18

The Power and Pity of Jesus
(Mark 5:21–43)

When Jesus had crossed over again in the boat to the other side, a large crowd gathered around Him; and so He stayed by the seashore. One of the synagogue officials named Jairus came up, and on seeing Him, fell at His feet and implored Him earnestly, saying, “My little daughter is at the point of death; please come and lay Your hands on her, so that she will get well and live.” And He went off with him; and a large crowd was following Him and pressing in on Him. A woman who had had a hemorrhage for twelve years, and had endured much at the hands of many physicians, and had spent all that she had and was not helped at all, but rather had grown worse—after hearing about Jesus, she came up in the crowd behind Him and touched His cloak. For she thought, “If I just touch His garments, I will get well.” Immediately the flow of her blood was dried up; and she felt in her body that she was healed of her affliction. Immediately Jesus, perceiving in Himself that the power proceeding from Him had gone forth, turned around in the crowd and said, “Who touched My garments?” And His disciples said to Him, “You see the crowd pressing in on You, and You say, ‘Who touched Me?’” And He looked around to see the woman who had done this. But the woman fearing and trembling, aware of what had happened to her, came and fell down before Him and told Him the whole truth. And He said to her, “Daughter, your faith has made you well; go in peace and be healed of your affliction.” While He was still speaking, they came from the house of the synagogue official, saying, “Your daughter has died; why trouble the Teacher anymore?” But Jesus, overhearing what was being spoken, said to the synagogue official, “Do not be afraid any longer, only believe.” And He allowed no one to accompany Him, except Peter and James and John the brother of James. They came to the house of the synagogue official; and He saw a commotion, and people loudly weeping and wailing. And entering in, He said to them, “Why make a commotion and weep? The child has not died, but is asleep.” They began laughing at Him. But putting them all out, He took along the child’s father and mother and His own companions, and entered the room where the child was. Taking the child by the hand, He said to her, “Talitha kum!” (which translated means, “Little girl, I say to you, get up!”). Immediately the girl got up and began to walk, for she was twelve years old. And immediately they were completely astounded. And He gave them strict orders that no one should know about this, and He said that something should be given her to eat. (5:21–43)

Like a deadly virus, sin is a devastating force that infects every human being (cf. Rom. 3:23). Its corrupting influence is pervasive and destructive—careening people into sickness, suffering, and ultimately death (cf. Rom. 6:23). Adam’s disobedience in the garden of Eden first introduced death into the world (Rom. 5:12), and his descendants have all inherited his terminal condition.

The fear of death is a universal human reality (Heb. 2:15). Popular metaphors for death, from the grim reaper to the great unknown, reflect the apprehension that grips human hearts. The Bible, too, recognizes that people are afraid to die. Thus, Job 18:14 refers to death as “the king of terrors,” and Psalm 55:4 similarly speaks of “the terrors of death.” Throughout the millennia, people have tried to escape death but without success. Even advancements in modern medical science, as incredible as they are, can only prolong the inevitable.

The universal reality of death raises a critical question: In all of human history, has anyone conquered death and, in so doing, made it possible for others to triumph over it? The Bible answers that question with a resounding yes. There is a deliverer. He is none other than the Lord Jesus Christ, the Son of God (cf. Acts 4:12). As Jesus Himself said, “I am the resurrection and the life; he who believes in Me will live even if he dies, and everyone who lives and believes in Me will never die” (John 11:25–26). Elsewhere, Jesus reiterated that truth: “Everyone who beholds the Son and believes in Him will have eternal life, and I Myself will raise him up on the last day” (John 6:40); “I came that they may have life, and have it abundantly” (10:10); “I am the way, and the truth, and the life” (14:6); “Because I live, you will live also” (14:19).

The veracity of those claims was proven by Jesus when He personally defeated death by rising from the grave (cf. Acts 2:24–32; Rom. 1:4; 2 Tim. 1:10; Heb. 2:14; Rev. 1:18). The historicity of Christ’s resurrection is detailed by each of the four Gospels (Matt. 28:1–8; Mark 16:1–8; Luke 24:1–8; John 20:1–10), a fact corroborated by eyewitnesses, including more than five hundred at one time (1 Cor. 15:6). The gospel proclaims the truth that, in His resurrection, the Lord Jesus conquered death not only for Himself but also for all who would believe in Him.

