Chapter 5

1 Christ delivering the possessed of the legion of devils, 13 they enter into the swine. 25 He healeth the woman of the bloody issue, 35 and raiseth from death Jairus’ daughter.

1. The other side. [The Demoniacs of Gadara, Mark 5:1–20=Matt. 8:28 to 9:1=Luke 8:26–39. Major comment: Mark. See Middle Galilean Ministry; The Ministry of Our Lord; on miracles pp. 208–213.] Of the three accounts of this miracle that of Mark is most graphic, and that of Matthew the briefest. “The other side” of the Lake of Galilee refers to the eastern shore, in the region of the Decapolis (see p. 46; see on Matt. 4:25). The preceding day Jesus had delivered the Sermon by the Sea, which consisted largely of parables (see Matt. 13), somewhere along the shore of Galilee bordering on the Plain of Gennesaret (see on Matt. 13:1). The distance across the lake at this point was about 7 mi. (11 km.). It was upon this crossing that Jesus had stilled the storm (see on Matt. 8:18). His purpose in crossing to the less densely populated eastern shore at this time was to enjoy a brief respite from the throngs of people who were now pressing upon Him to the extent that He often had little or no time even to eat and sleep (see Mark 3:20).

Gadarenes. Textual evidence favors (cf. p. 146) the reading Gerasenes, though important evidence may also be cited for Gergesenes and Gadarenes. In Matt. 8:28 evidence favors Gadarenes, but may also be cited for Gergesenes and Gerasenes. In Luke 8:26 evidence favors Gerasenes, but may also be cited for Gergesenes and Gadarenes. The efforts of copyists and editors to harmonize the names in the three accounts are apparent. The consensus of evidence favors the reading Gerasenes, with evidence for each of the other two.

Though conclusive evidence is not now available, it is generally thought that Christ’s encounter with the Gadarene demoniacs occurred a short distance below what is now the village of Kursйµ, which is usually identified with the ancient Gergesa. Gadara was a city about 12 mi. (19 km.) to the south of this place, about 6 mi. (c. 10 km.) from the southern tip of the Lake of Galilee. It was at one time the capital of Decapolis (see on Matt. 4:25; Mark 5:20). Probably it was at this time the chief city of the district, and possibly gave the district its name. The city of Gerasa, 35 mi. (56 km.) to the southeast of the Lake of Galilee, can hardly be the place referred to in the account of this miracle. It is not impossible that there was a village by the same name not far from Gergesa, or that both Gerasa and Gergesa refer to the same village, now called Kursйµ.

2. Out of the ship. A short distance to the south of the village of Kursйµ (see on v. 1) is a steep bluff that descends abruptly to a narrow shore (see on v. 13). Jesus and the disciples may well have disembarked to the south of this bluff, where the beach widens and the hills recede from the lake.

Tombs. The limestone hills in the region about Kursйµ abound in caverns and rock-hewn chambers. Dug out of the comparatively soft limestone, chambers such as these were commonly used as burial places in ancient Palestine.

A man. Matthew speaks of two men (ch. 8:28). Apparently, however, one was outstandingly fierce. Similarly, Matthew speaks of two blind men at Jericho (ch. 20:30), where Mark (ch. 10:46) and Luke (ch. 18:35) speak of but one, probably for some similar reason. It is worthy of note that Matthew, no doubt an eyewitness to both events, mentions two men in each instance. Concerning differences between the various gospel accounts of the same incident see Additional Notes on Matthew 3, Note 2. Compare on Mark 10:46; Luke 5:2; 7:3; Additional Note on Luke 7.

An unclean spirit. Concerning the nature of demon possession see Additional Note on Chapter 1.

3. Tombs. See on v. 2. According to Levitical law a corpse was unclean (see on Lev. 21:2), and this uncleanness would attach also to the place of burial. Obviously such considerations were of no concern to the demoniacs.

No man could bind him. Matthew’s statement that no one could pass “that way” (ch. 8:28) implies that the haunt of these demon-possessed men was not far from a thoroughfare, probably one leading along the eastern shore of the lake (cf. DA 338).

