TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 8:40–56. His two-level outline is real structure in the source text, so it is rendered as structure.
Christ was driven away by the Gadarenes; they were weary of him, and willing to be rid of him. But when he had crossed the water, and returned to the Galileans, they gladly received him, wished and waited for his return, and welcomed him with all their hearts when he did return, Luk 8:40. If some will not accept the favours Christ offers them, others will. If the Gadarenes be not gathered, yet there are many among whom Christ shall be glorious. 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.
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,
I.A public address made to Christ by a ruler of the synagogue, whose name was Jairus, on the behalf of a little daughter of his, that was very ill, and, in the apprehension of all about here, lay a dying. This address was very humble and reverent. Jairus, though a ruler, fell down at Jesus's feet, as owning him to be a ruler above him. It was very importunate. He besought him that he would come into his house; not having the faith, at least not having the thought, of the centurion, who desired Christ only to speak the healing word at a distance. But Christ complied with his request; he went along 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, 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; but otherwise it is what every wise man will keep himself out of as much as he can.
II.Here is a secret application made to Christ by a woman ill of a bloody issue, which had been the consumption of her body and the consumption of her purse too; for she had spent all her living upon physicians, and was never the better, Luk 8:43. 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; and the more people were present the more likely she thought it was that she should be concealed. Her faith was very strong; for she doubted not but that by the touch of the hem of his garment 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 a cure and he not miss it. Thus many a poor soul is healed, and helped, and saved, by Christ, that is lost in a crowd, and that nobody takes notice of. The woman found an immediate change for the better in herself, and that her disease was cured, Luk 8:44. As believers have comfortable communion with Christ, so they have comfortable communications from him incognito - secretly, meat to eat that the world knows not of, and joy that a stranger does not intermeddle with.
III.Here is a discovery of this secret cure, to the glory both of the physician and the patient.
1.Christ takes notice that there is a cure wrought: Virtue is gone out of me, Luk 8:46. Those that have been healed by virtue derived from Christ must own it, for he knows it. He speaks of it here, not in a way of complaint, as if he were hereby either weakened or wronged, but in a way of complacency. It was his delight that virtue 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 for the going out of the virtue from him for he is an overflowing fountain.
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, Luk 8:47. Note, The consideration of this, that we cannot be hid from Christ, should engage us to pour out our hearts before him, and to show before him all our sin and all our trouble. She came trembling, and yet her faith saved her, Luk 8:48. Note, There may be trembling where yet there is saving faith. She declared before all the people for what cause she had touched him because she believed that a touch would cure her, and it did so. Christ's patients should communicate their experiences to one another.
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, Luk 8:48. 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 and under-hand, but it was secured and seconded above-board. So was the cure here. He is blessed, and he shall be blessed; so here, She is healed, and she shall be healed.
IV.Here is an encouragement to Jairus not to distrust the power of Christ, though his daughter was now dead, and they that brought him the tidings advised him not to give the Master any further trouble about her: Fear not, saith Christ, only believe. Note, Our faith in Christ should be bold and daring, as well as our zeal for him. 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, and all shall be well. Post mortem medicus - to call in the physician after death, is an absurdity; but not post mortem Christus - to call in Christ after death.
V.The preparatives for the raising of her to life again.
1.The choice Christ made of witnesses that should see the miracle wrought. A crowd 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 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. 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 he gave to the mourners. They all wept, and bewailed her; 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. 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, because death is but a sleep to them, not only as it is a rest from all the toils of the days of time, but as there will be a resurrection, a waking and rising again to all the glories of the days of eternity. This was a comfortable word which Christ said to these mourners, yet they wickedly ridiculed it, and laughed him to scorn for it here was a pearl cast before swine. They were ignorant of the scriptures of the Old Testament who bantered it as an absurd thing to call death a sleep; yet this good came out of that evil that hereby the truth of the miracle was evinced; for they knew that she was dead, they were certain of it, and therefore nothing less than a divine power could restore her to life. We find not any answer that he made them; but he soon explained himself, I hope to their conviction, so that they would never again laugh at any word of his. But he put them all out, Luk 8:54. 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 would, it may be, have found something to laugh at in what he did, and therefore are justly shut out.
