Marcos 5

John MacArthur · Citado em PreceptAustin

Marcos 5

MacArthur - In stark contrast to the delivered maniac, the response of the sane people tragically illustrates sin’s power over the lost. It blinds them to the truth and causes them to hate it and reject all evidence of it. They obstinately cling to their false illusion of well-being because love of iniquity dominates them. Jesus had performed an undeniable miracle that clearly manifested His absolute power over the supernatural realm and to deliver people from the forces of hell. (MNTC-Lk) Hiebert - “They began to pray him”—they no doubt included the owners who had come out to Jesus. The rendering “pray” implies that they “requested” or “appealed” with the fervency of an earnest prayer. When they understood the relationship between the two events, they “drew a natural inference: cure cause of catastrophe.” English notes, “Mark could hardly spell out more clearly his conviction that even the most powerful of healing miracles cannot, do not, of themselves induce faith or provide a foundation for it. Everything hangs on the openness of the observers to see beyond the miracle to the person at its heart....they feared further material losses if one with such powers should remain within their borders. They were more concerned to protect their financial interests than to rejoice in the deliverance of the neighborhood demoniac. Luke recorded that it was the unanimous request of the inhabitants (Lk 8:37+). (Gospel of Mark: An Expositional Commentary) Implore (3870) see note on parakaleo Implore is a "key word" in Mark 5, five uses show marked strikingly contrasting attitudes toward Jesus! The word Implore means to appeal to in supplication, to beseech, to beg for urgently. The demons begged him, not the pit, but the pigs! (Twice - Mk 5:10, 12) The people begged him, leave our country! (Mk 5:17) The former demoniac begged him, let me follow you! (Mk 5:18) Jairus, the synagogue official, begging Jesus (Mk 5:23)!

Marcos 5

MacArthur - None of the gospel writers identify Jairus as a member of the Pharisees. Even so, his position in the synagogue meant he was intimately connected with the Pharasaic establishment of Capernaum. He was undoubtedly aware of the hatred the religious leaders had toward Jesus. Yet, he was willing to very publicly seek His help. (MNTC-Mk) THE GREAT HUMILITY OF JAIRUS This recalls the wisdom from above (James 3:17,18+) of James - But He gives a greater grace. Therefore it says, “GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE.”...Humble yourselves in the presence of the Lord, and He will exalt you. (James 4:6, 10+) And on seeing Him, fell at His feet - Compare the response of demoniac when he saw Jesus "he ran up and bowed down (proskuneo) before Him" (Mk 5:6+). We do not know how Jairus felt about Jesus prior to this event, but his personal catastrophe created a pressing crisis and a critical need. And so Jairus turned to Jesus in desperation, which is not a bad place to turn when you're in a bad place! Fell (pipto) at His feet parallels Matthew's use of the verb proskuneo (which is often translated “worshiped” - Mt. 4:10; Jn 4:21–24; 1 Cor 14:25; Rev 4:10) and emphasizes Jairus recognition of great need and of Jesus great authority. Here was a ruler of the Jewish synagogue, humbling himself before his fellow Jews in an act of homage and reverence. Jairus' boldness is a striking contrast "a man of the Pharisees, named Nicodemus, a ruler of the Jews," (Jn 3:1+) who came to Jesus by night (Jn 3:2+)! Jairus came openly, Nicodemus covertly. Hiebert says "In his distress, he publicly prostrated himself before Jesus in recognition of His superiority." Alan Carr - We are told that this man is a “ruler of the synagogue”. That is, he is a man of prominence, position, prestige, privilege, prosperity and power in the community. He was a man who had it all, The word “fell” means “to descend from a higher place to a lower.” Jairus came down from his lofty perch to humble himself before the Lord.

Marcos 5

MacArthur has an interesting observation that "The authenticity of Jairus’s faith in Christ is never questioned by any of the gospel writers. In fact, his faith was so strong that, according to Matthew 9:18, he believed Jesus could not only heal his daughter but, if necessary, even raise her from the dead."

