Luke 8:40

Christ was driven away by the Gadarenes; they were weary of him, and willing to be rid of him. But when he had crossed the water, and returned to the Galileans, they gladly received him, wished and waited for his return, and welcomed him with all their hearts when he did return, Luk 8:40. If some will not accept the favours Christ offers them, others will. If the Gadarenes be not gathered, yet there are many among whom Christ shall be glorious. When Christ had done his work on the other side of the water he returned, and found work to do in the place whence he came, fresh work. They that will lay out themselves to do good shall never want occasion for it. The needy you have always with you.

We have here two miracles interwoven, as they were in Matthew and Mark - the raising of Jairus's daughter to life, and the cure of the woman that had an issue of blood, as he was going in a crowd to Jairus's house. We have here,

I. A public address made to Christ by a ruler of the synagogue, whose name was Jairus, on the behalf of a little daughter of his, that was very ill, and, in the apprehension of all about here, lay a dying. This address was very humble and reverent. Jairus, though a ruler, fell down at Jesus's feet, as owning him to be a ruler above him. It was very importunate. He besought him that he would come into his house; not having the faith, at least not having the thought, of the centurion, who desired Christ only to speak the healing word at a distance. But Christ complied with his request; he went along with him. Strong faith shall be applauded, and yet weak faith shall not be rejected. In the houses where sickness and death are, it is very desirable to have the presence of Christ. When Christ was going, the people thronged him, some out of curiosity to see him, others out of an affection to him. Let us not complain of a crowd, and a throng, and a hurry, as long as we are in the way of our duty, and doing good; but otherwise it is what every wise man will keep himself out of as much as he can.

II. Here is a secret application made to Christ by a woman ill of a bloody issue, which had been the consumption of her body and the consumption of her purse too; for she had spent all her living upon physicians, and was never the better, Luk 8:43. The nature of her disease was such that she did not care to make a public complaint of it (it was agreeable to the modesty of her sex to be very shy of speaking of it), and therefore she took this opportunity of coming to Christ in a crowd; and the more people were present the more likely she thought it was that she should be concealed. Her faith was very strong; for she doubted not but that by the touch of the hem of his garment she should derive from him healing virtue sufficient for her relief, looking upon him to be such a full fountain of mercies that she should steal a cure and he not miss it. Thus many a poor soul is healed, and helped, and saved, by Christ, that is lost in a crowd, and that nobody takes notice of. The woman found an immediate change for the better in herself, and that her disease was cured, Luk 8:44. As believers have comfortable communion with Christ, so they have comfortable communications from him incognito - secretly, meat to eat that the world knows not of, and joy that a stranger does not intermeddle with.

III. Here is a discovery of this secret cure, to the glory both of the physician and the patient.

1. Christ takes notice that there is a cure wrought: Virtue is gone out of me, Luk 8:46. Those that have been healed by virtue derived from Christ must own it, for he knows it. He speaks of it here, not in a way of complaint, as if he were hereby either weakened or wronged, but in a way of complacency. It was his delight that virtue was gone out of him to do any good, and he did not grudge it to the meanest; they were as welcome to it as to the light and heat of the sun. Nor had he the less virtue in him for the going out of the virtue from him for he is an overflowing fountain.

2. The poor patient owns her case, and the benefit she had received: When she saw that she was not hid, she came, and fell down before him, Luk 8:47. Note, The consideration of this, that we cannot be hid from Christ, should engage us to pour out our hearts before him, and to show before him all our sin and all our trouble. She came trembling, and yet her faith saved her, Luk 8:48. Note, There may be trembling where yet there is saving faith. She declared before all the people for what cause she had touched him because she believed that a touch would cure her, and it did so. Christ's patients should communicate their experiences to one another.

3. The great physician confirms her cure, and sends her away with the comfort of it: Be of good comfort; thy faith hath made thee whole, Luk 8:48. Jacob got the blessing from Isaac clandestinely, and by a wile; but, when the fraud was discovered, Isaac ratified it designedly. It was obtained surreptitiously and under-hand, but it was secured and seconded above-board. So was the cure here. He is blessed, and he shall be blessed; so here, She is healed, and she shall be healed.

IV. Here is an encouragement to Jairus not to distrust the power of Christ, though his daughter was now dead, and they that brought him the tidings advised him not to give the Master any further trouble about her: Fear not, saith Christ, only believe. Note, Our faith in Christ should be bold and daring, as well as our zeal for him. They that are willing to do any thing for him may depend upon his doing great things for them, above what they are able to ask or think. When the patient is dead there is no room for prayer, or the use of means; but here, though the child is dead, yet believe, and all shall be well. Post mortem medicus - to call in the physician after death, is an absurdity; but not post mortem Christus - to call in Christ after death.

V. The preparatives for the raising of her to life again. 1. The choice Christ made of witnesses that should see the miracle wrought. A crowd followed him, but perhaps they were rude and noisy; however, it was not fit to let such a multitude come into a gentleman's house, especially now that the family was all in sorrow; therefore he sent them back, and not because he was afraid to let the miracle pass their scrutiny; for he raised Lazarus and the widow's son publicly. He took none with him but Peter, and James, and John, that triumvirate of his disciples that he was most intimate with, designing these three, with the parents, to be the only spectators of the miracle, they being a competent number to attest the truth of it. 2. The check he gave to the mourners. They all wept, and bewailed her; for, it seems, she was a very agreeable hopeful child, and dear not only to the parents, but to all the neighbours. But Christ bid them not weep; for she is not dead, but sleepeth. He means, as to her peculiar case, that she was not dead for good and all, but that she should now shortly be raised to life, so that it would be to her friends as if she had been but a few hours asleep. But it is applicable to all that die in the Lord; therefore we should not sorrow for them as those that have no hope, because death is but a sleep to them, not only as it is a rest from all the toils of the days of time, but as there will be a resurrection, a waking and rising again to all the glories of the days of eternity. This was a comfortable word which Christ said to these mourners, yet they wickedly ridiculed it, and laughed him to scorn for it here was a pearl cast before swine. They were ignorant of the scriptures of the Old Testament who bantered it as an absurd thing to call death a sleep; yet this good came out of that evil that hereby the truth of the miracle was evinced; for they knew that she was dead, they were certain of it, and therefore nothing less than a divine power could restore her to life. We find not any answer that he made them; but he soon explained himself, I hope to their conviction, so that they would never again laugh at any word of his. But he put them all out, Luk 8:54. They were unworthy to be the witnesses of this work of wonder; they who in the midst of their mourning were so merrily disposed as to laugh at him for what he said would, it may be, have found something to laugh at in what he did, and therefore are justly shut out.

VI. Her return to life, after a short visit to the congregation of the dead: He took her by the hand (as we do by one that we would awake out of sleep, and help up), and he called, saying, Maid, arise, Luk 8:55. Thus the hand of Christ's grace goes along with the calls of his word, to make them effectual. Here that is expressed which was only implied in the other evangelists, that her spirit came again; her soul returned again to animate her body. This plainly proves that the soul exists and acts in a state of separation from the body, and therefore is immortal; that death does not extinguish this candle of the Lord, but takes it out of a dark lantern. It is not, as Grotius well observes, the krasis or temperament of the body, or anything that dies with it; but it is anthupostaton ti - something that subsists by itself, which, after death, is somewhere else than where the body is. Where the soul of this child was in this interval we are not told; it was in the hand of the Father of spirits, to whom all souls at death return. When her spirit came again she arose, and made it appear that she was alive by her motion, as she did also by her appetite; for Christ commanded to give her meat. As babes newly born, so those that are newly raised, desire spiritual food, that they may grow thereby. In the last verse, we need not wonder to find her parents astonished; but if that implies that they only were so, and not the other by-standers, who had laughed Christ to scorn, we may well wonder at their stupidity, which perhaps was the reason why Christ would not have it proclaimed, as well as to give an instance of his humility.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

JAIRUS' DAUGHTER RAISED AND ISSUE OF BLOOD HEALED. (Luke 8:40-56)

gladly received him, for . . . all waiting for him--The abundant teaching of that day (in Mat. 13:1-58; and see Mar 4:36), had only whetted the people's appetite; and disappointed, as would seem, that He had left them in the evening to cross the lake, they remain hanging about the beach, having got a hint, probably through some of His disciples, that He would be back the same evening. Perhaps they witnessed at a distance the sudden calming of the tempest. Here at least they are, watching for His return, and welcoming Him to the shore. The tide of His popularity was now fast rising.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Luk_8:40

The people gladly received Him: for they were an waiting for Him

A welcome for Jesus

When Jesus is waited for and welcomed, He delights to come.

