Mk. 5:21-43 - NOTES
Mark 5:21-43 - Biblical Commentary:
THE CONTEXT (Mk. 4-5): The stories of the woman with a hemorrhage and Jairus' daughter (5:21-43) are two of four miracles in this section. The first was Jesus' calming of the storm (4:35-41), demonstrating Jesus' power over nature. The second was Jesus healing the Gerasene demoniac (5:1-20), demonstrating Jesus' power over demons. The third and fourth miracles (5:21-43) now demonstrate Jesus' power over sickness and death-his power to bring salvation even to hopeless situations.
• The story of the woman with a hemorrhage demonstrates great faith on the part of a woman who had tried every remedy without avail-a woman who could have been expected to give up-to lose all hope.
• The story of Jairus and his daughter demonstrates great faith on the part of a religious leader-part of the establishment. Most religious leaders oppose Jesus, but Jairus comes as a believer.
These two stories of belief in the midst of adversity lead into the story of Jesus' rejection at Nazareth, his hometown (6:1-6a). We would expect the hometown folk to receive Jesus gladly as the hometown boy made good-but they will not believe, and Jesus will be amazed at their unbelief.
This is a story within a story-the story of the woman with the hemorrhage set within the story of Jairus and his daughter. The stories belong together. Mark creates dramatic tension by telling the two stories together. Each story finds enhanced interest and power through its juxtaposition with the other.
MARK 5:21-24a - MY LITTLE DAUGHTER IS AT THE POINT OF DEATH
21 When Jesus had crossed over again in the boat to the other side, a large crowd gathered around Him; and so He stayed by the seashore. 22 One of the synagogue officials named Jairus *came up, and on seeing Him, *fell at His feet 23 and *implored Him earnestly, saying, "My little daughter is at the point of death; please come and lay Your hands on her, so that she will get well and live." 24a And He went off with him;
"When Jesus had crossed back over in the boat to the other side" (v. 21a). The Sea of Galilee has a Gentile eastern shore and a Jewish western shore. Jesus moves by boat between the two, ministering to Jew and Gentile alike. Jesus is now returning to the Jewish side.
"Behold, one of the rulers of the synagogue, Jairus by name, came; and seeing him, he fell at his feet" (v. 22). Jairus is a prominent member of the community. Lay people routinely lead synagogue services, but the synagogue leader is responsible for the synagogue facilities, the security of the scrolls, the selection and oversight of worship leaders, and the general administration of the synagogue. Jairus is clearly an "insider"-a person who counts-a person who belongs.
It is worth noting that that the last time Jesus visited a synagogue, the Pharisees and Herodians tried to kill him (3:6) and the next time he visits a synagogue they will take offense at him (6:3-in Luke's version, they will try to kill him-Luke 4:29).
Jairus "fell at (Jesus') feet and begged him much" (vv. 22b-23a). In one sense, this is remarkable. As a man of authority, Jairus must be concerned for his image. Jesus, a visiting teacher, has no official position-and the Pharisees and Herodians are plotting to kill him (3:6). To seek Jesus' help, Jairus must set aside all his pride to come as a supplicant to this itinerant and controversial young man.
In another sense, though, there is nothing at all remarkable about Jairus' appeal. A parent of a dying child will do nearly anything to save the child. Jairus is driven by desperation to seek Jesus' help. This is the first of three stories in this Gospel of parents bringing their child to Jesus for help. The other two are the Syrophoenician woman (7:25-30) and the father of the son with a spirit (9:14-29). In all three cases, the parents experience obstacles to the child's healing, but persist-and Jesus heals all three children.
"My little daughter is at the point of death. Please come and lay your hands on her, that she may be made healthy, and live" (v. 23b). Jairus' invitation to come contrasts with the Geresenes' request that Jesus go away (v. 17). Where the Geresenes responded to Jesus' miracles with fear, Jairus responds with faith. He does not ask Jesus to help if he can, but instead expresses confidence that Jesus can restore his daughter's health if he will only lay his hands on her.
"He went with him" (v. 24a). While a great crowd has gathered around Jesus (v. 21), Jesus takes time to go with this anguished father. The crowd is never more important than the individual in need.
This is an important model for ministry for today's church. We will seldom save people by the boatload. We need to be ever-vigilant to address the needs of the individual person.
