{"id":25269,"date":"2022-09-24T11:00:55","date_gmt":"2022-09-24T16:00:55","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-luke-840\/"},"modified":"2022-09-24T11:00:55","modified_gmt":"2022-09-24T16:00:55","slug":"exegetical-and-hermeneutical-commentary-of-luke-840","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-luke-840\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Luke 8:40"},"content":{"rendered":"

And it came to pass, that, when Jesus was returned, the people [gladly] received him: for they were all waiting for him. <\/i><\/b><\/h3>\n

40. The waiting Multitude.<\/p>\n

40<\/strong>. <\/strong> the people gladly received him<\/em> ] They would see the sail of His boat as it started back from Geigesa, and the storm had probably driven back the other boats. He would naturally sail to Bethsaida or Capernaum. It is impossible here to enter into the uncertain question as to the exact order of events. For all details on that subject I must refer to my Life of Christ.<\/p>\n

<\/em><\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

See this passage explained in the notes at Mat 9:18-26<\/span>, and Mark 5:21-43<\/span>.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Luk 8:40<\/span><\/p>\n

The people gladly received Him: for they were an waiting for Him<\/em><\/p>\n

A welcome for Jesus<\/strong><\/p>\n

When Jesus is waited for and welcomed, He delights to come.<\/p>\n

He is not waited for by all in our congregations; so that we may ask the question of our present hearers–Do you welcome Christ? Let it be answered by each one this day. <\/p>\n


I. <\/strong>A BEAUTIFUL SIGHT. They were all waiting for Him. This waiting may be seen in several different forms. <\/p>\n

1.<\/strong> A gathered congregation, waiting in the place where prayer is wont to be made. Want of punctuality, and irregular attendance, often show that Jesus is not waited for. <\/p>\n

2.<\/strong> A praying company, an earnest Church, looking for revival, and prepared to co-operate in labour for it. Some Churches do not wait for the Lords presence, and would not be ready for Him if He were to come. <\/p>\n

3.<\/strong> A seeking sinner, sighing for mercy, searching the Scriptures, hearing the Word, inquiring of Christians, constantly praying, and thus waiting for Him. <\/p>\n

4.<\/strong> A departing saint, longing for home: saying, like Jacob, I have waited for Thy salvation, O Lord (Gen 49:18<\/span>). <\/p>\n

5.<\/strong> An instructed Church, looking for the Second Advent (Rev 22:17<\/span>). It is good for the eyes to behold such sights. <\/p>\n


II. <\/strong>A SURE ARRIVAL. Jesus was returned. We are quite sure that our Lord will graciously appear to those who are all waiting for Him, since–<\/p>\n

1.<\/strong> His Spirit is there already, making them wait (Rom 8:23<\/span>). <\/p>\n

2.<\/strong> His heart is there, in sympathy with them, longing to bless them. <\/p>\n

3.<\/strong> His work is there. He has brought them into that waiting condition, and now He has found a sphere wherein to display his grace to saints and sinners. <\/p>\n

4.<\/strong> His promise is there, Lo, I am with you alway (Mat 28:20<\/span>). <\/p>\n

5.<\/strong> His custom is to be there. His delights are still with the sons of men Pro 8:31<\/span>). What countless blessings His coming will bring! <\/p>\n


III. <\/strong>A HEARTY WELCOME. The people gladly received Him. <\/p>\n

1.<\/strong> Their fears made Him welcome. They feared lest He might have gone for ever from them (Psa 77:7<\/span>). <\/p>\n

2.<\/strong> Their hopes made Him welcome. They trusted that now their sick would be cured, and their dead would be raised. <\/p>\n

3.<\/strong> Their prayers made Him welcome. Those who pray that Jesus may come are glad when He comes. <\/p>\n

4.<\/strong> Their faith made Him welcome. Jairus now looked to have his child healed (see verse 41). <\/p>\n

5.<\/strong> Their love made Him welcome. When our heart is with Him, we rejoice in His appearing. <\/p>\n

6.<\/strong> Their care for others made Him welcome. Jesus never disappoints those who wait for Him. Jesus never refuses those who welcome Him. Jesus is near us now: will you not open the doors of your hearts to receive Him? Rev 3:20<\/span>.) (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n

Hearty welcome<\/strong><\/p>\n

A <\/em>congregation cannot be said to welcome the Lord Jesus unless they are all there, which requires punctuality; unless they have come with design to meet Him, which implies prayerful expectancy; unless they are ready to hear from Him, which involves attention; and unless they are resolved to accept His teaching, which demands obedience. (C. H.Spurgeon.<\/em>)<\/p>\n<\/p>\n

Waiting for Jesus<\/strong><\/p>\n

But do we, like the people of Capernaum, gladly receive Him, and are we all waiting for Him? The true child of God regards Christ as the chiefest among ten thousand, and the one altogether lovely. Rich are the promises made to those who thus faithfully wait upon Him. They that wait upon the Lord shall renew their strength. The Lord is good to them that wait for Him. Wait on the Lord, be of good courage, and He shall strengthen thy heart. Those that wait upon the Lord, shall inherit the earth. Keep mercy, and wait upon thy God continually. And mind this other thing, prescribe nothing to God. If thou hast begun to wait, faint not, give not up, wait on still. It were good reason, were it but upon little hope at length to find Him; but since it is upon the unfailing assurance that in the end thou shalt obtain, what folly were it to lose all for want of waiting a little longer? Thus it is that God waits for us, and we wait for Him. He waits for the fit times and seasons of His own appointment, that He may be gracious; and we wait patiently upon Him in the means and ordinances of grace, tarrying the Lords leisure, until He bring it to pass. We must wait for Jesus at such times as He may appoint, and one of these special times is the Lords Day. But we must wait for Jesus in the spirit which He requires. In order to a full enjoyment of Christ, there must be not only a waiting for Him, but also a glad receiving of Him. The coming in of Christ into the heart always begets gladness in that heart. This spiritual gladness is an important element of Christian character because, like sunshine, it brightens all within and reflects its glow on all without. But there are those who are conscious to themselves that they are not waiting for Christ, and have not gladly received Him. It is a blessed state to be in, to be waiting for Jesus–to have the soul in that position of expectancy that looks and longs for His appearing. (Bp. Stevens.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 40. Gladly <\/B>received him<\/B><\/I>] This is the proper import of the word ; therefore our translators needed not to have put gladly<\/I> in italics, as though it were not expressed in the text. Raphelius<\/I> gives several proofs of this in loc<\/I>.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

40. gladly received him, for . . .all waiting for him<\/B>The abundant teaching of that day (in Mt13:1-58<\/span>; and see Mr 4:36<\/span>),had only whetted the people’s appetite; and disappointed, as wouldseem, that He had left them in the evening to cross the lake, theyremain hanging about the beach, having got a hint, probably throughsome of His disciples, that He would be back the same evening.Perhaps they witnessed at a distance the sudden calming of thetempest. Here at least they are, watching for His return, andwelcoming Him to the shore. The tide of His popularity was now fastrising.<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

And it came to pass, that when Jesus was returned<\/strong>,…. From the country of the Gadarenes, to the other side of the sea of Tiberias, to Galilee; and particularly to his own city, Capernaum; Mt 9:1<\/span>.<\/p>\n

The people gladly received him<\/strong>; who were of a different cast from those he had just left; being sensible of the benefits they received from him, both by his ministry and miracles; and which was the reason of their receiving him with so much joy and gladness:<\/p>\n

for they were all waiting for him<\/strong>; on the shore, looking out very eagerly for him, being earnestly desirous of his speedy return to them; having many that wanted his assistance, both for their souls and bodies, of which the following are instances.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

The Issue of Blood Healed; The Ruler’s Daughter Raised.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> <\/TR>


<\/P>


<\/P> <\/TD> <\/TR> <\/TABLE>

      40 And it came to pass, that, when Jesus was returned, the people gladly<\/I> received him: for they were all waiting for him.   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:   42 For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him.   43 And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any,   44 Came behind him,<\/I> and touched the border of his garment: and immediately her issue of blood stanched.   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,<\/I> and sayest thou, Who touched me?   46 And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me.   47 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.   48 And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace.   49 While he yet spake, there cometh one from the ruler of the synagogue’s house,<\/I> saying to him, Thy daughter is dead; trouble not the Master.   50 But when Jesus heard it,<\/I> he answered him, saying, Fear not: believe only, and she shall be made whole.   51 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.   52 And all wept, and bewailed her: but he said, Weep not; she is not dead, but sleepeth.   53 And they laughed him to scorn, knowing that she was dead.   54 And he put them all out, and took her by the hand, and called, saying, Maid, arise.   55 And her spirit came again, and she arose straightway: and he commanded to give her meat.   56 And her parents were astonished: but he charged them that they should tell no man what was done.<\/P>

      Christ was driven away by the Gadarenes;<\/I> they were weary of him, and willing to be rid of him. But when he had crossed the water, and returned to the Galileans,<\/I> they gladly received him, wished<\/I> and waited<\/I> for his return, and welcomed<\/I> him with all their hearts when he did return, v.<\/I><\/span> 40<\/span>. If some will not<\/I> accept the favours Christ offers them, others will.<\/I> If the Gadarenes be not gathered, yet there are many among whom Christ shall be glorious.<\/I> When Christ had done his work on the other side of the water he returned, and found work to do in the place whence he came, fresh work. They that will lay out themselves to do good shall never want occasion for it. The needy you have always with you.<\/P>

      We have here two miracles interwoven, as they were in Matthew and Mark–the raising of Jairus’s daughter to life, and the cure of the woman that had an issue of blood, as he was going in a crowd to Jairus’s house. We have here,<\/P>

      I. A public address<\/I> made to Christ by a ruler of the synagogue,<\/I> whose name was Jairus,<\/I> on the behalf of a little daughter of his, that was very ill, and, in the apprehension of all about here, lay a dying.<\/I> This address was very humble and reverent. Jairus, though a ruler, fell down at Jesus’s feet,<\/I> as owning him to be a ruler above<\/I> him. It was very importunate. He besought him<\/I> that he would come into his house;<\/I> not having the faith,<\/I> at least not having the thought,<\/I> of the centurion, who desired Christ only to speak the<\/I> healing word<\/I> at a distance. But Christ complied with his request; he went along<\/I> with him. Strong faith shall be applauded, and yet weak faith shall not be rejected. In the houses where sickness and death are, it is very desirable to have the presence of Christ. When Christ was going, the people thronged him,<\/I> some out of curiosity to see him, others out of an affection to him. Let us not complain of a crowd, and a throng, and a hurry, as long as we are in the way of our duty, and doing good;<\/I> but otherwise it is what every wise man will keep himself out of as much as he can.<\/P>

