Mark 5:40

KJV

And they laughed him to scorn. 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.

KJV (with Strong's)

And {G2532} they laughed {G2606} him {G846} to scorn {G2606}. But {G1161} when he had put {G1544} them all {G537} out {G1544}, he taketh {G3880} the father {G3962} and {G2532} the mother {G3384} of the damsel {G3813}, and {G2532} them that were with {G3326} him {G846}, and {G2532} entereth in {G1531} where {G3699} the damsel {G3813} was {G2258} lying {G345}.

Complete Jewish Bible

And they jeered at him. But he put them all outside, took the child's father and mother and those with him, and went in where the child was.

Berean Standard Bible

And they laughed at Him. After He had put them all outside, He took the child’s father and mother and His own companions, and went in to see the child.

American Standard Version

And they laughed him to scorn. But he, having put them all forth, taketh the father of the child and her mother and them that were with him, and goeth in where the child was.

Commentary

### SUMMARY
Mark 5:40 captures a pivotal moment in Jesus's ministry, illustrating the stark contrast between human skepticism and divine authority. As Jesus prepares to raise Jairus's daughter from the dead, He is met with derisive laughter from the crowd, who believe death to be final. In response, Jesus decisively removes the unbelievers, creating an intimate space for faith and demonstrating His supreme power over life and death to a select few.

### CONTEXT
* **Literary Context:** This verse is situated within the dramatic narrative of Jairus, a synagogue ruler, pleading with Jesus to heal his dying daughter. The journey to Jairus's house is interrupted by the healing of the [woman with an issue of blood](/mark/5-25-34 "Mark 5:25-34 - Healing of the Woman with a Hemorrhage"), a delay that proves critical. While Jesus is still speaking with the healed woman, messengers arrive with the devastating news that Jairus’s daughter has died ([Mark 5:35](/mark/5-35 "Mark 5:35 - News of Jairus's Daughter's Death")). Despite this grim report, Jesus immediately offers words of profound comfort and challenge to Jairus: "Do not fear, only believe" ([Mark 5:36](/mark/5-36 "Mark 5:36 - Jesus's Encouragement to Jairus")). Upon arriving at the house, Jesus encounters the chaotic scene of professional mourners and wailers, a common practice in Jewish culture. His pronouncement, "The child is not dead but sleeping," is met with scornful laughter, setting the stage for His decisive action to remove the unbelieving crowd, allowing only the parents and His inner circle—[Peter, James, and John](/mark/5-37 "Mark 5:37 - Peter, James, and John Accompany Jesus")—to witness the miracle.
* **Historical & Cultural Context:** First-century Jewish society had well-established customs surrounding death and mourning. When a person died, especially a child, professional mourners (often women playing flutes or wailing) would be hired to create an atmosphere of intense grief. This public display was not merely for emotional expression but also served as a social ritual, signifying the finality of death and the community's shared sorrow. The crowd's laughter in [Mark 5:40](/mark/5-40 "Mark 5:40 - Jesus Expels the Mockers") is not merely polite disbelief but a deep-seated, contemptuous mockery, rooted in their absolute certainty that death was irreversible. Their cultural experience dictated that once a person was dead, there was no return. Jesus's statement about the girl "sleeping" would have been perceived as utterly absurd and disrespectful in this context, prompting their scorn. His subsequent action of expelling them underscores a clash between human understanding of finality and divine power.
* **Key Themes:** This verse powerfully contributes to several overarching themes in Mark's Gospel and the broader biblical narrative. Firstly, it highlights the stark **contrast between human disbelief and divine faith**. The crowd's derision serves as a foil to Jesus's unwavering assurance and His call for Jairus to "only believe" ([Mark 5:36](/mark/5-36 "Mark 5:36 - Jesus's Call to Faith")). Secondly, the expulsion of the mockers emphasizes **Jesus's absolute authority over death and spiritual atmospheres**. By clearing the room, Jesus asserts His control, creating an environment conducive to the manifestation of God's power, free from the hindrance of cynicism. This action foreshadows His ultimate victory over death through His own resurrection. Thirdly, it illustrates the theme of **divine privacy in profound spiritual encounters**. Jesus often chose to perform His most significant miracles, particularly resurrections, in a more private setting, allowing only a select few to witness the raw, transformative power of God, perhaps to prevent sensationalism or to foster genuine faith in those closest to Him.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **put... out (Greek, _ekbállō'_):** From G1544, meaning "to eject (literally or figuratively)." This strong verb signifies a forceful and authoritative removal. It is often used elsewhere in the Gospels for casting out demons ([Mark 1:34](/mark/1-34 "Mark 1:34 - Jesus Casts Out Many Demons")), emphasizing Jesus's power and control over the situation. Here, it conveys His decisive action to purge the space of unbelief and create an atmosphere of faith suitable for the miracle.
* **taketh (Greek, _paralambánō'_):** From G3880, meaning "to receive near, i.e., associate with oneself (in any familiar or intimate act or relation); by analogy, to assume an office; figuratively, to learn." This word indicates Jesus's intentional and intimate inclusion of the parents and His inner circle. Unlike the forceful expulsion of the crowd, this is a deliberate invitation, signifying a close association and shared witness to a profound event. It highlights the selective nature of Jesus's ministry in certain contexts.
* **entereth in (Greek, _eisporeúomai'_):** From G1531, meaning "to enter (literally or figuratively)." This verb describes Jesus's purposeful movement into the room where the damsel lay. It is not a casual entry but a deliberate, focused advance towards the point of the miracle. Combined with the previous actions of expulsion and selection, it underscores the solemnity and significance of the moment Jesus approaches the dead girl.

