Marcos 5

Charles Spurgeon · Citado em PreceptAustin

Marcos 5

Spurgeon applies this picture writing "Such cases have we often seen, — young men who have been rescued from a course of vice, and who have been for a season helped towards virtue; but they have broken loose again. There was no holding them in; they had not learned self-restraint, and no one else could restrain them." Chain (254)(halusis from a = negative + luo = loose) literally means "not to loose" or that which cannot be loosed and thus a chain, bond or manacle. It was also used as a metonym for imprisonment (Eph 6:20, 2Ti 1:16+). Halusis is used especially for handcuffs. Josephus (Ant. 19, 294) and so speaks of binding someone with chains as in the present passage. Interesting Halusis was used in secular Greek for a woman's ornament, such as a bracelet. "Paul, in Ephesians 6:20 speaks of himself as an ambassador in bonds, and uses this word. He refers here to the handcuffs he was wearing, and in 2 Timothy 1:16, to Onesiphorus, who was not ashamed of his chain." (Wuest) Mark 5:4 because he had often been bound with shackles and chains, and the chains had been torn apart by him and the shackles broken in pieces, and no one was strong enough to subdue him.

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Spurgeon - So, you see, dear friends, that devils can pray: “They besought him that he would not command them to go out into the deep;” that is, to their place of torment in hell. They would sooner go to the bottom of the sea than go to their own dreadful home; and, if we are half as wise as devils are, we shall dread beyond all things to be driven there. May God grant that no soul among us may ever lift up his eyes in torment, and find himself in that awful deep! Warren

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Spurgeon - Surely, this legion of demons must have had the same effect on them as on the poor man when Christ first came to him. These foolish people took up the same cry as the poor demoniac: “The whole multitude besought him to depart from them? Christ sometimes hears this kind of prayer. There is many a man who has entreated that his conscience might not be troubled any more, and it never has been troubled again. But what an awful prayer for any people to pray! “The whole multitude of the country of the Gadarenes round about besought him to depart from them.” John

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Spurgeon comments that "Here was a whole city at a prayer meeting, praying against their own blessing. Horrible was their prayer; but it was heard, and Jesus departed out of their coasts!"

