Mark 5:35

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.

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

Mar_5:21; Mar_5:23; Mar_5:35; Mar_5:43

Jairus by name.

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A proper prayer

Better prayers, perhaps, had been offered. He would have shown more faith if he had prayed like the centurion (Luk_7:7). But, though he does not show such strong faith, yet it is a good prayer. For it is

(1) humble: he falls at Christs feet;

(2) believing: he feels Christ is omnipotent to heal;

(3) bold: he offers it in face of all the people, many of whom would be shocked that a ruler of the synagogue should acknowledge Jesus;

(4) loving, springing from a pure affection. Distress is a great schoolmaster. It teaches men many things; among the rest the greatest of all attainments-the power to pray. (R. Glover.)

A revived flower

And that bright flower bloomed in the vase of that happy home, more beautiful because the look of Jesus had given it new tints and the breath of Jesus had given it new fragrance. (J. Cumming, D. D.)

Jairus daughter

Jairus was a good man. His light was small, but real. It was feeble, but from heaven.

I. He had much to try his faith. One seems to see all the father in the tenderness of his words. Hope was over,-his daughter was dead. Thus is it with the believer. Instead of the relief he hoped for, all seems as death. Thus does the Lord try the faith He gives. Thus by causing us to wait for the blessing does He endear it.

II. The effect of this trial of faith. He did not distrust the power or willingness of the compassionate Saviour. His faith takes no denial, he still continues with Jesus. Faith hopes against hope. True faith partakes of his nature who exercises it, therefore in all, it is weak at times. But it partakes also of His nature who gives it, and therefore evinces its strength in the very midst of that weakness.

III. But wherever found, it is graciously rewarded. The scorners are without; but believing Jairus and the believing mother (Mar_5:40) are admitted. They see the mighty power of God put forth on behalf of their daughter. What an encouragement here to some anxious parent to put the case of their dear child in the hands of that same Jesus. How often has domestic affliction been the means of bringing the soul to the feet of Jesus. Mark the extreme tenderness of Jesus, Fear not, only believe. Be not afraid convicted sinner. My blood is sufficient, My grace and love are sufficient. (J. H. Evans, M. A.)

The Humane Society

I. The particular form of the Redeemers work.

1. Restoration from a special form of death.

2. Here was the recognition of the value of life-She shall live. It is not mere life on which Christianity has shed a richer value. It is by ennobling the purpose to which life is to be dedicated that it has made life more precious.

3. We consider the Saviours direction respecting the means of effecting a complete recovery. He commanded that something should be given her to eat. His reverential submission to the laws of nature.

II. The spirit of the Redeemers work.

1. It was love. He did good because it was good.

2. It was a spirit of retiring modesty. He did not wish it to be known.

3. It was a spirit of perseverance. Calm perseverance amidst ridicule. (F. W. Robertson.)

Not dead, but sleeping

Nature puts on a shroud at seasons, and seems to glide into the grave of winter. Autumnal blasts come sobbing through the trees, and leaf after leaf, shrivelling its fibres at the killing contact, comes drifting to the ground. The hedgerows where the May flowers and the dog rose mixed their scents are stripped and bare, and lift their thorny fingers up to heaven. The field where fat and wealthy-looking crops a while ago promised their golden sheaves, is now spread over with a coarse fringe of stubble, and seems a sort of hospital of vegetation. The garden shows no more its beauties, nor sheds forth its scent, but where the coloured petal and the painted cup of the gay flower were seen, there stands a blighted stem, or a drooping tuft of refuse herbs. The birds which carolled to the summer sky have fled away, and their note no longer greets the ear. The very daisies on the meadow are buried in the snow wreath, and the raw blast howls a sad requiem at the funeral of nature. But those trees, whose leafless branches seem to wrestle with the rough winds that toss them, are not dead. Anon, and they shall again be wreathed in verdure and bedecked with blossom. The softened breath of spring shall whisper to the snowdrop to dart forth its modest head, and shall broider the garden path again with flowers; the fragrance of the hawthorn bloom ere long shall gush from those naked hedge rows, and the returning lark shall wake the morning with a new and willing song. No, nature is not dead! There is a resurrection coming on. Spring with its touch of wizardry shall wake her from her slumbers, and sound again the keynote of the suspended music of the spheres. So also shall there arise out of the raging conflagration, in whose fevered heat the elements shall melt and shrivel like a scroll-even out of the very ashes which betoken its consumption-a new heaven and a new earth-an earth as ethereal and pure as heaven itself-and a heaven as substantial and as living as the earth. And consentaneously with the arising of these new worlds; the tombs shall open, and send forth the shrouded tenants, to enter on the inheritance which, in that new economy, shall be theirs. Can you believe that faded flowers shall revive at the blithe beckoning of the spring, that little leaves will quietly unfold at the mandate of the morning, and yet there shall be no spring to beckon the mortal back to life, and no morning to command the clay to clothe itself with the garments of a quickening spirit? Can you believe that the great temple shall arise with all its shrines rebuilded, and its altars purified after the final burning, but that there shall be neither voice nor trumpet to call forth the high priest from his slumber to worship at those shrines, and to lay a more enduring offering upon those waiting altars? Is the fuel to be ever laid, and none to kindle the burnt offering? Is the sanctuary to be prepared, and none to pay the service? Is the bridegroom to stand alone before the altar, and no bride to meet him at the nuptials? God forbid! The high priest is not dead-the bride has not perished-they are not dead, but sleep. Sound forth the trumpet, and say that all is ready, and then the corruptible will put on incorruption, and the mortal will put on immortality. Thus, when we lay our kindred in the earth, and follow to their final resting place the last remains of those who occupied a cherished chamber in our hearts-while nature finds it hard to dry the tear and quench the sigh-faith ever lifts the spirit from its sad despondency, by assuring us of a reunion beyond the grave-and robs the monster of one half his terrors-weakening his stroke and taking away his sting, by changing the mystic trance into which he throws his victims into a transient sleep, and speaking of a waking time of happiness and icy. Nature will look on death as an assassin who murders those we love; but Faith regards him as a nurse who hushes them to sleep, and sings a lullaby and not a requiem beside their bed. To faith it is a sleeping draught and not a poison which the visitor holds to the drinkers lips; for it hails the time when the lethargy of the sepulchre shall be cast off, and the spirit shall arise like a tired slumberer refreshed by sleep, to spend an endless morning in the energy of an endless youth. (A. Mursell.)

