Marcos 5
Marvin Vincent · Citado em PreceptAustin
Marcos 5
Vincent explains that theoreo "was more than simple seeing. The verb means looking steadfastly, as one who has an interest in the object, and with a view to search into and understand it: to look inquiringly and intently. (Ed: even with sense of amazement). Demon-possessed (1139)(daimonizomai from daimonion = demon) means to be possessed by a demon, to be under the power of a demon, to act under the control of a demon. Note the striking contrast, Jesus a Man under the control of the Spirit now (empowered by the Spirit) exerts authority over those souls who were under the control of an evil spirit. Once again Jesus wins in the cosmic confrontation between the two kingdoms of this world - the kingdom of light and the kingdom of darkness (cf Col 1:13+, Acts 26:18+). This verb is only found in the Gospels - Matt. 4:24; Matt. 8:16; Matt. 8:28; Matt. 8:33; Matt. 9:32; Matt. 12:22; Matt. 15:22; Mk. 1:32+; Mk. 5:15+; Mk. 5:16; Mk. 5:18; Lk. 8:36+; Jn. 10:21. Daimonizomai is in the present tense indicating the demons were continually in control of the entire personality these poor victims. What a tormented life that must have been. In his right mind (4993)(sophroneo from sozo = to save {from sos = sound} + phren = mind, which would then literally describe a "saved mind"! Cf sophron, sophronismos) means literally to be of sound mind. The idea is to to keep one’s mind safe and sound or to be in one's right mind. It means to be able to reason and think properly and in a sane manner, something this man clearly could not do while he was possessed by a "legion" of demons!
Marcos 5
Vincent observes that the phrase my little daughter is "an endearing touch in the use of the diminutive is peculiar to Mark." (cf diminutives by Mark in Mark 5:41 “damsel,” or “little girl;” in Mark 7:27, “dogs = “little dogs,” “whelps;” in Mark 8:7, a few “small fishes;” in Mark 14:47, his ear, literally “a little ear.”) Hiebert adds "“My little daughter”—the diminutive form, used only by Mark, heightened the pathos. My underlines the personal relationship and reveals the father’s deep affection for his little loved one....Matthew’s statement that she “is even now dead” (Mt 9:18+) is due to his abbreviated account, which leaves out all reference to the further communication coming from the ruler’s house." (Ibid) McKenna says by bowing down Jairus was "willing to risk religious ridicule and public embarrassment by kneeling at Jesus’ feet and begging Him to come to his home and heal his daughter." (Communicator’s Commentary) THOUGHT - Beloved, when I was in active medical practice, I worked closely with a Jewish gastroenterologist, who was always such a joy to be around. Then one day, his only precious daughter was immediately killed in a tragic car accident. This man's countenance and demeanor were never, ever the same in all the following years that we interacted professionally. When he was in my office, I would always sense his ongoing grief and indeed I grieved with him for this unspeakable tragedy. Please pray for this man Tom L to meet his Messiah before he passes on. Perhaps this personal story will give you some sense of how dramatic and desperate was the scene on that fateful day in Capernaum. Point of death (2079)(eschatos from ek = from, primarily as it relates to place or time; eschatology = study of last things) is an adverb related to the noun eschatos (2078), meaning extremely, to be in the last extremity, and here in the only NT use figuratively to be very sick, be at the point of death. to be at the last gasp JAIRUS CAME TO JESUS IN FAITH Please come and lay Your hands on her, so that she will get well and live - The KJV adds a phrase not in the Greek "I pray thee." Later in Mk 6:5+ Mark records Jesus "could do no miracle (IN HIS HOMETOWN NAZARETH) except that He laid His hands on a few sick people and healed them." Presumably Jairus had heard about Jesus laying His hands on sick people and healing them. Obviously Jesus could have healed without laying on hands but the laying on of hands associated the power of the healer with the one needing healing. (cf other examples of Jesus laying on hands to heal- Mk. 7:32; Mk. 8:23; Mk. 8:25) Hiebert adds that Jairus' "request indicated his faith in Jesus’ power to heal, but erroneously assumed that His personal presence was necessary. Neither in the Old Testament nor in rabbinic literature was the laying on of hands associated with physical healing. Jesus’ frequent symbolic use of