 8 0 “tw://bible.?id=40.8.28|AUTODETECT|” 2. Just as he was getting out of the boat, there met him out of the tombs a man with an unclean spirit. The confrontation between Jesus and this man takes place right near the shore, the very moment when the Master stepped out of the boat. The expression a man with an unclean spirit means a demon-possessed man, as is clear from the entire description see especially verses 8 12 , and is definitely stated in the parallel accounts 7 1 -1 9 0 “tw://bible.?id=40.8.28|AUTODETECT|” Matt. 8:28) 1 1 -1 9 0 “tw://bible.?id=42.8.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.27|AUTODETECT|” Luke 8:27) 1 1 -1 9 0 “tw://bible.?id=42.7.21|AUTODETECT|” ). Unclean means evil 7 1 -1 9 0 “tw://bible.?id=42.7.21|AUTODETECT|” Luke 7:21) 1 1 -1 9 0 “tw://bible.?id=42.8.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.2|AUTODETECT|” 8:2) 1 1 -1 9 0 0 with 4:33, 36). The unclean spirits are morally filthy. They are evil in themselves and a source of harm and evil for those over whom they exercise control. For more about demon-possession see on 1:23 and N.T.C. on Matthew, pp. 436, 437.) 1 1 2 8 0 0 Why Matthew mentions two demoniacs, while Mark and Luke tell the story of one��180�� is not known, but such a variation in reporting is not uncommon even today. It has been suggested that the demoniac to whom Mark and Luke refer was the leader and spokesman, but this opinion is merely a guess. It should be noted, however, that these other evangelists do not say that only one demoniac met Jesus that day. No one, therefore, has a right to speak about a Matthew versus Mark-Luke contradiction. ) 1 1 2 8 0 “tw://bible.?id=40.8.28|AUTODETECT|” This demoniac, then, met Jesus just as he was disembarking; that is, immediately, at once. Add to this the fact that in verses 3b 5 Mark describes this man as being a very violent person 7 1 -1 9 0 “tw://bible.?id=40.8.28|AUTODETECT|” Matt. 8:28) 1 1 -1 9 0 “tw://bible.?id=42.8.27|AUTODETECT|” ), and the inference is warranted that already in the impetuous manner in which he rushed toward Jesus this fierceness was displayed. It would seem that out of the tombs he streaked downhill to meet the new arrivals. A streaker indeed was he! See ) 7 1 -1 9 0 “tw://bible.?id=42.8.27|AUTODETECT|” Luke 8:27) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 The tombs which were this man s home are mentioned again in verses 3 and 5. In fact, as the original shows, verses 3 5 belong together, and furnish a very vivid description of the wild man:) 3 5. This man had his living quarters among the tombs, and not even with a chain was anyone any longer able to bind him. Indeed, he had often been bound with shackles and chains; but the chains had been torn apart by him, the shackles broken in pieces, and no one was strong enough to subdue him. Always, night and day, in the tombs and in the hills, he kept on screaming and gashing himself with stones.) We are definitely dealing here with a demoniac, not merely with a maniac. The picture Mark draws is filled with terror.

It describes a man who is the victim of demonic malevolence coupled with human indifference and impotence. But in the end divine omnipotence and benevolence come to the rescue and triumph. The helpfulness of Jesus is strikingly contrasted with the heartlessness of demons and men.) 1 1 2 8 0 “tw://bible.?id=40.8.28|AUTODETECT|” The man here pictured used to live in the city, as has been indicated. But now, demon-possessed, his dwelling is among the tombs. This term probably refers to abandoned burial chambers hewn into the side of the cliffs. Habitually, at intervals during the night and day, this man s ear-splitting screams are echoing eerily from cavern to cavern near the rocky shore, striking terror into the hearts of any traveler who might dare to come within hearing distance. Most people simply bypassed this neighborhood 7 1 -1 9 0 “tw://bible.?id=40.8.28|AUTODETECT|” Matt. 8:28) 1 1 -1 9 0 0 b). Moreover, in the midst of his hideous screaming the demoniac was making things worse for himself by gashing the flesh of his naked body with the sharp edges of broken stones.) 1 4 2 8 0 0 As to the attitude of his neighbors toward him? It would seem that all they ever thought of was their own safety and protection. With that in mind they were in the habit of binding the man hand and foot. But no matter how frequently they resorted to this means of safeguarding themselves, they were never successful, for the handcuffs were torn apart by him and the leg irons were broken in pieces. In fact, no one, but no one, had the strength to tame him down.��181��) 2. The demons in control of this man.

Their confrontation with Jesus. The demons identified and ordered out) 6, 7. When he saw Jesus from a distance he ran, fell on his knees in front of him, and at the top of his voice yelled, Why do you bother me, Jesus, son of the Most High God?) It is sometimes argued that verse 6 contradicts verse 2. According to verse 2 when Jesus steps out of the boat the demoniac is right there, while according to verse 6 he is still a considerable distance away.��182�� But surely this argumentation amounts to creating a conflict where there need not be one at all. A legitimate interpretation of Mark s account is that before the boat even reaches the shore the demoniac, from a distance spying its approach, comes running, and that he actually meets Jesus as the latter steps ashore.��183��) 1 1 2 8 0 “tw://bible.?id=62.3.8|AUTODETECT|” Perhaps somewhat more difficult to understand is the behavior of the demoniac. On the surface it seems to be very inconsistent: one moment we see him rushing down with hostile intent; the next moment he has thrown himself at Jesus feet and is worshipping him; only to change once more to the immediately following sinister outcry. To say that, after all, irrational behavior is exactly what one can expect from a demoniac is probably only half the solution. In addition it should be pointed out that when this man started to run toward the company, he did not as yet recognize its Leader. When he really the demons inside him, represented by their leader in a manner that surpasses human understanding did recognize him, the first reaction, because of the majesty of Christ, was that of awe, resulting in prostration.��184�� But when the demon s spokesman reflected on the fact that Jesus was, after all, his great Opponent, the One who had arrived on earth with the very purpose of destroying the works of the devil 7 1 -1 9 0 “tw://bible.?id=62.3.8|AUTODETECT|” I John 3:8) 1 1 -1 9 0 0 ), he, making use of the poor man s vocal organs, gave vent to his feeling of anger, frustration, and despair, in the outburst, Why do you bother me, Jesus, son of the Most High God? ) 1 1 2 8 0 0 The behavior of this demoniac is very similar to the one described in 1:23, 24. In both cases note the loud, angry outcry, the confession of Christ s deity, and the fear that even now Jesus might have in mind to torture his hellish adversaries. Therefore, see on 1:23, 24.) 1 1 2 8 0 “tw://bible.?id=1.14.18|AUTODETECT|” Though men will at times do their utmost to deny Jesus deity, the demons do not; note the exalted title given to the Master by the spokesman of the unclean spirits that inhabited this man. He calls Jesus Son of the Most High God, nothing less! And Jesus was and is exactly that. Cf. ) 7 1 -1 9 0 “tw://bible.?id=1.14.18|AUTODETECT|” Gen. 14:18) 1 1 -1 9 0 “tw://bible.?id=1.14.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.14.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=23.6.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.6.3|AUTODETECT|” Isa. 6:3) 1 1 -1 9 0 “tw://bible.?id=43.12.41|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=43.12.41|AUTODETECT|” John 12:41) 1 1 -1 9 0 “tw://bible.?id=42.1.32|AUTODETECT|” ); ) 7 1 -1 9 0 “tw://bible.?id=42.1.32|AUTODETECT|” Luke 1:32) 1 1 -1 9 0 “tw://bible.?id=42.1.35|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.35|AUTODETECT|” 35) 1 1 -1 9 0 “tw://bible.?id=42.1.76|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.1.76|AUTODETECT|” 76) 1 1 -1 9 0 “tw://bible.?id=42.6.35|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.35|AUTODETECT|” 6:35) 1 1 -1 9 0 “tw://bible.?id=42.8.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.28|AUTODETECT|” 8:28) 1 1 -1 9 0 “tw://bible.?id=58.7.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.7.1|AUTODETECT|” Heb. 7:1) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 It would seem that immediately after this outcry Jesus said, probably more than once, to the demon who acted as spokesman for all, Come out of the man, you unclean spirit (see on verse 8). Instead of immediately obeying, the demon answered. Swear to God that you won t torture me. Or, more literally, I adjure you by God & ��185�� The substance of this insolent remark is reflected more mildly in Luke s passage, I implore you, do not torture me. This meant: Do not order us to depart into the abyss (8:28, 31).) 1 1 2 8 0 “tw://bible.?id=40.5.33-40.5.37|AUTODETECT|” The demon s request that Jesus bind himself by means of an oath was passed by in silence, in keeping with ) 7 1 -1 9 0 “tw://bible.?id=40.5.33-40.5.37|AUTODETECT|” Matt. 5:33 37) 1 1 -1 9 0 “tw://bible.?id=49.2.2|AUTODETECT|” ; see N.T.C. on that passage. The demonic scream is by Matthew interpreted to mean, Did you come here to torture us before the appointed time? The demonic world realizes that on the day of the final judgment its relative freedom to roam about on earth and in the sky above it 7 1 -1 9 0 “tw://bible.?id=49.2.2|AUTODETECT|” Eph. 2:2) 1 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” 6:12) 1 1 -1 9 0 0 ) must cease forever, and that its final and most terrible punishment is destined to begin at that time. Its representative who is now speaking to Jesus knows that right now he is face to face with the One to whom the final judgment has been committed, and he is afraid that even now before the appointed time Jesus might hurl him and his partners into the abyss or dungeon, that is, into hell, the place where Satan is kept. That fear on the part of this unclean spirit was engendered and intensified by Christ s repeated command that the demon depart from the horribly frustrated man, as is clearly stated in verse 8. For he [Jesus] had been saying to him, Come out of the man, you unclean spirit.) 1 6 2 8 0 0 The story continues: 9. Then he asked him, What is your name? Just why was it that Jesus, ignoring the demon s demand (verse 7b), asked this question? Among commentators:) a. Several completely omit any attempt to solve this difficult puzzle.) b. Others��186�� are of the opinion that Jesus, in common with other exorcists, believed that knowledge of the demon s name carried with it the ability to cast out the demon.

The moment a demon s name was known, his power was broken.) Objection. This certainly looks like an attempt to reduce the power of Jesus to that of any exorcist. Moreover, if the theory were true, we would expect that also in other cases of demon-expulsion recorded in the Gospels there would be a reference to asking the name of the demon.) c. Still another��187�� confidently affirms that Jesus questions about the name in order that supposedly by means of the answer to this question his disciples, etc. would know that he was dealing not just with one demon but with ever so many of them.) d. What may well be the best answer though we cannot be sure is the one suggested in one form or another by several other commentators.��188�� It amounts to this: Jesus wishes to reveal to the demoniac the seriousness of his condition. In order to deliver him from this condition he wishes to calm him down and to strengthen his consciousness of his real self.

He desires to tear him loose from his close association almost identification with the demon, or demons, that had for so long a time dominated him.) 1 1 2 8 0 “tw://bible.*?id=40.26.53|AUTODETECT|”

He replied, My name is Legion, for we are many. The reply indicates the depth of the demoniac s misery. He is under the control not of just one demon, the spokesman, but of an entire host, a Legion!��189�� The word must not be taken literally, as if it meant that a force of at least 6000 demons were in control of the poor man. The meaning here is undoubtedly figurative: a very large number. It is also possible that the term Legion conjured up the vision of an army of occupation, cruelty, and destruction. We are not dealing here with a legion of protecting angels 7 1 -1 9 0 “tw://bible.*?id=40.26.53|AUTODETECT|”

Matt. 26:53) 1 1 -1 9 0 “tw://bible.*?id=40.12.45|AUTODETECT|”

more than twelve legions of angels ). We are confronted here with Satan s army of terror and death. That more than one demon would at times occupy and enslave a person is clear also from other Scripture passages. See ) 7 1 -1 9 0 “tw://bible.?id=40.12.45|AUTODETECT|” Matt. 12:45) 1 1 -1 9 0 “tw://bible.?id=42.11.26|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=42.11.26|AUTODETECT|” Luke 11:26) 1 1 -1 9 0 “tw://bible.?id=41.16.9|AUTODETECT|” ); ) 7 1 -1 9 0 “tw://bible.?id=41.16.9|AUTODETECT|” Mark 16:9) 1 1 -1 9 0 “tw://bible.?id=42.8.2|AUTODETECT|” 7 1 -1 9 0 “tw://bible.?id=42.8.2|AUTODETECT|” Luke 8:2) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.12.43|AUTODETECT|”

10. And he begged him [Jesus] again and again��190�� not to send��191�� them out of the area. See on verse 7. However, at this point another item may have to be added. Not only do the demons feverishly desire to stay away from the abyss, but they prefer to remain in this particular area, because it is the terrain of tombs, skeletons, desertion, death, and destruction. They feel at home here. If we are accustomed to associate the good angels with places in which order, beauty, and fulness of life prevail, does it not seem natural, in harmony with Scripture 7 1 -1 9 0 “tw://bible.*?id=40.12.43|AUTODETECT|” Matt. 12:43) 1 1 -1 9 0 0 ) to link evil angels with regions where disorder, desolation, desertion, and death dominate?) 1 2 2 8 0 0
11. The pigs, by the demons plunged down the cliff and into the sea, when they perish) At this point the story takes a new turn: a new element is added. 11, 12. Now a large herd of pigs was feeding there on the hillside; and they [the unclean spirits] begged him, Allow us to go into the pigs, so that we may enter them. The demons realize that they cannot successfully resist Christ s command that they take their departure from the demoniac. They must leave him, and they are going to do exactly that. But they present a final request in connection with pigs that were feeding on the hillside.) 1 1 2 8 0 “tw://bible.?id=41.5.11|AUTODETECT|” Note there on the hillside. This must mean in that general vicinity. If we place this herd of pigs too close to the scene of Christ s confrontation with the demoniac we create a conflict between ) 7 1 -1 9 0 “tw://bible.?id=41.5.11|AUTODETECT|” Mark 5:11) 1 1 -1 9 0 “tw://bible.?id=40.8.30|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=40.8.30|AUTODETECT|” Matt. 8:30) 1 1 -1 9 0 0 . Actually there is no conflict, for there on the hillside leaves room for the idea that the herd was at some distance away from Jesus and the demon-possessed man (or: men, according to Matthew).) 1 2 2 8 0 0 What was the reason for the request of the demons that they be allowed to enter the pigs? Was it simply a yearning to destroy? Was it perhaps a sinister hope that the owners of the herd, seeing their property destroyed, would be filled with antagonism toward Jesus? The answer has not been revealed. It is, however, worthy of special attention that the demons are fully aware of the fact that without Christ s permission they will not be able to enter the pigs.) Continued: 13. So he gave them permission.