VI.Her return to life, after a short visit to the congregation of the dead:
He took her by the hand (as we do by one that we would awake out of sleep, and help up), and he called, saying, Maid, arise, Luk 8:55. Thus the hand of Christ's grace goes along with the calls of his word, to make them effectual. Here that is expressed which was only implied in the other evangelists, that her spirit came again; 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, but takes it out of a dark lantern. It is not, as Grotius well observes, the krasis or temperament of the body, or anything that dies with it; but it is anthupostaton ti - something that subsists by itself, 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, to whom all souls at death return. When her spirit came again 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. As babes newly born, so those that are newly raised, desire spiritual food, that they may grow thereby. In the last verse, we need not wonder to find her parents astonished; but if that implies that they only 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.
Historical interpretation
Nine Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
(Orat. in Pass. et Crucem. Dom. 4.) Our Lord requires faith from those who invoke Him, not because He needs the assistance of others, (for He is both the Lord and Giver of faith,) but not to seem to bestow His gifts according to His acceptance of persons, He shows that He favours those who believe, lest they should receive benefits without faith, and lose them by unbelief. For when He bestows a favour, He wishes it to last, and when He heals, the cure to remain undisturbed.
When the woman was healed, our Lord said, “Who touched me?” so that she could profess her healing before everyone. Also in the case of the little girl, he said, “She is sleeping” so that the spectators might testify that she was dead, and then seeing her restored to life, these who scorned would be converted into believers. The witness given by them concerning the death of the little girl and her restoration to life performed by the Lord was a witness in anticipation of his death. Those who would see that he was alive again would not deny it.
Jesus took the girl’s hand, healed her, and ordered that she should be given something to eat. This is evidence of life, so that not an apparition but the truth may be believed. Blessed is he whose hand Wisdom holds. I wish that righteousness held my acts and my hands. I want the Word of God to hold me, bring me into his closet, turn away the spirit of error, replace it with that of salvation, and order that I be given something to eat! The Word of God is the Bread of heaven. The Wisdom that filled the holy altar with the nourishment of the divine body and blood says, “Come, eat of my bread, and drink wine that I have mixed for you.” What is the reason for such diversity? Above, Christ raised the son of the widow in public. Here, he dismissed several eyewitnesses. I think that the Lord’s compassion is also revealed since the widowed mother of an only son did not suffer delay. He is prompt; for fear that she would be further afflicted. It is also wise that the church would immediately believe through the widow’s son, but the Jews, albeit a few, would believe through the daughter of the ruler of the synagogue.
What shall I say about the daughter of the ruler of the synagogue, at whose death the people were mourning and the flute players were playing their music? In the belief that she was indeed dead, solemn funeral services were being performed. The spirit returned immediately at the voice of the Lord, she arose with revived body, and she partook of food to furnish proof that she was alive.
For they believe not who throng Him; they believe who touch. By faith Christ is touched, by faith He is seen. Lastly, to express the faith of her who touched Him, He says, I know that virtue is gone out of me, which is a more palpable sign, that the Divine Nature is not confined within the possibility of man's condition, and the compass of the human body, but eternal virtue overflows beyond the bounds of our mediocrity. For the Gentile people is not released by man's aid, but the gathering of nations is the gift of God, which even by its little faith turns to itself the everlasting mercy. For if we think what our faith is, and understand how great the Son of God is, we see that in comparison of Him we touch only the hem, we cannot reach the upper parts of the garment. If then we also wish to be cured, let us touch by faith the hem of Christ. But he who has touched Him is not hidden. Happy the man who has touched the extreme part of the Word. For who can comprehend the whole?
But still also were the servants of the ruler incredulous with regard to the resurrection, which Jesus had foretold in the Law, fulfilled in the Gospel; therefore say they, Do not trouble him; (Ps. 16.) as if it were impossible for Him to raise the dead.
Therefore having entered into the house, He called a few to be judges of the coming resurrection: for the resurrection was not soon believed by the many. What then was the cause of this great difference? In a former case the widow's son is raised up before all, here a few only are set apart to judge. But I think that herein the mercy of the Lord is shown, since the widowed mother of an only son suffered no delay. There is also the token of wisdom, that in the widow's son we should see the Church quick in believing; in the ruler of the synagogue's daughter, the Jews about indeed to believe, but out of a great many only a few. Lastly, when our Lord says, She is not dead, but sleepeth, they laughed Him to scorn. For whoever believes not, laughs. Let them therefore mourn their dead who think they are dead. Where there is a belief of the resurrection, the notion is not of death but of rest.