As a preview to His own resurrection, Jesus raised a number of people from dead during His earthly ministry, including the son of a widow from Nain (Luke 7:11–15), a man from Bethany named Lazarus (John 11:1–44), and the young woman mentioned in this passage (Mark 5:21–43). In so doing, He demonstrated His divine nature and power over death (cf. John 5:28–29). When the disciples of John the Baptist asked Him, “Are You the Expected One, or do we look for someone else?” (Luke 7:20) Jesus answered by pointing to His power over disease and death: “Go and report to John what you have seen and heard: the blind receive sight, the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, [and] the poor have the gospel preached to them” (Luke 7:22).

The events recorded in this passage form two final vignettes in a series of stories that reveal the power of Jesus. In Mark 4:35–41, Jesus displayed His authority over the natural world when, with a word, He instantly calmed a storm on the Sea of Galilee. The next day, He displayed His sovereignty over supernatural forces by casting out a legion of demons (5:1–20). In this section (5:21–43), upon returning to Capernaum, Jesus exercised miraculous power over both disease and death. These verses relate a double miracle. Not only did He heal a woman from a twelve-year ailment, He also raised a twelve-year-old girl from the dead. Clearly, His creative power was without limits. As the Creator Himself (cf. John 1:1–3), He could restore just one part of the body and also bring an entire body back to life.

This passage not only showcases Jesus’ incomparable might, it also highlights His mercy, gentleness, sensitivity, and loving-kindness. The greatness of His miraculous power is thus placed alongside the goodness of His personal ministry. The Son of God not only had the creative ability to heal and give life, He also had the desire to do so. As the miracle unfolds, four compelling facets of Jesus’ compassion become distinguishable: in the crowd, He was accessible; in the commotion, He was interruptible; in the crisis, He was unflappable; and in the cure, He was charitable.

IN THE CROWD, JESUS WAS ACCESSIBLE

When Jesus had crossed over again in the boat to the other side, a large crowd gathered around Him; and so He stayed by the seashore. One of the synagogue officials named Jairus came up, and on seeing Him, fell at His feet and implored Him earnestly, saying, “My little daughter is at the point of death; please come and lay Your hands on her, so that she will get well and live.” And He went off with him; and a large crowd was following Him and pressing in on Him. (5:21–24)

Unlike many religious leaders, including the rabbis of first-century Judaism, Jesus did not seclude Himself from people. His entire ministry was spent surrounded by the crowds, with only occasional retreats into isolation for the purpose of prayer, rest, and focused times of instruction with His disciples. Ministering among the multitudes was not easy; they relentlessly hounded (cf. 1:37, 45) and crowded (cf. 2:4; 3:9, 20) Him. Yet, He remained accessible to them.

In the previous section (5:1–20), Jesus cast a legion of demons out of a man on the eastern shore of the Sea of Galilee. The residents of the area, frightened by such a dramatic display of divine power and revealing their unbelieving indifference, begged the Lord to leave. Obliging their request, Jesus and His disciples crossed over again in the boat to the other side, traveling roughly six miles across the lake to the western shore near Capernaum. When they arrived, they were greeted by a large crowd that gathered around Him to the extent that He stayed by the seashore. According to Luke 8:40, “the people welcomed Him, for they had all been waiting for Him.” This crowd was no doubt comprised of many who were suffering from various diseases and disabilities. Hoping to be healed, they had waited eagerly for Jesus’ arrival.

Mark’s account focuses on two individuals out of the massive multitude who desperately needed Jesus. They had little in common, other than the dire nature of their circumstances. One was a man, the other a woman; one wealthy, one poor; one respected, one rejected; one honored, one ashamed; one leading the synagogue, the other excommunicated from the synagogue; one with a twelve-year-old child, the other with a twelve-year-old malady. Though they had no obvious relationship to one another, in God’s perfect providence their lives intersected that day in an unforgettable way.

