Garner-Howes Baptist Commentary

JESUS PREACHED THROUGHOUT GALILEE V. 1-3

1) "And it came to pass afterward," (kai egeto en to kathekses) "And it occurred afterwards," a short time after His raising the widow’s son of Nain, and His anointing by the fallen woman at a feast in the residence of a Pharisee, Luke 7:1-50.

2) "That he went throughout every city and village," (kai autos diodeuen kata polin kai komen) "And he journeyed through every city and village," departing from His normal residence in Capernaum, extending the range of His activities and labors, Mark 1:38, through town and village.

3) "Preaching and showing the glad tidings of the kingdom of God:" (kerusson kai euangelizomenos ten basileian tou theou) "Heralding and continually preaching the kingdom of God," Mark 1:14-15; Mark 1:38; For this is what He came to do, based on Isaiah 61:1-2; Matthew 10:5-6. Jesus was the prince of itinerant preachers.

4) "And the twelve were with him." (kai hoi dideka sun auto) "And the twelve who were in company or colleague of service with him," also went forth from Capernaum and north central Galilee around the Sea of Galilee, the area where He had called and chosen them as apostles, Matthew 10:1-10. They went both as learners and witnesses.

1) "And certain women," (kai gunaikes tines) "And certain special or particular women," the first, Mary of Magdala, was also a woman of evident wealth who shared in ministering to Jesus’ needs until His death, Matthew 27:55-56; Mark 15:40-41.

2) "Which had been healed of evil spirits and infirmities," (hai esan teterapeumenai apo pneumaton poneron kai astheneion) "Who had been and were healed of infirmities and from control of wicked, unclean, or defiled spirits," from physical and mental illnesses,

3) "Mary called Magdalene, out of whom went seven devils." (Maria he kaloumene Magdalene aph’ hes daimonia hepta ekseleluthei) "Mary who was called Magdalene from whom seven demons had gone out and away, Mark 8:10; Mark 16:9.

1) "And Joanna the wife of Chuza Herod’s steward," (kai loanna gune chouza epitropou krodou) "And Joanna who was the wife of Chuza, Herod’s steward," from the house of Roman royalty, Matthew 14:2, mentioned also in Luke 24:10. Beyond this nothing more is known of her. That she followed Jesus many days, many miles, and ministered to Him with her own substance or livelihood says much for her, Matthew 7:20.

2) "And Susanna, and many others," (kai Sousanna kai heterai pollai) "And Susanna and many others," different kinds of women, or women in different levels or roles of society, who had been healed, with common desire to follow and serve Jesus out of gratitude for their healing and salvation.

3) "Which ministered to him of their substance." (aitines diekonun autois ek ton huparchonton autois) "Who ministered to them (to Jesus and the twelve) out of their accumulated possessions," or from substance of their own estates. They supplied the necessities of life for Jesus and His twelve missionary apostles, wherever He sent then, Matthew 14:1-2; Mark 15:40-41; Matthew 10:1-7; This is the spirit of true mission work, 1 Corinthians 9:6-18.

PARABLE OF JESUS AS THE SOWER V. 4-16

1) "And when much people were gathered together," (suniontos de ochlou pollou) "Then when a huge crowd had come together," Matthew 13:1-3, with a united purpose.

2) "And were come to him out of every city," (kai ton kata polin epiporeuomenon pros auton) "And there were those in each city (nearby) who resorted to him," Mark 4:1, by the seaside.

3) "He spake by a parable." (eipen dia paraboles) "He spoke (to them) by or through a parable," to the huge crowd. The word parable means to compare one thing along side or with another thing in story form. This is the first parable that Jesus spoke, veiling the Divine truth that the spiritual could understand, but the carnal could not comprehend, Matthew 13:13-17; 1 Corinthians 2:10-16.

1) "A sower went out to sow his seed," (ekselthon ho speiron tou sperai) "The sower went out and away to sow his seed." And the sower was, "The Son of man," Luke 8:37, as also related Matthew 13:3-8; Mark 4:3-8.

2) "And as he sowed, some fell by the wayside;" (kai en to speirein auton ho men epesen para ten hodon) "And as he was sowing some of his seed fell, alongside the roadway," along a hard beaten down path, Matthew 13:4; Mark 4:4. Here the soil was but a thin layer.

3) "And it was trodden down, and the fowls of the air devoured it." (kai katepatethe kai ta peteina tou ouranou katephagen auto) "And it was trodden down (walked upon) and the birds of the heaven (air or first heaven) devoured it, or ate it," Matthew 13:4; Matthew 4:4; Matthew 4:15.

1) "And some fell upon a rock;" (kai heteron katepesen epi ten petran) "And other seed (other kind of seed) fell upon the rock," the rock covered with a thin covering of soil, Matthew 3:5.

2) "And as soon as it was sprung up, withered away," (kai phuen ekseranthe) "And when it had grown (come up) it was withered," came to be withered very quickly, Matthew 13:5.

3) "Because it lacked moisture." (dia to me echein ekmada) "Because it did not have moisture," or sufficient moisture for growth and fruitbearing. This is the only time the term "moisture" is used in the New Testament, Matthew 13:6.

1) "And some fell among thorns," (kai heteron epesen en meso ton akanthon) "And other of his seed fell in the midst of the thorns," or thorns and weeds upon ground infested with thorn bushes and nettles, etc. Matthew 13:7; Mark 4:7. The implication is that the thorns were already there.

2) "And the thorns sprang up with it," (kai akanthai) "And the thorns growing up or grew up in close proximity with it," with the good seed, Matthew 13:7; Mark 4:7. And the thorns grew faster and larger.

3) "And choked it." (opepniksan auton) "And they choked it," to cause it to die, for thorns grow with less required moisture than seed bearing plants for food, such as wheat, corn, barley or rye, as well as more quickly, Matthew 13:7; Mark 4:7.

1) "And other fell on good ground," (kai heteron epesen eis ten gen ten agathen) "And other seed fell into the good soil of the ground area," Matthew 13:8; Mark 4:8.

2) "And sprang up and bare fruit an hundredfold." (kai phuen epoiesen karpon hekatontaplasiona) "And having grown up it produced an hundredfold fruit," Matthew 13:8; Mark 4:8. Luke omits the three degrees of fruitbearing, as recounted by Matthew and Mark.

3) "And when he had said these things he cried," (tauta legon ephoei) "When he had said these things (in the parable) he cried or called out," to the masses to whom He spoke, Matthew 13:2. The "lifting up his voice" cry-term was used only when He gave emphasis to some very great truth.

4) "He that hath ears to hear, let him hear." (ho echon ota akouein akoueto) "The one who has ears to hear (who is capable of hearing) let him hear or give heed," Matthew 11:15; Matthew 13:9; Mark 4:9; Revelation 2:7. Let all those accountable or mentally and emotionally responsible, pay attention, give heed, as one who must give account, Romans 14:12.

1) "And his disciples asked him, saying," (eperoton de auton hoi mathetai autou) "Then his disciples question or quizzed him," when they were alone, Matthew 13:10; Mark 4:10.