Marcos 5

Spurgeon - It was an unusual thing for a ruler of the synagogue to be at the feet of Jesus, yet that is the best place for us all. If God has placed any of you m an eminent position, it will well become you to fall at the feet of Jesus as Jairus did. There is no place more suitable, no place more honourable, no place more profitable, than at the feet of Jesus. What brought Jairus there? It was his great necessity; and that is what will bring us there, a sense of our great need. Mark records another individual with a "sick" daughter coming and falling at the feet of Jesus (a good place to be!) - But after hearing of Him, a woman whose little daughter had an unclean spirit immediately came and fell at His feet." (Mk 7:25+) Lockyer - one of these rulers had the moral courage to manifest his faith in Christ's authority, and the homage he paid Him is a miniature anticipation of the universal adulation He will yet receive (Romans 14:11+). Trouble, a common heritage, attracted him to the Man of Sorrows, acquainted with human grief, and in a greater Ruler he found relief. Trials give new life to prayer; Trials bring me to His feet, Lay me low and keep me there. Amen! Life Application Study Bible has an interesting comment noting that "Many synagogue leaders had close ties to the Pharisees. It is likely, therefore, that some synagogue rulers had been pressured not to support Jesus. For Jairus to bow before Jesus was a significant and perhaps daring act of respect and worship." Synagogue officials (752)(archisunagogos from archi - denotes rank or degree + sunagoge - synagogue) was leader or president of a synagogue who was elected (and thus was respected) but was not a priest but a lay person. His duty was to safeguard the scrolls, care for the facility, organize the synagogue school, and supervise the readers, teachers, and those who prayed. Zodhiates adds "As there were several elders in each synagogue, one of them was chosen, or appointed, ruler or rector of the synagogue. He governed all its affairs, such as preserving order, and selecting and inviting persons to read or speak in the assembly. The presiding elder was called archisunágōgos, though the name is sometimes applied to all elders (Mt. 5:22, 35, 36, 38; Lk 8:49; 13:14; Acts 13:15; 18:8, 17). We do not know how many such rulers were in each synagogue, but it seems that there were more than one. Multiple rulers of the synagogue are mentioned in Mark 5:22 (cf. Acts 13:15)." (Complete Word Study Dictionary) 🙏 THOUGHT - Notice that fell at Jesus' feet clearly implying that Jairus the ruler of the synagogue was doing so as an act of worship. And just as important to note is that Jesus received this "act of worship." Contrast the reaction of the angel addressing the apostle John who wrote "Then I (JOHN) fell at his feet to worship him. But he said to me, “Do not do (present imperative with a negative) that; I am a fellow servant of yours and your brethren who hold the testimony of Jesus; worship (proskuneo in the aorist imperative) God. For the testimony of Jesus is the spirit of prophecy.” (Rev 19:10+) Again John writes "I, John, am the one who heard and saw these things. And when I heard and saw, I fell down to worship at the feet of the angel who showed me these things. But he *said to me, “Do not do that. I am a fellow servant of yours and of your brethren the prophets and of those who heed the words of this book. Worship (proskuneo in the aorist imperative) God.” (Rev 22:8–9+) So not only are angels not to be worshiped but men are not to be worshiped Luke recording that "When Peter entered, Cornelius met him, and fell (pipto)at his feet and worshiped (proskuneo) him. But Peter raised him up, saying, “Stand up (aorist imperative); I too am just a man.” (Acts 10:25-26+). So what is the clear conclusion of Jairus' act/action? Jesus is not a mere man, but is the God-Man, the only Man Who is worthy to be bowed down to and worshiped! How many times do we hear skeptics declare "Jesus never claimed to be God." Clearly, in this passage Jesus' action of receiving the worship of Jairus is tantamount to His declaration that He is in fact God! MARK 5:21-43: TWO MIRACLES TWO CONTRASTING PERSONALITIES TWO THINGS IN COMMON A DESPERATE NEED & FAITH IN JESUS A Man A Woman Wealthy Poor Respected Rejected Synagogue Ruler Anonymous "Nobody" Honored Ashamed Leader of synagogue Shut out of the synagogue Wealthy Bankrupt Came to Jesus submissively Came to Jesus secretly One with 12yo child One with 12 yr hemorrhage 12 years of Delight 12 years of Despair All His Needs Met At the Feet of Jesus All Her Needs Met At the Feet of Jesus DEAR READER: ALL YOUR NEEDS MET AT THE FEET OF JESUS! Mark 5:23 and implored Him earnestly, saying, “My little daughter is at the point of death; please come and lay Your hands on her, so that she will get well and live.” Wuest and begs Him earnestly, saying, My little daughter is at the point of death. Come, place your hands upon her in order that she might be saved and live. NET Mark 5:23 He asked him urgently, "My little daughter is near death. Come and lay your hands on her so that she may be healed and live." GNT Mark 5:23 καὶ παρακαλεῖ αὐτὸν πολλὰ λέγων ὅτι Τὸ θυγάτριόν μου ἐσχάτως ἔχει, ἵνα ἐλθὼν ἐπιθῇς τὰς χεῖρας αὐτῇ ἵνα σωθῇ καὶ ζήσῃ. NLT Mark 5:23 pleading fervently with him. "My little daughter is dying," he said. "Please come and lay your hands on her; heal her so she can live." KJV Mark 5:23 And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live. ESV Mark 5:23 and implored him