Exegetical and Hermeneutical Commentary of Luke 8:41
And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus’ feet, and besought him that he would come into his house:
41-56. The Daughter of Jairus and the Woman with the issue of Blood.
41. behold ] St Matthew places this message of Jairus after the farewell feast which he gave to his friends before abandoning for ever his office of tax-gatherer. At that feast arose the question about fasting, and St Matthew (Mat 9:18) says that Jairus came “while Jesus was yet speaking these things,” and in so definite a note of time, on a day to him so memorable, he could hardly be inexact. On the other hand, St Mark says, and St Luke implies, that the message reached Jesus as He disembarked on the sea-shore. Hence it has been supposed that Jesus heard the first entreaty from Jairus on the shore when his daughter was dying (Luk 8:42; Mar 5:23), but instead of going straight to the house of Jairus went first to Matthew’s feast; and that Jairus then came to the feast in agony to say that she was just dead (Mat 9:18). The very small discrepancies are however quite easily explicable -without this conjecture, and it was wholly unlike the method of Jesus to interpose a feast between the request of an agonised father and His act of mercy.
Jairus ] Jair, Jdg 10:3.
a ruler of the synagogue ] The synagogues had no clergy, but were managed by laymen, at the head of whom was the “ruler,” whose title of Rosh hakkeneseth was as familiar to the Jews as that of Rabbi. His functions resembled those of a leading elder. The appeal of such a functionary shews the estimation in which our Lord was still held among the Galileans.
that he would come into his house ] Jair had not the faith of the heathen centurion.
Fuente: The Cambridge Bible for Schools and Colleges
Luk 8:41-42
And, behold, there came a man named Jairus–
Christ and the ruler
And behold there came one of the rulers unto Him.
This shows us the helplessness of the greatest men. The Word ruler indicates position, influence, power, personal supremacy of one kind or another. And yet here is a ruler coming to Jesus Christ for help. There is a point at which all human might becomes utter weakness. We should have said if any man can do without Christ it will be the man who bears the position and sustains the name of ruler. What is our rulership but a mockery in all the great crises and trying passions and terrible combinations of life? A very pretty thing for convenience sake, useful in a social point of view; but when life is driven to extremity, our rulership is nothing better to us than a nominal honour, and sometimes nothing more than a taunting mockery. Know this, then, that there is no title, no position, no supremacy that can cut you off from the fountain of life and make you independent of Emanuel, Son of God. And said unto Him, My daughter lieth at the point of death–showing us the helplessness of the kindest men. The man before us was not only a ruler, but a father; yet ruler and father were found at the feet of Christ. Kindness will do more than mere power. A father will always do more than a ruler. The ruler will work by law, by stipulations, by technical covenants, he will consult the letter of the regulations, and he will abide by the bond. But the father will interpret by his heart; he will avail himself of all the suggestions of love; he cannot be bound by the narrowness and limitations of the letter; he does not work by the clock, he works by his heart. Yet the father, the kindest man, came, as well as the ruler, the greatest man. Office and nature, position and life, status and love, will one day have to come to Jesus Christ to make out their petitions and to urge their cases–for even the deepest, grandest, royalest heart feels that it wants something beyond itself, and that something it can only find in Emanuel, Son of God. And it is often not until the ruler and the father have exhausted themselves that they will come to Christ. This ruler was never so truly a ruler as when he fell on his knees and besought Christ to help him. There is an abasement that is exaltation. There is a humility that is the guarantee of the surest independence: (J. Parker, D. D.)
The faith of Jairus
If Jairus had not been quite sure that Jesus could save her, could he have left his daughter in the very article of death to seek Him out? We may be sure that nothing short of an absolute conviction of Christs power to heal and save would have drawn Jairus from his daughters room. His faith had its reward. No sooner had he uttered his prayer than Jesus set out with him. But as they went, Jesus paused. Favoured by the darkness and by the throng which opened and closed about Him, a woman having an issue of blood, &c. (Luk 8:43), came behind Him, and laid her wasted hand on the hem of His garment with a touch that drew healing virtue out of Him. To Jairus, at least at first, this pause must have seemed an almost intolerable vexation. Every moment was precious. Even the apostles, long after this, thought there was hope for Lazarus so long as he was only sick, but none when once he was gone. We cannot suppose that the faith of Jairus was keener than that of Peter and James and John. To him, therefore, this check must have appeared well-nigh fatal to his hopes. The calmness of Jesus, His determination to probe the case to the bottom, to discover who it was that had touched Him, to compel the abashed culprit to tell the whole story of her disease and cure, to teach and comfort and assure her–all this must have been a sore trial to the fathers faith. Yet he is too generous, or too self-restrained, to utter a reproach, to urge haste. The delay had teaching for him and benediction. However he may have fretted at it, it brought him the very lesson and help he most needed. The healing of Veronica taught him that, though many throng and press on Jesus, the only touch that reaches Him is the touch of faith. When, too, he saw a woman healed who had been sick twelve years, that is, just as many years as his daughter had lived, must not that have enlarged his conception of the healing virtue of Jesus? must it not, by teaching him how great things faith can do, have strengthened and confirmed his faith. But as faith is the measure of the gift, as we receive just as much as we can take, this delay, by confirming and enlarging the rulers faith, made him capable of a larger blessing. As he passed on with Christ, after witnessing so great a miracle, he must, we think, have walked with a firmer step, and have lifted up his head with a more cheerful hope. It was necessary that he should be prepared for a great trial as well as for a great benediction. For his fears were verified. His daughter had died while they stopped to talk with the woman who bad laid a furtive hand on the Healers robe. And if by this time Jairus had not had a stronger faith than when he left home, he must have altogether lest faith. One other trial had still to be encountered. To hear of a death affects and awes the mind; but to stand in the presence of death, encompassed by all the signs of mourning and woe, bites more deeply, and rouses the emotions to greater vehemence. The child is not dead, said Jesus, but sleepeth. How could He say that the maiden was not dead? Simply because it was true. We are no more without life when we die than when we sleep. Whether Jairus understood our Lords saying or not, it is obvious that the mourners did not understand it. They laughed Him to scorn. Their scepticism assures us of the reality of the miracle. If they knew the maiden to be dead, we know that Jesus must be able to quicken the dead to life. (S. Cox, D. D.)
We are apt to look upon the healing of the woman with the issue of blood as an interruption of the history of the raising of the daughter of Jairus; as a separate and distinct incident altogether. But there is in reality the closest connection between the two events. They are brought together by all the evangelists, not only because they occurred at the same time and in the same association, but because they help to explain one another. The two miracles fit in a striking way into each other.
1. The beginning of the womans plague was coeval with the maidens birth.
2. Is not the character of Jairus brought out clearly into contrast with that of the woman? We see the stronger faith of the woman, content with the minimum of means, and the weaker and more irresolute faith of Jairus which needed personal recognition and the support of sympathizing words, which demanded that Jesus should visit his daughter, and could not compass the thought that He could heal at a distance, and restore when the vital spark had fled.
3. Jairus needed the discipline of the womans cure. It prepared him for the miracle that was to be wrought for himself. (H. Macmillan, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 41. A man named Jairus] See these two miracles-the raising of Jairus’s daughter, and the cure of the afflicted woman – considered and explained at large, on Mt 9:18-26, and Mr 5:22-43.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We had both these pieces of history twice before related, by Matthew, Mat 9:18-26, and by Mark, Mar 5:22-43, with some further circumstances. See Poole on “Mat 9:18“, and following verses to Mat 9:26 also See Poole on “Mar 5:22“, and following verses to Mar 5:43. Christs saying, Luk 8:45,
Who touched me? and again, Luk 8:46,
Somebody hath touched me; for I perceive that virtue is gone out of me; doth not argue that Christ knew not of the womans coming and touching him, or did not voluntarily send out that virtue that healed her; far be any such thoughts from any pious, intelligent souls: she was not healed by her touch of the border of his garment, but by his powerful will, commanding such a miraculous effect: he only spake this to bring forth the miracle into light, which was wrought secretly, so as the people took no notice of it. Healing virtue went out of Christ upon an act of his will, not necessarily. From Luk 8:55 is confuted the atheism of those who would make the soul to be merely the crasis, or some affection of the body; and it is proved to be a being that can subsist of itself, in a state of separation from the body.
It is said,
her spirit came again; not, Christ gave her a new spirit. Christ did not here exert a creating power; only sent forth that power with which he was clothed to raise the dead. For other things observable from this story, see the notes before mentioned upon the parallel texts.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And behold, there came a man named Jairus,….
[See comments on Mr 5:22].
and he was a ruler of the synagogue; at Capernaum; and it was the more remarkable, that such an one should come to Christ, and express any regard to his person, or faith in his power, and therefore a “behold” is prefixed to this account; [See comments on Mt 9:18].
And he fell down at Jesus’ feet; showing great reverence and humility, and as Matthew says, “worshipped him”; if not in a religious, yet in a civil way:
and besought him that he would come into his house; which was at some distance from thence, as appears by what follows.
Fuente: John Gill’s Exposition of the Entire Bible
Was (). Imperfect of in sense of as in modern Greek. Common in Luke, and Acts, but not in other Gospels.
Fuente: Robertson’s Word Pictures in the New Testament
Jairus. The name of one of the Israelite chiefs, Jair, who conquered and settled Bashan (Num 32:41; Jos 13:30). “His name lingered down to the time of the Christian era, when, in the same region as that which he conquered, we find a ruler of the synagogue named Jair” (Stanley, ” Jewish Church “).
Fuente: Vincent’s Word Studies in the New Testament
1) “And behold, there came a man named Jairus,” (kai idou elthen ho onoma lairos) “And behold there came a man whose name was Jairus,” called “Jair” in Hebrew, Jdg 10:3. His name means “whom God enlightens”, Mat 9:18; Mat 9:26; Mar 5:22. When a name was given, the truth reported could be verified easily.
2) “And he was a ruler of the synagogue:” (kai houtos archon tes sunagoges huperchen) “And he had come to be ruler of the synagogue,” ruler, president, or overseer. Synagogues were managed by a college of Jewish elders, one of whom served as president or ruler. Jairus was such a person, Joh 7:48.
3) “And he fell down at Jesus’ feet,” (kai peson para tous podas lesou) “And when he had fallen at the feet of Jesus,” in holy reverence or respect. It is therefore evident that faith in Jesus was not totally lacking in the official Jewish class in Galilee, Mat 9:18.
4) “And besought him that he would come into his house.” (parekalei auton eiselthein eis ton oikon autou) “He appealed to him (to Jesus) to come into his house, home, or residence,” Note, however, Jairus did not have the faith of the Roman centurion, Luk 7:6-10; Mat 9:18; Mar 5:23. Jesus always responded to reverential greetings and appeals. Outwardly Jairus outranked Jesus, in his office, before the people.
Fuente: Garner-Howes Baptist Commentary
(41-56) And, behold, there came a man named Jairus.See Notes on Mat. 9:18-26, and Mar. 5:21-43. St. Lukes narrative agrees with St. Marks more closely than with St. Matthews.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
52. RAISING OF JAIRUS’S DAUGHTER THE WOMAN WITH A FLUX, Luk 8:41-56 .
(See notes on Mat 9:1; Mat 9:10-26; Mar 5:22-43.)
Jesus, after recrossing the lake, from dispossessing the demoniacs of Gadara, attends the feast given by Matthew in his honour to his brother publicans, and is in full tide of rebuke to the Pharisees who were cavilling at his eating in such company, when a sudden interruption takes place. No less a person than the Ruler of the Synagogue of Capernaum appears, prostrates himself before Jesus, and, announcing that his daughter of twelve years old is at the point of death, beseeches him that he will come and lay his hand upon her. Such is the ruler’s faith, (according to Mar 5:23,) that although he did not, like the centurion of Capernaum, say that Jesus could restore her at a distance, yet he held that he could by a touch of the hand. Luke and Mark make the ruler say that she is a dying; is at the point of death; Matthew makes him say even now dead. He may, in his importunity, have said all three. In finally saying that she was dead, he may, in his intense feeling, have overstated, or may have felt that her death would occur before Jesus could arrive. Or, finally, Matthew may have substantially condensed the statements of the ruler and the messengers from home into one. See our note on chapter Luk 7:1.