And the unclean spirits came out and went into the pigs, and the herd of about two thousand rushed headlong down the cliff into the sea and were drowning in the sea. Finally, then, the unclean spirits actually obeyed Christ s command and released their vise-like grip. In answer to their request (verse 12) Jesus gave them permission. So they came out of the man and went into the pigs. Result: the herd two thousand strong; Mark likes to mention numbers; see Introduction IV, footnote 5 c rushed pell-mell down the cliff, and & Here Mark suddenly changes the tense of the verb. So far he has very briefly stated four incidents, four summary facts: gave, came out of, went into, rushed down.

It is as if he, in very rapid succession, showed us four snapshots. Then we are shown a slow-motion movie: one by one we see the (approximately) two thousand pigs choking to death in the sea, until all have drowned.��192��) 1 1 2 8 0 “tw://bible.?id=45.9.20|AUTODETECT|” Two questions demand consideration. First, What ethical justification was there for Jesus to allow this to happen to these animals? Shall we say that one of these days those pigs would have had to die anyway; so they might as well die now? Shall we add that quick death by suffocation or asphyxiation through drowning may even have been more merciful than slower death by fire, or by animal attack, starvation, slaughter at the hands of a clumsy butcher, etc.? But is not ) 7 1 -1 9 0 “tw://bible.?id=45.9.20|AUTODETECT|” Rom. 9:20) 1 1 -1 9 0 “tw://bible.?id=27.4.35|AUTODETECT|” , Nay but, O man, who art thou that repliest against God? (to use the A.V.) the real answer? Cf. ) 7 1 -1 9 0 “tw://bible.?id=27.4.35|AUTODETECT|” Dan. 4:35) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=23.6.1-23.6.5|AUTODETECT|” In this commentary the love of God in Christ and his power have been mentioned again and again. We believe rightly so, for Scripture itself mentions these qualities repeatedly. But no less important, surely, are God s holiness and his sovereignty. God is sinless. Rather, he is holy, and the source of holiness for all who place their trust in him. Cf. ) 7 1 -1 9 0 “tw://bible.?id=23.6.1-23.6.5|AUTODETECT|” Isa. 6:1 5) 1 1 -1 9 0 “tw://bible.?id=35.2.4|AUTODETECT|” . Moreover, he owes us no explanation of his deeds. We should live by faith! 7 1 -1 9 0 “tw://bible.?id=35.2.4|AUTODETECT|” Hab. 2:4) 1 1 -1 9 0 “tw://bible.?id=45.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.1.17|AUTODETECT|” Rom. 1:17) 1 1 -1 9 0 “tw://bible.?id=48.3.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.3.11|AUTODETECT|” Gal. 3:11) 1 1 -1 9 0 “tw://bible.?id=18.21.5|AUTODETECT|” ). See also ) 7 1 -1 9 0 “tw://bible.?id=18.21.5|AUTODETECT|” Job 21:5) 1 1 -1 9 0 “tw://bible.?id=18.40.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=18.40.4|AUTODETECT|” 40:4) 1 1 -1 9 0 0 . Says H. Bavinck: Round about us we observe so many facts which seem to be unreasonable, so much undeserved suffering, so many unaccountable calamities, such an uneven and inexplicable distribution of destiny, and such an enormous contrast between the extremes of joy and sorrow, that any one reflecting on these things is forced to choose between viewing this universe as if it were governed by the blind will of an unbenign deity, as is done by pessimism, or, upon the basis of Scripture and by faith, to rest in the absolute and sovereign, yet however incomprehensible wise and holy will of him who one day is going to cause the full light of heaven to dawn upon these mysteries of life.& In the midst of terrible reality Calvinism does not come forth with a solution, but it offers this comfort: that, in whatsoever happens, it recognizes the will and the governing hand of an omnipotent God, who is at the same time a merciful Father. Calvinism does not offer a solution, but it causes man to rest in him who dwells in light unapproachable, whose judgments are unsearchable and whose ways are past tracing out. ��193��) 1 4 2 8 0 0 That same answer will do also for the second question, namely, Was it right for Jesus to permit the demons to destroy so much property, that is, to deprive the owners of so large a proportion of their material possessions? In addition, however, to the appeal to God s sovereignty, which, after all, is basic, it should also be pointed out that, rightly considered, by permitting this loss Jesus was actually helping these owners; that is, he was helping them if only they were willing to take the lesson to heart. These owners and in general the people of this community were selfish. In their scale of values the acquisition, retention, and multiplication of material possessions ranked higher by far than the liberation and restoration of a man unfree, unhappy, unloved, and uncared for; yes, enslaved, wretched, hated, and abandoned. For proof see on verse 17. Hence they needed this lesson.��194��) 4.

The swineherds and the people to whom they report. The people s request that Jesus leave the district) 14 17. And those in charge of them fled and spread the news in the city and countryside. And the people came to see what it was that had happened. They came to Jesus and saw the demon-possessed��195�� man sitting there, clothed and in his right mind,��196�� the very man who had had the legion; and they became frightened. Those who had seen it told them how it went with the demoniac, and about the pigs.) The men who had been tending the pigs must have witnessed the meeting between Jesus and the demoniac.

They had also observed that the wildness of this man had left him and had, as it were, been transferred to the pigs, with the result that the entire herd had perished in the water. The swineherds drew the correct conclusion that it was Jesus who had ordered and allowed all this to happen. He had ordered the demons to leave, and had allowed them to enter the pigs. The loss of the pigs was therefore not the fault of those who had been tending them. The herdsmen, accordingly, ran back to where the people were living. They wanted the owners and everybody else, in town and countryside, in the little city and on the farms, to know who was and who was not to blame.) 1 1 2 8 0 “tw://bible.?id=42.8.27|AUTODETECT|” Mark pictures the people coming to see what it was that had happened. This was probably the morning after the miracle had occurred. What do the people see? They see Jesus. They also carefully observe the man who had been a demoniac. There was no doubt about it. It was the very man. Now, however, he was no longer rushing down the hill but sitting down, and right at the feet of Jesus. No longer was he naked 7 1 -1 9 0 “tw://bible.?id=42.8.27|AUTODETECT|” Luke 8:27) 1 1 -1 9 0 “tw://bible.?id=47.5.13|AUTODETECT|” ) but clothed. And no longer was he acting like a madman, screaming night and day and gashing himself with the sharp edges of stones, but in his right mind 7 1 -1 9 0 “tw://bible.?id=47.5.13|AUTODETECT|” II Cor. 5:13) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 The power and majesty of Jesus who had brought all this about caused these people to become frightened, a reaction that was not lessened when right here, on the spot where it had all happened, the details of the story how it went with the demoniac, and about the pigs were rehearsed by the eye-witnesses: herdsmen and disciples.) 1 1 2 8 0 “tw://bible.*?id=40.4.25|AUTODETECT|” What should have been the result? Initial sadness because of the loss of the pigs would have been natural. But should not the owners and all who were in any way affected by this loss have spoken somewhat as follows: We see now that the loss of our property was a small price to pay for the lesson we have learned. These pigs, that property, meant everything to us. We were selfish. We never felt concerned about the needs of our fellow-citizen, this poor, wretched man.

Now we see things differently. We now understand that human values surpass material values by far ? Should they not have congratulated the man who was sitting there at Jesus feet? Should they not have brought their sick and handicapped to Jesus to be healed? Surely, the people of this general region could not have been entirely ignorant about this great Benefactor! See ) 7 1 -1 9 0 “tw://bible.?id=40.4.25|AUTODETECT|” Matt. 4:25) 1 1 -1 9 0 “tw://bible.?id=43.4.40|AUTODETECT|” . Should they not have tried to prevail upon Jesus to stay a while longer in their midst, in order to impart blessings for body and soul? Cf. ) 7 1 -1 9 0 “tw://bible.?id=43.4.40|AUTODETECT|” John 4:40) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 Their real reaction was quite different. It was in fact the very opposite. Jesus must leave, the sooner the better: And they began to beg him to leave their district. This is reported by all three evangelists. It is essential to the understanding of the lesson here conveyed.) These men were scared of Jesus. Besides, they resented him. Had he not deprived them of their property? Was he not a disturber of their familiar mode of life?) 1 1 2 8 0 “tw://bible.?id=40.18.23-40.18.35|AUTODETECT|” How often, even in our own day and age, has not this incident been repeated? People are eager to listen to the story of Jesus and his love & just so the gospel s implications for daily life and conduct 7 1 -1 9 0 “tw://bible.?id=40.18.23-40.18.35|AUTODETECT|” Matt. 18:23 35) 1 1 -1 9 0 “tw://bible.?id=40.25.31-40.25.46|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.25.31-40.25.46|AUTODETECT|” 25:31 46) 1 1 -1 9 0 “tw://bible.?id=43.13.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.13.14|AUTODETECT|” John 13:14) 1 1 -1 9 0 “tw://bible.?id=43.13.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.13.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=47.8.7-47.8.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.7-47.8.9|AUTODETECT|” II Cor. 8:7 9) 1 1 -1 9 0 “tw://bible.?id=49.4.32-49.5.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=49.4.32-49.5.2|AUTODETECT|” Eph. 4:32 5:2) 1 1 -1 9 0 0 ) are not emphasized, for that would be upsetting!) 1 3 2 8 0 0 5. The cured man s request and Jesus reply. Implications of that reply) 18. And as he [Jesus] was getting into the boat, the man who had been demon-possessed��197�� begged to go with him. It was a very natural request. The man wishes to be in the company of his Benefactor, to whom he has become so heavily indebted.