2) "What might this parable be?" (tis aute eie he parabole) "Just what the meaning of this parable might be," Matthew 13:10; Mark 4:10, or just why He spoke in parables, as given by Matthew.

1) "And he said," (ho de eipen) "Then he said," directly to them, to His disciples, His church that He had chosen and called together with the twelve apostles whom He had ordained and set in the church, Luke 8:2; Luke 8:9; John 15:16; John 15:27; 1 Corinthians 12:28; Matthew 16:18; Acts 20:28; Ephesians 3:21,

2) "Unto you it is given to know," (humin dedotai gnonai) "To you all it has been given to know," specifically, as my New Covenant Fellowship of followers, Luke 8:2; Luke 8:9; It was spoken to that company who had followed Him, from the baptism of John, Acts 1:21-22; You al I are to comprehend my message, Matthew 13:11-12; Mark 4:11. A mystery disclosed becomes a revelation to those who understand.

3) "The mysteries of the kingdom of God:" (te musteria tes basileias tou theou) "The mysteries (veiled things of the kingdom of God)," now revealed to them because they constituted "The kingdom of heaven," as His fellowship body, laboring with Him to do His bidding, not that of Moses’ law order of worship, Hebrews 3:1-6; For the church was an hidden mystery to men, in the purpose of God, from ancient times, Ephesians 3:2-3; Ephesians 3:9-10; Ephesians 3:21; Ephesians 5:32-33.

4) "But to others In parables;" (tois de loipois en parabolais) "Yet to those who linger or remain I speak in parables," Matthew 13:13; "to those that are without," without the assembly of disciples, not of His church followers, Mark 4:11.

5) "That seeing they might not see," (hina blepontes me bleposin) "In order that seeing they may not see," perceive or comprehend, Matthew 13:13; Mark 4:12; as related Isaiah 6:9-10; Matthew 14, 15.

6) "And hearing they might not understand." (kai akountes me suniosin) "And in order that those who continually hear may not understand," Matthew 13:13; Mark 4:12; Romans 8:5-7; 1 Corinthians 2:14.

The mystery of godliness refers always to Jesus Christ, as God manifest in the flesh, 1 Timothy 3:16.

The mystery of the Kingdom of Heaven, as used restrictedly by Matthew more than thirty times, refers to the church that Jesus was to build and did build and her present and future work, in the Kingdom of God, a broader sphere and term, less restricted than what Matthew used. See also Ephesians 3:3; Ephesians 3:9-10; Ephesians 3:21. When mystery is revealed it becomes a revelation.

1) "Now the parable is this," (estin de aute) "Now then, this is (exists as) the parable," or the meaning of the parable, explained by Jesus Himself, Matthew 13:19; Matthew 13:22.

2) "The seed is the word of God." (ho sporos estin ho logos tou theou) "The seed (of the parable) is (exists as) the word of God," both the written Word and the Living Word, Jesus Christ, Hebrews 4:12; 1 Peter 1:23; Mark 4:14.

1) "Those by the wayside are they that hear;" (hoi de para hodon eisin hoi akousantes) "Then the ones (seed) by the roadside are those who hear the word," but comprehend or receive it not, Matthew 13:19.

2) "Then cometh the devil," (eita erchetai ho diabolos) "Then comes the devil," the Devil approaches, of his own accord, will, choice, or purpose. He is also called the Wicked One, Matthew 13:19. He goeth about, as a roaring lion, 1 Peter 5:8; Matthew 13:19.

3) "And taketh away the word out of their hearts," (kai airei ton logon apo tes kardias auton) "And he takes up, snatches up, and carries away the Word from their heart," Mark 4:15, that which temporarily touched their hearts, stirred their emotional convictions, as He did both Felix and King Agrippa, who despised the Word.

4) "Lest they should believe and be saved." (hina me pisteusantes sothosin) "Lest they may be saved upon believing," or when they believe; Not when they reform, or are baptized, or become a member of the church and be saved, See? Titus 3:5-6; Ephesians 2:8-10; Romans 1:16; Romans 4:4-5; Romans 10:9-13; Acts 10:43.

These hear with hardened indifference, or are made to forget by some silly criticism, some foolish gossip, or some worldly passion that seizes them after the message, on the way home. These are the evil "fowls or vultures of the air," that come to take away the Word from the heart of the hearer.

1) "They on the rock are they," (hoi de epi tes petras) "Then those upon the rock," with very little topsoil, Luke 8:6; Matthew 13:5.

2) "Which, when they hear, receive the word with joy:" (hoi hotan akousosin meta charas dechontal ton logon) "Are the ones who, when they hear, receive the word with joy or elation," with impulsive, emotional excitement, that is but temporary, Matthew 13:20; Mark 4:16. These have moral earnestness, but impulsive, unstable feelings. This is the emotional religion only, Romans 10:1-4.

3) "And these have no root," (kai houtoi hrizan ouk echousin) "And these have or possess no root," no vital connection with the true "Rock" or the "Vine", 1 Corinthians 10:4; John 15:1-5; Matthew 13:21; Mark 4:17.

4) "Which for a while believe," (hoi pros kairon pisteuousin) "Who believe for a season," or "dureth for a while," Matthew 13:21; Mark 4:17.

5) "And in time of temptation fall away." (kai en kairo peirasmou aphistantai) "And in a season of trial they withdraw, or draw back," when affliction or persecution, or doubt or depression comes in most any form, Matthew 13:21; Mark 4:17; Proverbs 28:14.

1) "And that which fell among thorns,"(to de eis tas akanthas peson) "Then the ones (seed) that fell among the thorns," are those preoccupied with material things that kept them from obeying God’s Word and doing God’s will, John 15:14; Ephesians 2:10; James 1:22.

2) "Are they which, when they have heard, go forth." (houtoi estin hoi akousantes) "They are (exist as) those who upon hearing," (poreuomenoi) "Just go right away," of their own volition and choice, Matthew 13:22; Mark 4:18.

3) "And are choked," (kai sumpnigontai) "And they are choked, or strangled," Matthew 13:22; Mark 4:19; Proverbs 22:5; 2 Timothy 4:10.

a) "With cares," (hupo merimon) "Under cares," as they live in the world of cares, or anxieties and concerns of this world order of things; They are covetous after the world, temporary earthly gain, 1 John 2:15-17; Romans 12:1-2.

b) "And riches," (kai ploutou) "And under burdensome riches," 1 Timothy 6:9-10; Matthew 6:19-21; Matthew 6:33.

c) "And pleasures of this life," (kai hedonton tou biou) "And ’under pleasures (hedonistic things) of a physical "life", which pass away, 1 John 2:15-17.

4) "And bring no fruit to perfection." (kai ou telesphorousin) "And they do not produce any fruit that is mature," or bring no fruit to maturity, Mark 4:7; Mark 4:19; John 15:5; 2 Peter 1:4-11.

1) "But that on the good ground," (to de en te kale ge) "Yet that seed that fell into the good soil of the earth," Matthew 13:23; Mark 4:20.

2) "Are they, which in an honest and good heart." (houtoi eisin hoitines en kardia kale kai agathe) "These seed are (exist as or represent) those who in a good and worthy heart," a noble and generous heart, that "believeth unto righteousness" and are "created in Christ Jesus unto good works," Romans 10:10; Ephesians 2:10.