Of Rulers of the Synagogue there sometimes appear to be several, as in Act 13:15; and sometimes but one, who may have been president of the whole, as in Luk 13:14.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And behold, there came a man named Jairus, and he was a ruler of the synagogue, and he fell down at Jesus’ feet, and besought him to come to his house,’
As Jesus responded to their welcome a man came and fell at His feet. He was a ruler of the synagogue and He begged Jesus ‘to come to his house’. Perhaps Luke here has in mind another whose servant was dying, and whose master did not require Jesus to come to his house because of his great faith (Luk 7:1-10). There the elders of the synagogue had supported his case, but here it was the ruler of the synagogue himself. In the submission of this man to Jesus we see the important lesson that if only the Synagogue will submit to Jesus, its offspring will live. And it is also made clear to the readers that at this stage the people’s synagogues welcomed Jesus. Yet with this important man went doubting faith. He did not have the faith of the Gentile centurion.
So Jairus falls down at Jesus’ feet. The synagogue submits to the Prophet. Luke calls him the Ruler of the Synagogue, Mark calls him the official who had the charge of the arrangements for the synagogue services. It was in fact possible to combine both posts.
Fuente: Commentary Series on the Bible by Peter Pett
XXVI
OUR LORD’S GREAT MINISTRY IN GALILEE
Part I
Harmony pages 85-39 and Mat 4:17-25
We now come to our Lord’s great ministry m Galilee. We will take a sort of preview of this whole division and then follow it up with more detailed discussions. The general theme of this division of the Harmony is “The kingdom of heaven.” We are prone at times to fall into errors of interpretation concerning the kingdom similar to those which led ancient Israel so far and so harmfully astray concerning the advent of the Messiah. Either we so fill our minds with the sublimity of world redemption, as applied to the race, in the outcome, so satisfy our hearts with rhetorical splendor in the glowing description of universal dominion that we lose sight of its application to individuals in our day, and the responsibilities arising from the salvation of one man, or we so concentrate our fancy upon the consummation that we forget the progressive element in the development of the kingdom and the required use of means in carrying on that progress. The former error breeds unprofitable dreamers the latter promotes skeptics. The preacher is more liable to be led astray by the one, the average church member by the other.
Perhaps the most unprofitable of all sermons is the one full of human eloquence and glowing description excited by the great generalities of salvation, and perhaps the most stubborn of all skepticism is that resulting from disappointment as not witnessing and receiving at once the very climax of salvation, both as to the individual and the race.
Such a spirit of disappointment finds expression in words like these: “The prophecies here of the kingdom are about 1,900 years old. Nineteen centuries have elapsed since the Child was born. Wars have not ceased. The poor are still oppressed. Justice, equity, and righteousness do not prevail. Sorrow, sin, and death still reign. And I am worried and burdened and perplexed. My soul is cast down and disquieted within me.” In such case we need to consider the false principles of interpretation which have misled us, and inquire: Have we been fair to the Book and its promise?
Here I submit certain carefully considered statements: (1) The consummation of the Messiah’s kingdom was never promised as an instantaneous result of the birth of the Child. (2) The era of universal peace must follow the utter and eternal removal of things and persons that offend. This will be the harvest of the world. (3) Again, this consummation was never promised as an immediate result, i.e., without the use of means to be employed by Christ’s people. (4) Yet again, this aggregate consummation approaches only by individual reception of the kingdom and individual progress in sanctification. (5) It is safe to say that the promises have been faithfully fulfilled to just the extent that individuals have received the light, walked in the light and discharged the obligations imposed by the gift of the light. These receptive and obedient ones in every age have experienced life, liberty, peace, and joy, and have contributed their part to the ultimate glorious outcome. (6) And this experience in individuals reliably forecasts the ultimate race and world result, and inspires rational hope of its coming. This is a common sense interpretation. In the light of it our duty is obvious. Our concern should be with our day and our lot and our own case as at present environed. The instances of fulfilment cited by the New Testament illustrate and verify this interpretation, particularly that recorded by Matthew as a fulfilment of the prophecies of Isaiah 4-13 inclusive, of his gospel. What dispassionate mind can read these ten chapters of Matthew, with the parallel passages in Mark and Luke, without conceding fulfilment of Isaiah’s prophecies uttered seven centuries before?
Here is the shining of a great light, brighter than all of the material luminaries in the heavens which declare the glory of God and show his handiwork. This is, indeed, the clean, sure and perfect law of the Lord, converting the soul, making wise the simple, rejoicing the heart, enlightening the eyes, enduring forever, more desirable than gold and sweet “r than honey in the honeycomb. Here are judgments true and righteous altogether.
Here in sermon and similitude the incomparable Teacher discloses the principles and characteristics of a kingdom that, unlike anything earth-born, must be from heaven. Here is a fixed, faultless, supreme, and universal standard of morality. The Teacher not only speaks with authority and wisdom, but evidences divinity by supernatural miracles, signs, and wonders. But there is here more than a teacher and wonder worker. He is a Saviour, a Liberator, a Healer, conferring life, liberty, health, peace, and joy. To John’s question John in prison and in doubt the answer was conclusive that this, indeed, was the one foreshown by the prophets and there was no need to look for another: “Go and tell John the things which ye hear and see: the blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, and the dead are raised up, and the poor have the gospel preached to them. And whosoever shall find no occasion for stumbling in me, blessed is he” (Mat 11:1-4 ).
The special matter here most worthy of our consideration is that the kingdom of heaven was not expanded by instantaneous diffusion over a community, a nation, or the world, regardless of human personality, activity, and responsibility ill receiving and propagating it, but it took hold of each receptive individual’s heart and worked out on that line toward the consummation.
To as many as received him to them he gave the power to become the sons of God. Those only who walked in the light realized the blessings of progressive sanctification. To the sons of peace, peace came as a thrilling reality. From those who preferred darkness to light) who judged themselves unworthy of eternal life, the proffered peace departed, returning to the evangelists who offered it.
The poor woman whom Satan had bound for eighteen years experienced no imaginary or figurative release from her bonds (Luk 11:10-16 ). That other woman, who had sinned much, and who, in grateful humility, washed his feet with her tears was not forgiveness real and sweet to her? That blind Bartimeus who kept crying, “Jesus, thou Son of David, have mercy on me” did he not receive real sight? That publican, who stood afar off and beat upon his breast, crying, “God, be merciful to me, the sinner” was he not justified?
And when the Galilean disciples went forth in poverty and weakness preaching his gospel, did they not experience the Joy of the harvest on beholding the ingathering of souls? And when they saw even demons subject to them through the name of Jesus, was not that the joy of victory as when conquerors divide the spoil?
When the stronger than the strong man armed came upon him and bound him, might not our Lord justly say, “As lightning falls from heaven, I saw Satan fall before you”? And just so in our own time.
Every conversion brings life, liberty, peace, and joy to the redeemed soul. Every advance in a higher and better life attests that rest is found at every upward step in the growth of grace. Every talent or pound rightly employed gains 100 per cent for the capital invested, and so the individual Christian who looks persistently into the perfect law of liberty, being not a forgetful hearer but a doer of the Word, is blessed in every deed. Willing to do the will of God, and following on to know the Lord, he not only knows the doctrine to be of God, but experimentally goes on from strength to strength, from grace to grace, and is changed into the divine image from glory to glory.
In the light of these personal experiences he understands how the kingdom of God is invincible, and doubts not the certain coming of the glorious consummation foreshown in prophecy and graciously extended, in the hand of promise. His faith, staggering not through unbelief, takes hold of the invisible, and his hope leaps forward to the final recompense of the reward.
The opening incident of the Galilean ministry is the healing of the nobleman’s son, the second miracle of our Lord in Galilee, and a most remarkable one. The nobleman was Herod’s steward, maybe Chuza, as many suppose, but that is uncertain. The nobleman manifested great faith and it was amply rewarded. This is an illustration of the tenderness with which Jesus ministered to the temporal needs of the people, thus reaching their souls through their bodies. The effect of this miracle was like that of the first: “He himself believed, and his whole house.”
The next section (Luk 4:16-31 ) gives the incident of his rejection at Nazareth. The account runs thus: “And he came to Nazareth, where he had been brought up: and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read.” How solemn, how sad in its immediate result how pathetic that scene in Nazareth when the Redeemer announced his mission and issued his proclamation of deliverance: The Spirit of the Lord is upon me, Because he anointed me to publish good tidings to the poor: He hath sent me to proclaim deliverance to the captives, And recovering of sight to the blind, To send crushed ones away free, To proclaim the acceptable year of the Lord.
Oh! what a day when this scripture was fulfilled in the hearing of the captives I But the Spirit on him was not on them.
As Jewish widows in Elijah’s day, perished of famine, through unbelief, and left to Sarepta’s far-off widow in a foreign land to believe and be blessed with unfailing meal and oil, as Jewish lepers, through unbelief, in Elisha’s day died in uncleanness and loathsomeness while touching elbows with One having power to heal, leaving to a Syrian stranger to wash in Jordan and be clean, so here where Jesus “had been brought up,” the people of Nazareth shut their eyes, bugged their chains and died in darkness and under the power of Satan died unabsolved from sin, died unsanctified and disinherited, and so yet are dying and shall forever die.
The Year of Jubilee came to them in vain. In vain its silver trumpets pealed forth the notes of liberty. They had no ear to hear, and so by consent became slaves of the Terrible One forever.
This brings us to church responsibility and ministerial agency in the perpetuation of this proclamation of mercy. As Paul went forth to far-off shores, announcing in tears, yet with faith and hope and courage, the terms of eternal redemption, so now the churches find in the same mission their warrant for existence, and so now are we sent forth as witnesses to stand before every prison house where souls are immured, commissioned “to open the eyes of the prisoners that they may turn from darkness to light and from the power of Satan unto God, that they may receive remission of sins and an inheritance among them that are sanctified by faith in Christ.” Ours to blow the silver trumpets and proclaim to captives the year of jubilee. Ours is the evangel of liberty ours to make known that “if the Son of God make men free, they shall be free indeed.”
Leaving Nazareth, Jesus went to Capernaum, where he made his residence from which he radiates in his ministry in Galilee, teaching and healing on a large scale. His work here in Zebulun and Naphtali is a distinct fulfilment of Isa 9:1-2 , in which he is represented as a great light shining in the darkness. By the sea of Galilee near Capernaum he calls four fishermen to be his partners Peter, Andrew, James, and John, two sets of brothers. Here he announces his purpose for their lives to be fishers of men. What a lesson! These men were skilled in their occupation and now Jesus takes that skill and turns it into another direction, toward a greater end, “fishers of men.” Here he gives them a sign of his authority and messiahship in the incident of the great draught of fishes. The effect on Peter was marvelous. He was conscious of Christ’s divinity and of his own sinfulness. Thus he makes his confession, Luk 5:8 : “Depart from me; for I am a sinful man, O Lord.” But our Lord replied to Peter: “Fear not, from henceforth thou shalt catch men.” Later (Joh 21 ), when Peter and his comrades went back to their old occupation, the risen Lord appeared to them and renewed their call, performing a miracle of a similar draught of fishes.
In Section 28 (Mar 1:21-28 ; Luk 4:31-37 😉 we have his first case of healing a demoniac. What is the meaning of the word “demoniac”? It means demon-possessed, and illustrates the fact of the impact of spirit on spirit, many instances of which we have in the Bible. Here the demons recognized him, which accords with Paul’s statement that he was seen of angels. They believed and trembled as James says, but they knew no conversion. The lesson there is one of faith. The effect of this miracle was amazement at his authority over the demons.
In Section 29 (Mat 8:14-17 ; Mar 1:29-34 ; Luk 4:38-41 ) we have an account of the healing of Peter’s mother-in-law, which incident gives us light on the social relations of the disciples. Peter was married, the Romanist position to the contrary notwithstanding. Further scriptural evidence of his marriage is found in 2Co 8:5 . It is interesting to compare the parallel accounts of this incident in the Harmony and see how much more graphic is Mark’s account than those of Matthew and Luke. There is a fine lesson here on the relation between the mother-in-law and the son-in-law. Peter is a fine example of such relation. Immediately following the healing of Peter’s wife’s mother those that had sick ones brought them to Jesus and he healed them, thus fulfilling a prophecy of Isaiah, that he should take our infirmities and bear our diseases. Our Lord not only healed their sick ones, but he cast out the demons from many, upon which they recognized him. But he would not let them speak because they knew that he was the Christ.