He wishes to render to him every service he may require. 19. But he refused and said to him, Go home to your people, and tell them what great things the Lord has done for you and how he had mercy on you. Several points should be noted:) a. Is it not striking that the One who had granted the request of the demons, permitting them to enter the pigs, and of the people, that he leave their district, refuses to grant the request of a man who has become his own ardent follower? We learn from this that when God allows his people to get whatever it is they wish to have, this is not always an unmixed blessing. And when he refuses to say Yes in answer to their earnest petition, this is not necessarily a sign of his disfavor.) 1 1 2 8 0 “tw://bible.?id=44.1.8|AUTODETECT|” b. True missionary activity begins at home & but does not end there. It does indeed begin at home 7 1 -1 9 0 “tw://bible.?id=44.1.8|AUTODETECT|” Acts 1:8) 1 1 -1 9 0 “tw://bible.?id=40.10.5|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.10.5|AUTODETECT|” Matt. 10:5) 1 1 -1 9 0 “tw://bible.?id=40.10.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.10.6|AUTODETECT|” 6) 1 1 -1 9 0 0 ). Does this not also imply that a true church member is at least as concerned about providing a thorough Christian education for his own children as he is about sending missionaries to the heathen? The latter task is indeed very important and necessary, but the former should have the priority.) 1 1 2 8 0 “tw://bible.?id=42.8.39|AUTODETECT|” c. The man is ordered to tell his people what great things the Lord has done for him. As verse 20 indicates, he understands this word the Lord to refer to Jesus. In ) 7 1 -1 9 0 “tw://bible.?id=42.8.39|AUTODETECT|” Luke 8:39) 1 1 -1 9 0 0 a the word God is substituted for the Lord. The man again interprets God to refer to Jesus (8:39b). This shows that, as the evangelists and the cured demoniac saw it, Jesus is the Lord. He is God.) 1 1 2 8 0 “tw://bible.?id=19.34.6|AUTODETECT|” d. What may well be considered the main lesson is this: by ordering the man to go to his own folks the term not to be taken too narrowly (see verse 20), and with the implied idea that neighbor will tell neighbor , Jesus is showing a great kindness, and this not only to the former demoniac but also to the entire community that had so shamefully rejected him. They had asked him to leave, but he, in his great love, cannot completely separate himself from them. So he sends them a missionary, in fact the best kind of missionary, one who can speak from experience. See ) 7 1 -1 9 0 “tw://bible.?id=19.34.6|AUTODETECT|” Ps. 34:6) 1 1 -1 9 0 “tw://bible.?id=19.66.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.66.16|AUTODETECT|” 66:16) 1 1 -1 9 0 “tw://bible.?id=19.116.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.116.0|AUTODETECT|” 116) 1 1 -1 9 0 “tw://bible.?id=43.9.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.9.25|AUTODETECT|” John 9:25) 1 1 -1 9 0 “tw://bible.?id=46.15.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.9|AUTODETECT|” I Cor. 15:9) 1 1 -1 9 0 “tw://bible.?id=46.15.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.15.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=48.1.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.15|AUTODETECT|” Gal. 1:15) 1 1 -1 9 0 “tw://bible.?id=48.1.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=48.1.16|AUTODETECT|” 16) 1 1 -1 9 0 “tw://bible.?id=50.3.7-50.3.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.3.7-50.3.14|AUTODETECT|” Phil. 3:7 14) 1 1 -1 9 0 “tw://bible.?id=54.1.15-54.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.15-54.1.17|AUTODETECT|” I Tim. 1:15 17) 1 1 -1 9 0 “tw://bible.?id=61.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.1.16|AUTODETECT|” II Peter 1:16) 1 1 -1 9 0 “tw://bible.?id=62.1.1-62.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.1.1-62.1.4|AUTODETECT|” I John 1:1 4) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=42.8.39|AUTODETECT|” The man obeyed. 20. So he went away and began to proclaim in the Decapolis what great things Jesus had done for him; and everybody was amazed. The healed man did exactly what the Lord wanted him to do. He went home and there related what great things Jesus had done for him. But he did not stop then and there. So filled was he with joy and gratitude that he soon included the entire city where he was living in the sphere of his missionary activity 7 1 -1 9 0 “tw://bible.?id=42.8.39|AUTODETECT|” Luke 8:39) 1 1 -1 9 0 0 ). Even this did not satisfy his eagerness to ascribe the glory to God. Soon he was bearing testimony to God s goodness in the Decapolis as a whole, as Mark states.) 1 1 2 8 0 0 This Decapolis was a league of ten Hellenic cities: Scythopolis (located west of the Jordan River); east of the Jordan: Philadelphia, Gerasa, Pella, Damascus, Kanata, Dion, Abila, Gadara, and Hippos. See the sketch. These ten cities, at one time deprived of their freedom by the Maccabees, had by the Romans been delivered from their yoke and had even been given a considerable measure of home rule. Though required to render tribute and military service to Rome, they had been allowed to form an association for commercial progress and for mutual defense against any encroachment from the side of either Jews or Arabs. They had their own army, courts, and coinage. Throughout this region there was a scattering of Jews, but by and large this was definitely Gentile territory; a fact to which, for example, many Greek amphitheatres bore witness.��198��) 1 1 2 8 0 “tw://bible.?id=23.55.11|AUTODETECT|” Everybody was amazed. The people who heard this man testify probably continued for some time��199�� to be filled with wonder and praise. No doubt some did more than merely marvel. In Decapolis, too, there must have been a remnant of people in whose hearts and lives the word of God was effective unto salvation, to his glory. See ) 7 1 -1 9 0 “tw://bible.?id=23.55.11|AUTODETECT|” Isa. 55:11) 1 1 -1 9 0 “tw://bible.?id=40.4.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.4.24|AUTODETECT|” Matt. 4:24) 1 1 -1 9 0 “tw://bible.?id=40.4.25|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.4.25|AUTODETECT|” 25) 1 1 -1 9 0 “tw://bible.?id=41.7.31-41.7.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.7.31-41.7.37|AUTODETECT|” Mark 7:31 37) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 ) ) 5:21 43 Two Miracles) The Restoration to Life of Jairus Daughter) and) The Healing of the Woman Who Touched Christ s Garment) 1 1 2 8 0 “tw://bible.?id=40.9.18-40.9.26|AUTODETECT|” Cf. ) 7 1 -1 9 0 “tw://bible.?id=40.9.18-40.9.26|AUTODETECT|” Matt. 9:18 26) 1 1 -1 9 0 “tw://bible.?id=42.8.40-42.8.56|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.40-42.8.56|AUTODETECT|” Luke 8:40 56) 1 10 2 8 0 0 21 Now when Jesus had again crossed over��200�� to the other side, a large crowd gathered about him; and he was beside the sea. 22 Then came one of the rulers of the synagogue, Jairus by name; and seeing him, fell at his feet 23 and pleaded earnestly with him, saying, My little daughter is at the point of death; please come and put your hands on her, that she may get well and live. 24 So he [Jesus] went with him. A large crowd was following him and pressing upon him.) 25 And a woman who had been subject to hemorrhages for a period of twelve years, 26 and who had suffered much from many physicians, and had spent all she had and instead of getting better had grown worse, 27 after hearing about Jesus came from behind in the crowd and touched his garment. 28 For she said, If I touch just his clothes I shall get well. ) 29 And at once her bleeding stopped and she felt in her body that she had been healed of her illness.) 30 Now Jesus, being well aware in himself that power which issued from him had gone out of him, immediately turned around in the crowd and asked, Who touched my clothes? 31 You see the crowd pressing on you, said his disciples, and you ask, Who touched me? 32 But he [Jesus] continued to look around to see who had done it. 33 Then the woman, trembling with fear since she knew what had happened to her, came and fell down before him and told him the whole truth. 34 He said to her, Daughter, your faith has made you well; go in peace, and be healed of your illness. ) 35 While he [Jesus] was still speaking, some men came from the synagogue ruler s (house). Your daughter is dead, they said. Why bother the Teacher any further? 36 Ignoring��201�� what was being spoken, Jesus said to the ruler of the synagogue, Fear not, only believe. ) 37 And he allowed no one to accompany him except Peter and James and John the brother of James. 38 They came to the house of the synagogue ruler; and he noticed the hubbub, with people loudly weeping and wailing. 39 And having entered he said to them, Why do you make a hubbub and weep? The child is not dead but asleep. 40 But they were laughing in his face.) But he turned them all out, and taking with him (only) the child s father and mother and his own companions entered (the room) where the child was. 41 And having grasped the child s hand he said to her, Talitha koum ��202��; which means Little girl, I say to you, get up. 42 At once the little girl stood up and started to walk around, for she was twelve years old. And at once they were utterly astonished.) 43 He strictly charged them that no one should know this, and he ordered that she be given (something) to eat.) ) The transition from the preceding section (verses 1 20) to this one (verses 21 43) is well-nigh unforgettable.

From the request amounting to Please go away, the story advances to the earnest and moving petition Please come (contrast verse 17 with verse 23). When Jesus was asked to leave, he left; that is, he recrossed the sea and landed at the Capernaum side, where a ruler of the Capernaum synagogue was in sore need of help, for his little daughter was at the point of death. So, from the story of the miraculous blessing bestowed on a man who had his dwelling in a locality associated with death (verse 3) we advance to that of triumph over death itself (verses 41, 42). From being amazed (verse 20) we are led to being utterly astonished (verse 42).) 1 1 2 8 0 “tw://bible.?id=40.9.18|AUTODETECT|” It would seem that when Jesus landed, the disciples of John the Baptist were waiting for him, with their question about fasting. See N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=40.9.18|AUTODETECT|” Matt. 9:18) 1 1 -1 9 0 0 . It was while he was still speaking with them that Jairus made his request.) 1 4 2 8 0 0 The synagogue was ruled by a board of elders. One of its responsibilities was to maintain good order at the synagogue meetings. The man who came to Jesus and whom Matthew does not mention by name but whom Mark and Luke call Jairus was a member of such a board. Since he was probably living in Capernaum we may assume that he had heard about, and perhaps even witnessed, some of the miracles performed by Jesus.) Matthew s report of the double miracle is very brief, nine verses; Luke s covers seventeen verses; Mark s twenty-three. For more information on the synagogue see above on 1:39.) Matthew omits the ruler s request (see Mark and Luke) that Jesus heal the very sick child. In fact, Matthew in his very brief summary leaves out several items mentioned by one or both of the other synoptists.

However, it is he alone who relates that the ruler asks Jesus to lay his hand upon the dead girl, adding and she will live (9:18). Also, he alone mentions the flute-players in the house of mourning (9:23).) Mark alone, in his very lengthy account, represents Jairus as using the term of endearment my little daughter (verse 23), pictures a vast crowd thronging or pressing upon Jesus (verse 24), relates that Jesus paid no attention to the message delivered to Jairus, Your daughter is dead & (verses 35, 36), emphasizes the weeping and wailing that was going on among the mourners (verse 38, 39), reports the Aramaic words spoken by Jesus to the child (verse 41), and adds that the girl, brought back from the dead, walked (verse 42).) 1 1 2 8 0 “tw://bible.?id=41.5.22|AUTODETECT|” Several items are common to Mark and Luke, though not found in Matthew. Thus we are told that the name of the ruler was Jairus 7 1 -1 9 0 “tw://bible.?id=41.5.22|AUTODETECT|” Mark 5:22) 1 1 -1 9 0 “tw://bible.?id=42.8.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.41|AUTODETECT|” Luke 8:41) 1 1 -1 9 0 “tw://bible.?id=41.5.23|AUTODETECT|” ), that Jairus made his first request before the child had died 7 1 -1 9 0 “tw://bible.?id=41.5.23|AUTODETECT|” Mark 5:23) 1 1 -1 9 0 “tw://bible.?id=42.8.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.42|AUTODETECT|” Luke 8:42) 1 1 -1 9 0 “tw://bible.?id=41.5.42|AUTODETECT|” ), that she was about twelve years of age 7 1 -1 9 0 “tw://bible.?id=41.5.42|AUTODETECT|” Mark 5:42) 1 1 -1 9 0 “tw://bible.?id=42.8.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.42|AUTODETECT|” Luke 8:42) 1 1 -1 9 0 “tw://bible.?id=41.5.37|AUTODETECT|” ), that Peter, James, and John, and also the child s parents were with Jesus when he performed the miracle 7 1 -1 9 0 “tw://bible.?id=41.5.37|AUTODETECT|” Mark 5:37) 1 1 -1 9 0 “tw://bible.?id=41.5.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.5.40|AUTODETECT|” 40) 1 1 -1 9 0 “tw://bible.?id=42.8.51|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.51|AUTODETECT|” Luke 8:51) 1 1 -1 9 0 “tw://bible.?id=41.5.43|AUTODETECT|” ), and that Jesus did not want the news of this miracle to spread 7 1 -1 9 0 “tw://bible.?id=41.5.43|AUTODETECT|” Mark 5:43) 1 1 -1 9 0 “tw://bible.?id=42.8.56|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.56|AUTODETECT|” Luke 8:56) 1 1 -1 9 0 0 ).) 1 26 2 8 0 0 It is Luke alone who reports that the daughter was an only child (8:42), and that Jesus did indeed hear the remark to which he paid no attention (8:50).) In all the three accounts the story of the bringing back to life of the daughter of Jairus is interrupted by that of the healing of the woman who touched Christ s garment.) The material as here presented permits the following outline. Under the general theme that has already been indicated (The Two Miracles, etc.) we arrive at these subdivisions or points :) Verses ) The first miracle introduced 21 24 ) The first miracle interrupted ) by ) the second miracle ) faith concealed 25 28 ) faith rewarded 29 ) faith revealed 30 34 ) The first miracle performed ) a word of encouragement 35, 36 ) a word of revelation 37 40a ) word of love and power 40b 42 ) word of tender concern 43 ) ) ) * * *) 1. The first miracle introduced) 21 23. Now when Jesus had again crossed over to the other side, a large crowd gathered about him; and he was beside the sea. Then came one of the rulers of the synagogue, Jairus by name; and seeing him, fell at his feet and pleaded earnestly with him, saying, My little daughter is at the point of death; please come and put your hands on her, that she may get well and live.) As often previously (1:16; 2:13; 3:7; 4:1), Jesus was again to be found beside the sea, near Capernaum; with a large crowd assembled about him, as usual. It was then that Jairus fell prostrate at his feet.

This very action was a manifestation of high respect for Jesus. The ruler s earnest entreaty, My little daughter is at the point of death literally: has reached the final stage ; please come and put your hands on her, that she may get well and live, was an expression of tender affection, intense anxiety, and a considerable measure of faith.) Tender affection! Jairus says, my little daughter. At the age of twelve many children resent being considered little. But to this father the child is still little ; with emphasis, however, not so much on her tender years as on her loveliness in his eyes.��203��) Intense anxiety! Please come.& Fearful apprehension is coupled with strong desire.) A considerable measure of faith!

The man believes in the effectiveness even now with death so close of the touch of Jesus hands. For this touch see on 1:41. Note: & that she may get well and live. ��204�� This ruler must have seen and heard Jesus many a time, right here in Capernaum, where the Master had his headquarters and where, whenever possible, he attended the synagogue. Jairus may well have witnessed previous miracles. It is remarkable, nevertheless, that with his darling daughter, his only child, so near to death, the man still has hope, still manifests a considerable degree of faith.) It is no surprise to read: 24. So he [Jesus] went with him.