3) "Having heard the word, keep it," (akousantes ton logon katechousin) "Having heard the Word hold or possess it," hold on to, embrace it, its instructions, Matthew 13:23; Mark 4:20; Jeremiah 4:3-4; 1 Thessalonians 2:13. They labor on, unwearily in well doing, 1 Corinthians 15:57-58; Galatians 6:9.

4) "And bring forth fruit with patience." (kai karpophorousin en hupomone) "And who bear fruit in patience," Matthew 13:23; Mark 4:8; Mark 4:20, thirty, sixty, and a hundred fold. The believer in Christ is to persevere in good works, not act on impulses only, or sit down in idleness, Matthew 5:15-16; Acts 1:8; James 1:4; James 1:22; Hebrews 10:36.

PARABLE OF THE LIGHTED CANDLE V. 16-18

1) "No man when he hath lighted a candle," (oudeis de luchnon hapsas) "Then no one when he has lit a lamp," Matthew 5:14; Luke 11:33, a common experience of the day.

2) "Covereth it with a vessel," (kaluptei auton skeuei) "Hides it with or under a vessel," any vessel in the house, or a bushel basket, covers it with commercialism, Matthew 5:15.

3) "Or putteth it under a bed;" (e hupokato klines tithesin) "Or places it underneath a couch or recliner," so that its light is hidden or concealed from view, Mark 4:21; One doesn’t sleep on a light; Get the lesson, Proverbs 19:15; Ephesians 5:14.

4) "But setteth it on a candlestick," (air epi luchnias tithesin) "But he places it upon a lampstand," above the floor level, Mark 4:21.

5) "That they which enter in ma y see the Iight." (hina hoi eisporeuomenoi bleposin to phos) "In order that those who come into the room or residence may see the light," and avoid stumbling or bumping into any obstruction in the house, 2 Corinthians 3:2; Philippians 2:15-16. The idea is let your influence be so cast that others may be helped to the glory of God, through Jesus Christ, in His church, Ephesians 3:21.

As it is the nature of light to shine and banish the dark, so it is the nature of truth to spread and wipe out error or expose error. The apostles were not producers of light but reflectors of light, light-bearers of truth, of Jesus Christ, the light of the world in them, Acts 1:8; John 8:12.

1) "For nothing Is secret," (ou gar estin krupton) "For not a thing is hidden," nothing is concealed from God or the coming judgment, Ecclesiastes 12:13-14; Ecclesiastes 11:9. And nothing of Christ’s teaching is secret, even when told in parables, Matthew 10:6; Matthew 10:27.

2) "That shall not be made manifest;" (ho ou phaneron genesetai) "Which will not be uncovered, disclosed, or become manifest," open for examination, scrutiny, evaluation, or judgment, Romans 14:11-12; Matthew 12:36.

3) "Neither any thing hid," (oude apokruphon) "Nor any secret," covered by, or hidden behind a veil," Acts 17:30-31; Romans 2:16; Romans 14:10. For the secret things of men shall be judged one day, Ecclesiastes 12:13-14.

4) "That shall not be known and come abroad." (ho ou me gnosthe kai eis phaneron elthe) "That will not come to be known and to be open or made bodily clear," Matthew 12:36; 1 Corinthians 4:5; 2 Corinthians 5:10; Even by chastisement in this life, 2 Samuel 7:14; Hebrews 12:6-8.

1) "Take heed therefore how ye hear" (blepete oun pos akouete) "You all therefore take heed (or be careful or cautious) how you hear," with what attitude, disposition, or response to what you hear from the Word of God. Acts 17:32-34 reflects that some mocked, some procrastinated, and some believed and followed Jesus; one is also to take heed what he hears, Matthew 13:24.

2) "For whosoever hath, to him shall be given;" (hos an gar eche dothesetai auto) "For whoever has, holds, or possesses, it will be given to him," doled out or assigned to him, to such an one, Matthew 13:12; Mark 4:25. This first refers to the administration of our Lord’s work personally, which had been given, only in a restricted manner, to His church, at this early time of His ministry.

3) "And whosoever hath not," (kai hos an me eche) "And whoever has, holds, or possesses not," Matthew 13:12; Mark 4:25. Those who had received Him not, as Savior or Lord over them, the Jews in particular, John 1:11; Matthew 23:37.

4) "From him shall be taken even that which he seemeth to have." (kai ho dokei echein arthesetai ap’ autou) "Even what he seems to have, hold, or possess will be taken away from him," from his administration, trust, or management, Matthew 13:12; Mark 4:25; Matthew 25:29. Our Lord would have the mass of Jews and religious leaders to know, that rejecting Him, their positions of Mosaic Law service were soon to be taken from them, because the purpose of the Law order of worship had reached fulfillment, Luke 16:16.

NEW RELATIONSHIPS THROUGH CHRIST V. 19-21

1) "Then came to him his mother and his brethren," (paregeneto de pros auton he meter kai hoi adelphoi autou) "Then his mother and fraternal brothers came directly to him," to try to see and speak to Him, Matthew 12:46; Mark 3:31. Because His father Joseph is not mentioned here or hereafter, he is believed to have been dead.

2) "And could not come at him for the press." (kai ouk edunato suntuchein auto dia ton ocheon) "And they were not able to come up (close, to be with) him through the crowd," Mark 4:31; The family of children is referred to Matthew 13:55.

1) "And it was told him by certain which said," (apengele de auto) "Then it was reported to him," Mark 3:31.

2) "Thy mother and thy brethren stand without," (he meter sou kai hoi adelphoi sou hestekasin ekso) "Your mother and fraternal brothers are standing outside,"

3) "Desiring to see thee." (idein thelontes se) "Strongly desiring to see you," Matthew 12:47; Mark 3:32. Mark indicates that his mother Mary, and his brothers of the family, "went out to lay hold on him; For they said, He is beside himself," had become emotionally disturbed, Mark 3:21. And John 7:5 says, "His brethren did not believe him."

1) "And he answered and said unto them," (ho de apokritheis elpen pros autous) "Then he answered and said directly to them," responded, Matthew 12:48.

2) "My mother and my brethren are these," (meter mou kai adelphoi mou houtoi estin) "My mother and my brothers are these," Matthew 12:48-49; Mark 3:34. Matthew and Mark assert that He gestured and looked as He stretched forth His hands, toward the disciples.

3) "Which hear the word of God and do it." (hoi ton logon tou theou akouontes kai poiountes) "Those who are hearing (giving heed to) and doing the Word of God," the things directed by the Word of God, Matthew 12:50; Mark 3:35. The idea is that spiritual matters took priority, paramount claim, over and above human and natural ties and claims. He Himself permitted no earthly ties to turn Him from His path of duty in doing what the Father sent Him to do; Neither should His children, Luke 14:26; John 17:4; Hebrews 10:7.

The kindred of the Lord, after the Spirit, were dearer to Him than the kindred of the flesh who would not heed His Word, or keep His commandments, John 14:15; James 1:22.