MARK 5:24b-34 - DAUGHTER, YOUR FAITH HAS MADE YOU WELL
24b and a large crowd was following Him and pressing in on Him. 25 A woman who had had a hemorrhage for twelve years, 26 and had endured much at the hands of many physicians, and had spent all that she had and was not helped at all, but rather had grown worse- 27 after hearing about Jesus, she came up in the crowd behind Him and touched His cloak. 28 For she thought, "If I just touch His garments, I will get well." 29 Immediately the flow of her blood was dried up; and she felt in her body that she was healed of her affliction. 30 Immediately Jesus, perceiving in Himself that the power proceeding from Him had gone forth, turned around in the crowd and said, "Who touched My garments?" 31 And His disciples said to Him, "You see the crowd pressing in on You, and You say, 'Who touched Me?'" 32 And He looked around to see the woman who had done this. 33 But the woman fearing and trembling, aware of what had happened to her, came and fell down before Him and told Him the whole truth. 34 And He said to her, "Daughter, your faith has made you well; go in peace and be healed of your affliction."
"A certain woman, who had an issue of blood for twelve years" (v. 25). Thus begins a story set within another story-the story of the woman with the hemorrhage (vv. 25-34) set inside the story of Jairus and his daughter (vv. 21-24; 35-41). Jairus must be beside himself as Jesus delays on his journey to Jairus' daughter, who is at the point of death (v. 23) to help this woman whose condition is serious but not life-threatening.
"and had suffered many things by many physicians, and had spent all that she had, and was no better, but rather grew worse" (v. 26). This woman has suffered at the hands of many physicians, who took her money but failed to cure her. Her circumstance is very different from that of Jairus. Her bleeding, most likely a vaginal discharge, renders her ritually unclean, isolating her from most human contact. Not only is she unclean, but her touch renders unclean anyone whom she touches. She defiles even the bed upon which she lies and the chair on which she sits, and these then transmit her uncleanness to anyone who touches them (Leviticus 15:25-30). Given the ease with which a man can divorce his wife (see Matthew 5:31), it seems likely that her husband has long since divorced her. Her condition would make it impossible for her to find a job as a household servant and would, ironically, make her ineligible to attend Jairus' synagogue (Cousar, 410).Her situation is very much like that of a leper (see 1:40-45), in that she is cut off from social contact. Such isolation must be nearly unbearable. This woman is clearly an "outsider"-a person who does not count-does not belong.
The real purpose behind this verse, however, is to set up a contrast between the physicians, who did not help the woman, and Jesus, who does.
"having heard the things concerning Jesus, came up behind him in the crowd, and touched his clothes" (v. 27). Jairus approached Jesus directly, face to face, but this woman approaches Jesus from behind, cloaked in the anonymity of the crowd. She believes that just touching Jesus' garment will make her well (v. 28). Having avoided touching other people for so many years, it must require a great effort to reach out and touch even Jesus' cloak. Because she is unclean, her touch will render Jesus unclean-and possibly undermine his healing powers. This woman cannot imagine that Jesus would welcome her touch-but is driven by a desperate need that has dominated her life for a dozen years (v. 25).
"If I just touch his clothes, I will be made well" (v. 28). But there is more here than desperation. There is faith as well. The woman has confidence that Jesus can and will heal her.
The woman's faith is well-placed. Immediately upon touching Jesus' cloak, "the flow of her blood was dried up, and she felt in her body that she was healed of her affliction" (v. 29). Jesus senses that power has gone from him and asks, "Who touched my clothes?" (v. 30). The disciples believe this to be an unreasonable question, given the press of the crowd, but the woman falls down before Jesus and tells him the whole truth (v. 33).
Jesus says, "Daughter, your faith has made you well. Go in peace, and be cured of your disease" (v. 34). Note that, when the woman touched Jesus' cloak, she was healed of her disease. However, only after she presents herself to Jesus does he say, "Daughter, your faith has sozo you"-has saved you.
Note the relationship of faith and healing. "Daughter, your faith has made you well" (v. 34). In the next chapter, Jesus will visit his hometown, where he will be unable to do any deed of power because of their unbelief (6:1-6). The power by which Jesus heals is God's power. The faith of the individual, however, is an important component in receiving the blessing of healing.
The word, "daughter," might seem paternalistic to our ears, but was a common form of address in Jesus' day. His use of the word reflects a kind of warmth and acceptance that this woman has most likely not heard in a long time. A daughter is a beloved member of a family-an insider rather than an outsider. In this context, daughter is a healing word.
MARK 5:35-43 - GIRL, I TELL YOU, GET UP!