#### Verse Breakdown
* **"And they laughed him to scorn."**: This clause highlights the immediate human reaction to Jesus's declaration that the girl was merely "sleeping." The laughter is not one of amusement but of profound derision and contempt, stemming from their absolute certainty that death was final and Jesus's words were foolish or delusional. It underscores the chasm between human perception and divine reality.
* **"But when he had put them all out,"**: This marks Jesus's decisive and authoritative response to the crowd's unbelief. The conjunction "But" (dé, G1161) signals a sharp contrast to the preceding mockery. Jesus takes control of the environment, forcefully removing all the unbelievers and professional mourners. This action demonstrates His intolerance for cynicism and His need for an atmosphere of faith for the miracle to unfold.
* **"he taketh the father and the mother of the damsel, and them that were with him,"**: This clause reveals Jesus's careful selection of witnesses. He invites the girl's grieving parents, whose faith (or at least Jairus's) he had previously encouraged, and His closest disciples—Peter, James, and John ([Mark 5:37](/mark/5-37 "Mark 5:37 - Peter, James, and John")). This intimate group is chosen to witness the profound display of divine power, emphasizing the sacred and personal nature of the impending miracle.
* **"and entereth in where the damsel was lying."**: This final clause describes Jesus's purposeful movement into the room where the dead girl lay. The word "lying" (anakeîmai, G345) can also refer to reclining, often used for those at a meal, but here contextually refers to the posture of a corpse. This direct approach signifies Jesus's readiness to confront death head-on and demonstrates His intent to perform the miracle.

#### Literary Devices
The passage employs several powerful literary devices. **Contrast** is central, vividly setting the unbelieving, mocking crowd against Jesus's unwavering authority and the quiet faith of the chosen few. This highlights the spiritual divide between those who operate by human logic and those who perceive divine power. **Dramatic Irony** is also present, as the crowd laughs at Jesus's statement that the girl is "sleeping," unaware that His words are a profound truth, foreshadowing her imminent awakening from death. This irony underscores their spiritual blindness. Furthermore, Jesus's act of "putting them all out" functions as a form of **Symbolism**, representing the necessary expulsion of doubt and cynicism from the space where God's power is to be manifested. It teaches that an environment of faith, free from mocking unbelief, is often a prerequisite for witnessing divine intervention.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Mark 5:40 profoundly illustrates Jesus's sovereignty over death and His discernment in ministering to a world grappling with unbelief. It teaches that while God's power is absolute, its manifestation can be influenced by the spiritual atmosphere, particularly the presence of faith or cynical unbelief. Jesus's action of expelling the mockers is not a limitation of His power, but a demonstration of His wisdom in cultivating an environment where faith can flourish and the miracle's impact can be rightly received by those prepared to believe. This selective witnessing underscores the sacredness of such divine encounters and the importance of a receptive heart.

