There are three instances of Christ's raising the dead recorded by the evangelists. In them a suggestive progression may be observed. On this occasion, a child had but recently died, and was laid upon the bed in her own home, amongst those who could still see the dear face, which was now void and irresponsive. On another occasion a young man had been dead long enough for his funeral to have begun, and he was being carried forth on a bier through the village in which he had lived. On the third occasion we read that when Jesus came to Bethany he found that Lazarus "had been dead three days already," and that the grave had closed on him. In all these he gave evidences of his life-giving power, and this with ever-growing intensity until that glorious day when he himself, in spite of the Sanhedrim's seal and the Roman guard, appeared as being in his own person the Conqueror of death and the grave. In answer to the prayer of Jairus, and perhaps to the prayer of his child before she died, Jesus came into the ruler's house. He found it filled with hired mourners, and heard the music of their flutes, the droning of liturgical chants, the wails and cries by which they sought, not only to express grief, but further to excite it. There was something stern about his utterance - "Give place!" Such an exhibition Could not be other than offensive to One so sincere and true and natural as he was. And they who have his Spirit would rather be lamented by the few whose hearts are really touched with sadness, than by a multitude who offer ceremonial lamentation. Christ Jesus "put them all out." And we must get rid of all that is artificial and false if we would feel that Jesus is near, and we must be out of the company of the mockers who "laugh him to scorn" if we would hear his voice. It is in the quiet hour that he speaks, and we then can say -

"In secret silence of the mind,
My God and there my heaven I find." We may look upon that dead maiden -

I. AS AN EXAMPLE OF PHYSICAL DEATH. When Jesus said, "She is not dead," he did not mean, as some suppose, that she was in a trance. He spoke metaphorically, just as he did when he said, "Our friend lazarus sleepeth," though immediately afterwards he said "plainly, lazarus is dead." A boaster would have laid stress on the fact of her death in order to exalt his own power in restoring her, but Christ spoke of it as a sleep, because he wished, not to magnify himself, but lovingly to prepare her friends for the overwhelming joy that awaited them. Sleep is a true image of death. like it, death follows weariness when the work of life has been hard and its sorrows many; it gives quietude of which the stillness of the body is but an outward sign; and it will be followed by a glorious awakening on the morning of the eternal day. Christ is "the resurrection and the life." He who gave this child back to her parents, and the lad at Nain back to his widowed mother, and lazarus back to his sisters, will restore to us all those dear ones who now "through faith and patience inherit the promises."

II. A SYMBOL OF SPIRITUAL DEATH. The child lay there, unconscious that her friends were weeping for her, and that Jesus Christ was near. But suddenly she felt the touch of his hand. She heard his voice in language such as her mother and nurse used - the language of the children - saying, "Talitha cumi!" - "Dear child, arise!" and she opened her eyes and saw Jesus, and from that moment her heart was his. As truly he speaks now, in the stirring of sacred feeling, in the revival of old memories, in the loving influence of Christian friends; and they who obey his voice begin from that moment a happier life than they ever knew before. Very significant is the command of Christ "that something should be given her to eat." It was a reminder that she really lived, that she had natural appetite, that he lovingly thought of the little things his dear ones needed, and that she was back again in the old life and home, though with a new love in her heart. So, many now who are dead to the old life and alive unto righteousness are called upon by their Lord to go back to their former work and companionship, but to serve him by shedding on these the light of holiness and love. From some he demands the public confession that they are on his side which he asked of the woman who had been secretly cured; but there are others to whom publicity is painful, whose experience is not to be blazed abroad, lest the beauty of childlike trust and the bloom of early piety be destroyed. - A.R.

The circumstances in which our Lord uttered these simple but memorable words...Did He say this for the sake of Jairus alone? Nay, surely not! I take these precious words of our Lord, and now especially apply them to one who is seeking forgiveness, but who feels as if he need scarcely hope, as if he could never be a child of God, etc. If you have some such feelings, it is just to you I say, "Be not afraid, only believe!"

1. There are some, many, alas! and the Bible scarcely contains a word which I should not sooner think of addressing to them than, "Be not afraid!" O that I could make them be afraid! Who are they? Persons who are not, and perhaps never were troubled with fear about their souls. God is too merciful to cast them out, or they are not wicked enough to be lest, or they are sure to be converted before they die, or they can make up for past defects by good living for the future.