35 While He was still speaking, they *came from the house of the synagogue official, saying, "Your daughter has died; why trouble the Teacher anymore?" 36 But Jesus, overhearing what was being spoken, *said to the synagogue official, "Do not be afraid any longer, 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 official; and He *saw a commotion, and people loudly weeping and wailing. 39 And enter-ing in, He *said to them, "Why make a commotion and weep? The child has not died, but is asleep." 40 They began laughing at Him. But putting them all out, He *took along the child's father and mother and His own companions, and *entered the room where the child was. 41 Taking the child by the hand, He *said to her, "Talitha kum!" (which translated means, "Little girl, I say to you, get up!"). 42 Immediately the girl got up and began to walk, for she was twelve years old. And immediately they were completely astounded. 43 And He gave them strict orders that no one should know about this, and He said that something should be given her to eat.
"Your daughter is dead. Why bother the Teacher any more?" (v. 35). This story is reminiscent of Lazarus' resurrection in John 11. If Jesus had come earlier, he could have prevented Lazarus' death. Once Lazarus died, Martha and Mary lost hope in Jesus' power to help. Mark does not tell us Jairus' reaction when he sees the mourners, but we can imagine his desolation when he sees that rites for the dead have begun.
"He allowed no one to follow him except Peter, James, and John the brother of James" (v. 37). These three men constitute Jesus' inner circle, and will be invited to accompany Jesus at the Transfiguration (9:29) and at Gethsemane (14:33).
Jesus "saw an uproar, weeping, and great wailing" (v. 38b). Mourning includes professional mourners, who wail, beat their breasts, tear their hair, and rend their garments. Flutes play a dirge. These actions alert the community to the death and signify grief.
When we consider the custom of professional mourners, we should not discount the presence of real grief. The tragic death of a child would break the hearts of friends and neighbors in any time or circumstance.
There is no hope of resurrection manifested here-nothing to stand as a counterpoint to the grief that accompanies death.
The crowd greets Jairus, saying "Your daughter is dead. Why trouble the Teacher any more?" (v. 35). Jesus tells Jairus, "Don't be afraid, only believe" (v. 36). He allows no one to follow as they go to see the little girl (v. 37)-mourners are inappropriate for a girl who will soon be walking and eating.
To the crowd, Jesus says, "Why do you make an uproar and weep? The child is not dead, but is asleep" (v. 39). His comment is difficult to understand, because this is clearly a story of resurrection rather than of healing. However, sleep is a temporary condition and death is permanent. This girl will soon be "up and running," so Jesus considers her condition temporary.
"They ridiculed him" (v. 40a). The crowd has no doubt regarding the little girl's death. Their comment prepares us for the difficulty of the miracle that Jesus will work.
Jesus limits the audience for the healing/resurrection to the parents of the little girl and "those who were with him," (Peter, James and John) (v. 40). "Taking the child by the hand, he said to her, "Talitha cumi!" which means, being interpreted, 'Girl, I tell you, get up!'" (v. 41).
"Talitha cumi" is Aramaic, a Semitic language related to Hebrew. "Among the Jews, Aramaic was used by the common people, while Hebrew remained the language of religion and government and of the upper class" (Encyclopedia Britannica 2003, "Aramaic"). Mark translates "Talitha cumi" into Greek for Gentile Christians of the early church who might not know Aramaic.
"Taking the child by the hand" (v. 41a). Touching this girl violates Torah law, which renders a person who touches a dead body unclean until evening (Leviticus 11:39) or for seven days (Numbers 19:11). Such a person is required to remain outside the camp (Numbers 5:2-3).
In this chapter, Jesus violates many taboos. The story of the Gerasene demoniac (vv. 1-20), he went to a graveyard where he dealt with a legion of unclean spirits (v. 9) and a great herd of pigs (v. 11). He affirmed the unclean woman for touching his garment in faith (v. 34). Now he touches a corpse.
However, instead of being defiled by the little girl's body, Jesus' touch removes the potential for defilement. Surely no one can anyone accuse Jesus of touching a woman with a discharge if she is now clean-or touching a corpse if the girl is now walking and eating (vv. 42-43).
"Immediately the girl rose up and walked, for she was twelve years old" (v. 42a). Immediately is one of Mark's favorite words, occurring 27 times in this Gospel. The little girl is 12 years old, which corresponds to the 12 years that the woman suffered with a hemorrhage (v. 25).
"He strictly ordered them that no one should know this" (v. 43). This seems odd, because there was no way that the crowd would not learn of the girl's healing/ resurrection, and there was no way that the crowd would keep the news quiet.
This is reminiscent of the earlier situation where Jesus told a healed leper to say nothing to anyone except a priest, but the leper proclaimed it openly "so that Jesus could no more openly enter into a city, but was outside in desert places: and they came to him from everywhere" (1:44-45).
