The man who had been rid of the demons feared not; in his heart love and gratitude superseded all other feelings; and as Jesus returned to the boat he prayed that he might go also. But Jesus forbade, saying: "Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee." The man became a missionary, not alone in his home town but throughout Decapolis, the region of the ten cities; wherever he went he told of the marvelous change Jesus had wrought on him.
The testimony of wicked and unclean spirits to the divinity of Christ as the Son of God is not confined to this instance. We have already considered the case of the demoniac in the synagog at Capernaum;[671] and another instance appeared, when Jesus, withdrawing from the towns in Galilee, betook Himself to the sea shore, and was followed by a great multitude comprizing Galileans and Judeans, and people from Jerusalem and Idumea, and from beyond Jordan (i.e. from Perea), and inhabitants of Tyre and Sidon, amongst whom He had healed many of divers diseases; and those who were in bondage to unclean spirits had fallen down and worshiped Him; while the demons cried out: "Thou art the Son of God."[672]
In the course of the short journey considered in this chapter, the power of Jesus as Master of earth, men and devils, was manifest in miraculous works of the most impressive kind. We cannot classify the Lord's miracles as small and great, nor as easy and difficult of accomplishment; what one may consider the least is to another of profound import. The Lord's word was sufficient in every instance. To the wind and the waves, and to the demon-ridden mind of the man possessed, He had but to speak and be obeyed. "Peace, be still."
THE RAISING OF THE DAUGHTER OF JAIRUS.[673]
Jesus and His attendants recrossed the lake from the land of Gadara to the vicinity of Capernaum, where He was received with acclamation by a multitude of people, "for they were all waiting for him." Immediately after landing, Jesus was approached by Jairus, one of the rulers of the local synagog, who "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."
The fact of this man's coming to Jesus, with the spirit of faith and supplication, is an evidence of the deep impression the ministry of Christ had made even in priestly and ecclesiastical circles. Many of the Jews, rulers and officials as well as the people in common, believed in Jesus;[674] though few belonging to the upper classes were willing to sacrifice prestige and popularity by acknowledging their discipleship. That Jairus, one of the rulers of the synagog, came only when impelled by grief over the impending death of his only daughter, a girl of twelve years, is no evidence that he had not before become a believer; certainly at this time his faith was genuine and his trust sincere, as the circumstances of the narrative prove. He approached Jesus with the reverence due One whom he considered able to grant what he asked, and fell at the Lord's feet, or as Matthew says, worshiped Him. When the man had started from his home to seek aid of Jesus, the maiden was at the point of death; he feared lest she had died in the interval. In the very brief account given in the first Gospel, he is reported as saying to Jesus: "My daughter is even now dead: but come and lay thy hand upon her and she shall live."[675] Jesus went with the imploring father, and many followed.
On the way to the house an incident occurred to hinder progress. A sorely afflicted woman was healed, under circumstances of peculiar interest; this occurrence we shall consider presently. No intimation is given that Jairus showed impatience or displeasure over the delay; he had placed trust in the Master and awaited His time and pleasure; and while Christ was engaged in the matter of the suffering woman, messengers came from the ruler's house with the saddening word that the girl was dead. We may infer that even these dread tidings of certainty failed to destroy the man's faith; he seems to have still looked to the Lord for help, and those who had brought the message asked, "Why troublest thou the Master any further?" Jesus heard what was said, and sustained the man's sorely-taxed faith by the encouraging behest: "Be not afraid, only believe." Jesus permitted none of His followers save three of the apostles to enter the house with Himself and the bereaved but trusting father. Peter and the two brothers James and John were admitted.
The house was no place of such respectful silence or subdued quiet as we now consider appropriate to the time and place of death; on the contrary it was a scene of tumult, but that condition was customary in the orthodox observances of mourning at the time.[676] Professional mourners, including singers of weird dirges, and minstrels who made great noise with flutes and other instruments, had already been summoned to the house. To all such Jesus said, on entering: "Why make ye this ado, and weep? the damsel is not dead but sleepeth." It was in effect a repetition of His command uttered on a then recent occasion—Peace, be still. His words drew scorn and ridicule from those who were paid for the noise they made, and who, if what He said proved true, would lose this opportunity of professional service. Moreover, they knew the maid was dead; preparations for the funeral, which custom required should follow death as speedily as possible, were already in progress. Jesus ordered these people out, and restored peace to the house.[677] He then entered the death chamber, accompanied only by the three apostles and the parents of the girl. Taking the dead maiden by the hand He "said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise." To the astonishment of all but the Lord, the girl arose, left her bed, and walked. Jesus directed that food be given her, as bodily needs, suspended by death, had returned with the girl's renewal of life.
The Lord imposed an obligation of secrecy, charging all present to refrain from telling what they had seen. The reasons for this injunction are not stated. In some other instances a similar instruction was given to those who had been blessed by Christ's ministrations; while on many occasions of healing no such instructions are recorded, and in one case at least the man who had been relieved of demons was told to go and tell how great a thing had been done for him.[678] In His own wisdom Christ knew when to prudently forbid and when to permit publication of His doings. Though the grateful parents, the girl herself, and the three apostles who had been witnesses of the restoration, may all have been loyal to the Lord's injunction of silence, the fact that the maiden had been raised to life could not be kept secret, and the means by which so great a wonder had been wrought would certainly be inquired into. The minstrels and the wailers who had been expelled from the place while it was yet a house of mourning, and who had scornfully laughed at the Master's assertion that the maiden was asleep and not dead as they thought, would undoubtedly, spread reports. It is not surprizing, therefore, to read in Matthew's short version of the history, that the fame of the miracle "went abroad into all that land."