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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.
For whenever he raised anyone from the dead he ordered that food should be given him to eat, lest the resurrection should be thought a delusion. And this is why Lazarus after his resurrection is described as being at the feast with our Lord.
(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.
For since eating is appropriate for those living this present life, the Lord necessarily demonstrated this by means of eating and drinking, thus proving the resurrection of the flesh to those who did not think it real. This same course he pursued in the case of Lazarus and of Jairus’ daughter. For when he had raised up the latter he ordered that something should be given her to eat.
(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 5:43 concludes the miraculous account of Jairus's daughter's resurrection, revealing Jesus' immediate and purposeful actions post-miracle. He issues a strict command for secrecy, a recurring theme in Mark's Gospel, to manage public perception of His identity and mission. Simultaneously, He demonstrates profound compassion and practical care by instructing that the newly resurrected girl be given food, underscoring the authenticity of the miracle and His holistic concern for human well-being.
Context
Literary Context
This verse serves as the immediate culmination of one of Jesus' most astonishing miracles in Mark's Gospel: the raising of Jairus's twelve-year-old daughter from the dead. Preceding this, Jesus had just calmed a storm (Mark 4:35-41) and healed the Gerasene demoniac (Mark 5:1-20), both powerful demonstrations of His authority over nature and spiritual forces. The narrative then shifts to Jairus's desperate plea for his dying daughter, interrupted by the healing of the woman with a hemorrhage (Mark 5:25-34). Upon arriving at Jairus's house, Jesus dismisses the professional mourners, declaring the girl merely "sleeping" (Mark 5:39). With only Peter, James, John, and the parents present, He takes her hand and commands, "Talitha cumi" (Mark 5:41), resulting in her immediate resurrection, which leaves the witnesses "astonished with a great astonishment" (Mark 5:42). Mark 5:43 then details Jesus' two post-miracle directives, providing a crucial interpretive lens for understanding the event.
Historical & Cultural Context
First-century Jewish society, under Roman occupation, was rife with messianic expectations. Many anticipated a political, conquering Messiah who would liberate Israel from foreign rule. Jesus' miracles, particularly raising the dead, could easily be misinterpreted as a sign that He was this political liberator, potentially inciting rebellion and drawing unwanted Roman attention, which was not His immediate purpose. Furthermore, public displays of power often led to sensationalism and crowds seeking signs rather than spiritual transformation. The command for secrecy also reflects a common practice in ancient healing traditions where healers might advise patients on post-treatment care or discretion. The act of eating was a common way to confirm the reality of a resurrection in Jewish thought, as seen in other biblical accounts (e.g., Jesus eating fish after His own resurrection in Luke 24:41-43).
Key Themes
Mark 5:43 contributes significantly to several key themes in Mark's Gospel. The command for secrecy highlights the Messianic Secret, a prominent motif where Jesus often silences those He heals or those who recognize His divine identity (Mark 1:44, Mark 3:12, Mark 8:30). This secrecy likely served to prevent premature identification as a political Messiah, allow His identity to be understood through His suffering and resurrection, and avoid hindering His teaching ministry with overwhelming crowds. The command for food underscores Jesus' holistic compassion and practical care, demonstrating that His concern extends beyond miraculous healing to the fundamental physical needs of individuals. It also serves as undeniable proof of the miracle's authenticity, confirming that the girl was truly restored to full, living health, not merely revived or in a trance. This dual emphasis on divine power and human need is characteristic of Jesus' ministry throughout the Gospels.
Exposition and Analysis
Key Word Analysis
This word, meaning "to set oneself apart" or "to enjoin," conveys a strong, strict command or injunction. It indicates that Jesus' instruction for secrecy was not a casual suggestion but a serious and earnest directive, emphasizing the gravity with which He desired the miracle to remain undisclosed.
This verb means "to know" in a comprehensive sense, encompassing awareness, perception, and understanding. In this context, it implies that Jesus did not want the details of the resurrection to become publicly known or widely understood, particularly in a way that might lead to misinterpretations of His messianic role.
A primary verb meaning "to eat," used here to indicate the physical act of consuming food. This simple command serves as a practical demonstration of the girl's full restoration to life, affirming her normal human needs and confirming the miracle's reality beyond any doubt.
Verse Breakdown
"And he charged them straitly that no man should know it;"
Immediately following the girl's resurrection, Jesus issues a stern and emphatic command for silence. The term "straitly" (from polýs, meaning "much" or "greatly") reinforces the intensity of this directive. Jesus' instruction that "no man should know it" refers to the miraculous nature of the event, particularly His power over death. This reflects the "Messianic Secret," a deliberate strategy to control the narrative surrounding His identity and prevent His mission from being misunderstood as purely political or sensational. He sought to avoid premature public acclaim that could hinder His true spiritual purpose and lead to an ill-timed confrontation with authorities.
"and commanded that something should be given her to eat."