Why would Jesus tell people not to spread the word of these healings? It is a matter of timing. While he will disclose more fully to his disciples the meaning of his messianic mission (Mark 8:30-33; 9:30-32; 10:32-34), he will reveal to the crowds only what they are prepared to understand (Mark 8:34 - 9:1).
KEATHLEY Bible.org Exegesis - 18. The Raising of Jairus' Daughter
I. OBSERVATION
A. Passage Selected: Mark 5:21-43
Also found in: Matt 9:18-26; Luke 8:40-56
B. Progression Stated: Biographical
Biographical because of the different people involved in the miracle and the comparisons and contrasts going on between them.
C. Presentation Summarized:
1. Context
In both Mark and Luke, Jesus has just calmed the storm on the sea and cured a demoniac at Gadara. Now we come to a double miracle in which Jesus deals with both death and disease. The message from Mark 5 and Luke 8 is that Jesus has power over the natural world and the supernatural world and now we see He has power over disease and death. The point of these chapters is that Jesus is the Messiah, He can deal with any problem and He can be trusted.
The context which follows these miracles in both Mark and Luke is one of the commissionings of the disciples. Jesus sent them out, giving them authority over the unclean spirits and told them to take nothing with them for support. The miracles have demonstrated Jesus' power and care for those who follow him and now the disciples must have faith in Jesus to care for them as they go out to minister. So, I think these miracles are an object lesson for the disciples to give them confidence in Jesus' power and build their faith in Jesus.
Matthew places the miracle in a different location chronologically and changes a few details. As a matter of fact, this is one of the toughest passages in the Bible to solve the harmony problems between the gospel writers. The problem is with timing. When is Jesus told that Jairus' daughter is dead? In Matthew Jairus comes to Jesus, falls to his knees and says that his daughter has died (past tense). But Mark and Luke say that the daughter is about to die. In the Greek, the three authors used three different words for death. One means she had died, one says she was dying and the other says she is at the point of death. When did death take place?
I. Howard Marshall, a well respected evangelical in Europe, was unable to sign the Chicago statement on inerrancy a few years ago because of this passage. He felt sure that there had to be errors in one of the gospel's accounts of this miracle. There was an obvious contradiction here.
The real problem is reconciling Matthew's account with the other gospel writers. I think the explanation is that Matthew often telescopes or condenses his miracle accounts and leaves out some of the details because he wants to stress other things. He does this with the account of the centurion who comes to Jesus asking Jesus to heal his servant. In that miracle account Luke says the centurion sent Jewish representatives. Matthew simply says that the centurion came to Jesus. It is basically the same thing because when someone in authority delegates a task, he is responsible.
Here the correct sequence of events is that the daughter was not dead yet, but would be before Jesus got to Jairus' house. Matthew just relates that she is dead and doesn't have to add the details about the person coming from Jairus' house to inform Jairus that his daughter was now dead. Matthew also leaves out several other details. He doesn't mention the crowd pressing in on him, the thoughts of the woman who touched him, Jesus' question as to who touched him and the disciples' response to Jesus' question.
These differences really bother some people, but we have to remember that the gospel writers had different personalities, different audiences, different points that they were trying to make, etc. Most apparent contradictions between the gospels can be explained by taking these differences into account. Those that we cannot explain I attribute to my lack of understanding rather than jump to the conclusion that the Bible is in error.
The intertwining of these two miracles has a sandwiching effect. Jairus and his daughter are the bread and the woman is the "meat." Jairus' daughter is twelve years old. The woman was sick for 12 years. What does that mean? Who knows. We don't know, but it is probably just a literary device to link the two stories together. Jairus is a synagogue ruler. The woman was unclean because of the blood problem. So you have an insider and an outsider compared and contrasted. There is a woman and a child, death and disease, a public miracle and a private miracle. Lots of contrasts and comparisons going on. Perhaps the point is that it doesn't matter what your social status is, Jesus is the answer.
2. Content
a. The constraint of Jesus (22-23)
He is stopped by the man and pressed in by the crowd. Luke uses the word sunepnigon which is the same word used of the thorns which choked the word in the parable of the seed (8:14). The crowd is crushing Jesus. Matthew doesn't mention this which is in keeping with what we just said about his tendency to condense the accounts.
b. The concern of Jesus (24-36)
For The Synagogue Ruler
Jairus is the leader of the local synagogue. It could very well be the synagogue in Capernaum. We don't know what his reaction to Jesus was prior to this. Perhaps he witnessed the casting out of the demon in the synagogue and the healing of the man with the withered hand in the synagogue. Since he is one of the leaders, and the leaders didn't typically respond well to Jesus, I wouldn't be surprised if Jairus didn't think too highly of Jesus prior to this. But now that his daughter is dying and he is desperate, He comes to Jesus. I wonder if it was difficult for him to kneel before Jesus? We can only speculate, but I doubt that Jairus' faith was that Jesus was the Messiah-only that He could heal people and might be able to heal his daughter.