      II. Here is a secret application<\/I> made to Christ by a woman ill of a bloody issue,<\/I> which had been the consumption of her body and the consumption of her purse too; for she had spent all her living upon physicians,<\/I> and was never the better, v.<\/I><\/span> 43<\/span>. The nature of her disease was such that she did not care to make a public complaint of it (it was agreeable to the modesty of her sex to be very shy of speaking of it), and therefore she took this opportunity of coming to Christ in a crowd;<\/I> and the more people were present the more likely she thought it was that she should be concealed.<\/I> Her faith<\/I> was very strong;<\/I> for she doubted not but that by the touch<\/I> of the hem of his garment<\/I> she should derive from him healing virtue sufficient for her relief, looking upon him to be such a full fountain of mercies that she should steal<\/I> a cure and he not miss it.<\/I> Thus many a poor soul is healed,<\/I> and helped,<\/I> and saved,<\/I> by Christ, that is lost in a crowd,<\/I> and that nobody takes notice of. The woman found an immediate change for the better in herself, and that her disease was cured, v.<\/I><\/span> 44<\/span>. As believers have comfortable communion with Christ, so they have comfortable communications from him incognito<\/I>—secretly, meat to eat<\/I> that the world knows not<\/I> of, and joy<\/I> that a stranger does not intermeddle with.<\/I><\/P>

      III. Here is a discovery<\/I> of this secret cure, to the glory both of the physician and the patient.<\/P>

      1. Christ takes notice that there is a cure wrought: Virtue is gone out of me,<\/I> v.<\/span> 46<\/span><\/U><\/I><\/span>. Those that have been healed by virtue derived from Christ must own<\/I> it, for he knows it.<\/I> He speaks of it here, not in a way of complaint,<\/I> as if he were hereby either weakened<\/I> or wronged,<\/I> but in a way of complacency.<\/I> It was his delight that virtue<\/I> was gone out of him to do any good, and he did not grudge it to the meanest; they were as welcome to it as to the light and heat of the sun. Nor had he the less virtue in him<\/I> for the going out of the virtue from him<\/I> for he is an overflowing<\/I> fountain.<\/P>

      2. The poor patient owns her case, and the benefit she had received: When she saw that she was not hid, she came, and fell down before him,<\/I> v.<\/span> 47<\/span><\/U><\/I><\/span>. Note, The consideration of this, that we cannot be hid from Christ,<\/I> should engage us to pour<\/I> out our hearts before<\/I> him, and to show before him all our sin and all our trouble. She came trembling,<\/I> and yet her faith saved her,<\/I> v.<\/span> 48<\/span><\/U><\/I><\/span>. Note, There may be trembling<\/I> where yet there is saving faith. She declared before all the people for what cause she had touched him<\/I> because she believed that a touch would cure her, and it did so. Christ’s patients should communicate their experiences to one another.<\/P>

      3. The great physician confirms her cure, and sends her away with the comfort of it: Be of good comfort; thy faith hath made thee whole,<\/I> v.<\/span> 48<\/span><\/U><\/I><\/span>. Jacob got the blessing from Isaac clandestinely, and by a wile; but, when the fraud was discovered, Isaac ratified it designedly. It was obtained surreptitiously<\/I> and under-hand,<\/I> but it was secured and seconded above-board.<\/I> So was the cure here. He is blessed,<\/I> and he shall be blessed;<\/I> so here, She is<\/I> healed, and she shall be<\/I> healed.<\/P>

      IV. Here is an encouragement<\/I> to Jairus not to distrust the power of Christ, though his daughter was now dead,<\/I> and they that brought him the tidings advised him not to give the Master any further trouble<\/I> about her: Fear not,<\/I> saith Christ, only believe.<\/I> Note, Our faith in Christ<\/I> should be bold and daring, as well as our zeal for him.<\/I> They that are willing to do any thing for him may depend upon his doing great things for them, above what they are able to ask or think. When the patient is dead there is no room for prayer, or the use of means; but here, though the child is dead, yet believe,<\/I> and all shall be well. Post mortem medicus<\/I>—to call in the physician after death,<\/I> is an absurdity; but not post mortem Christus<\/I>—to call in Christ after death.<\/I><\/P>

      V. The preparatives<\/I> for the raising of her to life again. 1. The choice<\/I> Christ made of witnesses that should see the miracle wrought. A crowd<\/I> followed him, but perhaps they were rude and noisy; however, it was not fit to let such a multitude come into a gentleman’s house, especially now that the family was all in sorrow; therefore<\/I> he sent them back, and not because he was afraid to let the miracle pass their scrutiny; for he raised Lazarus and the widow’s son publicly.<\/I> He took none with him but Peter, and James, and John, that triumvirate of his disciples that he was most intimate with, designing these three, with the parents, to be the only spectators of the miracle, they being a competent number to attest the truth of it. 2. The check<\/I> he gave to the mourners. They all wept, and bewailed her;<\/I> for, it seems, she was a very agreeable hopeful child, and dear not only to the parents, but to all the neighbours. But Christ bid them not weep; for she is not dead, but sleepeth.<\/I> He means, as to her peculiar case, that she was not dead for good and all, but that she should now shortly be raised to life, so that it would be to her friends as if she had been but a few hours asleep. But it is applicable to all that die in the Lord; therefore we should not sorrow for them as those that have no hope,<\/I> because death is but a sleep<\/I> to them, not only as it is a rest<\/I> from all the toils<\/I> of the days of time,<\/I> but as there will be a resurrection,<\/I> a waking and rising again to all the glories<\/I> of the days of eternity.<\/I> This was a comfortable word which Christ said to these mourners, yet they wickedly ridiculed it, and laughed him to scorn<\/I> for it here was a pearl cast before swine.<\/I> They were ignorant of the scriptures of the Old Testament who bantered it as an absurd thing to call death a sleep;<\/I> yet this<\/I> good came out of that<\/I> evil that hereby the truth of the miracle was evinced; for they knew that she was dead,<\/I> they were certain of it, and therefore nothing less than a divine power<\/I> could restore her to life. We find not any answer that he made them; but he soon explained himself,<\/I> I hope to their conviction, so that they would never again laugh at any word of his. But he put them all out,<\/I> v.<\/span> 54<\/span><\/U><\/I><\/span>. They were unworthy to be the witnesses of this work of wonder; they who in the midst of their mourning were so merrily disposed as to laugh at him for what he said<\/I> would, it may be, have found something to laugh at in what he did,<\/I> and therefore are justly shut out.<\/P>

      VI. Her return to life, after a short<\/I> visit to the congregation of the dead: He took her by the hand<\/I> (as we do by one that we would awake out of sleep, and help up), and he called, saying, Maid, arise,<\/I> v.<\/span> 55<\/span><\/U><\/I><\/span>. Thus the hand of Christ’s grace<\/I> goes along with the calls of his word,<\/I> to make them effectual. Here that is expressed which was only implied in the other evangelists, that her spirit came again;<\/I> her soul returned again to animate her body. This plainly proves that the soul exists and acts in a state of separation from the body, and therefore is immortal; that death does not extinguish this candle of the Lord,<\/I> but takes it out of a dark lantern.<\/I> It is not, as Grotius well observes, the krasis<\/B><\/I> or temperament<\/I> of the body, or anything that dies with it; but it is anthypostaton ti<\/B><\/I>—something that subsists by itself,<\/I> which, after death, is somewhere else than where the body is. Where the soul of this child was in this interval we are not told; it was in the hand of the Father of spirits,<\/I> to whom all souls at death return. When her spirit came again<\/I> she arose, and made it appear that she was alive by her motion, as she did also by her appetite; for Christ commanded to give her meat.<\/I> As babes newly born, so those that are newly raised, desire spiritual food, that they may grow thereby.<\/I> In the last verse<\/span>, we need not wonder to find her parents astonished;<\/I> but if that implies that they only<\/I> were so, and not the other by-standers, who had laughed Christ to scorn, we may well wonder at their stupidity, which perhaps was the reason why Christ would not have it proclaimed, as well as to give an instance of his humility.<\/P><\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

Welcomed <\/B> (<\/SPAN><\/span>). Peculiar to Luke. To receive with pleasure, from <\/SPAN><\/span>, a common verb.<\/P>

For they were all waiting for him <\/B> ( <\/SPAN><\/span>). Periphrastic imperfect active of<\/P>

prosdokao <\/B>, an old verb for eager expectancy, a vivid picture of the attitude of the people towards Jesus. Driven from Decapolis, he is welcomed in Capernaum. <\/P><\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

A WOMAN HEALED AND JAIRUS’ DAUGHTER RAISED V. 40-56<\/p>\n

1) “And it came to pass, that,” <\/strong>(egeneto de en) “Then it occurred,” came to be, Mar 5:21<\/span>.<\/p>\n

2) “When Jesus was returned,” <\/strong>(en de hupotrephein ton lesoun) “Then when Jesus returned,” to the West side, to Capernaum from Gadara, Luk 8:26<\/span>; Luk 8:37<\/span>.<\/p>\n

3) “The people gladly received him:” <\/strong>(apedeksato auton ho ochlos) “The crowd welcomed him,” or received Him cordially, or with gladness, Mar 5:21<\/span>.<\/p>\n

4) “For they were all waiting for him,” <\/strong>(esan gar pantes prosdikontes auton) “For they were all expecting or anticipating Him,” His return from Gadara. Why, is not explained; It was perhaps because of His miracles and the recent parables He had spoken to them.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

CRITICAL NOTES<\/em><\/p>\n

Luk. 8:40<\/span>. Returned<\/strong>.I.e.<\/em> to Capernaum. Gladly received Him<\/strong>.The word gladly is inserted by the translators, but it is implied in the phrase in the original: welcomed Him (R.V.).<\/p>\n

Luk. 8:41<\/span>. Jairus<\/strong>.In Hebrew, Jair (Jdg. 10:3<\/span>). Ruler of the synagogue<\/strong>.The affairs of the synagogue were ruled by a college of elders, one of whom was president or ruler. It is interesting to see that faith in Jesus was not altogether wanting among the official class in Galilee. Come into his house<\/strong>.Jairus had not the faith of the Roman centurion (Farrar<\/em>).<\/p>\n

Luk. 8:42<\/span>. Lay a dying<\/strong>.Was at the point of death. St. Matthew, who does not mention the coming of a messenger from the house of Jairus (here noted in Luk. 8:49<\/span>), describes her as even now dead: he anticipates, that is, the mention of her actual death.<\/p>\n

Luk. 8:51<\/span>. To go in<\/strong>.Rather, to enter in with Him (R.V.). Peter, and James, and John<\/strong>.These same three disciples were chosen by Jesus to be witnesses of His transfiguration and to be near Him during His agony in Gethsemane.<\/p>\n