Marcos 5

MacArthur- The stigma and humiliation of such a hemorrhage were perhaps second only to those of leprosy (Read Lev 15:25-29+). Such affliction was not uncommon, and the Jewish Talmud prescribed eleven different cures for it. (MNTC-Mt) Alan Carr adds "An example of their “medical” techniques can be found in the Talmud. There are eleven remedies prescribed in the Talmud. Some are potions, most are simply superstitious nonsense. Everything from carrying various concoctions of herbs; to frightening the sufferer; to having her stand over a ditch while someone says “Arise from thy flux” was suggested as a possible cure. One remedy even called for the woman to carry an ear of corn taken from the dung of a white donkey. It is hard for us to imagine the kinds of indignities those doctors put her through (ED: NOT TO MENTION SHE HAD TO PAY FOR IT!)." (Sermon) David

Marcos 5

MacArthur- That Jesus perceived the power proceeding from Him reveals an important truth about the nature of God. Divine power is not an impersonal cosmic force somehow detached from its sovereign source. Rather, God is personally engaged in every act of power—from creation to redemption to the providential sustaining of the universe (cf. Heb. 1:3). He feels it all. For this woman, the personal expression of the Lord’s power immediately healed her physical infirmity. Jesus knew her spiritual condition still needed to be addressed. (MNTC-Mk) Daniel Akin has this thought on why Jesus received a "power outage" so to speak - Why? Because He had taken on her uncleanness and sickness and imparted to her His purity and health! The Suffering Servant of Isaiah 53 strikes again! (cf. esp. Isa 53:3-4+) (Sermon) Perceiving (1921)(epiginosko) means to know exactly and completely

Marcos 5

MacArthur- Jesus’ words transcended her physical condition, indicating that this physical daughter of Abraham had become a spiritual daughter of God (cf. John 1:12+). The common Greek word for physical healing was iaomai. (Mk 5:29) That is the term Mark used when he wrote that the woman was healed of her affliction. Luke used a synonymous term, therapeuo (from which the English word “therapeutic” is derived), when he noted that this woman “could not be healed by anyone” (Luke 8:43). But the word used for being made well in verse 34 (cf. Matt. 9:21–22; Luke 8:48) is sozo, a term usually used in the New Testament for being saved from sin. (MNTC-Mk)

Marcos 5

MacArthur - While Jesus healed many people who did not exhibit genuine faith (and thus were made well only in a physical sense), there were also those who expressed saving faith in Him. In such cases, their bodies were not only delivered but also their souls. Jesus’ response to this woman, connecting the word sōzō with her faith, suggests she was healed of more than just a physical affliction. Because she had been saved, she could now truly go in peace. (Ibid) Go in peace and be healed of your affliction - KJV = “Be whole of thy plague” Go is in the present imperative = keep going in peace, indicating that both the peace was to be her continued state. The phrase go in peace was the usual Hebrew blessing at dismissal (Ex 4:18; Jdg 18:6; 1 Sa 1:17; 25:35; 1 Sa 29:7; 2 Sa 15:9; 2Ki 5:19; Lk 7:50; Lk. 8:48 Acts 16:36; Jas 2:16, 1 Sa 20:13, 42 = go in safety, where safety = shalom) Robertson on Go in peace - She found sympathy, healing, and pardon for her sins, apparently. Peace here may have more the idea of the Hebrew (shalom), health of body and soul. Hendriksen on go in peace - that is, with the smile of God upon her and the joyful inner knowledge of this smile. Cf. Isa. 26:3; 43:1, 2; Rom. 5:1. Stein notes that Go in peace "was a common formula for dismissal, as Lk 7:50 and Acts 16:36 reveal (cf. Jdg 18:6; 1 Sa1:17; 20:42; 29:7). But these words from Jesus contain a blessing as well. Hiebert makes an interesting point based on the preposition Jesus used (eis = into) writing - Go in peace”—literally, “go into peace,” somewhat stronger than “go in peace.” In peace would imply that the peace was a reality at the time of her departure; into peace connects her sense of rest and well-being with the life that lay before her. This assurance of future peace stands in contrast to the disquiet and suffering she had experienced to this moment. The benediction of her Healer also freed her conscience from the guilty feeling that she had stolen the healing without His consent. (Ibid)