JESUS STILLS THE WAVES V. 22-25

1) "Now it came to pass on a certain day," (egeneto de en mia ton hemeron) "Then it occurred on one of those days," a certain day, while Mark 4:35 says, "on the same say," that He had spoken the parables.

2) "That he went into a ship with his disciples," (kai autos enebe eis ploion kai hoi mathetai autou) "That he and his disciples embarked in or entered into a boat," and His disciples followed Him, Matthew 8:23; to escape from the crowds.

3) "And he said unto them," (kai eipen pros autous) "And he said directly to them," directing them on their mission of that day, Mark 4:35.

4) "Let us go over unto the other side of the lake." (dielthomen eis to peran tes limnes) "Let us go over to the other side of the lake, "to the area East, beyond the lake from this side, Mark 4:35; Matthew 8:18. The East side was less inhabited than the West and had more rugged terrain, had less traffic and clamor.

5) "And they launched forth." (kai anechthesan) "And they put out or launched away from the shoreline," Mark 4:36; Pushed and paddled the boat or ship away from the land.

1) "But as they sailed he fell asleep:" (pleonton de auton aphupnosen) "Then as they sailed he fell asleep," Matthew 8:24; Mark 4:38, weary in body, and in need of rest, being tested in the labor of that day, as we are in our weariness of labor, Hebrews 4:15.

2) "And there came down a storm of wind on the lake;" (kai katebe lailaps anemou eis ten limnen) "And there came down a storm of wind to the lake," from the surrounding hills, Matthew 8:24; Mark 4:37. Storms and dangers come down upon all men on the high sea of life, in most unexpected moments, in discharge of their daily duties, Job 5:9; "Man is born for trouble, as the sparks fly upward."

3) "And they were filled with water," (kai suneplerounto) "And they were filling up," were about to sink, as water came overboard and into the boat, Mark 4:37.

4) "And were in jeopardy." (kai ekinduneuon) "And they were in serious danger," or their lives and boat were in jeopardy, about to sink, about to perish, to drown, Matthew 8:25; Yet, Jesus their captain was at hand, their refuge in the time of storm, the one who pledges His own "I will never never leave you (desert you) or forsake you," Hebrews 13:5; Psalms 34:7; Psalms 46:1.

1) "And they came to him, and awoke him, saying," (proselthontes de diegeiran auton legontes) "Then upon approaching, they awoke Him, repeatedly saying, "With fear and excitement, near hysteria, Matthew 8:25. Their prayer appeal did what the wild storm could not do, awoke Him, Psalms 44:23-26; Psalms 145:17-19.

2) "Master, master, we perish." (epistata epistata) "Master, master, we are perishing", or sinking. The repetition of the name reflects anxiety with which they were seized, Matthew 8:25.

3) "Then he arose, and rebuked the wind," (ho de degertheis epetimesen to anemo) "Then he being awakened, rebuked the wind," in a tranquil spirit, calming the storm, that caused their deathly fear. He had power over all His creation, including nature, to heal her ills, even as He performed this miracle, Matthew 8:26; Psalms 46:1-3.

4) "And the raging waters:" (kai to kludoni tou hudatos) "And the roughness of the waters;" He also rebuked, reproved, or chided the high waves, the surge of the waters, commanding them, "peace, be still," Mark 4:39.

5) "And they ceased and there was a calm." (kai epausanto kai egeneto galene) "And they ceased," and there became a calm," out of the storm; Both the wind and the waters lay still, quieted at the Master’s command, like an obedient dog falls at his master’s feet, on command, Matthew 8:26; Mark 4:39. The calm was then as impressive as the storm had been, Isaiah 29:10. The Lord is ruler of the winds and the waters, to send the rain on the just and the unjust, to roll back the waters of the Red Sea or the Jordan River, to walk upon or sail the waters of Galilee, etc., at His own will.

1) "And he said unto them, Where is your faith?" (eipen de autois pou he pistis humon) "Then he said to them, where is your faith?" It is a mild chiding or rebuke, Mark 4:40; Matthew 8:26. They had some faith, but it was not ready at hand.

2) "And they being afraid wondered, saying one to another," (phobethentes de ethaumasan legontes pros allelous) "Then fearing, they marvelled, repeatedly saying one to another," or among themselves, Mark 4:41; Matthew 8:27. Trial should develop, strengthen faith, not fear. The best in a child of God should show in times of storms and testings, 1 Corinthians 10:13.

3) "What manner of man is this!" (tis ara houtos estin) "Just who is this man," or this kind of a man, Mark 4:41; Matthew 14:33.

4) "For he commandeth even the winds and water," (hot! kai tois anemois epistassei kai to hudati) "That he mandates, orders, or directs even the winds and the waters," Matthew 8:27; Psalms 93:4.

5) "And they obey him," (kai hupakousin) "And they heed, obey, or come under, to do what, he says," Mark 4:41; They respect and obey Him as Lord or Master. How much more should His children, Job 38:11; Psalms 65:7; Psalms 89:9.

DEMONIAC OF GADARA HEALED V. 26-39

1) "And they arrived at," (ai kateleusan eis) "And they sailed down into," Matthew 8:28, from the northwest coast of the Sea of Galilee to:

2) "The country of the Gadarenes," (ten choran ton Gerasenona) "The country of the Gerasenes," also known as Gadarenes, located on the Southeast side of the Sea of Galilee, now known as the South end of the Golan Heights range of mountains. A village or town of Gadara was then located in that area, Mark 5:1.

3) "Which is over against Galilee," (hetis estin antipera tes Galilais) "Which is opposite of Galilee," East of the Sea of Galilee, while most of the population of Galilee was North, West, and South of the Sea, in those days. Mark calls it the "other side of the Sea," meaning across the sea from where most of the population of Galilee resided, across from Tiberias on the West side of the Sea.

1) "And when he went forth to land," (ekselthonti de auto epi ten gen) "Then as he went out of the boat upon the land," from the ship and storm, on the East side of the Sea, in the area of Gadara, Mark 5:29.

2) "There met him out of the city a certain man," (hupentesen aner tis ek tes poleos) "There met him a, certain one," a certain man, Mark 5:2. This man had a tempest, a storm, a tornado in his mind, spirit, and soul.

3) "Which had devils long time," (echon daimonia kai chono hikano) "Having demons indwelling him for a considerable period of time," called by Mark 5:2 "an unclean spirit," one emotionally deranged, a violent man with seizures of insanity. Matthew 8:28 indicates that there were two such men, while the main focus is on that one that was most violent.

4) "And ware no clothes," (ouk enedusato himation) "And he ware not a garment," was naked, had no clothes over his body, perhaps with scar tissue over most of his body from running into and cutting himself on the rocks.

5) "Neither abode in any house," (kai en olkia ouk emenen) "And he remained not in a residence," or did not live in an house, or a permanent shelter. He was demonized so that no man could tame or restrain him, even with chains, when the demon seizures came upon him, Matthew 8:28; Mark 5:3.

6) "But in the tombs." (all’ en tois mnemasin) "But he remained among the tombs," in the open air, where lepers and mentally deranged with incurable contagious diseases were quarantined and isolated from the public, where food was carried out to them, Mark 5:3. There were no asylums, no mercy-housing or mercy-institutions in those days.