Luk. 8:52<\/span>. All wept<\/strong>.Rather, all were weeping and bewailing her (R.V.). I.e.<\/em> in the house, not in the chamber of death. The word translated bewail meant originally to beat or strike oneself: probably there is a reference to beating the breasts as a sign of grief. St. Matthew mentions the minstrels or flute-players, who together with other professional mourners were ordinarily employed on such occasions. Not dead, but sleepeth<\/strong>.I.e.<\/em> she is as one who sleeps, for she is shortly to awake. A similar word is used of Lazarus, Joh. 11:11<\/span>.<\/p>\n

Luk. 8:54<\/span>. And He put them all out<\/strong>.To be omitted: omitted in R.V., probably an interpolation from the parallel passages in the other Gospels. Maid, arise<\/strong>.St. Mark gives the exact Aramaic words used, Talitha cumi<\/em>.<\/p>\n

Luk. 8:55<\/span>.The command to give her to eat<\/em> shows that she was restored to actual life with its wants and weaknesses, and in that incipient state of convalescence which would require nourishment.<\/p>\n

Luk. 8:56<\/span>.St. Matthew tells us that secrecy was not maintained; but, on the contrary, the fame thereof went abroad into all that land. We need not suppose the parents were disobedient to the command of Jesus; an event of the kind, known to so many, could scarcely be concealed.<\/p>\n

MAIN HOMILETICS OF THE PARAGRAPH.<\/em>Luk. 8:40-42<\/span><\/em>; <\/em>Luk. 8:49-56<\/span><\/em><\/p>\n

The Sleeping Child awakened<\/em>.Sorrows and need make short work of prejudices. Jairus, as a synagogue official, was probably not over-favourable to Jesus; but he must have known of the cures already done in the synagogue at Capernaum, and so he forgets his doubts and dignity, and flings himself at the feet of the new Teacher, who, whether a heretic or not, may heal his little girl. His faith was probably merely a belief in Christs miraculous power; and he was far behind the heathen centurion, who did not ask Jesus to come, but only to speak. But his agony was sore, his need great, his beseeching plaintive, and Jesus does not stop to put him through a catechism before He responds to his prayer. We are taught to think more loftily of Christs willingness and power by His swift and exuberant answers to the poorest faith. Jesus has just come from exhausting toils on the other side of the lake; but He asks for no leisure, but goes with the impatient father at once, attended by a gaping crowd of sight-seers. Take our Lords three sayings (Luk. 8:50<\/span>; Luk. 8:52<\/span>; Luk. 8:54<\/span>) as guides to the narrative.<\/p>\n

I. He invites and encourages faith even at the moment when all seems hopeless<\/strong>.The impatience of Jairus was justified by the message of the childs death. His faith, such as it was, was ready to collapse. He could believe that Jesus could heal, but to bring to life again was too much to expect. It obviously had not occurred to him as possible. How should it? And at that moment, when the last faint spark of light in the fathers darkened heart has been blown out, Christ, for the first time in the story, speaks. His words sound strange and almost meaningless, Fear not. What more was there to fear? The last and worst had come. Only believe. What was there to believe now? She shall be made whole. But she is dead. But there lies hidden to be found by the believing father a comfort which was enough for faith to lay hold of, though it might not be put in plain language. He gives Jairus enough to cheer him and relight the flame of hope. He never bids us not to be afraid without bidding us believe in Him, and giving faith something to cling to. A true faith will accept His assurances even when they seem to imply impossibilities; and many a mourning heart that has heard Jesus speak thus over the dear dead whom He has not raised, knows how true it is that dying they have been made whole, and live a fuller life.<\/p>\n

II. He announces that the irrevocable is not irrevocable to Him and His, for He comes to awake the sleeper<\/strong>.This word was spoken in the house, at the door of the chamber. Flute-players, and hired mourners, and curious neighbours, and all the crowd that comes to buzz round sorrow, were there; and a yard off, on the other side of a wall, lay the poor child quiet and deaf to it all. It is absurd to imagine that the saying of Christ is to be taken literally, and that the child was simply in a swoon or trance. The bystanders unfeeling laugh is proof enough that what men call death had unmistakably taken place. They had seen the last moments, and knew that she was dead. What then does the saying mean? Jesus is not dealing in sentimental fine names for the unchanged horror, as we sometimes do; but His change of names follows a change of nature. He has abolished death, and, while the physical fact remains, the whole character of it changes. Sleep is not unconsciousness. It suspends the power of affecting, or being affected by, the world of sense, but does no more. We live and think and rejoice in sleep. It has the promise of waking. It brings rest. Therefore our Lord takes the old metaphor which all nations have used to hide the ugliness of death, and breathes new hope into it.<\/p>\n

III. His last word is the life-giving one in the death-chamber<\/strong>.Silence and secrecy befitted it. He kept out the noisy mob, and with the parents and the three chief disciples enters the sacred presence of the dead. Why this small number of witnesses? Possibly for the sake of the child, whose tender years might be disturbed by many curious eyes; but also, apparently, because, for reasons not known to us, He desired little publicity for the miracle. How simply and easily the stupendous deed is done! One touch of His hand, two words, the very syllables of which St. Mark gives, and her spirit returned. He is the Lord both of the dead and the living, and His word runneth very swiftly over the gulf between this world and the abode of the dead. They sleep lightly, and are easily waked by His touch. Their sleep, while it lasts, is sweet, restful, conscious, if they sleep in Jesus. As for the weary body, it slumbers; and as for the spirit, it may be said to sleep, if by that we understand the cessation of toil, the end of connection with the outer world, the tranquillity of deep repose; but, in another aspect, the sleep of the saints is their passing into a fuller and more vivid life, and they are satisfied, when they close their eyes on earth, to open them for heaven, and sleep to awake in His likeness.Maclaren<\/em>.<\/p>\n

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Butlers Comments<\/strong><\/p>\n

SECTION 4<\/strong><\/p>\n

In Enfeebling Sickness (<\/strong>Luk. 8:40-48<\/span><\/strong>)<\/strong><\/p>\n

40 Now when Jesus returned, the crowd welcomed him, for they were all waiting for him. 41And there came a man named Jairus, who was a ruler of the synagogue; and falling at Jesus feet he besought him to come to his house, 42for he had an only daughter, about twelve years of age, and she was dying.<\/p>\n

As he went, the people pressed round him. 43And a woman who had had a flow of blood for twelve years and could not be healed by any one, 44came up behind him, and touched the fringe of his garment; and immediately her flow of blood ceased. 45And Jesus said, Who was it that touched me? When all denied it, Peter said, Master, the multitudes surround you and press upon you! 46But Jesus said, Some one touched me; for I perceive that power has gone forth from me. 47And when the woman saw that she was not hidden, she came trembling, and falling down before him declared in the presence of all the people why she had touched him, and how she had been immediately healed. 48And he said to her, Daughter, your faith has made you well; go in peace.<\/p>\n

Luk. 8:40-42<\/span><\/strong> The Seeking:<\/strong> Jesus left the eastern side of the Sea of Galilee and sailed in a boat (Mat. 9:1<\/span>; Mar. 5:21<\/span>) back to Capernaum. The multitudes received Him back with gladness (Gr. apedexato) or welcomed Him. Mark tells us that the multitudes thronged about Him at the seashore (Mar. 5:21<\/span>) and they continued to gather and press in upon Him until it became almost impossible for Him to move. Everyone was trying to touch Him (cf. Mar. 5:30-31<\/span> with Luk. 8:45<\/span>). Luke informs us the multitudes had been waiting (Gr. prosdokontes, expecting, anticipating with eagerness) for Him to return. This was about the middle of the second year of Jesus public ministry. It was the year of great popularityconducted mostly in Galilee. Crowds followed Him wherever He went surrounding Him, begging Him to heal them or do some miracle for them to improve their physical and material situation. The scenes out in the streets and highways of Galilee would resemble the scenes of modern American cities when Americas President walks their streets, except that Jesus had no bodyguards or roped-off areas to keep the crowds at a distance. In this teeming, pushing, chattering throng, there was a ruler of one of the synagogues by the name of Jairus. Matthew and Mark record that Jairus spoke to Jesus, saying, My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well and live. Luke, always the precise physician, notes that she was his only daughter and she was twelve years of age. Jesus had apparently sat down and was teaching this clamoring crowd, for Matthew indicates Jesus rose and followed Jairus with His disciples. The great multitude went right along toward Jairus house, continuing to press in upon Jesus and His disciples as they walked.<\/p>\n

Luk. 8:43-48<\/span><\/strong> The Saved:<\/strong> On the way to the home of Jairus, in the midst of the clamoring crowd was a woman who had a flow of blood (hemorrhage) for twelve years. Mark records the woman had suffered much under many physicians, and had spent all that she had, and was no better but rather grew worse. Some ancient manuscripts of Lukes gospel also note that the woman had spent all her living upon physicians. Her infirmity was incurable by the physicians of that day (perhaps even by physicians of today). She must have been very emaciated and weak. The fringe of the garment is called tzitzith in Hebrew and kraspedou in Greek. It consisted of tassels of twisted cords fastened to the outer garments as borders on cloaks or coats to remind Israelites of their obligations to be loyal to Jehovah (cf. Num. 15:38-39<\/span>; Deu. 22:12<\/span>). Later such fringes became distinct badges of Judaism and many of the Pharisees lengthened theirs to make a public show that they considered themselves more righteous than the common people.<\/p>\n

Why did the woman want only to touch the fringe of His garment? (Mat. 9:21<\/span>; Mar. 5:28<\/span>). She was probably ashamed to approach Jesus face to face since her hemorrhage made her unclean ceremonially (Lev. 15:19-31<\/span>). As a result she was banned from the public, banned from the temple worship services, and should she touch anyone else she would make them unclean (cf. Num. 19:22<\/span>). Considering the womans helpless, hopeless and shameful plight it is to her credit that she had not become bitter. She had heard the reports about Jesus (Mar. 5:27<\/span>) and believed He could heal her even if all she could do was touch the fringe of His garment. Her faith was not based on mysticism or on her own feelingsbut on reports from eyewitnesses to former healings by Jesus. Our faith that Jesus is who He claims to be and will do what He says is based on the very same kind of evidenceeyewitness testimony. Her faith in Jesus was, to some extent, born of desperation. This is the case with all of us. Ultimately none of us will trust in Jesus until we are convinced there is nothing else that can save us. We must all finally come to the point where we despair even of life itself before we learn to rely on God (cf. 2Co. 1:8-9<\/span>). When we have come to that place, then the testimony of who Jesus is (historical evidence) and that He is able to save, is there in the Bible for us to believe and act (obey) upon.<\/p>\n