Marcos 5

MacArthur writes "Throughout His earthly ministry thousands of people came in contact with Jesus, and many hundreds of them talked with Him and touched Him; but many of them were not touched by Him. Throughout the history of the church, countless others—such as Mahatma Gandhi....have also come in close contact with Jesus; and many of them, too, have remained untouched by Him. He knows the difference between the person who approaches Him out of mere religious curiosity or a sense of adventure and the one who comes to Him in desperation and genuine faith (read Jn 2:23-25+). (MNTC-Mt) Perhaps no man in modern times has seemed before the eyes of the world to have been more at peace with himself and others than Mahatma Gandhi. He was the image of a tranquil soul who possessed perfect inner harmony. Fifteen years before he died, he wrote, “I must tell you in all humility that Hinduism as I know it entirely satisfies my soul. It fills my whole being and I find a solace in the Bhagavad and Upanishad that I miss even in the Sermon on the Mount.” (ED: GANDHI MISSED THE PURPOSE OF THE SERMON ON THE MOUNT - IT WAS NOT PRIMARILY GIVEN TO "GIVE US PEACE" BUT TO "DISTURB OUR PEACE," TO MAKE US REALIZE THAT WE COULD NEVER KEEP THE COMMANDS IN JESUS' GREAT SERMON IN OUR OWN NATURAL POWER. ULTIMATELY IT WAS GIVEN TO DRIVE ALL HEARERS TO CONFESS THEIR NEED FOR A SAVIOR WHO WOULD GIVE HIS SPIRIT WHO WOULD IN TURN ENABLE US TO LIVE OUT THE SERMON ON THE MOUNT!) But just before his death he wrote, “My days are numbered. I am not likely to live very long, perhaps a year or a little more. For the first time in fifty years I find myself in the slew of despond.” (ED: THE VERY PHRASE USED BY JOHN BUNYAN IN PILGRIM'S PROGRESS. GANDHI'S USE IS NOT ACCIDENT! HE KNEW WHAT THESE WORDS MEANT AND THAT HINDUISM COULD NEVER DELIVER HIM FROM THE "SLEW OF DESPOND!" HOW TRAGIC! HOW CLOSE GANDHI CAME TO TOUCHING JESUS!) Even the tranquil Gandhi had to face the reality of death and the inability of his man-made religion to give him answers or comfort in face of it. (SEE Who was Gandhi? ) (ED: NOTE THE COMMAND JESUS GAVE THE WOMAN GO AND KEEPING ON GOING INTO PEACE. JESUS NEVER COMMANDED SOMETHING HE DID NOT ENABLE. ULTIMATELY I BELIEVE HE WAS REFERRING TO THE PEACE WITH GOD THAT IS FOUND ONLY IN SALVATION IN HIM - cf Ro 5:1+). Brian Bell HER DELIVERANCE WHEN JESUS DOESN’T MAKE SENSE? All this time Jairus was waiting! He had to be experiencing impatience! But Jesus was delaying, while the child was dying. Who touched me? – “who cares”, “my daughter is dying, remember?” Is this a multi-tasking issue? – A priority issue? – I was here 1st! Illusration: Some years back I was sitting w/ Mical in emergency room at Rancho Springs. We had already waited a few hours, when they brought a drunk in who didn’t want care, was cussing, screaming; and we were told his injuries were serious and they’d have to attend to him first. To say this most mildly, “I was bitter at this man.” (I was here 1st!) But the Lord has such a wonderful way of running the whole world at one time. Jesus is like the sun shining as it rolls onward in its orbit. (Rose illus.) You can never exhaust the fragrance of His love and healing, as you could never smell the fragrance completely off a flower! Jesus wasn’t a cool cup of water that once drunk it is finished; but an endless fresh stream, that will never run dry! Rev 22:17 “Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life.” HER DECLARATION! Jesus would not permit her to steal away & remain anonymous. Jesus doesn’t like undercover Believers. He likes blowing their cover. She would never had the opportunity to Worship Him(fell down at His feet) Nor, glorify God by her testimony “he healed me!” And, she would never have heard His special words of blessing(48) Daughter – (a tender word) meaning she’s now in the family! Go in Shalom – Oh, blessed peace. Q: For what area of your life do you need to reach out & touch His hem for today? Do you need a physical healing? A spiritual healing (Salvation)? An emotional healing that only Jesus could ever fix? A mental healing (you feel like you’re losing it)? Q: Would your life be more like those in the crowd that might occasionally brush by Jesus in the rush hour of religious activity? (Ken Gire) Close to His presence but far from His power? When Jesus Comes In Daughter, your faith has made you well. Go in peace, and be healed of your affliction. —Mark 5:34 Today's Scripture: Mark 5:1-20 In 1932, as the US was undergoing a financial breakdown, missionary Robert Cummings was suffering an emotional breakdown. As he carried on his evangelistic ministry with his wife in India, he became obsessed by blasphemous and sinful thoughts so overwhelming that he felt cast aside by God and eternally lost. Hospital care and therapy were of no help. His wife brought him back to the US where he was placed in a private mental facility. For 2 more years Robert underwent indescribable emotional agony. Then one morning he knelt beside his bed begging for relief. God answered dramatically with the words of a poem by James Procter: My soul is night, my heart is steel—I cannot see, I cannot feel; for light, for life I must appeal in simple faith to Jesus. ((c) Renewal 1937 Hope Publishing Company). As Robert repeated those lines, peace surged through his soul. Dread vanished from his heart and he was filled with joy and gratitude. Then a hymn by William Sleeper welled up from the depths of his memory, which he sang with one significant change. For him it wasn’t, “Jesus, I come to Thee,” but “Jesus has come to me.” Into my bondage, sorrow, and night, Jesus has come, Jesus has come; Bringing His freedom, gladness, and light— Jesus has come to me. God's dawn of deliverance often comes when the hour of trial is darkest. Mark 5:35 While He was still speaking, they came from the house of the synagogue official, saying, “Your daughter has died; why trouble the Teacher anymore?”

