Mark 5:21–6:6
21 And when Jesus had crossed again in the boat to the other side, a great crowd gathered about him, and he was beside the sea. 22 Then came one of the rulers of the synagogue, Jairus by name, and seeing him, he fell at his feet 23 and implored him earnestly, saying, “My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well and live.” 24 And he went with him.
And a great crowd followed him and thronged about him. 25 And there was a woman who had had a discharge of blood for twelve years, 26 and who had suffered much under many physicians, and had spent all that she had, and was no better but rather grew worse. 27 She had heard the reports about Jesus and came up behind him in the crowd and touched his garment. 28 For she said, “If I touch even his garments, I will be made well.” 29 And immediately the flow of blood dried up, and she felt in her body that she was healed of her disease. 30 And Jesus, perceiving in himself that power had gone out from him, immediately turned about in the crowd and said, “Who touched my garments?” 31 And his disciples said to him, “You see the crowd pressing around you, and yet you say, ‘Who touched me?’” 32 And he looked around to see who had done it. 33 But the woman, knowing what had happened to her, came in fear and trembling and fell down before him and told him the whole truth. 34 And he said to her, “Daughter, your faith has made you well; go in peace, and be healed of your disease.”
35 While he was still speaking, there came from the ruler’s house some who said, “Your daughter is dead. Why trouble the Teacher any further?” 36 But overhearing1 what they said, Jesus said to the ruler of the synagogue, “Do not fear, only believe.” 37 And he allowed no one to follow him except Peter and James and John the brother of James. 38 They came to the house of the ruler of the synagogue, and Jesus2 saw a commotion, people weeping and wailing loudly. 39 And when he had entered, he said to them, “Why are you making a commotion and weeping? The child is not dead but sleeping.” 40 And they laughed at him. But he put them all outside and took the child’s father and mother and those who were with him and went in where the child was. 41 Taking her by the hand he said to her, “Talitha cumi,” which means, “Little girl, I say to you, arise.” 42 And immediately the girl got up and began walking (for she was twelve years of age), and they were immediately overcome with amazement. 43 And he strictly charged them that no one should know this, and told them to give her something to eat.
6 He went away from there and came to his hometown, and his disciples followed him. 2 And on the Sabbath he began to teach in the synagogue, and many who heard him were astonished, saying, “Where did this man get these things? What is the wisdom given to him? How are such mighty works done by his hands? 3 Is not this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon? And are not his sisters here with us?” And they took offense at him. 4 And Jesus said to them, “A prophet is not without honor, except in his hometown and among his relatives and in his own household.” 5 And he could do no mighty work there, except that he laid his hands on a few sick people and healed them. 6 And he marveled because of their unbelief.
And he went about among the villages teaching.
1 Or ignoring; some manuscripts hearing 2 Greek he
Section Overview
The narrative of the raising of Jairus’s daughter (Mark 5:21–24, 35–43) is interwoven with the healing of a woman with a long-standing discharge of blood (5:25–34). Note the recurrence of the so-called sandwich structure (cf. Introduction: Literary Features). Jesus demonstrates here his power over human illness and even death (5:21–43). The echoes to Elijah (1 Kings 17:17–24; see also the Elisha narratives) in Mark 5:21–43 serve as important analogies to the kingdom work of Jesus. Despite this fact, Jesus’ reputation in his hometown of Nazareth is unfavorable because the inhabitants distrust the claim that he is authorized by God (6:1–6). Similar to the closing section of 2:1–3:12 (i.e., 3:1–6), 3:13–6:6 ends in 6:1–6 once more with the motif of the rejection of Jesus, in this case in Nazareth. Mark 6:6b serves as a summary statement.
Jesus continues to display ever-growing powers, now over human sickness and even death. This shows that Jesus is not simply a political messiah who is to serve as a Davidic king (cf. 2 Sam. 7:12–15). In sharp contrast to this, he is God, the eternal Son (cf. Psalms 2; 110:1, 5; Dan. 7:13–14; cf. also 2 Sam. 7:16). He is Yahweh, who comes as a human being (Isa. 40:3, 10). It is important to recognize this profound and crucial difference, since only God possesses the power to rescue and to save from the burden of sinful rebellion against him. A mere political figure could not accomplish this. His expanding display of power thus undergirds and legitimizes his unique ability to offer the great sacrifice (Mark 10:45; 14:22–24).