Is he not the Savior, and this not only for the soul but for the entire person, soul and body?) 1 1 2 8 0 “tw://bible.?id=42.8.47|AUTODETECT|” However, a statement follows which is both closely connected with that which precedes and also introduces what follows in verses 25 34. The statement is: A large crowd was following him and pressing upon him. This was not unusual; see 3:9; 4:1. What adds significance to it in the present situation is a. The very size of the crowd, together with the fact that the people were pressing upon or thronging Jesus, made progress toward the house of Jairus difficult. b. The presence of this crowd explains the action of the woman whose story follows. She thought that because of the enormous crowd she would be able to do what she wanted to do, and escape undetected 7 1 -1 9 0 “tw://bible.?id=42.8.47|AUTODETECT|” Luke 8:47) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 2. The first miracle interrupted by the second miracle) a. faith concealed) 1 1 2 8 0 “tw://bible.?id=41.5.21-41.5.43|AUTODETECT|” It has already been shown that the swirling crowd, delaying the performance of the first miracle and to a certain extent explaining what happened in connection with the second, connects the two stories. Two consecutive verses in Luke s Gospel (8:42, 43) also supply a connection: the daughter of Jairus was twelve years of age; the woman had been suffering for a period of twelve years. But the two narratives can also be viewed as one, namely, the narrative of an interrupted and therefore all the more glorious miracle 7 1 -1 9 0 “tw://bible.?id=41.5.21-41.5.43|AUTODETECT|” Mark 5:21 43) 1 1 -1 9 0 0 and parallels).) 1 1 2 8 0 0 In telling the story of Jesus and the woman, Matthew is again very brief. Note his three verses (9:20 22). Luke has nine (8:40 48). Mark, the action Gospel, spreads the various vivid details over ten verses (5:25 34).) 1 1 2 8 0 “tw://bible.?id=41.5.26|AUTODETECT|” It is true here, as well as everywhere else in the Gospels, that none of the accounts is mere repetition. Each evangelist contributes something not reported by the others. Thus we would not want to miss Matthew s reference to the woman talking to herself (9:21), or his report of Jesus turning to the woman and saying to her, Take heart . Neither would we want to do without the clever manner in which Dr. Luke (8:43b), without contradicting Mark, yet prevents a possible misunderstanding of what Mark says about the physicians of that day 7 1 -1 9 0 “tw://bible.?id=41.5.26|AUTODETECT|” Mark 5:26) 1 1 -1 9 0 “tw://bible.?id=40.9.20|AUTODETECT|” , a woman & who had suffered much from many physicians ). Luke is also the only one who brings Peter into the story (8:45). And as for Mark, neither Matthew nor even Luke presents the details of this story as vividly as he does. See especially 5:29 33. On the other hand, Mark does not even mention the tassel, only the garment (5:27, 28). Contrast ) 7 1 -1 9 0 “tw://bible.?id=40.9.20|AUTODETECT|” Matt. 9:20) 1 1 -1 9 0 “tw://bible.?id=42.8.44|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.8.44|AUTODETECT|” Luke 8:44) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 25 27. And a woman who had been subject to hemorrhages for a period of twelve years, and who had suffered much from many physicians, and had spent all she had and instead of getting better had grown worse, after hearing about Jesus came from behind in the crowd and touched his garment.) 1 1 2 8 0 “tw://bible.?id=41.2.1|AUTODETECT|” While Jesus is on his way to the home of Jairus suddenly there is an interruption. Again and again during his earthly ministry Jesus was interrupted; namely, in his speaking to a crowd 7 1 -1 9 0 “tw://bible.?id=41.2.1|AUTODETECT|” Mark 2:1) 1 1 -1 9 0 “tw://bible.?id=41.8.31|AUTODETECT|” ff.), conversing with his disciples 7 1 -1 9 0 “tw://bible.?id=41.8.31|AUTODETECT|” Mark 8:31) 1 1 -1 9 0 “tw://bible.?id=41.14.27|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=41.14.27|AUTODETECT|” 14:27) 1 1 -1 9 0 “tw://bible.?id=42.12.12|AUTODETECT|” ff.; ) 7 1 -1 9 0 “tw://bible.?id=42.12.12|AUTODETECT|” Luke 12:12) 1 1 -1 9 0 “tw://bible.?id=41.10.46|AUTODETECT|” ff.), traveling 7 1 -1 9 0 “tw://bible.?id=41.10.46|AUTODETECT|” Mark 10:46) 1 1 -1 9 0 “tw://bible.?id=41.4.38|AUTODETECT|” ff.), sleeping 7 1 -1 9 0 “tw://bible.?id=41.4.38|AUTODETECT|” Mark 4:38) 1 1 -1 9 0 “tw://bible.?id=41.4.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=41.4.39|AUTODETECT|” 39) 1 1 -1 9 0 “tw://bible.?id=41.1.35|AUTODETECT|” ), and praying 7 1 -1 9 0 “tw://bible.?id=41.1.35|AUTODETECT|” Mark 1:35) 1 1 -1 9 0 0 ff.). The fact that none of these intrusions floor him, so that for the moment he would be at a loss what to do or what to say, shows that we are dealing here with the Son of man who is also the Son of God! What we would call an interruption is for him a springboard or take-off point for the utterance of a great saying or, as here, for the performance of a marvelous deed, revealing his power, wisdom, and love. What for us would have been a painful exigency is to him a golden opportunity.) 1 1 2 8 0 0 This time the interrupter is a woman. For twelve years she had been subject to hemorrhages; literally she had been in (a condition of) flow of blood. There are those who believe that the drain was constant. Another view would be that throughout the twelve years an excessive loss of blood, occurring periodically, had made it impossible for her ever to feel strong and healthy, and that at this particular moment she was again suffering as a result of loss of blood.) 1 1 2 8 0 “tw://bible.?id=40.16.21|AUTODETECT|” She had suffered much at the hands of many physicians. For the form of the expression cf. ) 7 1 -1 9 0 “tw://bible.?id=40.16.21|AUTODETECT|” Matt. 16:21) 1 1 -1 9 0 0 . An apocryphal book (Tobit 2:10) states, I went to the physicians, but they did not help me. On the other hand read the statement from another apocryphal writing (Ecclus. 38:1), Honor a physician according to your need of him, with the honors due to him; for, indeed, the Lord has created him. Verse 3 of the same chapter speaks of the skill of the physician and states, In the sight of great men he shall be admired. Though it is true that even today doctors sometimes err, as do also men of other professions, it would be difficult to over-estimate the value of a capable and devoted doctor. In the case here reported the results of medical treatment had been anything but favorable. The poor woman s condition had gradually deteriorated, and this partly because of the very care (?) the doctors had bestowed on her.) 1 1 2 8 0 “tw://bible.?id=12.1.0|AUTODETECT|” This should not be interpreted to mean that the art of healing in Israel, in comparison with that practiced in the surrounding nations at that time, was very, very poor. It is true that medical science in the technical sense was still in its infancy. Nevertheless, the Jews, at least in some important respects, were ahead of all others. They believed in the efficacy of prayer to the one and only God, Ruler of heaven and earth, hence also of soul and body, and over life and death, health and sickness 7 1 -1 9 0 “tw://bible.?id=12.1.0|AUTODETECT|” II Kings 1) 1 1 -1 9 0 “tw://bible.?id=19.116.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.116.0|AUTODETECT|” Ps. 116) 1 1 -1 9 0 “tw://bible.?id=23.36.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.36.0|AUTODETECT|” Isa. 36) 1 1 -1 9 0 “tw://bible.?id=20.17.22|AUTODETECT|” ). To them had been given the Ten Commandments, which have been called the greatest mental hygiene code. The ordinance of circumcision also deserves consideration in this connection. Add to this the many hygienic regulations found in the Pentateuch, the emphasis on the influence of the mind on the health of the body 7 1 -1 9 0 “tw://bible.?id=20.17.22|AUTODETECT|” Prov. 17:22) 1 1 -1 9 0 “tw://bible.?id=2.23.4|AUTODETECT|” ), exhortations against unlovely emotions 7 1 -1 9 0 “tw://bible.?id=2.23.4|AUTODETECT|” Exod. 23:4) 1 1 -1 9 0 “tw://bible.?id=2.23.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.23.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=20.15.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=20.15.17|AUTODETECT|” Prov. 15:17) 1 1 -1 9 0 “tw://bible.?id=19.91.0|AUTODETECT|” ) with their sinister effect upon physical well-being, the repeated commandment to trust in God and not to worry 7 1 -1 9 0 “tw://bible.?id=19.91.0|AUTODETECT|” Ps. 91) 1 1 -1 9 0 “tw://bible.?id=19.125.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.125.0|AUTODETECT|” 125) 1 1 -1 9 0 “tw://bible.?id=23.26.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.26.3|AUTODETECT|” Isa. 26:3) 1 1 -1 9 0 “tw://bible.?id=23.26.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.26.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=23.43.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.43.2|AUTODETECT|” 43:2) 1 1 -1 9 0 “tw://bible.?id=2.15.26|AUTODETECT|” ); and it will be seen that with respect to the care of the body, as well as with respect to many other things, Israel was far ahead of all other peoples. See also ) 7 1 -1 9 0 “tw://bible.?id=2.15.26|AUTODETECT|” Exod. 15:26) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=42.8.43|AUTODETECT|” Nevertheless in this particular case the doctors had been unsuccessful. Why? Can it be that the very fact, clearly implied in the text, that this woman had been running to many physicians had something to do with this? Even today the custom of some people to run from one doctor to another, and still another, and another, cannot be unreservedly recommended, though there may indeed be certain cases where this is necessary. It would seem, however, that the best answer to the question why this woman was not healed is given by the man who himself was a doctor, namely, Luke, who plainly states that her illness was humanly speaking, and in the light of the therapeutics of that day, incurable 7 1 -1 9 0 “tw://bible.?id=42.8.43|AUTODETECT|” Luke 8:43) 1 1 -1 9 0 0 ).��205��) 1 1 2 8 0 “tw://bible.?id=3.15.19|AUTODETECT|” By the time this woman finally decided to cast her lot with Jesus she had spent all her shall we say little ? money. She had lost her health, her wealth, and because of the nature of her illness, also her standing in society, particularly in the religious community. Her condition was such that it would make her ceremonially unclean 7 1 -1 9 0 “tw://bible.?id=3.15.19|AUTODETECT|” Lev. 15:19) 1 1 -1 9 0 0 ff.).) 1 1 2 8 0 0 There was this last reason for hope: Jesus! What is so striking in this connection is that not only prominent people, such as Jairus, turned to Jesus in their distress, but so did also proletarians, like this poor woman. They seemed to have sensed that his power and his pity would respond to the needs of people from every social class.) 1 1 2 8 0 “tw://bible.?id=4.15.38|AUTODETECT|” It is not surprising, however, that because of her condition she is afraid to come out into the open. She is not going to come into physical contact with Jesus himself. She will merely touch his garment, and even then (see Matthew and Luke), only one of the four wool tassels which every Israelite was ordered to wear on the corners of his square, outer robe 7 1 -1 9 0 “tw://bible.?id=4.15.38|AUTODETECT|” Num. 15:38) 1 1 -1 9 0 “tw://bible.?id=5.22.12|AUTODETECT|” ; cf. ) 7 1 -1 9 0 “tw://bible.?id=5.22.12|AUTODETECT|” Deut. 22:12) 1 1 -1 9 0 “tw://bible.?id=40.23.5|AUTODETECT|” ) to remind him of the law of God. See also N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=40.23.5|AUTODETECT|” Matt. 23:5) 1 1 -1 9 0 0 .��206�� Naturally the quickest and easiest way to bring oneself into physical contact with a garment without being noticed was to come from behind and touch the tuft swinging freely from the back of the robe. The wearer, so this woman thought, would never even notice what was happening. So, having heard the wonderful reports about Jesus, she came from behind and touched the tassel,��207�� or as Mark has it, his garment. ) 1 1 2 8 0 0 The reason for touching Christ s garment is given in verse 28. For she said, If I touch just his clothes I shall get well. The greatness of this woman s faith consisted in this, that she believed that the power of Christ to heal was so amazing that even the mere touch of his clothes would result in an instant and complete cure.��208��) 1 1 2 8 0 “tw://bible.?id=40.9.21|AUTODETECT|” That this faith was nevertheless by no means perfect appears from the fact that she thought that such an actual touch was necessary and that Jesus would never notice it. But he did notice it, rewarded her faith by restoring her to health (verse 29), and then gave her an opportunity to change faith concealed 7 1 -1 9 0 “tw://bible.?id=40.9.21|AUTODETECT|” Matt. 9:21) 1 1 -1 9 0 “tw://bible.?id=41.5.33|AUTODETECT|” ) to faith revealed 7 1 -1 9 0 “tw://bible.?id=41.5.33|AUTODETECT|” Mark 5:33) 1 1 -1 9 0 0 ), which resulted in further encouragement (5:34).) 1 5 2 8 0 0 b. faith rewarded) 29. And at once her bleeding stopped and she felt in her body that she had been healed of her illness. Literally, And at once dried up was the fountain of her blood. The recovery was instant. In one brief moment the hemorrhage stopped completely. Health and vigor were surging through every part of her body.