Now the Lord taking hold of the hand of the maid, cured her. Blessed is he whom wisdom takes by the hand, that she may bring him into her secret places, and command to be given him to eat. For the bread of heaven is the word of God. Hence comes also that wisdom which has filled its altars with the food of the body and blood of God. Come, she says, eat my bread, and drink the wine which I have mixed for you. (Prov. 9:5.)
(Hom. 31. in Matt.) Our Lord conveniently waited until the death of the girl, that the miracle of her resurrection might be made public. For which reason also He goes slower, and speaks longer with the woman, that the daughter of the ruler of the synagogue may expire, and messengers come to tell Him. As it is said, While he yet spake, there cometh one from the ruler of the synagogue's house, saying unto him, Thy daughter is dead.
(ubi sup.) But He took not with Him His other disciples, so provoking them to a strange desire, because also they were not yet fully prepared, but He took Peter, and with him the sons of Zebedee, that the others also might imitate them. He took also the parents as witnesses, lest any should say the evidence of the resurrection was false. Luke adds to this also, that He shut out from the house those that were weeping, and showed that they were unworthy of a sight of this kind. For it follows, And they all wept, and bewailed her. But if He then shut them out, much more now. For then it had not yet been revealed that death was turned into sleep. Let no one then hereafter despise himself, bringing an insult to the victory of Christ, whereby He has overcome death, and turned it into sleep. In proof of which it is added, But he said, Weep not; she is not dead, but sleepeth, &c. showing that all things were at His command, and that He would bring her to life as if He were awakening her from sleep. They yet nevertheless laughed Him to scorn. For it follows, And they laughed him to scorn. He did not reprove them nor put an end to their laughter, that laughter also might be a sign of death. For since generally, after a miracle has been performed men continue unfaithful, He takes them by their own words. But that He might by sight dispose to the belief of the resurrection, He takes the hand of the maid. As it follows, But he took her by the hand, and called, saying, Maid, arise. And when He had taken her by the hand, He awoke her. As it follows, And her spirit returned, and she arose straightway. For He poured not into her another soul, but restored the same which she had breathed forth. Nor does he only awake the maid, but orders her to take food. For it follows, And he commanded to give her meat. That it might not seem like a vision what was done. Nor did He Himself give to her, but He commanded others to do it. As also He said in the case of Lazarus, Loose him. (John 11:44.) And afterwards He made him partake of meat with Him.
(de Con. Ev. l. ii. c. 28.) But since Matthew states the ruler of the synagogue to have told our Lord that his daughter was not on the point of death but quite dead, and Luke and Mark say, that she was not yet dead, nay, even go so far as to say that there came some afterwards, who told her death; we must examine, lest they should seem to be at variance. And we must understand that for the sake of brevity, Matthew chose rather to say, that our Lord was asked to do what it is obvious He did, namely, to raise the dead. For our Lord needs not the words of the father concerning his daughter, but what is more important, his wishes. Certainly, if the other two or any one of them had mentioned that the father had said what those who came from the house said, that Jesus need not be troubled because the maid was dead, His words which Matthew has related would seem to be at variance with his thoughts. But now to those who brought that message, and said that the Master need not come, it is not said that the father assented. The Lord therefore did not blame him as distrustful, but the more strongly confirms his belief. As it follows, But when Jesus heard it, he answered the father of the girl, Believe only, &c.
A messenger from the synagogue ruler's house met them saying, "Your daughter is dead; do not trouble the Teacher." What was Christ's answer, seeing that he possesses universal sovereignty? He is Lord of life and death. By the all-powerful detemination of his will, he accomplishes whatever he desires. He saw the man oppressed with the weight of sorrow, fainting, stunned, and all but despairing of the possibility of his daughter being rescued from death. Misfortunes are able to disturb even an apparently well constituted mind and to estrange it from its settled convictions. To help him, he gives him a kind and saving word that is able to sustain him in his fainting state and work in him an unwavering faith: "Fear not, only believe, and she shall live."
But mystically, when the woman was cured of the issue of blood, word is brought that the daughter of the ruler of the synagogue is dead; because while the Church was cleansed from the stain of its sins, the Synagogue was forthwith destroyed by unbelief and envy; by unbelief indeed, in that it refused to believe in Christ; by envy, in that it was grieved that the Church had believed.
Or this is even to this day said by those who see the state of the synagogue so destitute that they do not believe it can be restored, and therefore think nothing of praying for its resurrection. But those things which are impossible with men are possible with God. Therefore said the Lord to him, Fear not, only believe, and she shall be made whole. (Luke 18:27.) The father of the girl is taken for the assembly of the doctors of the Law, which if it were willing to believe, the Synagogue also which is subject to it will be safe.