The effect of our Lord’s great work as described in Section 29 was that Peter tried to work a corner on salvation and dam it up in Capernaum. This is indicated in the account of the interview of Peter with our Lord as described in Section 30 (Mat 4:23-25 ; Mar 1:35-39 ; Luk 4:42-44 ). Here it is said that Jesus, a great while before day, went out into a desert place to pray, and while out there Peter came to him and complained that they were wanting him everywhere. To this our Lord responded that it was to this end that he had come into the world. So Jesus at once launched out and made three great journeys about Galilee. His first journey included a great mass of teaching and healing, of which we have a few specimens in Sections 31-36, which apparently occurred at Capernaum, his headquarters. A second journey is recorded by Luke in Section 47 (Luk 8:1-3 ) and a third journey is found in Section 55. (For Broadus’ statement of these tours, see Harmony, p. 31.)
Here we have the occasion of one of the special prayers of Jesus. There are four such occasions in his ministry: (1) At his baptism he prayed for the anointing of the Holy Spirit; (2) here he prayed because of the effort to dam up his work of salvation in Capernaum; (3) the popularity caused by the healing of a leper (Sec. 31 Mat 8:2-4 ; Mar 1:40-45 ; Luk 5:12-16 ) drove him to prayer; (4) the fourth occasion was the ordination of the twelve apostles. The immense labors of Jesus are indicated in Mat 4:23-24 . These labors gave him great popularity beyond the borders of Palestine and caused the multitudes from every quarter to flock to him. Attention has already been called to the popularity caused by the healing of the leper (Sec. 31) and Jesus’ prayer as the result.
In the incident of the healing of the paralytic we have a most graphic account by the synoptics and several lessons: (1) That disease may be the result of sin, as “thy sin be forgiven thee”; (2) that of intelligent cooperation; (3) that of persistent effort; (4) that of conquering faith. These are lessons worthy of emulation upon the part of all Christians today. Out of this incident comes the first issue between our Lord and the Pharisees, respecting the authority to forgive sins. This was only a thought of their hearts, but he perceived their thought and rebuked their sin. From this time on they become more bold in their opposition, which finally culminated in his crucifixion. Let the reader note the development of this hatred from section to section of the Harmony.
In Section 33 (Mat 9:9-13 ; Mar 2:13-17 ; Luk 5:27-32 ) we have the account of the call of Matthew, his instant response and his entertainment of his fellow publicans. Here arose the second issue between Christ and the Pharisees, respecting his receiving publicans and sinners and eating with them. This was contrary to their idea in their self-righteousness, but Jesus replied that his mission was to call sinners rather than the righteous. This issue was greatly enlarged later, in Luk 15 , to which he replied with three parables showing his justification and his mission. In this instance (Mat 9:13 ) he refutes their contention with a quotation from Hosea which aptly fitted this case: “I desire mercy, and not sacrifice.”
Then came to him the disciples of John and made inquiry about fasting, to which he replied with the parable of the sons of the bride chamber, the interpretation of which is that we should let our joy or sorrow fit the occasion, or set fasting ments and old bottles, the interpretation of which is to let the form fit the life; beware of shrinking and expansion.
In Section 35 (Mat 9:18-25 ; Mar 5:22-43 ; Luk 8:41-56 ) we have the account of his healing of Jairus’ daughter and the healing of the woman with the issue of blood. Usually in the miracles of Christ, and in all preceding miracles, there was the touch of some kind between the healer and the healed. We are informed that great multitudes of people came to Jesus with this confidence, “If I but touch him I shall be healed.” Accordingly we find that Christ put his fingers on the eyes of the blind, on the ears of the deaf, or took hold of the hand of the dead. In some way usually there was either presence or contact.
We will now consider the special miracle connected with the fringe of the garment of Jesus which the Romanists cite to justify the usage concerning the relics of the saints. In Num 15:38 we have a statute: “Thou shalt put fringes on the wings or ends of the outer garment,” and this fringe had in it a cord or ribbon of blue, and the object of it was to remind the wearer of the commandments of God. The outer garment was an oblong piece of cloth, one solid piece of cloth, say, a foot and a half wide and four feet long. The edge was fringed on all the four sides, and in the fringe was run a blue thread, and the object of the fringe and of the blue thread also was to make them remember the commandments of God. The statute is repeated in Deu 22 . Again in Deu 6 is the additional law of phylacteries, or frontlets little pieces of leather worn between the eyes on which were inscribed the commandments of God. The people were taught to instruct their children in the commandments of God: “And they shall be as frontlets between thine eyes, and thou shalt put them upon thy door posts, and when thou goest out and when thou comest in, and when thou sittest down and when thou gettest up, and when thou liest down, thou shalt at all times teach thy children the Word of God.” Now, because of these statutes a superstitious veneration began to attach to the fringe and to the phylacteries. So we learn in Mat 23 , as stated by our Saviour, that the Pharisees made broad the phylacteries between their eyes and enlarged the fringe of the outer garment. They made the fringe or tassel very large. They did it to be seen of men. The law prescribed that when the wearer should see this fringe on his garment he should remember the commandments of the Lord his God. But these Pharisees put it on that others might see it, and that it might be an external token to outsiders of their peculiar sanctity and piety. What was intended to be a sign to the man himself was converted by superstition into a sign for other people. Hence this woman said within herself, “If I but touch that sacred fringe the border of his garment.” She could not go up and touch the phylactery between his eyes, in case he wore one, but he did wear the Jewish costume with the fringe or border on his outer garment, and she could reach that from behind. She would not have to go in front of him. She argued: “Now, if I can in the throng get up so that I can reach out and just touch that fringe, I shall be saved.” We see how near her thought connected the healing with the fringe of the garment, because by the double statute of God it was required on the Jewish garment to signify their devotion to his Word the matchless Word of Jehovah. Mark tells us that she was not the only woman, not the only person healed by touching the border of his garment (Mar 6:56 ). Her sentiment was not an isolated one. It was shared by the people at large. Multitudes of people came to touch the fringe of his garment that they might be healed.
The question arises, Why should Christ select that through contact with the fringe on his outer garment healing power should be bestowed? He did do it. The question is, why? There shall be no god introduced unless there be a necessity for a god. There shall be no special miracle unless the case demands it. Why? Let us see if we cannot get a reason. I do not announce the reason dogmatically, but as one that seems sufficient to my own mind. Christ was among the people speaking as never man spake, doing works that no man had done. He was awakening public attention. He was the cynosure of every eye. They came to him from every direction. They thronged him. And right here at this juncture Jairus had said, “Master, my little girl, twelve years old, is even now dead. Go and lay thy hand upon her that she may live.” He arose and started, the crowd surging around him and following him, and all at once he stopped and said, “Who touched me?” “Master, behold the crowd presseth thee on every side, and thou sayest, who touched me?” Here was a miracle necessary to discriminate between the touches of the people. “Who touched me?” Hundreds sin sick touched him and were not saved. Hundreds that had diseases touched him and were unhealed. Hundreds that were under the dominion of Satan looked in his face and heard his words and were not healed. It was touch and not touch. They touched, but there was no real contact. They rubbed up against salvation and were not saved. Salvation walked through their streets and talked to them face to face. The stream of life flowed right before their doors and they died of thirst. Health came with rosy color and bright eye and glowing cheek and with buoyant step walked through their plague district) and they died of sickness. But some touched him. Some reached forth the hand and laid hold upon the might of his power. This woman did.
Poor woman! What probably was her thought? “I heard that ruler tell him that he had a little girl twelve years old that was just dead, and he asked him to go and heal her, she twelve years old, and for twelve years I have been dead. For twelve years worse than death has had hold on me and I have spent all my money; have consulted many physicians. I have not been benefited by earthly remedies, but rendered worse. Twelve years has death been on me, and if he can heal that, girl that died at twelve years of age, maybe he can heal me twelve years dead. If that ruler says, ‘If you will but go and lay your hand upon her even now she will revive,’ what can I do? In my timidity, in the ceremonial uncleanness of my condition, in my shame, I dare not speak. I cannot in this crowd, for if they knew that I were here they would cast me out; for if any of them touch me they are unclean in the eyes of the law. I cannot go and kneel down before him, and say, ‘Master, have mercy on me.’ The ceremonial law of uncleanness forbids my showing my face, and if I come in contact with his power it must be with a touch upon the garment. And I beg for that. I say within myself, that if I but touch the fringe with its blue thread in it that reminds him of God’s commands, I shall be healed.”
There was the association of her healing with the memento of the Word of God. There was the touch of her faith, that came into contact with that Word of God and with him. So her faith reasoned, and virtue going out from him responded to her faith. And she felt in herself that she was healed. Well, he healed her and there it stands out one of the most beautiful lessons in the Word of God. Oh, what a lesson! Some will say at the judgment, “Lord Jesus, thou hast taught in our streets and we have done many wonders in thy name,” and he will say, “I never knew you.” “You were close to the Saviour. You did not touch him. You were his neighbor. You did not touch him.” There were many lepers in Israel in the days of Elisha, the prophet lepers that could have been healed of leprosy by an appeal to the power of God in Elisha. They died in leprosy, but Naaman came from afar and touched the healing power of the prophet and was healed. There were many widows in Israel whose staff of life was gone, whose barrel of meal was empty, whose cruse of oil had failed, and here was the prophet of God, who by a word could supply that empty barrel, that failing cruse, but they did not touch him. They did not reach out in faith and come in contact with that power. The widow of Sarepta did, and her barrel of meal never failed, and her cruse of oil never wasted. Now, the special miracle: It was designed to show that if there be a putting forth of faith, even one finger of faith, and that one finger of faith touches but the fringe, the outskirts of salvation only let there be a touch, though that touch covers no more space than the point of a cambric needle “let there be the touch of faith and thou art saved.”
In the midst of this stir about the woman the news of the death of Jairus’ daughter burst forth upon them with the request to trouble not the Master any further. But that did not stop our Lord. He proceeded immediately to the house to find a tumult and many weeping and wailing, for which he gently rebuked them. This brought forth their scorn, but taking Peter, James, and John, he went in and raised the child to life and his praise went forth into all that land.
QUESTIONS
1. What is the general theme of this division of the Harmony?
2. What common errors of interpretation of the kingdom? Illustrate.
3. What was the offspring of these errors respectively and who the most liable to each?
4. What, perhaps, was the most unprofitable sermon and what was the most stubborn skepticism?
5. How does such disappointment find expression?
6. Give the author’s statements relative to the kingdom,
7. Where do we find the fulfilment of Isaiah’s prophecies relative to the kingdom?
8. What specific prophecy in Isaiah fulfilled in Matthew?
9. Where do we find the principles of the kingdom disclosed?
10. What great office did our Lord fill besides teacher and wonder worker and what proof did he submit to John the Baptist?
11. What thing most worthy of special consideration in connection with the kingdom?
12. What the opening incident of the Galilean ministry, what its importance, what its great lesson and what its effect?
13. Give an account of our Lord’s rejection at Nazareth.
14. Why was he thus rejected?
15. By what incidents in the lives of the prophets does he illustrate the folly of their unbelief?
16. What is the church responsibility and ministerial agency in the proclamation of mercy?
17. Where does Jesus make his home after his rejection at Nazareth and what his first work in this region?
18. Recite the incident of the call of the four fishermen and its lessons.
19. What was Christ’s first case of healing a demoniac and what the meaning of the term “demoniac”? Illustrate.
20. What was the lesson of this miracle and what was its effect?
21. Recite the incident of the healing of Peter’s mother-in-law and give its lessons.
22. What were the great results of this miracle and why would not Christ allow the demons to speak?
23. How did Peter try to work a “corner” on salvation and how did our Lord defeat the plan?
24. How many and what journeys did Jesus make about Galilee?
25. Give the four special prayers of Jesus here cited and the occasion of each.
26. Describe the incident of the healing of the paralytic and its les sons.
27. What issue arises here between our Lord and the Pharisees and what was the final culmination?
28. Give an account of the call of Matthew, his entertainment, the second issue between our Lord and the Pharisees and how Jesus met it.
29. What question here arises, how was it brought up, how did our Lord reply and what the meaning of his parables here?
30. What double miracle follows and what was the usual method of miracles?
31. What was the law of fringes and phylacteries and what were their real purpose?
32. Why should Christ select that through contact with the fringe on his outer garment healing power should be bestowed?
33. What, probably, was the thought of this woman as she contemplated this venture of faith?
34. What was the great lesson of this incident of her healing?
35. Describe the miracle of raising Jairus’ daughter and its effect.
Fuente: B.H. Carroll’s An Interpretation of the English Bible
41 And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus’ feet, and besought him that he would come into his house:
Ver. 41. See Mat 9:18 ; Mar 5:22 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
41. ] a ruler, = Mark; in Matt. only .