the practice apparently had caused the popular association of it with His healings." Lay (2007) (epitithemi from epi = upon + tithemi = to place, put) means literally to place or put upon, to lay upon (Mt 23:4; 27:29; Mk 4:21; Luke 15:5; Jn 9:15; Acts 15:10; 28:3; Ge 21:14; Ex 25:21, 30; Jos 10:24). Epitithemi was frequently used of laying on of hands (20 of 40 uses), including Jesus laying His hand on to heal (Mk 5:23, 6:5; 7:32; 8:23, 8:25, Mt. 9:18; Mt. 19:13, 15; Mk 8:25; Lk 4:40; 13:13; Acts 9:12; 28:8), of Jesus laying His hand on to bless (Mt 19:13, cf similar sense of benediction/ordination - Acts 8:17, 6:6; 8:19; 13:3; 19:6; 1Ti 5:22), of apostles Peter and John laying on of hands to "impart" the Spirit (Acts 8:17ff), associated with ordination (Acts 6:6), associated with imparting gifts by ordination (1 Ti 4:14). So that she will get well and live - Get well is literally, “that she may be saved,” in this case saved from death and live as a result of His action. Jairus use of get well (be saved) suggests he knew her death was imminent unless Jesus intervened. James Brooks comments that "The verb (sozo) translated “healed” (get well) elsewhere means save. It appears again in Mk 5:28, 34. Certainly in Mk 5:34 its meaning borders on salvation in the theological sense. In all the miracles of Mark 5, physical healing is a parable of spiritual deliverance." (NAC-Jn) Lane adds that "What was unusual (ABOUT JAIRUS' REQUEST) was his confidence that if Jesus would come, his daughter’s life would be saved." (NICNT-Mk) Daniel Akin - The man Jarius came to Jesus because he believed Jesus could do for him what no one else could! His humble faith is a model we all should emulate. His request was straight forward and to the point delivered in dependency and urgency (Sermon)
Marcos 5
Vincent - . What she may have suffered will appear from the prescription for the medical treatment of such a complaint given in the Talmud. “Take of the gum of Alexandria the weight of a zuzee (a fractional silver coin); of alum the same; of crocus the same. Let them be bruised together, and given in wine to the woman that has an issue of blood. If this does not benefit, take of Persian onions three logs (pints); boil them in wine, and give her to drink, and say, ‘Arise from thy flux.’ If this does not cure her, set her in a place where two ways meet, and let her hold a cup of wine in her right hand, and let some one come behind and frighten her, and say, ‘Arise from thy flux.’ But if that do no good, take a handful of cummin (a kind of fennel), a handful of crocus, and a handful of fenugreek (another kind of fennel). Let these be boiled in wine and give them her to drink, and say, ‘Arise from thy flux!’ ” If these do no good, other doses, over ten in number, are prescribed, among them this: “Let them dig seven ditches, in which let them burn some cuttings of vines, not yet four years old. Let her take in her hand a cup of wine, and let them lead her away from this ditch, and make her sit down over that. And let them remove her from that, and make her sit down over another, saying to her at each remove, ‘Arise from thy flux!’ ” (Quoted from Lightfoot by Geikie, “Life and Words of Christ”). Mark 5:27 after hearing about Jesus, she came up in the crowd behind Him and touched His cloak.
Marcos 5
Vincent adds " Lit., into peace. Contemplating the peace in store for her."
Marcos 5
Vincent adds that " The word originally means to put asunder; hence, to distinguish, and so of a commandment or injunction, to distinguish and emphasize it. Therefore implying express orders, and so always in the New Testament, where it is almost uniformly rendered charge. The idea here is, then, “we gave no express injunction on the points which these Judaizers have raised.” That no one should know (ginosko) about this - Luke 8:56+ says "He instructed them to tell no one what had happened." Why tell no one about this miracle of resurrection from the dead? There are 3 possible reasons: (1) The resulting crowds of curiosity seekers might hinder His ministry (cf. Mark 1:40-45+, Jn 6:14-15) (2) The Jewish crowds might seek to try to make Him king by force (John 6:14-15+), or (3) Sometimes it was an act of judgment to hide the truth from those who continued to reject Him (Luke 9:21+). Hiebert makes one other point that "For the sake of her normal development, she was not to be made the center of curiosity and excited talk." Did His warning work? Matthew says that "This news spread throughout all that land." (Mt 9:26+)