มาระโก 5:42 วิจารณ์

In this chapter, we have, I. Christ's casting the legion of devils out of the man possessed, and suffering them to enter into the swine (v. 1-20). II. Christ's healing the woman with the bloody issue, in the way as he was going to raise Jairus's daughter to life (v. 21-43). These three miracles we had the story of before (Mat 8:28, etc. and Mat 9:18, etc.) but more fully related here.

And they came over unto the other side of the sea,.... Of Galilee, or Tiberias; into the country of the Gadarenes: in the Evangelist Matthew it is called, "the country of the Gergesenes", as it is here in the Arabic and Ethiopic versions. The Vulgate Latin reads, "of the Gerasenes", and so some copies, from Gerasa, a place in the same country; but the Syriac and Persic versions read, "Gadarenes", as do most copies; so called from Gadara, a city either adjacent to, or within the country of the Gergesenes; which was called by both names, from these different places. It was not far from Tiberias, the place from whence this sea has its name, over which Christ and his disciples passed, Joh 6:1. Chammath was a mile from (e) Tiberias, and this Chammath was so near to the country of Gadara, that it is often called, , "Chammath of Gadara" (f); unless it should be rather rendered, "the hot baths of Gadara": for so it is (g) said, that at Gadara are the hot baths of Syria; which may be the same with the hot baths of Tiberias, so often mentioned in the Jewish writings (h); hence the town of Chammath had its name, which was so near to Tiberias, that it is sometimes reckoned the same with it (i): Pliny (k) places this Gadara in Decapolis, and Ptolemy (l) in Coelo Syria; and Meleager, the collector of epigrams, who is called a Syrian, is said (m) to be a Gadarene, a native of this Gadara. Mention is made of the whirlpool of Gadara (n), which remained ever since the flood. It appears to be an Heathen country, both from its situation, and the manners of the people. (e) T. Bab. Megilla, fol. 2. 2. (f) T. Hieros. Erubin, fol. 23. 3. & Trumot, fol. 41. 3. & Sabbat, fol. 5. 4. (g) Eunapius in Vita Iamblici, p. 26. (h) T. Bab. Sanhedrin, fol. 108. 1. T. Hieros. Sabbat, fol. 6. 1. (i) T. Bab. Megilia, fol. 6. 1. (k) L. 5. c. 18. (l) L. 5. c. 15. (m) Fabricii Bibliotheca Grace. T. 2. p. 683. (n) T. Bab. Sanhedrin, fol. 108. 1.

And straightway the damsel arose, and walked,.... As soon as ever the above words were pronounced by Christ, such divine power went along with them, that the child returned to life; and raised herself up from the bed, got off of it, and walked about the room in perfect health and strength: for she was of the age of twelve years; and so, when alive and well, was able to walk; though one of this age was called a little one, as this is by another evangelist; See Gill on Mat 9:18, and they were astonished with a great astonishment; they were exceedingly amazed at such a signal instance of the power of our Lord, even both the parents of the child, and the disciples of Christ.

(non occ.) Or else, to take away all display, He suffered not all to be with Him; that, however, He might leave behind Him witnesses of His divine power, He chose His three chief disciples and the father and mother of the damsel, as being necessary above all. And He restores life to the damsel both by His hand, and by word of mouth. Wherefore it says, And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, Arise. For the hand of Jesus, having a quickening power, quickens the dead body, and His voice raises her as she is lying; wherefore it follows, And straightway the damsel arose and walked. (Hom. in Mat. 31) To show that He had raised her really, and not only to the eye of fancy.

(Mor. 4, 27) Morally again, our Redeemer raised the damsel in the house, the young man without the gate, Lazarus in the tomb; he still lies dead in the house, whose sin is concealed; he is carried without the gate, whose sin has broken forth into the madness of an open deed; he lies crushed under the mound of the tomb, who in the commission of sin, lies powerless beneath the weight of habit.

(ubi sup.) Mystically; the woman was cured of a bloody flux, and immediately after the daughter of the ruler of the synagogue is reported to be dead, because as soon as the Church of the Gentiles is washed from the stain of vice, and called daughter by the merits of her faith, at once the synagogue is broken up on account of its zealous treachery and envy; treachery, because it did not choose to believe in Christ; envy, because it was vexed at the faith of the Church. What the messengers told the ruler of the synagogue, Why troublest thou the Master any more, is said by those in this day who, seeing the state of the synagogue, deserted by God, believe that it cannot be restored, and therefore think that we are not to pray that it should be restored. But if the ruler of the synagogue, that is, the assembly of the teachers of the Law, determine to believe, the synagogue also, which is subjected to them, will be saved. Further, because the synagogue lost the joy of having Christ to dwell in it, as its faithlessness deserved, it lies dead as it were, amongst persons weeping and wailing. Again, our Lord raised the damsel by taking hold of her hand, because the hands of the Jews, which are full of blood, must first be cleansed, else the synagogue, which is dead, cannot rise again. But in the woman with the bloody flux, and the raising of the damsel, is shown the salvation of the human race, which was so ordered by the Lord, that first some from Judæa, then the fulness of the Gentiles, might come in, and so all Israel might be saved. Again, the damsel was twelve years old, and the woman had suffered for twelve years, because the sinning of unbelievers was contemporary with the beginning of the faith of believers; wherefore it is said, Abraham believed on God, and it was counted to him for righteousnessu. (Gen. 15:6)