Chains. Gr. halusis, “a chain,” or “a bond,” often used specifically to designate a manacle, or handcuff.

4. Fetters. Gr. pedeµ, “a shackle for the feet,” from a word meaning “foot,” or “instep.” “Fetters” is from the Anglo-Saxon “feter,” a device designed for the feet.

5. Cutting himself. In fury he often gashed his body, and was probably a mass of scars and sores.

6. When he saw Jesus. He and his companion may have been on the lower slopes of the hill that dropped off precipitously into the sea, and thus they may have observed the boats approaching.

He ran. Probably with the intention of attacking Jesus and those who accompanied Him, no doubt screaming wildly while coming down the beach.

Worshipped him. By the time the demoniacs came to the place where Jesus stood, the disciples had fled in terror, and the Saviour was alone with the two demon-possessed men (DA 337). Somehow they seemed to perceive dimly that here was a Friend, not a foe (see DA 337, 338), and they prostrated themselves on the ground at Jesus’ feet. His very presence often seemed to impress deeply even His worst enemies (see Matt. 21:12, 13; John 2:15).

7. To do with thee. The challenge to Jesus’ authority (see ch. 1:27; see on ch. 2:10) really meant, “What right have you to interfere with me?” See on John 2:4.

Son. See Luke 1:35; John 1:1–3.

Most high God. See Acts 16:17; see on Gen. 14:18, 22. It would seem that the evil spirits were speaking directly through one of the demoniacs of Gadara to Christ, for Jesus addresses the “unclean spirit” rather than the man himself (see Mark 5:8). Accordingly, the recognition of Jesus as the “Son of the most high God” represents knowledge the spirits possessed, not the demoniacs.

I adjure. Gr. horkizoµ, “to administer an oath to.” The wording of Luke’s account is less graphic, “I beseech” (ch. 8:28).

Torment. Gr. basanizoµ, originally meaning “to test [metals] by the touchstone.” In the NT basanizoµ is used in the sense of inflicting pain or torture.

8. He said. Rather, “He was saying.” As Jesus was in the very process of commanding the spirit to come out of the man, the spirit startlingly interrupted and challenged Him.

9. What is thy name? Why Christ asked the name of the spirit possessing the man, or rather the spokesman for the legion of spirits, is not clear. It has been suggested that this was for the benefit of the disciples, in order that they might appreciate more fully the magnitude of the miracle, and better realize the nature and power of the forces against which they must contend.

Legion. A Roman army division, which, at full strength, consisted of approximately 6,000 footmen and 700 horsemen, or a total of about 6,700. Commonly, however, as with modern armies, the legion was not maintained at full strength. Though the demon’s use of the name Legion may be taken literally, there is no way of determining the precise number. The expression is best understood in the general sense that there were many demons (see Luke 8:30).

10. Besought him much. The defiant demon now took the attitude of a suppliant begging Jesus for mercy. Possibly he was fearful for his life (see on ch. 1:24).

Out of the country. Luke reads instead, “out into the deep” (ch. 8:31). The Greek word translated “deep” is abussos (see on Rev. 20:1). In the LXX of Gen. 1:2 and 7:11 abussos stands for the Heb. tehom, translated into English as “deep” (see on Gen. 1:2). In the LXX of Job 28:14 it stands for “sea,” and in Deut. 8:7 and Ps. 71:20 for the “depths” of the earth. In Rom. 10:7 “deep,” abussos, is used to describe the place of “the dead,” particularly with reference to Christ’s death. In Rev. 9:2, 11; 11:7; 17:8; 20:1, 3 abussos is translated “bottomless pit.” Used as an adjective in classical Greek, the word means “bottomless,” “boundless.” When used with reference to intelligent beings, abussos seems to imply isolation from other beings and the inability to escape from the situation—as of a man in death or confined alone in a dungeon.