The scourge or illness by which she had been afflicted was gone. For the word which basically means scourge or whip and here refers to the woman s torturing illness see on 3:10.��209�� Not only was her trouble gone; she felt and knew that it was gone.) What is striking in this connection is the fact that although this woman s faith, as has been shown, was far from perfect, nevertheless the Lord graciously rewards it. The reward, moreover, affected not only her body but also her soul; or, to state it differently, not only was her faith rewarded, it was also improved, brought to a higher stage of development, so that faith concealed became:) c. faith revealed) 30. Now Jesus, being well aware in himself that power which issued from him had gone out of him, immediately turned around in the crowd and asked, Who touched my clothes? Jesus was not ignorant of the fact that someone had touched him, and this not accidentally but purposely, and not just with a finger but with faith. He knew that it was to that faith that the power within him and proceeding from him had responded.) 1 1 2 8 0 “tw://bible.*?id=19.50.15|AUTODETECT|”

What Jesus wants is that whoever it was that has thus meaningfully touched him shall now complete the circle. What circle? The one indicated in many passages of Scripture, including, for example, ) 7 1 -1 9 0 “tw://bible.*?id=19.50.15|AUTODETECT|”

Ps. 50:15) 1 1 -1 9 0 0

:) 1 3 2 8 0 0

Call upon me in the day of trouble;) I will deliver you,) And you shall glorify me.) 1 1 2 8 0 “tw://bible.*?id=49.1.3|AUTODETECT|”

When blessings descend from heaven, they must in the form of thanksgiving be returned to heaven by those who received them. Thus the circle is completed. See also N.T.C. on ) 7 1 -1 9 0 “tw://bible.*?id=49.1.3|AUTODETECT|”

Eph. 1:3) 1 1 -1 9 0 “tw://bible.*?id=42.17.17|AUTODETECT|”

. This woman, in her own way, had called upon Jesus. He had rescued her, but she had not as yet glorified him. Up to this point she was like the nine cleansed lepers of ) 7 1 -1 9 0 “tw://bible.*?id=42.17.17|AUTODETECT|”

Luke 17:17) 1 1 -1 9 0 “tw://bible.*?id=42.17.18|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=42.17.18|AUTODETECT|”

18) 1 1 -1 9 0 “tw://bible.*?id=45.10.9|AUTODETECT|”

Then Jesus said, Were not ten cleansed? Where are the nine? Was no one found to return and give thanks to God except this foreigner? To be sure, she had believed with her heart. But she had not as yet confessed with her mouth 7 1 -1 9 0 “tw://bible.?id=45.10.9|AUTODETECT|” Rom. 10:9) 1 1 -1 9 0 0 ). It was in order to bring about this favorable change that Jesus immediately turned around in the crowd and asked, Who touched my clothes? Or, as Luke phrases it, Who was it that touched me? (8:45), meaning touched me meaningfully? ) 1 1 2 8 0 “tw://bible.?id=41.8.15|AUTODETECT|”

31. You see the crowd pressing on you, said his disciples, and you ask, Who touched me? The disciples commit the oft repeated error of interpreting Christ s words in the most starkly literal sense, as if Jesus were thinking of a merely physical touch. These men, and others too, were in the habit of applying the literal interpretation rule to the words of Jesus, the very rule which by certain segments of Christendom is even today recommended so very highly. The following passages are among those that show why this rule, unless it be very substantially modified, is anything but safe: ) 7 1 -1 9 0 “tw://bible.?id=41.8.15|AUTODETECT|” Mark 8:15) 1 1 -1 9 0 “tw://bible.?id=41.8.16|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=41.8.16|AUTODETECT|”

16. 1 1 -1 9 0 “tw://bible.?id=43.2.19-43.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.2.19-43.2.22|AUTODETECT|” John 2:19 22) 1 1 -1 9 0 “tw://bible.?id=43.3.3-43.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.3-43.3.5|AUTODETECT|” 3:3 5) 1 1 -1 9 0 “tw://bible.?id=43.4.10-43.4.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.4.10-43.4.15|AUTODETECT|” 4:10 15) 1 1 -1 9 0 “tw://bible.?id=43.6.52|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.52|AUTODETECT|” 6:52) 1 1 -1 9 0 “tw://bible.?id=43.8.56-43.8.58|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.8.56-43.8.58|AUTODETECT|” 8:56 58) 1 1 -1 9 0 “tw://bible.?id=43.11.11-43.11.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.11-43.11.13|AUTODETECT|” 11:11 13) 1 1 -1 9 0 0 . To be sure, Jesus was not denying the literal touch, but he meant something far more than this, namely, the touch in faith, the very effective touch, so that in response to that touch power had gone forth from him.) 1 1 2 8 0 “tw://bible.?id=42.8.45|AUTODETECT|” The response of the disciples led by Peter 7 1 -1 9 0 “tw://bible.?id=42.8.45|AUTODETECT|” Luke 8:45) 1 1 -1 9 0 “tw://bible.?id=40.16.22|AUTODETECT|” ) , You see the crowd pressing on you, and you ask & revealed not only lack of insight but even lack of the proper respect, the subdued reverence which these men should have shown to their Master. Briefly, the critical remark was thoughtless and tasteless, crude and rude. It reminds one of ) 7 1 -1 9 0 “tw://bible.?id=40.16.22|AUTODETECT|” Matt. 16:22) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 The Master showed his greatness by not answering it. 32. But he [Jesus] continued to look around to see who had done it. It was a long and scrutinizing gaze.��210�� Those commentators who have commented on it differ rather widely. There are three main interpretations. According to the first, Jesus already knew who this person was. He was looking around and suddenly his eyes rested on the woman.��211��) 1 1 2 8 0 “tw://bible.?id=40.17.27|AUTODETECT|” Now the fact that according to his divine nature Jesus was omniscient cannot be denied. Also, it cannot be denied that this divine nature at times imparted to the human nature information which that human nature apart from such impartation would probably not have received. See ) 7 1 -1 9 0 “tw://bible.?id=40.17.27|AUTODETECT|” Matt. 17:27) 1 1 -1 9 0 “tw://bible.?id=43.1.47|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.47|AUTODETECT|” John 1:47) 1 1 -1 9 0 “tw://bible.?id=43.1.48|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.48|AUTODETECT|”
17. 1 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” . Yet, this does not mean that Christ s human nature was also in itself omniscient. See ) 7 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” Matt. 24:36) 1 1 -1 9 0 “tw://bible.?id=41.11.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.11.13|AUTODETECT|” Mark 11:13) 1 1 -1 9 0 “tw://bible.?id=41.5.32|AUTODETECT|” . Is not ) 7 1 -1 9 0 “tw://bible.?id=41.5.32|AUTODETECT|” Mark 5:32) 1 1 -1 9 0 0 in the same class? The expression, He continued to look around or: was looking around to see, certainly seems to support the view that the first explanation, namely, that Jesus already knew who the person was that had touched him, is unacceptable. For more on Christ s two natures in the teaching of Mark see Introduction, III.) 1 6 2 8 0 0 On the basis of the use of the feminine participle in the original,��212�� so that the rendering, But he was looking around to see her who had done this, is acceptable, it has been argued secondly that Jesus at least knew that the person who had touched him was a woman.��213��) But is it not more reasonable to view that feminine participle in the light of what Mark, the Gospel writer, subsequently knew to be the case?) All things considered, the most natural interpretation would seem to be the third one, namely, that Jesus, with the tender Savior s heart, wished to bestow an additional favor upon whoever it was that had touched him. He kept looking around to find out (thus A. T. Robertson��214��) who that person was.) 33. Then the woman, trembling with fear since she knew what had happened to her, came and fell down before him and told him the whole truth.) The woman had heard Jesus ask, Who touched my clothes? Also, she had noticed his searching eyes.

She knew what had happened to her in answer to her touch of faith. She had probably also heard the disciples wholly inadequate reply. Her conscience must have told her that the true answer to Christ s question must be given, and given by her!) Nevertheless, it was not easy for her to do what she felt she had to do. At that time and in that country for a woman to speak in public was generally considered improper. This all the more on a subject such as this, the particular physical scourge by which she had been afflicted. And would not even the fact that she, in that condition, deliberately had touched the Master add to the impropriety in the eyes of the bystanders?

Yes, and even, perhaps, in the eyes of Jesus himself? Would he scold her perhaps?) 1 1 2 8 0 “tw://bible.?id=47.7.15|AUTODETECT|” We can understand, therefore, both why she confessed and why she did this fearing and trembling 7 1 -1 9 0 “tw://bible.?id=47.7.15|AUTODETECT|” II Cor. 7:15) 1 1 -1 9 0 “tw://bible.?id=49.6.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.5|AUTODETECT|” Eph. 6:5) 1 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” Phil. 2:12) 1 1 -1 9 0 0 ). She was scared and shaking all over. But she came, and told the whole truth, probably referring to all the facts stated in verses 25 29.) 1 1 2 8 0 “tw://bible.*?id=49.2.8|AUTODETECT|” The result was not a reprimand, but the very opposite, as is evident from the very first word Jesus uttered and also from what followed. 34. He said to her, Daughter, your faith has made you well; go in peace, and be healed of your illness. Lovingly Jesus calls her Daughter, even though she may not have been any younger than he was. But he speaks as a father to his child. Moreover, he praises her for her faith, even though that faith, as has been indicated, was by no means perfect; and even though, as verse 27 indicates, it was he himself who, through his earlier marvelous words and deeds, had brought about that faith. Her faith, though not the basic cause of her cure, had been the channel through which the cure had been accomplished.

It had been the instrument used by Christ s power and love, to effect her recovery. Cf. ) 7 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” Eph. 2:8) 1 1 -1 9 0 0 . Is it not marvelous that Jesus, in speaking to this woman, says nothing about his own power and love, the root-cause of her present state of well-being, but makes special mention of that which apart from him she would neither have possessed nor have been able to exercise? Moreover, by saying, Your faith has made you well, was he not also stressing the fact that it was his personal response to her personal faith in him that cured her, thereby removing from her mind any remnant, however small, of superstition, as if his clothes had contributed in any way to the cure?) 1 1 2 8 0 “tw://bible.?id=23.26.3|AUTODETECT|” By means of these cheering words Jesus also opened the way for the woman s complete reinstatement in the social and religious life and fellowship of her people. Now she can go and continue to travel the rest of her life in peace, that is, with the smile of God upon her and the joyful inner knowledge of this smile. Cf. ) 7 1 -1 9 0 “tw://bible.?id=23.26.3|AUTODETECT|” Isa. 26:3) 1 1 -1 9 0 “tw://bible.?id=23.43.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.43.1|AUTODETECT|” 43:1) 1 1 -1 9 0 “tw://bible.?id=23.43.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.43.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” Rom. 5:1) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 Probably even more is included in this encouraging command, Go in peace. In view of the immediately following words, namely, Be meaning Be and remain healed of your illness (literally: your scourge), and in view of the fact that in all probability Jesus spoke these words in the then current language of the Jews (Aramaic), have we not a right to conclude that nothing less than the full measure of the Hebrew Shalom, well-being for both soul and body, is here implied?) 1 1 2 8 0 “tw://bible.?id=19.116.0|AUTODETECT|” Although none of the evangelists report the woman s reaction to these gracious words of the Savior, is it unrealistic to affirm that her soul was flooded not only with relief but also with boundless gratitude, the kind of emotion experienced by the inspired composer of ) 7 1 -1 9 0 “tw://bible.?id=19.116.0|AUTODETECT|” Ps. 116) 1 1 -1 9 0 0 (see especially verses 12 19)? Jesus had healed her. He had imparted to her a double blessing: restoring her body and causing her soul to testify, so that faith concealed had become faith revealed. Now she was able to be, and undoubtedly had become, a blessing to others, to the glory of God.) 1 1 2 8 0 “tw://bible.?id=41.5.25-41.5.34|AUTODETECT|” A few days after a certain minister preached on this section of Scripture 7 1 -1 9 0 “tw://bible.*?id=41.5.25-41.5.34|AUTODETECT|” Mark 5:25 34) 1 1 -1 9 0 0 and parallels), he received the following poem from a lady who had composed it after hearing the sermon:) 1 17 2 8 0 0 Who touched me? ) Twas the voice of the Master,) And the woman s heart beat faster and faster.) Trembling she came and bowed her head.) I touched thee, Lord, was what she said.) But the Master answered, Go thy way,) Thy faith has made thee whole this day. ) Have you touched me? ) I heard it. Twas the voice of the Master,) And O my heart beat faster and faster.) You came with the throng to God s house today,) But I felt not your touch as you went your way. ) I was ashamed and bowed my head.) Reach out a bit farther next time, he said.) 3. The first miracle performed) a. a word of encouragement) 35. While he [Jesus] was still speaking, some men came from the synagogue ruler s (house). Your daughter is dead, they said. Why bother the Teacher any further.

The messengers may have been relatives of Jairus, or they may have been friends. At any rate, they were not very diplomatic about conveying the alarming news. Rather bluntly they said, Your daughter is dead. ��215�� They add, Why bother��216�� the Teacher any further? As these relatives and/or friends saw it, there was not even the remotest possibility that Jesus would be able to restore a dead person. For a while there had been hope, namely, when the child was sick; very sick, to be sure, but Jesus was on the way. But then there had been that tragic interruption (verses 25 34).