earnestly, 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." NIV Mark 5:23 and pleaded earnestly with him, "My little daughter is dying. Please come and put your hands on her so that she will be healed and live." ASV Mark 5:23 and beseecheth him much, saying, My little daughter is at the point of death: I pray thee, that thou come and lay thy hands on her, that she may be made whole, and live. CSB Mark 5:23 and kept begging Him, "My little daughter is at death's door. Come and lay Your hands on her so she can get well and live." NKJ Mark 5:23 and begged Him earnestly, saying, "My little daughter lies at the point of death. Come and lay Your hands on her, that she may be healed, and she will live." NRS Mark 5:23 and begged him repeatedly, "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." YLT Mark 5:23 and he was calling upon him much, saying -- 'My little daughter is at the last extremity -- that having come, thou mayest lay on her thy hands, so that she may be saved, and she shall live;' NAB Mark 5:23 and pleaded earnestly with him, saying, "My daughter is at the point of death. Please, come lay your hands on her that she may get well and live." NJB Mark 5:23 and begged him earnestly, saying, 'My little daughter is desperately sick. Do come and lay your hands on her that she may be saved and may live.' GWN Mark 5:23 He begged Jesus, "My little daughter is dying. Come, lay your hands on her so that she may get well and live." BBE Mark 5:23 And made strong prayers to him, saying, My little daughter is near to death: it is my prayer that you will come and put your hands on her, so that she may be made well, and have life. and implored Him earnestly: Mk 7:25-27 9:21,22 2Sa 12:15,16 Ps 50:15 107:19 Lu 4:38 7:2,3,12 Joh 4:46,47 11:3 lay Your hands on her): Mk 6:5,6,13 16:18 2Ki 5:11 Mt 8:3 Lu 4:40 13:13 Ac 28:8 Jas 5:14,15 Mark 5 Resources - Multiple Sermons and Commentaries Parallel Passages: Matthew 9:18+ While He was saying these things to them, a synagogue official came and bowed down before Him, and said, “My daughter has just died; but come and lay Your hand on her, and she will live.” Luke 8:41+ And 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; 42 for he had an only daughter, about twelve years old, and she was dying. But as He went, the crowds were pressing against Him. A PLAINTIVE PRAYER FROM A PARENT IN PAIN And implored Him earnestly - In essence he was begging Jesus. Have you ever begged Jesus, fallen on your knees with your face on the ground and cried out...I mean REALLY BEGGED HIM? Notice that Jesus does not tell Jairus to stop crying out, to stop demeaning himself (after all he is a respected synagogue official and begging is not becoming), but in fact responds to his heart-felt cries -- Jesus was/is able to run to our aid upon hearing our cry too beloved (meditate on Hebrews 2:18+)...and He is the same yesterday, today and tomorrow, beloved. Cry out to him beloved! (Take 3 minutes and praise Him that you can CRY OUT!) (Heb 13:8+) Daniel Akin says "His little girl is dying, and in spite of the growing opposition of the religious establishment, he bucks the trend and comes to the only one He believes can save her." (Sermon) NLT says "pleading fervently." Luke 8:41+ says Jairus" "Began to implore (imperfect tense = again and again) Him to come to his house." Implored here in Mark is in the present tense indicating Jairus was continually imploring Jesus, which recalls Jesus' words in the Sermon on the Mount in which He gave the Jews three commands - "Ask (present imperative calling for the asking, seeking and knocking to be continual), and it will be given to you; seek, and you will find; knock, and it will be opened to you." (Mt 7:7+) The idea of implored pictures Jairus as appealing to Jesus in supplication, even beseeching and begging Him with a deep sense of urgency. Fervently is the adjective polus which means many, numerous, of great magnitude, plentiful, all descriptions which would aptly describe Jairus' "large petitions." Jairus' "large petitions" reminds me of the words of John Newton's great hymn Come My Soul, Thy Suit Prepare (listen to this vocal and be blessed!) Come, my soul, thy suit prepare, Jesus loves to answer pray'r. He Himself has bid thee pray, rise and ask without delay. Thou art coming to a King, large petitions with thee bring, for his grace and pow'r are such, none can ever ask too much. With my burden I begin, Lord, remove this load of sin! Let Thy blood, for sinners spilt, set my conscience free from guilt. Lord! I come to Thee for rest, take possession of my breast; there Thy blood-bought right maintain, and without a rival reign. While I am a pilgrim here, let Thy love my spirit cheer; as my Guide, my Guard, my Friend, lead me to my journey’s end. Show me what I have to do; ev'ry hour my strength renew; let me live a life of faith; let me die Thy people's death. Implored (3870)(parakaleo from para = side of, alongside, beside + kaleo [ word study] = call) means literally to call one alongside, to call someone to oneself, to call for, to summon. Parakaleo can include the idea of giving help or aid but the primary sense in the NT is to urge someone to take some action, especially some ethical course of action. Sometimes the word means convey the idea of comfort, sometimes of exhortation but always at the root there is the idea of enabling a person to meet some difficult situation with confidence and with gallantry. See the following discussion for elaboration on the nuances of this great Greek verb. Kent