11. Nigh unto the mountains. That is, on the hillside, at some distance from where Christ and the demoniacs stood on the beach (see Matt. 8:30). Whenever in that region the swineherds were undoubtedly always on the alert for the demon-possessed men, and thus saw them as they raced toward Christ, heard their unearthly shrieks, and witnessed the glorious transformation in their appearance that had occurred.

Swine. Although some Jews raised swine for the sake of gain, there is no evidence that the owners of this particular herd of swine were Jews. Certainly, however, they were absorbed in business and profit, oblivious of spiritual things.

12. The devils besought. See on v. 10.

Send us. It was Satan’s purpose to turn the people of this region against the Saviour by making it appear that He was responsible for the destruction of their property. The immediate result seemed to justify the devil’s evil expectations. But the ministry of the transformed men who previously had been known throughout the district as demoniacs, together with news of the herd of swine that perished in the sea to confirm their story, served as nothing else could possibly have done to turn the people of the region to Jesus (see on vs. 19, 20).

13. Gave them leave. Compare the experience of Job (Job 1:12; 2:6); the proposal that brought injury to Job was made by the devil, and God simply consented to it, yet overruled all for the benefit and encouragement of Christians down through the ages.

Down a steep place. Literally, “down the precipice.” A short distance south of the village of Kursйµ, thought to be the ancient Gergesa (see on v. 1), there is a steep bluff, where the hills come down close to the water’s edge, the only place on the entire coast where this is true. The declivity is so steep that it might be called a cliff, though not of the overhanging type. At the foot of this precipice the beach is so narrow that the swine could not possibly have halted their headlong race.

Choked. Gr. pnigoµ, “to choke,” or “to strangle”; used here in the sense of “to be drowned.”

14. In the country. Literally, “in the farmlands,” as contrasted with “country,” meaning the entire region (see v. 10). On their way to the village of Gergesa, probably a short distance to the north of the precipice (see on v. 13), the swineherds might be expected to announce to all they met what had happened.

15. Sitting. Evidently composed, relaxed, and at rest—a great contrast to the excited state in which they had come to Jesus shortly before.

Clothed. In harmony with the principle commonly referred to as “the economy of miracle,” which simply means that God usually does not perform miracles where the result can be secured by more natural means, and usually does not do Himself what may be accomplished by human effort, it is improbable that the clothing these men now wore had been provided miraculously. It is more likely that the disciples either offered or were invited to share their clothing with the men.

In his right mind. In the instances of demon possession recorded in the NT the mind of the person afflicted had become deranged (see Additional Note on Mark 1).

They were afraid. Thoughts of the loss of the swine tended, for the time being, to dominate the thinking of most of the people of that region. They no doubt wondered what the next demonstration of supernatural power might produce, and apparently they feared that greater material loss might result.

16. They that saw it. Probably both the swineherds, who had already told their version of the incident (see v. 14), and the disciples. The latter also related the experience of the stilling of the storm on the lake the previous night, but their words fell on deaf ears (see DA 339).

17. Pray him. Rather, “entreat Him,” or “beseech Him.”

To depart. Their choice was made on the basis of material considerations. They chose to forgo any possible blessings such as had come to the healed demoniacs, lest they suffer further loss of property. In harmony with the counsel He Himself was soon to give to the Twelve as He sent them forth to preach and heal (see Matt. 10:14, 23), Jesus made no protest, but simply turned to leave. How many today follow the pathetic example of the people of Gadara, fearful that the Saviour’s presence will thwart their own plans.

Coasts. Gr. horia, “boundaries,” “borders,” or “limits.” As used here, horia does not refer to the shores of the lakes as may appear from the translation “coasts.”

18. When. As Jesus was in the act of entering the boat, the healed man was beseeching Him.

That had been possessed. The brief time the two men had spent had spent with Jesus must have been to them the greatest thrill of their lives. As they saw Him getting into the boat to depart they realized that they were about to be separated from the One who had restored them to health of mind. Perhaps, for the moment, they feared that His absence might mean the return of the demons, which they no doubt dreaded worse than death itself. In any event, they wished to remain with Jesus.

Prayed. See on v. 17.