(ubi sup.) And we may remark, that lighter and daily errors may be cured by the remedy of a lighter penance. Wherefore the Lord raises the damsel, lying in the inner chamber with a very easy cry, saying, Damsel, arise; but that he who had been four days dead might quit the prison of the tomb, He groaned in spirit, He was troubled, He shed tears. In proportion, then, as the death of the soul presses the more heavily, so much the more ardently must the fervour of the penitent press forward. But this too must be observed, that a public crime requires a public reparation; wherefore Lazarus, when called from the sepulchre, was placed before the eyes of the people: but slight sins require to be washed out by a secret penance, wherefore the damsel lying in the house is raised up before few witnesses, and those are desired to tell no man. The crowd also is cast out before the damsel is raised; for if a crowd of worldly thoughts be not first cast out from the hidden parts of the heart, the soul, which lies dead within, cannot rise. Well too did she arise and walk, for the soul, raised from sin, ought not only to rise from the filth of its crimes, but also to make advances in good works, and soon it is necessary that it should be filled with heavenly bread, that is, made partaker of the Divine Word, and of the Altar.

And immediately the girl rose and walked. Well, she rose and walked. For whomever the heavenly hand of mercy touches to revive from the dead due to sins, not only must he rise from the filth and lethargy of crimes, but he must also immediately advance in good works, evidently according to the psalmist, entering without blemish and practicing works of justice.

And they were amazed with great astonishment. And He strongly commanded them that no one should know this. And He commanded that something should be given her to eat. As a testimony of true resurrection, He commanded that food be given to the girl, lest it be thought by unbelievers to be not truth but a phantom that appeared. But also, if anyone has risen from spiritual death, it is necessary that they are soon fed with heavenly bread, and indeed become partakers of the divine word and the sacred altar. For according to the moral understanding, those three dead whom the Savior raised in the bodies signify three kinds of resurrection of souls. Indeed, some, by giving consent to evil pleasure, cause death to themselves by the hidden thought of sin. But implying that such people should be revived, the Savior raised the daughter of the synagogue leader, who was not yet carried out but died at home, as if harboring the vice secretly in the heart. Others, not only consenting to harmful pleasure but also committing the evil wherein they take pleasure, bring their dead out, as it were, beyond the gates. And demonstrating that these too can be resurrected if they repent, He raised the young man, the son of the widow, carried out beyond the city's gates, and restored him to his mother, because He restored the soul repenting from the darkness of sin to the unity of the Church. Some, however, not only by thinking or doing illicit things, but also by the very habit of sinning, corrupt themselves as if by burying. Yet neither for these to be raised is the virtue and grace of the Savior lesser, if indeed there are thoughtful souls devoted to Christ who watch over their salvation like devoted sisters. For to indicate this, He raised Lazarus, who had been in the tomb for four days, and because his sister testified that he already smelled bad, as indeed notorious acts of vice are usually accompanied by a bad reputation. It must be noted, however, that the graver the death of the soul, the more intensely the fervor of penance must persist for it to deserve to rise. For lighter and daily errors can be cured by lighter penance. Wanting to secretly show this, the Lord resurrected the girl lying in the room with a very easy and brief word, saying: Girl, arise. And due to the ease of resurrection, He denied she was dead. But the young man carried out was resurrected with more words, as he had to be emphasized with: Young man, I say to you, arise. The four-day dead, however, needed that Jesus, groaning in spirit, troubled Himself, weep, groan again, and cry out with a great voice: Lazarus, come forth. And thus at last the one who was considered hopeless, shunning the burden of darkness, was restored to life and light. But it is also noted that since public offense requires public remedy, but lighter sins can be removed by lighter and secret penance, the girl lying at home arises with few witnesses, and it is strongly commanded that they disclose it to no one. The young man outside the gate is resurrected while accompanied and watched by many. Lazarus, called from the tomb, became known to such an extent that due to the testimony of those who saw, many people met the Lord with palms, and many Jews went away and believed in Jesus because of him. The Lord heard of the fourth dead man announced by a disciple, but since there were no living people to pray for his resurrection, He said: Let the dead bury their dead (Luke 9), that is, let the wicked weigh down the wicked with harmful praises: and because there was no just person to correct in mercy, let the oil of the sinner make their heads fat.

(non occ.) The Evangelist added this, to show that she was of an age to walk. By her walking, she is shown to have been not only raised up, but also perfectly cured. It continues, And a they were astonished with a great astonishment.

The man possessed with a legion of demons cured, vv. 1-20. He raises Jairus's daughter to life, and cures the woman who had an issue of blood, vv. 21-43.

HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS DEATH. ( = Mat 14:1-12; Luk 9:7-9). (Mark 6:14-29) And King Herod--that is, Herod Antipas, one of the three sons of Herod the Great, and own brother of Archelaus (Mat 2:22), who ruled as ethnarch over Galilee and Perea. heard of him; (for his name was spread abroad); and he said--"unto his servants" (Mat 14:2), his councillors or court ministers. That John the Baptist was risen from the dead--The murdered prophet haunted his guilty breast like a specter, and seemed to him alive again and clothed with unearthly powers, in the person of Jesus.

And straightway the damsel--The word here is different from that in Mar 5:39-41, and signifies "young maiden," or "little girl." arose, and walked--a vivid touch evidently from an eye-witness. And they were astonished with a great astonishment--The language here is the strongest.