He is not waited for by all in our congregations; so that we may ask the question of our present hearers--Do you welcome Christ? Let it be answered by each one this day.

I. A BEAUTIFUL SIGHT. They were all waiting for Him. This waiting may be seen in several different forms.

1. A gathered congregation, waiting in the place where prayer is wont to be made. Want of punctuality, and irregular attendance, often show that Jesus is not waited for.

2. A praying company, an earnest Church, looking for revival, and prepared to co-operate in labour for it. Some Churches do not wait for the Lords presence, and would not be ready for Him if He were to come.

3. A seeking sinner, sighing for mercy, searching the Scriptures, hearing the Word, inquiring of Christians, constantly praying, and thus waiting for Him.

4. A departing saint, longing for home: saying, like Jacob, I have waited for Thy salvation, O Lord (Gen_49:18).

5. An instructed Church, looking for the Second Advent (Rev_22:17). It is good for the eyes to behold such sights.

II. A SURE ARRIVAL. Jesus was returned. We are quite sure that our Lord will graciously appear to those who are all waiting for Him, since--

1. His Spirit is there already, making them wait (Rom_8:23).

2. His heart is there, in sympathy with them, longing to bless them.

3. His work is there. He has brought them into that waiting condition, and now He has found a sphere wherein to display his grace to saints and sinners.

4. His promise is there, Lo, I am with you alway (Mat_28:20).

5. His custom is to be there. His delights are still with the sons of men Pro_8:31). What countless blessings His coming will bring!

III. A HEARTY WELCOME. The people gladly received Him.

1. Their fears made Him welcome. They feared lest He might have gone for ever from them (Psa_77:7).

2. Their hopes made Him welcome. They trusted that now their sick would be cured, and their dead would be raised.

3. Their prayers made Him welcome. Those who pray that Jesus may come are glad when He comes.

4. Their faith made Him welcome. Jairus now looked to have his child healed (see verse 41).

5. Their love made Him welcome. When our heart is with Him, we rejoice in His appearing.

6. Their care for others made Him welcome. Jesus never disappoints those who wait for Him. Jesus never refuses those who welcome Him. Jesus is near us now: will you not open the doors of your hearts to receive Him? Rev_3:20.) (C. H. Spurgeon.)

Hearty welcome

A congregation cannot be said to welcome the Lord Jesus unless they are all there, which requires punctuality; unless they have come with design to meet Him, which implies prayerful expectancy; unless they are ready to hear from Him, which involves attention; and unless they are resolved to accept His teaching, which demands obedience. (C. H.Spurgeon.)

Waiting for Jesus

But do we, like the people of Capernaum, gladly receive Him, and are we all waiting for Him? The true child of God regards Christ as the chiefest among ten thousand, and the one altogether lovely. Rich are the promises made to those who thus faithfully wait upon Him. They that wait upon the Lord shall renew their strength. The Lord is good to them that wait for Him. Wait on the Lord, be of good courage, and He shall strengthen thy heart. Those that wait upon the Lord, shall inherit the earth. Keep mercy, and wait upon thy God continually. And mind this other thing, prescribe nothing to God. If thou hast begun to wait, faint not, give not up, wait on still. It were good reason, were it but upon little hope at length to find Him; but since it is upon the unfailing assurance that in the end thou shalt obtain, what folly were it to lose all for want of waiting a little longer? Thus it is that God waits for us, and we wait for Him. He waits for the fit times and seasons of His own appointment, that He may be gracious; and we wait patiently upon Him in the means and ordinances of grace, tarrying the Lords leisure, until He bring it to pass. We must wait for Jesus at such times as He may appoint, and one of these special times is the Lords Day. But we must wait for Jesus in the spirit which He requires. In order to a full enjoyment of Christ, there must be not only a waiting for Him, but also a glad receiving of Him. The coming in of Christ into the heart always begets gladness in that heart. This spiritual gladness is an important element of Christian character because, like sunshine, it brightens all within and reflects its glow on all without. But there are those who are conscious to themselves that they are not waiting for Christ, and have not gladly received Him. It is a blessed state to be in, to be waiting for Jesus--to have the soul in that position of expectancy that looks and longs for His appearing. (Bp. Stevens.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Luk 8:40-56. When Jesus returned, the people gladly received him — At landing, he met with a better reception than among the Gadarenes, for the multitude gathered round him to hear him preach, many having waited there in expectation of his return. To these, therefore, he preached the doctrines of salvation, for Mark represents him as tarrying with the people some time before he went into Capernaum. Behold there came a man named Jairus, &c. — See the notes on Mat 9:18-26; and Mar 5:22-43.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Luk_8:40. Returned.—I.e. to Capernaum. Gladly received Him.—The word “gladly” is inserted by the translators, but it is implied in the phrase in the original: “welcomed Him” (R.V.).

Luk_8:41. Jairus.—In Hebrew, Jair (Jdg_10:3). Ruler of the synagogue.—The affairs of the synagogue were ruled by a college of elders, one of whom was president or “ruler.” It is interesting to see that faith in Jesus was not altogether wanting among the official class in Galilee. Come into his house.—“Jairus had not the faith of the Roman centurion” (Farrar).

Luk_8:42. Lay a dying.—Was at the point of death. St. Matthew, who does not mention the coming of a messenger from the house of Jairus (here noted in Luk_8:49), describes her as “even now dead”: he anticipates, that is, the mention of her actual death.

Luk_8:51. To go in.—Rather, “to enter in with Him” (R.V.). Peter, and James, and John.—These same three disciples were chosen by Jesus to be witnesses of His transfiguration and to be near Him during His agony in Gethsemane.

Luk_8:52. All wept.—Rather, “all were weeping and bewailing her” (R.V.). I.e. in the house, not in the chamber of death. The word translated “bewail” meant originally to beat or strike oneself: probably there is a reference to beating the breasts as a sign of grief. St. Matthew mentions “the minstrels” or flute-players, who together with other professional mourners were ordinarily employed on such occasions. Not dead, but sleepeth.—I.e. she is as one who sleeps, for she is shortly to awake. A similar word is used of Lazarus, Joh_11:11.

Luk_8:54. And He put them all out.—To be omitted: omitted in R.V., probably an interpolation from the parallel passages in the other Gospels. Maid, arise.—St. Mark gives the exact Aramaic words used, “Talitha cumi.”

Luk_8:55.—The command to give her to eat shows that she was restored to actual life with its wants and weaknesses, and in that incipient state of convalescence which would require nourishment.

Luk_8:56.—St. Matthew tells us that secrecy was not maintained; but, on the contrary, “the fame thereof went abroad into all that land.” We need not suppose the parents were disobedient to the command of Jesus; an event of the kind, known to so many, could scarcely be concealed.

MAIN HOMILETICS OF THE PARAGRAPH.—Luk_8:40-42; Luk_8:49-56

The Sleeping Child awakened.—Sorrows and need make short work of prejudices. Jairus, as a synagogue official, was probably not over-favourable to Jesus; but he must have known of the cures already done in the synagogue at Capernaum, and so he forgets his doubts and dignity, and flings himself at the feet of the new Teacher, who, whether a heretic or not, may heal his little girl. His “faith” was probably merely a belief in Christ’s miraculous power; and he was far behind the heathen centurion, who did not ask Jesus to come, but only to speak. But his agony was sore, his need great, his beseeching plaintive, and Jesus does not stop to put him through a catechism before He responds to his prayer. We are taught to think more loftily of Christ’s willingness and power by His swift and exuberant answers to the poorest faith. Jesus has just come from exhausting toils on the other side of the lake; but He asks for no leisure, but goes with the impatient father at once, attended by a gaping crowd of sight-seers. Take our Lord’s three sayings (Luk_8:50; Luk_8:52; Luk_8:54) as guides to the narrative.