The death of the young encourages a spirit of dependence on God in the home life of this world

It brings the unseen Hand to bear very directly and potently on the souls deepest and most hidden springs. Let us suppose for a moment that there was a revealed ordinance of heaven that every, human being born into this world should live to three-score years and ten, and then quietly lie down to rest, and awake in eternity. Would it enrich or impoverish the life of the human world? I venture to think that it would impoverish it unspeakably. The passage of these little ones through the veil, of infants and children, of young men and maidens, of men and women in their prime, brings Gods hand very near, and keeps its pressure on the most powerful springs of our nature, our warmest affection, and our most constant and active care. It is not the uncertainty which is the strongest element of the influence, though no doubt that keeps us vigilant and anxious, and helps to maintain the full strain of our power. It is rather the constant contact with a Higher Will, which keeps us in humble, hopeful dependence, which gives and withholds, lends and recalls, by a wisdom which we cannot fathom, but which demands our trust on the basis of a transcendent manifestation of all-suffering and all-sacrificing love. (J. B. Brown, B. A.)

The death of the young imparts a consecrating influence to the home life

It brings heaven all round us when we know that at any moment the veil may be lifted, and a dear life may vanish from our sight, not, blessed be Christ, into the shades, but into the brightness which is beyond. And when the life has vanished it leaves a holy and consecrating memory in the home. Something is in the home on earth which also belongs to the home on high. Never does the home life and all its relations seem so beautiful, so profound, so sacred, as when Death has laid his touch on a little one, and gathered it as a starry flower for the fields of light on high. It makes the life of the home more anxious, more burdened by care and pain, but more blessed. The nearness at any moment of resistless Death makes us find a dearer meaning in the word, the whole family in heaven and on earth-a thought which saturates the whole New Testament, and is not dependent on one text for its revelation. We know then how precious is its meaning, and earth gains by its loss as well as heaven. (J. B. Brown, B. A.)

The death of the young lends a tender, home life interest to the life of the unseen world

The home, remember, is where the children are. There are those of us who never found the deeper meaning of the Fathers love and the everlasting home till a dear child had gone on before. The death of the little ones, while it ought to make the earthly life heaven-like on the one hand, is meant to make heaven home-like on the other. The Lord dethroned and discrowned Death by bearing the human form, living, through His realm of terror. The living Lord abolished death by living on through death, and flashing the splendours of heaven through the shades. The children, as they follow Christ through the gloom, make Death seem beautiful as an angel. Thenceforth we, too, have, not our citizenship only, but our home life in the two worlds. (J. B. Brown, B. A.)

Jesus stronger than death

And just remember, that when Jesus allows death to knock at your door, and to come in, it is not because death is stronger than He. It is because He has a good reason for permitting it. He is so completely the Master of death that He makes it His messenger to do His bidding; and when death comes to our dwelling and takes away one we love, let us bear in mind that death is not Jesus enemy but His messenger. He is like an angel; he takes away our friend in his bosom. He has no power at all over us without Jesus. (Anon.)

The healing of Jairus daughter

I. The ease brought before Jesus. A bodily disease as usual. No spiritual cases, though more important.

II. The persons who brought it. A ruler, etc. He had heard Christs teaching. He had seen His miracles. No mention made, etc., till distress.

III. The character in which he came-a parent.

IV. The manner in which he came. Reverently. Earnestly. Believingly.

V. At the request of Jairus, Christ arose and accompanied him. Christ encouraged such applications-He does so still (Expository Discourses.)

I. Christs restorative power transcends the ordinary expectations of mankind.

II. Christs restorative power is exerted on certain conditions.

1. Earnest entreaty.

2. A reverential spirit.

III. Christs restorative power accomplishes its object with the greatest ease.

IV. Christs restorative power confounds the scoffing sceptic with its result. Scoffing infidelity is destined to be confounded. There were scoffers in the days of Noah and they were confounded when the deluge came. There were scoffers in the days of Lot, and they were confounded when the showers of fire fell. There are scoffers now, and when they shall see Him coming in His glory with all His holy angels, these atheists, deists, and materialists, will be utterly confounded. (David Thomas, D. D.)

Death a sleep

Homer fittingly calls sleep the brother of death; they are so much alike. On the lips of Jesus, however, the word sleep acquires a richer and mightier import than it ever possessed before. Amply has His use of the term been justified in the last hour of tens of thousands of his devout followers. They laid themselves down to die, not as those who dread the night because of the remembrance of hours when, like Job, they were scared with dreams and terrified through visions, but like tired labourers, to whom night is indeed a season of peaceful refreshment. And how imperceptibly they sank into their last slumber! Their transition was so mild and gradual, that it was impossible for those who stood round their dying pillow to say exactly when it took place. There was no struggle, no convulsion. The angel of death spread his wide, white wings meekly over them, and then, with a smile upon their pallid countenance, serene and lovely as heaven itself, they closed their eyes on all terrestrial objects, and fell asleep in Jesus. And that sleep is as profound throughout as it was tranquil at the beginning. The happy fireside and the busy exchange-the halls of science and the houses of legislation-the oft-frequented walk and the holy temple-are nothing to them now. Suns rise and set, stars travel and glisten; but they see them not; tempests howl, thunders roll and crash; but they hear them not. Nothing can disturb those slumbers, till the day dawn and the shadows flee away. Then will the voice of the archangel sweep over Gods acre, and awake them all. Oh, wondrous awaking! what momentous consequences hang on thee! (Edwin Davies.)