Section Outline
II.B.4. Miracles and Rejection in Nazareth (5:21–6:6)
a. Raising Jairus’s Daughter; the Woman with the Discharge of Blood (5:21–43)
(1) The Illness of Jairus’s Daughter (5:21–24)
(2) Jesus Heals the Woman with the Discharge of Blood (5:25–34)
(a) The Circumstance of the Woman (5:25–29)
(b) Jesus’ Reaction to the Woman Touching His Garment (5:30–34)
(3) The Death of Jairus’s Daughter (5:35)
(4) Jesus’ Response to Her Death (5:36)
(5) The Raising of Jairus’s Daughter (5:37–43)
b. Rejection of Jesus in Nazareth (6:1–6; 6:6 as a transition)
(1) Jesus Visits Nazareth (6:1–2)
(2) The Inhabitants’ Skepticism (6:3)
(3) Jesus’ Response (6:4–6)
Response
Besides actively listening to and receiving Jesus’ teaching (Mark 4:1–34), the reader of Mark’s account is now also challenged to trust the one who displays ever-expanding authority over death (raising Jairus’s daughter), demons, and illness (the woman with a discharge of blood). Such trust is set against evidence-based, cognitive questions and emotional fears but also against the realm of the demonic. Reasons for fear abound in the life of the followers of Christ, then and now. As Jesus is present then, so the presence of the triune God is communicated through the Holy Spirit today (Matt. 28:20). Rather than deny real reasons for fear, Jesus calls for trust in the face of it: “Do not fear, only believe” (Mark 5:36).
Followers of Christ share in all manner of the sufferings of mankind, including natural disasters and sickness, family brokenness, poverty, and accidents (cf. Luke 13:1–5). What Jesus gives his followers is God’s presence amid of such tragedies, including the unending hope of true transformation and redemption. In the context of such trust, however, exact circumstances and outcomes are not guaranteed (cf. Section Overview of 4:35–5:20). A wonderful source of hope for the followers of Jesus is to be mindful of him whom they follow and serve: the triune and living creator of this universe. The eternal Son, as a member of the triune God, shelters and leads his people, even in circumstances of deep grief and much oppression. Because Jesus has paid the price for human rebellion and has been victorious over the power of Satan and death, his disciples may rest in him during this life and in death. This holds true, irrespective of whether or not God preserves the physical life of his followers.
A perplexing example of this truth is the untimely martyrdom of Stephen (Acts 7:59–60), which God chose not to prevent. This runs contrary to the unbiblical “prosperity gospel,” which falsely promises tangible guarantees as a consequence of “exercising faith.” Faith in God, however, must always leave up to God how exactly he will lead and act in specific circumstances. What becomes increasingly clear in Mark’s account is that readiness to suffer and willingness to surrender in humble ways (e.g., Mark 8:34; 9:35; 10:43) is far more important than, for example, receiving a physical blessing. As hard as this must sound, it is the path Jesus paves for his followers.
A sobering note must be added as a conclusion to this section. Just as Jesus is being challenged by demonic powers and human opposition and skepticism (e.g., his visit to Nazareth), his disciples will likewise experience opposition from these forces. It is true that a disciple should not make God responsible for the painful consequences of his or her own foolish decisions and actions (cf. 1 Pet. 2:20; 3:17; 4:15). On the other hand, a disciple must keep in mind Jesus’ own rejection when he or she is faced with the opposition of different powers simply on account of being an obedient follower of Jesus (cf. comments on 10:29–30; 13:9; 13:13; cf. 1 Pet. 3:14; 4:16, 19).
Or ignoring; some manuscripts hearing
Greek he
5:21 Jesus returns to the Galilean part of the lake (Capernaum?), where his popularity has seen constant growth. Concurrently, the socio-religious environment changes back to a setting in which Jewish life, at least in certain areas of Galilee, flourishes (cf. comment on 1:9).