1) "When he saw Jesus he cried out," (idon de ton lesoun anakraksas) "Then upon beholding Jesus he cried out," in hysterical obsession, with a blood­curdling cry, Matthew 8:29; Mark 5:5. Evil spirits are tortured at the presence of an holy being, and it appears that even heaven and her holy ones would be a torment to them.

2) "And fell down before him," (prosepesan auto) "And fell toward and before him," to worship Him, Mark 5:6.

3) "And with a loud voice said," (kai phone megale eipen) "And in a great and loud voice said," as demons always know who Jesus is, and acknowledge Him with trembling, James 2:19; Mark 5:7.

4) "What have I to do with thee," (ti emoi kai soi) "What do I have to do with you?" Much like the demoniac in the synagogue at Capernaum as related Mark 1:23-27; Matthew 8:29. It was an unearthly shriek of an agonized and terrorized soul, Luke 16:24.

5) "Jesus thou Son of God most high?" (lesou huie tou theou tou hupsistou) "Jesus, heir-Son of the most High God?" the living and true God. The phrase is used only two other times in the New Testament, Luke 1:32; Acts 16:17, where it is used in the latter case by another demoniac that knew and acknowledged who Jesus was and is, Mark 5:7.

6) ”I beseech thee, torment me not." (deomoi sou me basanises) I beg you, do not torment me," Mark 5:7. So confused and fearful is the demon possessed that sometimes the person, and sometimes the indwelling demon or demons, are said to cry out in hysteria; They tormented men but did not want to be tormented themselves, but they reap what they sow, Galatians 6:7-8. Matthew 8:29 indicates that two demons cried out simultaneously, "art thou come to torment us before the time," the time appointed for our being cast into hell, Matthew 25:41; Revelation 19:20. Fallen angels or demons are now said to be "under chains," divine limitations or restrictions of their activities, reserved or in hold, until the judgment, 2 Peter 2:4; Judges 1:6.

1) "(For he had commanded the unclean spirit," (parengelen gar to pneumati to akatharto) "For he (Jesus) had charged the unclean (deranged) spirit," who had tormented and terrorized the man and others for so long.

2) "To come out of the man." (ekselthein apo tou anthropou) "To come out of and away from indwelling and obsessing the man," Matthew 8:32, as He had given such power to His apostles, Luke 10:17-20.

3) "For oftentimes it had caught him:" (pollois gar chronois sunerpakei auton) "For many times it had seized him," suddenly, even as Nebuchadnezzar had been similarly seized, Daniel 5:20-21. The seizures were intermittent on a man who was at moments perfectly sane, quiet and rational.

4) "And he was kept bound with chains and in fetters;" (kai edesmeueto halusesin kai pedais phulassomenos) "And he was (at such times) bound with both chains and fetters and continually guarded," Mark 5:4; but he could not be kept bound by anyone, Mark 5:3. So they guarded him.

5) "And he brake the bands," (kai diaresson ta desma) "And tearing or breaking the bonds repeatedly," broke the chain and fetter-restraints, so violent were the demon seizures, Mark 5:4. Because demon powers are of supernatural nature.

6) "And was driven of the devil into the wilderness.)" (elauneto apo tou daimoniou eis tas eremous) "He was driven of and from the demon into the deserts," or the isolated and uninhabited areas, into the wilderness, Matthew 8:28. Sin drives one to isolation from God, heaven, and holy people, Isaiah 59:2.

1) "And Jesus asked him, saying," (eperotesen de auton ho lesous) "Then Jesus questioned him," giving the demon an opportunity to express himself in His presence, for the benefit of the hearers.

2) "What is thy name?" (ti soi onoma estin) "What is your name?" Not that Jesus did not know, but for the benefit of those who saw and heard and later testified of these things, 1 John 1:1-3; Mark 5:9.

3) "And he said, Legion:" (ho de eipen legion) "Then he replied, legion" Mark 5:9. That many demons seized upon one person is alluded to Luke 8:2; Matthew 12:45. The term "legion", referred to six thousand soldiers in a Roman army; Evidently these spirits or demons represented the fallen angels under Satan, Judges 1:6.

4) "Because many devils were entered into him." (hoti eiselthen daimonia polla eis auton) "Because many demons were having entered into him," Mark 5:9; Even as Mary Magdalene was once the habitat of seven demons or unclean spirits, Luke 8:2; Mark 16:9. Legion refers to an indefinite number, but suggests organized effort.

1) "And they besought him," (kai parekaloun auton) "And they appealed to Him," Matthew 8:31. As Lord over all, to whom God had committed all things, which they knew and acknowledged, John 3:35; John 5:22; John 5:27. There were about two thousand of them, if each pig had only one demon, Mark 5:13.

2) "That he would not command them to go out into the deep." (hina me epitakse mutois eis ten abusson apelthein) "in order that he might not order them to go away into the abyss," to their final destiny, at that time, John 5:27; Matthew 8:29; Mark 5:10. The term "abyss" or "underworld" refers to the bottomless pit, the final abode of the Devil and the damned, as used Revelation 9:1; Revelation 20:1-3.

1) "And there was there an herd of many swine," (en de ekei agele choieon hikanion) "Then there was out there nearby an herd of many pigs," on the hillside of Gadara, Matthew 8:30; Mark 5:11.

2) "Feeding on the mountain" (baskomene en to orei) "Feeding on the mountain," the lower mountain range, near the seaside, on the Southeast side of the Sea of Galilee, Mark 5:11.

3) "And they besought him," (kai parekalesan auton) "And they appealed to him," the devils or demons begged Jesus, like slaves in deathly fear, Matthew 8:31; Mark 5:12.

4) "That he would suffer them to enter into them," (hina epitrepse autois eis ekeinous eiselthein) "in order that he would allow or permit them to enter into those pigs," the herd of swine, Matthew 8:31. Swine, like dogs, were unclean animals, under the law, Matthew 7:6; Luke 15:15-16; Mark 5:12.

5) "And he suffered them," (kai epetrepsen autois) "And he allowed or permitted them," to do it, Matthew 8:32; Mark 5:13.

Note, the devil is not able to hurt or destroy any of God’s property or people, except by the permissive will of God, for testing, warning, chastening, or judgment purposes, Job 1:10-12.

1) "Then went the devils out of the man," (eksethonta de ta daimonia apo tou anthropou) "Then the demons came out of and away from the man;" The demon powers that caused his violent derangement and danger of life to himself, his family, and his neighbors; They left him liberated, or set free from their power, Matthew 8:32; Mark 5:13; John 8:32; John 8:36.

2) "And entered into the swine:" "They (then) entered into the pigs," herd of swine, the unclean animals, for all demons are unclean and inhabit unclean people and things to make or keep them unclean morally, ethically, physically and spiritually, Matthew 8:32; Mark 5:13.

3) "And the herd ran violently down a steep place," (kai hormesen he agele kata tou kremnou) "And the herd rushed headlong down the precipice, at the edge of the sea in that area, Matthew 8:32; Mark 5:13.

4) "Into the lake, and were choked." (eis ten limnen kai apenige) "Into the lake and was choked or drowned," the whole herd of them, Matthew 8:32; Mark 5:13.