Fuente: Henry Alford’s Greek Testament
Luk 8:41-42 . The story of Jairus’ daughter begins (Mat 9:18-19 , Mar 5:21-24 ). instead of (Mk.), as more intelligible to Gentile readers. But after having explained its meaning by the use of this phrase he employs the other in Luk 8:49 .
Fuente: The Expositors Greek Testament by Robertson
And, behold. Figure of speech Asterismos (App-6). These two miracles are not the same as those recorded in Mat 9:18-26, but the same as in Mar 5:22, &c. See the notes there, and App-138.
Jairus. An Israelite name, Jair (Num 32:41. Jos 13:30. Jdg 10:3).
was a = held the office of. Greek. huparcho. synagogue. App-120.
Fuente: Companion Bible Notes, Appendices and Graphics
41.] -a ruler, = Mark;-in Matt. only .
Fuente: The Greek Testament
Luk 8:41-42. And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus feet, and besought him that he would come into his house: For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him.
Notice the word behold, for this was a wonder that a man so high in position to come to Christ at all, especially one who was in an ecclesiastical position, for he was a ruler of the synagogue. Usually those who had to do with the synagogue were great despisers of our Lord Jesus; God works great wonders, however, and sometimes the camel does go through the eye of the needle. This mans name was Jairus, a common Jewish name, and you will find it was the name of one of the judges recorded in the book of Judges. Note this mans humility, He fell down at Jesus feet. The greatest of men must humble themselves before they can obtain mercy. Jesus Christ is always ready to receive, to accept, and bless all those who fall down at his feet, but those who lift up themselves shall find him to be their sure and swift, enemy, and the day shall come when he shall abase them to the dust. He besought him that he would come into his house, for he had one only daughter, about twelve years of age, and she lay a-dying. She seems to have been not only the darling of the house, but of all the neighbors too for we find that all the neighbors came together to weep and to lament her. You find Matthew says that this daughter was already dead. It seems that some delay arose, so that the child died, but the father, with triumphant faith, still besought him to come and raise her, even from the very jaws of death.
Luk 8:43-44. And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, Came behind him, and touched the border of his garment: and immediately her issue of blood stanched.
This disease laughs at the physicians, and whenever a cure has been effected it has always been a slow one. Hence the supernatural character of this cure, Immediately her issue of blood stanched. This is the glory of our blessed religion, that it heals sin-sick souls at once and upon the spot. The moment a man believes in Jesus, his nature is changed; he becomes a new creature: in that moment all his sins are gone: in that same hour he becomes heir of God, and joint-heir with Christ. Immediately.
Luk 8:45. And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me?
What impudence on their part! Doubtless there are many things we say of our Lord, and even to him in prayer, that are very far from such words as he should have from his disciples. There were many who touched him out of curiosity, and doubtless some out of want of respect to his person came too close to him, but there was only one who touched him with the finger of faith, which was the only true touch.
Luk 8:46-48. And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me. And when the woman saw that she was not hid, she came trembling and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately. And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.
Faith crowns Christ, and, therefore, Christ takes the crown off his own head and puts it upon the head of faith. Thy faith hath saved thee. Christs virtue would not have saved her without her faith, and certainly her faith could not have saved her without Christs virtue. We ought to note how vital faith is to true salvation, and what a high degree of importance is attached to it. Let us, therefore, if we have some degree of faith, pray for more, Lord, increase our faith, for if a little of it may heal, what may not a great faith do?
Luk 8:49. While he yet spake, there cometh one from the ruder of the synagogues, house, saying to him, Thy daughter is dead; trouble not the Master.
Be resigned, and say, The Lord gave, and the Lord hath taken away, and expect not the blessing back again. Do as David did, who, while the child was yet alive, fasted and played, saying, Peradventure, God will spare him, but when he was dead, fasted no more. Thy daughter is dead; trouble not the Master. Ah! but this man knew that he who can stay the soul at the gates of death can also Bring it back from the gates of death if he wills. He that can get it from the paw of the lion can get it from the jaw of the bear. He can deliver his people at all times and at all seasons, and even Death is a conquered foe.
Luk 8:50. But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole.
Believe only. What a depth lies in those two words! Believe only! Ah! Lord, it ought to be the easiest thing in the world to believe thee, for thou art so truthful; thou keepest every promise to us, and yet sometimes when we are in the dark, and when circumstances go contrary to us, it is hard to believe; but is not the hardness in our own hearts? Believe only! Christian, what is your trouble this morning, what is your trial? Believe only, and let your humble faith cast your burdens upon your God. Believe only, and she shall be made whole.
Luk 8:51-52. And when he came into the house, he suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth.
They were so sure she was dead that they had actually hired the minstrels for her funeral so Mark tells us and the pipers, and the women that made those strange, Oriental lamentations were there, ready to inter her.
Luk 8:53-54. And they laughed him to scorn, knowing that she was dead. And he put them out, and took her by the hand, and called saying, Maid, arise.
But Christ put them all out. They laughed him to scorn, and, therefore, he would not work the miracle in their presence. It is not meet to cast pearls before swine.
Luk 8:55. And her spirit came again, and she arose straightway: and he commanded to give her meat.
Do note here the word straightway. Just now we had the word immediately, and now we have straightway. It is one of the distinguishing features of the gospel, both of Mark and of Luke, that both evangelists use the word eutheos, straightway. Christs miracles do not take a long time to do; they are done straightway. If there is a distressed soul here now, your salvation need not take months and years; it may be done today, and in a moment thou mayest be able to rejoice that thy sins are forgiven, and that thou art a child of God. She arose straightway, and he commanded to give her meat. There are no unnecessary miracles. It wanted a miracle to give her life, but meat could sustain it, and, therefore, there is no further miracle performed.
Luk 8:56. And her parents were astonished: but he charged them that they should tell no man what was done.
But we know from another evangelist that the fame thereof went abroad everywhere, and, indeed, the healing of a soul is not a thing to be kept secret, but when any are raised from the dead the world must know it.
Fuente: Spurgeon’s Verse Expositions of the Bible
Christ Triumphs Over Sickness And Death — Luk 8:41-56
And behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus feet, and besought Him that He would come into his house: for he had one only daughter, about twelve years of age, and she lay a dying. But as He went the people thronged Him. And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, came behind Him, and touched the border of His garment: and immediately her issue of blood stanched. And Jesus said, Who touched Me? When all denied, Peter and they that were with him said, Master, the multitude throng Thee and press Thee, and sayest Thou, Who touched Me? And Jesus said, Somebody hath touched Me: for I perceive that virtue is gone out of Me. And when the woman saw that she was not hid, she came trembling, and falling down before Him, she declared unto Him before all the people for what cause she had touched Him, and how she was healed immediately. And He said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace. While He yet spake, there cometh one from the ruler of the synagogues house, saying to him, Thy daughter is dead; trouble not the Master. But when Jesus heart it, He answered him, saying, Fear not: believe only, and she shall be made whole. And when He came into the house, He suffered no man to go in, save Peter, and James, and John, and the father and the mother of the maiden. And all wept, and bewailed her: but He said, Weep not; she is not dead, but sleepeth. And they laughed Him to scorn, knowing that she was dead. And He put them all out, and took her by the hand, and called, saying, Maid, arise. And her spirit came again, and she arose straightway: and He commanded to give her meat. And her parents were astonished: but He charged them that they should tell no man what was done- Luk 8:41-56.
There are two incidents in this passage of Scripture which are closely connected. Jairus was the ruler of the synagogue, that synagogue which had been built for the Jews by a Roman centurion, whose ruins have been recently discovered, and are still to be seen. The ruler, with a sad heart, came and fell down at Jesus feet. He had only one daughter, about twelve years of age. I imagine every parent of a sick daughter can share his feeling. This daughter was the light of her fathers eyes and the joy of his soul. It seemed as though no power on earth could save her. But Jairus believed that Jesus had power and could heal his daughter, therefore he sought Him out, and in an attitude of supplication, pleaded with Him to come to his house and heal his daughter. The Saviour immediately started to go with him. On the way, as the crowd thronged Him, a woman who was suffering from a constitutional illness, having heard that Jesus was in the way, said in her heart, Perhaps He could do something for me. So she endeavored to reach Him.
It is a remarkable fact that Luke the physician should write that this woman had spent all her living upon physicians. Many of the physicians were of an honorable character, but they could not heal her. Luke recognized the case and the futility of it. She had suffered from the use of all kinds of medicines and drugs of those days which were used in her type of disease; she had suffered many things of many physicians, Mark records, but found no relief; rather, she became steadily worse.
When she learned that Jesus was in the city, she recalled the many instances in which He was reported to have healed people suffering from all kinds of illnesses. Faith sprang up in her soul, and she determined to contact Him. He is the Great Physician. No one came to Him for healing on earth and was rejected. His power is just the same now: Jesus Christ the same yesterday, today, and forever. He who of old could speak the word and even death would flee before Him, is still Lord over sickness and death. On the other hand, it is well to remember that there is no promise in Scripture that He will always deliver those today who come to Him suffering from physical ailments. If this were true, no Christian need ever be sick. Sometimes, instead of healing, He does something better, as in the case of Paul, who sought deliverance from the thorn in the flesh which was causing him so much physical anguish. The Lord said, as it were, I will not free you from suffering, Paul, but I will give you grace to bear it. Some day He will come in glory and we will be delivered from all the effects of sin, sickness, and suffering of every description. That will be the day of the redemption of the body, when these bodies of our humiliation will be made like unto His body of glory. But even now we are at liberty to come to Him and ask Him to heal us, and to pray one for another that we may be healed; but always in subjection to His holy will. It was in this spirit that Jairus came to Him, and in the same way this poor tvoman sought to get in touch with Him.
Evidently she shrank from coming out in the open and telling her story, knowing that all those people were looking on; but she said within herself, If I can only touch the hem of His garment I shall be healed. Every orthodox Jew wore a blue border on his garment in accordance with the instructions given in the law of Moses, which indicated that he belonged to the God of heaven. This blue border, undoubtedly, was seen upon the garment of our blessed Lord, who was subjected to the law of God in all things. And so, this poor, sick woman, pressing her way through the crowd and reaching out her trembling hand, touched that blue border; and in a moment she felt in her body that she was free of her disease. Filled with thankfulness to God, she would doubtless have returned to her own home to fall down before Him in prayer and give Him glory for what He had done for her through the Lord Jesus Christ, but our Saviour did not permit her to go away privately. Jesus turned about and asked, Who touched Me? All denied, and we are told Peter and they that were with him said, Master, the multitude throng Thee and press Thee, and sayest Thou, Who touched Me? It was as though they would reprove Him because of His apparently unreasonable question. With so many people crowding about Him, He must have been touched by numbers of them; but He drew a very definite distinction between the thronging, and touching Him in faith. He replied, Somebody hath touched Me: for I perceive that virtue is gone out of Me. Notice that whenever the blessed Lord healed anyone, He entered with them into their troubles and pains. That is what Isaiah meant when he said, Himself took our infirmities and bare our sicknesses. It was not on the cross that He did this but in His life here on earth, as He went about doing good and healing all who came to Him. It cost Him something to deliver people from their sicknesses; He took the burdens, as it were, the suffering, and the grief upon Himself; and so, literally, He gave of Himself in order that they might be healed.
We are told that when the woman saw she was not hid, she came trembling, and falling down before Him, she declared unto Him before all the people for what cause she had touched Him, and how she was healed immediately. It was a wonderful testimony to His power and compassion, and no doubt, brought a great blessing to this womans own soul when she made her open confession. It always brings blessing when one confesses the goodness of the Lord; that is why we are told in Romans: That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised Him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation.
In this instance the Lord Jesus, having heard the healed womans grateful acknowledgment, said to her tenderly, Daughter, be of good comfort: thy faith hath made thee whole; go in peace. What blessed assurance these words must have given her, added to the thrill that had gone through her body when she had touched the garment of Jesus. She knew her healing was complete and she was never again to suffer what she had in the past, for she had contacted the Great Healer Himself. Her case is a beautiful illustration of how men and women today, afflicted with the incurable disease of sin, may find deliverance when they reach out their hands in faith and touch the blessed Lord Himself. Reformation will not give this deliverance, neither will joining the church, nor participation in sacramental observances; but Jesus Himself received in faith gives immediate salvation. We cannot see Him now with the visible eye, but He is close beside us nevertheless, near enough for us to reach Him in faith. For that which is seen is not faith: faith consists in taking Him at His word, even though our mortal eyes do not behold Him. He stands beside every sickbed; He is present in every prison-cell; He walks through the mart of commerce; He passes up and down the aisles of every school-room; He is close at hand in every home; and He says, as it were, to every troubled soul: Just reach out the hand of faith and trust Me; I will make you whole. Think of His words uttered so long ago to a weary, restless world, Come unto Me, all ye that labor and are heavy laden, and I will give you rest.
