The Church Fathers on this verse

Mark 5:39Meaning & Commentary from the Church Fathers

And going in, he saith to them Why make you this ado, and weep? the damsel is not dead, but sleepeth.

Douay-Rheims

και εισελθων λεγει αυτοις τι θορυβεισθε και κλαιετε το παιδιον ουκ απεθανεν αλλα καθευδει

Greek (Byzantine text)

The Church Fathers on this verse

10 Church Fathers comment on this verse · 11 commentaries

Augustine of Hippo

5th centuryChurch Father

He entered the home and observed that all arrangements for burial had been made in accordance with tradition. He asked them, "Why are you troubled and crying? The young girl is not dead, but merely sleeping." The Lord spoke truthfully: she was in a state of sleep, but only for the One who had the power to awaken her. After bringing her back to consciousness, He restored the living daughter to her parents.

In certain accounts, Matthew reports the words “The wife is not dead, but asleep,” while Mark and Luke describe her as a twelve-year-old maiden. This difference may stem from Matthew’s interpretation of the term in relation to the Hebrew language. In other parts of Scripture, the term “wife” refers not only to those who have been united with their husbands but also to chaste, innocent virgins. An example can be seen in the creation of Eve: “And the Lord God created...” Furthermore, in a notable passage in the book of Numbers, it is instructed that virgins who have not known a man should not be put to death.

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The Apostle Paul employs a similar terminology when he states that Christ was born of a woman, which seems more plausible than suggesting that at the young age of twelve she was already married and had relations with her husband.

Ephraem the Syrian

4th centuryChurch Father

After the woman was restored to health, the Lord asked, "Who touched Me?" (Mark 5:30), so that she could share her testimony in their presence about how her wellness was restored. Similarly, regarding the young girl, He referred to her as "sleeping" (Luke 8:52), allowing those present to witness her death. This way, when they later observed her being brought back to life, those who doubted would have their skepticism transformed into testimony for Him. Their acknowledgment of the girl’s death and her subsequent resurrection served as an initial witness to the Lord’s own death, ensuring that it would not seem unbelievable to them when they witnessed His resurrection. By presenting this situation, He provided them with two possible conclusions.

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Consequently, if they later insisted that the girl was simply asleep, they would, perhaps unwittingly, exalt Him, as everyone present believed and confirmed her death, yet He, before encountering her, knew she was merely asleep. Conversely, if they claimed she was not sleeping (but truly dead), the life restored to her would force them to recognize Him as the Life-giver. Moreover, if they ultimately stated she was asleep, their understanding of Christ would serve as testimony to His divinity. Whenever they attempted to deny one truth, the Lord would reveal the other. Additionally, if she was indeed in a profound slumber, why was it solely the voice of Christ that could awaken her?

Jerome of Stridon

4th centuryChurch Father

You mourn and lament, and as if consumed by a raging fire, you exert all your strength in despair. Yet, compassionate Jesus approaches someone like you and asks, ‘Why are you weeping? The young girl is not dead, but is sleeping’ (Mark 5:39). Let those nearby mock; such disbelief is characteristic of the Jews.

Ambrose of Milan

4th centuryChurch Father

What can be said about the daughter of the synagogue leader, whose passing was lamented by a crowd accompanied by the sound of flutes? Already arrangements for her burial are underway, as they are convinced she has died. Yet, the moment the Lord's voice is spoken, her spirit is restored, her renewed body is raised, and she partakes of food, demonstrating to them that she is truly alive.

Peter Chrysologus

5th centuryCommentator

Before the profound truths of the Gospel are revealed, it is important to reflect on the tribulations that parents willingly endure out of love for their children. The daughter lies peacefully upon a gentle bed, encircled by her family and those who empathize with her plight. The heartbroken father remains on the barren earth, beset by sorrow. She departs from her physical form—while he suffers deeply in body and spirit; she bears the torment of her affliction—he, disheveled and overcome with anguish, cries out in the sight of all; she enters eternal rest—he continues to endure his grief. Oh, why are children unresponsive to this pain? Why do they fail to contemplate it? Why do they not strive to restore the strength of their parents? Despite all obstacles, parental love remains unwavering, for the sacrifices parents make for their children will be rewarded by the ultimate Parent—God.

Alexander Gorsky

19th centuryCommentator

As soon as the Lord finished His words, news reached Jairus that his daughter had passed away. Yet Jesus comforted him, saying, Do not fear, but have faith that I can bring her back to life. Upon arriving at the house, He found it filled with commotion. This scene could have threatened their belief. The Lord affirmed that the girl was not dead, but merely asleep; they mocked Him in response. He then dismissed them all and, taking the girl’s hand, called out, 'Little girl, arise,' and she was restored to life. The parents were astonished and were instructed along with their daughter to keep quiet. This discretion was necessary due to the potential threats from the Pharisees and the unrestrained actions of the crowd.

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It is through these specific, temporary situations that we can understand why the Lord sometimes revealed Himself publicly or chose to remain hidden; here He instructed silence, yet He made the healing of the woman with the issue of blood known to all, and when He crossed over the Lake of Gennesaret and delivered the man possessed by demons, He commanded that His deeds be proclaimed.

Bogolepow D.P.

19th centuryCommentator

When Jesus arrived at Jairus' home, he told the grieving relatives and mourners, “The maiden is not dead, but asleep.” In this statement, Christ both foreshadows the girl’s resurrection and underscores the truth that death does not equate to total annihilation. While the physical body may perish, a person endures in spirit, capable of being restored through divine power (cf. Jn. 11:11).

Gladkow B.I.