In stark contrast to the command for secrecy, Jesus also gives a practical and compassionate instruction. He "commanded" (from épō, "to speak or say") that the girl be given food. This seemingly mundane detail is profoundly significant. It serves as irrefutable proof that the girl was truly and fully alive, restored to normal human function, including the need for nourishment. It also highlights Jesus' holistic care, demonstrating that His concern extended beyond the dramatic miracle to the girl's immediate physical well-being, emphasizing His compassion for the individual.
Literary Devices
Mark 5:43 employs several literary devices. The most prominent is the Messianic Secret, a recurring motif in Mark's Gospel where Jesus frequently commands silence regarding His identity or miracles. This device creates a sense of suspense and mystery, inviting the reader to ponder the true nature of Jesus' Messiahship, which is fully revealed only through His suffering and resurrection. There is also a powerful Juxtaposition in the two commands: a command for profound secrecy about a divine act of resurrection set against a very practical, mundane command to feed a child. This juxtaposition highlights both Jesus' divine power and His profound humanity and compassion. The command to eat also functions as Verisimilitude, lending an air of realism and authenticity to the miracle. It grounds the supernatural event in the ordinary realities of human life, making the resurrection more believable and undeniable to the witnesses and the reader.
Theological and Thematic Connections
Mark 5:43 profoundly illustrates Jesus' dual nature as both divine and human, possessing absolute authority over life and death while simultaneously demonstrating tender, practical compassion for human needs. The command for secrecy underscores the unique nature of His messianic mission, which was not primarily about political power or sensational displays, but about a deeper spiritual transformation culminating in His sacrificial death and resurrection. His concern for the girl's physical nourishment reveals a God who cares for the whole person—spirit, soul, and body—and whose miracles are not mere spectacles but acts of complete restoration. This holistic approach to healing and care is a foundational principle of the Kingdom of God.
Reflection and Application
Mark 5:43 offers profound insights into the nature of God's work and our response to it. Jesus' command for secrecy challenges our tendency to sensationalize spiritual experiences or immediately broadcast every divine intervention. Sometimes, God works quietly, and wisdom dictates when and how to share profound encounters, allowing the truth to unfold in His timing and for His purposes. This calls us to discernment and humility, recognizing that God's ways are higher than our own. Furthermore, Jesus' compassionate command to feed the girl reminds us that true faith is not solely about grand spiritual truths but also about practical, tangible care for human needs. As followers of Christ, we are called to embody His holistic compassion, addressing both the spiritual and physical well-being of those around us. Our faith should manifest in practical acts of love, mirroring Christ's concern for the hungry, the sick, and the vulnerable, demonstrating that God's power is not just for dramatic displays but for the everyday restoration of life.
Questions for Reflection
FAQ
Why did Jesus command secrecy after performing such a powerful miracle?
Jesus' command for secrecy, often referred to as the "Messianic Secret" in Mark's Gospel, served several strategic purposes. Primarily, it aimed to prevent Him from being prematurely identified as a political or military Messiah, which was the popular expectation among many Jews. Such an identification could have incited rebellion against Roman rule, diverting from His true spiritual mission to establish His Kingdom through suffering and sacrifice. It also helped manage the overwhelming crowds that would gather, allowing Him to focus on teaching and discipling His inner circle. Furthermore, Jesus wanted His identity as the Son of God to be fully understood in the context of His death and resurrection, rather than solely through sensational miracles (Mark 8:31-33).
What is the significance of Jesus commanding that the girl be given something to eat?
This seemingly simple command carries deep significance. First, it served as undeniable proof of the miracle's authenticity. A truly resurrected person would have normal human needs, confirming that the girl was not merely in a trance or temporarily revived, but fully restored to life and health. Second, it highlights Jesus' profound compassion and practical care. His concern extended beyond the dramatic display of power to the girl's immediate, fundamental physical needs, demonstrating His holistic approach to human well-being. It underscores that Jesus cares for the whole person—body, soul, and spirit—and that His miracles lead to a full restoration of life, including its mundane necessities.
Christ-Centered Fulfillment
Mark 5:43, though seemingly a minor detail, powerfully points to the person and work of Christ. Jesus' authority over death, demonstrated in raising Jairus's daughter, foreshadows His own triumphant resurrection, the ultimate victory over the grave (Romans 6:9). The "Messianic Secret" in this verse, where Jesus controls the revelation of His power, finds its ultimate fulfillment in the cross and empty tomb. It was through His suffering and subsequent resurrection, not through political uprising or sensational displays, that His true identity as the Christ was fully revealed and understood (Philippians 2:8-11). Moreover, Jesus' compassionate command to feed the girl not only confirms her full restoration but also prefigures His ongoing provision for His people, both spiritually and physically. He is the "Bread of Life" who satisfies spiritual hunger (John 6:35), and He promises to meet the practical needs of those who seek His Kingdom (Matthew 6:33). Thus, this verse beautifully encapsulates Christ's sovereign power, His strategic revelation, and His tender, holistic care for humanity, all culminating in His redemptive work on the cross and His continued sustenance of His church.