If these words come to any who have not yet contacted Him, I plead with you, even now, look up in faith into His blessed face and trust Him for yourself, and hear Him say, Be of good comfort: thy faith hath made thee whole; go in peace.
But now we turn to consider the second incident in the passage we have before us. We read that while the Lord was on His way to the house of Jairus, one came from that home, saying, Thy daughter is dead; trouble not the Master. In other words, it was a sad message. It is now too late for Jesus to do anything-if He had gotten there before He might have helped, but now the little one is dead and nothing more can be done. But they were to learn that it is never too late for Jesus; it is never too late for Him to hear the prayer of faith. Jairus had come to Him with earnest purpose of heart, counting on Him to heal his little girl. It looked as though all hope was gone, but he was soon to realize that not only has Jesus power to deliver from sickness, but He is Himself the resurrection and the life. He spoke words of quiet assurance to give rest to that anxious father, Fear not: believe only, and she shall be made whole. I wish I could so stress those four words, Fear not: believe only, with such power that any beholding them might feel their force and look up in faith to Jesus. It is so easy to become concerned about the perplexing things of life and the sorrows that we have, that we lose sight of the blessed Saviour and forget that we have to do with One who is omnipotent. If Jesus cannot help in every time of trouble, He is not the Saviour whose coming the prophets of old had predicted; but, He has demonstrated over and over again His power to give deliverance to all who believe His Word.
If these words come to anyone who is suffering because of bereavement, or of a broken home, or on account of wayward children, or severe sickness, or great sorrow, let me plead with you to look up to Him who says, Fear not: believe only, and be assured that He will undertake for you. You wrong your own soul if you do not bring your griefs to Him.
It is well to remember that nothing takes our blessed Lord by surprise. When He started for the house of Jairus, He knew exactly all that was going to take place. He knew the little girl would die before He reached the home, but He was going there to restore that child to her parents. So when He came to the place of mourning death fled away, as it will when Jesus comes again to call His own to be with Himself, when death will be swallowed up in victory.
Entering the house, the Lord Jesus took with Him Peter, James, and John into the room where the body of the little girl lay. Hired mourners had already been brought in, and in their oriental fashion, they were wailing and weeping and making a great deal of noise and confusion; but the Lord Jesus bade them leave, saying, Weep not; she is not dead, but sleepeth. Unwillingly they left the room, laughing Him to scorn, we are told, knowing in their hearts that she was dead. They did not understand that all live unto Him; that even though the body may be dead He recognizes the spirit as alive, and He saw in the cold form of that little girl, just a sleeping child soon to be awakened. To Him death was only that. When Lazarus died, you remember, the Lord Jesus said to His disciples, Lazarus sleepeth; but I go, that I may awake him out of sleep. The disciples did not understand and they said, Lord, if he sleep, he shall do well. Then Jesus said plainly, Lazarus is dead. And so He said of the little girl, She is not dead, but sleepeth. When all had left the room save the parents and the three chosen disciples, the Saviour took that little girls hand in His and said, Maid, arise. Or, it might be, Little girl, wake up. Instantly, the flush of life came back into those hitherto pale, cold cheeks; the warmth of blood circulating anew went through the entire body, for her spirit came again, and she arose straightway: and He commanded to give her meat. What a moment of joy it must have been to the parents as they clasped their darling in their arms again alive and fully recovered from her disease.
While all this took place literally just as it is written here, it is also a wonderful picture which depicts the way in which those who are dead in trespasses and sins are brought into life through Christ. When a boy or girl puts his trust in the Lord Jesus, immediately he receives divine life; or, whether it be an adult, after years in which it has been demonstrated that the person is dead in trespasses and sins, when Jesus speaks and he hears the Saviours Word, he is quickened into newness of life.
But the young convert needs food in order to be strengthened and built up; and so, just as the Lord Jesus commanded that something to eat be given the little one, so today young Christians need the sincere milk of the Word that they may grow thereby.
As we think of the joy of Jairus and his wife when their little one was restored to them, we may well look forward with eager expectation to the wondrous moment when millions of parents are going to rejoice when the tombs give up their dead, and their dear ones, who have been taken from them here on earth, shall be given back to them in that glorious day of Christs triumph. All who have died in Christ will be in that resurrected company, and we may be assured that loved ones will seek each other out and will know even as they have been known.
When I shall meet with those that I have loved,
Grasped in my eager arms the long-removed,
And know how faithful Thou to me hast proved, I shall be satisfied.
How sweet the words of Jesus, I am the Resurrection and the Life: he that believeth in Me, though he were dead, yet shall he live; and whosoever liveth and believeth in Me shall never die!
Just one added thought, and it is this: There are experiences so sacred between the soul and the Lord that others could not comprehend, and might thoroughly misunderstand if we said much about them. The Lord Jesus charged these astonished parents that they should tell no man what was done. It was to be something between Him and themselves; it was altogether too sacred to be talked about, unless, indeed, as commanded of the Lord. And so, there are precious things revealed to the soul in communion with Christ that are not meant for the outside world. His gospel we are to give to everyone, but there are somethings too precious to pass on to those who have no knowledge of Christ.
Fuente: Commentaries on the New Testament and Prophets
Chapter 50
Who Touched Me?
Our Lord Jesus was on his way to Jairus house to perform a miracle of mercy upon his daughter, who was at the point of death. No doubt, word had gotten around in a hurry about what the Saviour had done in Gadara. Therefore, Jairus ran to the Master, fell down at his feet, and begged him to come to his house and heal his daughter. As they went along, the crowds began to gather. You can imagine the commotion.
And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus feet, and besought him that he would come into his house: For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him (Luk 8:41-42).
Excitement filled the air. Here was a man, who claimed to be Gods Messiah, the Christ, God incarnate. Everyone knew his claim; but he had begun to back it up and substantiate it by doing things that no one else could possibly do. In Gadara the devils themselves were constrained to publicly acknowledge him as the Lord their God, who had absolute power over them. Now, he is going to heal a young girl, whose father was a very prominent citizen in the community. This little girl was at the point of death. Everybody wanted to see the miracle. They followed the Lord as closely as possible, pressing him as he walked along. Everyone was excited. Everyone was curious. Everyone was filled with anticipation.
As they moved along, a poor, stooped, anaemic woman, a woman who had been plagued with an issue of blood for twelve, long, tormenting years, made her way through the crowd. I can almost see her. She must not let herself be seen. She is unclean. She has no right by law to even be in the streets; but she is dying. She has heard about the Lord Jesus. No one else could help her. She had tried everything imaginable. Yet, she believed that Jesus of Nazareth was indeed the Christ, the Son of God. She said, If I could just touch the hem of his garment, I am sure, he would make me whole. So she crawled through the thronging crowds, until she got close. Then, weak and trembling, she stretched out her hand in faith and touched the Lord Jesus.
As soon as she touched him, the Lord Jesus stopped dead in his tracks. He felt virtue, power and efficacy go out of him. Therefore, he turned around and said, Who touched me? The disciples said, Youve got to be kidding. With all these people around, you are asking, Who touched me? Then, the Master said, Somebody touched me.
Just as this poor woman was immediately healed of her plague when she touched the Lord Jesus, so sinners are healed of the plague of their hearts, freed from the curse of the law and the guilt of sin as soon as they touch the Lord Jesus Christ by faith.
Because Mark gives us a more detailed account of this event, we will pick up some of the details recorded by him in Mark 5.
The Curse
And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any (Luk 8:43).
And a certain woman, which had an issue of blood twelve years, And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse (Mar 5:25-26).
There is no greater evidence of the total depravity of all human beings by nature than the fact that we all incur disease, get sick and die. All sickness, disease and death are the result of sin and the curse of God upon the human race because of sin.
This womans sickness was a specific example of sin and the curse of Gods law upon us all by nature. Her sickness, her unceasing issue of blood was something that made her ceremonially unclean. So it is with us all by nature. We are plagued with sin. The plague of sin makes us unclean. Being unclean, we are cursed and barred from the holy Lord God. Look at what the Holy Spirit tells us about this woman.
She had an issue of blood twelve years. She was ceremonially unclean (Lev 15:25), because of a disabling sickness that was killing her. This poor soul had suffered many things of many physicians. She had been to every doctor in town, including the quacks, the charlatans, the snake oil herbalists and the faith healers. There are countless physicians of no value (Job 13:4) to the souls of men. Dr Decision tells sinners that they can be saved if they will simply make their decision for Jesus. Dr B. Good exhorts the sinner to reform his life. Dr Free Will admonishes the sinner to will himself into life. Dr Ceremony urges the poor soul to observe religious ordinances and sacraments to get the grace he needs. Dr Right Church tells poor souls that they can be made whole if they get into the right church. Dr Excitement urges the sin-sick soul to seek a miracle, speak in tongues, pray through and wrestle with God until he gets God to save him. Dr Emotion prescribes introspection, urging dead sinners to look within themselves for feelings of repentance and sorrow, or longings for Christ, by which they may know they are fit to be saved.
Next, we are told that the poor, dying woman spent all that she had. Like those described in Isa 46:6 lavishing out everything for the help of idols, though she spent everything she had seeking help from physicians of no value, she was nothing bettered, but rather grew worse. Religion without Christ is of no value to lost sinners. It never helps. Rather, it only makes the sinners condition worse. The practice of religion without Christ is but eating and drinking damnation (1Co 11:29). Oh, that sinners crippled with sin, instead of looking to physicians of no value in tears and attempted reforms in their own strength, might, like this woman, be brought to Christ!
The Crowd
And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me? (Luk 8:45)
And Jesus went with him; and much people followed him, and thronged him. And a certain woman, which had an issue of blood twelve years, And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, When she had heard of Jesus, came in the press behind, and touched his garment (Mar 5:24-27).
Like the crowds that pressed the Lord Jesus, people come to church, profess faith and claim to follow him for many reasons. Some come being stirred by religious excitement, following the crowd. Some take up a profession because of peer pressure. Many do so because they fear going to hell. The crowds of people thronged our Lord; but only one person gained any benefit. Only one person came from behind and touched him. Only one person in this great crowd needed him. Only one person believed the Lord Jesus could actually cure her of her plague. Believing him, she touched him. Be wise and follow her example.
The Cure
And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me? And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me (Luk 8:45-46).
Again she, When she had heard of Jesus, came in the press behind, and touched his garment. For she said, If I may touch but his clothes, I shall be whole. And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague. And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes? … And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague (Mar 5:27-30; Mar 5:34).
There are several things here, which ought to catch our attention. Many reading this story miss the most important aspects of it. They put all the emphasis upon the woman. Inspiration puts the emphasis on the woman only as the recipient of mercy and benefactor of grace. But, insofar as the act of mercy and the work of grace are concerned, the emphasis must be placed upon the Saviour. This woman was made whole in exactly the same way every sinner saved by the grace of God is made whole. She was made whole by a fivefold work of God Almighty.
A Work Of Providence
Her sickness was not an accident, but a work of God for her soul to bring her to Christ. That which was the destruction and death of others was for her the instrument of mercy. By his wise, gracious and good providence, the God of all grace brought the chosen sinner and the appointed Saviour together at the time of love.
A Work Of The Word
She came to Christ in faith when she had heard of Jesus (Mar 5:27), not before. No one is ever saved apart from the hearing of Christ, the hearing of the gospel (Rom 10:17; Jas 1:18; 1Pe 1:23-25). God never bypasses the appointed means of grace. There is no need for him to do so.
A Work Of Grace
The grace of God is not verbally mentioned in the text; but it is written all over it. Grace had chosen a certain woman. Grace brought the Lord Jesus to pass her way. Grace caused her to hear about him. And grace gave her faith and wrought faith in her (Eph 1:19; Eph 2:8; Php 1:29; Col 2:12).
A Work Of Faith
This womans faith, like all true faith, was the gift of God. Yet, it was her faith. She chose to come to Christ. She chose to believe on the Son of God. She was made willing in the day of his power; but she was willing. She was caused to come by the sweet constraint of grace; but she did come.
A Work Of Omnipotence
The arm of Gods omnipotent, almighty, irresistible power brought this thing to pass exactly according to his everlasting purpose of love and grace toward this chosen sinner. The virtue that went out of the Saviour to this woman was his own omnipotent grace.