Luke records precisely that when she touched Jesus her flow (Gr. hrusis) of blood ceased. Mark uses a less precise and more figurative description, literally, and immediately was dried up the fountain of the blood of her . . . (Mar. 5:29<\/span>). The healing was instantaneousnot gradual. No need for her to return to Jesus for more healing sessions. We feel sure that Jesus not only knew someone had touched Him, but that He also knew who. Why then did he ask? Probably to (a) publicly prove the womans cure so that she might return to worship in the temple and social fraternization; (b) to make sure she knew that the power to heal was with Jesus, not His cloak; (c) to give the woman an opportunity to express her gratitude and become a witness to those in that crowd of who Jesus was. When Jesus asked who had touched Him, all in the crowd denied it (probably afraid He was upset about it). Peter and His other disciples thought it rather odd that Jesus would suddenly become aware someone had touched Him when the crowd had been pressing in upon Him, undoubtedly jostling and bumping and touching Him all the way from the seashore. But Jesus was talking about an unique toucha touch of faith. Jesus perceived (Gr. epignous, knowing) that power had gone forth from Him. The Greek word ginosko is not used to describe physical sensations but mental comprehensions. Jesus had no particular sensation that power had gone from Him, but he knew it. Even the womans feeling in her body that she was healed (Mar. 5:29<\/span>) is described by the Greek word ginosko and means she knew it mentallynot emotionally. It actually happened to hershe didnt just feel like it had happened.<\/p>\n

The woman saw that she could not remain anonymous (ashamed because of her unclean condition). If Jesus had the power to heal her in such a miraculous way, He would surely know who had touched His garment. She came trembling (Gr, tremousa) and prostrated herself down before Jesus in the presence of that pushing, shoving crowd and declared (Gr. apengeilen, from apangello, meaning, to declare precisely, plainly and clearly) why she had touched Him and how she had been immediately cured. But Jesus spoke tenderly to her (she was probably expecting some rebuke from this great rabbi because she had touched Him when she was unclean) and said, Daughter, your faith has made you well; go in peace. All three gospel writers use the Greek word sesoken (from sodzo, meaning primarily, saved) which has been translated in the RSV, well. The woman had been delivered and saved from her physical infirmity and thus made well. And then He told her to go in peace. Peace in Hebrew is shalom and means, well-being, integrated wholeness, goodness. Jesus meant for the woman to go her way also in spiritual well-being for her faith in Him had delivered her from her uncleanness. She was restored to communion with God. She could now return to the temple to offer sacrifices and worship. This was the greatest aspect of her healing! Some day, she would become ill again and die, physically, but she had been restored to fellowship with God and that was what made her well in the ultimate sense. Jesus demonstrated His power over the ultimate diseasesin.<\/p>\n<\/p>\n

Appleburys Comments<\/strong><\/p>\n

Jairus Urgent Request
Scripture<\/p>\n

Luk. 8:40-42<\/span> a And as Jesus returned, the multitude welcomed him; for they were all waiting for him. 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 to come into his house; 42 for he had an only daughter, about twelve years of age, and she was dying.<\/p>\n

Comments<\/p>\n

Jairus a ruler of the synagogue.Jesus had begun His ministry in the synagogue in Nazareth. He often found an audience in the synagogues, and sometimes He found those who need healing in these Jewish assemblies. But He did not always meet with a friendly reception there, especially from the leaders; but even the leaders had been known to ask His help in times of distress. We have no knowledge of Jairus after this incident, but Luke tells of another ruler of the synagogue whose name was Crispus who believed the gospel of Christ as Paul preached it in Corinth and was baptized. Act. 18:8<\/span>.<\/p>\n

and be fell down at Jesus feet.His respect for the Teacher, the urgency of the case, and his great distress caused him to fall at the feet of Jesus and ask Him to come and save his dying daughter.<\/p>\n

A Woman in the Crowd Healed
Scripture<\/p>\n

Luk. 8:42<\/span> b48<\/span> But as he went the multitudes thronged him.<\/p>\n

43 And a woman having an issue of blood twelve years, who had spent all her living upon physicians, and could not be healed of any, 44 came behind him, and touched the border of his garment: and immediately the issue of her blood stanched. 45 And Jesus said, Who is it that touched me? And when all denied, Peter said, and they that were with him, Master, the multitudes press thee and crush thee. 46 But Jesus said, Some one did touch me; for I perceived that power had gone forth from me. 47 And when the woman saw that she was not hid, she came trembling, and falling down before him declared in the presence of all the people for what cause she touched him, and how she was healed immediately. 48 And he said unto her, Daughter, thy faith hath made thee whole; go in peace.<\/p>\n

Comments<\/p>\n

the multitudes thronged him.The crowd was waiting for Him and welcomed Him as He returned from the other side of the Sea of Galilee, They followed Him as He went with Jairas.<\/p>\n

And a woman having an issue of blood twelve years.Luke gives the medical history of this woman. She had spent everything, but no one could cure her. Mark says that after spending everything, she was no better, but rather grew worse (Mar. 5:25-26<\/span>).<\/p>\n

touched the border of his garment.The reports of the miracles that Jesus had worked must have led her to believe that even touching the hem of His garment would do what all others had failed to do. The flow of blood stopped immediately. What a contrast that was to the twelve years during which she had been treated without success by her physicians.<\/p>\n

Who touched me?Peter had a ready answer, but evidently failed to see why Jesus had asked the question. Jesus was aware of the multitudes who were pressing upon Him. He was aware that power had gone forth from Him. Why the question? Luke does not tell us, but it seems clear that He asked it to call attention to the miracle and to encourage the woman to let it be known.<\/p>\n

And when the woman saw that she was not hid.Her timidity caused her to try to hide the great favor, but at the word from the Master she came trembling, and falling down before Him she declared in the presence of all the people that she had touched Him and that she had been healed immediately.<\/p>\n

Daughter, thy faith hath made thee whole; go in peace.She had a right to believe that He would heal her, for she knew that He had been healing all who came to Him. This is entirely different from the faith through which miracles were performed by those to whom such power had been given, See comment on Luk. 9:37-45<\/span> for further explanation of faith in connection with performing miracles.<\/p>\n

Her faith in Christ was rewarded, for she was made well. She no longer needed to fear. The gentle Healer said, Go in peace.<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(40) When Jesus was returned.<\/strong>The narrative implies that our Lord and His disciples re-crossed the lake from the eastern to the western shore, and that the crowd that waited belonged to Capernaum and the neighbouring towns.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

‘And as Jesus returned, the crowds welcomed him, for they were all waiting for him.’<\/p>\n

Jesus arrives back from His rejection among the Gerasenes and find Himself welcomed by the crowds in Galilee, for they were all there waiting for Him.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

The Woman with an Issue and the Daughter of Jairus.<\/p>\n

<\/strong> The plea of Jairus:<\/p>\n

v. 40<\/strong>. And it came to pass that, when Jesus was returned, the people gladly received Him; for they were all waiting for Him.<\/strong><\/p>\n

v. 41<\/strong>. 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;<\/strong><\/p>\n

v. 42<\/strong>. for he had one only daughter, about twelve years of age, and she lay a dying. But as He went, the people thronged Him.<\/p>\n

<\/strong> The return of Jesus to Galilee was apparently hailed with delight by the majority of the people, though the scribes and Pharisees were again a thorn in the flesh, Mat 9:18<\/span>. Whether they had expected the Lord to come back this soon or not, they were eager to see Him. Their minds were turned toward Him, mainly on account of the recent healings, for but few of them realized His real office. Their carnal hopes concerning a Messiah with an earthly kingdom were still dominant in their hearts. But now a man by the name of Jairus, an elder of the local synagogue, came to Him, greatly excited. Falling down at the feet of Jesus, he begged Him most earnestly to come into his house, for his daughter, an only child of about twelve years, was dying, yea, as Matthew relates, she may even now be dead. Luke adds that when Jesus turned to go away, the great multitudes thronged Him to suffocation.<\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

Luk 8:40-56<\/span> . See on Mat 9:1<\/span> ; Mat 9:18-26<\/span> ; Mar 5:21-43<\/span> . In Matthew the sequence is different. The narrative of Luke, indeed, is not dependent on that of Mark, but has it in view, without, however, on the whole attaining to its clearness and vividness.<\/p>\n

] is usually understood of a joyous reception<\/em> ( , Euthymius Zigabenus); but quite arbitrarily. Comp. Act 15:4<\/span> . The narrative says simply: that on His return the crowd received Him (comp. Luk 9:11<\/span> ), because all had been in expectation of His coming back; so that thus immediately His ministry was again put in requisition.<\/p>\n

Luk 8:41<\/span> . ] and He<\/em> , after mention of the name comes the personal position<\/em> . Comp. Luk 19:2<\/span> .<\/p>\n

] died<\/em> (imperfect), i.e. was dying<\/em> , not: “ obierat<\/em> , absente mortuamque ignorante patre” (Fritzsche, ad Matt<\/em> . p. 348). That the death had not yet taken place<\/em> is indicated, Bernhardy, p. 373; Wyttenbach, ad Plat. Phaed<\/em> . p. 142 ff.<\/p>\n

] a vivid picture: they stifled<\/em> Him; in point of fact the same as , Mar 5:24<\/span> .<\/p>\n

Luk 8:43<\/span> . ] when she even in addition<\/em> (over and above her suffering) had expended<\/em> , Dem. 460. 2, 1025. 20; Plat. Prot<\/em> . p. 311 D.<\/p>\n

] on physicians<\/em> . As to . , comp. Mar 12:44<\/span> .<\/p>\n

Luk 8:45<\/span> . , , Euthymius Zigabenus.<\/p>\n

Luk 8:49<\/span> . .] i.e.<\/em> one of his dependants. Comp. on Mar 3:21<\/span> .<\/p>\n

] placed first for emphasis: she is dead<\/em> . On the distinction from , Luk 8:42<\/span> , comp. Plat. Phaed<\/em> . p. 64 A: .<\/p>\n

Luk 8:51<\/span> . ] into the chamber of death.<\/p>\n

Luk 8:52<\/span> relates to the bewailing crowd assembled in the house (not in the death-chamber), with whom occurred this conversation, Luk 8:52<\/span> f., while<\/em> Jesus and those named at Luk 8:51<\/span> were passing into<\/em> the chamber where the dead body lay. Among those who laughed<\/em> , the three disciples are as little intended to be reckoned [116] in Luke as in Mark, whom he follows.<\/p>\n

] a well-known custom, to express one’s grief by beating on one’s breast. As to the construction of (also ) and plangere<\/em> with an accusative of the object (Luk 23:27<\/span> ) on whose account one beats oneself, see Heyne, Obss. ad Tibull<\/em> . i. 7. 28, p. 71.<\/p>\n