19. Suffered him not. Jesus did what was best for all concerned. The inhabitants of Decapolis needed the ministry of these men. Additionally, there was the probability that they, as Gentiles (see on Matt. 4:25; cf. DA 339), would have become a hindrance to Jesus’ work in Galilee.

To thy friends. Literally, “to those of you,” that is, to his own relatives.

Tell them. The reasons that so often led Jesus to warn those who had been recipients of His miracles not to circulate the report of what had been done for them (see on ch. 1:44, 45), did not apply to the situation in Decapolis. There were probably few scribes and Pharisees in Decapolis to give out a false report of Jesus’ activities. Furthermore, Jesus was not planning to remain in the region, and there would be no popular uprising in His favor that might tend to hinder His work. Also, a miracle such as this would probably create here no false hopes concerning the Messiah (see on Matt. 3:2; 4:17; 5:2).

20. Publish. Gr. keµrussoµ, literally, “to herald”; hence, “to proclaim.” In the brief hour or so during which Jesus had remained with these two men great things had happened. They had an inspiring story to tell, and in the interval before the people came out from the city Jesus no doubt instructed them in the fundamental truths of the gospel story. As they proclaimed their message throughout the region of Decapolis, what they said was confirmed by the report of the swineherds, which must have spread throughout the vicinity of Gergesa (see on v. 1) with lightning speed. Men everywhere must have listened with eager interest when these, for whose benefit the miracle had been performed, came with the gospel story. Their own former reputation as madmen must also have been widely known (see Matt. 8:28).

Decapolis. See p. 46. The various cities of the Decapolis had been Hellenistic since the time of Alexander the Great, but were subdued by the Jews under the Maccabees. They were liberated from Jewish rule by the Roman general Pompey, who distributed the land among veterans of his army.

All men did marvel. As the two men, now under the control of the Spirit of God, told their story, people everywhere listened in surprise and astonishment. The results of their ministry should bring great encouragement to those who may feel that their own ability and training are not sufficient to enable them to bear effective witness for Christ. Those who sincerely love Christ, and whose lives have been transformed by His power, need simply to tell others “how great things the Lord hath done” for them (v. 19), and men will be won to Christ.

This probably took place late in the autumn of a.d. 29 (see on Luke 8:1). When Jesus returned to Decapolis some nine or ten months later (see on Matt. 15:32), thousands flocked to see and hear Him (cf. DA 340, 341). Those who came out to hear Jesus upon that later occasion were almost entirely Gentiles.

21. Passed over again. [The Invalid Woman; Jairus’ Daughter, Mark 5:21–43=Matt. 9:18–26=Luke 8:40–56. Major comment: Mark. See Middle Galilean Ministry; The Ministry of Our Lord; on miracles pp. 208–213.] The healing of the invalid woman and the raising of the daughter of Jairus occurred soon after the healing of the two demoniacs (see on Matt. 8:18; 12:22; 13:1). The crossing of the lake here referred to was from the vicinity of Gergesa, on the eastern shore (see on Mark 5:1), to Capernaum, a distance of 5 or 6 mi. in a northwesterly direction.

Much people gathered. As they did everywhere Jesus went during this period of His ministry (see chs. 3:7, 20, 32; 4:1).

Nigh unto the sea. Apparently a crowd began to gather on the shore as soon as the people recognized Jesus approaching in one of the boats. For a time He remained near where He had landed, teaching and healing, as His custom was when the people gathered about Him. Then, together with some of His disciples, Jesus went to the home of Levi Matthew to attend the feast there given in His honor (see on ch. 2:15–17). It was here that Jairus found Jesus (see Matt. 9:10, 14, 18; DA 342).

22. One of the rulers. The ruler of a synagogue was the one in charge of public worship (see p. 56). Whether Mark means that Jairus was one of several rulers of this particular synagogue, or one of a class known by that name, one to each synagogue, is not certain.

Jairus. Probably derived from the Heb. YaХir, the OT Jair (see Num. 32:41).

