And He did not allow anyone to accompany Him except Peter, James, and John the brother of James.
I. THE APPARENT REASONABLENESS OF THE QUESTION. A complaint very rarely occasioned, still more rarely justified. On the present occasion, however, it seemed reasonable enough. For:
1. Would not further urgency be useless? "Thy daughter is dead;" and there was an end of the matter. Nothing more could be done. The sufferer had been taken out of the power of man. Surely it could not be expected that death would yield up its prey? Circumstances like this are constantly occurring in human experience. A distinction is made, often must be made, between things in which help may be looked and prayed for, and those in which it is inadmissible to pray. Are there not desperate cases of unbelief and sin for which we have given over praying?
2. There were others requiring his attention and help. It seemed wrong to monopolize Christ, especially when nothing could be done. Our grief may become a form of selfishness if it makes us inconsiderate of those who have perhaps suffered more than ourselves. If religion does anything for us, it should take us out of ourselves, and make us sympathetic with others.
3. Christ was probably weary. It had been an exciting day. The multitude thronged and pressed him. One poor sufferer had ventured to touch his garment, and at once he detected the action. Was it because he had to husband his force that he had taken such notice of it? Perhaps there were signs of weariness in his features and gait. It was thoughtfulness and respect for him that dictated the words. "The Master: there were, therefore, disciples of Jesus in the family of Jairus" (Bengel).
II. THE FALLACIES IT INVOLVED. It is obvious that a great portion of the previous considerations apply only to the human state of Christ, the days of his flesh and feebleness. But there are many objections to importunate and unceasing prayer that depend for their validity upon very human and limited conceptions of God the Son. It will be evident, therefore, that if the conduct of Jairus can be defended in "troubling the Master" when he was on earth, and subject to the conditions and infirmities of our nature, much more the urgency of those who besiege the throne of grace night and day with their requests. Doubtless Christ was often troubled by suitors for his aid and sympathy; but:
1. It troubled him more when men did not care to seek him. He reproved the unbelieving Jews: "Ye will not come to me, that ye may have life" (John 5:40). Indifference is more hateful to him than the greatest importunity. It is better to have a superstitious faith than no faith at all. let us bless the weakness or the sorrow that brings us to him, making us feel our need of him. For, whether we think it or not, we cannot do without him.
2. He himself encouraged men to "trouble him. What bold promises were his! - I am the bread of life: he that cometh to me shall not hunger, and he that believeth on me shall never thirst "(John 6:35); "I am the resurrection, and the life: he that believeth on me, though he die, yet shall he live" (John 40:25); "He that believeth on me, the works that I do shall he do also; and greater works than these shall he do" (John 14:12); "All things are possible to him that believeth" (Mark 9:23); and how often as here, "Only believe"! How universal his invitations! - " If any man thirst, let him come unto me, and drink" (John 7:37); "Come unto me, all ye that labour and are heavy laden, and I will give you rest" (Matthew 11:28). "Ask, and it shall be given you," etc. (Matthew 7:7).
3. There is no case too desperate to bring to Christ. No disease could baffle him whilst he was amongst men; even the grave gave up its dead at his potent word. And now "all power in heaven and earth" is his. let us "trouble him, therefore, with our sorrows and difficulties until he gives us relief. The care or desire which is not brought to him will sever us from him. We need not fear offending him; he is the Saviour, and it was that he might comfort and save men he came. Even whilst we think our ease desperate, or say within ourselves, It is no use; it is not seemly to trouble him," we grieve his Spirit and resist his grace. The sinner who has sinned above measure, and is altogether vile, may come. How is that promise fulfilled in him, "Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool!" (Isaiah 1:18.) - M.
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.)
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?
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.)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?
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