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Spurgeon - This was great faith, yet it was also little faith, for he limits Christ’s power to his bodily presence, and he stipulates about the way in which the cure is to be wrought: “I pray thee, come and lay thy hands on her, that she may be healed.” Yet we never like to criticize faith, there is so little of it, and it is so precious a thing that we are glad to see it anywhere, and especially in a ruler of the synagogue. Oh, that we all prayed thus for our little daughters and our little sons: “Lord, come and lay thy hands on them! There is sin in them, and sin means spiritual death, come and lay thy hands on them, that they may be healed, and live forever.” Alexander

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Spurgeon - This is an incident on the road, a wonder by the way. While the Lord is moving towards the chamber of the ruler’s dying daughter, he works a miracle without a word. He was intent on his design to raise a girl; but without designing it he cures an older woman. The very spillings and overflowings of Christ’s power are precious. And a large crowd was following Him and pressing in on Him - Wuest = "they kept on pressing upon Him almost to the point of suffocation." The detail of the large crowd prepares us for the other miracle in this section, for a woman would emerge from the large crowd as noted below. Presumably the crowd heard Jairus' plaintive plea and sought to follow with the thought they would see Jesus perform another miracle for the daughter of this respected official. Mark uses the vivid imperfect tense for pressing in which pictures the crowd surging again and again, like waves continually rolling onto the shore. Hiebert adds that "Thronged (in KJV), is a strong term used by Mark alone and only in connection with this story (Mk 5:24, 31), which pictures the crowd as exerting a suffocating pressure on Jesus which impeded His rapid movements. The remark prepares for the next stage in the narrative." Luke 8:42+ uses the word sumpnigo (also in the vivid imperfect tense) which means to press round or throng one so as almost to suffocate him. They were pressing Jesus so that he could hardly move because of the jam, or even to breathe (sumpnigo). John

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Spurgeon - There were many in the throng around Jesus who did not touch him, and there were many who touched him, but not as she did; so she is singled out from the crowd: “A certain woman.” Hiebert - Mark’s elaborate description of the woman, consisting of seven participial clauses (vv. 25–27), forms the longest single sentence in his Gospel. (Ibid) John

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Spurgeon has an interesting note on twelve years - Was this woman sent, do you think, to encourage the faith of Jarius? It has been well said that the child of Jairus had been twelve years living, but this woman had been twelve years dying, so, if Christ could heal the woman who had been twelve years dying, he could raise the child who had been twelve years living. It is significant that there should have been this equalization of the number of years in the two cases. Although Jairus seemed strong in faith, he was not really so. He put the best side of his faith forward; while this woman, who was strong in faith, yet coming behind Christ, and touching him as it were by stealth, put the worst side of her faith forward. We have known this to be the case in others, some who seem to be strong in faith are none too strong, and some who seem to be very weak in faith are much stronger than they seem. Hemorrhage (4311)(rhusis from rhéo = flow) refers to flux (of blood), a flowing. In NT blood (Mk 5:25; Lk 8:43,44). Steven Cole on the gravity of this woman's hemorrhage - According to the Law of Moses (Lev 15:19-31+), she was perpetually ceremonially unclean. Whoever touched her was unclean, so that even her own family had to keep their distance unless they wanted to be defiled. Whatever she lied or sat on became unclean, so that whoever touched those objects also became unclean. If her husband had relations with her, he became unclean for a week. For a woman especially, relationships with her family and friends are the very stuff of life. In that culture, all of life revolved around the various religious feasts and celebrations at the temple, not to mention the weekly synagogue meetings. This poor woman was an outcast, cut off from her family, friends, and culture....When Mark 5:26 reports that she had endured much at the hands of many physicians, he wasn’t kidding. The Talmud proposes eleven different remedies, including drinking a goblet of wine containing a powder made from rubber, alum, and garden crocuses. Another potion was made from Persian onions cooked in wine (Alfred Edersheim, The Life and Times of Jesus the Messiah [Eerdmans], 1:620). She had tried them all, but none of them had worked. And, as with doctors in our day, there was no refund if the cure didn’t work. The woman was broke. This woman’s ceremonial defilement is a graphic picture of how sin defiles us all. It creates distance between us and God, as well as distance from our family and friends. Often, like her problem, our sin is an embarrassing sort of thing. We’d rather not discuss it or have anyone know about it. We clear our throats and try to change the subject if anyone dares ask about anything that might bring it out into the open. Like this woman’s problem, sin is often costly. Sins such as drunkenness, drug abuse, and gambling can reduce a family to poverty and can cost a person his employment, his health, and his life. Emergency rooms are filled with victims of sin—beaten, abused, raped, stabbed, or shot because of anger, greed, and disregard for human life. Like this woman’s disease, sin is also degenerative. Her disease was slowly killing her, draining her strength and her very lifeblood from her body. That is how sin works in the human heart, starting at first perhaps almost imperceptibly, but sapping our strength as it continues, leading us toward a slow but certain death. And, like this woman’s illness, sin is a hopeless problem apart from the Lord. Try as we will, we cannot extricate ourselves from its tentacles. Like climbing up an icy slope, we seem to make progress for a while, but then we slip and fall back to the bottom. We may compare ourselves with others and think that we’re not so bad. But when we recognize that we must compare ourselves with God in His absolute holiness if we want to be accepted into His heaven, we despair. There is no human remedy. We are defiled by our sin; we need to be cleansed; we cannot cleanse ourselves; nothing we try can rid us of our guilt. What can we do? (Jesus’ Cleansing Power) Mark 5:26 and had endured much at the hands of many physicians, and had spent all that she had and was not helped at all, but rather had grown worse–