2. But to thee who like Jairus art troubled in heart and seeking help from Christ, and over whose hopes dark feelings pass, as if it was all in vain, all too late — to thee I say, "Be not afraid!" While a man remains indifferent as to his soul, the great deceiver seeks to persuade him that nothing is so easy as salvation; but the moment conscience becomes awake, and the man begins in earnest to ask, What must I do to be saved? the deceiver changes his voice. Now, nothing is so difficult, so impossible, as salvation. Before, it was too soon; now, it is too late. "Be not afraid, only believe!"(1) Be not afraid that the day of grace is past. Why are you thinking upon your soul? Because God is still calling you, etc. While you have one desire in your heart to say, "Lord Jesus, if Thou wilt have mercy on such as I, here I lay me at Thy feet, O save me!" your day of grace is not, cannot be, past.(2) Be not afraid that your sins are too many. I do not believe you have any idea how many they really are. But you must not think that they are greater than the mercies of God.

3. When He said to Jairus, "Only believe," what idea did it convey? Simply, trust to Me. You are not walking with Him side by side; you cannot look into His countenance or hear the unearthly power of His words. But He is as close to you as he was to Jairus. When He said "Only believe," the hopeless father had no alternative but either to feel He is not trusted, or to feel He will save her after all. Had he looked down to the ground, probably he would have felt the first. If he looked full into the face of Jesus, he would feel, He cannot lie: it seems impossible, but I must trust Thee. So with you.(1) Believe that He is able to save thee. Make out as bad a case against yourself as ever you can. In full knowledge of this, fix your helpless soul upon His atonement, upon His intercession.(2) Believe that He is willing to save you. The Lord has sealed His willingness with these words, "Him that cometh to Me, I will in no wise cast out."(3) Believe that He is ready to save you. "But I am not prepared": He is.(4) Believe that He will save you. This you must do. The woman came saying, "If I may but touch the hem of His garment, I shall be made whole." It was this faith that saved her.

(William Arthur, M. A.)

This exhortation has two sides — the negative and the positive.

I. IN ITS NEGATIVE ASPECT.(1) it does not apply to the reckless and the ungodly, for there is never a period of their lives in which they ought not to fear. They have to fear — life and death, present, past, and future, earth and heaven, time and eternity. The very breath they breathe may be charged with its mission of judicial punishment;(2) but to those who are striving to live in accordance with the requirements of the Divine will. When the soul has found her foundation to be the Rock of Ages, and her rest in God; when the earnest of the Divine Spirit is received and felt as a quickening power, then there is no need for alarm.

II. IN ITS POSITIVE ASPECT.(1) it indicates a means by which we may obtain release from causes which justify fear. Christ is the central object of trust. He is able to save, and He is willing. Here is a strong and lasting foundation;(2) it is just the message needed by those who are turning away from the spirit of the world, who feel it cannot meet their wants when the heart stoops with grief, and when its fondest ties are being broken. It may be, that when they turn to God, great difficulties present themselves. Old habits are strong, the tendencies of the passions are earthward, and religion seems gloomy and unattractive. Besides, a deep sense of guilt and shame oppress the soul. Thus the trial of faith is severe. Still the remedy is simple. Trust wholly in God, and submit yourself to Him. "Only believe" is to acknowledge God's power and one's own helplessness. It is a thing of instinct and of reason.

(W. D. Horwood.)

I. FAITH. It is faith that sends him on this errand; faith in Jesus as a healer, for at first his faith only reached thus far. But Jesus leads him on; and ends with realizing in Him the raiser of the dead. Faith often begins with little and ends in much; it begins with a trickling streamlet, and ends with a full broad river.

II. FAITH GIVING WAY. Does not faith often fail thus? We can go to Him for a little thing; not for a great. Instead of feeling that the worse the case the greater the glory to His power and love, we stop short, and cease to expect anything from Him.

III. FAITH STRENGTHENED. "Fear not," etc.

IV. FAITH VICTORIOUS. The victory is resurrection.

V. UNBELIEF REBUKED. Excluded from the glorious spectacle.

(H. Bonar, D. D.)

I. CONCERNING THIS FEAR.

1. Fearfulness is common in applicants to the Saviour, and it springs from such sources as the following:(1) Ignorance of the power and resources of the Saviour. We may believe that He can heal disease, but doubt that He can raise the dead.(2) From morbid imagination of danger and of mischief. These we exaggerate.(3) Hardness of heart towards Christ's chief display of love, especially that manifestation of His mercy which He has given by dying for us.(4) Then there is the memory and the consciousness of sin.