Fell at his feet. As before a prince or someone of high authority (see on Esther 3:2; cf. on Matt. 2:11; 8:2). If he might thereby save his only daughter, this proud rabbi was willing to humble himself even before Jesus, despised and hated by most men of his class.

23. Besought. Or, “entreated” (see on v. 17).

Little daughter. Of the three Gospels recording this incident only Mark gives the precise age of the girl (see v. 42), and hence he uses here the diminutive form of the word “daughter.”

Point of death. The disease, unidentified by any the gospel writers, was in its final stage. Death was certain unless Jesus would intervene.

I pray thee. These words do not appear in the Greek.

Lay thy hands. The personal touch of Jesus seems to have been a mark of His personal interest in each sufferer (see on ch. 1:31).

She shall live. There was no doubt in the father’s mind that Jesus had the power to restore his little daughter to health. Unquestionably there were scores, or even hundreds, of persons in and about Capernaum whose lives bore testimony to Jesus’ power. Among these were the son of the nobleman (John 4:46–54) and the servant of the centurion (Luke 7:1–10).

24. Thronged. Gr. sunthiliboµ, “to press together,” or “to press on all sides.” In his parallel account, Luke uses a more graphic word, sunpnigoµ, “to throttle,” or “to choke.” On the way to the home of Jairus, Jesus was surrounded by a crowd so thick that His progress was, literally, “choked.” He could hardly move.

25. A certain woman. For the setting of this miracle see on v. 21. This is one of the comparatively few miracles recorded by all three synoptic writers. The account by Mark is more vivid than that of Matthew or of Luke, and contains a number of graphic details the other evangelists omit.

26. Grew worse. As the chronic condition of the malady became more and more apparent with the passage of time, and her funds were exhausted in a futile attempt to relieve it, the woman no doubt became more and more discouraged.

27. Of Jesus. Important textual evidence may be cited (cf. p. 146) for the reading “the things concerning Jesus,” that is, “the reports about Him.” As might be expected, word had spread rapidly (see on Mark 1:28; Luke 7:17, 18; 4:14).

In the press. Literally, “in the crowd.” Possibly this woman had planned for some time to reach Jesus, but His absence on the Second Galilean Tour seems to have made this, for the time being, impossible. When she learned that Jesus had returned to Capernaum she hastened to the shore of the lake, where He was teaching and healing (see on v. 21). But she searched for Him in vain. Learning, eventually, that He was at the home of Matthew (see on v. 21), she made her way there in the hope of reaching Him, but again arrived too late (see DA 343). Now, with the slow progress Jesus was making in the direction of the home of Jairus, she finally overtook Him.

But her malady had lowered the vital supply of blood in her body, and she was probably very weak physically in addition to being discouraged form the many vain attempts to secure healing at the hands of the physicians. Also, the nature of the disease itself, together with the ritual uncleanness involved, was embarrassing. It may be she felt hesitant to present her request orally to Jesus, particularly in the presence of so many strangers, lest He inquire as to the nature of her affliction, which He seems to have done sometimes (cf. ch. 10:51).

Touched his garment. According to Luke, the woman touched “the border” of Jesus’ garment (see ch. 8:44). Many who only touched “the hem” of Jesus’ garment “were made perfectly whole” (Matt. 14:36; cf. Acts 5:15; 19:12).

28. Touch. The touch that brought healing to the woman would be considered by the rabbis to have brought ritual uncleanness upon Christ.

Whole. Literally, “saved”; that is, healed of her sickness.

29. Straightway.. That is, “immediately.”

Felt. Literally, “knew.” She was aware of the current of power (see on v. 30) that flowed from Christ into her at the moment she touched His garment. She knew that it had entered her feeble body and brought healing.

Plague. Gr. mastix, “a whip,” “a scourge,” or “a plague.” Incurable afflictions were commonly regarded as divine retribution for sins in the life (see on Mark 1:40; John 9:2).