The first of these individuals was one of the synagogue officials, a man named Jairus. Given the animosity Jesus had received from Israel’s religious establishment (cf. 3:6, 22), the disciples must have been shocked when they saw a respected synagogue official making his way through the crowds to find Jesus. The synagogue officials were a group of men (usually numbering between three and seven) in each local synagogue who acted as the caretakers and administrators of synagogue life. They safeguarded the scrolls, cared for the facility, organized the synagogue school, and supervised the readers, teachers, and those who prayed. As such, Jairus would have been both religiously devout and highly respected in the community. 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.

As an official leader in Capernaum, Jairus would have been well aware of the miraculous works Jesus had performed there. It is possible that the synagogue in which Jesus cast out a demon (in Mark 1:21–28) was the place where Jairus served as an official. If so, he likely had personally witnessed the Lord’s supernatural power. Jairus also would have heard of the many healing miracles Jesus performed, both in that city and in the surrounding regions. When the life of his daughter was at stake, he knew exactly whom to seek.

Making his way through the dense crowd to Jesus, Jairus came up, and on seeing Him, fell at His feet. Unlike Nicodemus, who secretly approached Jesus under the cover of darkness (John 3:2), Jairus came boldly and openly and upon arriving even fell at His feet. Matthew 9:18 says Jairus “bowed down” before Him. Significantly, Matthew used the Greek word proskuneō, which is often translated “worshiped” (cf. Matt. 4:10; John 4:21–24; 1 Cor. 14:25; Rev. 4:10). Compelled by both the urgency of his need and the hopefulness of his faith, this respected man prostrated himself before Jesus in an act of highest homage and reverence. That Jairus believed Jesus could heal his daughter is evidenced by his poignant request. He implored Him earnestly, saying, “My little daughter is at the point of death; please come and lay Your hands on her, so that she will get well and live.” 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.

According to verse 42, Jairus’s little daughter was twelve years old, which according to Jewish custom meant she had entered the first year of womanhood. She was thus eligible to be married and ready to begin her life as an adult. Yet from Jairus’s perspective, understandably, she was still his little daughter. What should have been the most anticipated time in this young girl’s life, filled with joy and hope, was instead marked by suffering and grief. The sunshine of blossoming womanhood had been clouded by the shadow of death.

Gripped with grief and yet emboldened by faith, Jairus sought Jesus in the midst of the crowd. How grateful he must have been when the Lord not only listened to his heartfelt request but agreed to go with him to his home. The accessibility of Jesus is seen, not only in His willingness to intermingle with the crowds but also in His availability to go with one desperate man who needed Him. Because He was accessible, He could be contacted, spoken to, and reached in a moment of need; because He was available, He was willing to give of Himself to meet the need of one man. Consequently, He went off with him. Though a large crowd was following Him and pressing in on Him, Jesus began the journey through the streets of Capernaum to Jairus’s house.

Despite the many demands He faced in His earthly ministry, the Creator walked with people and made Himself accessible to them. The King of creation, the Lord of hosts, and the Ruler of all was not too busy to graciously care for those in need. The Gospels are filled with the accounts of His merciful availability to individuals.

IN THE COMMOTION, JESUS WAS INTERRUPTIBLE

A woman who had had a hemorrhage for twelve years, and had endured much at the hands of many physicians, and had spent all that she had and was not helped at all, but rather had grown worse—after hearing about Jesus, she came up in the crowd behind Him and touched His cloak. For she thought, “If I just touch His garments, I will get well.” Immediately the flow of her blood was dried up; and she felt in her body that she was healed of her affliction. Immediately Jesus, perceiving in Himself that the power proceeding from Him had gone forth, turned around in the crowd and said, “Who touched My garments?” And His disciples said to Him, “You see the crowd pressing in on You, and You say, ‘Who touched Me?’” And He looked around to see the woman who had done this. But the woman fearing and trembling, aware of what had happened to her, came and fell down before Him and told Him the whole truth. And He said to her, “Daughter, your faith has made you well; go in peace and be healed of your affliction.” (5:25–34)

As he escorted Jesus back toward his house, Jairus’s heart must have leaped with joy at the thought that his daughter would soon be healed. The concerned father undoubtedly did everything he could to speed the journey along. Yet, the congestion of the crowds (v. 24) made it impossible to walk quickly. At least they were heading in the right direction, making slow but steady progress.