Marcos 5

MacArthur - Three distinctive elements characterized the first-century event. First, those who attended expressed their grief by tearing their clothes. Jewish tradition included thirty-nine regulations on how one’s clothes were to be torn. For example, relatives of the deceased were required to rip their garments directly over the heart. The tear could be sewn up loosely, but it was to be worn over a thirty-day period as a sign of prolonged grief. Second, professional mourners were hired to vocalize and broadcast feelings of sadness. Agony was magnified, not shrouded in silence; these professionals had mastered the art of howling and groaning. Their sorrowful histrionics set the mood for everyone who attended. Third, the funeral included the hiring of musicians, most commonly flute-players (cf. Matt. 9:23). Like the mourners, they would play loud, dissonant sounds that symbolized the emotional discord and pain associated with death. According to Jewish tradition, even the poor were required to have at least two flute-players and one wailing woman. Clearly, such occasions were neither quiet nor subdued. (See Mark Commentary)

Marcos 5

MacArthur adds that in addition to the lamentations "Others would be playing dissonant music on high-pitched flutes (Mt 9:23 - Ed: "noisy disorder" = thorubeo = in an uproar, troubled, distressed, making a commotion, all disturbed). The end result was a cacophony of confusion. Since Jairus was a well-respected leader in the community, the funeral for his daughter would have been even larger and louder than most." (See Luke t Commentary) Hiebert - The Mishnah stipulated that even the poorest husband “in Israel should hire not less than two flutes and one wailing woman” when his wife dies (Ketuboth 4. 4). The custom of hiring such mourners went back to ancient times (Jer. 9:17; Amos 5:16). So much was such wailing an assumed part of a scene of sorrow that even the children in their games reproduced it (Matt. 11:17; cf. John 11:33; Acts 9:39). The wailing of these professional mourners was made to order and carried on according to approved patterns. “Wailing greatly” indicates the shrill, monotonous cries of the mourners, uttered with great volume. Interspersed could be heard the pensive tones of the flute players. Travelers have often observed the practice of using such professional mourners in various parts of the Orient when death comes.

Marcos 5

MacArthur - The Lord Jesus, who was always characterized by compassion toward people (cf. Matt. 9:36; 14:14; Mark 1:41; 8:2), demonstrated tender sensitivity in His treatment of this young woman and her family. He could easily have healed her from afar, without making the trek to her home. His personal presence and promise demonstrated the infinite compassion that motivated His ministry to people. Taking (krateo) the child (paidion) by the hand - Remember that to touch a corpse made one ritually unclean, but it was of no concern to Jesus. The idea of the verb taking (krateo) is that Jesus took possession, took control, so that now the little girl was in the control of Jesus Christ (always a good place to be!) As He did when He healed Peter's mother in law who also arose or got up (egeiro) (Mk 1:31+ = "taking her by the hand", cf "by the hand" in Mk 8:23, Mk 9:27) Jairus had asked Jesus to "come and lay Your hand on her, and she will live" (Mt. 9:18+), and the Lord willingly did so. Jesus' touch is "A touch of life." (Robertson)