2. There can be nothing in the circumstances of an applicant to Jesus Christ to justify fear. Jesus does not reject you for sin, weakness, sadness — nothing is difficult to Him. He will do all at the right time.

3. Fearfulness when cherished is positively displeasing to the Saviour. It is groundless, dishonouring, injurious to ourselves.

II. CONCERNING TRUST.

1. Trust in Jesus is His due.

2. It is not always easy.

3. Are you all applicants to Jesus Christ? "Be not afraid." Trust for the knowledge which is essential to life and salvation.

(S. Martin.)

1. When difficulties are numerous and complicated.

2. When temptations are powerful and malignant.

3. When sickness occurs and is continued.

4. When bereaving providences are experienced.

5. What is the character and influence of our faith under these painful circumstances?

(T. Wallace.)

Much is said in the Word of God of the principle of faith. The place that it occupies in the scheme of redemption is a very important one. It is essential to salvation. Without it we must remain destitute of all its blessings. This will be evident if we apply it —

I. TO THE GENERAL DOCTRINE OF SALVATION. To every inquirer for salvation we say, "Only believe." Not that faith is the originating cause of salvation, for that were to deny the free grace of God; nor that faith is the procuring cause of salvation, for that were to set aside the efficacy of Christ's atonement; nor that faith is the efficient cause of salvation, for that were to set aside the agency of the Holy Spirit: but we say that faith is the instrumental cause of salvation, that without the exercise of which no individual can experience salvation. This is the doctrine of the gospel (Acts 16:31; Acts 13:39; Ephesians 2:8; Romans 3:20-28; Romans 5:1).

1. This method of salvation conveys most glory to God.

2. This method of salvation alone produces real obedience.

3. This method is in accordance with the other parts of redemption. Let us apply the principle before us —

II. TO THE CASE OF THE TRUE PENITENT.

III. TO CHRISTIAN BELIEVERS.

IV. TO THE TRIALS AND SUFFERINGS OF THE CHRISTIAN LIFE. It is applicable —

1. To seasons of temptation.

2. To seasons of afflictive providences.

(W. M. Bunting.)

I. THE PERSONS TO WHOM THE TEXT IS APPLICABLE. The case of Jairus. There was an evil he wanted to remove. A danger he wanted to prevent. A blessing he wanted to procure.

1. The first qualification of souls coming to Jesus is a sense of want, some evil to be removed, etc.

2. This sense of want brings us out of ourselves — out of dependence on mere external means.

3. The expression of our wants in earnest supplication.

4. Jairus came to Christ in faith.

II. THE NATURE OF THE DELIGHTFUL DUTY AND PRIVILEGE.

1. Fear is a painful feeling, arising from the apprehension of some evil. A man at the feet of Jesus need not indulge in tormenting fear, for there is no evil he is in danger of but he may be saved from — no blessing he needs but he may secure. "Fear not," etc.

2. What is this believing — what is faith? Sometimes it is called looking, receiving, etc.

III. THE RIGHT YOU HAVE TO ALL THE ENCOURAGEMENT IN THE TEXT.

1. If you have the sense of need, and if you are at the feet of Jesus, then you have an absolute, personal, Scriptural right to appropriate the salvation of God as your own. You are just where a sinner ought to be, etc.

2. You have a right because you comply with the invitation.

3. You are at the central point of all the promises. All "yea and amen" in Him.

4. Will you still indulge in tormenting fear? "Yes," says one, "You don't know what reason I have to fear," etc. Enumerate the various sources of fear, and show that no sinner need fear who is truly penitent and at the feet of Jesus.

(W. Dawson.)

Mr. Moody was one night preaching in Philadelphia; near the pulpit sat a young lady, who listened with eager attention, drinking in every word. After he had done talking. he went to her. "Are you a Christian?" "No," she replied, "I wish I was; I've been seeking Jesus for three years." Mr. Moody replied, "There must be some mistake." "Don't you believe me?" said the distressed girl. "Well, no doubt you think you have been seeking Jesus; but, believe me, it don't take three years for a seeking soul to meet a seeking Saviour." "What am I to do, then?" "You have been trying to do long enough; you must just believe on the Lord Jesus Christ." "Oh!" said the young lady, "I am so tired of that word: 'Believe,' 'believe,' 'believe!' I don't know what it means." "Then we'll change the word, and say, 'trust.'" "If I say, 'I'll trust Him,' will He save me?" "I don't say that, for you may say ten thousand things; but if you do trust Him, He certainly will." "Well," said she, "I do trust him; but I don't feel any better!" "Ah!" said Mr. Moody, "I see; you've been looking for feelings for three years, instead of looking to Jesus." If the translators of the Bible had everywhere inserted "feelings" instead of "faith," what a run there would be upon the book. But God does not say a word about feelings from Genesis to Revelation. With men "seeing is believing" but with the believer "believing is seeing." An orphan child was once asked by her little friend, "What do you do without a mother to tell your troubles to?" "Mother told me to go to Jesus; He was mother's Friend, and He's my Friend too," was the simple reply. "But He is a long way off; He won't stop to mind you." Her face brightened, as she said: "I don't know about that, but I know He says He will, and that's enough for me." And should not that be enough for you and me?