Suddenly, to Jairus’s certain dismay, their journey came to an abrupt halt. There, in the crowd, was a woman who had had a hemorrhage for twelve years, and had endured much at the hands of many physicians, and had spent all that she had and was not helped at all, but rather had grown worse. In some ways, this woman was the antithesis of Jairus. He was a highly respected leader of the synagogue. She was a social outcast who, due to her condition, had been ostracized from Jewish religious life. While Jairus had known twelve years of joy and happiness with his daughter, this woman had experienced twelve years of heartache and rejection due to her ailment. Yet, she and Jairus shared this in common: they both knew Jesus was their only hope.

The cause of the woman’s hemorrhage of blood is not stated. Her repeated attempts to find an effective cure had clearly failed. No matter how many doctors she consulted, having spent all that she had trying to find a solution, her condition only worsened. The Jewish Talmud listed eleven possible remedies for such an infirmity. These included superstitious prescriptions like placing the ashes of an ostrich egg in a cloth sack, or carrying around a barleycorn kernel procured from female donkey dung. Undoubtedly, this desperate woman had tried every potential cure. Financially drained and emotionally exhausted, she suffered both the physical discomfort and the social humiliation caused by many years of continual bleeding.

There were even greater ramifications for someone in her condition. According to Leviticus 15:25–27, any such discharge rendered a woman ceremonially unclean. Women had to wait seven days after any bleeding stopped before they were permitted to offer the prescribed sacrifices (vv. 28–29). For more than a decade, this woman had experienced no reprieve, meaning she was not able to participate in either temple or synagogue worship during those years. She had been ostracized due to the perpetual state of her uncleanness. Her experience was almost like that of a leper; even her associations with family and friends had to be maintained from a distance.

After hearing about Jesus, she determined to find Him, believing He could deliver her from an otherwise incurable predicament (cf. Luke 8:43). She desperately pressed her way through the crowd—clearly violating the acceptable boundaries for those who were ceremonially unclean. Finding Jesus, she came up in the crowd behind Him and touched His cloak. For she thought, “If I just touch His garments, I will get well.” Like Jairus, she was compelled to approach Jesus by both the urgency of her need and the strength of her faith. Yet, hoping to avoid notice, she came just close enough to touch “the fringe of His cloak” (Luke 8:44). In Numbers 15:37–41, the Israelites were instructed to sew tassels on the bottom of their cloaks as a visible symbol that they belonged to God (cf. Deut. 22:12). These tassels served a dual purpose. They reminded the Jews of their commitment to serve the Lord, while simultaneously testifying to the world that they were part of God’s chosen people. Religious hypocrites, like the Pharisees, tried to exalt themselves by lengthening their tassels (Matt. 23:5). Jesus, by contrast, would have worn a robe with traditional tassels attached to the bottom.

Believing she would be healed, the woman reached out to grasp the tassels of the Lord’s robe. Her faith was not in His clothing, as if His robe had magical power, but in Him. She knew about His miracles and therefore had no doubt that He could heal her infirmity. Her unwavering faith was instantly rewarded. As Mark records, immediately the flow of her blood was dried up; and she felt in her body that she was healed of her affliction. The very moment she touched His garment, her body was restored. What twelve years of medical appointments could not cure, the power of God healed in an instant.

Jesus had a purpose for this woman’s life that went beyond her physical healing. She had come incognito, hoping to shrink back unnoticed into the crowd. But Jesus intended to bring her out in order to draw her to Himself. Immediately Jesus, perceiving in Himself that the power proceeding from Him had gone forth, turned around in the crowd and said, “Who touched My garments?” 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.