And now the blossoms of hope had withered away. For the living there is hope, for the dead there is none (Theocritus Idyl IV. 42). However, note what happens:) 1 1 2 8 0 “tw://bible.?id=42.8.50|AUTODETECT|” 36. Ignoring��217�� what was being spoken, Jesus said to the ruler of the synagogue, Fear not, only believe. Though Jesus hears the words of the messengers 7 1 -1 9 0 “tw://bible.?id=42.8.50|AUTODETECT|” Luke 8:50) 1 1 -1 9 0 0 ), he pays no attention to them. With majestic calmness he refuses completely to lend an ear to the heralds of doom, the messengers of despair. He wants Jairus to do the same.) 1 1 2 8 0 “tw://bible.?id=45.12.21|AUTODETECT|” Jairus is afraid. Now it is not easy to drive out fear. There is only one way to do it, namely, by firmly believing in the presence, promises, pity, and power of God in Christ. It takes the positive to drive out the negative 7 1 -1 9 0 “tw://bible.?id=45.12.21|AUTODETECT|” Rom. 12:21) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.22.4|AUTODETECT|” Throughout the history of redemption it has ever been thus. When it seemed that all was lost, believers placed their trust in God and were delivered 7 1 -1 9 0 “tw://bible.?id=19.22.4|AUTODETECT|” Ps. 22:4) 1 1 -1 9 0 “tw://bible.?id=23.26.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.26.3|AUTODETECT|” Isa. 26:3) 1 1 -1 9 0 “tw://bible.?id=23.26.4|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.26.4|AUTODETECT|” 4) 1 1 -1 9 0 “tw://bible.?id=23.43.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.43.2|AUTODETECT|” 43:2) 1 1 -1 9 0 “tw://bible.?id=1.22.2|AUTODETECT|” ). This was true with respect to Abraham 7 1 -1 9 0 “tw://bible.?id=1.22.2|AUTODETECT|” Gen. 22:2) 1 1 -1 9 0 “tw://bible.?id=59.2.22|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.2.22|AUTODETECT|” James 2:22) 1 1 -1 9 0 “tw://bible.?id=2.14.10|AUTODETECT|” ), Moses 7 1 -1 9 0 “tw://bible.?id=2.14.10|AUTODETECT|” Exod. 14:10) 1 1 -1 9 0 “tw://bible.?id=2.32.10|AUTODETECT|” f.; ) 7 1 -1 9 0 “tw://bible.?id=2.32.10|AUTODETECT|” 32:10) 1 1 -1 9 0 “tw://bible.?id=2.32.30-2.32.32|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=2.32.30-2.32.32|AUTODETECT|” 30 32) 1 1 -1 9 0 “tw://bible.?id=9.17.44-9.17.47|AUTODETECT|” ), David 7 1 -1 9 0 “tw://bible.?id=9.17.44-9.17.47|AUTODETECT|” I Sam. 17:44 47) 1 1 -1 9 0 “tw://bible.?id=19.27.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=19.27.0|AUTODETECT|” Ps. 27) 1 1 -1 9 0 “tw://bible.?id=14.20.1|AUTODETECT|” ), and Jehoshaphat 7 1 -1 9 0 “tw://bible.?id=14.20.1|AUTODETECT|” II Chron. 20:1) 1 1 -1 9 0 “tw://bible.?id=14.20.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=14.20.2|AUTODETECT|” 2) 1 1 -1 9 0 “tw://bible.?id=14.20.12|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=14.20.12|AUTODETECT|” 12) 1 1 -1 9 0 0 ), to mention but a few. When the need was highest help was nighest.) 1 1 2 8 0 “tw://bible.?id=40.9.18|AUTODETECT|” This was true also in the case of Jairus. The word of encouragement was not in vain. He took it to heart 7 1 -1 9 0 “tw://bible.?id=40.9.18|AUTODETECT|” Matt. 9:18) 1 1 -1 9 0 0 ) and was heard.) 1 2 2 8 0 0 b. a word of revelation) 37. And he allowed no one to accompany him except Peter and James and John the brother of James. As Jesus resumes his journey to the house of Jairus, the crowd must have wondered what he was going to do, now that the situation as the people must have viewed it was utterly hopeless. With authority the Master dismisses the entire multitude, including even the disciples & with the exception of Peter, James, and John.) 1 1 2 8 0 “tw://bible.?id=40.26.37|AUTODETECT|” Most of the events pertaining to Jesus sojourn on earth could be safely witnessed by all the twelve disciples. There were others, however, that took place in the presence of only three of these men. Exactly why this was we can only guess. Did Jesus allow only three disciples to enter the room where the resurrection of the daughter of Jairus took place, because the presence of the entire group would not have been in accord with proper decorum and might have disturbed the child when she reopened her eyes? Was the Master s Gethsemane agony too sacred to be witnessed by more than three of the disciples 7 1 -1 9 0 “tw://bible.?id=40.26.37|AUTODETECT|” Matt. 26:37) 1 1 -1 9 0 “tw://bible.?id=41.14.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.14.33|AUTODETECT|” Mark 14:33) 1 1 -1 9 0 “tw://bible.?id=40.17.1|AUTODETECT|” ), and was it for this reason that even then it was witnessed by these three to only a very limited extent? And is it possible that the transfiguration could have only three disciples as eye-witnesses 7 1 -1 9 0 “tw://bible.?id=40.17.1|AUTODETECT|” Matt. 17:1) 1 1 -1 9 0 “tw://bible.?id=41.9.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.9.2|AUTODETECT|” Mark 9:2) 1 1 -1 9 0 “tw://bible.?id=42.9.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.28|AUTODETECT|” Luke 9:28) 1 1 -1 9 0 “tw://bible.?id=40.17.9|AUTODETECT|” ), because otherwise the injunction mentioned in ) 7 1 -1 9 0 “tw://bible.?id=40.17.9|AUTODETECT|” Matt. 17:9) 1 1 -1 9 0 0 would have been more difficult to enforce? Such may have been the reasons, but we do not know.) 1 1 2 8 0 “tw://bible.?id=40.16.16-40.16.19|AUTODETECT|” That Peter was among the three does not surprise us, in view of ) 7 1 -1 9 0 “tw://bible.?id=40.16.16-40.16.19|AUTODETECT|” Matt. 16:16 19) 1 1 -1 9 0 “tw://bible.?id=43.13.23|AUTODETECT|” . It is entirely possible that John s spiritual affinity with his Master he was the disciple whom Jesus loved 7 1 -1 9 0 “tw://bible.?id=43.13.23|AUTODETECT|” John 13:23) 1 1 -1 9 0 “tw://bible.?id=43.19.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.26|AUTODETECT|” 19:26) 1 1 -1 9 0 “tw://bible.?id=43.20.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.20.2|AUTODETECT|” 20:2) 1 1 -1 9 0 “tw://bible.?id=43.21.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.7|AUTODETECT|” 21:7) 1 1 -1 9 0 “tw://bible.?id=43.21.10|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.21.10|AUTODETECT|” 10) 1 1 -1 9 0 “tw://bible.?id=44.12.2|AUTODETECT|” ) accounted for his inclusion in this innermost circle. But what about James, John s brother? Was it not considerate of the Lord to grant to him, who was going to be the first of The Twelve to seal his testimony with his blood 7 1 -1 9 0 “tw://bible.?id=44.12.2|AUTODETECT|” Acts 12:2) 1 1 -1 9 0 0 ), the privilege of being included among the three most intimate witnesses?) 1 1 2 8 0 “tw://bible.?id=5.19.15|AUTODETECT|” These are considerations that may well be taken into account in attempting to answer the question, Why these three? Nevertheless, it must be frankly admitted that the answer to this question has not been revealed. It is easier to understand why there had to be witnesses at all, namely, so that, when the proper time arrived, they could testify to the church concerning the things they had seen and heard. Besides, see ) 7 1 -1 9 0 “tw://bible.?id=5.19.15|AUTODETECT|” Deut. 19:15) 1 1 -1 9 0 “tw://bible.?id=40.18.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.18.16|AUTODETECT|” Matt. 18:16) 1 1 -1 9 0 “tw://bible.?id=43.8.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.8.17|AUTODETECT|” John 8:17) 1 1 -1 9 0 “tw://bible.?id=47.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.1|AUTODETECT|” II Cor. 13:1) 1 1 -1 9 0 “tw://bible.?id=54.5.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.19|AUTODETECT|” I Tim. 5:19) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=40.9.23|AUTODETECT|” 38. They came to the house of the synagogue ruler; and he noticed the hubbub, with people loudly weeping and wailing. A scene of confusion greeted Jesus and the three disciples as they entered the home of the synagogue ruler. ) 7 1 -1 9 0 “tw://bible.?id=40.9.23|AUTODETECT|” Matt. 9:23) 1 1 -1 9 0 0 mentions the noisy (or: noise-making) crowd; Mark, the noise or tumult or hubbub. It was a thoroughly disorderly mob.) 1 1 2 8 0 “tw://bible.?id=24.9.17|AUTODETECT|” As, according to custom, burial followed soon after death, this was the crowd s only opportunity, and everybody, especially the professional mourners 7 1 -1 9 0 “tw://bible.?id=24.9.17|AUTODETECT|” Jer. 9:17) 1 1 -1 9 0 “tw://bible.?id=24.9.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=24.9.18|AUTODETECT|” 18) 1 1 -1 9 0 “tw://bible.?id=40.9.23|AUTODETECT|” ), made the most of it, perhaps all the more because a ruler of the synagogue was a very important man! Here then was weeping and wailing, moaning and groaning, at its loudest. There was howling without any attempt at restraint. And every once in a while, above the confused noises issuing from the throats of the mourners, could be heard the shrill notes of the flute-players 7 1 -1 9 0 “tw://bible.?id=40.9.23|AUTODETECT|” Matt. 9:23) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 39. And having entered he said to them, Why do you make a hubbub and weep? The child is not dead but asleep. What the mourners were doing was completely out of place, and this for two reasons: a. they at least many of them were insincere, as verse 40 shows; and b. there was cause here not for lamentation but for jubilation, not for bewailing a death but for celebrating a near at hand triumph over death.) Of course, we cannot very well blame these people for not knowing that life was about to triumph over death. What was wrong, though, was a. their insincerity, and b. their unwillingness to accept the fact that what Jesus was saying about the child not being dead but sleeping was a word of revelation, deserving of solemn reflection, not scorn.) That Jesus cannot have meant that the child had merely fallen into a coma is clear from the following:) 1 1 2 8 0 “tw://bible.?id=42.8.53|AUTODETECT|” a. ) 7 1 -1 9 0 “tw://bible.?id=42.8.53|AUTODETECT|” Luke 8:53) 1 1 -1 9 0 0 declares that the people knew that -she was dead.) 1 1 2 8 0 “tw://bible.?id=42.8.55|AUTODETECT|” b. ) 7 1 -1 9 0 “tw://bible.?id=42.8.55|AUTODETECT|” Luke 8:55) 1 1 -1 9 0 0 states that at the command of Jesus her spirit returned. It is clear, therefore, that there had been a separation between spirit and body.) 1 1 2 8 0 “tw://bible.?id=43.11.11|AUTODETECT|” c. In ) 7 1 -1 9 0 “tw://bible.?id=43.11.11|AUTODETECT|” John 11:11) 1 1 -1 9 0 0 we have something similar. Jesus tells his disciples, Our friend Lazarus has fallen asleep. But in verse 14 he affirms, Lazarus died. ) 1 1 2 8 0 0 In both instances the meaning is that death will not have the final say. Not death but life is going to triumph in the end. Also, just as natural sleep is followed by awakening, so this child is going to become awake, that is, is going to live again.) 1 1 2 8 0 “tw://bible.?id=40.9.24|AUTODETECT|” 40a. But they were laughing in his face. This identical statement is found also in ) 7 1 -1 9 0 “tw://bible.?id=40.9.24|AUTODETECT|” Matt. 9:24) 1 1 -1 9 0 “tw://bible.?id=42.8.53|AUTODETECT|” and in ) 7 1 -1 9 0 “tw://bible.?id=42.8.53|AUTODETECT|” Luke 8:53) 1 1 -1 9 0 0 . The reference is probably to repeated bursts of derisive laughter aimed at humiliating Jesus. It seems that these mourners were endowed with the dubious gift of shifting in one sudden moment from dismal moaning to uproarious mirth. Does not this very laughter also confirm the belief that the child had really died? Does it not therefore also bear witness to the genuine nature of the child s restoration from death?) 1 2 2 8 0 0 c. a word of love and power) 40b 41. But he turned them all out, and taking with him (only) the child s father and mother and his own companions entered (the room) where the child was. And having grasped the child s hand he said to her, Talitha koum; which means, Little girl, I say to you, get up.) 1 1 2 8 0 “tw://bible.?id=43.20.16|AUTODETECT|” Jesus expels the scornful noise-makers. Left with him in the room where the dead child lay were only the child s parents and Peter, James, and John (see verse 37). The ruler had asked the Master to place his hands upon the child (verse 23). However, he does even better, for with authority, power, and tenderness he grasps the child by the hand. As he does this he addresses her in her own native tongue 7 1 -1 9 0 “tw://bible.?id=43.20.16|AUTODETECT|” John 20:16) 1 1 -1 9 0 0 ), using the very words by means of which her mother had probably often awakened her in the morning, namely, Talitha koum. For the sake of his non-Jewish readers Mark freely renders this, Little girl, I say to you, Get up. ��218��) 1 1 2 8 0 “tw://bible.?id=42.8.42|AUTODETECT|” 42. At once the little girl stood up and started to walk around, for she was twelve years old. Immediately the spirit of the child returns and she gets up. Apparently without any assistance she starts to walk. Now that she is alive again it was natural for her to walk, for though she was her parents little girl (verse 23, and see also verse 41), the only child 7 1 -1 9 0 “tw://bible.?id=42.8.42|AUTODETECT|” Luke 8:42) 1 1 -1 9 0 0 ), she had been able to walk for several years, being not less than twelve years of age. Mark probably adds this in order to prevent the reader from misinterpreting the term of endearment little girl. ) 1 2 2 8 0 0 It is hardly surprising to read: And at once they were utterly astonished; more literally, astonished with great astonishment. A moment ago she was a corpse, pale and lifeless. Now she is walking around, filled with life, health, and vigor. Therefore the astonishment of the overjoyed parents and of the three disciples as well knows no bounds. And in this astonishment all others who saw her afterward must have joined.) d. a word of tender concern) 1 1 2 8 0 “tw://bible.?id=40.4.15|AUTODETECT|” 43. He strictly charged��219�� them that no one should know��220�� this. For the probable reason or reasons why such an injunction was issued see on 1:44. It may seem to be in conflict with verse 19, where Jesus orders the very thing to be done that he here (verse 43) forbids. But, after all, Decapolis, with its strongly Gentile atmosphere, was not Galilee. The latter, although far more under the influence of the Gentiles than Judea 7 1 -1 9 0 “tw://bible.?id=40.4.15|AUTODETECT|” Matt. 4:15) 1 1 -1 9 0 0 ), was at the same time far more Jewish than Decapolis. Galilee was full of Pharisees, scribes, spies, etc. To be sure, Jesus came on earth to die, but he wishes to die at his own predestined hour, not earlier.) 1 1 2 8 0 “tw://bible.?id=42.8.55|AUTODETECT|” The word of tender concern is: and he ordered that she be given (some thing) to eat. Cf. ) 7 1 -1 9 0 “tw://bible.?id=42.8.55|AUTODETECT|” Luke 8:55) 1 1 -1 9 0 0 . The prohibition in the first part of the verse is followed by a command or exhortation in the second part.��221�� Jesus realizes that the little girl, who because of her fatal illness had probably not been able to eat for some time, was in need of food; and that the parents, in the ecstasy of their joy, might overlook this need. Hence, the command.��222��) 1 1 2 8 0 “tw://bible.?id=23.57.15|AUTODETECT|” This, is a very important point. It should not be lightly passed by. Cf. ) 7 1 -1 9 0 “tw://bible.?id=23.57.15|AUTODETECT|” Isa. 57:15) 1 1 -1 9 0 0 . One moment Jesus triumphs over death; the next moment he appeases hunger; rather, in all probability, prevents it from becoming a reality. His power cannot be fathomed; nor his compassion measured.) 1 1 2 8 0 “tw://bible.?id=40.11.1-40.11.19|AUTODETECT|” This is the same Savior who went out of his way to enhance the reputation of one doubter 7 1 -1 9 0 “tw://bible.?id=40.11.1-40.11.19|AUTODETECT|” Matt. 11:1 19) 1 1 -1 9 0 “tw://bible.?id=43.20.24-43.20.29|AUTODETECT|” ) and to accept the presumptuous terms of another 7 1 -1 9 0 “tw://bible.?id=43.20.24-43.20.29|AUTODETECT|” John 20:24 29) 1 1 -1 9 0 “tw://bible.?id=42.18.1-42.18.8|AUTODETECT|” ), who defended widows 7 1 -1 9 0 “tw://bible.?id=42.18.1-42.18.8|AUTODETECT|” Luke 18:1 8) 1 1 -1 9 0 “tw://bible.?id=42.21.1-42.21.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.21.1-42.21.4|AUTODETECT|” 21:1 4) 1 1 -1 9 0 “tw://bible.?id=42.7.11-42.7.17|AUTODETECT|” ), helping them in their needs 7 1 -1 9 0 “tw://bible.?id=42.7.11-42.7.17|AUTODETECT|” Luke 7:11 17) 1 1 -1 9 0 “tw://bible.?id=41.10.16|AUTODETECT|” ), took little children into his arms and blessed them 7 1 -1 9 0 “tw://bible.?id=41.10.16|AUTODETECT|” Mark 10:16) 1 1 -1 9 0 “tw://bible.?id=40.23.37-40.23.39|AUTODETECT|” ), wept over Jerusalem s recalcitrant inhabitants 7 1 -1 9 0 “tw://bible.?id=40.23.37-40.23.39|AUTODETECT|” Matt. 23:37 39) 1 1 -1 9 0 “tw://bible.?id=42.7.36-42.7.50|AUTODETECT|” ), and showed kindness to the woman who was a public sinner 7 1 -1 9 0 “tw://bible.?id=42.7.36-42.7.50|AUTODETECT|” Luke 7:36 50) 1 1 -1 9 0 “tw://bible.?id=43.19.26|AUTODETECT|” ). In his own most bitter agony he provided a home for his mother 7 1 -1 9 0 “tw://bible.?id=43.19.26|AUTODETECT|” John 19:26) 1 1 -1 9 0 “tw://bible.?id=43.19.27|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.27|AUTODETECT|” 27) 1 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” ), entrance into paradise for a robber 7 1 -1 9 0 “tw://bible.?id=42.23.43|AUTODETECT|” Luke 23:43) 1 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” ), and forgiveness for his torturers 7 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” Luke 23:34) 1 1 -1 9 0 “tw://bible.?id=41.16.7|AUTODETECT|” ). Even after his resurrection he is the same tender-hearted Savior, witness his treatment of the man who had but recently disowned him 7 1 -1 9 0 “tw://bible.?id=41.16.7|AUTODETECT|” Mark 16:7) 1 1 -1 9 0 “tw://bible.?id=43.21.15-43.21.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.15-43.21.17|AUTODETECT|” John 21:15 17) 1 1 -1 9 0 “tw://bible.?id=41.5.43|AUTODETECT|” ). This is the context in which that very precious passage, ) 7 1 -1 9 0 “tw://bible.?id=41.5.43|AUTODETECT|” Mark 5:43) 1 1 -1 9 0 0 b, should be read.) 1 1 2 8 0 “tw://bible.?id=41.5.1-41.5.20|AUTODETECT|” He is, moreover, the Hope of the hopeless. He showed this to the man who could not be tamed 7 1 -1 9 0 “tw://bible.?id=41.5.1-41.5.20|AUTODETECT|” Mark 5:1 20) 1 1 -1 9 0 “tw://bible.?id=42.8.43|AUTODETECT|” ); to the woman who could not be cured 7 1 -1 9 0 “tw://bible.?id=42.8.43|AUTODETECT|” Luke 8:43) 1 1 -1 9 0 0 ); and to the father who was told that he could no longer be helped (verses 21 24; 35 43).) 1 3 2 8 0 0 Summary of Chapter 5) The chapter consists of two main sections: verses 1 20 describe the healing of the Gerasene demoniac; verses 21 43, a double miracle: a. restoration to life of Jairus daughter; and b. the healing of the woman who touched Christ s garment For the subdivisions under a. see pp. 202, 211 216; and for those under b. see pp. 202, 204 211.) From the story about the taming of the wild waves (4:35 41) Mark proceeds to the account of the taming rather, the complete and marvelous restoration of a wild man, a maniac to be sure, but first of all and most of all a demoniac.) 1 1 2 8 0 “tw://bible.?id=42.8.43|AUTODETECT|” The chapter describes Jesus as the Hope of the hopeless. In doing so it moves to a gradual and exciting climax.��223�� It describes a demoniac who was hopelessly wild, a woman who was hopelessly ill, and a father who became hopelessly bereaved; hopelessly in each case by human standards. But now notice the climax: the people in general (see verses 3, 4) had reached the point where they were totally unable effectively to bind the demoniac; even the experts, that is the doctors 7 1 -1 9 0 “tw://bible.?id=42.8.43|AUTODETECT|” Luke 8:43) 1 1 -1 9 0 0 ) were unable to cure the woman; and, of course, no power in the universe was able to raise a child from the dead! Not even the Teacher? No, not even the Teacher & so everybody thought. Note the statement: While he [Jesus] was still speaking, some men came from the synagogue ruler s (house). Your daughter is dead, they said. Why bother the Teacher any further? ) 1 2 2 8 0 0 Yet Christ, in his majesty, power, and compassion, triumphed over this hopelessness in all three cases: he dispelled the demons and transformed the demoniac into a missionary; he healed the woman and perfected her faith, changing it from faith concealed to faith revealed; and he not only, to the amazement of everybody, brought the child back to life, but even in his tenderness took care that she got something to eat!) What is especially important is the fact that in the entire chapter not only the power but also the pity of Christ is revealed. His compassionate heart is laid bare. The chief lesson, therefore, is this: Give your heart to the wonderful Savior. A second lesson is this:) 1 1 2 8 0 “tw://bible.?id=43.13.15|AUTODETECT|” I have given you an example, in order that just as I did to you so also you should do 7 1 -1 9 0 “tw://bible.?id=43.13.15|AUTODETECT|” John 13:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=49.5.1|AUTODETECT|” Be therefore imitators of God, as beloved children, and walk in love, just as Christ loved you and gave himself up for us, an offering and a sacrifice to God, for a fragrant odor 7 1 -1 9 0 “tw://bible.?id=49.5.1|AUTODETECT|” Eph. 5:1) 1 1 -1 9 0 “tw://bible.?id=49.5.2|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=49.5.2|AUTODETECT|” 2) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 ) ) ) 178 the Ten Cities.) Grk.N.T. (A-B-M-W) The Greek New Testament, edited by Kurt Aland, Matthew Black, Bruce M. Metzger, and Allen Wikgren) 179 See A. M. Ross, art. Gadara, Gadarenes, Zondervan Pictorial Bible Dictionary, Grand Rapids, 1963, p. 293; and J. L. Hurlbut and J. H. Vincent, A Bible Atlas, New York, etc., 1940 ed., p. 101.) N.T.C. W. Hendriksen, New Testament Commentary) 1 1 2 8 0 “tw://bible.?id=40.20.29|AUTODETECT|” 180 Cf. also ) 7 1 -1 9 0 “tw://bible.?id=40.20.29|AUTODETECT|” Matt. 20:29) 1 1 -1 9 0 “tw://bible.?id=41.10.46|AUTODETECT|” with ) 7 1 -1 9 0 “tw://bible.?id=41.10.46|AUTODETECT|” Mark 10:46) 1 1 -1 9 0 “tw://bible.?id=42.18.35|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=42.18.35|AUTODETECT|” Luke 18:35) 1 1 -1 9 0 0 .) 1 5 2 8 0 0 181) These three verses contain several items of vocabulary and grammar that deserve mention:) ���������� (verse 3, acc. ��) is in the New Testament found only here. It is the place where one settles down, a person s home or habitation. With the base of the Greek word cf. English wick, vicinity, parochial.) �6���, ������, 4����� (verses 3, 4). These imperfects show that Mark is picturing the scene. He is describing things in a leisurely manner, and conceives of them as actually occurring.