Death a sleep

I. Sleep is rest, or gives rest to the body: so death.

1. Rest from labour and travail.

2. Rest from trouble and opposition.

3. Rest from passion and grief.

4. Rest from sin, temptation, Satan, and the law.

II. Sleep is not perpetual; we sleep and wake again; so, though the body lie in the grave, yet death is but a sleep; we shall wake again.

III. The sleep of some men differs very much from that of others: So the death of saints differs from that of the wicked.

1. Some men sleep before their work is done; so some die before their salvation is secured.

2. Some fall asleep in business and great distraction, others in peace.

3. Some dread the thought of dying, because of the dangers that lie beyond. But saints have no fear.

4. Some fall asleep in dangerous places, and in the midst of their enemies-on the brink of hell, surrounded by the spirits of perdition. But saints die in the view of Jesus; in the love and covenant of Jesus.

IV. A man that sleeps is generally easily awakened: So the body in death shall be much more easily awakened at the last day than the soul can now be aroused from its sleep of sin. (B. Keach.)

Why death of the godly is called sleep

The reason why the death of the godly is called a sleep in Scripture is this: because there is a fit resemblance between it and natural sleep; which resemblance consists chiefly in these things.

1. In bodily sleep men rest from the labours of mind and body. So the faithful, dying in the Lord, are said to rest from their labours (Rev_14:13).

2. After natural sleep men are accustomed to awake again; so, after death, the bodies of the saints shall be awaked, i.e., raised up again to life out of their graves at the last flay. And as it is easy to awake one out of a natural sleep, so is it much more easy with God, by His almighty power, to raise the dead at the last day.

3. As after natural sleep the body and outward senses are more fresh and lively than before; so likewise after that the bodies of the saints, being dead, have for a time slept in their graves as in beds, they shall awake and rise again at the last day in a far more excellent state than they died in, being changed from corruption to incorruption, from dishonour to glory, from weakness to power, from natural to spiritual bodies (1Co_15:42).

4. As in natural sleep the body only is said properly to sleep, not the soul (the powers whereof work even in sleep in some sort, though not so perfectly as when we are waking): so in death, only the bodies of the saints do die and lie down in the graves, but their souls return to God who gave them (Ecc_12:7), and they live with God even in death and alter death.

5. As sleep is sweet to those who are wearied with labour and travail (Ecc_5:12), so also death is sweet and comfortable to the faithful, being wearied and turmoiled with sin, and with the manifold miseries of this life. (G. Petter.)

Death of children

God cultivates many flowers, seemingly only for their exquisite beauty and fragrance. For when, bathed in soft sunshine, they have burst into blossom, then the Divine hand gathers them from the earthly fields to be kept in crystal vases in the deathless mansions above. Thus little children die-some in the sweet bud, some in the fallen blossom; but never too early to make heaven fairer and sweeter with their immortal bloom. (Wadsworth.)

Goeth in where the child was: Christ in the chamber of death

I. A good child is at home in either world, not sorry to go to the other world to get joy, and not sorry to come back to this world to give it.

II. We know not where the other world is, but it is evidently within range of the Saviours voice. Our dear dead are therefore safe and all their conditions ordered by the Saviours mercy.

III. Life is indestructible by death.

IV. On a universal scale Christ will be found to be the Resurrection and the Life to all who love Him.

V. He inflicts bereavement, but sympathises with its sorrow. He relieves these mourners here, to show that He pities all mourners. (R. Glover.)

Talitha cumi

He uses what were, perhaps, the words used every morning by her mother on waking her-Little one, get up. (R. Glover.)

The raising of Jairus daughter

I. The application which Jesus received.

1. By whom it was made.

2. The favour he implied.

3. The feeling which this ruler displayed.

(1) His reverence.

(2) His importunity.

(3) His faith.

II. The ready compliance of our Lord with the request made to Him. But as He went we are called upon-

1. To witness a strange interruption.

2. To listen to what seemed very discouraging information-Thy daughter is dead.

III. The wonderful result with which this visit was attended.

1. What our Lord saw.

2. What He said.

3. What He did. (Expository Outlines.)

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

Mark

TALITHA CUMI

Mar 5:22 - Mar 5:24, Mar 5:35 - Mar 5:43.

The scene of this miracle was probably Capernaum; its time, according to Matthew, was the feast at his house after his call. Mark’s date appears to be later, but he may have anticipated the feast in his narrative, in order to keep the whole of the incidents relating to Matthew’s apostleship together. Jairus’s knowledge of Jesus is implied in the story, and perhaps Jesus’ acquaintance with him.

I. We note, first, the agonised appeal and the immediate answer.

Desperation makes men bold. Conventionalities are burned up by the fire of agonised petitioning for help in extremity. Without apology or preliminary, Jairus bursts in, and his urgent need is sufficient excuse. Jesus never complains of scant respect when wrung hearts cry to Him. But this man was not only driven by despair, but drawn by trust. He was sure that, even though his little darling had been all but dead when he ran from his house, and was dead by this time, for all he knew, Jesus could give her life. Perhaps he had not faced the stern possibility that she might already be gone, nor defined precisely what he hoped for in that case. But he was sure of Jesus’ power, and he says nothing to show that he doubted His willingness. A beautiful trust shines through his words, based, no doubt, on what he had known and seen of Jesus’ miracles. We have more pressing and deeper needs, and we have fuller and deeper knowledge of Jesus, wherefore our approach to Him should be at least as earnest and confidential as Jairus’s was. If our Lord was at the feast when this interruption took place, His gracious, immediate answer becomes more lovely, as a sign of His willingness to bring the swiftest help. ‘While they are yet speaking, I will hear.’ Jairus had not finished asking before Jesus was on His feet to go.