5:22–23 The lay ruler “of the synagogue” manages the activities of the synagogue, including organizing—and teaching in—synagogue services (cf. 6:15; 8:28). He also looks after the synagogue building. Most of these synagogue rulers are Pharisees, a faction of Judaism. The fact that Jairus “fell at his feet” shows his pressing need and speaks of his humble sincerity before Jesus (cf. 7:25; John 11:32). Based on what he has heard (cf. Mark 5:27), Jairus is confident that Jesus is able to heal his daughter merely by the laying on of hands: “lay your hands on her” (cf. 6:5; 7:32; 8:23, 25). Unlike formal teachers of the law, this ruler of the synagogue appears to be open to Jesus.
5:24 Conversely, Jesus sees the need of the man, not his potentially problematic association with the Pharisaic synagogue. The throng fits the setting of the event and simultaneously provides the narrative transition to the following dramatic interlude, adding suspense to the reader’s question of what happens to Jairus’s daughter.
5:25 Mark interposes a parallel story of the healing of a woman with a perpetual “discharge of blood.” Perhaps she suffers from a chronic case of dysfunctional uterine bleeding. Her long-standing ailment has rendered her ceremonially unclean (Lev. 15:25–28) and excludes her from entering the portion of the temple open to women. According to later rabbinic sources, a woman like this would also have to keep herself separate from other people (cf. Lev. 15:19–23, 25–27, 31; Num. 19:11–22). Such isolation is exacerbated by the stated impoverishment.
5:26 Physicians do not appear to be greatly respected in the OT or in Second Temple Judaism (e.g., 2 Chron. 16:12; Job 14:4; Tob. 2:10; Sir. 10:10).
5:27 By touching Jesus’ “garment” (cf. Mark 3:10) she in turn makes him ceremonially unclean (Lev. 15:19–23). In her great need, she does not heed the commandments governing ceremonial cleanliness.
5:28–29 The woman proceeds with a mixture of magic and faith. Perhaps she deduces from the fact that touching a person’s clothes renders one ceremonially unclean (Lev. 15:28) that merely touching the “garments” of Jesus might restore her to health (cf. Acts 5:15; 19:12). The merciful, nonmagical healing occurs immediately. Jesus confirms the healing (Mark 5:30–34) and also compliments her confidence in him (v. 34).
5:30–33 For the sake of publicly blessing and restoring the woman (cf. v. 34), Jesus asks for a public statement of the healed woman: “Who touched my garments?” (cf. 5:33). Part of her “fear and trembling” is due to the fact that she has just made many people ceremonially unclean by joining the crowd (Lev. 15:19–27). Simultaneously, she is amazed: she “fell down before him and told him the whole truth.” All of this speaks of her trust in Jesus, her willingness to bear shame, and her thankfulness to him (cf. Luke 17:16).
5:34 Rather than commending her on her own confidence, Jesus blesses her simple confidence (“faith”) in him (cf. Mark 10:52). Jesus says literally, “Your faith has saved [or “rescued”; sesōken] you.” If she had mixed her trust in Jesus with a degree of superstition in the past, Jesus now leads her to a simple and pure trust in God alone. “Go in peace” is a common OT blessing.
5:35 In the interim, Jairus’s daughter has died from the disease (cf. 5:23). Note here the sharp contrast: “Daughter, your faith has made you well” (v. 34) versus “Your daughter is dead” (v. 35). Four verbs in verse 35 are in the durative present tense, emphasizing that the events surrounding Jairus’s daughter and the healing of the woman with the blood flow happen simultaneously. One might ask, if Jesus knew, why did he not hurry to come to the daughter’s aid and save her life (cf. John 11:6)? The question “Why trouble the Teacher any further?” may indicate that the members of Jairus’s household do not believe that Jesus can help a dead person.
5:36 Once again Jesus points to faith as the answer to dealing with anxiety (Mark 2:5; 4:40; 5:34, 39; 9:23). The two imperatives (Gk. mē phobou monon pisteue) mean literally, “Stop fearing; only [exclusively] begin [or “continue”] believing.” In the face of sudden death, Jesus’ somber admonition must have been a supreme challenge for the synagogue ruler (cf. John 11:15).