1) "When they that fed them saw what was done," (idontes de hoi baskontes to gegonos) "Then when those feeding the herd of swine saw what happened," what had occurred, as also stated, Luke 8:35; Matthew 8:33.

2) "They fled," (ephugon) "They fled," astounded, fearful, Mark 5:14, in excited haste. to tell what had happened to the devil possessed, the change that had taken place in him, and what had happened to the swine.

3) "And went and told it," (kai apengeila) "And they reported," gave an oral account or report of everything that had happened, Matthew 8:33.

4) "In the city and in the country." (eis ten polin kai eis tous agrous) "In the city and in the farm areas," with excitement, Mark 5:14.

1) "Then they went out to see what was done;" (ekselthon de edein to gegonos) "Then they went out to see what had occurred;" Matthew 8:34 states "the whole city (of Gadara) came out to meet Jesus," Mark 5:14.

2) "And came to Jesus," (kai elthon pros ton lesoun) "And they came directly to Jesus;" Matthew 8:34 adds "And when they saw him," for they did, Mark 5:15.

3) "And found the man," (kai heuron ton anthropon) "And they found the man," the former demon possessed man, now made whole and happy, Mark 5:15.

4) "Out of whom the devils had departed, sitting," (kathemenon aph’ hou ta daimonia ekselthen) "Out of and from whom the demons went forth, now sitting," calm, controlled, or in restraint from violence or emotional instability, Mark 5:15. He was sitting as a student, a scholar before a teacher.

5) "At the feet of Jesus," (para tous podous tou lesou) "Alongside the feet of Jesus," at rest, at peace, sitting, not raving, not longer a maniac-inclined man, for he had met Jesus, Matthew 11:28-30; Luke 10:39.

6) "Clothed and in his right mind:" (himatismenon kai sophromounta) "Having been clothed (dressed to cover his nakedness), in his senses, "for the first time in a long time, in decency, with emotional balance, Mark 5:15, and clothed with divine righteousness, Philippians 3:9; 2 Timothy 1:7.

7) "And they were afraid." (kai ephoberhesan) "And they were afraid," existing in a state of fear, Mark 5:15. They were seized with a reverent awe, a respectful fear, Ecclesiastes 12:13-14.

1) "They also which saw it told them," (anengeilan de autois hoi idontes) "Then those who beheld it related to them," to those who had come from the city, to see and hear what had happened, Luke 8:35.

2) "By what means he that was possessed of the devils was healed." (pos esothe ho daimonistheis) "How the demon-possessed one was (existed, or came to be) healed," and what had happened to the herd of swine nearby, Mark 5:16. The observers, those who were eye-witnesses, certified that the man had been healed, certifying who Jesus was, John 20:30-31.

1) "Then the whole multitude of the country of the Gadarenes round about," (hapan to plethos tes perichorou ton Gerasenon) "Then all the multitude (many people) of the neighborhood of the Gerasenes or Gadarenes," in the area nearby, around about, who had flocked, ran together to see Jesus and hear first hand witnesses report what had happened on the scene itself, Mark 5:14.

2) "Besought him," (kai erotesin auton) "And they appealed to him," began to pray, beg, or appeal to Jesus, Mark 5:17. They rejected Him, but did not dare reproach, charge, or blame Him for their loss.

3) "To depart from them;" (apelthein ap’ auton) "To go out of their area, and away from them," Matthew 8:34; Mark 5:17, to leave their city limits and countryside area, from even the borders of their country, much as occurred Acts 16:39.

4) "For they were taken with great fear:" (hoi phobo megalo suneichonto) "Because they were seized with a great fear," Mark 5:14; because of the Word of God, Exodus 20:18. They chose to lose the Savior, rather than their swine, their herd of hogs, because they loved darkness more than light, John 3:19.

5) "And he went up into the ship and returned back again." (autos de emnas eis ploion hupestrepsen) "Then he, upon embarking in a boat, returned," to the West side of the sea of Galilee, leaving the land of Gadara and the hog-loving people to return to their wallowing in the mire, 2 Peter 2:22. Gadara was one of the ten cities East and Southeast of the Sea of Galilee that made up the Decapolis District. Jesus seems to have visited the area later, Mark 7:31; Mark 8:10.

1) "Now the man out of whom the devils were departed," (edeito de autou ho aner aph’ ou ekseleluthei ta daimonia) "Then the man from whom the demons had gone out and away," Luke 8:33; Luke 8:35-36.

2) "Besought him," (edeito autou) "Begged of him," of Jesus, out of an heart of gratitude, peace, joy, and love, like the man healed of blindness, Luke 18:43; With a desire to be near and serve Jesus, Philippians 1:23-24.

3) "That he might be with him:" (einai sun auto) "To go away with, or in company with, or in close affinity with him," with Jesus, and His church disciples, in their labors of love, leaving family, friends, and neighbors behind, a great spirit of surrender; But Jesus does not call all to do this, Mark 5:18; Romans 5:2.

4) "But Jesus sent him away, saying," (apelusen de auton legon) "Then Jesus dismissed him, saying," explaining, instructing him, what to do for Him, as follows; Mark 5:19.

1) "Return to thine own house," (hupostrephe eis ton oikon sou) "Return into your own residence," to your own family and friends, those nearest you, as the Samaritan woman did, John 4:28-29; John 4:39. Go home from where you have been away so long.

2) "And shew how great things God hath done unto thee." (kai diegou hosa soi epoiesen ho theos) "And relate what things God did to you," As the leper did, Mark 1:44-45; And as Paul repeatedly did to his people, Acts 26:19-20; Romans 9:1-3; Romans 10:1-4; Mark 5:19.

3) "And he went his way," (kai apelthen) "And he went away," from the place where Jesus had healed him," departed obediently, Mark 5:20.

4) "And published throughout the whole city," (kath hole ten polin kerusson) "And he heralded, was enthusiastically telling it, as he went, throughout all the city," of Gadara, one of the ten cities of the Decapolis district, Mark 5:20; This was of the mercy and grace of God, Psalms 66:16. He became a missionary, when Jesus had gone, praying people to be reconciled to God, 2 Corinthians 5:18-20.

5) "How great things Jesus had done unto him." (hosa epoiesen auto ho lesous) "What Jesus did and had done to and for him," Mark 5:20. This is what sin-forgiven people are still commanded to do, Psalms 107:2; Matthew 5:15-16; Acts 1:8; Galatians 6:14. What a monument to God’s grace this new-born soul, demon liberated man was, as he went forth, John 20:30-31.

A WOMAN HEALED AND JAIRUS’ DAUGHTER RAISED V. 40-56

1) "And it came to pass, that," (egeneto de en) "Then it occurred," came to be, Mark 5:21.

2) "When Jesus was returned," (en de hupotrephein ton lesoun) "Then when Jesus returned," to the West side, to Capernaum from Gadara, Luke 8:26; Luke 8:37.

3) "The people gladly received him:" (apedeksato auton ho ochlos) "The crowd welcomed him," or received Him cordially, or with gladness, Mark 5:21.

4) "For they were all waiting for him," (esan gar pantes prosdikontes auton) "For they were all expecting or anticipating Him," His return from Gadara. Why, is not explained; It was perhaps because of His miracles and the recent parables He had spoken to them.