* [Matthew 9:23-26](/matthew/9-23-26 "Matthew 9:23-26 - Jesus Raises Jairus's Daughter")
* [Luke 8:51-56](/luke/8-51-56 "Luke 8:51-56 - Jesus Raises Jairus's Daughter")
* [John 11:4-15](/john/11-4-15 "John 11:4-15 - Jesus Calls Lazarus's Death a Sleep")

### REFLECTION AND APPLICATION
Mark 5:40 offers profound insights into the nature of faith, the power of Jesus, and the spiritual environment we cultivate. In our own lives, we often face "dead" situations—whether in health, relationships, finances, or spiritual growth—that elicit skepticism from those around us, and sometimes even from within. This passage challenges us to discern and protect our spiritual space, removing "mockers" in the form of cynical voices, negative influences, or even our own internal doubts, to create an atmosphere where faith can thrive. It reminds us that Jesus's power is not diminished by the severity of the situation, but our receptivity to His intervention can be hindered by unbelief. We are called to "only believe," even when circumstances seem hopeless and others scoff, trusting in His ultimate authority over all things, including death itself. This passage encourages us to identify who we allow into our inner circle during times of great spiritual need, choosing those who will support and believe with us, rather than mock or undermine our faith.

#### Questions for Reflection
* **What "mockers" or cynical voices (external or internal) do you need to "put out" of your spiritual environment to make room for faith?**
* **How does Jesus's selective inclusion of witnesses in this miracle inform your understanding of sharing profound spiritual experiences?**
* **In what "dead" areas of your life are you being called to "only believe," despite the "laughter to scorn" of circumstances or others?**

### FAQ
**Why did Jesus put everyone out of the room except the parents and three disciples?**

Answer: Jesus's action of "putting them all out" was a deliberate and authoritative move to clear the spiritual atmosphere. The crowd, especially the professional mourners, were filled with unbelief and derision, openly mocking Jesus's declaration that the girl was merely sleeping ([Mark 5:39](/mark/5-39 "Mark 5:39 - Jesus Declares the Girl is Sleeping")). Their scornful laughter created an environment of cynicism that was antithetical to the faith required for such a profound miracle. By removing them, Jesus asserted His control over the situation, creating a sacred, intimate space for the manifestation of divine power. He chose only those who had some measure of faith (Jairus and his wife) and His closest disciples ([Peter, James, and John](/mark/5-37 "Mark 5:37 - Peter, James, and John Accompany Jesus")) to witness this powerful resurrection, perhaps to prevent sensationalism, to deepen their understanding of His unique authority, and to ensure the miracle was received in an environment of reverence rather than mockery.

### CHRIST-CENTERED FULFILLMENT
Mark 5:40, with Jesus's authoritative expulsion of mockers and His subsequent act of raising Jairus's daughter, powerfully foreshadows His ultimate victory over death and His role as the giver of life. The crowd's laughter at the idea of resurrection underscores humanity's inherent inability to comprehend or overcome death on its own. Yet, Jesus, the [Resurrection and the Life](/john/11-25-26 "John 11:25-26 - Jesus, the Resurrection and the Life"), demonstrates His divine power to call forth life from death, a power fully realized in His own glorious resurrection from the grave ([Romans 1:4](/romans/1-4 "Romans 1:4 - Jesus Declared Son of God by Resurrection")). His act of putting out the unbelievers also symbolizes the spiritual separation that occurs when one chooses faith over skepticism, allowing for a deeper encounter with the living God. Ultimately, this miracle points to Christ as the one who will, on the last day, command all those "sleeping" in death to rise ([John 5:28-29](/john/5-28-29 "John 5:28-29 - Jesus Speaks of Resurrection")), offering eternal life to all who believe in Him ([John 3:16](/john/3-16 "John 3:16 - God So Loved the World")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Nehemiah 2:19

But when Sanballat the Horonite, and Tobiah the servant, the Ammonite, and Geshem the Arabian, heard [it], they laughed us to scorn, and despised us, and said, What [is] this thing that ye do? will ye rebel against the king?

2 Kings 4:33

He went in therefore, and shut the door upon them twain, and prayed unto the LORD.

Job 12:4

I am [as] one mocked of his neighbour, who calleth upon God, and he answereth him: the just upright [man is] laughed to scorn.

Matthew 7:6

Give not that which is holy unto the dogs, neither cast ye your pearls before swine, lest they trample them under their feet, and turn again and rend you.

Psalms 22:7

All they that see me laugh me to scorn: they shoot out the lip, they shake the head, [saying],

Luke 16:14

And the Pharisees also, who were covetous, heard all these things: and they derided him.

Genesis 19:14

And Lot went out, and spake unto his sons in law, which married his daughters, and said, Up, get you out of this place; for the LORD will destroy this city. But he seemed as one that mocked unto his sons in law.