Luk 8:55<\/span> . . . .] purposely narrates the reanimation of one that was actually<\/em> dead, [117] whose spirit had departed<\/em> . In Act 20:10<\/span> also this idea is found.<\/p>\n

. . . .] following Mar 5:43<\/span> .<\/p>\n

[116] They would not, moreover, have to be understood as associated with those who were put out, if . . were genuine (but see the critical remarks). Kstlin is right in adducing this against Baur, who detected in this passage a Pauline side-glance to the original apostles.<\/p>\n

[117] How opposed, therefore, is this to the view of an apparent death<\/em> ! There cannot remain even a shadow of uncertainty<\/em> as to how the matter is to be regarded (Weizscker). Jesus Himself will not leave the crowd in any doubt, but declares (Luk 23:52<\/span> ) in His pregnant style what must immediately of itself be evident.<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

c. The Raising Of Jairus Daughter (Luk 8:40-56<\/span>)<\/p>\n

(Parallels: Mat 9:18-26<\/span>; Mar 5:21-43<\/span>. Gospel for the 24th Sunday after Trinity.)<\/p>\n

40And it came to pass, that, when Jesus was returned, the people gladly<\/em> received him: for they were all waiting for him. 41And, behold, there came a man named Jairus, and he was a ruler [the president] of the synagogue; and he fell down at Jesus feet, and besought him that he would come into his house: 42For he had one only daughter, about twelve years of age, and she lay a dying. But [And it came to pass, V. O7<\/span>] as he went the people thronged him. 43And a woman having [who had had] an issue of blood twelve years, which had spent all her living upon [for] physicians, 44neither could be healed of [by] any, Came [Approached] behind him<\/em>, and touched the border [fringe, Num 15:38<\/span>] of his garment: and immediately her issue of blood stanched. 45And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee<\/em>, and sayest thou, Who touched me? 46And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out [perceived virtue to have gone out] of me. 47And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him8<\/span> before all the people for what cause she had touched him, and how she was healed immediately. 48And he said unto her, Daughter, be of good comfort [om., be of good comfort, V. O.9<\/span>]: thy faith hath made thee whole; go in peace. 49While he yet spake [is yet speaking], there cometh one from the ruler of the synagogues house<\/em>, saying to him,10<\/span> Thy daughter is dead; trouble not the Master. 50But when Jesus heard it<\/em>, he answered him, saying, Fear not: believe only, and she shall be made whole [lit., saved]. 51And when he came into the house, he suffered no man to go in [with him11<\/span>], save Peter, and James, and John [John and James, V. O.12<\/span>], and the father and the mother of the maiden. 52And all wept, and bewailed her: but he said, Weep not; [for, V. O.13<\/span>] she is not dead, but sleepeth. 53And they laughed him to scorn, knowing that she was dead. 54And he put them all out [omit this clause, V. O.14<\/span>], and took her by the hand, and called, saying, Maid, arise. 55And her spirit came again, and she arose straightway: and he commanded to give her meat [something to eat]. 56And her parents were astonished: but he charged them that they should tell no man what was done.<\/p>\n

EXEGETICAL AND CRITICAL<\/strong><\/p>\n

Harmony.According to Mark and Luke, the raising of Jairus daughter follows immediately after the return of Jesus from the land of the Gadarenes. According to Matthew, on the other hand, this raising immediately preceded the healing of the paralytic and the calling of Matthew to the apostleship. It appears to us that the former arrangement deserves the preference (similarly Wieseler, a. o.). The words of Matthew, Luk 8:18<\/span>, , seem occasionally to be rather a standing formula to adapt one narrative to another, than a diplomatically exact indication of the actual state of the case. Mat 8:9<\/span>; Mat 8:9<\/span>. bear rather a chrestomathic than a strictly chronological character, while the arrangement in Mark and Luke is much more natural and simple. The opposite view is represented by Olshausen, Lange, Stier. We believe that one must lose himself in a sea of insurmountable difficulties, if he makes Mat 9:18-26<\/span> follow immediately upon Luk 8:1-17<\/span>.<\/p>\n

Luk 8:40<\/span>. The people gladly received Him<\/strong>.According to the concurrent accounts of Mark and Luke, the people wait upon the shore for the Saviour while He was returning from the land of the Gadarenes. It appears as if the throngs that had streamed together, also interested themselves for the fate of Jairus. Respecting his office as president of the synagogue, see<\/em> Lange on Mat 9:18<\/span>.<\/p>\n

Luk 8:41<\/span>. And he fell down at Jesus feet<\/strong>.A revelation of the life of faith in the president of a synagogue certainly not too friendly to Jesus, of no mean significance. By distress he also was impelled to Jesus, although it could not previously be observed that the healing in the synagogue at Capernaum (Luk 4:31-44<\/span>), the miracle upon the paralytic (Luk 5:12-26<\/span>), or that on the servant of the centurion at Capernaum (Luk 7:1-10<\/span>) had made upon this ruler a decisive impression. But now when he is himself in need he without doubt calls to mind all this, and derives therefrom boldness to come with his own sorrow to Jesus.<\/p>\n

Luk 8:42<\/span>. One only daughter, about twelve years of age<\/strong>.The statement of the age Luke alone has; it interested him doubtless as physician also. That the woman with an issue of blood had also been ailing twelve years is a coincidence such as real life affords thousands of. An inventor would without doubt have taken care that these two numbers should not<\/em> have agreed with one another.<\/p>\n

She lay a dying<\/strong>., imperfect, not obierat, absente mortuamque ignorante patre<\/em> (Fritzsche). According to Matt. . From Luk 8:49<\/span> it appears, however, that Jairus at this moment did not yet regard her as dead. The different accounts admit of easy combination, if we only consider the excited state of the speaker, who certainly did not weigh his words in a gold-balance. He left her as one who was dying, and might therefore express himself waveringly. Lange. As to the rest, the prayer of Jairus shows a singular mixture of faith and weakness of faith; he stands below the heathen centurion and almost on a level with the , Joh 4:46-54<\/span>. He desires not only healing, but stipulates moreover expressly that the Saviour must, above all, Himself come and lay His hands on his little daughter. He conceives the miracle only under one, and that the most ordinary, form, instead of entreating, Speak in a word. But just this brings him also into perplexity, since the Saviour allows Himself to be detained on the way.<\/p>\n

As He went<\/strong>.The Saviour therefore does not allow Himself to be kept back by the exceedingly imperfect form of Jairus faith, since He is persuaded of its sincerity. Comp. Mat 12:20<\/span>.<\/p>\n

, for physicians. With his psychological tact Luke brings into relief how much the wearisome suffering of this woman had been aggravated by the fact that with all her suffering she had in addition made so many fruitless essays to be relieved (). Mark expresses himself less favorably for the faculty: , .<\/p>\n

Luk 8:44<\/span>. The fringe of His garment<\/strong>.The , , comp. Num 15:38<\/span>, and Winer, Realwrterbuch<\/em>, Art. Saum<\/em>.<\/p>\n

Luk 8:45<\/span>. Peter and they that were with him<\/strong>.Peculiar to Luke, since Mark only speaks of the disciples in general. Entirely in agreement with the precipitate character of Peter, who thinks merely of an accidental, and not in the least of a believing, touch.<\/p>\n

Luk 8:46<\/span>. Somebody hath touched Me<\/strong>.Hoc absurdum videtur, quod gratiam suam effuderit Christus nesciens, cui benefaceret. Certe minime dubium est, quin sciens ac volens mulierem sanaverit, sed eam requirit, ut sponte in medium prodeat. Si testis miraculi sui fuisset Christus, forte non fuisset ejus verbis creditum, nunc vero, quum mulier, metu perculsa, quod sibi accidit, narrat, plus ponderis habet ejus confessio<\/em>. Calvin.<\/p>\n

I perceived virtue to have gone out of Me.<\/strong>It is and remains a difficult question how we are to conceive this going forth of virtue. Certainly not in any such way as if His healing power resembled an electric battery, which was obliged to discharge itself involuntarily at the least touch. There proceeds nothing from Him unless He will<\/em>, but He has ever the will to help when and so soon as He only meets with believing confidence. It is therefore not unconsciously, but with full consciousness, that He permits healing power to stream forth when the hand of faith lays hold upon Him. The people press Him on all sides, but experience nothing of the ever-ready healing power, even though one or another might have had a concealed disease, simply because this confidence is lacking in them. And that this virtue proceeds from the Lord need occasion as little perplexity as that the Holy Spirit proceeds from the Father, Joh 15:26<\/span>. Of this going forth of His miraculous power now, the Saviour has no sensuous feeling, but an intellectual knowledge; He knows it within Himself (). Into what definite individual the virtue had passed the Saviour did not know directly. The miraculous knowledge of the Godman was no magical clairvoyance, and His question, Who is the one (Masc. , not ) who has touched me? was by no means a mere feigning. He looks around that the concealed believer might come forward, for this He knows, that without faith the beneficent power would in no case have been elicited from Him. In the spirit He has already heard the cry of distress of a suffering and trusting soul. That His garment was the cause of the healing, the mechanical conductor of the healing power, of this the Evangelist says nothing; but by the touch of His garment faith might be as well tested as by the grasping of His mighty hand. Designedly, therefore, does He cause the woman to come forward from obscurity to the full light, that she may be brought back from the fancy of a magical, to the apprehension of a freely intended working of the Saviour. Not Jesus garment, but her own faith, has saved her, even though this faith in the beginning was by no means wholly free from superstition.<\/p>\n

Luk 8:47<\/span>. And how she was healed immediately<\/strong>.According to tradition, Eusebius, H. E.<\/em> vii. 18; Sozomenus v. 21, the woman erected at Paneas, her birthplace, a memorial of this benefit, which the Emperor Julian is said afterwards to have removed and to have erected his own statue in the place of it. Elsewhere, as in the Gospel of Nicodemus, Luke 7<\/span>, and in Thilo i. 561, this woman appears under the name of Veronica, who, in the presence of Pilate, proclaimed Jesus innocence in loud voice, and on the way to Golgotha wiped His face with the handkerchief that is still preserved. Without being obliged to criticise the genuineness and value of these accounts, they may, however, serve as proofs how, even in Christian antiquity, the faith and the hope of this sufferer were esteemed. Compare, moreover, the similar miracles Mat 14:36<\/span>; Act 5:15<\/span>; Act 19:11<\/span>. In Sepp, Leben Jesu<\/em>, ii. 399, we find important particulars in reference to the manner of healing the by Jewish physicians. The completeness of the miraculous healing is admirably expressed by Luke the physician in the . .<\/p>\n

