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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 5:35–43. His two-level outline is real structure in the source text, so it is rendered as structure.
Diseases and deaths came into the world by the sin and disobedience of the first Adam; but by the grace of the second Adam both are conquered. Christ, having healed an incurable disease, here goes on to triumph over death, as in the beginning of the chapter he had triumphed over an outrageous devil.
I.The melancholy news is brought to Jairus, that his daughter is dead, and therefore, if Christ be as other physicians, he comes too late.
While there is life, there is hope, and room for the use of means; but when life is gone, it is past recall; Why troublest thou the Master any further? Mar 5:35. Ordinarily, the proper thought in this case, is, "The matter is determined, the will of God is done, and I submit, I acquiesce; The Lord gave, and the Lord hath taken away. While the child was alive, I fasted and wept; for I said, Who can tell but God will yet be gracious to me, and the child shall live? But now that it is dead, wherefore should I weep? I shall go to it, but it shall not return to me." With such words we should quiet ourselves at such a time, that our souls may be as a child that is weaned from his mother: but there the case was extraordinary; the death of the child doth not, as usually, put an end to the narrative.
II.Christ encourageth the afflicted father yet to hope that his application to Christ on the behalf of his child should not be in vain.
Christ had staid to work a cure by the way, but he shall be no sufferer by that, nor loser by the gain of others; Be not afraid, only believe. We may suppose Jairus at a pause, whether he should ask Christ to go on or no; but have we not as much occasion for the grace of God, and his consolations, and consequently of the prayers of our ministers and Christian friends, when death is in the house, as when sickness is? Christ therefore soon determines this matter; "Be not afraid that my coming will be to no purpose, only believe that I will make it turn to a good account." Note,
1.We must not despair concerning our relations that are dead, nor sorrow for them as those that have no hope. See what is said to Rachel, who refused to be comforted concerning her children, upon the presumption that they were not; Refrain thy voice from weeping, and thine eyes from tears; for there is hope in thine end, that thy children shall come again, Jer 31:16, Jer 31:17. Therefore fear not, faint not.
2.Faith is the only remedy against disquieting grief and fear at such a time: let that silence them, Only believe. Keep up a confidence in Christ, and a dependence upon him, and he will do what is for the best. Believe the resurrection, and then be not afraid.
III.He went with a select company to the house where the dead child was.
He had, by the crowd that attended him, given advantage to the poor woman he last healed, and, having done that, now he shook off the crowd, and suffered no man to follow him (to follow with him, so the word is), but his three bosom-disciples, Peter, and James, and John; a competent number to be witnesses of the miracle, but not such a number as that his taking them with him might look like vainglory.
IV.He raised the dead child to life; the circumstances of the narrative here are much the same as we had them in Matthew; only here we may observe,
1.That the child was extremely well beloved, for the relations and neighbours wept and wailed greatly. It is very afflictive when that which is come forth like a flower is so soon cut down, and withereth before it is grown up; when that grieves us, of which we said, This same shall comfort us.
2.That it was evident beyond dispute, that the child was really and truly dead. Their laughing Christ to scorn, for saying, She is not dead, but sleepeth, though highly reprehensible, serves for the proof of this.
3.That Christ put those out as unworthy to be witnesses of the miracle, who were noisy in their sorrow, and were so ignorant in the things of God, as not to understand him when he spoke of death as a sleep, or so scornful, as to ridicule him for it.
4.That he took the parents of the child to be witnesses of the miracle, because in it he had an eye to their faith, and designed it for their comfort, who were the true, for they were the silent mourners.
5.That Christ raised the child to life by a word of power, which is recorded here, and recorded in Syriac, the language in which Christ spoke, for the greater certainty of the thing; Talitha, cumi; Damsel, I say unto thee, Arise. Dr. Lightfoot saith, It was customary with the Jews, when they gave physic to one that was sick, to say, Arise from thy disease; meaning, We wish thou mayest arise: but to one that was dead, Christ said, Arise from the dead; meaning, I command that thou arise; nay, there is more in it - the dead have not power to arise, therefore power goes along with this word, to make it effectual. Da quod jubes, et jube quod vis - Give what thou commandest, and command what thou wilt. Christ works while he commands, and works by the command, and therefore may command what he pleaseth, even the dead to arise. Such is the gospel call to those that are by nature dead in trespasses and sins, and can no more rise from that death by their own power, than this child could; and yet that word, Awake, and arise from the dead, is neither vain, nor in vain, when it follows immediately, Christ shall give thee light, Eph 5:14. It is by the word of Christ that spiritual life is given, I said unto thee, Live, Eze 16:6.