5:37 Only Peter, James, and John—i.e., Jesus’ inner circle (cf. comments on 1:29–31; 3:16–18; 9:2; 10:35; 10:41; 13:3; 14:32–36)—are permitted to join Jesus, along with the father and mother of the child (Mark 5:40). At significant stages of Jesus’ self-revelation, he invites these three disciples to join him (cf. 5:37; 9:2–8; 14:33; cf. 7:33; 8:23; 13:3), in order to prepare them as key witnesses in the early church. Such preparation focuses particularly on two disciples. First among them is Peter, who will serve as the spokesman for the early apostolic witness. He will also provide the content of the Gospel of Mark and much of the first half of Acts, and write 1–2 Peter. John will testify to Jesus in his Gospel, three epistles, and Revelation. Acts 12:2 narrates the early martyrdom, that is, the witness through death, of “James the brother of John.”
5:38–39a The “commotion” with “weeping and wailing loudly” partially reflects true lamentation and deep mourning over the death of this young girl. Such mourning can include songs of lament with accompaniment, clapping, and dances. Some of the mourners are, however, professional mourners. Note the scornful laughing discussed in the next comment.
5:39b–40 Amid this mourning, Jesus announces that the child is “not dead but sleeping.” The sarcastically laughing crowd mistakenly takes Jesus’ statement literally, that is, that she is merely dozing. The literal meaning for “sleeping” is indeed found in Mark 9:26. Contrast this, however, with 4:27 and 14:37. The crowd ridicules Jesus for being apparently unwilling to accept the reality of death by falsely claiming that the girl is merely sleeping. First Thessalonians 5:10 serves as an example of the use of sleeping for the sense of being dead. However, from the perspective of Jesus, the divine Son of all life (cf. Mark 12:27; John 11:25–26), her actual physical death is but “sleep” to him (cf. John 11:11–12, 14, 17; see Mark 12:27).
5:40 Just as the Holy Spirit acts toward Jesus (1:12), Jesus himself can be resolute (Gk. ekballō, “I cast out,” “I drive out,” with more or less force conveyed). He expresses this to demons (1:39; 3:15; 7:26), with obstructive people (“put them . . . outside”; 5:40; cf. 11:15), and in his discipleship exhortation to deal decisively with sin (cf. comment on 9:47). Since Jesus never heals in an ostentatious way, he merely allows a few close people to witness the miracle (cf. comment on 5:37).
5:41 Touching a corpse made someone ceremonially unclean (Lev. 15:26–28; Num. 19:11; 2 Kings 4:17–37; cf. Acts 9:36–41). In the eyes of his opponents, Jesus has already become ceremonially unclean via the woman with a flow of blood (cf. Mark 5:27). Now, according to their perspective, he further defiles himself. Jesus frequently touches someone (e.g., Gk. krateō) in order to heal or to bless (1:31; 6:5; 7:32; 8:23, 25; 9:27; 10:16; Luke 4:40). Contrary to his opponents’ view, Jesus purifies and restores what he touches. Ironically, and in contrast to this, Jesus’ opponents seek to lay hands on him (krateō; Mark 12:12; 14:1, 44; cf. also 3:21) in order to kill him (cf. 11:18).
A few times in his account Mark transmits Jesus’ statements in Aramaic, which reinforces the character of an eyewitness account. “Talitha cumi,” which means “Little girl, arise,” renders the Aramaic talitha koum (“little girl, stand up”), equivalent to the Greek to korasion . . . egeire (egeirō, “I rise,” “I awake”). Egeirō is often used in the simple sense of “I rise up” (2:9; 4:38; 10:49; 14:42) but can also describe resurrection from death (12:26), especially when referring to Jesus (14:28; 16:6; cf. Matt. 27:63). The account echoes God’s merciful response to Elijah’s prayer for a widow’s dying son (1 Kings 17:17–24).
5:42–43 Those who see the miracle of a dead girl coming back to life are caught in profound “amazement” (cf. comments on 1:21–22; 2:9–12; 6:51–52). Such a response does not necessarily imply saving faith in Jesus—it might merely convey astonished surprise at the power of God (see, however, comment on 16:8). The subsequent injunction to silence (cf. comments on 1:32–34; 1:43–44; 7:36; 9:9–10) gains authenticity by Jesus’ tender request “to give” the girl “something to eat.”
