Jesus was being laughed at

JESUS WAS BEING LAUGHED AT
EDITED BY GLENN PEASE
Matthew 9:24 24he said, "Go away. The girl is not
dead but asleep."But they laughed at him.
BIBLEHUB RESOURCES
Faith Marred By Superstition
Matthew 9:21
R. Tuck
If I may but touch his garment, I shall he whole. "The woman's touch was an
ignorant and superstitious appeal to the mercifulness of Christ." As viewed
By Christ, the faith shown in the touch was of much greaterimportance than
the superstition which connectedblessing with the touch. Our Lord could
easilylook over the superstition, and acceptthe faith. "She did not think of a
will that seeksto bless and save, but of a physical effluence passing from the
body to the garments, and from the garments to the hand that touched them."
"Even the ignorance and selfishness ofthe woman did not neutralize the
virtue of her simple faith. It was not, of course, through her superstitious
touch that she was healed, but through the faith that prompted the touch; a
faith full of defects, - ignorantly conceived, secretlycherished, furtively put
forth, openly exposed, humbly confessed, as if it had been a sin, - but yet,
because a true faith, graciouslyaccepted, rewarded, and perfected." In the
woman's case we may see representedthe religious experience of many. See
the four stages ofthe woman's experience.

I. SHE KNEW HERSELF TO BE A SUFFERER. Some diseasescarryon
their work for a long time in secret. There is hope when they reveal their
working, and setus upon finding remedies. It is a great thing to know our true
moral condition,
(1) as sinners, exposedto the wrath of God, on accountof our bad past;
(2) as diseased, andin an actualpresent state of corruption. The realities of
our sin and danger are far more serious than we feel them to be.
II. SHE TRIED TO GET CURE, BUT TRIED IN VAIN. She had been to
many physicians, and had spent all that she had. So the awakenedsoulwill try
to use means and to cure itself,
(1) by goodness;
(2) by wrestlings with sin;
(3) by devotions;
(4) by rites and ceremonies.
These are its "many physicians," all helpless in treating soul-diseases.
III. SHE HEARD OF JESUS, AND SOUGHT HIM OUT. We canonly
imagine what she heard, but we canclearly trace the influence of what she
heard. It gave faith in Christ such a poweras even enabled it to triumph over
diffidence and superstitions; or, rather, enabled it to carry its superstitions
along with it.
IV. SHE FOUND HEALING AND LIFE FLOW FROM CHRIST. Because
her touch was to him a touch of faith, and of faith so really strong and sincere
that he did not care to notice the strand of weaknessthatran through it. - R.T.

Biblical Illustrator
The maid is not dead, but sleepeth.
Matthew 9:23-25
The healing of Jairus's daughter
F. W. Robertson, M. A.
On His way to perform one act of love, He turned aside to give His attention to
another; He had a heart ready to respond to every species ofneed. Love is
universal, humanity is the sphere of its activity. Delaywas only apparent; it
was impossible to conveya spiritual blessing to one who was not spiritually
susceptible. The soul of Jairus by the miracle wrought on the womanwas
made more capable of blessing than before. This is the principle of the
spiritual kingdom.
I. THE USES OF ADVERSITY.
1. The simplest and most obvious use of sorrow is to remind of God.
2. The misuse of sorrow. We may defeat the purposes of God in grief by
forgetting it, or by over-indulging it. Sorrow is the schoolfor all that is highest
in us.
II. To COME TO THE PRINCIPLES ON WHICH A MIRACLE RESTS.

1. The perception of it was confinedto the few. Peter, James, John, and the
parents. Spiritual susceptibility necessary.
2. It is the intention of a miracle to manifest the Divine in the common and
ordinary. They show that Christ is the Saviour of the body.
(F. W. Robertson, M. A.)
God confers His gifts with distinct reminders that they are His
He gives us for a seasonspirits taken out of His universe brings them into
temporary contactwith us: and we call them father, mother, sister, child,
friend. But just as in some places, on one day in the year, the way or path is
closedin order to remind the public that they pass by sufferance and not by
right, in order that no lapse of time may establish"adverse possession,"so
does God give warning to us. Every ache and pain: every wrinkle you see
stamping itself on parent's brow: every accidentwhich reveals the uncertain
tenure of life and possessions:every funeral bell that tolls — are only God's
reminders that we are tenants at will and not by right — pensioners on the
bounty of an hour. He is closing up. the right of way, warning fairly that what
we have is lent, not given: His, not ours.
The shaggiestuse of sorrow is to remind of God
Jairus and the woman, like many others, came to Christ from a sense of want.
It would seemthat a certainshock is neededto bring us into contactwith
reality, We are not conscious ofour breathing till obstruction makes it felt.
We are not aware ofthe possessionofa heart till some disease,some sudden
joy or sorrow, rouses it into extraordinary action. And we are not conscious of
the mighty cravings of our half Divine humanity; we are not aware of the God