I. He invites and encourages faith even at the moment when all seems hopeless.—The impatience of Jairus was justified by the message of the child’s death. His faith, such as it was, was ready to collapse. He could believe that Jesus could heal, but to bring to life again was too much to expect. It obviously had not occurred to him as possible. How should it? And at that moment, when the last faint spark of light in the father’s darkened heart has been blown out, Christ, for the first time in the story, speaks. His words sound strange and almost meaningless, “Fear not.” What more was there to fear? The last and worst had come. “Only believe.” What was there to believe now? “She shall be made whole.” But she is dead. But there lies hidden to be found by the believing father a comfort which was enough for faith to lay hold of, though it might not be put in plain language. He gives Jairus enough to cheer him and relight the flame of hope. He never bids us not to be afraid without bidding us believe in Him, and giving faith something to cling to. A true faith will accept His assurances even when they seem to imply impossibilities; and many a mourning heart that has heard Jesus speak thus over the dear dead whom He has not raised, knows how true it is that dying they have been “made whole,” and live a fuller life.

II. He announces that the irrevocable is not irrevocable to Him and His, for He comes to awake the sleeper.—This word was spoken in the house, at the door of the chamber. Flute-players, and hired mourners, and curious neighbours, and all the crowd that comes to buzz round sorrow, were there; and a yard off, on the other side of a wall, lay the poor child quiet and deaf to it all. It is absurd to imagine that the saying of Christ is to be taken literally, and that the child was simply in a swoon or trance. The bystanders’ unfeeling laugh is proof enough that what men call death had unmistakably taken place. They had seen the last moments, and knew that she was dead. What then does the saying mean? Jesus is not dealing in sentimental fine names for the unchanged horror, as we sometimes do; but His change of names follows a change of nature. He has abolished death, and, while the physical fact remains, the whole character of it changes. Sleep is not unconsciousness. It suspends the power of affecting, or being affected by, the world of sense, but does no more. We live and think and rejoice in sleep. It has the promise of waking. It brings rest. Therefore our Lord takes the old metaphor which all nations have used to hide the ugliness of death, and breathes new hope into it.

III. His last word is the life-giving one in the death-chamber.—Silence and secrecy befitted it. He kept out the noisy mob, and with the parents and the three chief disciples enters the sacred presence of the dead. Why this small number of witnesses? Possibly for the sake of the child, whose tender years might be disturbed by many curious eyes; but also, apparently, because, for reasons not known to us, He desired little publicity for the miracle. How simply and easily the stupendous deed is done! One touch of His hand, two words, the very syllables of which St. Mark gives, and “her spirit returned.” He is the Lord both of the dead and the living, and His word runneth very swiftly over the gulf between this world and the abode of the dead. They sleep lightly, and are easily waked by His touch. Their sleep, while it lasts, is sweet, restful, conscious, if they sleep in Jesus. As for the weary body, it slumbers; and as for the spirit, it may be said to sleep, if by that we understand the cessation of toil, the end of connection with the outer world, the tranquillity of deep repose; but, in another aspect, the sleep of the saints is their passing into a fuller and more vivid life, and they are “satisfied,” when they close their eyes on earth, to open them for heaven, and sleep to “awake in His likeness.”—Maclaren.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

c. The Raising Of Jairus’ Daughter (Luk_8:40-56)

(Parallels: Mat_9:18-26; Mar_5:21-43. Gospel for the 24th Sunday after Trinity.)

40And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him. 41And, behold, there came a man named Jairus, and he was a ruler [the president] of the synagogue; and he fell down at Jesus’ feet, and besought him that he would come into his house: 42For he had one only daughter, about twelve years of age, and she lay a dying. But [And it came to pass, V. O7] as he went the people thronged him. 43And a woman having [who had had] an issue of blood twelve years, which had spent all her living upon [for] physicians, 44neither could be healed of [by] any, Came [Approached] behind him, and touched the border [fringe, Num_15:38] of his garment: and immediately her issue of blood stanched. 45And Jesus said, Who touched me? When all denied, Peter and they that were with him said, Master, the multitude throng thee and press thee, and sayest thou, Who touched me? 46And Jesus said, Somebody hath touched me: for I perceive that virtue is gone out [perceived virtue to have gone out] of me. 47And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him8 before all the people for what cause she had touched him, and how she was healed immediately. 48And he said unto her, Daughter, be of good comfort [om., be of good comfort, V. O.9]: thy faith hath made thee whole; go in peace. 49While he yet spake [is yet speaking], there cometh one from the ruler of the synagogue’s house, saying to him,10 Thy daughter is dead; trouble not the Master. 50But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole [lit., saved]. 51And when he came into the house, he suffered no man to go in [with him11], save Peter, and James, and John [John and James, V. O.12], and the father and the mother of the maiden. 52And all wept, and bewailed her: but he said, Weep not; [for, V. O.13] she is not dead, but sleepeth. 53And they laughed him to scorn, knowing that she was dead. 54And he put them all out [omit this clause, V. O.14], and took her by the hand, and called, saying, Maid, arise. 55And her spirit came again, and she arose straightway: and he commanded to give her meat [something to eat]. 56And her parents were astonished: but he charged them that they should tell no man what was done.

EXEGETICAL AND CRITICAL

Harmony.—According to Mark and Luke, the raising of Jairus’ daughter follows immediately after the return of Jesus from the land of the Gadarenes. According to Matthew, on the other hand, this raising immediately preceded the healing of the paralytic and the calling of Matthew to the apostleship. It appears to us that the former arrangement deserves the preference (similarly Wieseler, a. o.). The words of Matthew, Luk_8:18, ταῦτα αὐτοῦ λαλοῦντος αὐτοῖς, seem occasionally to be rather a standing formula to adapt one narrative to another, than a diplomatically exact indication of the actual state of the case. Mat_8:9; Mat_8:9. bear rather a chrestomathic than a strictly chronological character, while the arrangement in Mark and Luke is much more natural and simple. The opposite view is represented by Olshausen, Lange, Stier. We believe that one must lose himself in a sea of insurmountable difficulties, if he makes Mat_9:18-26 follow immediately upon Luk_8:1-17.

Luk_8:40. The people gladly received Him.—According to the concurrent accounts of Mark and Luke, the people wait upon the shore for the Saviour while He was returning from the land of the Gadarenes. It appears as if the throngs that had streamed together, also interested themselves for the fate of Jairus. Respecting his office as president of the synagogue, see Lange on Mat_9:18.

Luk_8:41. And he fell down at Jesus’ feet.—A revelation of the life of faith in the president of a synagogue certainly not too friendly to Jesus, of no mean significance. By distress he also was impelled to Jesus, although it could not previously be observed that the healing in the synagogue at Capernaum (Luk_4:31-44), the miracle upon the paralytic (Luk_5:12-26), or that on the servant of the centurion at Capernaum (Luk_7:1-10) had made upon this ruler a decisive impression. But now when he is himself in need he without doubt calls to mind all this, and derives therefrom boldness to come with his own sorrow to Jesus.

Luk_8:42. One only daughter, about twelve years of age.—The statement of the age Luke alone has; it interested him doubtless as physician also. That the woman with an issue of blood had also been ailing twelve years is a coincidence such as real life affords thousands of. An inventor would without doubt have taken care that these two numbers should not have agreed with one another.

She lay a dying.—Ἀπέθνησκεν, imperfect, not “obierat, absente mortuamque ignorante patre” (Fritzsche). According to Matt. ἄρτι ἐτελεύτησεν. From Luk_8:49 it appears, however, that Jairus at this moment did not yet regard her as dead. The different accounts admit of easy combination, if we only consider the excited state of the speaker, who certainly did not weigh his words in a gold-balance. “He left her as one who was dying, and might therefore express himself waveringly.” Lange. As to the rest, the prayer of Jairus shows a singular mixture of faith and weakness of faith; he stands below the heathen centurion and almost on a level with the βασιλικός, Joh_4:46-54. He desires not only healing, but stipulates moreover expressly that the Saviour must, above all, Himself come and lay His hands on his little daughter. He conceives the miracle only under one, and that the most ordinary, form, instead of entreating, “Speak in a word.” But just this brings him also into perplexity, since the Saviour allows Himself to be detained on the way.