The Synagogue also, because it has lost the joy of the Bridegroom, whereby alone it can live. lying dead as it were among those that mourn, understands not even the reason why it weeps.
Now the maid arose straightway, because when Christ strengthens the hand, man revives from the death of the soul. For there are some, who only by the secret thought of sin are conscious of bringing death to themselves. The Lord signifying that such He brings to life again, raised the daughter of the ruler of the synagogue. But others, by committing the very evil in which they delight, carry their dead as it were without the gates, and to show that He raises these, He raised the widow's son without the gates. But some also, by habits of sin, bury themselves, as it were, and become corrupt; and to raise these also the grace of the Saviour is not wanting; to intimate which He raised from the dead Lazarus, who had been four days in the grave. But the deeper the death of the soul, so much the more intense should be the fervour of penitence. Hence He raises with a gentle voice the maid who lay dead in the room, the youth who was carried out He strengthens with many words, but to raise him who had been dead four days, He groaned in His spirit, He poured forth tears, and cried with a loud voice. But here also we must observe, that a public calamity needs a public remedy. Slight offences seek to be blotted out by secret penitence. The maid lying in the house rises again with few witnesses; the youth without the house is raised in the presence of a great crowd who accompanied him. Lazarus summoned from the tomb was known to many nations.
But when Jesus heard this, he answered the father of the girl, "Do not be afraid. Only believe, and she will be saved." The father of the girl is taken as the assembly of the doctors of the law, about whom the Lord said: The scribes and the Pharisees sit on Moses' seat (Matt. XXIII). If they themselves would believe, the synagogue subjected to them would also be saved.
When He was about to raise the dead He put all out, as teaching us to be free from vain-glory, and to do nothing for show, for when any one ought to perform miracles, he must not be in the midst of a great many, but alone and apart from the other. As it follows, And when he came into the house, he suffered no man to go in, save Peter, and James, and John. Now these only He permitted to enter as the Heads of His disciples, and able to conceal the miracle. For He did not wish to be revealed to many before His time, perhaps on account of the envy of the Jews. So also when any one envies us, we ought not to make known to him our righteousness, lest we give him an occasion of greater envy.
(Severus.) He next charges the parents, astonished at the miracle, and almost crying out, not to publish abroad what was done. As it follows, And her parents were astonished; but he charged them that they should tell no man what was done; showing that He is the Giver of good things, but not covetous of glory, and that He gives the whole, receiving nothing. But he who seeks after the glory of his works has indeed shown forth something, but receives something.
Continue studying Luke 8:50 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Luke 8:50 captures a pivotal moment in Jesus's ministry, revealing His profound authority over death and His unwavering emphasis on the power of faith. Following the devastating news that Jairus's daughter had died, Jesus immediately intervenes to counter despair with a divine imperative, calling Jairus to set aside fear and embrace belief, promising the girl's restoration. This declaration sets the stage for a miraculous demonstration of Christ's life-giving power and His compassionate engagement with human suffering.
Context
Literary Context
This verse is the climax of a deeply interwoven narrative in Luke 8. The chapter begins with Jesus teaching and performing miracles, including calming a storm and casting out demons. Immediately preceding Luke 8:50, Jesus is approached by Jairus, a synagogue ruler, whose twelve-year-old daughter is dying (Luke 8:41-42). On the way to Jairus's house, a significant interruption occurs: a woman suffering from a chronic hemorrhage touches Jesus's garment and is instantly healed by her faith (Luke 8:43-48). It is during this powerful, yet time-consuming, interaction that messengers arrive from Jairus's house with the grim news: "Thy daughter is dead; trouble not the Master" (Luke 8:49). Jesus's immediate and authoritative response in Luke 8:50 directly addresses this despair, setting the stage for the girl's miraculous resurrection (Luke 8:54-55).
Historical & Cultural Context
In first-century Jewish society, death was a profound and often public event, accompanied by immediate mourning rituals, including wailing and professional mourners. The news of a death, especially of a child, would evoke deep communal grief and a sense of finality. For a synagogue ruler like Jairus, a respected figure in the community, his daughter's death was not only a personal tragedy but also a public sorrow. The belief in resurrection was present among some Jewish groups (e.g., the Pharisees), but it was generally understood as an eschatological event, not something that could occur in the present through a human agent. Jesus's ability to raise the dead, therefore, was an astonishing claim to divine power, challenging conventional understanding and demonstrating His unique authority. The cultural expectation would have been that once death occurred, intervention was futile, making Jesus's command to "fear not" a radical counter-cultural statement.