The father’s impatience would be satisfied when they were on their way, but how he would chafe, and think every moment an age, while Jesus stayed, as if at entire leisure, to deal with another silent petitioner! But His help to one never interferes with His help to another, and no case is so pressing as that He cannot spare time to stay to bless some one else. The poor, sickly, shamefaced woman shall be healed, and the little girl shall not suffer.

II. We have next the extinction and rekindling of Jairus’s glimmer of hope.

Distances in Capernaum were short, and the messenger would soon find Jesus. There was little sympathy in the harsh, bald announcement of the death, or in the appended suggestion that the Rabbi need not be further troubled. The speaker evidently was thinking more of being polite to Jesus than of the poor father’s stricken heart, Jairus would feel then what most of us have felt in like circumstances,-that he had been more hopeful than he knew. Only when the last glimmer is quenched do we feel, by the blackness, how much light had lingered in our sky, But Jesus knew Jairus’s need before Jairus himself knew it, and His strong word of cheer relit the torch ere the poor father had time to speak. That loving eye reads our hearts and anticipates our dreary hopelessness by His sweet comfortings. Faith is the only victorious antagonist of fear. Jairus had every reason for abandoning hope, and his only reason for clinging to it was faith. So it is with us all. It is vain to bid us not be afraid when real dangers and miseries stare us in the face; but it is not vain to bid us ‘believe,’ and if we do that, faith, cast into the one scale, will outweigh a hundred good reasons for dread and despair cast into the other.

III. We have next the tumult of grief and the word that calms.

The hired mourners had lost no time, and in Eastern fashion were disturbing the solemnity of death with their professional shrieks and wailings. True grief is silent. Woe that weeps aloud is soon consoled.

What a contrast between the noise outside and the still death-chamber and its occupant, and what a contrast between the agitation of the sham comforters and the calmness of the true Helper! Christ’s great word was spoken for us all when our hearts are sore and our dear ones go. It dissolves the dim shape into nothing ness, or, rather, it transfigures it into a gracious, soothing form. Sleep is rest, and bears in itself the pledge of waking. So Christ has changed the ‘shadow feared of man’ into beauty, and in the strength of His great word we can meet the last enemy with ‘Welcome! friend.’ It is strange that any one reading this narrative should have been so blind to its deepest beauty as to suppose that Jesus was here saying that the child had only swooned, and was really alive. He was not denying that she was what men call ‘dead,’ but He was, in the triumphant consciousness of His own power, and in the clear vision of the realities of spiritual being, of which bodily states are but shadows, denying that what men call death deserves the name. ‘Death’ is the state of the soul separated from God, whether united to the body or no,-not the separation of body and soul, which is only a visible symbol of the more dread reality.

IV. We have finally the life-giving word and the life-preserving care.

Probably Jesus first freed His progress from the jostling crowd, and then, when arrived, made the further selection of the three apostles,-the first three of the mighty ones-and, as was becoming, of the father and mother.

With what hushed, tense expectation they would enter the chamber! Think of the mother’s eyes watching Him. The very words that He spoke were like a caress. There was infinite tenderness in that ‘Damsel!’ from His lips, and so deep an impression did it make on Peter that he repeated the very words to Mark, and used them, with the change of one letter {‘Tabitha’ for ‘Talitha’}, in raising Dorcas. The same tenderness is expressed by His taking her by the hand, as, no doubt, her mother had done, many a morning, on waking her. The father had asked Him to lay His hand on her, that she might be made whole and live. He did as He was asked,-He always does-and His doing according to our desire brings larger blessings than we had thought of. Neither the touch of His hand nor the words He spoke were the real agents of the child’s returning to life. It was His will which brought her back from whatever vasty dimness she had entered. The forth-putting of Christ’s will is sovereign, and His word runs with power through all regions of the universe. ‘The dull, cold ear of death’ hears, and ‘they that hear shall live,’ whether they are, as men say, dead, or whether they are ‘dead in trespasses and sins.’ The resurrection of a soul is a mightier act-if we can speak of degrees of might in His acts-than that of a body.

It would be calming for the child of such strange experiences to see, for the first thing that met her eyes opening again on the old familiar home as on a strange land, the bending face of Jesus, and His touch would steady her spirit and assure of His love and help. The quiet command to give her food knits the wonder with common life, and teaches precious lessons as to His economy of miraculous power, like His bidding others loosen Lazarus’s wrappings, and as to His devolution on us of duties towards those whom He raises from the death of sin. But it was given, not didactically, but lovingly. The girl was exhausted, and sustenance was necessary, and would be sweet. So He thought upon a small bodily need, and the love that gave life took care to provide what was required to support it. He gives the greatest; He will take care that we shall not lack the least.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

5:35-43 Since Jairus had left home, his daughter had died. Jesus reassured Jairus that, despite the death of his daughter and the seeming hopelessness of the situation, Jairus should not be afraid but have faith in Jesus.

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

Mar 5:35. Ἀπὸ, from) The house of the ruler of the synagogue.—τὶ ἔτι, why any further) This is a strong affirmation of the fact of the daughter being dead. They suppose the ruler’s efforts to be vain and out of place.—σκὺλλεις, thou troublest) This verb is properly used of the trouble attending a journey; Luk 7:6; Luk 8:49. Herodian employs it of the difficult [severe] conveyance of captives, and of the setting out of an army. The walkings about of Jesus were then a perpetual σκυλμὸς, trouble [harass].—τὸν διδάσκαλον, the Master) There were therefore disciples of Jesus in the family of Jairus, and Jesus was the Teacher of the ruler of the synagogue.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar_5:35-43. See on Mat_9:23-25. Comp. Luk_8:49-56. The former greatly abridges and compresses more than Luke, who, however, does not come up to the vivid originality of the representation of Mark.