19th centuryCommentator

Mourning is reserved for the deceased, yet Jairus' daughter is on the brink of being resurrected; there's no reason for sorrow over her. "Do not weep," Jesus states, "she is not dead, but asleep" (Luke 8:52). Those who deny miracles take His words at face value, suggesting that Jairus' daughter was merely in a faint and not truly raised, but only awakened. However, Jesus' assertion—that she is not dead, but asleep—cannot be interpreted literally.

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He expressed something similar to His disciples regarding Lazarus, who had already lain in the tomb for four days and was beginning to decompose: "Lazarus, our friend, has fallen asleep, but I am going to wake him up." The disciples replied, "Lord, if he has fallen asleep, he will recover..." Jesus then declared clearly, "Lazarus is dead" (John 11:11-14). Moreover, the actual passing of Jairus' daughter was evident to those gathered nearby for the burial; upon hearing Jesus' words, they mocked Him, fully aware of her death (Luke 8:53). Those who reject miracles view Jesus as a mere man; yet, how can they accept His claim that the girl was merely sleeping? He made this proclamation without being present with her, thus, according to their views, without any knowledge of her actual condition—whether alive or in a faint. By doubting Jesus’ divine power, they simultaneously acknowledge His omniscience. This inconsistency highlights the weaknesses in their skepticism regarding the resurrection of Jairus' daughter. Additionally, while this was the first instance of resurrection performed by Jesus, it was not the final one. When Jesus arrived at the house, He instructed everyone to leave. It was essential to unveil a profound mystery that remained undisclosed until the advent of Christ; it was to demonstrate through the resurrection of an individual that if Jesus speaks of the impending resurrection of all who have died for judgment, then such a resurrection is within God’s grasp, and thus it shall take place—implying that human death is only temporal, and at its core, humanity is immortal. Only those who could grasp this profound truth were permitted to witness the miracle’s revelation—not those who were simply hired to lament, nor the spectators who merely sought entertainment. Therefore, He took with Him just three of His chosen apostles—Peter, John, and James—whom He had honored during His transfiguration and during prayer in Gethsemane. He also made an exception for the parents of the girl.

Lopuchin A.P.

19th centuryCommentator

Initially, He commanded the fruitless wailing to stop; however, when His statement that 'the maiden was not dead but sleeping' was met with scornful laughter, He expelled the professional mourners in anger. Once silence returned, He brought the girl's parents and three selected apostles with Him as He entered the room shrouded in the profound stillness of death.

Paul Matwejewski

19th centuryCommentator

The healing of the woman with the issue of blood served to uplift Jairus and bolster his trust in the Lord’s miraculous abilities. While Jesus was still offering words of comfort to her, news arrived from the ruler’s household that his daughter had passed away. What could the Master possibly do now? “Christ intended for them to recognize the reality of the young girl’s death, so that later they would not doubt her resurrection” (St John Chrysostom). Upon hearing of her demise, the Lord reassured the father, saying, “Do not be afraid, but believe, and she will be made whole” (St. Athanasius of Alexandria). “He does not seek faith because He is in need of assistance from others; He is the Lord and the Source of faith.

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Instead, He wishes to demonstrate that He does not yield to requests insincerely, but rather listens to those who have faith” (St. Athanasius of Alexandria). When He arrived at the home, He encountered great turmoil—a scene filled with mourners, weeping, and loud lamentations. “Why are you troubled and weeping?”—the death of the girl was universally acknowledged, as “no one could claim that she had merely suffered a severe episode or slumped into a faint” (Blessed Theophylact), causing those present to mock the Lord’s claims. Consequently, He dismissed the mourners, retaining only three of His most faithful disciples—Peter, James, and John—who were later granted the privilege of special intimacy with Him (Matthew 17:1; 26:37), along with the girl’s parents. Entering the room where the deceased lay, He took her by the hand and commanded, “Talitha, kumi,” which means “little girl, arise!” The girl immediately revived, stood up, and began to walk. To affirm that this resurrection was a true event and not a mere illusion, He instructed her to eat. This remarkable miracle left her parents and the disciples in astonishment. However, the Lord instructed them not to reveal what had occurred, as He had previously done (Matt. 8:4), out of humility and to shield God’s work from rumors and human speculation, as well as to avoid inciting the anger of His adversaries or stirring unrealistic expectations regarding the Kingdom of the Messiah. Nevertheless, despite the strict command not to speak of the event, news of the miracle spread throughout the region.

Cross references

Passages read together with this verse.

The original text

Greek text, 14 words with lemma, transliteration and Strong’s number. Tap to expand.

  1. καὶ
    kai
    and
    G2532 · καί
  2. εἰσελθὼν
    eiselthōn
    I go in
    G1525 · εἰσέρχομαι
  3. λέγει
    legei
    I say
    G3004 · λέγω
  4. αὐτοῖς
    autois
    he
    G846 · αὐτός
  5. Τί
    ti
    who
    G5101 · τίς
  6. θορυβεῖσθε
    thorybeisthe
    I disturb greatly
    G2350 · θορυβέω
  7. καὶ
    kai
    and
    G2532 · καί
  8. κλαίετε
    klaiete
    I weep
    G2799 · κλαίω
  9. τὸ
    to
    the
    G3588 · ὁ
  10. παιδίον
    paidion
    a little child
    G3813 · παιδίον
  11. οὐκ
    ouk
    no
    G3756 · οὐ
  12. ἀπέθανεν
    apethanen
    I am dying
    G599 · ἀποθνήσκω
  13. ἀλλὰ
    alla
    but
    G235 · ἀλλά
  14. καθεύδει
    katheudei
    I sleep
    G2518 · καθεύδω