Key Themes
This passage powerfully contributes to several key themes in Luke's Gospel. Firstly, it underscores the sovereignty and divine authority of Jesus over all things, including sickness and death. His ability to heal the woman with the issue of blood and then immediately command life over death demonstrates His comprehensive power. Secondly, the narrative highlights the transformative power of faith. Both the woman's healing and the command to Jairus emphasize that faith is the conduit for Jesus's miraculous intervention. Jairus is called to move beyond a faith for healing to a faith for resurrection, embodying the principle that "all things are possible for one who believes" (Mark 9:23). Thirdly, the passage showcases Jesus's profound compassion and pastoral care. Despite the interruption and the apparent "too late" scenario, Jesus prioritizes Jairus's distraught heart, offering immediate hope and comfort in the face of overwhelming grief. This aligns with Luke's broader emphasis on Jesus's ministry to the marginalized and suffering.
Exposition and Analysis
Key Word Analysis
From the root phobos (fear, dread), this verb means "to frighten, to be alarmed," and by extension, "to be in awe of, to revere." In this context, Jesus uses it in the imperative, "Fear not" (μὴ φοβοῦ, mē phobou), which is a command to stop being afraid or to cease the act of fearing. It directly addresses Jairus's natural human reaction to the devastating news, calling him to replace his terror and despair with trust.
Derived from pistis (faith), this verb means "to have faith (in, upon, or with respect to, a person or thing), i.e., credit; by implication, to entrust (especially one's spiritual well-being to Christ)." Jesus's command "believe only" (μόνον πίστευσον, monon písteuson) is a singular, focused imperative. It calls Jairus to an active, unwavering trust in Jesus's power and word, despite all contrary evidence. This is not a passive intellectual assent but an active reliance.
Meaning "to save, i.e., deliver or protect (literally or figuratively)," this verb can encompass healing, preservation, and being made well. In the context of Jairus's daughter, "she shall be made whole" (σωθήσεται, sōthēsetai) clearly refers to a complete physical restoration from death to life. This broad semantic range highlights the comprehensive nature of Jesus's power to bring salvation, healing, and life.
Verse Breakdown
"But when Jesus heard [it], he answered him, saying"
This opening clause highlights Jesus's immediate and decisive response to the messengers' declaration. The "it" refers to the devastating news that Jairus's daughter had died. Jesus does not hesitate or express shock; instead, He immediately takes control of the situation with His authoritative word, demonstrating His divine awareness and readiness to act.
"Fear not"
This is Jesus's direct and compassionate imperative to Jairus. In the face of overwhelming grief and the apparent finality of death, Jesus commands Jairus to abandon his fear. This is not a dismissal of his sorrow but a call to transcend it through faith, preventing despair from paralyzing him. It sets the tone for the miracle to follow.
"believe only"
This phrase presents the singular condition for the miracle. Jesus calls Jairus to an exclusive and focused faith in Him, filtering out all other voices of doubt, despair, or worldly wisdom. The word "only" (Greek, mónon) emphasizes that faith, and faith alone, is the necessary response to Jesus's power, regardless of the seemingly impossible circumstances.
"and she shall be made whole"
This is Jesus's divine promise, directly linking Jairus's belief to the outcome. The word "whole" (Greek, sṓzō) here signifies not just healing from sickness, but a complete restoration of life from death. It is a declaration of Jesus's authority over life and death, assuring Jairus that his daughter will be brought back to a state of complete well-being.
Literary Devices
Luke 8:50 is rich in literary devices that amplify its theological significance. The most prominent is Contrast, as Jesus's words ("Fear not: believe only, and she shall be made whole") stand in stark opposition to the messengers' declaration ("Thy daughter is dead; trouble not the Master"). This juxtaposition highlights the chasm between human despair and divine hope. Jesus employs Imperative Language ("Fear not," "believe only"), which conveys His authority and the urgency of the command, demanding an immediate and decisive response from Jairus. There is also a powerful sense of Divine Pronouncement, as Jesus speaks with the authority of God, declaring a future reality (her being made whole) that defies present circumstances. Furthermore, the narrative employs Dramatic Irony; the messengers believe the situation is hopeless, but the reader, knowing Jesus's power, anticipates the miracle that will unfold, making Jesus's calm assurance all the more impactful.
