The Gospel of Mark, rightly Divided
Mark 5:35-39 | Session 20 | Mark Rightly Divided
Mark 5:35-43 | The Raising of Jairus’ Daughter
Verse 35 -
Mark returns to the original event (vv. 21-24) regarding the daughter of Jairus. He narrates that messengers from the home arrive, delivering the unfortunate news, "Thy daughter is dead." We will revisit this in verse 39.
These messengers, who bring sad news, also refer to Jesus respectfully as "Master." Although the KJV does not capitalize pronouns for deity, it does capitalize titles, as demonstrated here. Here, the word is not used in the context of "control" but rather as "teacher."
The term "Master's degree" is used in a similar manner, as it signifies a level of learning and authority. The title 'Master' in Master's degree originates from the Latin term 'Magister.' This term was used in the Middle Ages for a person who was licensed to teach. It was considered a rank of high respect and scholarly authority. Thus, when you achieve a Master's degree, you are essentially being recognized as a teacher or a master in your field of study.
Verse 36 -
The Lord reassures the father, stating, "Be not afraid, only believe." While the Lord does not provide further details, this message offers hope, especially considering the previous miracles Jesus had performed.
Verses 37-38 -
The reason why Jesus only permitted Peter, James, and John to accompany Him is unclear. This also occurred at the Mount of Transfiguration (Matt. 17:1). Whether there was a spiritual reason or significance, or it was simply due to practical reasons, we can't be certain. It's possible that the only reason was the presence of a "tumult" of mourners, making it logistically impractical for an entourage of 13 people to enter the home.
Verse 39 -
When Jesus enters the room, he makes what seems to be a rather blunt remark, “Why make ye this ado, and weep?” The term “ado” is derived from the same Greek root as “tumult” in verse 38, suggesting a noisy commotion. It almost seems as if Jesus is implying, in the words of Shakespeare, that the little girl's death is "much ado about nothing." This remark can be perceived as not only blunt but also insensitive.
But then Jesus makes a remark that is seemingly more preposterous: “the damsel is not dead, but sleepeth.” This is so preposterous that the crowd “laughed him to scorn” (v. 40).
But what if Jesus is telling the full truth?
I believe that the Bible should be taken literally, except when it is clearly figurative. In such cases, we should interpret it as literally figurative. If a passage can be taken literally, it should be. In this instance, I see no reason not to take Jesus's words as the plain-spoken truth. The girl is simply "not dead, but sleepeth.”
It's surprising that nearly all commentators on this passage don't give Jesus the benefit of the doubt. They immediately assume Jesus is speaking figuratively. However, this contradicts the hermeneutical principle to "take the passage literally if possible". The literal interpretation should always be the first consideration.
The confusion arises because the reader expects the child to be dead, as the messengers and mourners have presented this as the only possibility. However, this expectation should not be the determining factor. Jesus clearly and unequivocally states that she is not dead, but only asleep.This serves as a reminder that "expectation" can rapidly lead to "eisegesis", meaning we tend to interpret the text based on our expectations.
Regarding the term "sleepeth," Jesus employs the Greek word καθεύδω [katheudo]. This term appears 22 times in the New Testament and, discounting its usage in this account in the synoptic gospels, it is always used to denote physical sleep. Examples include Mark 4:27 and 38. If we allow Scripture to interpret Scripture, on what grounds can we assert that the term, which clearly signifies physical sleep, is an exception in this account alone? Furthermore, there is another term that is euphemistically used for sleep, which is κοιμάω [koimeo]. This latter term is used 18 times, with 14 instances referring to death. If Jesus meant "she is physically dead but will be resurrected," it seems he would have chosen the euphemistic term for sleep.
Anyone who denies the truth of Jesus' declaration must not only address the grammatical anomaly but also face the accusation of not accepting Jesus' word as truth.