Jairus' daughter was at the point of death. He wanted Jesus to hurry and come to his house to heal her. Jesus consents to go with Jairus, but soon after they get started, there is a delay. A sick woman comes up and touches Jesus' garment. I can imagine that Jairus is probably frustrated at the delay. And the delay adds to the drama of the story. It also shows us that Jesus did not neglect the needs of a lowly woman to impress an influential religious leader.
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For The Woman with the 12 year Hemorage
Because of her condition, this woman was continuously unclean according to Lev 15:25-31. She could not go to the temple to worship. She could not touch anyone or they would be unclean for the rest of the day. If she sat in a chair, it was unclean for the rest of the day, etc. So she was basically cut off from normal fellowship with others and with God.
(1) The physicians of the world (25-26)
Mark wants you to know that the doctors couldn't help her. He says, "She suffered much at the hands of many doctors, had spent all her money and was not helped at all." Luke doesn't mention that she suffered at the hands of many doctors, nor that she had spent all her money on medical bills. He just mentions that she could not be healed. Why do you think Luke left that part out? Because Luke was a doctor.
(2) The Great Physician (27-32)
In contrast to the physicians of the world, we see the capabilities of the Great Physician.
Superstition said that power was in the robe of a great man, priest, rabbi, etc. Her belief was that touching the fabric would make her well. In fact, when she did touch His garment, she was healed.
Jesus was aware of the fact that a miracle had taken place. Was she healed by touching his garment? Was it the garment that healed her? No, Mark 5:30 says Jesus felt the power flow from Him. Mark wants to distinguish between the fabric and her faith in Him.
Matthew says she was healed from that hour, which might seem to mean she was healed after Jesus spoke, but again I think this is just Matthew's summary style at work.
(3) The faith of the miracle (33-34)
The woman is probably ashamed and embarrassed. She was unclean and her touch would have made anyone she touched unclean. But as we have seen before, the reason Jesus doesn't become unclean when He touches an unclean person like a leper or a corpse, is because He transfers cleanlines and life. Haggai 2:10-14 makes the point that if something clean touches something unclean, then the thing that was clean is defiled. Not so with Jesus. The details of the miracles where Jesus transfers cleanliness parallel the spiritual healing that Jesus brings where He cleanses us of our sin.
I also think that the numerous events where Jesus touches unclean people illustrate the doing away with the law and the whole idea of ritual uncleanness. Something new was happening and Jesus accepts all people who believe in Him no matter what their status is in the society.
Jesus declares to the woman that it was not the touch but her faith which healed her.
First, I want to point out that Mark uses the word swzw to indicate that she was healed. But the word usually means "saved." There is a double entendre or double meaning here. Not only was she healed physically, she was healed spiritually. She was saved.
Second, we need to ask, "When did she demonstrate her faith?" She had faith that He could heal her when she approached Jesus. She demonstrated her faith further when she touched him. She was focused on touching His garments as if they had some magical powers, but God was gracious enough to respond to her faith even though it was not mature.
I think one of the reasons Jesus stopped was to tell the woman that it was her faith that healed her so that she wouldn't continue in her superstition.
Does God answer children's prayers? Do they understand how it all works? There are still times when I don't pray very smartly, but God still understands my heart and answers. God uses inadequate faith, imperfect faith, immature faith, etc. He responds and then clarifies it later.
How many of you became Christians through hearing or reading a verse in the Bible that is truly a justification passage like John 3:16? How many of you became a Christian after hearing some passage or passages that were not justification related, but convicted you anyway? Since not everyone raised their hand, maybe I should ask how many of you have not yet become a Christian?
I think many people have come to Christ based on Rev 3:20 which says, "I stand at the door and knock..." That is not primarily a salvation passage. It is talking about Jesus wanting to have fellowship with some lukewarm Christians. But God lets people become Christians and then maybe they'll learn the truth later. Maybe not. I've heard people criticize others for using Rev 3:20 out of context to lead someone to Christ. But God is sovereign and can lead people to Him any many ways.
Back to Jairus
(1) The report (35)
Jairus is with Jesus and when Jesus stops to help the woman, Jairus is probably wishing Jesus would hurry. Then some men from Jairus' house find Jairus and Jesus and report that Jairus' daughter is dead.
