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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
8 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.
(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.
And they come to the house of the ruler of the synagogue, and see the tumult, and they weep and wail greatly. And, he says, let all who hope in you rejoice, they will exult forever, and you will dwell in them. However, because the Synagogue deservedly lost this joy of the Lord's indwelling due to unbelief, it lies as if dead among those who weep and wail. Yet, heavenly mercy does not allow it to perish utterly, but rather, towards the end of the age, according to the election of grace, it restores its remnants to salvation and life. Whence it is aptly added:
(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 5:38 vividly portrays Jesus' arrival at the home of Jairus, a synagogue ruler, where He is met with an overwhelming scene of chaos and profound grief. The verse captures the immediate human response to death, characterized by loud lamentations and a general uproar, setting a somber and desperate stage for the miraculous demonstration of Christ's authority over life and death.
Context
Literary Context
This verse is situated within a larger narrative in Mark 5 that showcases Jesus' multifaceted power and compassion. Immediately preceding it, Jairus, a synagogue official, pleads with Jesus to heal his dying daughter. While on their way, Jesus is interrupted by a woman suffering from a chronic hemorrhage, whom He heals (Mark 5:25-34). This delay is critical, as it allows for the arrival of messengers with the devastating news that Jairus's daughter has died (Mark 5:35). Thus, Mark 5:38 marks Jesus' transition from a scene of healing to a direct confrontation with death, escalating the tension and setting the stage for an even greater display of divine power.
Historical & Cultural Context
The scene described in Mark 5:38 reflects typical Jewish mourning customs of the first century. Upon a death, it was customary for family and friends to engage in loud, public lamentations, often tearing clothes and scattering ashes. Professional mourners, including flute players and women trained in wailing, were frequently hired to amplify the expression of grief and signify the severity of the loss. This practice, evident in other biblical accounts like Matthew 9:23, created an atmosphere of intense sorrow and commotion, ensuring that the entire community was aware of the tragedy. The "ruler of the synagogue" (archisynagogos) like Jairus was a respected and influential figure responsible for the administration and spiritual oversight of the local synagogue, making his personal tragedy a matter of public concern and his plea to Jesus a significant act of humility.
Key Themes
Mark 5:38 contributes to several prominent themes within the Gospel of Mark. Firstly, it underscores human grief and despair in the face of death, a universal experience that Jesus fully enters into. Secondly, it highlights Jesus' direct confrontation with death, the ultimate consequence of sin, foreshadowing His victory over it. Thirdly, the overwhelming evidence of death and despair serves to magnify the impending miracle, emphasizing that Jesus' authority extends even to the most final of human circumstances, a theme powerfully articulated in His declaration, "I am the resurrection and the life" in the Gospel of John. Finally, it subtly introduces the theme of faith in the midst of hopelessness, as Jesus' instruction to Jairus in Mark 5:36 to "only believe" immediately follows the news of his daughter's death, contrasting divine assurance with human despair.
Exposition and Analysis
Key Word Analysis
This verb signifies a movement towards a specific point, indicating Jesus' deliberate and purposeful approach to the house of Jairus. Unlike a casual arrival, érchomai suggests an intentional entry into a space of profound human suffering and despair, highlighting Jesus' willingness to engage directly with the brokenness of the world. It is a coming not merely to observe, but to act.
Derived from a root meaning "to roar" or "to be agitated," thórybos describes a disturbance, uproar, or noisy crowd. In this context, it vividly captures the chaotic and boisterous atmosphere typical of ancient mourning rituals. It conveys not just noise, but a sense of disarray and emotional intensity, reflecting the uncontrolled outpouring of grief that filled the house.
This word, often associated with a loud, mournful cry or lament, implies a vociferous expression of grief. When combined with "greatly" (polýs), it emphasizes the extreme intensity and volume of the lamentation. Unlike a quiet sob, alalázō suggests a public, almost ritualistic, outcry of sorrow, often performed by professional mourners, underscoring the depth of despair and the finality of death in the cultural context.
Verse Breakdown
"And he cometh to the house of the ruler of the synagogue"
This clause establishes Jesus' direct movement to the specific location of the tragedy. "The ruler of the synagogue" identifies Jairus, a man of significant local standing, whose personal sorrow has become a public spectacle, drawing Jesus into a prominent display of human suffering. Jesus' deliberate "coming" underscores His intentional engagement with the situation.