The Confession
And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately (Luk 8:47).
And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes? And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me? And he looked round about to see her that had done this thing. But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth (Mar 5:30-33).
Our Saviour did not ask, Who touched me? because he needed to learn who had done this, but because we need to learn the necessity of confessing Christ before men. With the mouth confession is made unto salvation. This woman came and told the Saviour publicly, all the truth. She told the Lord Jesus all about her plague, the power of his grace she experienced within, and the cure his omnipotent mercy had wrought.
In the greatest throng, as well as in the secret place, Robert Hawker wrote, Jesus sees all, knows all, and both appoints and will sanctify all We never can sufficiently admire the abundant tenderness the Lord Jesus manifested upon this occasion, to this poor woman. She wished the cure to be in secret: but no! Jesus will have her faith in him made public. His grace to poor sinners shall be proclaimed thereby; and, her trust in him shall make her history illustrious through endless generations.
It is not needful for us to blow the trumpet in the streets and force others to hear us when they choose not to listen. However, it is required that we identify ourselves with Christ and his gospel publicly. We must not be ashamed to confess Christ before men, both in believers baptism and as his witnesses.
This womans confession did not cause her to be healed any more than the believers confession of Christ causes him to be saved. Our confession of faith in Christ is not a confession made that we might be saved, but a confession made of salvation granted. With our mouths we make confession with reference to the salvation Christ has bestowed.
The Commendation
And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace (Luk 8:48). Here, our Lord Jesus declares the source of comfort. It is faith in him. He also commends faith, that great work of grace of which he is himself both the Object and the Author. Nothing brings such glory to Christ as that faith which looks to Christ for everything. Nothing is so useful to our souls as faith in Christ. The believers life is a life of faith in Christ. We begin in faith, live by faith, stand in faith, walk by faith, have peace with God by faith, see the glory of God by faith, and die in faith. Nothing is so important as this Dost thou believe on the Son of God?
Yet, the primary object of this miracle is not the womans great faith, but our blessed Saviours great grace. Though at the time unknown to her, the faith she had in him was faith he had given her and had wrought in her by his Spirit (Col 2:12). Obviously, the poor soul thought she had escaped the notice of all; as soon as she touched him, the Master let her know that he both knew her need and performed her cure.
Let this be a point of personal self-examination for each of us. Is my faith real? Do I really believe on the Lord Jesus Christ? Is this gift of God mine?
Fuente: Discovering Christ In Selected Books of the Bible
there: Mat 9:18-25, Mar 5:22-43
a ruler: Luk 13:14, Act 13:15, Act 18:8, Act 18:17
and he fell: Luk 5:8, Luk 17:16, Rev 5:8
and besought: Mat 8:7, Mat 8:8, Mar 5:23, Joh 4:46-49, Joh 11:21, Act 9:38
Reciprocal: Luk 7:3 – General Luk 8:49 – he Luk 9:38 – look Joh 4:47 – that he Joh 11:32 – she fell
Fuente: The Treasury of Scripture Knowledge
The Raising of the Daughter of Jairus
Luk 8:41-56
INTRODUCTORY WORDS
1. Death comes alike to all. The human race from the very beginning has fallen under the sway and power of death. God said unto Adam: “In the day that thou eatest thereof thou shalt surely die.” Therefore, Adam and his wife were dead, dead in trespasses and in sins from the moment of their disobedience. They also had physical death written upon them. Every son begotten of Adam’s race from that day to this, was born with a corruptible dying body.
In the fifth chapter of Genesis is the story of Adam’s generations. It may be summed up like this:
“Adam lived * * and he died.
Seth lived * * and he died.
Enos lived * * and he died.
Canaan lived * * and he died,” etc.
Thus the story goes on, with but one exception, until we come to Noah. Then Noah lived and he died. Enoch had a corruptible body, but he was caught up to God, and he was not for God took him.
With the exception of Enoch and of Elijah and perhaps of John, the beloved disciple, it may be said of each of the multiplied millions and billions who have lived since Adam-“he lived and he died.”
2. Death has no favorites. When death’s reaper comes with his sickle he never considers the estate of the sons of men. We have already suggested that the daughter of the nobleman, the son of a widow, and the brother of two saints, Mary and Martha, alike were stricken by death.
The nobleman may have been shocked that death should enter his home. He had a lovely child. He was able to give to his child every advantage in the way of schooling, of food, and of raiment; and yet, the child took sick and died.
The king and the pauper, the peer and the poor, the mighty and the ignoble, the old and the young, all fall under the sway of death.
3. Death brings disappointment, sorrow, and heartache. Sometimes there is more reason for grief than at other times. It is easier to see an old man die, who has filled his years and served his generation than it is to see a child cut off. With the one there is only the sorrow of separation; with the other there is the sorrow of broken hopes, spoiled visions, crushed plans.
In the case of the nobleman’s daughter, we may easily imagine the air castles that the parents had builded. The wonderful anticipations which they had placed upon their child. Their child was the joy of their home, and the light of their countenance.
4. Death is the result of sin. So many, when death swoops down upon them and breaks up their home, begin to criticize and to find fault with God. Others say, God gave and God hath taken away, blessed be the Name of the Lord. However, in each case, death comes as a part of sin’s wreckage.
“Sin entered into the world, and death by sin.” Therefore, death is the result of sin. Where there is no sin (in the glory light of Heaven), there will be no sorrow, no sighing, no tears, and no death.
I. THE PLACE OF THOSE IN TROUBLE (Luk 8:41)
Our Scripture verse tells us that when the daughter of Jairus was sick, that Jairus came to Jesus and fell down at His feet and besought Him that He would come into his house.
1. Sorrows pull us to God. It is quite likely that this man Jairus would never have sought the Master, if his daughter had not been stricken. He was a ruler in the synagogue, and the rulers of the synagogue, for the most part, were antagonistic to Christ.
To approach Christ was to make oneself the butt of ridicule, and of condemnation. Nicodemus, who was a ruler of the Jews, came to Jesus, but he came by night.
How often are there men and women who never attend church, who never pray, who never seek the face of the Lord, yet, when stricken, they immediately cry unto God for help. Is it not far better to cultivate His presence when the sun shines, and when all is well?
Surely, if we walk with God in the light, He will not desert us in the shadows. He who has clung to the Lord in the time of praise, will find Him a present help in the time of trouble.
2. Sorrows teach us the attitude of prayer. The ruler fell at Jesus’ feet. Is not that the place for the suppliant? Worship means self-abasement, self-negation. We fall down because we acknowledge our own helplessness, and confess our own needs. We are weak, but He is strong; we are helpless, but He is mighty.
Our place at Jesus’ feet, is the place where we acknowledge His Deity, His Lordship, His potency.
“Oh, that with yonder sacred throng.
We at His feet may fall,
We’ll join the everlasting throng,
And crown Him Lord of all.”
II. AN ONLY DAUGHTER (Luk 8:42)
1. Divine reminiscences. As we think of Luk 8:42, where we read: “He had one only daughter, * * and she lay a dying,” we cannot keep our minds from remembering how God had an only Son, and how He gave Him to die for us all.
Our minds also go to Abraham for we read of him, that he had an only son, whom he loved. It was this only son, it was this son of his love, whom God asked him to sacrifice on Mount Moriah.
Let us never hesitate to give to God our only son or only daughter, that is the very best which we have; for God gave His only Son to us.
2. A breaking heart. As we read our verse, we feel like placing an emphasis on the fact that this ruler of the synagogue, named Jairus, “had one only daughter.” It does not merely say that she was his one daughter, nor does it merely say that she was his only daughter, but it says that she was his one only daughter. Here is emphasis. This emphasis suggests that the whole life of Jairus was centered in this child. Upon her he was building his hopes, placing his affections. Thus, as she lay a-dying, his life seemed to be going out with her.
We wonder how many of us there are who are willing to place our all at His feet.
“The dearest idol I have known,
Whate’er that idol be,
Help me to cast it at Thy throne,
And worship only Thee.”
We do not condemn Jairus because he sought to retain his one and only daughter. During the twelve years of her life, she had entered so fully into his life that she was, in fact, a part of him. It was not only natural but it was right that he should appeal unto the Lord, that she might live. However, in his appeal, he should have sought her restoration, not only for his own sake, but for the Lord’s. He should have sought her restoration to himself only that he might have laid her restored and well as the gift of his heart at the Master’s feet.
III. OBSTACLES BY THE WAY (Luk 8:42, l.c.)
Our Scripture is like this: “But as He went the people thronged Him.”
1. There are always obstacles which will hinder our getting to Christ. Those obstacles are oftentimes the very people who should assist us in our quest.
As Jairus sought the Lord, he found that Christ was thronged with people. Not only that, but he found the Master, Himself, busy with the cares of others. Everything seemed set to stop him in his quest.
There is one thing true, however, obstacles only hinder the indifferent. He who is dead in earnest will allow nothing to stop him in his approach to the throne.
Do you remember how blind Bartimaeus sought the Lord? He cried: “Jesus, Thou Son of David, have mercy on me.” The more he cried, the more vehemently did the throng urge him to hold his peace. Did he cease to cry? Not he. He cried out the more. He cried the louder.
Shall we who long for peace and pardon stop at every criticism which is thrown at us? Shall we give up our quest because some friend would persecute us, or make light of our inquiry?
2. Our very obstacles God may use to help us on our way. The chief obstacle that stood between Jairus and the Lord was caused by a woman, who had come up behind the Lord Jesus, and had touched the border of His garment. Even when Jairus had pushed himself through the crowd, he soon found this woman holding the Master’s attention. Was Jairus not the ruler in the Synagogue, and was she not his inferior? Was his daughter not lying at home a-dying, and could she who had impoverished herself during many years by spending her living upon the physicians, not step aside in his behalf? Why should he be barred from the Master by such as she? Such thoughts may have come to Jairus.
Yet, this is exactly what he needed. He needed to have his own faith increased. This is what occurred. “Jesus said, Who touched Me?” When she saw that she could not be hid she came trembling, and falling down before Christ, “She declared unto Him before all the people for what cause she had touched Him.”
She then declared how she had been healed immediately. Jairus heard Christ say unto her, “Daughter, be of good comfort: thy faith hath made thee whole.”
Do you see that while Christ was working this miracle, Jairus stood by? Do you see that Jairus was being made ready, by Divine providence; to exercise faith in God, a faith which was required to meet his own dire need?
IV. THE GREATEST OBSTACLE OF ALL (Luk 8:49)
Our verse says: “While He yet spake, there cometh one from the ruler of the synagogue’s house, saying to him, Thy daughter is dead; trouble not the Master.”
1. We have here the hindrance of a new circumstance. The ruler had not come to Christ to seek the resurrection of a dead daughter, but to seek the healing of a dying daughter. Under the first circumstance, the ruler was ready to make his plea; under this added circumstance, he must have stood overwhelmed with what he supposed was a hopeless case.
How often do we circumscribe the power of God. We are willing to pray over small trivial affairs, but as the clouds deepen, we lose our grip, and the hope of faith takes wing.
2. We have here the hindrance of another’s unbelief. One from the ruler’s house, not only announced the death of the ruler’s daughter, but he likewise gave the advice, “Trouble not the Master.” In other words, he said: “It is too late now.”
Is not Satan always sending some one to us to shatter our faith and to break our courage? There is always some Sanballat or some Tobias to mock us and to ridicule our attempts for God.
Beloved, let us remember, no matter how great the task, and how seemingly impossible the undertaking-“With God all things are possible.” When our God speaks no one can hold Him back. When we believe nothing can stop His working in our behalf.
V. FEAR NOT, BELIEVE ONLY (Luk 8:50)
1. The Lord knows our testings. We read, “when Jesus heard it.” Of course He heard it. He always hears it. He knows the strategies of Satan. He sees the attacks of the tempter. We have a God who is not unmindful of the foes which beset us in the way.
2. The Lord disabuses our unbelief. To Jairus, Christ said: “Fear not.” He was telling Jairus not to be stopped by the words of a hinderer.
A great book could be written on the disparagements and defeats of unbelief. We delight in reading in Heb 11:1-40, “By faith Abel, By faith Enoch, By faith Noah, By faith Abraham,” etc. Yet, how much can we read about “by unbelief.” Let us remind you of Psa 78:1-72 where the unbelief of the Children of Israel is so graphically set forth. God did this and God did that, but they believed Him not. They tempted God in their hearts, they “limited the Holy One of Israel”; they turned back and dealt unfaithfully, like their fathers.