(2) The response (36)
Do not be afraid, just believe. It must be possible then, not to fear, even in the face of death. And if faith can eliminate fear in the worst scenario that you can face, then faith can eliminate fear for any situation.
c. The compassion of Jesus (37-43)
When they get to the house, He tells them not to cry because she is not dead and they laugh at Him. Was she dead? Yes. The text says, "Her spirit returned." Why does He say she is only asleep? Because He knew it was not permanent. She wasn't going to stay dead. Jesus says the same thing with Lazarus, the disciples misunderstand and he corrects them saying, "no, he is really dead." Sleep is a euphemism for "temporal" death. Paul even uses this term for believers. 1Co 15, 1Co 11.
(1) His privacy
He did not let anyone follow except the three. This was going from a public to a private instruction. This miracle is for Jairus' family and for the disciples.
(2) His power
Matt 11:5 quoting Isa 35 says that it will be a combination of his message backed by his miracles that prove who he is. He is different from the prophets because none of them do all the miracles nor make the claims he does. He does all the miracles and claims deity, Messiahship, that He is the son of man who has authority to forgive sins, that He is His Father's son, etc., but He never says "I'm a prophet." He was more than a prophet. Even though Elijah and Elisha each raise a widow's son, they have to go through a complicated ritual of lying on the child, blowing in their mouth, etc. They are obviously trying to get God to raise the children. Jesus is God. He simply speaks.
When Jesus tells them to give the little girl something to eat, I think it just shows that Jesus is not only concerned with our big problems, He is also concerned for the little details.
II. INTERPRETATION
From the healing of the woman we see that it is faith in Christ, not magical touches that heal. The power is in a person, not a fabric or formula.
The removal of her unclean physical condition parallels the process of salvation in which Jesus removes an unlcean spiritual condition. The miracle is an illustration of salvation.
The raising of Jairus' daughter affirms the deity of Christ and proves that He is the Messiah. Matt 11:5 quotes Isa 35.
The delay in following Jairus resulted in more glory to God because Jesus had the opportunity to raise the girl from death and not just heal her.
Death is not a serious barrier for Christ to overcome.
III. APPLICATIONS
God can use inadequate faith, respond to it and clarify it later.
When medicine is hopeless, hope in God.
Jesus told the lady to "go in peace." Peace is the result of faith. How many of you have panic attacks? Not to trivialize the panic attacks, but panic is the opposite of peace, and the root cause is not really believing that God can get you though the situation.
It is Jesus who guarantees our resurrection from the dead. Because He lives, we too shall live (Paul tells us). It is him that turns death into sleep from which we can awake
We learn a ministry model from Christ: Don't be afraid to leave the needs of the crowd to deal with an individual. If need drives your ministry, you will burn out because there will always be need. And I think we often assume the needs of the many are more important than the needs of the few. We are numbers oriented. But as I've studied the miracles, it seems that the multitudes witnessed the miracles and were amazed, but it never says they "believed." It is always the individual that Jesus is dealing with who believes.
Jesus was never too busy to be interrupted. He was in balance.
The compassion of Jesus demonstrated in this miracle should bring reassurance that He is not too busy with the rest of the world to care for me individually.
Sickness and death strike the young as well as the old.
Sometimes the Lord's delay brings a greater demonstration of His power. So don't give up. And when you are tempted to ask God why He is taking so long, remember this principle.
The servants tradition (that death is final) blinded them to God's power.
The answer to fear is faith. We see this principle a lot. The number one sin of the disciples was a lack of faith. It is our number one problem too.
UTLEY - Bible.org Commentary
NASB (UPDATED) TEXT: MARK 5:21-24
21When Jesus had crossed over again in the boat to the other side, a large crowd gathered around Him; and so He stayed by the seashore. 22One of the synagogue officials named Jairus came up, and on seeing Him, fell at His feet 23and implored Him earnestly, saying, "My little daughter is at the point of death; please come and lay Your hands on her, so that she will get well and live." 24And He went off with him; and a large crowd was following Him and pressing in on Him.
5:22 "One of the synagogue officials named Jairus" His name means "YHWH has enlightened." This was the person in charge of administrative tasks like the maintenance of a synagogue building. He would have been a man of some religious standing in the community.
▣ "fell at His feet" This was a gesture of reverence as well as worship (cf. Mark 5:6,22,33 where different words are used, but the same gesture). An Oriental leader prostrate in the street before an unofficial rabbi would have been very unexpected!
▣ "My little daughter is at the point of death" Matthew 9:18 says she had died. This man believed that Jesus' presence and touch would heal/restore his daughter.