With that in mind, Jesus turned around in the crowd and said, “Who touched My garments?” His question was not motivated by ignorance (since He knew whom He had healed) but in order to pull the woman out of the crowd. True to form, His disciples did not understand what He was doing. Looking around, they said to Him, “You see the crowd pressing in on You, and You say, ‘Who touched Me?’” The verb translated pressing (sunthlibō) means to compress or jam. It indicates Jesus was crammed in by the crowd, being touched and enclosed by the people on all sides. From a human point of view, the disciples (through their spokesman Peter—cf. Luke 8:45) asked an obvious question. There were so many people in close proximity to Jesus that it seemed impossible to single out just one. From the divine perspective, the Lord knew precisely to whom He was referring. And He looked around to see the woman who had done this. She had wanted to hide, but she knew Jesus was speaking directly to hear. And so, the woman fearing and trembling, aware of what had happened to her, came and fell down before Him and told Him the whole truth.

For the past twelve years, she had faced the fear of embarrassment and rejection. The fearing and trembling she felt in that moment was of a different kind altogether. Her heart was gripped with a holy fear as the reality of what had just happened to her began to sink in. Realizing she was in the presence of deity, she came and fell down before Him and publicly related the whole truth about both her malady and her healing (cf. Luke 8:47). The Lord responded to her public confession by affirming the authenticity of her faith. He said to her, “Daughter, your faith has made you well; go in peace and be healed of your affliction.” The word affliction (masti) literally means “whip” or “scourge,” illustrating the traumatic nature of the trial this woman had endured. But 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. That is the term Mark used when he wrote that the woman was healed of her affliction. Luke used a synonymous term, therapeuō (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 sōzō, a term usually used in the New Testament for being saved from sin.

The Gospels often use sōzō to demonstrate a connection between a person’s faith and their salvation. For example, when a penitent prostitute washed Jesus’ feet with her tears, He told her the same thing He told this woman, “Your faith has saved you” (Luke 7:50; cf. Mark 10:52; Luke 17:19). The Greek in both places is identical, though most English translations do not render them in the same way. 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. Her bodily healing enabled her to be reunited with her family and restored to the synagogue. More importantly, her salvation meant she was now reconciled to God.

Though Jesus was on His way to Jairus’s house, He was willing to be interrupted in order to help this woman. From a human perspective, He had more pressing needs to meet. Jairus’s daughter was on death’s doorstep, and this woman’s medical condition was not life-threatening. The commotion of the crowd and the urgency of the moment made it difficult to stop. Yet, from the divine perspective, Jesus knew she was one of His elect (cf. John 6:37). Consequently, He welcomed the interruption, taking the necessary time to minister to her, not only by healing her body but also by saving her soul.

IN THE CRISIS, JESUS WAS UNFLAPPABLE

While He was still speaking, they came from the house of the synagogue official, saying, “Your daughter has died; why trouble the Teacher anymore?” But Jesus, overhearing what was being spoken, said to the synagogue official, “Do not be afraid any longer, only believe.” And He allowed no one to accompany Him, except Peter and James and John the brother of James. They came to the house of the synagogue official; and He saw a commotion, and people loudly weeping and wailing. And entering in, He said to them, “Why make a commotion and weep? The child has not died, but is asleep.” They began laughing at Him. But putting them all out, He took along the child’s father and mother and His own companions, and entered the room where the child was. (5:35–40)

The gospel writers do not indicate how long Jesus’ interaction with the woman took. Whatever the duration, it lasted long enough that while He was still speaking to the woman, messengers came from the house of the synagogue official, saying, “Your daughter has died; why trouble the Teacher anymore?” The delay, to the consternation and alarm of Jairus, had turned deadly. How his heart must have sunk as messengers from his house related the tragic news. The insinuation in their message was that Jesus had been wasting time, and now it was too late. Their hopelessness is reflected in their question, “Why trouble the Teacher anymore?” They wrongly assumed Jesus’ power could do nothing once death arrived. Thus His involvement became pointless. Mary and Martha would later have a similar reaction when their brother Lazarus died (John 11:21, 32).