As He went.—The Saviour therefore does not allow Himself to be kept back by the exceedingly imperfect form of Jairus’ faith, since He is persuaded of its sincerity. Comp. Mat_12:20.

Ἰατροῖς, “for physicians.” With his psychological tact Luke brings into relief how much the wearisome suffering of this woman had been aggravated by the fact that with all her suffering she had in addition made so many fruitless essays to be relieved (προσαναλώσασα). Mark expresses himself less favorably for the faculty: “πολλὰ παθοῦσα ὑπὸ πολλῶν ἰατρῶν καὶ μηδὲν ὠφεληθεῖσα, ἀλλὰ μᾶλλον εἰςτὸ χεῖρον ἐλθοῦσα.”

Luk_8:44. The fringe of His garment.—The κράσπεδον, צִיצִת, comp. Num_15:38, and Winer, Realwörterbuch, Art. Saum.

Luk_8:45. Peter and they that were with him.—Peculiar to Luke, since Mark only speaks of the disciples in general. Entirely in agreement with the precipitate character of Peter, who thinks merely of an accidental, and not in the least of a believing, touch.

Luk_8:46. Somebody hath touched Me.—“Hoc absurdum videtur, quod gratiam suam effuderit Christus nesciens, cui benefaceret. Certe minime dubium est, quin sciens ac volens mulierem sanaverit, sed eam requirit, ut sponte in medium prodeat. Si testis miraculi sui fuisset Christus, forte non fuisset ejus verbis creditum, nunc vero, quum mulier, metu perculsa, quod sibi accidit, narrat, plus ponderis habet ejus confessio.” Calvin.

I perceived virtue to have gone out of Me.—It is and remains a difficult question how we are to conceive this going forth of virtue. Certainly not in any such way as if His healing power resembled an electric battery, which was obliged to discharge itself involuntarily at the least touch. There proceeds nothing from Him unless He will, but He has ever the will to help when and so soon as He only meets with believing confidence. It is therefore not unconsciously, but with full consciousness, that He permits healing power to stream forth when the hand of faith lays hold upon Him. The people press Him on all sides, but experience nothing of the ever-ready healing power, even though one or another might have had a concealed disease, simply because this confidence is lacking in them. And that this virtue proceeds from the Lord need occasion as little perplexity as that the Holy Spirit proceeds from the Father, Joh_15:26. Of this going forth of His miraculous power now, the Saviour has no sensuous feeling, but an intellectual knowledge; He knows it within Himself (ἔγνων). Into what definite individual the virtue had passed the Saviour did not know directly. The miraculous knowledge of the Godman was no magical clairvoyance, and His question, “Who is the one (Masc. ὁ, not ἡ) who has touched me?” was by no means a mere feigning. He looks around that the concealed believer might come forward, for this He knows, that without faith the beneficent power would in no case have been elicited from Him. In the spirit He has already heard the cry of distress of a suffering and trusting soul. That His garment was the cause of the healing, the mechanical conductor of the healing power, of this the Evangelist says nothing; but by the touch of His garment faith might be as well tested as by the grasping of His mighty hand. Designedly, therefore, does He cause the woman to come forward from obscurity to the full light, that she may be brought back from the fancy of a magical, to the apprehension of a freely intended working of the Saviour. Not Jesus’ garment, but her own faith, has saved her, even though this faith in the beginning was by no means wholly free from superstition.

Luk_8:47. And how she was healed immediately.—According to tradition, Eusebius, H. E. vii. 18; Sozomenus v. 21, the woman erected at Paneas, her birthplace, a memorial of this benefit, which the Emperor Julian is said afterwards to have removed and to have erected his own statue in the place of it. Elsewhere, as in the Gospel of Nicodemus, Luke 7, and in Thilo i. 561, this woman appears under the name of Veronica, who, in the presence of Pilate, proclaimed Jesus’ innocence in loud voice, and on the way to Golgotha wiped His face with the handkerchief that is still preserved. Without being obliged to criticise the genuineness and value of these accounts, they may, however, serve as proofs how, even in Christian antiquity, the faith and the hope of this sufferer were esteemed. Compare, moreover, the similar miracles Mat_14:36; Act_5:15; Act_19:11. In Sepp, Leben Jesu, ii. § 399, we find important particulars in reference to the manner of healing the ῥύσις αἵματος by Jewish physicians. The completeness of the miraculous healing is admirably expressed by Luke the physician in the παραχρῆμα ἔστη ἡῥύσις τ. αἵμ.

Luk_8:49. While He is yet speaking.—By the use of the present in the narrative the vividness and dramatic power of Luke’s representation is not a little heightened. It appears, moreover, from this message, that Jairus had come forth with the knowledge and approbation of his family to call the Master. Perhaps, however, this resolution had produced a reaction with some; at least these messengers, probably sent by the distressed mother to the sorrowing father, show now plainly enough that they expect no further benefit from the Teacher.

Luk_8:50. Fear not.—The whole delay with the woman had been for Jairus a trial of fire. His just awakened faith had been most intensely shaken; but now, when about to succumb, he is strengthened by the Saviour.—Καὶ σωθήσεται. Still more accurately, as it appears, this word is omitted by Mark, although, of course, the event showed that this indirect promise had been comprehended in the “Only believe.” In that the Saviour at such an instant forbids all fear and demands only faith, He causes Jairus already to expect something great, but does not as yet tell him definitely what.

Luk_8:51. He suffered no man to go in.—As the Saviour did not bring with Him all His disciples, it appears to have been His intention to keep the miracle as much as possible concealed. That He causes Himself to be accompanied by the three disciples, who also upon Tabor, and in Gethsemane, entered into the innermost sanctuary, is a proof of the high significance which He Himself attributes to this raising of the dead.

Luk_8:52. And all wept and bewailed her.—Comp. Mat_9:23 and De Wette, Archæology, § 263, who makes mention of this expression, among others, from the Talmud: “Etiam pauperrimus inter’ Israelites, uxore mortua, prœbebit ei non minus quam duos tibias et unam lamentatricem.” We can easily imagine how great a din, in the house of an Israelite of distinction, after the loss of his only daughter, there must have been.

She is not dead.—Against the explanation of it as a swoon, Lange justly declares: Matt. ad loc. It is true, Von Ammon concludes, from the small number of witnesses that Jesus takes with Him, that the awakening maiden above all things had need of rest and quiet, and therefore was not really dead; but just as well might he, from the command given to the bearers at Nain to stand still, have been able to conclude that the motion of the bier might hive been injurious to the only seemingly dead man. The explanation of Olshausen and others is in conflict with the ethical character of the Lord, who was never wont to surround His deeds with an illusory glitter, with the consciousness of the parents and Family, Luk_8:53, and with the express account of Luke: “her spirit returned,” Luk_8:55, comp. 1Ki_17:22. It is not to be doubted, moreover, that the figurative speech taken from sleep serves still more to veil the miracle. A vaunter would have said of one apparently dead: “She sleeps not, but she is dead.” The Prince of life says of one dead, “She is not dead, but sleepeth.” In the eyes of the Saviour she was at this moment already living, although she as yet lay there fettered corporeally by the power of death.

Luk_8:55. To give her something to eat.—Here also there appears in the miracle of the Saviour a trait of benevolence and provident care which forgets nothing, for which nothing is too trivial. Thus does He elsewhere take care that the crumbs should be gathered; that Lazarus should be freed from the grave-clothes,—at once a proof of the truth of the account, and of the completeness of the miracle.

Luk_8:56. That they should tell no man.—The opinion that the command to keep silence is here interpolated in the wrong place, and was given, not at this miracle, but at a former one (Hase), is destitute of all proof. The command, on the other hand, is occasioned by the intense expectation of the people at the time, who might easily have given themselves up to insurrectionary commotions. Besides, it was a training school for Jairus and his family, who, after they had now beheld the miraculous power of the Saviour, had to be guided to further faith and obedience. And as respects the little daughter, awakened by Jesus to new life, who does not feel how injuriously the continual questions and expressions of astonishment and curiosity would have worked upon the higher and inward life in her case.