5:23
NASB, TEV"she will get well"
NKJV"she will be healed"
NRSV"she may get well"
NJB"she may be saved"
This is an aorist passive subjunctive of the term sōzō, used in its OT sense of physical deliverance (cf. James 5:15). In the NT it takes on the sense of spiritual salvation. It is theologically uncertain whether all of the ones Jesus healed were spiritually saved. His actions may have started a process that culminated later in the person's spiritual life and is not recorded in Scripture.
As an example look at this chapter where the demoniac's faith is seen after his being healed, not before. The young girl is helped because of her father's faith and the woman with a bleeding problem was willing to make Jesus ceremonially unclean in a selfish (even superstitious) act of touching a rabbi. Where does self-interest end and faith begin?
5:24 "pressing in on Him" Luke 8:42 adds that the press of the crowd was so great that it was at the point of being hard to breathe.
NASB (UPDATED) TEXT: MARK 5:25-34
25A woman who had had a hemorrhage for twelve years, 26and had endured much at the hands of many physicians, and had spent all that she had and was not helped at all, but rather had grown worse - 27after hearing about Jesus, she came up in the crowd behind Him and touched His cloak. 28For she thought, "If I just touch His garments, I will get well." 29Immediately the flow of her blood was dried up; and she felt in her body that she was healed of her affliction. 30Immediately Jesus, perceiving in Himself that the power proceeding from Him had gone forth, turned around in the crowd and said, "Who touched My garments?" 31And His disciples said to Him, "You see the crowd pressing in on You, and You say, 'Who touched Me?'" 32And He looked around to see the woman who had done this. 33But the woman fearing and trembling, aware of what had happened to her, came and fell down before Him and told Him the whole truth. 34And He said to her, "Daughter, your faith has made you well; go in peace and be healed of your affliction."
5:25 "hemorrhage for twelve years" This would have made her ceremonially unclean (cf. Lev. 15:25-27) and, therefore, excluded her from all forms of Jewish worship (i.e., synagogue and temple).
5:26 "and had endured much at the hands of many physicians" Luke, the physician, leaves this comment out in Luke 8:43ff.
▣ "had spent all she had and was not helped at all" The Jewish cures for this problem listed in the Talmud were (1) carrying the ashes of an ostrich egg in a linen rag around one's neck in summer and in a cotton rag in winter or (2) carrying barley corn from the dung of a white female donkey (cf. Shabb. 110 A & B).
5:27 "touched His cloak" Probably what she touched was His prayer shawl, used by men for covering their heads during worship. It was called the Tallith (cf. Num. 15:38-40; Deut. 22:12). For a ceremonially unclean woman to touch a rabbi was an inappropriate act. This woman was desperate!
5:30 "Immediately" See note at Mark 1:10.
▣ "Jesus perceiving in Himself that the power" The exact nature of this power is uncertain. It was obviously from God (cf. Luke 5:17). Jesus felt its affect. Jesus was able to bestow it to others in the missions of the Twelve and the seventy.
▣ "proceeding from Him had gone forth" Matthew 8:17 quotes Isa. 53:4 that the Messiah would heal us because He bore our infirmities.
▣ "Who touched My garments" There was a great crowd (cf. Mark 5:31). Matthew 9:20 has "tassel." The prayer shawl had thirteen blue tassels, commemorative of the Mosaic Law.
5:32 "And He looked around" This imperfect tense implies He began to look over the crowd. On this occasion Jesus was not supernaturally informed about who or what had happened. Possibly the question was meant for the woman (i.e., an opportunity to publicly express her faith).
5:33 "fearing and trembling" Women had such a low place in society. She was reluctant to speak in public. She also knew that since she was ceremonially unclean she was not permitted to touch a rabbi.
5:34 "'Daughter'" The teachings of Jesus reveal the profound truth that human beings, through faith in Jesus, can become family members of God. Salvation is described in birthing or legal terms, indicating a family relationship. What powerful metaphors for the Christian experience!
▣ "'your faith has made you well'" Not her touch, but acting on her faith in Him was the key. Faith itself is not the issue, but the object of faith (i.e., Jesus). There was nothing magical here, nor was it the power of positive thinking, but the power of Jesus. This is another use of the Greek sōzō in its OT sense (cf. Mark 5:23). Here it is a perfect active indicative, which implied she was healed and remained healed of the physical problem.
▣ "'go in peace and be healed of your affliction'" These are both present active imperatives. The term peace (eirēnē) has the connotation of wholeness and well-being, not just the absence of problems. The term "affliction" is from the root "to whip."