6.That the damsel, as soon as life returned, arose, and walked, Mar 5:42. Spiritual life will appear by our rising from the bed of sloth and carelessness, and our walking in a religious conversation, our walking up and down in Christ's name and strength; even from those that are of the age of twelve years, it may be expected that they should walk as those whom Christ has raised to life, otherwise than in the native vanity of their minds.
7.That all who saw it, and heard of it, admired the miracle, and him that wrought it; They were astonished with a great astonishment. They could not but acknowledge that there was something in it extraordinary and very great, and yet they knew not what to make of it, or to infer from it. Their wonder should have worked forward to a lively faith, but it rested in a stupor or astonishment.
8.That Christ endeavoured to conceal it; He charged them straitly, that no man should know it. It was sufficiently known to a competent number, but he would not have it as yet proclaimed any further; because his own resurrection was to be the great instance of his power over death, and therefore the divulging of other instances must be reserved till that great proof was given: let one part of the evidence be kept private, till the other part, on which the main stress lies, be made ready.
9.That Christ took care something should be given her to eat. By this it appeared that she was raised not only to life, but to a good state of health, that she had an appetite to her meat; even the new-born babes in Christ's house desire the sincere milk, Pe1 2:1, Pe1 2:2. And it is observable, that, as Christ, when at first he had made man, presently provided food for him, and food out of the earth of which he was made (Gen 1:29), so now when he had given a new life, he took care that something should be given to eat; for is he has given life, he may be trusted to give livelihood, because the life is more than meat, Mat 6:25. Where Christ hath given spiritual life, he will provide food for the support and nourishment of it unto life eternal, for he will never forsake, or be wanting to, the work of his own hands.
Historical interpretation
Nine Centuries of Reception
9 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.
It was told the ruler of the synagogue, Thy daughter is dead. But Jesus said to him, She is not dead, but sleepeth. Both are true, for the meaning is, She is dead to you, but to Me she is asleep.
(ad Pam. Ep. 57) Some one may accuse the Evangelist of a falsehood in his explanation, in that he has added, I say unto thee, when in Hebrew, Talitha cumi only means, Damsel, arise; but He adds, I say unto thee, Arise, to express that His meaning was to call and command her. It goes on, For she was of the age of twelve years.
Someone may wonder or ask: Why are these three apostles always chosen and the others sent away? Even when he was transfigured on the mountain, these three were with him. Yes, these three were chosen: Peter, James and John. But why only three? First there is the mystery of the Trinity embedded in this number, a number sacred in itself. Second, according to Moses, Jacob set three peeled branches in the watering troughs. Finally, it is written: “A three-ply cord is not easily broken.” Peter is chosen as one upon whom the church would be built. James is the first of the apostles to be crowned with martyrdom. John is the beloved disciple whose love prefigures the state of virginity.
(ubi sup.) It is not said that he assented to his friends who brought the tidings and wished to prevent the Master from coming, so that our Lord's saying, Fear not, only believe, is not a rebuke for his want of faith, but was intended to strengthen the belief which he had already. But if the Evangelist had related, that the ruler of the synagogue joined the friends who came from his house, in saying that Jesus should not be troubled, the words which Matthew relates him to have said, namely, that the damsel was dead, would then have been contrary to what was in his mind. It goes on, And he suffered no man to follow him, save Peter, and James, and John the brother of James.
(Vict. Ant. e Cat. in Marc.) But He Himself commands them not to wail, as if the damsel was not dead, but sleeping; wherefore it says, And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.
(Mor. 4, 27) Morally again, our Redeemer raised the damsel in the house, the young man without the gate, Lazarus in the tomb; he still lies dead in the house, whose sin is concealed; he is carried without the gate, whose sin has broken forth into the madness of an open deed; he lies crushed under the mound of the tomb, who in the commission of sin, lies powerless beneath the weight of habit.
(ubi sup.) Wherefore one believing woman touches the Lord, whilst the crowd throngs Him, because He, who is grieved by divers heresies, or by wicked habits, is worshipped faithfully with the heart of the Catholic Church alone. But the Church of the Gentiles came behind Him; because though it did not see the Lord present in the flesh, for the mysteries of His Incarnation had been gone through, yet it attained to the grace of His faith, and so when by partaking of His sacraments, it merited salvation from its sins, as it were the fountain of its blood was dried up by the touch of His garments. And the Lord looked round about to see her who had done this, because He judges that all who deserve to be saved are worthy of His look and of His pity.