1) "And behold, there came a man named Jairus," (kai idou elthen ho onoma lairos) "And behold there came a man whose name was Jairus," called "Jair" in Hebrew, Judges 10:3. His name means "whom God enlightens", Matthew 9:18; Matthew 9:26; Mark 5:22. When a name was given, the truth reported could be verified easily.

2) "And he was a ruler of the synagogue:" (kai houtos archon tes sunagoges huperchen) "And he had come to be ruler of the synagogue," ruler, president, or overseer. Synagogues were managed by a college of Jewish elders, one of whom served as president or ruler. Jairus was such a person, John 7:48.

3) "And he fell down at Jesus’ feet," (kai peson para tous podas lesou) "And when he had fallen at the feet of Jesus," in holy reverence or respect. It is therefore evident that faith in Jesus was not totally lacking in the official Jewish class in Galilee, Matthew 9:18.

4) "And besought him that he would come into his house." (parekalei auton eiselthein eis ton oikon autou) "He appealed to him (to Jesus) to come into his house, home, or residence," Note, however, Jairus did not have the faith of the Roman centurion, Luke 7:6-10; Matthew 9:18; Mark 5:23. Jesus always responded to reverential greetings and appeals. Outwardly Jairus outranked Jesus, in his office, before the people.

1) "For he had one only daughter," (hoti thugater monogenes) "Because he had an only daughter," an only begotten daughter (an auto) "Who was born to him," an only child, well beloved, as also the basis of appeal of another, Luke 9:38; Isaiah 37:22.

2) "About twelve years of ago," (hos eton dodeka) "About the age of twelve years," just before entering puberty and teenage of life.

3) "And she lay a dying." (kai aute apethneskan) "And she was dying," lay near death, and was dying, as the centurion’s servant was, Luke 7:2; John 11:3. While Luke 8:49 describes her as "even now dead," words of friends who may have hastily spoken, in anticipation of her death.

4) "But as he went the people thronged him." (en de to hupagein auton hoi ochoi sunepnigon auton) "Then as he (Jesus) went (started to go heal her) the crowds pressed upon him," obstructed and detained or delayed Him, Mark 5:24. They likely thronged Him out of curiosity and wonder, hoping to see Him perform another miracle, John 20:30-31.

1) "And a woman having an issue of blood twelve years," (kai gune housa en hrusei haimatos apo eton dodeka) "And a woman continually having had a flow of blood from a time beginning twelve years previously," an illness that caused her to be classified continually as "ceremonially unclean," and restricted from participating in many social and religious activities, Matthew 9:20; Mark 5:25; Leviticus 15:25-31.

2) "Which had spent all her living upon physicians," (hetis ouk ischusen ap’ oudenos) "Who had spent her living on physicians"; From none was she able to receive help, or relief from the affliction or malady, Mark 5:26. All treatments had been so ineffective, Luke 5:31; Colossians 4:14. Luke was himself a physician, and the "sick need a physician."

3) "Neither could be healed of any," (oudenos therapeuphenai) "Nor was she able by any to be healed," Mark 5:26; The physicians had taken her money, then passed on, or sent her on to another equally non-effective, non-helpful physician, Luke 10:31-32. Their remedies were like "false or fake cures," offered for the salvation of the souls of men. They were unavailing, Romans 5:6; Romans 10:2-3; To her they had been false physicians, Job 13:4.

1) "Came behind him," (proselthousa opisthen) "Approached from behind him," so that he could not see her approach, or the disciples might not recognize what she was about to do.

2) "And touched the border of his garment:" (hepsato tou kraspedou tou himatou autou) "And touched the fringe (outer edge) of his raiment," the fringe or tassel of blue, worn in conformity with provisions of Moses’ Law, Matthew 9:20; Mark 5:27-28; Matthew 14:35-36. The fringe of the garment was considered to be sacred and was accessible, Numbers 15:37-40.

3) "And immediately her issue of blood stanched." (kai parachrema este he hrusis tou haimatos autes) "And at once the flow (the loss) of her blood arrested (ceased)," Matthew 9:21; Mark 5:29. She believed in Him; She touched Him; She was instantly healed by Him. Those incurably plagued by sin on earth may be just as instantly cleansed, saved, and made whole by trusting Jesus Christ, by their touch of faith in Him, John 1:12; Romans 1:16; Romans 4:5; Romans 10:9-13; Acts 10:43.

1) "And Jesus said, who touched me?" (kai eipen ho lesous tis ho hapsamenos mou) "And Jesus said, who is the one that is touching me, repeatedly" Mark 9:30, knowing that virtue as positive healing power, had gone out of Him, John 2:25.

2) "Then all denied," (arnomenon de panton) "Then they were all denying," Mark 5:31. He really did not ask for information, but to secure a confession from the healed woman, Psalms 107:2; Acts 1:8.

3) "Peter and they that were with him said," (eipen ho Petros) "Peter said in reply to him," and others joined in, but Peter was the lead one, the impulsive one, as most always to speak out first, Matthew 9:31.

4) "Master, the multitude throng thee and press thee," (epistata hoi ochloi sunechousin se kai apothlibousin) "Master, the crowds press upon and jostle you," Mark 9:31.

5) "And sayest thou who touched me?" or you ask, "who touched me?" Mark 9:31. Jesus did not, and ye would not, declare His own miracle. He raised the question, that the one on whom the miracle was done might tell it, Psalms 107:2.

1) "And Jesus said, Somebody hath touched me:"

(ho de elesous eipen hepsato mou tis) "Then Jesus, replied, someone touched me," For He knew all men, John 2:24. Mark 5:32 says He "looked around," to see her who had touched Him.

2) "For I perceive that virtue is gone out of me." (ego gar egnon dunamin ekseleluthunian ap’ emou) "For I know and knew that dynamic healing went out and has gone out of me," Mark 5:30. He sought not information, but to elicit a testimony from the woman, relating what had happened to her when she touched Him, John 2:25; Psalms 107:2; Matthew 14:36.

1) "And when the woman saw that she was not hid," (idousa de he gune hoti ouk elathen) "Then when the woman realized that she was not hidden," that what she had done was not hidden from Jesus; Neither is the uncleanness of any sinner, Romans 3:19; Romans 3:23; Isaiah 64:6-7.

2) "She came trembling," (tremousa auto) "She came (forward) trembling," to confess, as Paul did on the Damascus Road, Acts 9:4-6.

3) "And fell down before him," (kai prospesousa auto) "And she fell in humility, prostrate, toward or before him," as the jailer fell before Paul and Silas, Acts 16:29-31. As all men should when laden with unforgiven sins, Matthew 11:28; Romans 14:11-12; Philippians 2:10-11.

4) "She declared unto him before all the people," (apengellen enopion pantos tou laou) "And declared (gave testimony) before (face to face with) all the people," those who were following Jesus, in the huge crowd, publicly. It is such a confession that every saved soul should make, Romans 10:9-13; Luke 9:23; Matthew 5:15-16.