DOCTRINAL AND ETHICAL

1. It is important to note the different forms in which faith reveals itself in Jairus and in the woman with the issue of blood. The former comes courageously forward, but is secretly anxious, and appears stronger than he really is. The other approaches timorously, but is secretly strong in faith, and is really far more than she appeared. Both types have in the Christian world many spiritually related to them.

2. This double narrative of miracle bears in almost every trait the stamp of truth, simplicity, and quiet sublimity. This anxiety of the father and this timidity of the woman; this restlessness of the people and this composure of the Saviour; this surprise of the disciples and His own decisively repeated “Some one hath touched me!” this laugh of unbelief over against the outbreak of sorrow; this majesty in revealing, and this care in concealing, His miraculous power; all this forms a so inimitable whole that one may grasp the truth almost with his hands. Matthew, according to his custom, relates concisely and objectively; with Mark the influence of the eye-witness Peter is unmistakable; the particulars of Luke reveal the physician, and his statement of the age of the child is in some measure supported by Mark, inasmuch as the latter says that she walked. All the accounts admit of combination in a most unforced manner, and if any one could take them merely for artfully interwoven threads of a pious invention, we should with reason have to doubt not only his religious sense, but also his natural sense of beauty and truth.

3. A striking similarity appears between the raising of Jairus’ daughter and that of Lazarus. Both times does the Lord delay before He brings the help, and permits the sick one to whom He is called, to die. Both times He gives a mysterious promise of deliverance. Both times finally does He declare the death a sleep. Here also the Synoptic agrees with the Johannean Christ. [It may be questioned whether in either case the death had not occurred when the message of entreaty reached Him. It seems, at least, hard to believe that the Saviour would have permitted any mortal to pass through the agonies of death, merely for the purpose of displaying His miraculous power more fully. On either interpretation, however, the similarity between the present miracle and the raising of Lazarus remains.—C. C. S.]

4. “The journey to this miracle is a remarkable type of many an inward leading. When Jesus has already arrived with the man almost at the goal of his conversion and perfection, just then comes often the hardest shock; by which even what of faith has been gained, appears to fall again completely in ruins. Yet it is only meant to serve for the complete overcoming of all misgiving in the man, for the perfecting of faith and for the glory of the divine Benefactor.” Von Gerlach. Comp. moreover the remarks on the raising of the young man of Nain, Luk_7:11-17.

HOMILETICAL AND PRACTICAL

When Jesus has been missed for a time, He is received with the greater joy.—How life’s distress drives to Jesus.—Jesus the best refuge for the troubled parent’s heart.—No youth or strength secures from death.—Jesus looks not mainly at the completeness, but at the sincerity of the faith that calls upon Him.—Jesus the Physician of our hidden infirmities.—The hopeless essays to heal one’s self.—The world a physician under whom the sick man grows continually worse and worse.—The bold grasp of faith: 1. What it ventures; 2. what it wins.—How many surround Jesus outwardly, but how few touch Him believingly!—Hidden faith must finally come to light: 1. For the glory of the Lord; 2. for its own attestation; 3. for the encouragement and for the comfort of others.—The tranquillity of the Saviour in opposition: 1. To the thronging of the people; 2. to the contradiction of the disciples; 3. to the perplexity of the woman; 4. to the anxiety of Jairus.—The faith of the woman with the issue of blood: 1. Secretly nourished; 2. courageously shown; 3. immediately discovered; 4. humbly acknowledged; 5. nobly clowned.—Even the hidden benefits of the Lord come at their time to light.—“Fear not, only believe!” 1. An astounding, 2. a legitimate, 3. a possible, 4. a most salutary requirement.—Jesus the best guide on the way of faith. (Jairus.) We see, 1. Supplicating faith heard by Jesus; 2. eager faith tried by Jesus; 3. sinking faith strengthened by Jesus; 4. steadfast faith crowned by Jesus; 5. thankful faith perfected by Jesus.—The way of the Saviour between mourners on the one hand, and laughers on the other.—A hopeless sadness, once for all, proscribed by Jesus when He called death a sleep.—Sleep the image of death; both are, 1. Preceded by weariness; 2. accompanied by a rest; 3. followed by a wakening.—The raising of the spiritually dead also is performed by the Saviour for the most part in holy stillness.—Unbelief which will be wiser than Jesus, is ever put to shame.—The spiritually awakened also need, and at once, nourishment.—Self-denial the best proof of the gratitude of faith.—Even in reference to the Saviour’s deeds, there is time for silence as well as for speech.

Starke:—If Jesus with His Gospel is repulsed in one place, He is bidden welcome in another.—God often permits men to wait a while before He comes, that they may be the more eager and the more fitted to receive Him.—Brentius:—Great the man, great the cross.—In coming to the help of sufferers, there should not be long delay.—The miracles that in our day are said to be wrought by touching the bones of saints, are mere cheatery.—God heals also our secret infirmities, of which we are ashamed.—Cramer:—Christ is a Searcher of hearts, and one can undertake nothing so secret that He does not see it.—Osiander:—God lets His children sometimes be put to shame, that He may afterwards honor them the more.—The Saviour knows how to speak a word in season to the weary.—Christ Lord of both dead and living.—Rom_14:9.—Learn thou to accommodate thyself to the horas and moras of our God.—J. Hall:—It is better to go to the house of mourning than to the house of feasting.—Christ and His own are by the unbelieving world continually laughed to scorn.—The scoffing of the world must not keep the Christian back from good works.

Heubner:—When a spiritual father calls on Jesus for a soul entrusted to Him, he may hope of Jesus not to entreat in vain.—The folly of men appeared of old also as now, partly even in excessive funeral pomp.—The trust which Jesus knew how to inspire in Himself.—Lisco:—How faith is assaulted and strengthened.—The mighty help of the Lord Jesus.—Palmer (The Pericope):—As there, the Saviour’s eye sees ever in secret; as there, the Saviour’s hand helps ever in secret.—The Lord’s dealings with a believer here amid the tumult of the world, yonder in the eternal Sabbath-stillness.—Fuchs:—The example of the two sufferers in the Gospel teaches us, what Paul says, Rom_5:3 : 1. Tribulation worketh patience; 2. patience worketh experience; 3. experience worketh hope; 4. hope maketh not ashamed.—Souchon:—The Lord’s leadings for our salvation.—Couard:—We have a God that helps, a Lord God that delivers from death.

Footnotes:

[7]Luk_8:42.—Καὶ ἐγένετο ἐν τῷ πορεύεσθαι αὐτόν. Rec.: Ἐν δὲ τῷ ὑπάγειν αὐτόν. [Former reading accepted by Tischendorf, Alford, Meyer, Lachmann with C.1, D., P. Cod. Sin. agrees with Recepta.—C. C. S.]

[8]Luk_8:47.—Rec.: αὐτῷ, which, however, is to be expunged. [Om., Cod. Sin.]

[9]Luk_8:48.—Rec.: θάρσει, which the Saviour undoubtedly said according to Mat_9:22, and perhaps also according to Mar_5:34, but certainly not according to the original text of Luke. See Meyer and Tischendorf ad loc. [Om., Tischendorf, Lachmann, Meyer, Tregelles, Alford with B., D., L., Ξ., Cod. Sin.—C. C. S.]

[10]Luk_8:49.—Rec.: λέγων αὐτῷ. Not sufficiently attested. [Tischendorf, Alford, Lachmann retain αὐτῷ with A., C., D., E., 11 other uncials; om., B., Cod. Sin., X., Ξ.—C. C. S.]

[11]Luk_8:51.—The words σὺν αὐτῷ have sufficient authority for themselves, to be received with a good conscience into the text, although they are wanting in the Recepta. [The Cod. Sin. agrees substantially with this, but has συνεισελθειν αυτω instead of εισελθειν συν αυτω.—C. C. S.]

[12]Luk_8:51.—Rec.: James and John. From Mar_5:37. [Recepta supported by Cod. Sin., A., L., S., X., A.—C. C. S.]

[13]Luk_8:52.—Rec. omits γάρ. The number of witnesses for γάρ in Luke is too great to allow us to regard it as merely a copulative borrowed from Mat_9:24. [Lachmann, Tregelles, Alford insert γάρ with Cod. Sin., B., C., D., L., X., Δ. Meyer and Tischendorf omit it with A., E., and 9 other uncials.—C. C. S.]