(ubi sup.) For to men she was dead, who were unable to raise her up; but to God she was asleep, in whose purpose both the soul was living, and the flesh was resting, to rise again. Whence it became a custom amongst Christians, that the dead, who, they doubt not, will rise again, should be said to sleep. It goes on, And they laughed him to scorn.
(ubi sup.) Because they chose rather to laugh at than to believe in this saying concerning her resurrection, they are deservedly excluded from the place, as unworthy to witness His power in raising her, and the mystery of her rising; wherefore it goes on, But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.
(ubi sup.) Mystically; the woman was cured of a bloody flux, and immediately after the daughter of the ruler of the synagogue is reported to be dead, because as soon as the Church of the Gentiles is washed from the stain of vice, and called daughter by the merits of her faith, at once the synagogue is broken up on account of its zealous treachery and envy; treachery, because it did not choose to believe in Christ; envy, because it was vexed at the faith of the Church. What the messengers told the ruler of the synagogue, Why troublest thou the Master any more, is said by those in this day who, seeing the state of the synagogue, deserted by God, believe that it cannot be restored, and therefore think that we are not to pray that it should be restored. But if the ruler of the synagogue, that is, the assembly of the teachers of the Law, determine to believe, the synagogue also, which is subjected to them, will be saved. Further, because the synagogue lost the joy of having Christ to dwell in it, as its faithlessness deserved, it lies dead as it were, amongst persons weeping and wailing. Again, our Lord raised the damsel by taking hold of her hand, because the hands of the Jews, which are full of blood, must first be cleansed, else the synagogue, which is dead, cannot rise again. But in the woman with the bloody flux, and the raising of the damsel, is shown the salvation of the human race, which was so ordered by the Lord, that first some from Judæa, then the fulness of the Gentiles, might come in, and so all Israel might be saved. Again, the damsel was twelve years old, and the woman had suffered for twelve years, because the sinning of unbelievers was contemporary with the beginning of the faith of believers; wherefore it is said, Abraham believed on God, and it was counted to him for righteousnessu. (Gen. 15:6)
(ubi sup.) And we may remark, that lighter and daily errors may be cured by the remedy of a lighter penance. Wherefore the Lord raises the damsel, lying in the inner chamber with a very easy cry, saying, Damsel, arise; but that he who had been four days dead might quit the prison of the tomb, He groaned in spirit, He was troubled, He shed tears. In proportion, then, as the death of the soul presses the more heavily, so much the more ardently must the fervour of the penitent press forward. But this too must be observed, that a public crime requires a public reparation; wherefore Lazarus, when called from the sepulchre, was placed before the eyes of the people: but slight sins require to be washed out by a secret penance, wherefore the damsel lying in the house is raised up before few witnesses, and those are desired to tell no man. The crowd also is cast out before the damsel is raised; for if a crowd of worldly thoughts be not first cast out from the hidden parts of the heart, the soul, which lies dead within, cannot rise. Well too did she arise and walk, for the soul, raised from sin, ought not only to rise from the filth of its crimes, but also to make advances in good works, and soon it is necessary that it should be filled with heavenly bread, that is, made partaker of the Divine Word, and of the Altar.
Those who were about the ruler of the synagogue, thought that Christ was one of the prophets, and for this reason they thought that they should beg of Him to come and pray over the damsel. But because she had already expired, they thought that He ought not to be asked to do so. Therefore it is said, While he yet spake, there came messengers to the ruler of the synagogue, which said, Thy daughter is dead; why troublest thou the Master any further? But the Lord Himself persuades the father to have confidence. For it goes on, As soon as Jesus heard the word which was spoken, he saith to the ruler of the synagogue, Be not afraid; only believe.
For Christ in His lowliness would not do any thing for display. It goes on, And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.
But they laugh at Him, as if unable to do any thing farther; and in this He convicts them of bearing witness involuntarily, that she was really dead whom He raised up, and therefore, that it would be a miracle if He raised her.
(non occ.) The Evangelist added this, to show that she was of an age to walk. By her walking, she is shown to have been not only raised up, but also perfectly cured. It continues, And a they were astonished with a great astonishment.