(Anon.)

Jair, Jairus, James, Jesus, John, Luke, PeterDecapolis, Galilee, Gerasa, Sea of GalileeArise, Child, Command, Cumi, Cu'mi, Damsel, Girl, Hold, Interpreted, Koum, Koumi, Kumkum, Laid, Says, Taking, Talitha, Tal'itha, Talithatalitha, Translated, Wake1. Jesus delivering the possessed of the legion of demons,
13. they enter into the pigs.
22. He is entreated by Jairus to go and heal his daughter.
25. He heals the woman subject to bleeding,
35. and raises Jairus' daughter from death.

Mark 5:41

     5156   hand
     5374   languages
     9030   dead bodies

Mark 5:22-42

     2012   Christ, authority
     5194   touch

Mark 5:25-43

     5285   cures

Mark 5:35-43

     4438   eating
     5695   girls

Mark 5:38-42

     9311   resurrection, of Christ

Mark 5:38-43

     5669   children, examples

Mark 5:41-42

     2351   Christ, miracles
     5136   body

September 12 Morning
I have seen his ways, and will heal him.--ISA. 57:18. I am the Lord that healeth thee. O Lord, thou hast searched me, and known me. Thou knowest my downsitting and mine uprising, thou understandest my thought afar off. Thou compassest my path and my lying down, and art acquainted with all my ways.--Thou hast set our iniquities before thee, our secret sins in the light of thy countenance.--All things are naked and opened unto the eyes of him with whom we have to do. Come now, and let us reason together, …
Anonymous—Daily Light on the Daily Path

The Looks of Jesus
'And He looked round about to see her that had done this thing.'--Mark v. 32. This Gospel of Mark is full of little touches that speak an eye-witness who had the gift of noting and reproducing vividly small details which make a scene live before us. Sometimes it is a word of description: 'There was much grass in the place.' Sometimes it is a note of Christ's demeanour: 'Looking up to heaven, He sighed.' Sometimes it is the very Aramaic words He spoke: 'Ephphatha.' Very often the Evangelist tells …
Alexander Maclaren—Expositions of Holy Scripture

The Lord of Demons
'And they came over unto the other side of the sea, into the country of the Gadarenes. 2. And when He was come out of the ship, immediately there met Him out of the tombs a man with an unclean spirit, 3. Who had his dwelling among the tombs; and no man could bind him, no, not with chains: 4. Because that he had been often bound with fetters and chains, and the chains had been plucked asunder by him, and the fetters broken in pieces: neither could any man tame him. 5. And always, night and day, he …
Alexander Maclaren—Expositions of Holy Scripture

A Refused Bequest
'He that had been possessed with the devil prayed Jesus that he might be with Him. 19. Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee.'--Mark v. 18,19. There are three requests, singularly contrasted with each other, made to Christ in the course of this miracle of healing the Gadarene demoniac. The evil spirits ask to be permitted to go into the swine; the men of the country, caring more for their swine than their …
Alexander Maclaren—Expositions of Holy Scripture

Talitha Cumi
And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw Him, he fell at His feet, 23. And besought Him greatly, saying, My little daughter lieth at the point of death: I pray Thee, come and lay Thy hands on her, that she may be healed; and she shall live. 24. And Jesus went with him; and much people followed Him, and thronged Him.... 35. While He yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: why troublest …
Alexander Maclaren—Expositions of Holy Scripture

The Power of Feeble Faith
'And a certain woman ... 27. When she had heard of Jesus, came in the press behind, and touched His garment. 28. For she said, If I may touch but His clothes, I shall be whole.'--Mark v. 25, 27, 28. In all the narratives of this miracle, it is embedded in the story of Jairus's daughter, which it cuts in twain. I suppose that the Evangelists felt, and would have us feel, the impression of calm consciousness of power and of leisurely dignity produced by Christ's having time to pause even on such an …
Alexander Maclaren—Expositions of Holy Scripture