[14]Luk_8:54.—Rec.: Αὐτὸς δὲ ἐκβαλὼν ἔξω πάντας. These words appear to have been with good reason expunged by Lachmann and Tischendorf, as Griesbach had already suspected them. B., D., [Cod. Sin.,] L., X., and other MSS. have them not, and it is much easier to explain how they have been interpolated from Matthew and Mark, than why they should have been omitted, if they had really stood in the original text of Luke. The variation in the arrangement of the words also (C.1 does not read ἔξω, and several MSS. and versions place it after πάντας) appears to strengthen the probability of interpolation.

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

8:40-56 These two accounts of healing demonstrate Jesus’ authority over disease and death, and illustrate the power of faith.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk_8:40-56. See on Mat_9:1; Mat_9:18-26; Mar_5:21-43. In Matthew the sequence is different. The narrative of Luke, indeed, is not dependent on that of Mark, but has it in view, without, however, on the whole attaining to its clearness and vividness.

ἀπεδέξατο] is usually understood of a joyous reception (ὡς εὐεργέτην καὶ σωτῆρα, Euthymius Zigabenus); but quite arbitrarily. Comp. Act_15:4. The narrative says simply: that on His return the crowd received Him (comp. Luk_9:11), because all had been in expectation of His coming back; so that thus immediately His ministry was again put in requisition.

Luk_8:41. καὶ αὐτός] and He, after mention of the name comes the personal position. Comp. Luk_19:2.

ἀπέθνησκεν] died (imperfect), i.e. was dying, not: obierat, absente mortuamque ignorante patre (Fritzsche, ad Matt. p. 348). That the death had not yet taken place is indicated, Bernhardy, p. 373; Wyttenbach, ad Plat. Phaed. p. 142 ff.

συνέπνιγον] a vivid picture: they stifled Him; in point of fact the same as συνέθλιβον, Mar_5:24.

Luk_8:43. προσαναλώσασα] when she even in addition (over and above her suffering) had expended, Dem. 460. 2, 1025. 20; Plat. Prot. p. 311 D.

ἰατροῖς] on physicians. As to ὅλον τ. βίον, comp. Mar_12:44.

Luk_8:45. ὁ Πέτρος μὲν ᾤετο περὶ ἁπλῆς ἐπαφῆς λέγειν τὸν Χριστὸν … αὐτὸς δὲ οὐ περὶ τοιαύτης ἔλεγεν, ἀλλὰ περὶ τῆς γενομένης ἐκ πίστεως, Euthymius Zigabenus.

Luk_8:49. τις παρὰ τοῦ ἀγχ.] i.e. one of his dependants. Comp. on Mar_3:21.

τέθνηκεν] placed first for emphasis: she is dead. On the distinction from ἀπέθνησκεν, Luk_8:42, comp. Plat. Phaed. p. 64 A: ἀποθνήσκειν τε καὶ τεθνάναι.

Luk_8:51. εἰσελθεῖν] into the chamber of death.

Luk_8:52 relates to the bewailing crowd assembled in the house (not in the death-chamber), with whom occurred this conversation, Luk_8:52 f., while Jesus and those named at Luk_8:51 were passing into the chamber where the dead body lay. Among those who laughed, the three disciples are as little intended to be reckoned[116] in Luke as in Mark, whom he follows.

ἐκόπτοντο αὐτήν] a well-known custom, to express ones grief by beating on ones breast. As to the construction of κόπτεσθαι (also τύπτεσθαι) and plangere with an accusative of the object (Luk_23:27) on whose account one beats oneself, see Heyne, Obss. ad Tibull. i. 7. 28, p. 71.

Luk_8:55. ἐπέστρεψε κ.τ.λ.] purposely narrates the reanimation of one that was actually dead,[117] whose spirit had departed. In Act_20:10 also this idea is found.

παρήγγ. αὐτοῖς κ.τ.λ.] following Mar_5:43.

[116] They would not, moreover, have to be understood as associated with those who were put out, if ἐκβαλ. ἔξω πάντ. were genuine (but see the critical remarks). Köstlin is right in adducing this against Baur, who detected in this passage a Pauline side-glance to the original apostles.

[117] How opposed, therefore, is this to the view of an apparent death! There cannot remain even a shadow of uncertainty as to how the matter is to be regarded (Weizsäcker). Jesus Himself will not leave the crowd in any doubt, but declares (Luk_23:52) in His pregnant style what must immediately of itself be evident.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Luk 8:40 . On the western side (Mar 5:21 ). Lk. still follows Mk. closely, mentioning the cordial welcome given Jesus on His arrival on the Galilean shore, and proceeding to narrate the incidents of the woman with a flux, and Jairus’ daughter. ὁ ὄχλος , the crowd. This crowd is unexplained by Lk., who says nothing of a crowd when he introduces his narrative of the voyage to the eastern shore (Luk 8:22 ). In Mk. the presence of a crowd is easily accounted for: Jesus had suddenly left the great congregation to which He had spoken in parables, and as His stay on the eastern side was cut short, when He returned to the western shore the crowd had hardly dispersed, or at least could reassemble on short notice. Mk. does not say the crowd, but a great crowd. ἀπεδέξατο implies a cordial reception. Cf. Act 15:4 . Raphel gives examples of this sense from Greek authors. Euthy. took it in this sense, giving as the reason for the welcome: ὡς εὐεργέτην καὶ σωτῆρα . προσδοκῶντες : the parables, not to speak of recent healings, account for the expectation.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

11. The Raising of Jairus’ Daughter: Luk 8:40-56.

In Mark and Luke, the following incident follows immediately on the return from the Decapolis. According to Luke, the multitude which He had left behind Him when He went away had not dispersed; they were expecting Him, and received Him on His landing. According to Mark, it collected together again as soon as His arrival was known. In Matthew, two facts are interposed between His arrival and the resurrection of Jairus’ daughter—the healing of the paralytic of Capernaum, and the calling of the Apostle Matthew. As the publican’s house was probably situated near the port, the second of these facts might certainly have happened immediately on His landing; but, in any case, the feast given by the publican could not have taken place until the evening, and after what occurred in the house of Jairus. But the same supposition will not apply to the healing of the paralytic, which must be assigned to quite another time, as is the case with Mark and Luke.

Vers. 40-42. The Request.

The term ἀποδέχεσθαι indicates a warm welcome.

Mark and Luke mention the age of the young girl, which Matthew omits.

The circumstance of her being an only daughter, added by Luke, more fully explains the father’s distress. Criticism, of course, does not fail to draw its own conclusions from the same circumstance being found already in Luk 7:12. As if an only son and an only daughter could not both be found in Israel! According to Mark and Luke, the young girl was dying; in Matthew, she is already dead. This evangelist tells the story here, as elsewhere, in a summary manner; he combines in a single message the arrival of the father, and the subsequent arrival of the messenger announcing her death. The process is precisely similar to that already noticed in the account of the healing of the centurion’s servant. Matthew is interested simply in the fact of the miracle and the word of Jesus.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.

The multitude was glad he was come again, and rejoiced greatly.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 40. Gladly received him] This is the proper import of the word απεδεξατο; therefore our translators needed not to have put gladly in italics, as though it were not expressed in the text. Raphelius gives several proofs of this in loc.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(40) When Jesus was returned.—The narrative implies that our Lord and His disciples re-crossed the lake from the eastern to the western shore, and that the crowd that waited belonged to Capernaum and the neighbouring towns.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

40. The waiting Multitude.

40. the people gladly received him] They would see the sail of His boat as it started back from Geigesa, and the storm had probably driven back the other boats. He would naturally sail to Bethsaida or Capernaum. It is impossible here to enter into the uncertain question as to the exact order of events. For all details on that subject I must refer to my Life of Christ.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And behold, there came a man named Jairus,.... See Gill on Mar 5:22.

and he was a ruler of the synagogue; at Capernaum; and it was the more remarkable, that such an one should come to Christ, and express any regard to his person, or faith in his power, and therefore a "behold" is prefixed to this account; See Gill on Mat 9:18.