Luk 8:49<\/span>. While He is yet speaking<\/strong>.By the use of the present in the narrative the vividness and dramatic power of Lukes representation is not a little heightened. It appears, moreover, from this message, that Jairus had come forth with the knowledge and approbation of his family to call the Master. Perhaps, however, this resolution had produced a reaction with some; at least these messengers, probably sent by the distressed mother to the sorrowing father, show now plainly enough that they expect no further benefit from the Teacher.<\/p>\n

Luk 8:50<\/span>. Fear not<\/strong>.The whole delay with the woman had been for Jairus a trial of fire. His just awakened faith had been most intensely shaken; but now, when about to succumb, he is strengthened by the Saviour. . Still more accurately, as it appears, this word is omitted by Mark, although, of course, the event showed that this indirect promise had been comprehended in the Only believe<\/em>. In that the Saviour at such an instant forbids all fear and demands only faith, He causes Jairus already to expect something great, but does not as yet tell him definitely what<\/em>.<\/p>\n

Luk 8:51<\/span>. He suffered no man to go in<\/strong>.As the Saviour did not bring with Him all His disciples, it appears to have been His intention to keep the miracle as much as possible concealed. That He causes Himself to be accompanied by the three disciples, who also upon Tabor, and in Gethsemane, entered into the innermost sanctuary, is a proof of the high significance which He Himself attributes to this raising of the dead.<\/p>\n

Luk 8:52<\/span>. And all wept and bewailed her<\/strong>.Comp. Mat 9:23<\/span> and De Wette, Archology<\/em>, 263, who makes mention of this expression, among others, from the Talmud: Etiam pauperrimus inter Israelites, uxore mortua, prbebit ei non minus quam duos tibias et unam lamentatricem<\/em>. We can easily imagine how great a din, in the house of an Israelite of distinction, after the loss of his only daughter, there must have been.<\/p>\n

She is not dead<\/strong>.Against the explanation of it as a swoon, Lange justly declares: Matt. ad loc.<\/em> It is true, Von Ammon concludes, from the small number of witnesses that Jesus takes with Him, that the awakening maiden above all things had need of rest and quiet, and therefore was not really dead; but just as well might he, from the command given to the bearers at Nain to stand still, have been able to conclude that the motion of the bier might hive been injurious to the only seemingly dead man. The explanation of Olshausen and others is in conflict with the ethical character of the Lord, who was never wont to surround His deeds with an illusory glitter, with the consciousness of the parents and Family, Luk 8:53<\/span>, and with the express account of Luke: her spirit returned, Luk 8:55<\/span>, comp. 1Ki 17:22<\/span>. It is not to be doubted, moreover, that the figurative speech taken from sleep serves still more to veil the miracle. A vaunter would have said of one apparently dead: She sleeps not, but she is dead. The Prince of life says of one dead, She is not dead, but sleepeth. In the eyes of the Saviour she was at this moment already living, although she as yet lay there fettered corporeally by the power of death.<\/p>\n

Luk 8:55<\/span>. To give her something to eat<\/strong>.Here also there appears in the miracle of the Saviour a trait of benevolence and provident care which forgets nothing, for which nothing is too trivial. Thus does He elsewhere take care that the crumbs should be gathered; that Lazarus should be freed from the grave-clothes,at once a proof of the truth of the account, and of the completeness of the miracle.<\/p>\n

Luk 8:56<\/span>. That they should tell no man<\/strong>.The opinion that the command to keep silence is here interpolated in the wrong place, and was given, not at this miracle, but at a former one (Hase), is destitute of all proof. The command, on the other hand, is occasioned by the intense expectation of the people at the time, who might easily have given themselves up to insurrectionary commotions. Besides, it was a training school for Jairus and his family, who, after they had now beheld the miraculous power of the Saviour, had to be guided to further faith and obedience. And as respects the little daughter, awakened by Jesus to new life, who does not feel how injuriously the continual questions and expressions of astonishment and curiosity would have worked upon the higher and inward life in her case.<\/p>\n

DOCTRINAL AND ETHICAL<\/strong><\/p>\n

1. It is important to note the different forms in which faith reveals itself in Jairus and in the woman with the issue of blood. The former comes courageously forward, but is secretly anxious, and appears stronger than he really is. The other approaches timorously, but is secretly strong in faith, and is really far more than she appeared. Both types have in the Christian world many spiritually related to them.
2. This double narrative of miracle bears in almost every trait the stamp of truth, simplicity, and quiet sublimity. This anxiety of the father and this timidity of the woman; this restlessness of the people and this composure of the Saviour; this surprise of the disciples and His own decisively repeated Some one hath touched me! this laugh of unbelief over against the outbreak of sorrow; this majesty in revealing, and this care in concealing, His miraculous power; all this forms a so inimitable whole that one may grasp the truth almost with his hands. Matthew, according to his custom, relates concisely and objectively; with Mark the influence of the eye-witness Peter is unmistakable; the particulars of Luke reveal the physician, and his statement of the age of the child is in some measure supported by Mark, inasmuch as the latter says that she walked<\/em>. All the accounts admit of combination in a most unforced manner, and if any one could take them merely for artfully interwoven threads of a pious invention, we should with reason have to doubt not only his religious sense, but also his natural sense of beauty and truth.<\/p>\n

3. A striking similarity appears between the raising of Jairus daughter and that of Lazarus. Both times does the Lord delay before He brings the help, and permits the sick one to whom He is called, to die. Both times He gives a mysterious promise of deliverance. Both times finally does He declare the death a sleep. Here also the Synoptic agrees with the Johannean Christ. [It may be questioned whether in either case the death had not occurred when the message of entreaty reached Him. It seems, at least, hard to believe that the Saviour would have permitted any mortal to pass through the agonies of death, merely for the purpose of displaying His miraculous power more fully. On either interpretation, however, the similarity between the present miracle and the raising of Lazarus remains.C. C. S.]<\/p>\n

4. The journey to this miracle is a remarkable type of many an inward leading. When Jesus has already arrived with the man almost at the goal of his conversion and perfection, just then comes often the hardest shock; by which even what of faith has been gained, appears to fall again completely in ruins. Yet it is only meant to serve for the complete overcoming of all misgiving in the man, for the perfecting of faith and for the glory of the divine Benefactor. Von Gerlach. Comp. moreover the remarks on the raising of the young man of Nain, Luk 7:11-17<\/span>.<\/p>\n

HOMILETICAL AND PRACTICAL<\/strong><\/p>\n

When Jesus has been missed for a time, He is received with the greater joy.How lifes distress drives to Jesus.Jesus the best refuge for the troubled parents heart.No youth or strength secures from death.Jesus looks not mainly at the completeness, but at the sincerity of the faith that calls upon Him.Jesus the Physician of our hidden infirmities.The hopeless essays to heal ones self.The world a physician under whom the sick man grows continually worse and worse.The bold grasp of faith: 1. What it ventures; 2. what it wins.How many surround Jesus outwardly, but how few touch Him believingly!Hidden faith must finally come to light: 1. For the glory of the Lord; 2. for its own attestation; 3. for the encouragement and for the comfort of others.The tranquillity of the Saviour in opposition: 1. To the thronging of the people; 2. to the contradiction of the disciples; 3. to the perplexity of the woman; 4. to the anxiety of Jairus.The faith of the woman with the issue of blood: 1. Secretly nourished; 2. courageously shown; 3. immediately discovered; 4. humbly acknowledged; 5. nobly clowned.Even the hidden benefits of the Lord come at their time to light.Fear not, only believe! 1. An astounding, 2. a legitimate, 3. a possible, 4. a most salutary requirement.Jesus the best guide on the way of faith. (Jairus.) We see, 1. Supplicating faith heard by Jesus; 2. eager faith tried by Jesus; 3. sinking faith strengthened by Jesus; 4. steadfast faith crowned by Jesus; 5. thankful faith perfected by Jesus.The way of the Saviour between mourners on the one hand, and laughers on the other.A hopeless sadness, once for all, proscribed by Jesus when He called death a sleep.Sleep the image of death; both are, 1. Preceded by weariness; 2. accompanied by a rest; 3. followed by a wakening.The raising of the spiritually dead also is performed by the Saviour for the most part in holy stillness.Unbelief which will be wiser than Jesus, is ever put to shame.The spiritually awakened also need, and at once, nourishment.Self-denial the best proof of the gratitude of faith.Even in reference to the Saviours deeds, there is time for silence as well as for speech.<\/p>\n

Starke:If Jesus with His Gospel is repulsed in one place, He is bidden welcome in another.God often permits men to wait a while before He comes, that they may be the more eager and the more fitted to receive Him.Brentius:Great the man, great the cross.In coming to the help of sufferers, there should not be long delay.The miracles that in our day are said to be wrought by touching the bones of saints, are mere cheatery.God heals also our secret infirmities, of which we are ashamed.Cramer:Christ is a Searcher of hearts, and one can undertake nothing so secret that He does not see it.Osiander:God lets His children sometimes be put to shame, that He may afterwards honor them the more.The Saviour knows how to speak a word in season to the weary.Christ Lord of both dead and living.Rom 14:9<\/span>.Learn thou to accommodate thyself to the horas<\/em> and moras<\/em> of our God.J. Hall:It is better to go to the house of mourning than to the house of feasting.Christ and His own are by the unbelieving world continually laughed to scorn.The scoffing of the world must not keep the Christian back from good works.<\/p>\n

Heubner:When a spiritual father calls on Jesus for a soul entrusted to Him, he may hope of Jesus not to entreat in vain.The folly of men appeared of old also as now, partly even in excessive funeral pomp.The trust which Jesus knew how to inspire in Himself.Lisco:How faith is assaulted and strengthened.The mighty help of the Lord Jesus.Palmer (The Pericope):As there, the Saviours eye sees ever in secret; as there, the Saviours hand helps ever in secret.The Lords dealings with a believer here amid the tumult of the world, yonder in the eternal Sabbath-stillness.Fuchs:The example of the two sufferers in the Gospel teaches us, what Paul says, Rom 5:3<\/span> : 1. Tribulation worketh patience; 2. patience worketh experience; 3. experience worketh hope; 4. hope maketh not ashamed.Souchon:The Lords leadings for our salvation.Couard:We have a God that helps, a Lord God that delivers from death.<\/p>\n

Footnotes:<\/strong><\/p>\n

[7]<\/span>Luk 8:42<\/span>. . Rec.<\/em>: . [Former reading accepted by Tischendorf, Alford, Meyer, Lachmann with C.1, D., P. Cod. Sin. agrees with Recepta<\/em>.C. C. S.]<\/p>\n

[8]<\/span>Luk 8:47<\/span>.Rec.<\/em>: , which, however, is to be expunged. [Om., Cod. Sin.]<\/p>\n