within us, till some chasm yawns which must be filled, or till the rending
asunder of our affections forces us to become fearfully conscious ofa need.
Jesus moved by all kinds of sorrow
Here, too, we find the Son of man the pattern of our humanity. His bosomwas
to mankind what the oceanis to the world. The oceanhas its ownmighty tide;
but it receives andresponds to, in exactproportion, the tidal influences of
every estuary, and river, and small creek which pours into its bosom. So it was
in Christ; His bosomheaved with the tides of our humanity: but every
separate sorrow, pain, anti joy gave its pulsation, and receivedback influence
from the sea ofHis being.
The ruler's daughter
A. M. Stuart.
1. On the way to the Ruler's house, Jesus meets with an unlooked-for cause of
delay. It must have been trying for the ruler to see Jesus stopand ask, "Who
touched Me?" But he is patient.
2. Meanwhile chose athome are witnessing the death of the child. Unbelief
says it is useless to trouble the Masterany more. On our providential blessings
the Lord writes death before He grants resurrectionand life. Sight has gone;
he must walk by faith.The dead child restored: —
1. Jesus is the Resurrectionand the Life, and He restores out of death in all its
stages.
2. Jesus bid them not to weep, because the maiden is not dead, but only asleep.
The body sleeps, not the soul.

3. Christ raises her with His word; for the hour is coming when all who are in
their graves shall hear the voice of the Son of God and live.
4. Jesus commands that something be given her to eat. Let young converts be
duly nourished by word and doctrine, then let them go and work for Christ.
5. The parents are enjoined to tell no man; they are to make no noise about
her, but to keepthe child and the matter quiet. She was to be brought up
quietly in the nurture and admonition of the Lord.
(A. M. Stuart.)
The insolence ofsense, as opposedto faith
J. Puckle, M. A.
The eye of faith candiscern what to the eye of sense is often invisible; and
looks with simple convictionto what the other as simply rejects. "They
laughed Him to scorn," etc. And were they not right as far as their knowledge
went? Could not Jesus who had opened the eyes of the blind raise the dead?
They might have reasonedthus. They were too wise in their own conceitto
think of looking with the eye of faith. How often does this strange levity of the
people of Capernaum take the rein of men's thoughts even in the most solemn
subjects — the doctrines of Christianity; the sacraments — which appeal to
no outward sense — they will "aughto scorn." So to with the humble duties of
the Christian and the lowly means with which he works;how often treated
with contempt. How much there is in which a devoutly-trained faith may
discern truth and comfort and promise of good, where the mere human eye
might discovernothing but perplexity or disappointment.
(J. Puckle, M. A.)
A science ofpalmistry
J. Parker, D. D.

"Thy hand-are not all hands alike.)Is there a science ofPalmistry — are there
those who read the man in the hand — are not all grips of the same intensity?
Why say, "Thy hand" — could no other hand be found? We are sometimes
shut up to the help of one man, even in our lowerlife. "O for our own doctor:
his very voice would do the patient good. O for our own physician; he knows
just what to give when the sufferer is in this crisis of agony. O for our old
mother: there was healing, there was comfort in her gentle hand. O for the old
father — if he had been here he would have found the keyto open this gate. O
for the old pastorthat first showedus the light and brought us to prayer — he
would know what to say to us just now." We have, therefore, analogyto help
us in this matter. In the great crises oflife there is often only one hand that
can help us.
(J. Parker, D. D.)
Hired mourners
Mrs. Rogers.
I joined the mourners on the third day. Directly I entered the house, I heard
the minstrels and the loud cries of the people. Professionalmourners were in
constantattendance to keepup the excitement, and dances and dirges
succeededeachother, with intervals of wild and hysterical weeping and
shrieking. There are girls who have a morbid taste for the excitement, and are
celebratedfor the facility with which they fall into fits of uncontrollable
weeping. The realmourners and the amateur actresses in these scenes are
usually ill afterwards, but the professionalassistants do not appear to suffer
from the fatigue or excitement, and they do not lose their self-controlfor a
moment
(Mrs. Rogers.)
Differing expressions ofgrief
F. W. Robertson.

The South and North differ greatlyfrom eachother in this respect. The
nations of the North restrain their grief — affect the tearless eye, and the
stern look. The expressive South, and all the nations whose origin is from
thence, are demonstrative in grief. They beat their breasts, teartheir hair,
throw dust upon their heads. It would be unwise were either to blame or
ridicule the other, so long as eachis true to Nature. Unwise for the nations of
the South to deny the reality of the grief which is repressedand silent. Unjust
in the denizen of the North were he to scorn the violence of the Southern grief,
or call its uncontrollable demonstrations unmanly. Much must be allowedfor
temperament.
(F. W. Robertson.)
The death of children
Grosart.
Ah! we sometimes, I fear, compel Jesus to take awayour children, that
through the bereavementHe may overcome and melt savingly our callous
hearts. It mindeth one of another little story worth telling. A shepherd had
folded safely and wella flock of ewes — all save one, which would not enter,
do what he would. The gate was flung wide open, and with all gentle restraint
he sought to guide it in, sparing it the rough bark of his dog. But no! still it
would run back. At last, for the shades of evening were falling, and folded all
must be, if he were not to be too late for home himself, he sprang out, seized
her lamb, raised it tenderly to his bosom, laid it right upon his heart, as he
would his own nestling babe, and carrying it within the fold placed it down
there. Then, ah! then, the poor ewe ran in after her little lamb, and was saved
with it. It is a parable. But fathers, mothers, still awayfrom the Good
Shepherd, and grieving sorelyover your Willie or Mary, will you not run in
after your little lamb? Will you compel Him to take another and another?
(Grosart.)