And he fell down at Jesus' feet; showing great reverence and humility, and as Matthew says, "worshipped him"; if not in a religious, yet in a civil way:

and besought him that he would come into his house; which was at some distance from thence, as appears by what follows.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

40 And it came to pass, that, when Jesus was returned, the people gladly received him: for they were all waiting for him.

Ver. 40. When Jesus was returned] viz. Into Galilee, where he was highly honoured.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

See this passage explained in the notes at Mat 9:18-26, and Mark 5:21-43.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Vers. 40-56. The healing of the woman with the issue of blood, and the raising of the daughter of Jairus.

When Jesus was returned, the people gladly received him: for they were all waiting for him. Allusion has already been made, in the notes which preceded the parable of the sower, to the enthusiasm for Jesus in the Galilee lake-cities and their neighbourhood. This, as the Master well knew, was only a temporary religious revival, but still while it lasted it gathered great crowds in every place where he visited. He had not been long in the Gadarene district, but his return was eagerly looked for in Galilee. This verse describes his reception on his return by the people, and introduces the recital of two famous miracles which he worked in this period of his ministry after his brief visit to the other shore of the lake. St. Matthew, before speaking of the request of Jairus that the Master would visit his dying child, relates the healing of the paralytic at Capernaum, and the calling of Matthew the apostle. It is scarcely possible now to arrange the events related, in their proper chronological order. The Gospel histories pretty faithfully represent the teaching of the first days, in which it was evidently the practice of apostles and apostolic men to group their accounts of particular incidents in the Lord"s life with a view to teaching certain lessons connected with doctrine or with daily living, often disregarding the order in which these incidents really happened. Hence so many of the differences in detail in our Gospels.

And, behold, there came a man named Jairus, and he was a ruler of the synagogue. The public request, made too with intense earnestness, of one holding such a position, is a clear proof that the Galilee enthusiasm for Jesus was by no means confined to the poorer part of the population, or even to the more careless and thoughtless; such a man as Jairus is a fair representative of the well-to-do, perhaps wealthy, orthodox Jew; strict and rigid in his ritual observances, and held in high honour by his fellow Jewish citizens. The name is only a form of the Hebrew Jair. (Jud_1:10:3)

Vers. 41-56. Jarius and what happened on the way to his house.

A beautiful Scripture, whose beauty we feel all the more that, in this Gospel, it follows the rejection of Christ by the "witless Gadarenes." Its exact place in the history cannot with certainty be fixed; for the accounts of the three synoptists vary as to the time of the works. But whatever the precise period in the biography to which it belongs, the tale told is one which appeals to the more domestic affections of the heart; one too which gives a graciously full manifestation of Jesus the Resurrection and the Life. The transaction realized as he went illustrates chiefly Christ the Life; that which was done in answer to the ruler"s pleading illustrates chiefly Christ the Resurrection the two aspects of the incarnate I Am.

With regard to the former of these events, consider the touch of the Lord by the woman who had found her way to his presence, and what came of the touch.

I The touch represents THE ONLY HOPE. She had nothing else to which to cling. For twelve long years she had been a sick and weary woman. There is something interesting in the circumstance which Luke the physician records, that all her means had been spent on physicians, but that she could not be healed of any. Mark adds that she rather grew worse. The physician-evangelist has no such addition; but "he knew what human skill could do, and, Still better, what it could not do, and he bowed himself humbly in the presence of Christ." Well, all the living has been spent. A little before the moment of Jesus passing, she might not have been so ready. A portion of her income would still have been left. The temptation would have been to try another doctor. But now there is only this chance. It is the energy of despair. "Thou must save, and thou alone." Ah! sinner, if thou wouldst know the virtue that there is in the Son of God for thee, thou must come to an end with self, with all strivings after a righteousness of thine own. Thy living, all that is thine, must be wholly removed from thy sight. Jesus wholly! Jesus only!

II The touch represents AN IMMEDIATE ACT OF WILL. "When she had heard," says Mark, "the things concerning Jesus, she came." There is no delay over questions such as, "How can I reach his presence? How can I get through this multitude? Will he care for me?" All such self-inquiry is at once dismissed. The true faith is busied only with its Object. The mind is too much in earnest to stop over problems concerning the act or the manner of faith. "If thou wert sick for want of God, how swiftly wouldst thou move!" Two things are seen the need, and Christ the only answer to the need; and, these things seen, the will is supreme over all that savours of intellectual doubt and difficulty. "If I may but get to him, I shall be whole.

III The touch represents A PERSONAL CONTACT. "Only to put my hand on the clothes, or even the fringe of the garment." So she says to herself. Not, perhaps, a very lofty faith. A good deal in it, possibly, of the superstition to which she had been accustomed; of an idea of magical charm, and so forth. But the real thing in it was the conviction that he was able to save to the uttermost; that the cure was certain if she could get to him. The touch meant herself in her want laying hold of Christ himself, the Saviour and his salvation. And this is the vital force of faith. Notions may be confused, may be very poor and deficient; the Lord will rectify that. The saving grace is such a confidence as will bring into direct relation to the love of God in Christ. And this touch is at once distinguished. Every one who has to do with multitudes understands, so far, the secret of the quick "Who touched me?" He knows by intuition the souls that are really sympathetic with him. These touch; the others only press around. In the crowd surging about Jesus there is only one who touches. The people have welcomed him, and are following him; but their handling of him and her touch are quite different. Blessed among women! type of the souls blessed eternally: "I perceived that power had gone forth from me.

IV The touch is the way to THE CURE BOTH OF BODY AND SOUL. "Immediately she was healed." "Straightway," says Mark, "she felt in her body that she was healed." What a sensation that instant bound of health! Observe that "immediately" or "straightway" in the reports of Jesus" works of healing in the Gospels. The health does not come as the end of a laborious discipline or regimen; it is not the end, but the beginning of a new life. We do not work to salvation; we work from it The moment a life is really surrendered to God and the affiance of the soul with the Redeemer is fulfilled, that moment it is healed, it is cleansed. There is a new life introduced a]ire which is henceforth the power of God to salvation. It is not perfect, but it is there. This Divine life is the health of the soul. It is then in a healthy condition before God. And henceforth, according to his power that worketh in us, he completes and perfects the life which himself has imparted. Was it not so with the woman? After she was healed he brought her into the spiritual knowledge of himself and his will. She had stolen to Jesus, but she must not steal from him. He searches her out. She sees that she is not hid; and trembling, fearing, she falls down and tells him all the truth. Precisely what he desired. And what he desires evermore is frankness, openness to him. There must be no guile and no concealment; there must be perfect truthfulness between the Lord and the soul. When any shadow comes in there, the cleansing of the conscience, the working out of the salvation, is hindered. Notice the word "daughter," the only woman who received this title from the Lord, and she the woman who was brought to tell all the truth. "For this let every one that is godly pray unto thee.

This interview, with its great work, is by the way. He who desires the opportunity of usefulness meets the opportunity even in travelling to the duty more immediately contemplated. All the while another work has been waiting. What parent does not enter into the feeling of the ruler of the synagogue? His only daughter, the darling, the desire of his eyes, is dying. And he must stand and listen to the talk which involves some delay. And then the message, "Thy daughter is dead: trouble not the Master!" We do not hear of any complaint or impatience, of any word of reproach like that which fell from the sisters of Bethany. Jesus meets a confidence such as this with loving frankness: "Fear not: only believe, and she shall be made whole." Look at the sign that is given of Christ the Resurrection.

I IT HAS ITS SPECIALTY OF MEANING. Of the three acts of raising from the dead related by the evangelists, it is, adhering to the chronology of Luke, the second. The son of the widow of Nain was not only dead, but the body was being carried out to burial Lazarus had been four days dead. The girl of twelve had only expired. The attendants knew that she was dead; Luke the physician is careful to add this. It was no trance; she was undoubtedly dead, but Death had only a short time before put his stamp on the countenance. Trench, writing on the miracle, beautifully speaks of "the fresh-trodden way between the body and the soul which has just forsaken it, and which lingers for a season near the tabernacle where it has dwelt so long. Even science itself," he adds, "has arrived at the conclusion that the last echoes of life ring in the body much longer than is commonly supposed; that, for a while, it is fall of the reminiscences of life." Observe, when Christ says, "She is not dead, but sleepeth," the unbelieving mourners laugh; they have only scorn for such a saying. The sorrow is hard, cheerless sorrow, when there is no conception of death as a sleep! "Asleep in Jesus;" "He fell on sleep; such words the Church has substituted for the cold, forbidding word "death." Look, O mourner in Zion, on the lifeless form of thy dear one, and as thou thinkest of "the fresh-trodden way between the body and the soul which has just forsaken it," remember the saying of him who is the Resurrection: "Not dead, but sleepeth. " Believest thou this?