[9]<\/span>Luk 8:48<\/span>.Rec.<\/em>: , which the Saviour undoubtedly said according to Mat 9:22<\/span>, and perhaps also according to Mar 5:34<\/span>, but certainly not according to the original text of Luke. See<\/em> Meyer and Tischendorf ad loc.<\/em> [Om., Tischendorf, Lachmann, Meyer, Tregelles, Alford with B., D., L., ., Cod. Sin.C. C. S.]<\/p>\n

[10]<\/span>Luk 8:49<\/span>.Rec.<\/em>: . Not sufficiently attested. [Tischendorf, Alford, Lachmann retain with A., C., D., E., 11 other uncials; om., B., Cod. Sin., X., .C. C. S.]<\/p>\n

[11]<\/span>Luk 8:51<\/span>.The words have sufficient authority for themselves, to be received with a good conscience into the text, although they are wanting in the Recepta<\/em>. [The Cod. Sin. agrees substantially with this, but has instead of .C. C. S.]<\/p>\n

[12]<\/span>Luk 8:51<\/span>.Rec.: James and John<\/em>. From Mar 5:37<\/span>. [Recepta<\/em> supported by Cod. Sin., A., L., S., X., A.C. C. S.]<\/p>\n

[13]<\/span>Luk 8:52<\/span>.Rec.<\/em> omits . The number of witnesses for in Luke is too great to allow us to regard it as merely a copulative borrowed from Mat 9:24<\/span>. [Lachmann, Tregelles, Alford insert with Cod. Sin., B., C., D., L., X., . Meyer and Tischendorf omit it with A., E., and 9 other uncials.C. C. S.]<\/p>\n

[14]<\/span>Luk 8:54<\/span>.Rec.<\/em>: . These words appear to have been with good reason expunged by Lachmann and Tischendorf, as Griesbach had already suspected them. B., D., [Cod. Sin.,] L., X., and other MSS. have them not, and it is much easier to explain how they have been interpolated from Matthew and Mark, than why they should have been omitted, if they had really stood in the original text of Luke. The variation in the arrangement of the words also (C.1 does not read , and several MSS. and versions place it after ) appears to strengthen the probability of interpolation.<\/p>\n

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange<\/b><\/i><\/h4>\n

(40) And it came to pass, that, when Jesus was returned, the people gladly received him; for they were all waiting for him. (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: (42) For he had one only daughter, about twelve years of age, and she lay a dying. But as he went the people thronged him. (43) And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, (44) Came behind him, and touched the border of his garment; and immediately her issue of blood stanched. (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? (46) And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out of me. (47) 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. (48) And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole: go in peace. (49) 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. (50) But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole. (51) 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. (52) And all wept, and bewailed her, but he said, Weep not: she is not dead, but sleepeth. (53) And they laughed him to scorn, knowing that she was dead. (54) And he put them all out, and took her by the hand, and called, saying, Maid, arise; (55) And her spirit came again, and she arose straightway: and he commanded to give her meat. (56) And her parents were astonished, but he charged them that they should tell no man what was done.<\/p>\n<\/p>\n

Both these cases here recorded, are incorporated one in the other; and so they are in the same history of each, given by Matthew and Mark. I have largely insisted upon the interesting particulars, Mat 9:18-26<\/span> , to which I refer. If the Reader will allow me to make a short observation, in addition to what was there offered, it would be to say, that in the case of the woman touching Christ’s garment, with such lively actings of faith, we may remark upon it, that such will ever be the result of that true faith, which is the operation of the Spirit of God. Those who attend ordinances, who express delight in them, and seemingly love to hear of Jesus: but in whose heart no saving change from nature hath taken place; may press upon Christ, as the throng here did: but the personal knowledge of Christ, and faith in Christ, is like this woman truly touching him.<\/p>\n<\/p>\n

The miracle of Christ, in raising the ruler’s child, not only became a decided testimony of his eternal power and Godhead, but it served to teach all his redeemed family, that amidst all their dead and dying circumstances, that power secures for them the resurrection of grace here, and glory hereafter.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

40 And it came to pass, that, when Jesus was returned, the people gladly<\/em> received him: for they were all waiting for him. <\/p>\n<\/p>\n

<\/strong><\/p>\n

Ver. 40. When Jesus was returned<\/strong> ] viz. Into Galilee, where he was highly honoured. <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

40 56.<\/strong> ] RAISING OF JAEIRUS’S DAUGHTER, AND HEALING OF A WOMAN WITH AN ISSUE OF BLOOD. Mat 9:1<\/span> ; Mat 9:18-26<\/span> . Mar 5:21-43<\/span> . Our account is that one of the three which brings out the most important points, and I have therefore selected it for full comment.<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

40.<\/strong> ] <\/strong> ., when Jesus had returned.<\/p>\n

<\/strong><\/p>\n

<\/strong> ., welcomed Him:<\/strong> see reff.<\/p>\n

<\/strong> .<\/strong> ] Here we have an eye-witness again.<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

Luk 8:40<\/span> . On the western side<\/em> (Mar 5:21<\/span> ). Lk. still follows Mk. closely, mentioning the cordial welcome given Jesus on His arrival on the Galilean shore, and proceeding to narrate the incidents of the woman with a flux, and Jairus’ daughter. , the crowd. This crowd is unexplained by Lk., who says nothing of a crowd when he introduces his narrative of the voyage to the eastern shore (Luk 8:22<\/span> ). In Mk. the presence of a crowd is easily accounted for: Jesus had suddenly left the great congregation to which He had spoken in parables, and as His stay on the eastern side was cut short, when He returned to the western shore the crowd had hardly dispersed, or at least could reassemble on short notice. Mk. does not say the<\/em> crowd, but a great crowd. implies a cordial reception. Cf.<\/em> Act 15:4<\/span> . Raphel gives examples of this sense from Greek authors. Euthy. took it in this sense, giving as the reason for the welcome: . : the parables, not to speak of recent healings, account for the expectation.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: Luk 8:40-42<\/p>\n

40And as Jesus returned, the people welcomed Him, for they had all been waiting for Him. 41And there came a man named Jairus, and he was an official of the synagogue; and he fell at Jesus’ feet, and began to implore Him to come to his house; 42for he had an only daughter, about twelve years old, and she was dying. But as He went, the crowds were pressing against Him.<\/p>\n

Luk 8:41 “Jairus” This is a Hebrew name which means “he who gives light” (BDB 22, cf. Jdg 10:3) or “YHWH has enlightened.”<\/p>\n

“he was an officer of the synagogue” He was in charge of both the order of service on the Sabbath and the physical maintenance of the synagogue. This was a man of religious stature in the community.<\/p>\n

Luk 8:42 “for he had an only daughter, about twelve years old, and she was dying” The girl was this man’s only child. She was at the age of becoming a marriageable woman, responsible for keeping the Law (bat mitzvah). Jesus was his only hope!<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

when . . . returned = in (Greek. en. App-104.) . ., returning. <\/p>\n

waiting for = looking for, as in Luk 1:21; Luk 3:15; Luk 7:19, Luk 7:20; Luk 12:46. Act 3:5; Act 10:24; Act 28:6, &c. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

40-56.] RAISING OF JAEIRUSS DAUGHTER, AND HEALING OF A WOMAN WITH AN ISSUE OF BLOOD. Mat 9:1; Mat 9:18-26. Mar 5:21-43. Our account is that one of the three which brings out the most important points, and I have therefore selected it for full comment.<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

Luk 8:40-56<\/p>\n

20. JAIRUS’ DAUGHTER RAISED; THE<\/p>\n

WOMAN WITH AN ISSUE OF BLOOD<\/p>\n

Luk 8:40-56<\/p>\n

40 And as Jesus returned,-Parallel accounts of this miracle are recorded in Mat 9:18-26 and Mar 5:21-34. Mark gives the fullest account; Luke comes next in detail. According to Matthew, this miracle was performed immediately after Jesus’ discourse on fasting at Matthew’s feast. For some reason unknown to us Mark and Luke deferred giving an account till after the healing of the demoniac. There is a wide contrast between the multitude that “welcomed him” and the one that he had just left who had earnestly besought him to leave their country, one multitude almost drives him away, but the other was waiting to welcome him;driven from Decapolis, he is welcomed in Capernaum.<\/p>\n

41 And behold, there came a man named Jairus,-Mark says that he was “one of the rulers” (Mar 5:22); the synagogue was under the direction of an officer who sometimes exercised judicial power. According to Matthew (9:10, 14, 18) Jesus seems to have been in the house of Matthew. It is not certain, however, as to the exact house. The ruler of the synagogue was sometimes an elder; it was his duty to convene the assembly, preserve order, invite readers and speakers. (Act 13:15.) Jairus was probably a Jew, as his name seems to be the same as the Hebrew name “lair” (Num 32:41), meaning “whom Jehovah enlightens.” He came to Jesus and prostrated himself at his feet in a very reverent and earnest manner. He entreated him to come into his house.<\/p>\n

42 for he had an only daughter,-Luke gives the reason that Jairus besought Jesus to come to his house. He had an only daughter and she lay dying. She was “about twelve years of age.” Mark says (Mar 5:23) that she was “at the point of death.” However, Matthew records (Mat 9:18) that she was “even now dead.” Jairus on reaching Jesus may have first given vent to his fears by the strong statement that she “is even now dead,” or rather has just now died, and then have explained himself by saying that she was at the point of death. His strong faith is shown by his leaving his dying daughter to seek the aid of Jesus, and by his earnest entreaty for him to come at once. It is to be noted that he made this request for his “daughter”; in the East daughters were and still are regarded as of small importance in the family but the birth of a son is cause for great congratulation. This incident shows how Jewish life differed from ordinary Eastern ideas in esteem for girls in the family. Luke brings out the touching fact that this was an “only daughter.” So he mentions an “only son” of the widow of Nain (Luk 7:12), and the “only child,” the lunatic boy (Luk 9:38).<\/p>\n

43, 44 And a woman having an issue of blood-As Jesus had responded to the entreaties of Jairus, he started to his house, but as he crowded through the multitude, a woman having a chronic disease which, according to the law, rendered her unclean (Lev. 3:25), came near enough to touch the border of his garment. Her hopeless case and the incurableness of her disease are shown in the fact that she had been afflicted for twelve years, that she had spent “all her living upon physicians,” and they had failed to cure her. As a physician, Luke strongly puts her case as incurable. The woman had heard of Jesus and had faith in his power to heal her; she approached him in the crowd from behind. Perhaps she felt her unworthiness and was timid. Some think that “the border of his garment” was that which the law required to be worn. (Num 15:38-40.) It may have been a fringe or tassel which was worn at each of the four corners of the outer garment.<\/p>\n