30. Knowing. Gr. epiginoµskoµ, “to know fully,” hence, “to recognize,” or “to perceive.” Jesus was conscious of what had happened the moment the woman touched His garment. The record does not state whether Jesus knew in advance that this woman would touch Him. The will of the Father answered the unspoken plea of the woman through Him. It should be remembered that all Christ’s miracles were “wrought by the power of God through the ministration of the angels” (DA 143).

Virtue. Gr. dunamis, literally, “power” (see on Mark 2:10; Luke 1:35). Dunamis is often translated “miracle,” as in Mark 9:39, or “mighty works,” as in ch. 6:2, 5, 14. With regard to the different terms used in the NT to refer to miracles see p. 208.

Who touched my clothes? Later, possibly as the result of this incident, many touched “the border of his garment: and as many as touched him were made whole” (ch. 6:56).

31. Thronging. Gr. sunthliboµ (see on v. 24).

32. He looked. Better, “He kept looking.” Jesus seems not to have identified the woman immediately, probably in order to give her the opportunity to speak first. Several reasons may be advanced for Jesus’ not letting the woman slip away quietly, unnoticed: (1) As with the faith of the centurion (see on Luke 7:9), Jesus wanted the faith of the woman to be an example that others might follow. (2) He desired her to carry away the lasting joy of knowing that she had been personally noticed and recognized by Jesus. (3) He wished to erase from her mind any superstitious thought that healing had come about as the result of a mere touch (see on Mark 5:34). (4) For her own benefit He desired her to acknowledge the blessing she had received. To be “saved” (see on v. 28) from the her disease, but without being “saved” from the disease of sin would prove only of temporary benefit.

33. Fearing. Probably she now felt that her previous fears had been well founded.

34. Thy faith. Jesus would have the woman understand that it was faith that had brought healing to her tortured body, not the surreptitious touch. To have the people regard Him with superstitious awe would thwart the very reason for which His miracles were performed (see on ch. 1:38). A public affirmation on His part that it was faith that brought healing would effectively preclude the rumor that healing had been secured through magic. However imperfect the woman’s faith may have been, it was, nevertheless, genuine faith, a faith proportionate to her limited knowledge and understanding of the will and ways of God.

Go in peace. See on Jer. 6:14. The woman was to depart in “peace” of body and “peace” of soul (see on Mark 2:5, 10, in the joy of acceptance with God, as testified to by her new-found health.

Be whole. That is, “continue to be in health.” It must not be supposed that healing occurred at this moment, as some have concluded, rather than previously, for the woman already knew that she was healed (see v. 29), and Jesus had already felt healing power go out from Him (see v. 30).

35. While he yet spake. Here Mark resumes the narrative of the raising of Jairus’ daughter, interrupted by the story of the invalid woman (vs. 25–34). For the setting of the narrative see on v. 21.

Thy daughter is dead. Had Jairus’ daughter already been dead, as might be inferred from Matt. 9:18), it would not have been necessary for messengers to bring him word of the fact (see on Matt. 9:18). Apparently Mark implies that the sad news was broken quietly to Jairus in the presence of the throng (see on Mark 5:24).

36. Heard. Important textual evidence (cf. p. 146) may be cited for the reading “overheard.” The word spoken quietly to Jairus “caught the ear of Jesus” (DA 343 342, 343).

Be not afraid. Where there is fear there is little faith. Faith drives out fear. Jairus had been sufficiently strong in faith so that he found no difficulty in believing that Jesus could heal his daughter (see on v. 23). Now he was called upon to exercise even greater faith—faith that the clutch of death itself could be broken. When fear haunts our souls and taunts our feeble faith, let us do as Jesus bade Jairus—“only believe,” for “all things are possible to him that believeth” (ch. 9:23).

37. Suffered no man. That is, “permitted no one” (see on Matt. 19:14). In addition to the three disciples here mentioned, the parents of the girl accompanied Jesus into the room where she lay (see Mark 5:40). The bedlam of the mourners (see on vs. 38, 39) and the coarse incredulity of the unbelieving crowd that had gathered in the home (see v. 40), made the presence of the mourners and unbelievers completely inappropriate to the solemn majesty of divine power about to be manifested by the One who had “life in himself” (John 5:26; cf. ch. 1:4).