ἀπὸ τοῦ ἀρχισυν.] τουτέστιν ἀπὸ τῆς οἰκείας τοῦ ἀρχισυν., Euthymius Zigabenus.

ἔτι] since now there is no longer room for help.

Mar_5:36. According to the reading παρακούσας, this (comp. Mat_18:17) is to be taken as the opposite of ὑπακούειν, namely: immediately He left this speech unnoticed; He did not heed it for one moment, but let it remain as it was, and said, etc. In this way is set forth the decided certainty.[92] He has heard the announcement (Mar_5:35), but at once let it pass unattended to. Ewald is incorrect in saying that He acted as if he had failed to hear it. That He did not fail to hear it, and, moreover, did not act as if He had, is in fact shown just by the μὴ φοβοῦ κ.τ.λ. which he addresses to Jairus. The Itala in the Cod. Pal. (e. in Tisch.) correctly has neglexit.

μὴ φοβοῦ κ.τ.λ.] as though now all were lost, all deliverance cut off.

Mar_5:37. According to Mark, Jesus sends back the rest (disciples and others who were following Him) before the house; according to Luk_8:51, in the house.

Mar_5:38. θόρυβον καὶ κλαίοντας κ. ἀλαλ.] an uproar and (especially) people weeping and wailing. The first καί attaches to the general term θόρυβον the special elements that belong to it, as in Mar_1:5, and frequently. ἀλαλάζω not merely used of the cry of conflict and rejoicing, but also, although rarely, of the cry of anguish and lamentation. See Plutarch, Luc. 28; Eur. El. 843.

Mar_5:39. εἰσελθών] into the house. A later point of time than at Mar_5:38.

Mar_5:40. ἐκβαλών] irritated, commanding; He ejected them. Among the πάντας, those who are named immediately afterwards (παραλαμβ. κ.τ.λ.) are not included, and so not the three disciples (in opposition to Baur).

Mar_5:41. ταλιθὰ κοῦμι] טָלִיתָא קוּמִי, puella, surge. It is a feature of Marks vivid concrete way of description to give significant words in Hebrew, with their interpretation, Mar_3:18, Mar_7:12; Mar_7:34, Mar_14:36. On the Aramaean טליתא, see Buxtorf, Lex. Talm. p. 875.

ΤῸ ΚΟΡΆΣΙΟΝ] nominative with the article in the imperative address, Bernhardy, p. 67; Kühner, II. 155.

ΣΟῚ ΛΈΓΩ] a free addition of Mark, ut sensum vocantis atque imperantis exprimeret (Jerome).

ἜΓΕΙΡΕ] out of the sleep, Mar_5:39.

Mar_5:42. ἮΝ ΓᾺΡ ἘΤῶΝ ΔΏΔΕΚΑ] not as giving a reason for the word ΚΟΡΆΣΙΟΝ (Euthymius Zigabenus, Fritzsche), but in explanation of the previous remark, that the maiden arose and walked about; she was no longer a little child. Bengel appropriately observes: rediit ad statum aetati congruentem. The circumstance that she was just in the period of development (Paulus) is certainly in keeping with the thought of an apparent death, but is alien to the connection.

Mar_5:43. ΔΙΕΣΤΕΊΛΑΤΟ] He gave them urgently (ΠΟΛΛΆ) injunction, command. See on Mat_16:20.

ΑὐΤΟῖς] those brought in at Mar_5:40.

ἽΝΑ] the purpose of the ΔΙΕΣΤΕΊΛ. ΠΟΛΛΆ. Comp. Mat_16:20; Mar_7:36; Mar_9:9.

ΓΝῷ[93]] ΤΟῦΤΟ: namely, this course of the matter. The prohibition itself, as only the three disciples and the childs parents were present (Mar_5:40), has in it nothing unsuitable, any more than at Mar_1:44, Mar_7:36, Mar_8:26. When Jesus heals publicly in presence of the multitude there is not found even in Mark, except in the cases of the expulsion of demons, Mar_1:34, Mar_3:12, any prohibition of the kind (Mar_2:11 f., Mar_3:5, Mar_5:34, Mar_9:27, Mar_10:52). Mark therefore ought not to have been subjected to the imputation of a tendency to make the sensation produced by the healings of Jesus appear altogether great and important (Köstlin, p. 317; comp. Baur, Markusevang. p. 54) by His design of wishing to hinder it; or of the endeavour to leave out of view the unsusceptible mass of the people, and to bestow His attention solely on the susceptible circle of the disciples (Hilgenfeld, Evang. p. 135). In our history the quickening to life again in itself could not, of course, be kept secret (see, on the contrary, Mat_9:26), but probably the more detailed circumstances of the way of its accomplishment might. Jesus, although He was from the outset certain of being the promised Messiah (in opposition to Schenkel), by such prohibitions did as much as on His part He could to oppose the kindling of precipitate Messianic fanaticism and popular commotion. He could not prevent their want of success in individual cases (Mar_1:45, Mar_7:36); but it is just the frequent occurrence of those prohibitions that gives so sure attestation of their historical character in general. Comp. Ewald, Jahrb. I. p. 117 f. It is quite as historical and characteristic, that Jesus never forbade the propagation of His teachings. With His Messiahship He was afraid of arousing a premature sensation (Mar_8:30, Mar_9:9; Mat_16:20; Mat_17:9), such as His miraculous healings were calculated in the most direct and hazardous way to excite among the people.

καὶ εἶπε δοθῆναι κ.τ.λ.] not for dietetic reasons, nor yet in order that the revival should not be regarded as only apparent (Theophylact, Euthymius Zigabenus), but in order to prove that the child was delivered, not only from death, but also from her sickness.