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Summary
Mark 5:37 captures a moment of profound significance in Jesus' ministry, revealing His deliberate choice to restrict access to a miraculous event. As He approached the home of Jairus to raise his daughter from the dead, Jesus permitted only His inner circle—Peter, James, and John—to accompany Him, underscoring the sacred and intimate nature of the impending miracle and their unique role as privileged witnesses.
Context
Literary Context
This verse is deeply embedded within the narrative of Jesus' powerful ministry, immediately following the healing of the woman with a hemorrhage (Mark 5:25-34), which itself was an interruption to His journey to Jairus' house. Jairus, a synagogue ruler, had desperately pleaded with Jesus to heal his dying daughter (Mark 5:23). The news of the girl's death arrives just before Jesus reaches the house (Mark 5:35), setting a dramatic stage for His subsequent action. By limiting the witnesses to Peter, James, and John, Jesus prepares for the miraculous raising of the girl (Mark 5:41-42) in a controlled and purposeful manner, emphasizing the solemnity and divine authority of the event.
Historical & Cultural Context
In first-century Jewish society, large crowds often followed prominent teachers or miracle workers, and public displays of power could easily lead to misunderstanding or political unrest. Jesus frequently managed the crowds, sometimes withdrawing from them (Mark 1:35) or instructing those He healed to remain silent (Mark 1:44). The selection of an inner circle was not uncommon among rabbinic teachers, who might share deeper teachings or experiences with a select few. This particular setting, a private home where a death had occurred, would have been a place of mourning, and the presence of a large, boisterous crowd would have been inappropriate. Jesus' action respects the family's grief while also ensuring the sanctity of the miracle.
Key Themes
Mark 5:37 contributes significantly to several overarching themes in the Gospel of Mark. Firstly, it highlights Jesus' Divine Authority and Sovereignty, demonstrating His complete control over circumstances, including who witnesses His power. Secondly, it emphasizes the theme of Discipleship and Intimacy, particularly the unique relationship Jesus cultivated with Peter, James, and John, who were privileged to witness His glory at the Transfiguration and His agony in Gethsemane. This selection underscores a deeper level of trust and preparation for their future roles. Finally, the verse subtly reinforces the theme of The Messianic Secret, where Jesus often sought to control the revelation of His divine power and identity, preventing premature or misunderstood declarations of His Messiahship.
Exposition and Analysis
Key Word Analysis
This verb, derived from "apo" (from) and "hiemi" (to send), literally means "to send forth" or "to let go." In this context, it carries the sense of "to permit," "to allow," or "to suffer" (in the older English sense of allowing something to happen). Jesus' action is not one of passive endurance but of active permission or restriction, indicating His deliberate control over who would witness the miracle.
This word is a strong negative, combining "oude" (not even) and "heis" (one). It means "not even one," "none," or "nobody." Its use here emphasizes the absolute nature of Jesus' exclusion. He did not merely limit the crowd; He permitted no one else, highlighting the exclusivity of the chosen three.
This conjunction literally means "if not" or "unless." It functions as an exclusionary particle, meaning "except" or "but only." This word is crucial as it explicitly states the exception to the general prohibition, clearly identifying Peter, James, and John as the sole individuals permitted to accompany Jesus further into the house.
Verse Breakdown
"And he suffered no man to follow him,"
This clause establishes Jesus' authoritative action of restricting access. Despite the large crowd that had been following Him, Jesus deliberately exercised His power to prevent anyone else from accompanying Him beyond a certain point. This was not a passive allowance but an active decision to control the environment and the witnesses to the upcoming miracle.
"save Peter, and James, and John the brother of James."
This second clause specifies the precise exception to the general prohibition. It names the three disciples—Peter, James, and John—who were uniquely chosen to proceed with Jesus. This highlights their special position within the broader group of disciples, indicating a level of intimacy and trust that Jesus extended to them for particular, significant events. The specific identification of John as "the brother of James" distinguishes him from other Johns and underscores the familial bond of these two sons of Zebedee.
Literary Devices
Mark's concise narrative style in this verse effectively employs several literary devices. The most prominent is Selection, where Jesus deliberately chooses a small, privileged group from the larger body of followers. This act of selection serves to highlight the significance and sacredness of the event about to unfold. There is also an element of Emphasis through exclusion; by stating that "no man" was allowed "save" the three, the text draws attention to the unique status of Peter, James, and John. Furthermore, this moment functions as Foreshadowing, as this same inner circle of three will later be present at other pivotal moments in Jesus' ministry, such as the Transfiguration and the agony in Gethsemane, reinforcing their role as key witnesses to the most profound aspects of Christ's identity and mission. The narrative also exhibits Narrative Economy, as Mark quickly moves from the general crowd to the specific, focused action, maintaining the fast pace characteristic of his Gospel.