Touch or Faith?
If I may touch but His clothes, I shall be whole.... Daughter, thy faith hath made thee whole.'--Mark v. 28,34. I. The erroneous faith.--In general terms there is here an illustration of how intellectual error may coexist with sincere faith. The precise form of error is clearly that she looked on the physical contact with the material garment as the vehicle of healing--the very same thing which we find ever since running through the whole history of the Church, e.g. the exaltation of externals, …
Alexander Maclaren—Expositions of Holy Scripture

Going Home --A Christmas Sermon
Now, this teaches us a very important fact, namely, this, that true religion does not break in sunder the bonds of family relationship. True religion seldom encroaches upon that sacred, I had almost said divine institution called home; it does not separate men from their families, and make them aliens to their flesh and blood. Superstition has done that; an awful superstition, which calls itself Christianity, has sundered men from their kind; but true religion has never done so. Why, if I might be …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

Christ's Curate in Decapolis
"And they began to pray him to depart out of their coasts. And when he was come into the ship, he that had been possessed with the devil prayed him that he might be with him. Howbeit Jesus suffered him not, but saith unto him, God home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee."--Mark v. 17-19. That is a striking name for a man, "he that had been possessed with the devil." It would stick to him as long as he lived, and it would be …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 38: 1892

The General Observations are These.
There are in these relations proper circumstances of time and place, and the names and characters of persons. Of the miracle on Jairus's daughter, the time and place are sufficiently specified by St. Mark and St. Luke. It was soon after his crossing the sea of Galilee, after Jesus had cured the men possessed with devils in the country of the Gergesenes, Mark v. 21. And when Jesus was passed over again by ship unto the other side, much people gathered unto him, and he was nigh unto the sea. And behold …
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

R. W. Begins his Fifth Discourse, P. 1, 2. With Saying, that He is Now
to take into examination the three miracles of Jesus's raising the dead, viz. of Jairus's daughter, Matth. ix. Mark. v. Luke viii. of the widow of Naim's son, Luke vii. and of Lazarus, John xi: the literal stories of which, he says, he shall shew to consist of absurdities, improbabilities, and incredibilities, in order to the mystical interpretation of them. I have read over his examination of these miracles, and am still of opinion, that the histories of them are credible. I. I will therefore first …
Nathaniel Lardner—A Vindication of Three of Our Blessed Saviour's Miracles

Conversion, Its Nature and Necessity.
Closely related to the doctrine of the power, or efficacy, of the divine Word--as considered in the last chapter--is the doctrine of conversion. It is the subject of conversion, therefore, that we now purpose to examine. It is an important subject. It deserves a prominent place in treating of the Way of Salvation. It is also an intensely personal subject. Each one who desires to be in the Way of Salvation is personally interested in it. The eternal destiny of every one who reads these pages is closely …
G. H. Gerberding—The Way of Salvation in the Lutheran Church

The Third Continental Journey.
1833-4. PART II.--GREECE On the 21st of the Eleventh Month John and Martha Yeardley left Ancona, and had a safe but suffering voyage of two days to Corfu, the capital of the island of that name. The atmosphere in this place, writes J.Y., soon after they landed, is different from Ancona in every respect. It has to us a feeling of home, and our minds are clothed with peace and, I trust, gratitude to the Father of mercies. What we may find to do is yet a secret to us, but He who has brought us here …
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

The Legion Dispossessed. Mk 5:18,19
…
John Newton—Olney Hymns

Christian Cemeteries.
Sanctity of tombs guaranteed to all creeds alike.--The Christians' preference for underground cemeteries not due to fear at first.--Origin and cause of the first persecutions.--The attitude of Trajan towards the Christians, and its results.--The persecution of Diocletian.--The history of the early Christians illustrated by their graves.--The tombs of the first century.--The catacombs.--How they were named.--The security they offered against attack.--Their enormous extent.--Their gradual abandonment …
Rodolfo Lanciani—Pagan and Christian Rome

The Service Common to Two and Many Female Martyrs.
At the Vespers, for O Lord, I have cried, the Stichera, Tone 4. Similar to: Thou hast given a sign... The virgin-maidens, united by the law of nature and manifestly sustained by the love unto their Maker, were by faith freed from the ties of the body; the impotent enemy they have valiantly destroyed under their feet, became resplendently adorned with the honours of victors and are rejoicing having found their abode in the intellectual bridal chambers. The all-honoured have endured fire and multiformous …
Anonymous—The General Menaion