Surrounded by panicky messengers, an anxious synagogue official, and a crushing crowd, the Lord continued to move steadily in the sovereign purposes of His Father. Jesus, overhearing what was being spoken, said to the synagogue official, “Do not be afraid any longer, only believe.” Knowing Jairus would be tempted to doubt, Jesus directly addressed his fears. The Greek expression could be translated, “Stop being afraid and keep believing.” According to Luke 8:50, Jesus added the promise, “And she will be made well.” With tender compassion, rather than waiting until He arrived at Jairus’s home, the Lord reassured this distraught man.

When they entered the house (cf. Luke 8:51), He allowed no one to accompany Him, except Peter and James and John the brother of James. For obvious reasons, Jesus did not allow the entire crowd to follow Him into Jairus’s home. Neither did He take all the Twelve. Instead, He brought only His inner circle of Peter and James and John the brother of James. These three, along with Andrew, made up the most intimate group of Jesus’ disciples. (For more on the Twelve and their relationship to Jesus, see chapter 12 of this volume.)

When Jesus, Jairus, and the three disciples came to the house of the synagogue official, they discovered that the funeral had already begun. The journey to the house, delayed by Jesus’ interaction with the woman (vv. 25–34), had taken long enough for mourners to assemble. Consequently, as Jesus entered the home, He saw a commotion, and people loudly weeping and wailing. Though modern funerals in the Western world are generally solemn and quiet affairs, ancient Jewish funerals were nothing of the sort. 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.

So, when Jesus arrived at Jairus’s house, the scene was chaotic, loud, and depressing. In keeping with Jairus’s position as a high-ranking synagogue official, the number of hired mourners and musicians was probably large. Though the cacophony produced by such a motley group would have been especially loud and boisterous, Jesus was unfazed by the mayhem. Entering in, He said to them, “Why make a commotion and weep?” According to the parallel accounts in Matthew and Luke, Jesus told the mourners to “stop weeping” (Luke 8:52) and to “leave” (Matt. 9:24). The unexpected interruption undoubtedly brought the funeral to a halt, as startled mourners shut their mouths and stunned musicians put down their flutes. The drama of the moment was intensified by the sudden silence.

Jesus broke the silence by making a shocking statement, “The child has not died, but is asleep.” Jesus, of course, was well aware that Jairus’s daughter had died. In John 11:11, Jesus responded similarly to the death of Lazarus, telling the disciples, “Our friend Lazarus has fallen asleep; but I go, that I may awaken him out of sleep.” On that occasion, not even His disciples immediately understood the metaphor. As John explains:

This incident similarly provided Jesus with an opportunity to display His life-giving power. By using the metaphor of sleep, the Lord redefined death as a temporary state. That same word picture is used throughout the New Testament to remind believers that death is not permanent and that future resurrection awaits (cf. Matt. 27:52; Acts 7:60; 1 Cor. 15:6, 20, 51; 1 Thess. 4:13–15; 5:10; 2 Peter 3:4). Though the body sleeps temporarily in death, the soul does not (cf. Luke 16:19–31; 23:43; 2 Cor. 5:8; Phil. 1:23; Rev. 6:9–11).

When the mourners heard what Jesus said, having missed His true intent, they began laughing at Him. Their supposed grief, which was clearly superficial, instantly turned into scornful mockery. They knew the girl was dead (cf. Luke 8:53) and found it ridiculous to claim she was only sleeping—thereby providing proof that this was a real resurrection. Undeterred by their scornful laughter, and putting them all out of the house, He took along the child’s father and mother and His own companions, and entered the room where the child was. Once the mockers were removed, Jesus found Jairus and his wife and lovingly led them, along with His three disciples, to the place where their daughter’s body was. That the house had multiple rooms suggests that Jairus was a prosperous man. Having restored order where there had been chaos, the Lord was about to restore life where there was death.