II NOTE THE WITNESSES OF THE WORK. It is the first occasion on which the three of the apostolic band are singled out Peter and James and John. None except they and the parents are allowed to enter. There is a sacredness in great grief which demands protection from the rude gaze of mere curiosity. The hired mourners, with their shouts and cries, their ostentation and display, are abhorrent to the Lord. Simplicity and genuineness of emotion befit the house of the dead, and all connected with death and burial.

III SEE THE GENTLE THOUGHTFULNESS OF CHRIST. When the maid arises, he commands that meat be given her. The life restored must be supported. He is sparing of the supernatural and extraordinary. Where the ordinary and natural come into play, there the call is to use them. The Church, in her spiritual work, must learn of her Lord. "Keep life living," said Bunsen. When the Divine life is bestowed, it must be nourished by the appropriate means of grace; it must be fed by food convenient to it, nourished through the Word, sacraments, and prayer, unto everlasting life.

IV CONTEMPLATE THE WHOLE ACTION. How simple! how quiet I The touch of the hand, the head bent over the child; the voice soft yet clear in the familiar Aramaic, "Talitha cumi! these are the features of the action. Thus simple and quiet was the way of the Lord when, in the beginning, he "said, Let there be light! And there was light." Thus simple and quiet is his way when he comes to the human soul "as the rain, as the former and latter rain on the earth." The wind bloweth, indeed, where it listeth, sometimes with the fury of the hurricane tearing up the old refuges and joys of the life. But the hurricane prepares for the Lord. The Lord is in the still small voice which comes after. Wherefore he saith, in tones of imperial authority, but of thriling tenderness, to thee, little maid, to thee, young man rejoicing in thy youth, to thee on whom the weight of years is resting, "Awake thou that sleepest, and arise from the dead, and Christ shall give thee light!"

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Mark v, 21.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Woman with an Issue and the Daughter of Jairus.

The plea of Jairus:

v. 40. And it came to pass that, when Jesus was returned, the people gladly received Him; for they were all waiting for Him.

v. 41. And, behold, there came a man named Jairus, and he was a ruler of the synagogue; and he fell down at Jesus’ feet, and besought Him that He would come into his house;

v. 42. for he had one only daughter, about twelve years of age, and she lay a dying. But as He went, the people thronged Him.

The return of Jesus to Galilee was apparently hailed with delight by the majority of the people, though the scribes and Pharisees were again a thorn in the flesh, Mat 9:18. Whether they had expected the Lord to come back this soon or not, they were eager to see Him. Their minds were turned toward Him, mainly on account of the recent healings, for but few of them realized His real office. Their carnal hopes concerning a Messiah with an earthly kingdom were still dominant in their hearts. But now a man by the name of Jairus, an elder of the local synagogue, came to Him, greatly excited. Falling down at the feet of Jesus, he begged Him most earnestly to come into his house, for his daughter, an only child of about twelve years, was dying, yea, as Matthew relates, she may even now be dead. Luke adds that when Jesus turned to go away, the great multitudes thronged Him to suffocation.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

40–56. A man named Jairus. For the miracles of raising from the dead the daughter of Jairus, and the healing of the woman with the bloody issue, see Matt. 9:18–26 and the notes; also Mark 5:22–42. This was the second instance of the Lord raising the dead.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

When Jesus and his disciples return to Galilee on the other side of the lake, he heals the 12-year-old daughter of the ruler of the synagogue as well as a woman who has been bleeding for 12 years.

General Information:

These verses give background information about Jairus. (See: Background Information)

the crowd welcomed him

"the crowd joyfully greeted him"

one of the leaders of the synagogue

"one of the leaders at the local synagogue" or "a leader of the people who met at the synagogue in that city"

fell down at Jesus' feet

Possible meanings are 1) "bowed down at Jesus feet" or 2) "lay down on the ground at Jesus feet." Jairus did not fall accidentally. He did this as a sign of humility and respect for Jesus. (See: Symbolic Action)

was dying

"was about to die"

As Jesus was on his way

Some translators may need to first say that Jesus had agreed to go with Jairus. AT: "So Jesus agreed to go with him. As he was on his way" (See: Assumed Knowledge and Implicit Information)

the crowds of people pressed together around him

"the people were crowding tightly around Jesus"

translationWords

synagogue

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

40. THE WAITING MULTITUDE

40. ἀπεδέξατο αὐτὸν ὁ ὄχλος. The multitude welcomed him. We have the same verb apparently in this sense in Act 15:4; Act 28:30, and elsewhere. They would see the sail of His boat as it started back from Gergesa, and the storm had probably driven back the other boats. He would naturally sail to Bethsaida or Capernaum. It is impossible here to enter into the uncertain question as to the exact order of events. For all details on that subject I must refer to my Life of Christ.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

40-56.] Raising of Jaeirus’s daughter, and healing of a woman with an issue of blood. Mat 9:1, Mat 9:18-26. Mar 5:21-43. Our account is that one of the three which brings out the most important points, and I have therefore selected it for full comment.

40.] ἐν τῷ ὑπ., when Jesus had returned.

ἀπεδέξ., welcomed Him: see reff.

ἦσαν γ.] Here we have an eye-witness again.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

40-56. The Healing of the Woman with the Issue and the Raising of the Daughter of Jairus. Mat 9:18-26; Mar 5:21-43. The name of Bernice (Veronica) for this woman first appears in the Acts of Pilate, Gospel of Nicodemus, Pt. 1Ch_7. Respecting the statues, which Eusebius saw at Cæsarea, and which he believed to represent Christ and this woman, see H. E. vii. 18, 1-3. Sozomen says that Julian removed the statue of Christ and substituted one of himself, which was broken by a thunderbolt (5:21). Philostorgius says the same (7:3). Malalas gives the petition in which the woman asked Herod Antipas to be allowed to erect the memorial (Chrongr. x. 306-8). That the statues existed, and that Christians thus misinterpreted their meaning, need not doubted Pseudo-Ambrosius would have it that the woman was Martha the sister of Lazarus.

40-48, In these verses also the marks of Lk.’s style are very conspicuous (see, above on vv. 35-39). In ver. 40). we have ἐν δὲ τῷ c.infin. (see on 3:21) ὑποστρέθειν (see on 1:56) ἀπεδέξατο (see on ver. 40), ἦσαν. c. particip. (see on 1:10), πάντες (see on 9:43), and προσδοκῶντες (see on 3:15). In ver. 41, καὶ ἰδού (see on 1:20), καὶ οὐτος (1:36) ὑτῆρχεν (see on ver. 41), παρὰ τοὺς πὸδας (see on 7:38). In ver. 42, καὶ αὐτή (see on 1:17) and ἐν δὲτῳ c. infin. In ver. 44, παραχρῆμα (see on 5:25). In ver. 45, πάντων (6:30, 7:35) and ἐπιστάτα (5). In ver. 46, ἐξελθεῖν ἀπό (see on 4:35). In ver. 47, ἀπήγγειλεν (see on ver. 20), ἐνώπιον (see on 1:15), παντός, τοῦ λαοῦ, ἰάθη and παραχρῆμα. Not one of these expressions is found in the parallel passages in Mt. and Mk. See on 9:28-36.

40. ἀπεδέξατο. Peculiar to Lk. (9:11; Act 2:41, Act 2:18:27, Act 2:17, Act 2:24:3, Act 2:28:30, and possibly 15:4). The meaning is they “received Him with pleasure, welcomed Him” (Euthym. Theophyl. Schanz). See on 4:42 and on 11:29. In class. Grk. the verb means “accept as a teacher, as an authority,” or “admit arguments as valid”: so in Xen. Plat. Arist. etc.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.