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Spurgeon - Great fear kept her from facing Him: great faith led her to believe that a touch of his robe behind him would cure her. She was ignorant enough to think that healing went from him unconsciously; but yet her faith lived despite her ignorance, and triumphed despite her bashfulness. It was her own idea to make a dash for it, and steal a cure: “She said within herself.” It was her wisdom that at once she carried out her resolve. Poor soul! it was her only chance, and she would not lose it. It happened that our Lord’s dress was drawn backward by the throng, and she was able with her finger to reach its hem. She believed that this would be enough, and so it proved. Oh, that we were as eager to be saved as she was to be healed! Oh, that we had such confidence in Jesus as to be sure that if we come into contact with Him, even by the least promise, and the smallest faith, He can and will save us! My soul, when thou art in urgent need, be brave to come nigh unto thy Lord; for if a touch of His garment will heal, what virtue must lie in His own self! Amen Others see her faith as not as "great" as does Spurgeon. Brian Bell suggests "It was weak, timid, and perhaps even superstitious." David

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Spurgeon - “Immediately the flow of her blood was dried up One of the most touching and teaching of the Savior’s miracles is before us to-night. The woman was very ignorant. She imagined that virtue came out of Christ by a law of necessity, without his knowledge or direct will. Moreover, she was a stranger to the generosity of Jesus’ character, or she would not have gone behind to steal the cure which he was so ready to bestow. Misery should always place itself right in the face of mercy. Had she known the love of Jesus’ heart, she would have said, “I have but to put myself where he can see me—his omniscience will teach him my case, and his love at once will work my cure.” We admire her faith, but we marvel at her ignorance. After she had obtained the cure, she rejoiced with trembling: glad was she that the divine virtue had wrought a marvel in her; but she feared lest Christ should retract the blessing, and put a negative upon the grant of his grace: little did she comprehend the fulness of his love! We have not so clear a view of him as we could wish; we know not the heights and depths of his love; but we know of a surety that he is too good to withdraw from a trembling soul the gift which it has been able to obtain. But here is the marvel of it: little as was her knowledge, her faith, because it was real faith, saved her, and saved her at once. There was no tedious delay—faith’s miracle was instantaneous. If we have faith as a grain of mustard seed, salvation is our present and eternal possession. If in the list of the Lord’s children we are written as the feeblest of the family, yet, being heirs through faith, no power, human or devilish, can eject us from salvation. If we dare not lean our heads upon his bosom with John, yet if we can venture in the press behind him, and touch the hem of his garment, we are made whole. Courage, timid one! thy faith hath saved thee; go in peace. “Being justified by faith, we have peace with God.” Mark 5:30 Immediately Jesus, perceiving in Himself that the power proceeding from Him had gone forth, turned around in the crowd and said, “Who touched My garments?”