Some might point to John 11:11, where Jesus said, "Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep." Here, Jesus uses κοιμάω [koimeo], a term often used euphemistically. When the disciples misunderstand Jesus, thinking that Lazarus is not dead, Jesus clarifies, "Lazarus is dead" (Jn. 11:14). In Lazarus' case, Jesus uses a euphemism and verifies it as such. However, in the case of Jairus' daughter, Jesus speaks frankly from the beginning and does not use a euphemism. To emphasize the point, Jesus said "Lazarus is dead" because Lazarus was indeed dead, and said "the damsel is not dead" because the damsel was not dead!
Here are a few examples to display the quick regard at which commentators dismiss the words of Jesus in favor of some other perspective.
The statement is surely meant to be understood figuratively, however, for professional mourners were not in the habit of being deceived by comatose patients. The reference to sleeping may indicate to Jairus the way Jesus wants him to see the girl, and hence the way God would have us regard those who die in faith.
James R. Edwards, [The Gospel according to Mark](https://ref.ly/res/LLS:29.46.19/2014-10-08T04:05:25Z/757770?len=314), The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: Eerdmans; Apollos, 2002), 167.
Here is another:
The verb “to sleep” could refer to literal sleep or, in this case, the deep sleep of a coma. In such case the child was not dead, and the miracle consisted of bringing her out of the coma—no small feat in itself! The verb is also used metaphorically to refer to death (e.g., John 11:11–14; 1 Cor 15:51; 1 Thess 4:13–15), and that is almost certainly the meaning here. The family and friends were unlikely to mistake a coma for death.
James A. Brooks, [Mark](https://ref.ly/res/LLS:29.46.6/2014-10-16T01:34:13Z/259084?len=433), vol. 23, The New American Commentary (Nashville: Broadman & Holman Publishers, 1991), 94.
Note that above, Brooks does not even recognize that two different Greek verbs are used, words which are not even of the same root.
And another example:
…the fact that what Jesus was saying about the child not being dead but sleeping was a word of revelation, deserving of solemn reflection, not scorn. That Jesus cannot have meant that the child had merely fallen into a coma is clear from the following: a. Luke 8:53 declares that the people knew that—she was dead. b. Luke 8:55 states that at the command of Jesus “her spirit returned.” It is clear, therefore, that there had been a separation between spirit and body. c. In John 11:11 we have something similar. Jesus tells his disciples, “Our friend Lazarus has fallen asleep.” But in verse 14 he affirms, “Lazarus died.” In both instances the meaning is that death will not have the final say. Not death but life is going to triumph in the end. Also, just as natural sleep is followed by awakening, so this child is going to become awake, that is, is going to live again.
William Hendriksen and Simon J. Kistemaker, [Exposition of the Gospel According to Mark](https://ref.ly/res/LLS:29.46.13/2020-05-06T23:07:28Z/729873?len=873), vol. 10, New Testament Commentary (Grand Rapids: Baker Book House, 1953–2001), 213.
To address Dr. Hendriksen’s proofs that “Jesus cannot have meant that the child had merely fallen into a coma,” consider this:
His claim that “the people knew that—she was dead” shamelessly puts the consideration of “the people” above that of “the Master.”
His claim that since “her spirit returned” proves a death is not convincing, for it could be used in the sense of Psalm 51:10, “renew a right spirit within me.” Another comparison could be Paul’s commendation of the Corinthians who says that they encouraged Titus, “because his spirit was refreshed by you all” (2 Cor. 7:13).
His use of John 11, once again, fails to mention that Jesus is using a completely different Greek word.
In truth, we could go on almost without end to find examples of commentaries that state that Jesus did not mean what Jesus clearly said.
Verse 40 -
The crowd "they laughed him to scorn." This further suggests that Jesus did not mean "she is sleeping," but rather "she is not dead." No one in the large crowd interpreted Jesus' words as a euphemism, despite commentaries insisting otherwise.
Verses 41-42 -
There are a few places in the Scripture in which the original words of Jesus, untranslated to Greek, are preserved, and this is one. Jesus says, “Talitha cum,” which then is translated to Greek as “Damsel, arise.” The sleeping girl did so, to the astonishment of the crowd.
Verse 43 -
Increasingly, Jesus is urging His followers to keep quiet about His miracles. In my view, this is a strategy to prevent a tumult from arising and creating issues with the Scribes and Pharisees.