Heb 4:1-16 tells us that they “entered not in because of unbelief.”
3. The Lord strengthens our faith. To Jairus, He said, “Believe only, and she shall be made whole.” On the one hand He had said, “Fear not,” on the other hand He said, “Believe only.”
Perhaps, if Jairus had not been hindered in his quest, while, with his own eyes he saw the healing of a woman who had an issue of blood of twelve years’ standing, we say perhaps his faith might have wavered. Now, with the news that his daughter was dead, now with the advice of one of his household to trouble not the Master, he still clung on.
Jesus seemed to be putting His arm around Jairus. Do you remember when Peter, about to sink, cried, “Lord, save me, I perish”? Do you remember, also, how the Lord stretched forth His hand; and how the touch of that hand put new faith into the staggering disciple? Thus was Jairus strengthened by the words of Christ, “Believe only.”
VI. ENTERING THE HOUSE (Luk 8:51-53)
1. The journey toward the house of Jairus. Together they walked, the Lord and Jairus. Nothing is given us of any words which may have been spoken. Perhaps Christ had said His all when He said, “Fear not: believe only, and she shall be made whole.”
In silence they may have pressed their way. With them, beyond doubt, the multitude went. The crowd had just seen one mighty miracle; they wondered what might happen next. They had seen the sick made well; were they to see the dead brought to life? Full of expectant excitement, they surged around the two as they journeyed.
2. What they found at home. As they reached the ruler’s house, they heard the people weeping and bewailing the death of the ruler’s daughter. The Lord quickly said, “Weep not; she is not dead, but sleepeth.” The populace turned their weeping into laughter and into scorn. They knew that she was dead.
What effect had all of this upon Jairus? He heard the weeping, he heard the Master’s words, he heard the laughter, he saw the scorn; and yet, obediently, he followed on.
3. The exclusion of all unbelievers. Putting everybody from the house, with the exception of Peter, James, and John; and with the exception of the father and mother of the maiden, Jesus entered the death chamber. The Lord quietly stepped up to the bed, took the dead child by the hand, and called, saying: “Maid, arise.”
Beloved, we have a wonderful Lord, power belongeth unto God.
VII. SORROW TURNED TO SINGING (Luk 8:55-56)
1. From death unto life. Luk 8:55 says “Her spirit came again.” Her spirit, therefore, had gone. She was dead. What is death then? It is the spirit leaving the body. The body without the spirit is dead.
2. From weakness unto strength. She arose straightway. This is the message of our verse. There was no delay. The Lord did not order His disciples to march around the bed upon which the child lay, and to cut themselves with lances. He did not ask them to wail and cry and pray for hours till God might answer. He did not Himself agonize and go into any incantations. He simply said, “Maid, arise,” and she arose straightway. She who had lain weak and wasted in her dying; now arose well and strong in her resurrection.
3. From famishing to feasting. We do not know how many days the child had been unable to eat, and to take nourishment to any extent. We do know that people who are dying are not eager for food. Now, however, her hunger had returned, her natural forces were quickened and Christ commanded them to give her meat. All of this shows the completeness of Christ’s work in our behalf.
Do you marvel that her parents were astonished? Do you doubt that they were rejoiced? Christ charged them that they should tell no man what was done. He made Himself of no reputation.
Do you remember how the Apostles, Peter and John, healed the lame man at the Gate of the Temple, called Beautiful? Do you remember how the people rushed from the Temple to do obeisance to Peter and to John? Do you remember how the disciples said: “God * * hath glorified His Son Jesus; * *. And His Name through faith in His Name hath made this man strong, whom ye see and know?”
AN ILLUSTRATION
“Whom God hath raised up, having loosed the pains of death; because it was not possible that He should be holden of it” (Act 2:24). I had a bed of asters last summer that reached clear across my garden in the country. Oh, how gayly they bloomed! They were planted late. On the sides were yet fresh blooming flowers, while the tops had gone to seed. Early frost came, and I found one day that that long line of radiant beauty was seared, and I said, “Ah! the season is too much for them; they have perished.” I disliked to go and look at the bed, it looked so like a graveyard of flowers. But, four or five weeks ago one of my men called my attention to the fact that along the whole line of that bed there were asters coming up in the greatest abundance; and I looked, and behold, for every plant that I thought the winter had destroyed there were fifty plants that it had planted. What did those frosts and surly winds do? They caught my flowers, they slew them, they cast them to the ground, they trod with snowy feet upon them, and they said, leaving their work, “This is the end of you!” And the next spring there were for every root, fifty witnesses to rise up and say, “By death we live.” And as it is in the floral tribe, so it is in God’s Kingdom. By death came “everlasting life.”-From Streams in the Desert.
Fuente: Neighbour’s Wells of Living Water
6
For detailed comments on this paragraph see the ones on Mat 9:18-26. For the reader’s convenience, I shall make some remarks on various specific items in the present paragraph. A ruler was one presiding over a synagogue. The woman had a chronic hemorrhage of twelve years’ standing. She was cured immediately which was always the case with miraculous healing. Not dead but sleepeth is explained in the passage cited above at Mat 9:24.
Fuente: Combined Bible Commentary
HOW much misery and trouble sin has brought into the world! The passage we have just read affords a melancholy proof of this. First we see a distressed father in bitter anxiety about a dying daughter. Then we see a suffering woman, who has been afflicted twelve years with an incurable disease. And these are things which sin has sown broad-cast over the whole earth! These are but patterns of what is going on continually on every side. These are evils which God did not create at the beginning, but man has brought upon himself by the fall. There would have been no sorrow and no sickness among Adam’s children, if there had been no sin.
Let us see in the case of the woman here described, a striking picture of the condition of many souls. We are told that she had been afflicted with a wearing disease for “twelve years,” and that she “had spent all her living upon physicians,” and that she could not be “healed of any.” The state of many a sinner’s heart is placed before us in this description as in a [looking-] glass. Perhaps it describes ourselves.
There are men and women in most congregations who have felt their sins deeply, and been sore afflicted by the thought that they are not forgiven and not fit to die. They have desired relief and peace of conscience, but have not known where to find them. They have tried many false remedies, and found themselves “nothing bettered, but rather worse.” They have gone the round of all the forms of religion, and wearied themselves with every imaginable man-made device for obtaining spiritual health. But all has been in vain. Peace of conscience seems as far off as ever. The wound within appears a fretting, intractable sore, which nothing can heal. They are still wretched, still unhappy, still thoroughly discontented with their own state. In short, like the woman of whom we read to-day, they are ready to say, “There is no hope for me. I shall never be saved.”
Let all such take comfort in the miracle which we are now considering. Let them know that “there is balm in Gilead,” which can cure them, if they will only seek it. There is one door at which they have never knocked, in all their efforts to obtain relief. There is one Physician to whom they have not applied, who never fails to heal. Let them consider the conduct of the woman before us in her necessity. When all other means had failed, she went to Jesus for help. Let them go and do likewise.
Let us see, secondly, in the conduct of the woman before us, a striking picture of the first beginnings of saving faith and its effect. We are told that she “came behind” our Lord, and “touched the border of His garment, and immediately her issue of blood stanched.” The act appeared a most simple one, and utterly inadequate to produce any great result. But the effect of that act was most marvelous! In an instant the poor sufferer was healed. The relief that many physicians had failed to give in “twelve years,” was obtained in one moment. It was but one touch, and she was well!
It is hard to conceive a more lively image of the experience of many souls than the history of this woman’s cure. Hundreds could testify that, like her, they long sought spiritual help from physicians of no value, and wearied their souls by using remedies which brought no cure. At last, like her, they heard of One who healed laboring consciences, and forgave sinners, “without money and without price,” if men would only come to Him by faith. The terms sounded too good to be credible. The tidings sounded too good to be true. But, like the woman before us, they resolved to try. They came to Christ by faith, with all their sins, and to their amazement at once found relief. And now they feel more comfort and hope than they ever felt before. The burden seems rolled off their backs. The weight seems taken off their minds. Light seems breaking in on their hearts. They begin to “rejoice in hope of the glory of God.” (Rom 5:2.) And all, they would tell us, is owing to one simple thing. They came to Jesus just as they were. They touched Him by faith, and were healed.
Forever let it be graven on our hearts that faith in Christ is the grand secret of peace with God. Without it we shall never find inward rest, whatever we may do in religion. Without it we may go to services daily and receive the Lord’s Supper every week,-we may give our goods to the poor, and our bodies to be burned,-we may fast and wear sackcloth, and live the lives of hermits,-all this we may do, and be miserable after all. One true believing touch of Christ is worth all these things put together. The pride of human nature may not like it! But it is true! Thousands will rise up at the last day and testify that they never felt comfort of soul till they came to Christ by faith, and were content to cease from their own works, and be saved wholly and entirely by His grace.
Let us see, lastly, in this passage, how much our Lord desires that those who have received benefit from Him should confess Him before men. We are told that He did not allow this woman, whose case we have been reading, to retire from the crowd unheeded. He enquired “who had touched Him.” He enquired again, until the woman came forward and “declared” her case before all the people. And then came the gracious words, “Daughter, be of good comfort. Thy faith hath made thee whole.”
Confession of Christ is a matter of great importance. Let this never be forgotten by true Christians. The work that we can do for our blessed Master is little and poor. Our best endeavors to glorify Him are weak and full of imperfections. Our prayers and praises are sadly defective. Our knowledge and love are miserably small. But do we feel within that Christ has healed our souls? Then can we not confess Christ before men? Can we not plainly tell others that Christ has done everything for us,-that we were dying of a deadly disease, and were cured,-that we were lost, and are now found,-that we were blind, and now see? Let us do this boldly, and not be afraid. Let us not be ashamed to let all men know what Jesus has done for our souls. Our Master loves to see us doing so. He likes His people not to be ashamed of His name. It is a solemn saying of Paul, “If thou shalt confess with thy mouth the Lord Jesus, and believe in thy heart that God hath raised Him from the dead, thou shalt be saved.” (Rom 10:9.) It is a still more solemn saying of Christ Himself, “Whosoever shall be ashamed of me and my words, of him shall the Son of man be ashamed.” (Luk 9:26.)
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Notes-
v41.-[And behold.] Chemnitius remarks, that all the three Gospel writers who record the miracle of the raising of Jairus’ daughter begin their account with this expression, “Behold!” It seems intended to call our attention partly to the greatness of the miracle, and partly to the singular goodness of God in raising up friends to the Gospel even in the synagogues.
Let it be noted that Jairus lived at Capernaum, and that the Gospels mention no less than three persons of rank and influence in Capernaum, for whom our Lord wrought special miracles. One is the nobleman whose son was healed. (Joh 4:46.) Another is the centurion whose servant was healed. (Luk 7:2.) The third is Jairus, the ruler of the synagogue.
v42.-[She lay a dying.] The Greek word so translated would be rendered more literally, “she was dying-at the point of death.”
[The people thronged him.] Let us mark the pious observation of Quesnel on this circumstance: “Abundance of Christians, as it were, press upon Christ, in hearing His word, receiving the sacraments, and performing the outward part of religion; but few touch Him by a lively faith, a true Christian life, the prayer of charity, and the meditation, love, and imitation of his mysteries. The numerous assemblies and multitudes of people who fill the churches, and make the crowd at sermons, and yet cease not to go on in their usual course, in following the world and their own passions, throng and press Christ, but do not touch Him.”
v43.-[A woman having an issue of blood.] In order to realize this woman’s case, and the greatness of the miracle here recorded, we should read Lev 15:19. We shall then see that her disease rendered her ceremonially unclean. Bearing this in mind, we shall understand her desire to avoid publicity and observation. At the same time, let us note the high position which our Lord occupies in working this cure. He works it as our great High Priest. He bestows health and ceremonial cleanness, and yet in doing so contracts no uncleanness himself.
v44.-[Border of His garment.] Parkhurst, in his lexicon, says that this was “a tassel, or tuft of the garment, which the Jews in general, and our blessed Lord in particular, wore in obedience to the Mosaic law (Num 15:38), and which the Scribes and Pharisees affected to wear remarkably large, as badges of extraordinary piety, and of uncommon obedience to the divine commandment.”
v45.-[Who touched me?] This expression would be translated more literally, “Who is the person that touched me?”