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MacArthur - Only Mark’s gospel records the original Aramaic, which was the daily language spoken by most Jews in the first century. Talitha means youth or lamb. In essence, Jesus referred to her as a “little lamb,” an expression of endearment and kindness. Though culturally she had entered womanhood at the age of twelve, the Creator of the universe saw her as a little lamb, as her parents surely viewed her. (MNTC-Mk) Holman Bible Dictionary on Talitha kum - (tal' ih thuh-cyoo' mih) Transliteration of Aramaic phrase meaning, “damsel, arise.” Jesus' words to Jarius' daughter (Mark 5:41 ). The girl's relatives thought she was dead by the time the Lord arrived, but He pronounced it only as sleep (Mark 5:39). The Aramaic reflects Mark's attempt to preserve the actual words of Jesus, who probably spoke Aramaic rather than Greek in which most of the New Testament is written. (See longer note in International Standard Bible Encyclopedia Talitha Cumi). Wiersbe on Talitha kum! - Peter would one day say "Tabitha cumi!"—Acts 9:40.) This was not a magic formula but a word of command from the Lord of life and death (Rev. 1:17-18). Her spirit returned to her body and she arose and began to walk around the room! (Bible Exposition Commentary) Robertson on Talitha kum - These precious Aramaic words, spoken by Jesus to the child, Peter heard and remembered so that Mark gives them to us. Mark interprets the simple words into Greek for those who did not know Aramaic (to korasion, egeire), that is, Damsel, arise. Mark uses the diminutive korasiōn, a little girl, from korē, girl. Braid Scots has it: "Lassie, wauken." Luke 8:5-9 has it Hē pais, egeire, Maiden, arise. All three Gospels mention the fact that Jesus took her by the hand, a touch of life (kratēsas tēs cheiros), giving confidence and help.