In this connection note also the periphrastic &� ������ ��v ���������� (verse 5).) �P�r & �P����: popular style double negative; really triple, for Mark even adds �P���� (verse 3). Altogether, this is a very strong negation of the supposition that anyone at all was able any longer to bind this demoniac effectively.) 1 1 2 8 0 “tw://bible.?id=42.8.29|AUTODETECT|” �����, chain, handcuff 7 1 -1 9 0 “tw://bible.?id=42.8.29|AUTODETECT|” Luke 8:29) 1 1 -1 9 0 “tw://bible.?id=44.12.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.12.6|AUTODETECT|” Acts 12:6) 1 1 -1 9 0 “tw://bible.?id=44.12.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.12.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=44.21.33|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.21.33|AUTODETECT|” 21:33) 1 1 -1 9 0 “tw://bible.?id=44.28.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.28.20|AUTODETECT|” 28:20) 1 1 -1 9 0 0 ); the form used is first of all the dative of means (sing. in verse 3; pl. in verse 4); then in verse 4 also the acc. pl. Also in verse 4 ���� occurs first of all as a dat. pl. of means; then as acc. pl. With this word cf. ����; foot, pedal. We may perhaps think of a pair of metal rings around the ankles, the fasteners being tied together by means of a chain. Leg irons of any kind may have been in mind. But see Robertson, Word Pictures I, p. 295.) 1 1 2 8 0 0 ��� with acc. at beginning of verse 4 introduces the evidence for the preceding statement: the past explains the present. Binding the man hand and foot had often been tried but always failed.) 1 1 2 8 0 “tw://bible.?id=41.3.27|AUTODETECT|” Also in verse 4 �������� 7 1 -1 9 0 “tw://bible.?id=41.3.27|AUTODETECT|” Mark 3:27) 1 1 -1 9 0 “tw://bible.?id=44.23.10|AUTODETECT|” and many other New Testament passages; cf. also diadem ); ���������� 7 1 -1 9 0 “tw://bible.?id=44.23.10|AUTODETECT|” Acts 23:10) 1 1 -1 9 0 “tw://bible.?id=41.14.3|AUTODETECT|” ; also span ); and ������������ 7 1 -1 9 0 “tw://bible.?id=41.14.3|AUTODETECT|” Mark 14:3) 1 1 -1 9 0 “tw://bible.?id=40.12.20|AUTODETECT|” ; also ) 7 1 -1 9 0 “tw://bible.?id=40.12.20|AUTODETECT|” Matt. 12:20) 1 1 -1 9 0 “tw://bible.?id=42.9.39|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.9.39|AUTODETECT|” Luke 9:39) 1 1 -1 9 0 “tw://bible.?id=43.19.36|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.19.36|AUTODETECT|” John 19:36) 1 1 -1 9 0 0 ; note tribulation ) are perfect infinitives. They indicate what had been done in the past, plus result: the man had been bound, leaving him in a bound condition. Similarly, the chains had been torn apart, the shackles broken, with the result that the broken pieces of chains and shackles, for all to see, pointed to the impossibility of keeping the demoniac permanently subdued.) 1 2 2 8 0 0 In verse 5 ��p ������ indicates at intervals during the night and the day. ) 182 See Vincent Taylor, op. cit., p. 280.) 1 1 2 8 0 “tw://bible.?id=66.18.10|AUTODETECT|” 183 Another objection that is sometimes voiced is this: the expression from a distance is rather meaningless, for Mark uses it again and again (see also 8:3; 11:13; 14:54; 15:40). Answer: This by no means implies that we are dealing here with a mere stock phrase. Not only do Matthew (26:58; 27:55) and Luke (16:23; 18:13; 22:54; 23:49) also use the phrase, but wherever it occurs in any of the Gospels 7 1 -1 9 0 “tw://bible.?id=66.18.10|AUTODETECT|” Rev. 18:10) 1 1 -1 9 0 “tw://bible.?id=66.18.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.18.15|AUTODETECT|” 15) 1 1 -1 9 0 “tw://bible.?id=66.18.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.18.17|AUTODETECT|” 17) 1 1 -1 9 0 0 ) it fits the situation that is being described. Its occurrence can never be called unnatural.) 1 1 2 8 0 “tw://bible.?id=40.2.2|AUTODETECT|” 184 In the present instance it is unnecessary to interpret the word used in the original in the full sense of rendering sincere, humble worship 7 1 -1 9 0 “tw://bible.?id=40.2.2|AUTODETECT|” Matt. 2:2) 1 1 -1 9 0 “tw://bible.?id=40.2.11|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.2.11|AUTODETECT|” 11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.19.13|AUTODETECT|” 185 The verb is followed by two accusatives both here and in ) 7 1 -1 9 0 “tw://bible.?id=44.19.13|AUTODETECT|” Acts 19:13) 1 1 -1 9 0 0 .) 1 11 2 8 0 0 186 See W. Barclay, op. cit., p. 118; Vincent Taylor, op. cit., p. 282.) 187 R. C. H. Lenski, op. cit., p. 132.) 188 See R. A.