6:1–2 Jesus travels with his disciples, who “follow him” (Gk. akoloutheō) some 28 miles (45 km) southwest to his former hometown of Nazareth (1:9, 24; John 1:46). Even though he experiences certain tensions with his natural family, he still visits them (cf. Mark 3:21, 31–35). As is his habit, Jesus plans to “teach” (cf. comment on 1:21–22), again during synagogue services (e.g., 1:21, 39; 3:1; 4:1; 6:34; 8:31). During the service, Jesus is most likely invited to preach a brief homily following the Scripture reading. According to the Lukan account (Luke 4:17–21), Jesus claims he is fulfilling the promise of Isaiah 61:1–2a. Isaiah had predicted the coming of the anointed of God, who would declare good news to the oppressed and heal the sick. Some are “astonished” at Jesus’ claim (cf. comments on 1:21–22; 2:9–12; 5:42–43; 6:51–52; 7:37; 10:25–26; 11:18; 16:8).
Many inhabitants of Nazareth who know Jesus and his family (Mark 6:3) are unsure about the rightful origin (v. 2) of his teaching, “wisdom” (Luke 2:40, 52; John 7:15), and power to perform miracles (“mighty works”; cf. Mark 5:14, 22, 30; compare with 1:22 and 9:39). The answer to their question could be from God (11:30), “from man” (11:30), or from Satan (3:22, 30).
6:3 Some inhabitants of Nazareth ask searching questions (6:2). Others, however, make skeptical and perhaps slightly disparaging remarks. They contend that he is a simple “carpenter” (Gk. tektōn) and “son of Mary.” Such a person can be a craftsman or builder who works with wood, metal, and/or stone (BDAG; cf. Matt. 13:55). Such a comment could also imply that Jesus is no longer known as the legal son of Joseph, suggesting that he is perhaps viewed by some as an illegitimate child (see, however, John 6:42; cf. John 8:41; 9:29). Overall, it is more likely that Joseph has already died at this point—thus the remark that Jesus is the “son of” the still living “Mary.” Note also Luke 4:22, which clearly mentions that Jesus is “Joseph’s son.” After the Virgin Mary conceived Jesus through the power of the Holy Spirit (Matt. 1:18, 20; Luke 1:34–35), Joseph and Mary had at least four sons together. Among them is James, who later becomes the leader of the Jerusalem church (Acts 12:17; 15:13; 21:18; Gal. 1:19; 2:9, 12). Another is Judas, who later writes the book of Jude (cf. Jude 1). Joseph and Mary also had at least two unnamed daughters.
Because of the incompatibility between his exceeding wisdom and power, on the one hand, and his very humble beginnings, on the other, the Nazarenes take “offense at him” (skandalizō; “I am repelled by someone”). The durative imperfect may suggest that they take repeatedly, perhaps even increasingly, offense at him (cf. Mark 14:27, 29; contrast Matt. 11:6). They may also be influenced by the initial doubts of Mary and the critical distance of Jesus’ brothers (Mark 3:21, 31–32; John 7:3, 5). While not being able to account for the origin of his wisdom and power, they forcefully “solve” the dilemma by decrying him.
6:4 The motif mentioned in here is all too familiar: like other prophets before him, Jesus is not honored by his natural family (cf. 3:21, 31–35; 6:3) or those living in his “hometown” (v. 1, 3; John 4:44). Indirectly, Jesus is claiming that he views himself at least as a “prophet” of God (cf. Mark 14:65; see Matt. 21:11; Luke 7:16). The fact that Jesus is denounced in Nazareth foreshadows his ultimate rejection in Jerusalem, where the death of the only Son (Mark 12:6) marks the climax of the violent fate of the prophets of God (cf. Acts 7:51–53).
6:5–6 Except for a few deeds of mercy, “he could do no mighty work [dynamis] there” (contrast Mark 5:23; 6:2). Mark does not state here that there must be proper faith in order to facilitate Jesus’ healing powers. Rather, it goes against the character of Jesus to heal amid a principal attitude of rejection and skepticism (contrast, e.g., 9:24). In other words, Jesus does not wish to heal in the absence of a trusting readiness (apistia; “unbelief”). Temporary unbelief (4:40; [16:11, 13]; cf. also 6:50) is to be distinguished from principal skepticism (6:6; 9:19, 24; [16:14, 16]). Here, as in 6:7–13, the contrast between faith and stubborn, principal unbelief is emphasized. Despite his rejection, Jesus is not deterred from his custom for “teaching” (didaskōn is in the ongoing present tense; cf. comment on 1:21–22; cf. Matt. 9:35).