"and seeth the tumult"
Here, the narrative shifts to Jesus' perception. He "sees" (Greek, theōréō), implying a careful observation and discernment of the scene. The "tumult" refers to the loud, chaotic uproar characteristic of a house where a death has occurred, filled with the sounds of professional mourners and grieving family members. This immediate sensory input confirms the reality of the situation and the depth of the despair.
"and them that wept and wailed greatly"
This final clause specifies the nature of the "tumult," detailing the participants and the intensity of their grief. "Wept" (Greek, klaíō) denotes sobbing and crying aloud, while "wailed" (Greek, alalázō) suggests a more vociferous, perhaps ritualistic, lament. The addition of "greatly" (Greek, polýs) amplifies the description, emphasizing the overwhelming, unrestrained, and public expression of sorrow, confirming the finality of death in the eyes of those present.
Literary Devices
Mark 5:38 employs several literary devices to convey the gravity of the scene. The use of Imagery is prominent, as the verse paints a vivid picture of the "tumult" and the "wept and wailed greatly," allowing the reader to almost hear the cacophony of grief. This sensory detail immerses the audience in the emotional intensity of the moment. Furthermore, the phrase "wailed greatly" can be seen as a form of Hyperbole, emphasizing the extreme and pervasive nature of the sorrow. While culturally accurate, the intensity of the language serves to underscore the profound despair before the miracle. Finally, the entire scene functions as Foreshadowing, setting a dramatic contrast between the overwhelming evidence of death and the life-giving power Jesus is about to demonstrate. The depth of the human despair serves to magnify the divine triumph that is about to unfold.
Theological and Thematic Connections
Mark 5:38 serves as a poignant theological statement about the reality of human suffering and death, and Jesus' compassionate engagement with it. It reminds us that Jesus does not shy away from the raw, chaotic, and deeply painful aspects of human existence. He enters directly into the midst of overwhelming grief, demonstrating His solidarity with humanity in its most vulnerable moments. The scene underscores the pervasive nature of death as an enemy, but simultaneously sets the stage for Christ's ultimate authority over it, revealing that His power transcends even the finality of the grave. This encounter is not merely an observation of sorrow but a prelude to a divine intervention that reverses the natural order, pointing to Jesus as the source of life in the face of death.
Reflection and Application
Mark 5:38 provides a powerful invitation to bring our deepest sorrows and seemingly impossible situations directly to Jesus. The scene at Jairus's house, filled with professional mourners and overwhelming despair, represents the very worst of human experience—the finality of death. Yet, it is precisely into this chaotic and hopeless environment that Jesus steps. This reminds us that no situation is too dire, no grief too profound, and no loss too final for Christ to enter. He does not offer platitudes from a distance but enters into the raw messiness of our pain. For believers today, this verse encourages us to trust in Jesus' sovereignty even when circumstances scream despair. It challenges us to look beyond the "tumult" of our present difficulties and fix our gaze on the One who has ultimate authority over life and death, knowing that His presence transforms even the most desolate landscapes of our lives.
Questions for Reflection
FAQ
Why were there professional mourners at Jairus's house, and what does their presence signify?
Professional mourners, often women and musicians (like flute players mentioned in Matthew 9:23), were a common feature of Jewish funerals in the first century. Their presence was not merely for emotional support but was a customary and expected part of mourning rituals, signifying the gravity of the death and the family's social standing. They would lead the lamentations, ensuring a loud and public display of grief. Their wailing and commotion, described as "tumult" in Mark 5:38, created an atmosphere of profound sorrow and finality, underscoring the human perception that death was an irreversible end.
Christ-Centered Fulfillment
Mark 5:38, with its depiction of overwhelming grief and the finality of death, finds its profound Christ-centered fulfillment in Jesus' ultimate victory over death itself. The "tumult" and "wailing greatly" at Jairus's house vividly portray the universal human experience of sorrow in a fallen world, a world where death reigns as the "last enemy" (1 Corinthians 15:26). Jesus' deliberate entry into this scene of despair foreshadows His own journey to the cross and resurrection. He would not only raise Jairus's daughter, demonstrating His power over physical death, but would Himself conquer death through His own sacrificial death and glorious resurrection (Romans 6:9). The wails of sorrow in Jairus's house echo the lamentations of humanity, which are ultimately silenced by the triumphant shout of the resurrected Christ, who declares, "I am the resurrection and the life" and holds the keys of death and Hades (Revelation 1:18). Thus, the scene in Mark 5:38 is not just a miracle story, but a powerful testament to the Lamb of God who enters into our deepest sorrow to bring eternal life and wipe away every tear (Revelation 21:4).