5) "For what cause she had touched him," (di’ en hen aitian hepsato autou) "What had caused (or on account of what cause) she had touched him," She tried to conceal her coming to Him, and even her healing, until Jesus called her to a confession of gratitude and praise.

6) "And how she was healed immediately." (kai hos iathe parachrema) "And how she had come to be cured at once, instantly," when she touched Him, Mark 5:33; Luke 17:14-19.

1) "And he said unto her, Daughter," (ho de eipen aute thugater) "Then he said directly to her, Daughter;" The very term "daughter" was used in a comforting, endearing, sense of assurance and compassion, Matthew 9:22. It is the only time Jesus addressed any woman in this manner, as recounted in the Scriptures.

2) "Be of good comfort: thy faith hath made thee whole;" (he postis sou sesoken se) "Your faith has healed you," or made you well, so be comforted and assured that your illness or affliction will not return, Matthew 9:22; Mark 5:34; Mark 10:52; Galatians 2:16. The term "daughter", used above, indicates her new relationship to Him and the Father, as one awaiting adoption, Romans 8:15; Romans 8:23.

3) "Go in peace." (poreuou eis eirenen) "Go wherever you choose, in peace," comfort, and assurance of body and soul, now and hereafter, Matthew 9:22; For you came to the right source, in faith, to have your needs met, Romans 5:11; Matthew 11:28-30; John 8:11.

1) "While he yet spake," (eti autou laloutos) "While he was still speaking," regarding this daughter of faith, Luke 8:48; Mark 4:35, and to this woman.

2) "There cometh one from the ruler of the synagogue’s house," (erchetai tis para tou archisunagogou) "There came (approached) a certain one (messenger) from the ruler of the synagogue of that area;" The story of Jairus continues after the interruption from Luke 8:44; Mark 5:35.

3) "Saying to him" (legon) "Repeatedly saying," with anxious care, to the synagogue ruler who had fallen at Jesus’ feet, appealing for Jesus to come and heal his only daughter, Luke 8:41-42.

4) "Thy daughter is dead;" (hoti tethneken he thugater sou) "Your daughter has died," has already deceased, as happened to Lazarus, John 11:21; Mark 5:35. It was his opinion that it was too late for Jairus to get help from Jesus. But He is "God of the dead," as well as of the living, Acts 7:60; 1 Corinthians 15:6.

5) "Trouble not the master." (meketi skulle ton didaskalon) "Do not trouble the teacher any further," Mark 5:35.

1) "But when Jesus heard it, he answered him," (ho de lesous akousas apekrithe auto) "Then Jesus upon hearing (this), replied directly to him," to Jairus the ruler of the synagogue, Luke 8:22; Mark 5:36.

2) "Saying, Fear not: believe only," (me phobou; monon pisteuson) "hear not; only trust," John 11:39, or you just do not fear or be overanxious, only trust, trust me and my Father, Mark 5:36, and I will heal her or bring her to life, Luke 8:54-55. It was not too late for Jesus to help.

3) "And she shall be made whole." (kai sothesetai) "And she will be healed, "’made whole and alive, Proverbs 3:3-5; Psalms 145:17-19; Matthew 9:22. And she would be saved.

1) "And when he came into the house," (elthon de eis ten oikian) "Then when he came into the residence," where the corpse of the daughter was, Matthew 9:23, there he saw the Jewish minstrels paid to weep and wail.

2) "He suffered no man to go in," (ouk apheken eiselthein tina sun auto) "He did not allow anyone to go into the residence- with him," in colleague of interest with Him.

3) "Save Peter, and James, and John," (ei me Petron kai loannen kai lakobon) "Except Peter, and James, and John," the innercircle apostles, as witnesses, Mr ­5:37]. They were with Him at the transfiguration, and tarried a little farther with Him in Gethsemane, Matthew 17:1-4, etc.

4) "And the father and the mother of the maiden." (kai ton patera tes paidos kai ten metera) "And the father and mother of the maid," or young girl, the only begotten of the synagogue ruler, Luke 8:42; Mark 5:40.

1) "And all wept, and bewailed her" (eklaion de pantes kai ekoptonto) "And all wept and were bewailing her," Mark 5:38. Wailing means to weep, striking ones self on the breast repeatedly, as if and to relieve anguish of pain.

2) "But he said, Weep not;" (ho de eipen meklaiete) "Then he said; you all weep not," Mark 5:39. Do not weep, while help is so near, at hand.

3) "She is not dead, but sleepeth." (ouk apethanen alla katheudei) "She did not die, but she sleeps," Matthew 9:24; Mark 5:39; John 11:11-14; John 11:25, or she is as one who sleeps, and shall awaken soon. A similar word is used of Lazarus, John 11:11. It is an image of temporary death, death that will not last forever.

1) "And they laughed him to scorn," (kai kategelon autou) "And they ridiculed him," Mark 5:40; Matthew 9:24. They took him to be speaking literally, not figuratively.

2) "Knowing that she was dead." (eidontes hoti apethanen) "Perceiving that she died," and was dead, existed as a corpse, breathless and lifeless, Matthew 9:23.

1) "And he put them all out, and took her by the hand," (autos de kratesas tes cheiros autes) "Then he while holding her hand," put them all out, as related Mark 5:40; Matthew 9:25.

2) "And called, saying, maid, arise." (ephonesen legon he pais egiere) "Called (to her) maid, arise," taking her by the hand, Matthew 9:25; Mark 5:41.

1) "And her spirit came again," (kai epestrepaen to pneuma autes) "And her spirit returned," into her body, from which it had gone forth, Mark 5:42.

2) "And she arose straightway:" (kai aneste parachrema) "And she rose up (or stood up) at once," Matthew 9:25; Mark 5:42.

3) "And he commanded to give her meat." (kai dietaksen aute dothenai phagein) "And he commanded (them) to give her something to eat," Mark 5:43. This certified that she was restored to functional life, requiring food to sustain her, a thing the parents may have forgotten in their joy of the moment.

MOURNING FOR THE DEAD

A pale mourner stood bending over the tomb, and his tears fell fast and often. As he raised his humid eyes to heaven, he cried, "My brother! oh, my brother!" A sage passed that way, and said, "For whom dost thou mourn!" "One" he replied, "Whom I did not sufficiently love while living, but whose inestimable worth I now feel." "What wouldst thou do if he were restored to thee?" The mourner replied that he would never offend him by an unkind word, but would take every occasion to show his friendship, if he could but come back to his fond embrace. "Then waste not thy time in useless grief," said the sage, "but, if thou hast friends, go and cherish the living, remembering that

they will one day be dead also."

1) "And her parents were astonished:" (kai eksestesan hoi goneis autes) "And her parents were astounded or amazed," Mark 5:42; Mark 1:27.

2) "But he charged them," (hoi de parengellen autois) "Then he enjoined them" or directed them.

3) "That they should tell no man what was done." (medemi eipein to gegonos) "To tell no one at all what had happened or occurred," not to make a civil or religious revolution uprising, as a result of what He had done, Mark 5:43. Matthew 9:26 recounts, however, that "the fame hereof went abroad into all the land." Having been known to all, the ruler could not conceal what had occurred. But he could avoid agitating an uprise of people, to follow Jesus, as a political leader, see?