IN THE CURE, JESUS WAS CHARITABLE

Taking the child by the hand, He said to her, “Talitha kum!” (which translated means, “Little girl, I say to you, get up!”). Immediately the girl got up and began to walk, for she was twelve years old. And immediately they were completely astounded. And He gave them strict orders that no one should know about this, and He said that something should be given her to eat. (5:41–43)

Jesus had already demonstrated His kindness to Jairus in multiple ways. First, He granted him a personal audience in the midst of a crushing crowd. Second, He agreed to go with him to see his daughter. Third, He reassured Jairus even after his daughter died. Fourth, He took charge of the situation at Jairus’s home—sending away the professional wailers and bringing calm to a chaotic scene. Fifth, the Lord led Jairus and his wife into the room where the girl’s body lay. The most noteworthy expression of Jesus’ compassion toward Jairus and his family came at the climax of this event: in the miracle and its immediate aftermath.

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. With a touch, taking the child by the hand, He said to her, “Talitha kum!” (which translated means, “Little girl, I say to you, get up!”). 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.

Then His miraculous power was unleashed. Immediately “her spirit returned” (Luke 8:55) and the girl got up and began to walk, for she was twelve years old. The young woman was dead one moment, and alive and full of energy the next. There was no time needed for recovery, rehabilitation, or physical therapy. As soon as Jesus gave her life, she stood up in full strength and began to traverse the room. Like all of Jesus’ miracles, this was a creative work. Its effects were immediate, complete, and undeniable. The reaction from both the girl’s parents and the three disciples was one of shock and awe. Immediately they were completely astounded. The verb astounded (existēmi) literally means to stand outside oneself or to be beside oneself with bewilderment (cf. Mark 3:21; 2 Cor. 5:13). There was no human explanation for what had just happened. For Jairus and his wife, grief was instantly transformed into joy and pain gave way to praise.

In the midst of the celebration, He gave them strict orders that no one should know about this, and He said that something should be given her to eat. The Lord’s compassion is again evidenced in His continued concern for this young woman. In all the excitement, no one thought to give her something to eat. She had been miraculously resurrected, but she still needed food. Having suffered from a terminal disease, likely for a prolonged period of time, it may have been weeks or even months since her last full meal. Jesus graciously recognized her need for nourishment and instructed her parents accordingly.

The Lord also gave them strict orders that they were not to tell others what had happened. He issued similar commands on other occasions too (Matt. 8:4; 9:30; 12:16; 17:9; Mark 1:25, 34, 44; 3:12; 7:36; 8:26, 30; 9:9; Luke 4:41; 9:21). Why did He do this? There were times when Jesus insisted on silence because He knew the report would heighten the fanatical enthusiasm of the crowds, which would only hinder His ministry (cf. Mark 1:40–45; John 6:14–15). On other occasions, it was an act of judgment intended to obscure truth from those who had permanently rejected Him (cf. Luke 9:21). Those reasons are not the main reason Jesus repeatedly called for this kind of mandatory silence. Mark 8:30–31 reveals the primary purpose: “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.” The Lord knew His earthly mission would not be finished until after His death and resurrection, and no one, including His own disciples (cf. Mark 9:32; Luke 9:45; 18:34; John 12:16), would fully understand His message until then. Jesus did not want to be known simply as a miracle worker or teacher. Those designations, while accurate, are incomplete because He came for a greater purpose (cf. Luke 19:10). He insisted on silence, then, because the story was not yet finished.

The full message about Jesus must include the fact that He is the crucified and risen Savior. His death and resurrection are essential to the good news of the gospel. As Paul explained to the Corinthians:

Jesus knew that a miracle like the resurrection of Jairus’s daughter could only be fully appreciated in light of the cross and the empty tomb. Ultimately, it was His own victory over sin and death that enabled Him not only to give temporary life to a dead girl but to offer eternal life to all those who believe in Him (cf. Rom. 8:11).

Mark’s recounting of these two miracles highlights both the supernatural power and tender loving-kindness of Jesus. Seven centuries before Jesus’ birth, the prophet Isaiah pictured the Messiah’s compassion with these words, “A bruised reed He will not break and a dimly burning wick He will not extinguish” (Isa. 42:3). From an esteemed synagogue official to a poor social outcast to countless others, Jesus repeatedly demonstrated that kind of genuine care for suffering people. As God in human flesh, the greatness of His creative power was equaled only by the goodness of His compassion.