[92] Which, however, all the more precludes the thought of a mere apparent death of the maiden (such as Schleiermacher and Schenkel assume).

[93] The subjunctive form γνοῖ (like δοῖ, etc.), which Lachmann and Tischendorf have (comp. Mar_9:30; Luk_19:15), has important codices in its favour (A B D L) and against it (including א), but it is unknown to the N. T. elsewhere, and has perhaps only crept in by error of the transcribers from the language of common life.

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.

Mar 5:35-43 . The story of Jairus’ daughter resumed .

Mar 5:35 . ἀπὸ τ . ἀρχισ ., from the ruler of the synagogue, i.e. , from his house , as in A.V [41] ( ἀπὸ τῆς οἰκίας τ . σ ., Euthy.). The ruler is supposed to be with Jesus all the time.

[41] Authorised Version.

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

Verse 35. Why troublest thou the Master] These people seem to have had no other notion of our Lord than that of an eminent physician, who might be useful while there was life, but afterwards could do nothing.

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

(35) Why troublest thou.—The primary meaning of the verb is “to strip or flay.” (See Note on Mat_9:36.)

The Master.—Strictly, as almost always, the Teacher.

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

35–43. The Raising of the Daughter of Jairus

35. why troublest thou the Master?] Or as, literally rendered, it is in St Luke’s Gospel (Luk_8:49), “trouble not the Master any further.” The word, here translated “trouble,” one which is used here and here alone by St Mark and St Luke (except Luk_7:6), denotes properly (1) to flay: then (2) to fatigue or to worry, often with a more particular allusion to fatiguing with the length of a journey.

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.

While he yet spake,.... The above things to the poor woman, in commendation of her faith, and for her future encouragement, peace, and comfort in soul and body:

there came from the ruler of the synagogue's house certain that said. The Vulgate Latin renders it, "from the ruler of the synagogue", and which is indeed the literal version of the phrase; but they could not come from him in person, for he was with Jesus: hence some versions, as the Arabic and Ethiopic, read, "there came to the ruler of the synagogue"; but the sense is easy, by supplying the word house, as we do, and as the Syriac and Persic versions also do. Luke speaks but of "one" that came, Luk 8:49 whereas this evangelist suggests there were more, which is no contradiction; for Luke does not say there was but one; there might be more that came with the news, though but one related it as the mouth of the rest; or they might come one after another with it.

Which said, thy daughter is dead, why troublest thou the master any further? these brought him the account that his daughter was actually dead, which he himself feared before; and therefore they thought it was in vain to give Christ any further trouble to drag along through a crowd of people pressing him; whom they looked upon as a very worthy person, an eminent doctor and prophet, a master in Israel, and one that had done great cures on living persons in distress; yet imagined it was wholly out of his power to raise one from the dead, of which, as yet, they had had no instance, unless the raising of the widow of Nain's son was before this, as indeed it seems to be; but perhaps persons, who were some of the relations, or domestics of the ruler, had heard nothing of it; for if they had, they might have hoped he would have exerted his power in raising the ruler's daughter, as well as the widow's son.

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

35 While he yet spake, there came from the ruler of the synagogue’s house certain which said, Thy daughter is dead: why troublest thou the Master any further?

Ver. 35. Thy daughter is dead] Christ commonly reserves his holy hand for a dead lift.

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.

Ruler of the synagogue. His house is understood.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

There is nothing in this history needeth further notes for explication, than what we gave in the notes on Matthew, to which I here refer the reader; See Poole on "Mat 9:18-19,23", and following verses to Mat 9:31.

There is nothing more unaccountable in all the passages of our Saviour’s life recorded by the evangelists, than the charges that he gave to several persons healed by him,

that no man should know it. Especially if we consider:

1. That he did not charge all so; he bid the person possesses with the devil, Luk 5:19, go home to his friends, and tell them how great things the Lord had done for him.

2. That he could not expect to be concealed had they yielded obedience, for his miracles were done openly, and it was not likely that all would keep silence, nay, he commanded the leper to go and show himself to the priests.

3. Few of those thus charged did keep silence; nor do we ever find that Christ reflected blame on them, from which yet we cannot acquit them.

But we must not think to understand the reasons of all Christ’s actions and speeches; he had doubtless wise ends in doing it, though we do not understand them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

35. Daughter is dead — And so, they thought, beyond the Master’s power.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Our Lord had lingered on the way to the house of Jairus, perhaps, as has already been suggested, that the crisis might first come, and that so there might be full evidence of his resurrection power. The ruler must have been agonized with the thought that, while our Lord lingered, the life of his dying child was fast ebbing away. And now comes the fatal message to him. Thy daughter is dead (apeyane); the aorist expresses that her death was now a past event. Why troublest thou the Master any further? (ti eti skulleiv toskalon). The Greek word here is very strong. It is to vex or weary; literally, to flay. The messengers from the ruler"s house had evidently abandoned all hope, and so probably would Jairus, but for the cheering words of our Lord, "Fear not, only believe.

"Why troublest thou the Master any further?

A complaint that gives a glimpse of the harassing nature of Christ"s work; drawn hither and thither by human distress and want, he was ever on the march, as men discovered their need of him.

I THE APPARENT REASONABLENESS OF THE QUESTION. A complaint very rarely occasioned, still more rarely justified. On the present occasion, however, it seemed reasonable enough. For:

1. Would not further urgency be useless? Thy daughter is dead;" and there was an end of the matter. Nothing more could be done. The sufferer had been taken out of the power of man. Surely it could not be expected that death would yield up its prey? Circumstances like this are constantly occurring in human experience. A distinction is made, often must be made, between things in which help may be looked and prayed for, and those in which it is inadmissible to pray. Are there not desperate cases of unbelief and sin for which we have given over praying?