Peter, and James, and John. Literally, “the Peter and James and John.” The use of the definite article in the Greek shows that the three disciples are here treated as one unit. This is the first instance where these three were selected from among the Twelve to share with Jesus certain of the more intimate experiences of His life on earth (see on Matt. 17:1). Perhaps in this instance the room was too small to accommodate all the Twelve.

38. Tumult. Matthew specifically mentions the flute players (Gr. auleµtai, translated “minstrels,” see ch. 9:23), who even today attend Oriental funerals and sound out their doleful tunes. Their mournful melodies were, then as now, considered essential. The famous Rabbi Judah pointed out the duty of an Israelite in these words: “Even the poorest man in Israel [for his wife’s funeral] must provide no less than two flutes and one lamenting woman” (Mishnah Kethuboth 4. 4, Soncino ed. of the Talmud, p. 266).

Wailed. This refers to the monotonous wail of the hired mourners, who would be numerous if the family was wealthy, as probably was true in this case.

39. Ado. Gr. thorubeoµ, “to make a noise,” “to disturb,” “to throw into confusion,” or “to wail tumultuously.” In Acts 17:5 thorubeoµ is translated “set … on an uproar.”

Sleepeth. No more appropriate comparison could be found for death than that of sleep, which so often means release from weariness, toil, disappointment, and pain. As the eyes of a weary child are closed in sleep for the night, so the eyes of those who love God and who look forward with confidence to the day when His voice shall awaken them to life immortal are closed in the peaceful and undisturbed sleep of death (see 1 Cor. 15:51–55; 1 Thess. 4:16, 17). The comforting metaphor by which “sleep” stands for “death” seems to have been Christ’s favorite way of referring to this experience (see on John 11:11–15). Death is a sleep, but it is a deep sleep from which only the great Life-giver can awaken one, for He alone has the keys to the tomb (see Rev. 1:18; cf. John 3:16; Rom. 6:23).

40. Laughed … to scorn. Gr. katagelaoµ, “to deride.” It was more than simple laughter. It is little wonder that Jesus drove them from the room before awakening the little girl from the sleep of death.

Them that were with him. That is, Peter, James, and John (see on v. 37).

41. Talitha cumi. These words are Aramaic, probably the very words Jesus spoke upon this occasion. Their use here testifies to the fact that Jesus spoke in Aramaic. Compare other Aramaic expressions Jesus used, such as “Ephphatha” (ch. 7:34) and “Eloi, Eloi, lama sabachthani” (ch. 15:34).

42. Straightway. See on ch. 1:10.

Damsel arose. This is the only case of raising from the dead recorded in all three Synoptic Gospels. The raising of the young man of the city of Nain is recorded only in Luke (see ch. 7:11–15), and that of Lazarus, only in John (see ch. 11:1–45). In all three instances restoration was immediate and complete.

Twelve years. A detail recorded only by Mark.

Astonished with a great astonishment. This reflects a Hebrew (and Aramaic) method of expression used to intensify the thought of the verb. Here it simply means, “astonished (or amazed) greatly.”

43. Charged them straitly. That is, He gave them strict orders (cf. ch. 1:43). Why Jesus enjoined silence on the parents is not entirely clear. The charge was, however, in harmony with Christ’s repeated attempts, at this stage of His ministry, to avoid undue publicity (see on Mark 1:43, 44; cf. Matt. 8:4; 9:30).

Given her to eat. A tender evidence of the thoughtful care manifested by Jesus. This command implies, also, that the girl had been suffering from a disease that drained her physical strength. Possibly she had not been able to eat for some days.

Ellen G. White comments

1–20DA 337–341, 404; GC 514, 515

4     DA 337

9     DA 338; GC 514

15   DA 338

18–20DA 339

19   DA 341; MH 98

21–24DA 342

21–43DA 342–348

23   MH 59

26   DA 343

29   MH 60

30–34ML 13; 5T 228

35   DA 342

39   DA 343, 539

41        DA 343