Theological and Thematic Connections
The selective nature of Jesus' discipleship, as seen in Mark 5:37, reveals a profound theological principle: while God's grace and invitation are broad, there are moments of deeper revelation and intimacy reserved for those prepared to receive them. This inner circle was not chosen out of favoritism, but for a specific purpose—to bear witness to the most extraordinary demonstrations of Jesus' divine power and His deepest human suffering. Their privilege came with a unique responsibility to understand and later proclaim these truths. This pattern reflects God's sovereign choice in revealing Himself, often in progressively deeper ways, to those He calls into closer fellowship and service. It underscores that spiritual proximity to Christ brings both profound insight and weighty obligation.
Reflection and Application
Mark 5:37 invites us to consider the nature of spiritual privilege and the responsibilities that accompany it. Jesus' deliberate choice of Peter, James, and John for this intimate encounter with His power over death suggests that there are sacred moments in our spiritual journey where God calls us into a deeper, more focused relationship with Him, free from the distractions of the crowd. This is not about exclusivity in salvation, but about the unique call to witness and participate in His work. For believers today, this verse can serve as a powerful reminder that while the Gospel is for all, God often reveals Himself and His purposes more intimately to those who draw near in faith and obedience. Such proximity is a profound gift, demanding a greater commitment to understanding, internalizing, and sharing the truths revealed. It challenges us to reflect on our own willingness to step away from the clamor of the world and enter into the sacred spaces where Christ reveals His deepest power and presence.
Questions for Reflection
FAQ
Why did Jesus choose only Peter, James, and John for this specific miracle?
Jesus' decision to include only Peter, James, and John in this pivotal moment reflects a pattern of cultivating an "inner circle" among His twelve disciples. This was likely for several reasons: to provide them with unique, foundational experiences that would deepen their understanding of His divine identity and mission; to prepare them for leadership roles within the early church by exposing them to the most profound demonstrations of His power (like raising the dead) and His deepest human suffering (in Gethsemane); and perhaps to control the narrative, preventing a larger, potentially chaotic or misunderstood public spectacle that might hinder His broader ministry goals. This selective revelation was part of His strategic training for those who would become pillars of the nascent Christian movement.
What does "suffered no man to follow him" mean in modern English?
In modern English, "he suffered no man to follow him" means "he allowed no one to accompany him" or "he permitted no one to follow him." The word "suffered" here is used in an older sense, akin to "to allow" or "to permit," rather than implying pain or endurance. It highlights Jesus' deliberate and authoritative control over who had access to the intimate and sacred event of raising Jairus' daughter from the dead, emphasizing His intentional restriction of witnesses.
Were Peter, James, and John always present for Jesus' most significant moments?
While Peter, James, and John were frequently present for many of Jesus' teachings and miracles, they were uniquely chosen for a select few of the most profound and intimate events. Besides the raising of Jairus' daughter, they were the sole disciples to witness Jesus' Transfiguration, where His divine glory was revealed, and they were the only ones Jesus took deeper into the Garden of Gethsemane to pray with Him during His agonizing hours before His arrest. These instances underscore their special position and the unique insights they gained into the person and work of Christ.
Christ-Centered Fulfillment
Mark 5:37, with Jesus' deliberate selection of Peter, James, and John, powerfully points to Christ as the ultimate revealer of God's truth and the mediator of divine intimacy. Just as Jesus chose a select few to witness His power over death, so too does He, as the Son of God, draw all humanity to Himself through His atoning work on the cross, offering a path to intimate fellowship with God. His selective revelation to the inner circle foreshadows the deeper truths of the Kingdom of God, which are not always immediately apparent to the masses but are progressively revealed to those who commit to following Him. Ultimately, Jesus Himself is the "way, the truth, and the life" (John 14:6), the one through whom all access to the Father is granted. The privilege of witnessing His power, once limited to a few, is now extended to all believers who, through faith in Him, are granted the Holy Spirit to understand the "deep things of God" (1 Corinthians 2:10) and to live in an intimate, Spirit-empowered relationship with their Creator. This verse, therefore, is a microcosm of God's sovereign plan to reveal Himself fully in Christ, inviting all who believe into the most sacred and life-transforming encounter.