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Spurgeon applies this writing "Young saints want feeding as soon as they are converted. The conversion may be by miracle, but they will need to be fed by ordinary means. Be ready, dear people of God, with your milk for those who are but newly born: “He commanded to give her meat.” When I was born again I literally ask several men to disciple me, but found none with the time nor inclination! The church in America has sadly lagged in her obedience to the Great Commission which has become in too many churches the Great Omission! (See discussion of Jesus' only specific command in Mt 28:19+). Are you an older, mature saint (male or female)? Then you should be making disciples of the "Timothys" and "Timotheas" in your church. You are missing the opportunity of a lifetime, to store up for yourself treasure in heaven (Mt 6:20, 21+). Related Resource: Make Disciples 1 Make Disciples 2 - Begins study of Five Most Important Passages for Believers Make Disciples 3 - Chart comparing Filled with the Spirit and the Word Make Disciples 4 Make Disciples 5 Make Disciples 6 Make Disciples 7 Make Disciples 8

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Spurgeon - Jesus knew all that was going on behind Him. If His back be towards us now, it need not always be; for He “turned Him about.” Even when fear would hide from Jesus, He spies out the trembler. His eye found her speedily, for He knew where to look. “He saw her.” (Mt 9:22) His voice cheered her with joyful tones of acceptance. He did not chide the blundering of her ignorance, but He commended the bravery of her faith, and consoled her trembling heart. A piece of fringe and a finger sufficed to form a contact between a believing sufferer and an Almighty Saviour. Along that line faith sent its message, and love returned the answer. She “was made whole”, and she knew it; but she feared when she was found out lest she should lose the blessing and earn a curse. This fear soon vanished: Jesus called her “daughter.” He fathered her because He had created faith in her. He gave her “good comfort” because she had good faith. It was His garment which she touched, but it was her faith which had touched it; therefore our Lord said, “Thy faith hath made thee whole”; and thus He put the crown upon the head of her faith, because her faith had already set the crown on His head. The moment we touch Jesus we are made whole; yea, “from that hour.” May we touch Him now, and may this hour be as memorable to us as that hour was to her! Spurgeon's exposition - The miracle had been wrought in her, yet she was fearing and trembling because she perceived the imperfection of her way of approaching the Saviour. Probably, after we are saved, we see more of our mistakes than we did before; and when the blessing really comes to us, we begin to be anxious lest we should lose Christ because of some misapprehension in our way of finding him. The woman “fell down before him, and told him all the truth.” Came and fell down before Him - This was her "expression of humility and reverence toward her benefactor. It acknowledged the unworthiness of her stealthy way in securing the healing from Him." (Hiebert) And told Him the whole truth - The woman confessed everything - her condition, clandestine touch, and total cure. Luke gives a fuller account of the whole truth writing she "declared in the presence of all the people the reason why she had touched Him, an d how she had been immediately healed." (Lk 8:47+) Trench explains, “This woman would have borne away a maimed blessing, hardly a blessing at all, had she been suffered to bear it away in secret and unacknowledged, and without being brought into any personal communion with her Healer.”

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Spurgeon - As if such a suppliant really did trouble him! Still, if you have been praying long, and your case appears to be hopeless, despair will whisper, “Trouble not the Master.” But Christ is never troubled by our prayer; it is our want of prayer that troubles him. Even after the worst has come to the worst, we shall never trouble him if we continue our prayers. But if, on any account, we cease from them, then indeed is his heart grieved. Peace (1515)(eirene from verb eiro = to join or bind together that which has been separated) literally pictures the binding or joining together again of that which had been separated or divided and thus setting at one again, a meaning convey by the common expression of one “having it all together”. It follows that peace is the opposite of division or dissension. Peace as a state of concord and harmony is the opposite of war. Peace was used as a greeting or farewell corresponding to the Hebrew word shalom - "peace to you". Compare Hebrew word for peace - shalom Healed (5199)(hugies which is the root of hugiaino; English = hygiene, hygienic) literally refers to being physically (and mentally) well or sound (emphasizes the absence of disease, weakness, or malfunction), healthy (implies full strength and vigor as well as freedom from signs of disease). Hugies describes that which balanced and ordered throughout. Affliction (3148) see note on mastix

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Spurgeon - The funeral wailing had already begun: “the minstrels” had commenced their hideous discords. Mistrustful friends are eager to bury us before the due time; and we are ourselves too apt to fall into the same error about others. Unbelief calls in the undertakers and the hired mourners to bury those who will yet live for years. We give over to hopelessness those whom Jesus will save; or we begin “making a noise” where a gracious, silent work would be far better. Synagogue officials (752) see note on archisunagogos Saw (2334)(theoreo from theaomai = to look at closely or attentively or contemplatively) usually refers to physical sight but can also refer to perception and understanding, thus to behold intensely or attentively.