NASB (UPDATED) TEXT: MARK 5:35-43
35While He was still speaking, they came from the house of the synagogue official, saying, "Your daughter has died; why trouble the Teacher anymore?" 36But Jesus, overhearing what was being spoken, said to the synagogue official, "Do not be afraid any longer, only believe." 37And He allowed no one to accompany Him, except Peter and James and John the brother of James. 38They came to the house of the synagogue official; and He saw a commotion, and people loudly weeping and wailing. 39And entering in, He said to them, "Why make a commotion and weep? The child has not died, but is asleep." 40They began laughing at Him. But putting them all out, He took along the child's father and mother and His own companions, and entered the room where the child was. 41Taking the child by the hand, He said to her, "Talitha kum!" (which translated means, "Little girl, I say to you, get up!"). 42Immediately the girl got up and began to walk, for she was twelve years old. And immediately they were completely astounded. 43And He gave them strict orders that no one should know about this, and He said that something should be given her to eat.
5:35 "'has died'" This is aorist active indicative. I am sure Jairus was very impatient! This seems to be a test of his faith or another example of Jesus' power and authority.
5:36
NASB"overhearing what was being spoken"
NKJV"as soon as Jesus heard the word that was spoken"
NRSV, NJB"overhearing what they said"
TEV"Jesus paid no attention to what they said"
NIV"ignoring what they said"
The Greek root means "to hear carelessly." It can be understood as "ignore" or "overhear." This term is so ambiguous that very early the scribes changed it to the term "hear" (cf. MSS אa, A, C, D, and K), which is found in the Lukan parallel, 8:50.
▣ "'Do not be afraid any longer'" This is a present imperative with a negative particle which usually means stop an act in process. The opposite of fear is faith!
▣ "'only believe'" This is another present active imperative. Such a simple, but crucial, statement (cf. Acts 16:31).
5:37 "He allowed no one to accompany Him" Why Jesus had an inner group of disciples (cf. Mark 1:29; 5:37; 9:2; 13:3; 14:33) is uncertain. Mark's Gospel is the eyewitness account of Peter. This inner circle provided no special privileges because James was killed very early.
Jesus did not want His fame as a healer and even one who could raise the dead to be known. This is one of several of these types of statements in Mark, which theologians call "the Messianic Secret" (cf. Mark 5:43). He already had major logistical problems with the large crowds.
▣ "Peter and James and John" This was Jesus' inner circle of disciples (cf. Mark 9:2; 14:33; Matt. 17:1; 26:37; Luke 9:28).
5:38 "and people loudly weeping and wailing" These were common, even expected, Jewish funeral practices. It shows that the family was expecting the death of the little daughter and had already made preparations.
5:39 "'The child has not died, but is asleep'" Sleep was an OT euphemism for death. Jesus uses it of Lazarus in John 11:11. Here it is contrasted with death. One wonders if Mark 5:37 is thought to be a reference to "Mark's Messianic Secret" then why did He say this to the crowd, unless He is trying to reduce the impact (i.e., the resulting rumors) of her being raised?
5:40 "began laughing at Him" This is an imperfect tense which implies the bystanders continued to laugh for an extended period of time or that they started laughing at this point.
▣ "His own companions" This refers to Peter, James, and John. In many ways Jesus' miracles were as much for the disciples' training and faith as for the people helped!
5:41 "'Talitha, kum'" This is an Aramaic phrase. The Jews of Jesus' day spoke Aramaic, not Hebrew. This would have been Jesus' mother tongue. There are several Aramaic phrases recorded in the Gospels (cf. Sabbata, Mark 3:4; Boanerges, Mark 3:17; Satan, Mark 3:23,26; 8:33; Talitha cumi, Mark 5:41; Ephphatha, Mark 7:35; Gehanna, Mark 9:43,45,47; pascha, Mark 14:14; Abba, Mark 14:36; Eloi, Eloi, lama sabachthani, Mark 15:34). The fact that Mark translates it shows his target audience was Gentile.
5:42 "Immediately. . .immediately" See note at Mark 1:10.
▣ "she was twelve years old" This would have meant she was responsible to keep the law (i.e., bath mitzvah) and was of marriageable age. Boys became responsible to the Law and marriageable at age thirteen (i.e., bar mitzvah). The life expectancy was much shorter and generations of families lived together; therefore, they married much younger than today.
5:43 "gave them strict orders that no one should know about this" Jesus did not want to be known as a healer or miracle worker. He did these activities to reveal God's compassion and validate His message and authority (cf. Mark 1:44; 3:12; 5:43; 7:36;8:26,30; 9:30; Matt. 8:4; 9:30; 12:16; 17:9).
▣ "He said that something should be given her to eat" This is another eyewitness detail. Jesus shows thoughtfulness for the little girl. This also proves she is truly restored to physical life.