The Demoniac of Gadara
"And they came to the other side of the sea, into the country of the Gerasenes. And when he was come out of the boat, straightway there met Him out of the tombs a man with an unclean spirit, who had his dwelling in the tombs: and no man could any more bind him, no, not with a chain; because that he had been often bound with fetters and chains, and the chains had been rent asunder by him, and the fetters broken in pieces: and no man had strength to tame him. And always, night and day, in the tombs …
G. A. Chadwick—The Gospel of St. Mark

The Men of Gadara
"And they that fed them fled, and told it in the city, and in the country. And they came to see what it was that had come to pass. And they come to Jesus, and behold him that was possessed with devils sitting, clothed and in his right mind, even him that had the legion: and they were afraid. And they that saw it declared unto them how it befell him that was possessed with devils, and concerning the swine. And they began to beseech Him to depart from their borders. And as He was entering into the …
G. A. Chadwick—The Gospel of St. Mark

With Jairus
"And when Jesus had crossed over again in the boat unto the other side, a great multitude was gathered unto Him: and He was by the sea. And there cometh one of the rulers of the synagogue, Jairus by name; and seeing Him, he falleth at His feet, and beseecheth Him much, saying, My little daughter is at the point of death: I pray Thee that Thou come and lay Thy hands on her, that she may be made whole, and live. And He went with him; and a great multitude followed Him, and they thronged Him. And a …
G. A. Chadwick—The Gospel of St. Mark

In the Creation of the World, and all Things in It, the True God Distinguished by Certain Marks from Fictitious Gods.
1. The mere fact of creation should lead us to acknowledge God, but to prevent our falling away to Gentile fictions, God has been pleased to furnish a history of the creation. An impious objection, Why the world was not created sooner? Answer to it. Shrewd saying of an old man. 2. For the same reason, the world was created, not in an instant, but in six days. The order of creation described, showing that Adam was not created until God had, with infinite goodness made ample provision for him. 3. The …
John Calvin—The Institutes of the Christian Religion

How I Know God Answers Prayer
How I Know God Answers Prayer The Personal Testimony of One Life-Time By ROSALIND GOFORTH (Mrs. Jonathan Goforth) Missionary in China since 1888 "They shall abundantly utter the memory of thy great goodness."--Psalm 145:7. "Go . . . and tell them how great things the Lord hath done for thee."--Mark 5:19. HARPER & BROTHERS PUBLISHERS NEW YORK AND LONDON Copyright, 1921, by Harper & Brothers PRINTED IN THE UNITED STATES OF AMERICA …
Rosalind Goforth—How I Know God Answers Prayer

Synopsis. --Arbitrary Criticism of the Biblical Narratives of the Raising of the "Dead. " --Facts which it Ignores. --The Subject Related to the Phenomena of Trance
III SYNOPSIS.--Arbitrary criticism of the Biblical narratives of the raising of the "dead."--Facts which it ignores.--The subject related to the phenomena of trance, and records of premature burial.--The resuscitation in Elisha's tomb probably historical.--Jesus' raising of the ruler's daughter plainly a case of this kind.--His raising of the widow's son probably such.--The hypothesis that his raising of Lazarus may also have been such critically examined.--The record allows this supposition.--Further …
James Morris Whiton—Miracles and Supernatural Religion

Jesus Heals Two Gergesene Demoniacs.
(Gergesa, Now Called Khersa.) ^A Matt. VIII. 28-34; IX. 1; ^B Mark V. 1-21; ^C Luke VIII. 26-40. ^b 1 And they came to the other side of the sea [They left in the "even," an elastic expression. If they left in the middle of the afternoon and were driven forward by the storm, they would have reached the far shore several hours before dark], ^c 26 And they arrived at the country of the Gerasenes, which is over against Galilee. ^a 28 And when he was come into the country of the Gadarenes. ^c 27 And …
J. W. McGarvey—The Four-Fold Gospel

Mark 5:41 NIV
Mark 5:41 NLT
Mark 5:41 ESV
Mark 5:41 NASB
Mark 5:41 KJV

Mark 5:41 Bible Apps
Mark 5:41 Parallel
Mark 5:41 Biblia Paralela
Mark 5:41 Chinese Bible
Mark 5:41 French Bible
Mark 5:41 German Bible

Mark 5:41 Commentaries

Bible Hub