Marcos 5

Spurgeon - Jesus will have the death-music quieted; for it is premature, and even false in its significance. He says to the minstrels, (In Matthew 9:24+ Jesus tells them) “Give place.” (Leave, go away) Many things have to give place when Jesus comes on the scene; and he takes care that they shall give place; for he puts them out of the room. To him the maid is asleep rather than dead; for he is about to call her back to life. He sees the future as well as the present; and to Him in that light “the maid is not dead, but sleepeth.” The Lord Jesus wants not pipers, flute-players, and wailers; His own still voice is more fit for work in the death-chamber with a young girl. Jesus is going to do wonders, and the hired performances of those who mimic woe are not in tune therewith. When Jesus tells the hired performers that there will be no need to proceed with the funeral, for the girl will live, they answer with scoffs, for they are sure that she is dead. It is a shameful thing to laugh at Christ. Yet “He endured such contradiction of sinners against himself” (Heb 12:3KJV+), and was not angry. We need not be dismayed when we are ridiculed; for “they laughed HIM to scorn.” (cf Mt 5:11-12+) Nor may we stop our working because of derision; for Jesus went on with His resurrection work despite the mockers. The child has not died, but is asleep - In saying the child has not died, He used ou which indicates absolute negation. Yes, she was lifeless, but this was absolutely not to be her final state because the Giver of Life had arrived. "Our Lord meant that the child was not dead to stay dead. He spoke of death as sleeping." (Wuest) In essence Jesus redefined death as a temporary state, just a natural sleep is temporary. Jesus' point was that death is not permanent (see Matt. 27:52; Acts 7:60; 1 Cor. 15:6, 20, 51; 1 Thess. 4:13–15; 5:10; 2 Peter 3:4). The same terminology was used by Him in connection with Lazarus’s death... This He said, and after that He *said to them, “Our friend Lazarus has fallen asleep; but I go, so that I may awaken him out of sleep.” 12 The disciples then said to Him, “Lord, if he has fallen asleep, he will recover.” 13 Now Jesus had spoken of his death, but they thought that He was speaking of literal sleep. 14 So Jesus then said to them plainly, “Lazarus is dead, 15 and I am glad for your sakes that I was not there, so that you may believe; but let us go to him.” (John 11:11–15). Died (599)(apothnesko from apo = marker of dissociation implying a rupture from a former association, separation, departure, cessation + thnesko = die) literally means to die off and here speaks of literal physical death. Is asleep (2518)(katheudo from katá = an intensive + heúdō = to sleep) means literally to sleep, fall asleep or be fast asleep (Matt. 8:24; 13:25; 25:5; 26:40, 43, 45; Mark 13:36; 14:37, 40, 41; Luke 22:46; 1 Thess. 5:7; Sept.: Gen. 28:13; 1 Sam. 3:2, 3, 5; 2 Sam. 12:3) and figuratively (as here) to die or be dead (Matt. 9:24; Mark 5:39; Luke 8:52 cf. John 11:11-14; 1 Th. 5:10; Da 12:2). Another figurative sense speaks of an attitude of spiritual laziness or indifference, to be spiritually indolent, to be indifferent. The idea is to be "asleep" in your sin, secure and unconcerned in sin, or indolent and careless in the performance of duty (Eph 5.14, 1 Th 5:6, cf. parallel thought but not using katheudo in Ro 13:11-13; 1 Cor. 15:34). Related Resources: What does the Bible say about soul sleep? What happens after death? Is the human soul mortal or immortal? Are there different levels of Heaven? What does it mean to be absent from the body? Will we sleep in heaven? Why is sleep/sleeping necessary? Why did God create us with the need to sleep? Mark 5:40 They began laughing at Him. But putting them all out, He *took along the child’s father and mother and His own companions, and *entered the room where the child was.

Marcos 5

Spurgeon writes that "Christ put them all out. They laughed him to scorn, and, therefore, he would not work the miracle in their presence. It is not meet to cast pearls before swine."