2. There were others requiring his attention and help. It seemed wrong to monopolize Christ, especially when nothing could be done. Our grief may become a form of selfishness if it makes us inconsiderate of those who have perhaps suffered more than ourselves. If religion does anything for us, it should take us out of ourselves, and make us sympathetic with others.

3. Christ was probably weary. It had been an exciting day. The multitude thronged and pressed him. One poor sufferer had ventured to touch his garment, and at once he detected the action. Was it because he had to husband his force that he had taken such notice of it? Perhaps there were signs of weariness in his features and gait. It was thoughtfulness and respect for him that dictated the words. "The Master: there were, therefore, disciples of Jesus in the family of Jairus" (Bengel).

II THE FALLACIES IT INVOLVED. It is obvious that a great portion of the previous considerations apply only to the human state of Christ, the days of his flesh and feebleness. But there are many objections to importunate and unceasing prayer that depend for their validity upon very human and limited conceptions of God the Son. It will be evident, therefore, that if the conduct of Jairus can be defended in troubling the Master" when he was on earth, and subject to the conditions and infirmities of our nature, much more the urgency of those who besiege the throne of grace night and day with their requests. Doubtless Christ was often troubled by suitors for his aid and sympathy; but:

1. It troubled him more when men did not care to seek him. He reproved the unbelieving Jews: "Ye will not come to me, that ye may have life". (Joh_5:40) Indifference is more hateful to him than the greatest importunity. It is better to have a superstitious faith than no faith at all. let us bless the weakness or the sorrow that brings us to him, making us feel our need of him. For, whether we think it or not, we cannot do without him.

2. He himself encouraged men to trouble" him. What bold promises were his! am the bread of life: he that cometh to me shall not hunger, and he that believeth on me shall never thirst"; (Joh_6:35) and the life: he that believeth on me, though he die, yet shall he live"; (Joh_11:25) "He that believeth on me, the works that I do shall he do also; and greater works than these shall he do"; (Joh_14:12) "All things are possible to him that believeth"; (Mar_9:23) and how often as here, "Only believe"! How universal his invitations! If any man thirst, let him come unto me, and drink"; (Joh_7:37) Come unto me, all ye that labour and are heavy laden, and I will give you rest". (Mat_11:28) "Ask, and it shall be given you," etc. (Mat_7:7)

3. There is no case too desperate to bring to Christ. No disease could baffle him whilst he was amongst men; even the grave gave up its dead at his potent word. And now all power in heaven and earth" is his. let us trouble" him, therefore, with our sorrows and difficulties until he gives us relief. The care or desire which is not brought to him will sever us from him. We need not fear offending him; he is the Saviour, and it was that he might comfort and save men he came. Even whilst we think our ease desperate, or say within ourselves, "It is no use; it is not seemly to trouble him," we grieve his Spirit and resist his grace. The sinner who has sinned above measure, and is altogether vile, may come. How is that promise fulfilled in him, "Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool!" (Isa_1:18) M.

Vers. 35-43. Life victorious.

I LIFE IN ITS FULNESS KNOWS NO FEAR. Cruel anxieties for the life of those we love are hushed by the voice of Jesus. He ignores death, being the resurrection and the life. We are under a deception of the senses, which Christ saw through. "The child did not die, but is sleeping." From another point of view our saddest facts may be lustrous with the significance of joy.

II LIFE IS COMMANDING. "I say, Arise!" And the words are instantly obeyed. Richer as a parable than as a mere story. The fact is soon exhausted; the allegory is infinite. The voice is ever speaking, and resurrections are ever taking place. lost joys are being recovered, dead forms reanimated. Who knows, as the Greek asked, whether what we call dying be not living, and living dying? But where Christ is, there is no death, no loss; only change from less life to more. J.

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

Jesus reassures Jairus:

v. 35. While He yet spake, there came from the ruler of the synagogue’s house certain which said, Thy daughter is dead; why troublest thou the Master any further?

v. 36. As soon as Jesus heard the word that was spoken, He saith unto the ruler of the synagogue, Be not afraid, only believe!

v. 37. And He suffered no man to follow Him, save Peter, and James, and John, the brother of James.

The delay caused by the woman had made Jesus and the entire multitude stop for some time, perhaps for five to ten minutes, with Jairus in the throes of impatience. And Jesus had not yet finished His comforting words to the woman that had been healed in such a miraculous manner, when some messengers from the house of the ruler brought the overwhelming news that the girl had died, that she was even now lying there dead, lifeless. There could be no doubt as to this fact, and that fact also, in the opinion of the messengers, settled the question. This being so, why should Jairus persist in vexing, molesting the Lord, the great Teacher; it was all useless now. These servants had been willing enough to concede that the great Prophet might be able to heal a person, to drive away a sickness, but His art and power could not be expected to avail anything in the case of death. Jesus heard this communication, and it gave Him much concern. Jairus had proved himself one that trusted in the Lord, but with the present intelligence there was danger that his confidence would be lost. So Jesus gave him a word which was to hold his wavering confidence,: Fear not; only believe! Fear is incompatible with faith, Rom 8:15; Isa 12:2; 2Ti 1:7; 1Jn 4:18. Firm trust in the power of the Savior was now more necessary than ever, for death had claimed the girl as his victim, and the father should feel that Christ was able to call her back even from the land of the departed. And now Jesus did a surprising, unusual thing: He turned back, not only the multitude, but even His disciples, with the exception of His most intimate friends, Peter, James, and John. The miracle which was to take place in this house was not to be performed before the inquisitive gaze of an unappreciative multitude, nor before such as were not soundly balanced in their relation to Him.

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

Observe here, 1. The doleful news brought to Jairus’s ears, Thy daughter is dead. The Lord doth sometimes suffer the faith of his saints to be hard put to it, greatly assaulted with difficulties and trials.

