39<\/strong>. but sleepeth<\/em> ] Comp. His words in reference to Lazarus (Joh 11:11<\/span>). The Lord of life takes away that word of fear, “ She is dead<\/em>,” and puts in its room that milder word which gives promise of an awakening, “ She sleepeth<\/em>.”<\/p>\n 39. And when he was come in, hesaith unto them, Why make ye this ado, and weep? the damsel is notdead, but sleepeth<\/B>so brief her state of death as to be morelike a short sleep.<\/P><\/p>\n And when he was come in<\/strong>,…. Into the house, within doors, into one of the apartments, and where the company of mourners, and the pipers, and mourning women were, singing and saying their doleful ditties:<\/p>\n he saith unto them, why make ye this ado and weep<\/strong>? why all this tumult and noise? this grief and mourning, whether real or artificial?<\/p>\n the damsel is not dead, but sleepeth<\/strong>: not but that she was truly dead, but not so as to remain under the power of death: she was like a person in a sleep, who would in a little time be awaked out of it: and which was as easily performed by Christ, as if she had been only in a natural sleep; [See comments on Mt 9:24]<\/span>.<\/p>\n Make a tumult <\/B> (<\/SPAN><\/span>). Middle voice. Jesus had dismissed one crowd (verse 37<\/span>), but finds the house occupied by the hired mourners making bedlam (<\/SPAN><\/span>) as if that showed grief with their ostentatious noise. Mt 9:23<\/span> spoke of flute-players (<\/SPAN><\/span>) and the hubbub of the excited throng (<\/SPAN><\/span>. Cf. Mark 14:2<\/span>; Acts 20:1<\/span>; Acts 20:21<\/span>; Acts 20:34<\/span>). Mark, Matthew, and Luke all quote Jesus as saying that “the child is not dead, but sleepeth.” Jesus undoubtedly meant that she was not dead to stay dead, though some hold that the child was not really dead. It is a beautiful word (she is<\/P> sleeping <\/B>, <\/SPAN><\/span>) that Jesus uses of death. <\/P> <\/p>\n <\/strong><\/p>\n 1) “And when He was<\/strong> come in, He saith unto them,” <\/strong>(kai eiselthon legei autois) “And upon entering into the house He says to them,” as soon as He had entered and observed the situation.<\/p>\n 2) “Why make ye this ado, and weep?”<\/strong> (ti thorubeisthe kai kaiete) “Why are you all causing an uproar, and why do you even weep?” or cry aloud and howl without restraint?<\/p>\n 3) “The<\/strong> damsel is not dead, but sleepeth.” <\/strong>(to paidion luk apethanen alla katheudei) “The young child did not die, but she sleeps.” is in a deep sleep, or perhaps a coma.<\/p>\n Mar 5:39<\/span><\/p>\n The girl sleepeth. Sleep is everywhere in Scripture employed to denote death; and there is no doubt but this comparison, taken from temporal rest, points out a future resurrection. But here Christ expressly makes a distinction between sleep and death, so as to excite an expectation of life. His meaning is, “You will presently see her raised up whom you suppose to be dead.” That he was ridiculed by thoughtless and ignorant people, who were wholly engrossed with profane lamentation, and who did not comprehend his design, ought not to awaken surprise. And yet this very circumstance was an additional confirmation of the miracle, that those persons entertained no doubt whatever as to her death. <\/p>\n 39<\/strong>. <\/strong> Sleepeth <\/em> See on Mat 9:24<\/span>.<\/p>\n ‘And when he was entered in he says to them, “Why do you make a tumult and weep? The child is not dead, but sleeping.” And they laughed him to scorn.’<\/p>\n ‘When He was entered in.’ He said nothing to those who wept outside. They were just doing their job. But He wanted to give assurance to the family and servants. There was no need to arrange all this show of mourning, for the child would once more arise.<\/p>\n ‘The child is not dead, but sleeping.’ It is strange how some who argue that Jesus did not really raise a dead girl are quite ready to say that He could diagnose the situation at a distance without seeing the girl. Everyone was saying that the child was dead. Why should He think otherwise? And He does not usually give a diagnosis. No, His point was that although the child was dead He was about to raise her. This description of ‘sleep’ as softening the idea of death when He intended to do something about it also occurs in Joh 11:11-15<\/span> where there can be no doubt that His words indicated that death was involved from the start (compare also 1Co 11:30 ; 1Co 15:6<\/span>; 1Co 15:18<\/span>; 1Co 15:51 ; 1Th 4:13-15<\/span>; 1Th 5:10<\/span>; 2Pe 3:4<\/span>). The general idea is also found in Pharisaic teaching. ‘You will sleep, but you will not die’ (Genesis Rabba on Gen 47:30<\/span>). They believed in the resurrection from the dead.<\/p>\n It is also possible that He wanted to sow the idea in their minds so that when He had raised the daughter they would remember what He had said and doubts would arise in their minds so that they would not immediately tell everyone what had happened (compare Mar 5:43<\/span>). He did not want all to know that He was about to raise the dead.<\/p>\n ‘They laughed Him to scorn.’ In their grief they showed their amazement at His insensitivity and foolishness. Did He think that they did not know the difference between sleep and death? It had been coming for a long time and she had ceased breathing and was growing cold. He was talking nonsense. They all knew that she was dead.<\/p>\n 39 And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 39. See Trapp on “<\/em> Mat 9:23 “<\/em> See Trapp on “<\/em> Mat 9:24 “<\/em> <\/p>\n damsel = child. App-108, <\/p>\n is not dead = has not died. <\/p>\n sleepeth. Greek. katheudo. See notes on 1Th 4:13 with 1Th 5:6. App-171. <\/p>\n not dead: Dan 12:2, Joh 11:11-13, Act 20:10, 1Co 11:30, 1Th 4:13, 1Th 4:14, 1Th 5:10 <\/p>\n Reciprocal: Gen 50:1 – wept 2Ki 4:31 – not awaked Ecc 12:5 – the mourners Jer 31:16 – Refrain Luk 8:52 – she Joh 11:4 – This<\/p>\n 9<\/p>\n Not dead, but sleepeth. This is figurative language, and the reader is cited to the comments on this subject at Mat 9:24.<\/p>\n Mar 5:39. When he was come in. The crowd was kept outside, three disciples accompanying Him. He then speaks to the crowd inside, and after their scornful reply (Mar 5:40), they are put out of the house, at least kept from entering into the chamber of death. See on Mat 9:24.<\/p>\n Verse 39 <\/p>\n The damsel is not dead, &c.; her spirit has not finally left the body, but is to be restored again.<\/p>\n Jesus meant that she was asleep in death. He used the word "sleep" figuratively (cf. Mat 9:24; Joh 11:11-14). He meant that though she was dead, her death would be no more permanent than sleep. [Note: Cranfield, p. 189.] <\/span> The observers present, however, took Jesus’ words literally and mocked the Great Physician for His superficial diagnosis. Their reaction proves that she was dead. Jesus excluded them and allowed only those whom He wanted to witness the miracle to stay.<\/p>\n And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth. 39. but sleepeth ] Comp. His words in reference to Lazarus (Joh 11:11). The Lord of life takes away that word of fear, “ She is dead,” and puts in its … Continue reading “Exegetical and Hermeneutical Commentary of Mark 5:39”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24390","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24390","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24390"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24390\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24390"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24390"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24390"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"