Theological and Thematic Connections
Luke 8:50 serves as a profound theological statement on Jesus's identity and the nature of saving faith. It unequivocally demonstrates Jesus's absolute sovereignty over death, a power reserved for God alone. By raising the dead, Jesus validates His divine claims and foreshadows His own victory over the grave. The command "Fear not: believe only" encapsulates a core principle of the Christian life: that faith is the proper response to God's omnipotence, especially in the face of human limitation and despair. It teaches that God's power is not constrained by the severity of our circumstances, but rather, it is accessed through our trust in Him. This passage underscores God's compassionate nature, as Jesus, seeing Jairus's grief, immediately offers hope and life, affirming His active involvement in the deepest human sufferings.
Reflection and Application
Luke 8:50 offers profound and timeless encouragement for believers navigating life's most challenging moments. When confronted with news that seems to extinguish all hope, or when circumstances appear irreversible and final, Jesus's words resonate with divine authority: "Fear not: believe only." This verse challenges us to cultivate a faith that transcends what our senses perceive and what human logic dictates. It calls us to actively choose trust over terror, to fix our gaze on Christ's limitless power rather than on the limitations of our situation. In a world often dominated by fear—fear of loss, fear of failure, fear of the unknown—this passage serves as a powerful reminder that our God is sovereign over all, even death itself. It invites us to bring our "dead" situations, our deepest despairs, and our most impossible prayers to Jesus, trusting that with Him, it is never too late for a miracle, and that His power is made perfect in our weakness.
Questions for Reflection
FAQ
Why did Jesus delay on the way to Jairus's house, seemingly allowing the daughter to die?
Jesus's "delay" was not an oversight but a divinely orchestrated moment that served multiple purposes. Firstly, it allowed for the healing of the woman with the issue of blood (Luke 8:43-48), demonstrating Jesus's compassion and power to a broader audience and highlighting the importance of faith. Secondly, the delay transformed the situation from a potential healing to a resurrection, showcasing Jesus's ultimate authority over death itself. This elevated the miracle from a display of power over sickness to a demonstration of power over the final enemy (1 Corinthians 15:26). The delay was not a hindrance but a setup for a greater revelation of who Jesus is.
What kind of "belief" was Jesus asking for from Jairus?
Jesus was asking for a radical, unwavering faith that transcended human understanding and defied the visible circumstances. It was a belief that Jesus's word was true and powerful enough to overcome even death. This was not merely intellectual assent but an active trust and reliance on Jesus's divine ability, even when all hope seemed lost. It was a faith that looked beyond the grim reality of death to the limitless power of the Son of God, similar to the faith commended in Hebrews 11:1 as "the assurance of things hoped for, the conviction of things not seen."
Does this passage mean that if we "believe only," God will always grant our desires, even raising the dead today?
While this passage powerfully illustrates Jesus's authority and the importance of faith, it does not guarantee that God will always intervene in the exact same miraculous way in every situation. God's will and timing are sovereign. The primary lesson is that faith is the proper response to God's character and power, inviting us to trust Him fully even when circumstances seem impossible. Miracles are ultimately God's prerogative, and He works according to His perfect plan (Romans 8:28). This passage assures us of Jesus's power over death and His compassion, encouraging us to bring our deepest needs to Him with expectant faith, while acknowledging that His ways are higher than ours (Isaiah 55:8-9).
Christ-Centered Fulfillment
Luke 8:50 stands as a profound testament to the Christ-centered nature of salvation and the ultimate triumph over death. Jesus's command to Jairus, "Fear not: believe only, and she shall be made whole," is a microcosm of the Gospel message itself. It foreshadows His own ultimate victory over death through His resurrection, demonstrating that He is indeed "the resurrection and the life" (John 11:25). Just as He called Jairus to believe in the face of physical death, so too does He call all humanity to believe in Him for spiritual life, rescuing us from the spiritual death caused by sin (Ephesians 2:1-5). The "wholeness" promised to Jairus's daughter points to the comprehensive salvation offered in Christ—healing not only of the body but of the soul, reconciling us to God and granting eternal life (John 3:16). This event assures us that because Christ conquered the grave, believers need not fear death, for He has promised that "whoever lives and believes in me will never die" (John 11:26). Thus, Luke 8:50 is not merely a historical account of a miracle, but a powerful revelation of Jesus as the Lord of life, who offers hope and restoration to all who will simply believe.