Cole, The Gospel according to St. Mark, Grand Rapids, 1961, p. 98; A. B. Bruce, op. cit., p. 372; C. R. Erdman, op. cit., p. 82; N.

Geldenhuys, Commentary on the Gospel of Luke, Grand Rapids, 1951, p. 255.) 189 The Latin term legio had been absorbed by Hellenistic Greek and even by Aramaic.) 190 ����� used adverbially: fervently, often; here used in connection with a verb in the imperfect tense; hence, begged him again and again; or perhaps even: fervently kept on begging him.) 191 5�� �t & �������� (aor. active subjunctive); literally, that he would not send. ) 192 Note in the original the four aorists and the final imperfect.) A.V. Authorized Version (King James)) 193 The Doctrine of God, Grand Rapids, 1955, (my translation from the Dutch), pp. 396, 397.) 194) An entirely different line of reasoning is followed by Lenski, op. cit., pp. 133, 134. As he saw it, the owners of the hogs were Jews. Jesus confined himself to his own people. He caused the animals to be destroyed because it was illegal for these Jewish owners to possess them.) 1 1 2 8 0 “tw://bible.?id=40.10.5|AUTODETECT|” Answer. This line of reasoning injects into this story an element that is entirely foreign to it. Besides, not even such passages as ) 7 1 -1 9 0 “tw://bible.?id=40.10.5|AUTODETECT|” Matt. 10:5) 1 1 -1 9 0 “tw://bible.?id=40.15.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.15.24|AUTODETECT|” 15:24) 1 1 -1 9 0 “tw://bible.?id=40.15.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=40.15.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=40.4.24|AUTODETECT|” can be correctly interpreted to mean that non-Jews were absolutely excluded from the realm of Christ s sympathies and activities. See ) 7 1 -1 9 0 “tw://bible.?id=40.4.24|AUTODETECT|” Matt. 4:24) 1 1 -1 9 0 “tw://bible.?id=40.8.5-40.8.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.8.5-40.8.13|AUTODETECT|” 8:5 13) 1 1 -1 9 0 “tw://bible.?id=41.7.24-41.7.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.7.24-41.7.30|AUTODETECT|” Mark 7:24 30) 1 1 -1 9 0 “tw://bible.?id=41.15.21-41.15.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.15.21-41.15.28|AUTODETECT|” 15:21 28) 1 1 -1 9 0 “tw://bible.?id=42.4.25-42.4.27|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.4.25-42.4.27|AUTODETECT|” Luke 4:25 27) 1 1 -1 9 0 “tw://bible.?id=42.6.17-42.6.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.17-42.6.19|AUTODETECT|” 6:17 19) 1 1 -1 9 0 “tw://bible.?id=42.7.1-42.7.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.7.1-42.7.10|AUTODETECT|” 7:1 10) 1 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.1.29|AUTODETECT|” John 1:29) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” 3:16) 1 1 -1 9 0 “tw://bible.?id=43.3.17|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.3.17|AUTODETECT|” 17) 1 1 -1 9 0 “tw://bible.?id=43.4.42|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.4.42|AUTODETECT|” 4:42) 1 1 -1 9 0 “tw://bible.?id=43.6.51|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.51|AUTODETECT|” 6:51) 1 1 -1 9 0 “tw://bible.?id=43.8.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.8.12|AUTODETECT|” 8:12) 1 1 -1 9 0 “tw://bible.?id=43.9.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.9.5|AUTODETECT|” 9:5) 1 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” 10:16) 1 1 -1 9 0 “tw://bible.?id=43.11.52|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.11.52|AUTODETECT|” 11:52) 1 1 -1 9 0 “tw://bible.?id=43.12.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.12.32|AUTODETECT|” 12:32) 1 1 -1 9 0 0 .) 1 27 2 8 0 0 195 For explanation of the present participle see on verse 18.) 196 1���������� ��v �����������: a perfect passive participle (he had become hence, still was clothed) followed by a present participle in his right mind. ) 197 Note aor. participle ������������ now. Cf. this with present participle ����� ��������� in verse 15. When the people went out to see this man, the picture of one actually demon-possessed was still very vividly present to them. Nevertheless even then Mark, by using the perfect participle �������, points out that a change has taken place. When verse 18 is reached the story has reached a new stage. Everybody now knows that the man is no longer a demoniac.

Hence, the aorist participle is very proper here. For a somewhat different explanation of this point of grammar see Gram.N.T., p. 1117.) 198 For source material on the Ten Cities see especially Josephus, Jewish War I.155 158; II.466 468; III.446; V.341, 342, 410; Antiquities XIV.74.) 199 Note imperfect � �������, were in a state of amazement, were marveling.) 200 There is considerable textual support for (crossed over) by boat. ) 201 Or: Disregarding, Paying no attention to, Not heeding. Also possible is: Overhearing.) 202 Or, based upon another reading, Talitha koumi (or: cumi). ) N.T.C. W. Hendriksen, New Testament Commentary) 203 As often, the diminutive is here predominantly a term of endearment. See Introduction IV, footnote 5 h; also on 3:9, footnote 108.) 204) As to the first 5�� in verse 23 (5�� ��|� ������), opinions differ.

Perhaps it can best be considered an elliptical manner of expressing a polite imperative; hence here, Please come & The second 5�� in the same verse introduces purpose: that or in order that she may be saved and live. Here be saved (thus literally) means be restored to health, hence get well. ) The verbs ����� (second per.); ���� and ���� (both third person) are all aor. subjunctives after the first or second 5��.) 205 For more on the general subject of the history of the healing art, especially in Israel, see W. H. Ogilvie, Medicine and Surgery, History of, article in Enc. Brit., Chicago, London, etc., 1969 ed., Vol. 15, pp. 93 106; S. I.

McMillen, None of These Diseases, Westwood, N. J., 1963; L. Finkelstein, The Jews, Their History, Culture, and Religion, New York, 1949, Vol. II, pp. 1013 1021; I. Benzinger, Diseases and the Healing Art, article in S.H.E.R.K., Vol. III, pp. 445 448; and E.

S. Turner, The Astonishing History of the Medical Profession, New York, 1961.) 206 Cf. S.BK. IV, p. 277.) 207) In these three verses (25 27) Mark uses no less than seven participles, the first five being in the attributive position and modifying a woman, the last two being predicative and modifying touched. The seven are:) �V�� being, present p. of �0��. Cf. is, essence, parousia. ) ������� having suffered, aor., of �����.

Cf. pathology, passion. ) ���������� having spent, aor., of �������. ) (���r�)���������� (not at all) having benefited, (not at all) having been helped, aor. passive of ������. Cf. the anopheles mosquitoes. They are not helpful. ) ������ having come, aor., of ������. Cf. origin, proselyte. ) ������� having heard, aor., of ����. Cf. acoustics. ) ������ having come (used both in verse 26 and 27, first attributively, then predicatively). ) ) ) 208 If the imperfect tense of the Greek verb (����, here �����) must be stressed which is not always the case , she repeated this saying again and again. For the verb ���� (here ���������) see above, footnote 204.) 1 1 2 8 0 “tw://bible.?id=44.22.24|AUTODETECT|” 209 In ) 7 1 -1 9 0 “tw://bible.?id=44.22.24|AUTODETECT|” Acts 22:24) 1 1 -1 9 0 “tw://bible.?id=44.22.25|AUTODETECT|” the word ������ is used in the more literal sense of scourging by means of a whip. For a moment it looked as if Paul was going to be scourged to discover what crime he supposedly had committed; but see ) 7 1 -1 9 0 “tw://bible.?id=44.22.25|AUTODETECT|” Acts 22:25) 1 1 -1 9 0 “tw://bible.?id=44.22.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.22.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=44.22.29|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.22.29|AUTODETECT|” 29) 1 1 -1 9 0 “tw://bible.?id=58.11.36|AUTODETECT|” . For the literal sense see also ) 7 1 -1 9 0 “tw://bible.?id=58.11.36|AUTODETECT|” Heb. 11:36) 1 1 -1 9 0 0 .) 1 6 2 8 0 0 210 See above, footnote 105.) 211 Lenski, op. cit., p. 142. He derives this information from the use of the imperfect tense followed by the aorist 0����. While agreeing with much of what this interpreter says, I cannot follow him here. Grammatically ������������ 0���� is one expression: he continued to look or: was looking (in order) to see. It cannot be split up into two time periods.) 212 �t� & ���������.) 213 A. B.

Bruce, op. cit., p. 375, offers this as a possibility.) 214 Word Pictures, Vol. I, p. 300. Along this line also Taylor, op. cit., p. 292; Schmid, op. cit., p. 115; and Bolkestein, op. cit., p. 125. On the other hand, A. B. Bruce, op. cit., p. 375, and Swete, op. cit., p. 105, leave room for either of the last two interpretations.) 215 �������.

This aor. form of �������� is generally and correctly thus translated, though instead of is dead the rendering died (Beck) or has died (N.A.S.) is also possible.) 1 1 2 8 0 “tw://bible.?id=40.9.36|AUTODETECT|” 216 ��������. The original meaning of ������ is skin, flay. The modified and weaker connotation, as here intended, is bother, trouble. See also N.T.C. on ) 7 1 -1 9 0 “tw://bible.?id=40.9.36|AUTODETECT|” Matt. 9:36) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 217) Though overhearing is also possible, yet the meaning ignoring, not heeding, refusing to heed, paying no attention to, is probably intended; for:) a. This is the meaning of the word �������� in the LXX.) 1 1 2 8 0 “tw://bible.?id=40.18.17|AUTODETECT|” b. Also in ) 7 1 -1 9 0 “tw://bible.?id=40.18.17|AUTODETECT|” Matt. 18:17) 1 1 -1 9 0 0 , the only other New Testament passage in which it occurs.) 1 1 2 8 0 0 218 Little girl & get up is translation; I say to you is interpretation.) 1 1 2 8 0 “tw://bible.?id=40.16.20|AUTODETECT|” 219 ����������� mid. aor. from ���������. Basically the verb means to divide or to distinguish. However, in the middle, as here, it developed the sense: to issue an order; and with a negative particle either expressed or implied: to forbid, to charge not to do this or that, to beware of. See also 7:36; 8:15; 9:9; cf. ) 7 1 -1 9 0 “tw://bible.?id=40.16.20|AUTODETECT|” Matt. 16:20) 1 1 -1 9 0 “tw://bible.?id=44.15.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.15.24|AUTODETECT|” Acts 15:24) 1 1 -1 9 0 “tw://bible.?id=58.12.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.12.20|AUTODETECT|” Heb. 12:20) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 220 ����, aor. subj. active of ������� after 5��. For similar forms see 4:29; 8:37; and 14:10, 11.) 221 Why is it that several commentaries say nothing at all about this very revealing command? Others merely mention the point of grammar, namely, that what we have here is an impersonal construction: Jesus does not say that the parents should give the child something to eat why should he; may we not assume that this is implied? but simply, by the use of the aor. pass. infinitive �������, that something should be given her. Others add that the very fact that the child was ready to take some food proves that she was not only alive but in good health, or proves that her resurrection was real. On the favorable side, some commentators for example, Lenski, Robertson and Taylor do far better, and clearly state that the evangelist adds this detail in order to reveal the marvelous care of Jesus, as the Great Physician, his tender thoughtfulness and compassion. That is exactly the point!) 222 One of the meanings of �6��� (used as 2nd aor. of ����) is commanded, ordered.) 223 Although the three miracles of chapter 5 are introduced in the order: demoniac (verse 1), Jairus (22), woman (25), they are concluded in the order: demoniac (verse 20), woman (34), Jairus (41 43).)