[Master.] Let it be noted that the word so translated is only used by Luke in the New Testament, and is only applied to Christ. It signifies literally, “one who is set over anything to take care of it.” It is a title of respect, and an acknowledgment of authority.
v46.-[Virtue.] The word so translated is more frequently rendered “power,” “might,” or “strength.” The whole expression of the verse is a very peculiar one.
v48.-[Hath made whole.] The word so rendered might have been equally well translated “hath saved.” There is, probably, an intentional use of a word of deep double meaning.
Fuente: Ryle’s Expository Thoughts on the Gospels
Observe here, 1. The person described who came to Christ on behalf of his sick daughter: by his name Jairus; by his office, a ruler of the synagogue; by his gesture, he fell down at Jesus’ feet: this gesture of his was not only a sign of tender affection in him towards his daughter, but also an evidence of his faith in our blessed Saviour; he believed him either to be God, or an extraordinary man, who had a miraculous power of healing.
Observe, 2. How readily Christ complies with Jairus’s’ request: Jesus went with him. Although his faith was but weak, yet our Saviour does not reject him, or deny his suit.
Oh how ready should we be to go to Christ in all our distresses, who is so ready to hear, and so forward to help us, if we seek him in sincerity, though our faith be weak and feeble!
Observe, 3. The great humility of our blessed Saviour in suffering himself to be thronged with poor people; much people followed him and thronged him.
Oh humble and lowly Saviour! How free was thy conversation from pride and haughtiness! How willing to converse with the meanest of the people for their advantage! Christ did not only suffer them to come near him, but even to throng him.
Let not then the greatest persons upon earth despise or disdain the poorest of the people; but look upon some with an eye of favor, upon others with an eye of pity, upon none with an eye of contempt.
Fuente: Expository Notes with Practical Observations on the New Testament
LVIII.
JAIRUS’ DAUGHTER AND THE INVALID WOMAN.
(Capernaum, same day as last.)
aMATT. IX. 18-26; bMARK V. 22-43; cLUKE VIII. 41-56.
c41 And a18 While he spake these things unto them [while he talked about fasting at Matthew’s table], behold, there came, {bcometh} ca man named Jairus, {bJairus by name;} cand he was a ruler {bone of the rulers} of the synagogue [He was one of the board of elders which governed the synagogue at Capernaum. These elders were not necessarily old men– Mat 19:16-22, Luk 18:18-23], and seeing him, che fell {bfalleth} cdown at Jesus’ feet, aand worshipped him [It was a very lowly act for the ruler of a synagogue thus to bow before the Man of Nazareth. But the ruler was in trouble, and his needs were stronger than his pride], cand besought him to come into his house; 42 for he had an only daughter, about twelve years of age, and she was dying. b23 and beseecheth him much, saying, My little daughter is at the point of death: ais even now dead [he left her dying, [352] and so stated his fears in the very strongest way]: but bI pray thee, that thou come and lay thy hands on {ahand upon} her, bthat she may be made whole, and live. aand she shall live. 19 And Jesus arose [From Matthew’s table. Jesus did not fast for form’s sake, but he was ever ready to leave a feast that he might confer a favor], and followed him, and so did his disciples. b24 And he went him; and a great multitude followed him [The ruler, of highest social rank in the city, found Jesus among the lowliest, and they were naturally curious to see what Jesus would do for this grandee], and they {cBut as he went the multitudes} thronged him. a20 And, behold, a woman, who had {chaving} an issue of blood twelve years, b26 and had suffered many things of many physicians, and cwho had spent ball that she had, call her living upon physicians, band was nothing bettered, but rather grew worse, cand could not be healed of any [Medicine was not a science in that day. Diseases were not cured by medicine, but were exorcised by charms. The physician of Galilee in that age did not differ very widely from the medicine-man of the North American Indians. One in easy circumstances could readily spend all during twelve years of doctoring with such leeches.] b27 having heard the things concerning Jesus [her faith rested on hearing rather than on sight], came in the crowd behind, chim, and touched the border of his garment: a21 for she said within herself, If I do but touch his garment, {bgarments,} I shall be made whole. [The nature of her disease made her unclean ( Lev 15:26). Her consciousness of this made her, therefore, timidly approach Jesus from behind.] 29 And straightway {cimmediately} bthe fountain of her blood was dried up; cthe issue of her blood stanched. band she felt in her body that she was healed of her plague. [The feeble pulse of sickness gave way to the glow and thrill of health.] 30 And straightway Jesus, perceiving in himself that the power proceeding from him had gone forth, turned him about in the [353] crowd, and said, Who touched my garments? cWho is it that touched me? And when all denied, Peter and they bhis disciples cthat were with him, bsaid unto him, cMaster, the multitude press thee and crush thee, bThou seest the multitude thronging thee, and sayest thou, Who touched me? c46 But Jesus said, Some one did touch me: for I perceived that power had gone forth from me. b32 And he looked round about to see her that had done this thing. c47 And {b33 But} cwhen the woman saw that she was not hid, she came bfearing and trembling [because being unclean, any rabbi would have rebuked her severely for touching him], knowing what had been done to her, came and fell {cfalling} down before him band told him all the truth. cdeclared in the presence of all the people for what cause she touched him, and how she was healed immediately. [To have permitted the woman to depart without this exposure would have confirmed her in the mistaken notion that Jesus healed rather by his nature than by his will. Hence he questions her, not that he may obtain information, but rather as a means of imparting it. By his questions he reveals to her that no work of his is wrought without his consciousness, and that it was himself and not his garment which had blessed her.] a22 But Jesus turning and seeing her said, cunto her, aDaughter, be of good cheer [Faith gets a sweet welcome]; thy faith hath made thee whole. cgo in peace. band be whole of thy plague. [Be permanently whole: an assurance that relief was not temporal, but final.] aAnd the woman was made whole from that hour. [Faith healed her by causing her to so act as to obtain healing. Faith thus saves; not of itself, but by that which it causes us to do. It causes us to so run that we obtain.] b35 While he yet spake, they come from {cthere cometh one from} the ruler of the synagogue’s house, saying, Thy daughter is dead: bwhy troublest thou the Teacher any further? ctrouble not the Teacher. [The delay caused by healing this woman must have sorely tried the ruler’s patience, and the sad [354] news which followed it must have severely tested his faith; but we hear no word of murmuring or bitterness from him.] 50 But Jesus hearing it, bnot heeding the words spoken [not succumbing to the situation], canswered him, {bsaith unto the ruler of the synagogue,} Fear not, only believe. cand she shall be made whole. [Thus, with words of confidence and cheer, Jesus revived the ruler’s failing faith.] b37 And he suffered no man to follow with him [into the house with him], save Peter, and James, and John the brother of James. [These three were honored above their fellows by special privileges on several occasions, because their natures better fitted them to understand the work of Christ.] c51 And when he came to the house, he suffered not any man to enter in with him, save Peter and John, and James, and the father of the maiden and her mother. b38 And they come to the house of the ruler of the synagogue; a23 And when Jesus came into the ruler’s house, bhe beholdeth a tumult, and many weeping and wailing greatly. aand saw the flute-players, and the crowd making a tumult, 24 he said, Give place [Mourning began at the moment of death, and continued without intermission until the burial, which usually took place on the day of the death. Even to this day Oriental funerals are characterized by noisy uproar and frantic demonstrations of sorrow, made by real and hired mourners. Flute-players, then as now, mingle the plaintive strains of their instruments with the piercing cries of those females who made mourning a profession]: c52 And all were weeping, and bewailing her: but he said, {bsaith} unto them, Why make ye a tumult, and weep? cWeep not; she bthe child athe damsel is not dead, but sleepeth. [Jesus used this figurative language with regard to Lazarus, and explained by this he meant death– Joh 11:14.] And they laughed him to scorn. cknowing that she was dead. [His words formed a criticism as to their judgment and experience as to death, and threatened to interrupt them in earning their funeral [355] dues.] a25 But when the crowd was put forth, bhe, having put them all forth [because their tumult was unsuited to the solemnity and sublimity of a resurrection. They were in the outer room–not in the room where the dead child lay], taketh the father of the child and her mother and them [the three] that were with him, and goeth in {ahe entered in,} bwhere the child was. [Jesus took with him five witnesses, because in the small space of the room few could see distinctly what happened, and those not seeing distinctly might circulate inaccurate reports and confused statements as to what occurred. Besides, Jesus worked his miracles as privately as possible in order to suppress undue excitement.] aand took {btaking} the child {cher} by the hand, called, saying, {bsaith} unto her, Talitha cumi; which is, being interpreted, Damsel, {cMaiden,} bI say unto thee, Arise. [Mark gives the Aramaic words which Jesus used. They were the simple words with which anyone would awaken a child in the morning.] c55 And her spirit returned b42 And straightway the damsel rose up, {aarose.} cshe rose up immediately: band walked [her restoration was complete]; for she was twelve years old. cand he commanded that something bshould be given her to eat. [Her frame, emaciated by sickness, was to be invigorated by natural means.] c56 And her parents were amazed: bthey were amazed straightway with a great amazement. [Faith in God’s great promise is seldom so strong that fulfillment fails to waken astonishment.] 43 And {cbut} bhe charged them much cto tell no man what had been done. bthat no man should know this [A command given to keep down popular excitement. Moreover, Jesus did not wish to be importuned to raise the dead. He never was so importuned]: a26 And the fame hereof went forth into all that land.
[FFG 352-356]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
RESURRECTION OF JAIRUSS DAUGHTER
Mat 9:18-26; Mar 5:23-43; & Luk 8:41-56. Mark: And, behold, one of the chief rulers of the synagogue, by name Jairus, comes; and seeing Him, falls at His feet, and entreats Him much, saying, My little daughter is now at the point of death; having come, lay Your hands on her, in order that she may be saved, and shall live. And He went away with him, and a great multitude follows Him, even treading on Him. And He, still speaking, they come from the chief ruler of the synagogue, saying, Thy daughter is dead; why do you still trouble the Teacher? And Jesus, immediately hearing the word spoken, says to the chief ruler of the synagogue, Fear not; only believe. And He comes to the house of the chief ruler, and did not admit any one to follow Him, except Peter, James, and John, the brother of James, and He sees the uproar, the people weeping and wailing much. And coming in, He says to them, Why do you mourn and weep? The little child is not dead, but sleepeth. And they hooted at Him. And putting all out, He takes the father and mother of the little child, and those who are with Him, and goes in where the little child was lying. And taking the hand of the little child, says to her, Talitha cumi, which is interpreted, Little girl, I say unto thee, Arise. And immediately the little girl stood up, and began to walk round; for she was twelve years old. And they were delighted with great delight. And He commanded them much that no one should know it; and He said that something should be given to her to eat. There at Capernaum, His resident city, the home of Peter, Andrew, James, John, and Matthew, and the scene of more miracles than any other city in the world thither the multitudes from all nations have come, bringing their sick, and laying them down at His feet, unutterably delighted to see the blind receive their sight; the deaf gloriously healed; the poor cripples, throwing away their crutches, and leaping exultantly; the paralyzed, lunatics, maniacs, demoniacs, and all sorts of epileptics, wonderfully and triumphantly healed, causing the surrounding mountains to echo and reverberate their stentorian shouts. Now He adds to the voluminous catalogue of these stupendous miracles the climax of all; i.e., the resurrection of the dead. Luke says that she was his only daughter, a lovely damsel of twelve years. We see He takes none with Him into the presence of the corpse except the father and mother, and Peter, James, and John. These three apostles, enjoying a deeper insight into spiritual things than the other nine, are not only thus honored on this notable occasion, but we find them His only concomitants on the Mount of Transfiguration, and also receiving His especial attention and confidence amid the agonies of Gethsemane. The Jews were accustomed to mourn for the dead seven days. In this mourning they blew on the pipe, producing a loud, shrill, solemn sound, which commingled with the bitter wailings of the mourners. The people in that country this day practice that same excessive weeping and mourning over the dead. E.V., Laughed Him to scorn, is not a good translation, as there was no laughing there. The idea is, they hooted at Him, thus ridiculing His assertion, She is not dead, but sleepeth. You will find the New Testament discarding that grievous word death, and substituting the mild and hygienical term sleep. This is in harmony with the great plan of salvation, which includes the body and mind, as well as the soul, contemplating complete and glorious restitution, recognizing the body immortal as the soul, which is certainly true, if we take in the resurrection.
Fuente: William Godbey’s Commentary on the New Testament
8:41 {7} And, behold, there came a man named Jairus, and he was a ruler of the synagogue: and he fell down at Jesus’ feet, and besought him that he would come into his house:
(7) Christ shows by a double miracle that he is Lord both of life and death.