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MacArthur - When as a young man D. L. Moody was called upon to preach a funeral sermon, he began to search the gospels to find one of Jesus’ funeral messages—only to discover that He never preached one. He found instead that Jesus broke up every funeral He attended by raising the dead person back to life. When the dead heard His voice, they immediately came to life. Arthur Brisbane has pictured the funeral of a Christian as a crowd of grieving caterpillars, all wearing black suits. As they crawl along mourning their dead brother and carrying his cocoon to its final resting place, above them flutters an incredibly beautiful butterfly, looking down on them in utter disbelief. Death can strike God’s saints in unexpected, painful, and seemingly senseless ways. Yet He does not promise to give explanations for such tragedies. Instead He gives the wondrous assurance that “he who believes in Me shall live even if he dies” (John 11:25). (See Matthew Commentary - Page 86) George Brooks - The raising of Jarius’ daughter from the dead is a reminder that all who die in the Lord shall be raised because death is only a sleep (John 5:28-29+; 1 Thessalonians 4:16+, read 1 Th 4:14-18+). The raising of Jarius’ daughter from the dead is a reminder that death does not have the last word in the life of the Christian. As far as the Christian is concerned, death is not a period but a comma in the life of the child of God. The raising of Jarius’ daughter from the dead is a reminder that the day will come when there will be no more separation. We will be reunited with all those with whom we have shared fellowship on this side of eternity. (The Miracle of Healing Jairus' Daughter) Taking (seize)(2902)(krateo from kratos = strength) has basic meaning be strong or possess power and thus means to take hold of, grasp, hold fast. Krateo is used most often in the sense of “take hold of forcibly." KRATEO IN MARK - Mk. 1:31; Mk. 3:21; Mk. 5:41; Mk. 6:17; Mk. 7:3; Mk. 7:4; Mk. 7:8; Mk. 9:10; Mk. 9:27; Mk. 12:12; Mk. 14:1; Mk. 14:44; Mk. 14:46; Mk. 14:49; Mk. 14:51 Child (3813)(paidion diminutive of pais = child) is a little child of either sex. A young child, a small child, sometimes even an infant, and often carries the sense of tenderness, dependence, and lowliness. In English, the nuance is sometimes like saying “little child” or “dear child.” PAIDION IN MARK - Mk. 5:39; Mk. 5:40; Mk. 5:41; Mk. 7:28; Mk. 7:30; Mk. 9:24; Mk. 9:36; Mk. 9:37; Mk. 10:13; Mk. 10:14; Mk. 10:15 Paidion in Mark emphasizes a small, young, dependent child, symbolizes the proper posture for disciples, highlights the gentleness of Jesus, confronts spiritual pride, and illustrates how the kingdom is received. In Mark, a child becomes the model disciple. Not because of innocence, but because of dependence. Example - Mark 9:36–37 “And He took a child (paidion) and set him before them…” Here, Jesus uses a small child as a living illustration of: humility, dependence, low status, absence of self-importance. In the ancient world, children had no social standing, no influence, no rights—making them the perfect picture of true kingdom greatness. Jesus’ point: Greatness is measured by childlike humility, not adult ambition. Translated (KJV = interpreted)(3177)(methermeneuo from meta = after, with + hermeneuo = translate, interpret) means literally to translate with and thus to translate from one language to another. The KJV translates it as "interpreted" (or "interpretation") which is accurate. 8x in NT - Matt. 1:23; Mk. 5:41; Mk. 15:22; Mk. 15:34; Jn. 1:38; Jn. 1:41; Acts 4:36; Acts 13:8 Little girl (2877)(korasion diminutive of kore - maiden) means a little girl and refers to two people: Jairus’ daughter (Matthew 9:24,25; cf. Mark 5:41,42) and Salome, the daughter of Herodias (Mt 14:11; cf. Mk 6:22,28). The former was 12 years old (Mk 5:42), but the latter was fully grown. Gilbrant - "It was used of any young woman till she was married or of marriageable age: i.e., “maiden, damsel.” In earliest usage korasion had a somewhat negative connotation, but it soon became a term implying familiarity or fondness, as many diminutive terms did." KORASION - 7v in NT - Mt. 9:24; Mt. 9:25; Mt. 14:11; Mk. 5:41; Mk. 5:42; Mk. 6:22; Mk. 6:28. In Septuagint = Ruth 2:8; Ruth 2:22; Ruth 2:23; Ruth 3:2; 1 Sam. 9:11; 1 Sam. 9:12; 1 Sam. 20:30; 1 Sam. 25:42; 1 Ki. 12:24; Est. 2:2; Est. 2:3; Est. 2:7; Est. 2:8; Est. 2:9; Est. 2:12; Joel 3:3; Zech. 8:5 Get up (command in present imperative) (1453) (egeiro) means to rise (stand up) from a sitting or lying position (Mt 8:26, 9:5), to awaken from sleep (Mt 8:25), and as in the present context figuratively to "awaken" from death (rise up) (similar uses - Mt 10:8, Mt 11:5, Mt 14:2, of Jesus being raised on the third day = Mt 16:21, 17:23, 20:19, 27:63). In Romans 4:24, egeiro describes the bringing Jesus back from the dead. The idea of wake up from death is conveyed by egeiro because sleep was used as metaphor of death for believers (there is however no "soul sleep"). In another dramatic use of this same verb Jesus in Matthew 9:6+ Jesus said “But so that you may know that the Son of Man has authority on earth to forgive sins”–then He said to the paralytic, “Get up, pick up your bed and go home.” EGEIRO IN MARK - Mk. 1:31; Mk. 2:9; Mk. 2:11; Mk. 2:12; Mk. 3:3; Mk. 4:27; Mk. 4:38; Mk. 5:41; Mk. 6:14; Mk. 6:16; Mk. 9:27; Mk. 10:49; Mk. 12:26; Mk. 13:8; Mk. 13:22; Mk. 14:28; Mk. 14:42; Mk. 16:6; Mk. 16:14 QUESTION - What is the meaning of talitha cumi? | GotQuestions.org ANSWER - Talitha cumi or talitha koum is a