Observe, 2. Our Saviour’s seasonable word of comfort, Be not afraid, only believe. Christ is ready to comfort believers in the hour of their strongest temptations and greatest trials.

Observe, 3. Christ’s application of himself to the raising unto life Jairus’s dead daughter.

In order to which, 1. He goes into the house only with three of his disciples, which were sufficient to witness the truth of the miracle. Our Saviour, to avoid all show of vain-glory, and to evidence that he sought not ambitiously his own honour and praise, would not work this great miracle publicly before all the people.

2. He rebukes them for the show they make of immoderate grief and sorrow for the dead damsel: they wept and wailed greatly, with minstrels and musical instruments according to the custom of the heathens, who by a mournful sort of music did stir up the passion of grief at their funerals. To mourn immoderately for the dead is an heathenish practice and custom. It is hurtful to the living, and dishonourable to the dead; nor is it an argument of more love, but an evidence of less grace.

3. He adds a reason for this rebuke and reproof given them; The damsel is not dead but sleepeth. Vobis mortua, mihi dormit: "She is dead to you, but asleep to me;" not so dead as to be beyond my power to raise her to life. Souls departed are under the conduct of angels to their several regions of bliss or misery. It is very probable that the soul of this damsel was under the guard of angels, near her dead body, waiting the pleasure of God in order to its disposal, either to restore it again to the body, or to translate it to its eternal mansion.

Observe farther, The nature of death in general, and that of the saints in particular, described; it is a sleep. Sleep is a state of rest; sleep is a sudden surprisal; in sleep there is an insensible passage of our time; the person sleeping shall certainly awake, either in this world, or in the next. It will be our wisdom to prepare for the bed of the grave, and so to live, that when we lie down in it, there may be nothing to disturb our rest.

Observe next, The words which our Saviour used at the raising of the damsel, Talitha-cumi, Syriac words, to show the truth of the miracle, not like a conjurer, muttering a charm in unknown words to himself; and also to show the greatness of the miracle, that he was able to raise her by a word speaking.

Observe lastly, The charge given by our Saviour not to divulge this miracle: He charged them straitly that none should know it. That is, not to divulge it imprudently to such of the scribes and Pharisees as would not be convinced by it, but only cavil at it, and be the more enraged against him, and seek his death before his time was come. Also not to divulge it unseasonably, and all at once, but gradually, and by degrees: for it was the will of God that the divine glory of Christ should not be manifested to the world all at once, and on the sudden, but by little and little, during his state of humiliation; for his resurrection was the time appointed for the full manifestation of his Godhead. Declared to be the Son of God with power, by the resurrection from the dead.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

35. While he yet spake, … Thy daughter is dead. For notes on this example of Christ's power over death, see Matt. 9:18, 19 and 23–26. Compare Luke 8:41,42 and 49–56.

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.

While he was speaking

"While Jesus was speaking"

some people came from the leader of the synagogue

Possible meanings are 1) these people had come from Jarius' house or 2) Jairus had previously given these people orders to go see Jesus or 3) these people had been sent by the man who was presiding as the synagogue leader in Jairus' absence.

the leader of the synagogue

The "leader of the synagogue" is Jairus.

synagogue, saying

"synagogue, saying to Jairus"

Why trouble the teacher any longer?

This question can be written as a statement. AT: "It is useless to bother the teacher any longer." or "There no need to bother the teacher any longer." (See: Rhetorical Question)

the teacher

This refers to Jesus.

translationWords

synagogue

die

teacher

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

35–43. RAISING OF THE DAUGHTER OF JAIRUS

Mat 9:23-26. Luk 8:49-56

35. Ἔτι αὐτοῦ λαλοῦντος. As in Mar 14:43. Cf. Act 10:44; Job 1:16-18. While He was yet speaking.

ἔρχονται. This may be impersonal; “some one comes.” Cf. δώσουσιν (Luk 6:38), αἰτοῦσιν and αἰτήσουσιν (Luk 12:20; Luk 12:48). See on Luk 12:20.

ἀπὸ τοῦ ἀρχισυναγώγου. From his house, probably sent by his wife (Mar 5:40); the ruler himself is with Christ, and the message is addressed to him. His anxiety during the delay caused by the woman with the issue must have been intense. Evidently, the family had no hope of a resurrection, if the child died. Mt. omits this message and makes the ruler report the death of the child and ask for restoration to life, which is much less probable. A man who believed that Christ must be present in order to heal would not expect a resurrection.

ἀπέθανεν. Cf. Mar 9:26; Joh 11:14. As in the case of ἐξέστη (Mar 3:21), these aorists are almost perfects, expressing present effect of recent past action; therefore not “she died,” but she is dead. In Joh 8:52-53, the aor. has its proper force, the point being that they died then rather than that they “are dead” (A.V., R.V.) now. In that case the past action was not recent.

σκύλλεις. Like βάλλω (Mar 2:22, Mar 4:26), σκύλλω illustrates the tendency of words to become weaker in meaning; it signifies (1) “flay,” (2) “mangle,” (3) “vex,” “annoy” (Mat 9:36; Luk 7:6). Comp. the French gêner and gêne, which is a doublet of gehenne.

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.

35. ἔρχονται ἀπὸ τοῦ ἀρχισυναγώγου—they come from the synagogue’s ruler’s house. The Greek says from the synagogue ruler, but he was with Jesus, and they bring the message to him.

ὅτι ἡ θυγάτηρ σου ἀπέθανε· τί ἔτι σκύλλεις τὸν διδάσκαλον;—thy daughter has died; why troublest thou the teacher further?1

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

From the ruler of the synagogue. From his house; for the ruler himself is addressed.

Troublest [σκυλλεις] . See on Mt 9:36. Compare Luk 11:22, where occurs the cognate word skula, spoils, things torn or stripped from an enemy. Wyc., travailest. Tynd., diseasest.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.