45 And Jesus said, Who is it that touched me?-The question implies neither ignorance nor deceit in Jesus he asked it in order to call forth the confession of the woman for her own good and the good of others. Jesus asked questions of the two on their way to Emmaus. (Luk 24:17-19.) These questions were asked, not for his own information, but to draw out a statement of their views. All near Jesus denied touching him, and “Peter said, and they that were with him, Master, the multitudes press thee and crush thee.” There was no unconscious healing virtue in Jesus; he was conscious of all things about him. When healing went forth from him he willed it to go. When all the disciples denied any knowledge of a special touch, Peter in his naturally impulsive way, speaking for the others, reminded Jesus of the crowd that were pressing and crushing upon him. The question to Peter seemed unreasonable since there was such a multitude pressing upon him from every side. Luke alone mentions the name of Peter in this connection.<\/p>\n

46 But Jesus said, Some one did touch me;-Jesus knew that someone had touched him; he even knew who had touched him nothing was hidden from him. He gave as his reason that he perceived “that power had gone forth from me.” Jesus felt the senation of power already gone; he was conscious of the afflicted woman and her touch; he knew her faith. Her cure was the result of an answer of her touch of faith, which reached beyond the fringe of his garment to his divine nature.<\/p>\n

47 And when the woman saw that she was not hid,-Mar 5:32 says that “he looked round about to see her that had done this thing.” This shows that Jesus knew, and now by his look he brings out her confession. The woman came “trembling, and falling down before him,” and declared in the presence of all the people that she had touched Jesus and that “she was healed immediately.” In humility and reverence she came to him and prostrated herself before him, giving herself up to his power and mercy. The woman publicly acknowledged what she had done, why she did it, and the blessings that she received.<\/p>\n

48 And he said unto her,-After the woman had made her confession public, Jesus now spoke words of comfort to her. He said: “Daughter, thy faith hath made thee whole.” It was not the touch of Jesus that healed her, neither was it the touch of the woman that brought the cure; her faith was the ground of her blessing. Having made this open confession Jesus bids her depart with his blessings completely healed. Jesus spoke tenderly to her. He said: “Go in peace.” Matthew records him as saying “be of good cheer.” (Mat 9:22.) “Go in peace” was a usual form of parting salutation, especially to inferiors; it expressed the friendship and good wishes. (Exo 4:18; 1Sa 1:17; Luk 7:50; Jas 2:16.)<\/p>\n

49 While he yet spake,-Jesus had started to the house of Jairus, but was delayed by the curing of the woman with the issue of blood. This took some time; we know not how much. A messenger arrived from “the ruler of the synagogue’s house,” which said: “Thy daughter is dead; trouble not the Teacher.” It appears that Jairus had come with the knowledge and consent of his family; they seem to have known why he had gone to Jesus. Since the child died Jairus received word from his house that he need not trouble Jesus as his daughter was dead.<\/p>\n

50 But Jesus hearing it,-While the messenger brought the word to Jairus, and reported it to him, yet Jesus heard that the daughter was dead. He then said to Jairus: “Fear not only believe, and she shall be made whole.” While Jesus was talking with the woman this messenger came to Jairus, and Jesus, in deep sympathy for him, as he was for the afflicted woman, gave him assurance that his daughter should be made whole. This must have astonished those who thought that he might cure her, but could not raise her from the dead.<\/p>\n

51 And when he came to the house,-Jesus proceeded on his way to the house, 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.” Peter, James, and John are now privileged to go with him and Jairus into the house, and into the apartment where the body of the daughter was lying. (Mar 5:37; Mar 5:40.) The multitude and other disciples remained on the outside; possibly some, after learning that the daughter was dead, had not followed him to the house.<\/p>\n

52 And all were weeping,-All were expressing loud lamentations. According to Matthew, Jesus saw in the house “the flute-players, and the crowd making a tumult.” (Mat 9:23.) They were making doleful music according to their custom of mourning for the dead. When Jesus saw this he said: “Weep not; for she is not dead, but sleepeth.” Jesus said that they should not regard her as dead, but as though she was sleeping. Matthew records them as laughing him to scorn. Jesus used a similar expression when he said “Lazarus sleepeth,” which he explained to mean death. (Joh 11:11; Joh 11:14.) Jesus allowed the parents and others to regard the damsel as really dead and raised to life again.<\/p>\n

53, 54 And they laughed him to scorn,-The company of mourners was certain that the child was dead. The people did not understand the language nor the power of Jesus, hence they “laughed him to scorn.” They thought that he ought to know that she was (lead. They reasoned that he claimed to he a prophet, the Messiah, the Son of God, yet he did not know the difference between one who was asleep and one who was dead. They thought that he either knew the difference or did not know the difference; if he knew the difference, he was falsifying when he said that she was asleep. In either case he was not what he claimed to be.<\/p>\n

But he, taking her by the hand,-Some authorities say that he put all out of the house, but this clause is omitted in the best translations. Jesus took the maiden by the hand and then said: “Maiden, arise.” Mark gives the exact Aramaic words which Jesus used: “Talitha cumi.” (Mar 5:41.)<\/p>\n

55, 56 And her spirit returned,-At the command of Jesus her life came back to her at once , this was the actual return of her spirit. She had been really dead, but now has full life and in normal condition. Jesus commanded that they give her something to eat. This would be proof positive that she was healed as well as restored to life. If one is able to eat, one is in normal condition. It is probable that she had not eaten for some time as she had been sick. Her parents “were amazed,” but Jesus charged them that they should “tell no man what had been done.” The parents did not obey Jesus, for Matthew tells us (Mat 9:26) that “the fame hereof went forth into all that land.”<\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

Tender Ministry to Maid and Woman <\/p>\n

Luk 8:40-56<\/p>\n

The story of the poor woman has been characterized as that of Nobody, Somebody and Everybody. Nobody, for she was sick and poor and fearful. Somebody, for she was worthy of Christs notice. He healed her and even stayed His progress to the house of Jairus to elicit her frank confession and pronounce a further word of peace. Everybody, for her story not only helped Jairus, but has been a blessing to mankind; because we also have been the round of physicians but Jesus only has sufficed for our need.<\/p>\n

It is a distressing thing to see a child die! Small wonder that Jairus was impatient for Christs help. The incident of the woman was permitted for his teaching and encouragement. We lose nothing when we await the Lords leisure. On the contrary, we profit.<\/p>\n

Christ needed the companionship of the Apostles because their faith counted. Do not mind small numbers; they are often the condition of Christs mightiest achievements. He will do what man cannot do, and leave man to do his little part. Give her to eat.<\/p>\n

For Review Questions, see the e-Sword Book Comments. <\/p>\n

Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n

that: Mat 9:1, Mar 5:21 <\/p>\n

the people: Luk 5:1, Luk 19:6, Luk 19:37, Luk 19:38, Luk 19:48, Mar 6:20, Mar 12:37, Joh 5:35 <\/p>\n

waiting: Pro 8:34, Act 10:33 <\/p>\n

Reciprocal: Joh 4:45 – the Galilaeans Joh 6:24 – seeking<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

0<\/p>\n

After the miracle of casting out these devils, Jesus entered the boat again and recrossed the sea, when he found people waiting for him with joy.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Luk 8:40. Welcomed him. Lit., received Him.<\/p>\n

Waiting for him. His absence had been brief. Doubtless cases of sickness awaited Him. Some have thought that Jairus was among the number, and that his presence had caused additional interest. But this is opposed to Mat 9:18.<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

Luk 8:40-56. When Jesus returned, the people gladly received him At landing, he met with a better reception than among the Gadarenes, for the multitude gathered round him to hear him preach, many having waited there in expectation of his return. To these, therefore, he preached the doctrines of salvation, for Mark represents him as tarrying with the people some time before he went into Capernaum. Behold there came a man named Jairus, &c. See the notes on Mat 9:18-26; and Mar 5:22-43. <\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

11. The Raising of Jairus’ Daughter: Luk 8:40-56.<\/p>\n

In Mark and Luke, the following incident follows immediately on the return from the Decapolis. According to Luke, the multitude which He had left behind Him when He went away had not dispersed; they were expecting Him, and received Him on His landing. According to Mark, it collected together again as soon as His arrival was known. In Matthew, two facts are interposed between His arrival and the resurrection of Jairus’ daughterthe healing of the paralytic of Capernaum, and the calling of the Apostle Matthew. As the publican’s house was probably situated near the port, the second of these facts might certainly have happened immediately on His landing; but, in any case, the feast given by the publican could not have taken place until the evening, and after what occurred in the house of Jairus. But the same supposition will not apply to the healing of the paralytic, which must be assigned to quite another time, as is the case with Mark and Luke. <\/p>\n

Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)<\/b><\/i><\/h4>\n

8:40 And it came to pass, that, when Jesus was returned, the people {m} [gladly] received him: for they were all waiting for him.<\/p>\n

(m) The multitude was glad he had come again, and greatly rejoiced.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

3. The healing of a woman with a hemorrhage and the raising of Jairus’ daughter 8:40-56<\/span><\/p>\n

Luke, as the other synoptic evangelists, recorded this double miracle in its historical sequence. These are the only intertwined miracles in the Gospels. One miracle involved providing deliverance from disease and the other deliverance from death. Both of them demonstrated the power and compassion of Jesus and the importance of faith in Him. The tension created in the Jairus’ story by the interruption of the woman challenged the faith of Jairus and the disciples on the one hand and their compassion on the other. Both incidents also deal with females for whom the number 12 was important. This number was important in each of the female’s lives for reasons explained below, but it probably has no typological significance. Jesus’ willingness to cleanse unclean people at the expense of His own ceremonial defilement also recurs (cf. Luk 7:11-17). This showed His superiority over the Mosaic Law. These two miracles, as the preceding two, revealed the identity of Jesus primarily.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Jairus’ request 8:40-42a (cf. Matthew 9:18-19; Mark 5:21-23)<\/span><\/p>\n

Jesus returned from the southeast side of the lake to its northwest side where this incident happened. Multitudes welcomed Jesus because He had become popular in that area by working many other miracles. Jairus’ position as a synagogue ruler shows that some influential Jewish leaders had believed on Him. Luke alone wrote that the girl was Jairus’ only (Gr. monogenes<\/span>, cf. Joh 3:16) daughter. This detail adds to the pathos of the story. At "about 12" years of age a Jewish girl was on the brink of become a young lady of marriageable age. [Note: Liefeld, p. 916.] <\/span> She was apparently going to die just as she was about to begin to live as an adult, a further tragedy.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

And it came to pass, that, when Jesus was returned, the people [gladly] received him: for they were all waiting for him. 40. The waiting Multitude. 40. the people gladly received him ] They would see the sail of His boat as it started back from Geigesa, and the storm had probably driven back the … Continue reading “Exegetical and Hermeneutical Commentary of Luke 8:40”<\/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-25269","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25269","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=25269"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25269\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25269"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25269"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25269"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}