transcription of an Aramaic phrase found in Mark 5:41. Jesus spoke this when He raised Jairus’s daughter from the dead (Mark 5:21–43). Aramaic was the common, everyday language in Israel at that time. Mark interprets the sentence for us: “Little girl, I say to you, get up!” The account of the healing is also found in Matthew 9 and Luke 8, but only Mark records the Aramaic words that Jesus spoke, talitha cumi. Talitha is a term of endearment. It is etymologically related to a word that can also mean “lamb.” Jesus’ use of this term, coupled with His taking the little girl by the hand, provides an image of a compassion and gentleness. The Good Shepherd is lovingly gathering the lambs in His arms (see Isaiah 40:11): “My little lamb,” He says to her as He restores her life, “it’s time to get up.” Jesus saying, “Talitha cumi,” comes in the context of a larger story. In Capernaum, Jesus was surrounded by a crowd when Jairus, a synagogue ruler, fell at Jesus’ feet. Jairus “pleaded earnestly with Him” because his 12-year-old daughter was dying and he wanted Jesus to heal her (Mark 5:22–23). The crowds following Jesus were not unusual, but a synagogue leader recognizing Jesus’ authority and requesting His help was. On the way to Jairus’s house, Jesus was met by a woman who had been bleeding for twelve years. The woman had been to doctors, spent all she had, and had only grown worse. She came up behind Jesus, unnoticed by the crowd, and reached out to touch Jesus’ garment, trusting that if she just touched His clothes she would be healed. She was healed, and Jesus felt power go out from Him. He stopped the procession to Jairus’s house and asked who had touched Him. The woman came forward and “trembling with fear, told him the whole truth” (Mark 5:33). Jesus responded with compassion, calling the woman “Daughter,” and told her to go in peace and be free from suffering. The way the accounts of Jairus’s daughter and the woman with the issue of blood are juxtaposed is an interesting framing device. In both stories, Jesus’ compassion toward the woman with the issue of blood and the young girl seems to be highlighted. We understand that Jesus cares for all people—rulers of the synagogue, children, and women who are ceremonially unclean. In the midst of the crowd, He sees the needs of the one and is willing to respond. Faith also becomes an interesting theme in this passage. The woman with the issue of blood believed she only needed to touch Jesus’ clothing to receive healing. As Jesus was affirming the woman’s healing, some people from Jairus’s house came to tell him that it was too late—Jairus’s daughter had died. Overhearing them, Jesus told Jairus, “Don’t be afraid; just believe” (Mark 5:36). At that point, Jairus had to decide if he would believe his friends or Jesus. In this situation, when it seemed death had the final say and all hope was lost, Jairus continued to lead Jesus to his home. Both Jairus and the woman with the issue of blood showed bold faith and disregarded the pressures of the crowd in favor of looking to Jesus. At Jairus’s house, Jesus was met by people weeping and wailing loudly because the young girl had died. Jesus responded by telling everyone that she was not dead but sleeping. The mourners laughed at Him, but Jesus took Jairus, Jairus’s wife, and three of His disciples with Him to the room where the little girl’s body lay. Then He took the little girl by the hand and said to her, “Talitha, cumi,” and Mark translates: “Little girl, I say to you, arise” (Mark 5:41, NKJV). Immediately, the little girl arose and walked around. Both Jairus and the woman with the bleeding found the answers to their needs by coming to Jesus (Mark 5:22, 33). He responded to their faith and revealed that He is Lord over disease and death. That does not mean that God always heals or rescues people from danger (2 Corinthians 12:1–10), but it does mean that He holds the ultimate authority over death. By Jesus’ word, talitha cumi, the girl arose. This same Jesus is the one we look to today—our Savior is both gentle and strong. He is loving and absolutely powerful—loving enough to be our Good Shepherd and powerful enough to raise us from the dead. Faith in Him takes away all fear, even the fear of death (Hebrews 2:14–15). Mark 5:42 Immediately the girl got up and began to walk, for she was twelve years old. And immediately they were completely astounded.

Marcos 5

MacArthur adds that "Our Lord frequently called for this kind of silence (Mt. 8:4; 9:30; 12:16; 17:9; Mk 1:25, 34, 44; 3:12; 5:43; 7:36; 8:26, 30; 9:9; Lk 4:41; 9:21). The real reason is given in Mark 8:30-31+ "And He warned them to tell no one about Him. And He began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again." He did not want to be known as a healer or miracle worker—or even only as the Christ—those were true but incomplete. When He is proclaimed, it must be as the crucified and risen Savior. There is no gospel of Jesus Christ without the cross in all its meaning and the resurrection with all that it accomplished." JESUS ORDERS ROOM SERVICE! And He said that something should be given her to eat - How practical is Jesus?! This speaks of Jesus' tenderness and compassion for the whole person. Luke 8:55+ says "her spirit returned, and she got up immediately; and He gave orders for something to be given her to eat." This would have indicated to all that she had bodily resurrected and recalls Jesus' eating after His resurrection (Lk 24:30,42,43+). He was not a spirit but had a body as did this little girl. This also shows the practical, compassionate side of Jesus. THOUGHT -