A dying daughter
As a little girl of four lay dying, the following conversationtook place between
her father and herself. "Papa, does the doctorthink I am going to die?" With
a bursting heart, her father told her the truth. "Papa, the grave looks very
dark. Won't you go down with me into it?" "I cannot go until the Lord calls
me." "Then, papa, won't you let mamma go with me?" It almostbroke the
father's heart to utter the same truth as before. Turning her face to the wall,
she wept; but then, having before this been taught of God, prayed. Soon,
therefore, she lookedup with a joyful face and said, "Papa, the grave is not
dark now, Jesus will go with me!"
COMMENTARIES
BensonCommentary
Matthew 9:24. He said unto them, Give place — Mark, whose narrative is
more particular, says, When he was come in, namely, into the house, he said
unto them, Why make ye this ado and weep? the damselis not dead, but
sleepeth. — As the company at the ruler’s house, when Jesus enteredit, were
employed in making such lamentation for the damselas they used to make for
the dead, it is evident that they all believed she was actually and finally
departed: and when Jesus told them she was not dead, he did not mean that
her soulwas not separatedfrom her body, but that it was not to continue in a
state of separationfrom it; which was the idea the mourners affixed to the
word death. His words, it must be observed, were spokento those who were
preparing for her interment, and performing the funeral rites belonging to it,
and therefore only intimate that she was not so dead that they needed to make
these preparations. He therefore expresses herstate by saying that she slept,
using the word in a sense somewhatanalogous to that which the Jews put
upon it when, in speaking of a person’s death, they call it sleep, to intimate
their belief in his existence and happiness in the other world, togetherwith
their hope of his future resurrectionto a new life. On this occasion, the phrase

was made use of with singular propriety to insinuate that, notwithstanding the
maid was really dead, she should not long continue so. Jesus was going to raise
her from the dead, and would do it with as much ease as they awakedone that
was asleep. And they laughed him to scorn— Luke adds, knowing that she
was dead; for they had seenall the marks and proofs of death about her. And
yet, if they had given themselves time to consider, they might have understood
that he spake in this manner to intimate that he was going to raise her from
the dead; and the rather, as he had been sent for by her parents to heal her
miraculously. But his words were ambiguous, and the mourners naturally
took them in the wrong sense. Thus, while Jesus predicted the miracle, to
show that it did not happen by accident, he, at the same time, delivered
himself in such terms as modestly to avoid the reputation that might have
accruedto him from so stupendous a work.
Matthew Henry's Concise Commentary
9:18-26 The death of our relations should drive us to Christ, who is our life.
And it is high honour to the greatestrulers to attend on the Lord Jesus;and
those who would receive mercy from Christ, must honour him. The variety of
methods Christ took in working his miracles, perhaps was because ofthe
different frames and tempers of mind, which those were in who came to him,
and which He who searchesthe heart perfectly knew. A poor womanapplied
herself to Christ, and receivedmercy from him by the way. If we do but
touch, as it were, the hem of Christ's garment by living faith, our worstevils
will be healed; there is no other realcure, nor need we fear his knowing things
which are a grief and burden to us, but which we would not tell to any earthly
friend. When Christ entered the ruler's house, he said, Give place. Sometimes,
when the sorrow of the world prevails, it is difficult for Christ and his
comforts to enter. The ruler's daughter was really dead, but not so to Christ.
The death of the righteous is in a specialmanner to be lookedon as only a
sleep. The words and works ofChrist may not at first be understood, yet they
are not therefore to be despised. The people were put forth. Scorners who
laugh at what they do not understand, are not proper witnesses ofthe
wonderful works ofChrist. Dead souls are not raisedto spiritual life, unless
Christ take them by the hand: it is done in the day of his power. If this single
instance of Christ's raising one newly dead so increasedhis fame, what will be

his glory when all that are in their graves shall hear his voice, and come forth;
those that have done goodto the resurrectionof life, and those that have done
evil to the resurrection of damnation!
Barnes'Notes on the Bible
The maid is not dead, but sleepeth - It cannot be supposedthat our Lord
means "literally" to say that the child was not dead.
Every possible evidence of her death had been given, and he acted on that
himself, and conveyed to the people the idea that he raised her "from the
dead." He meant to speak in opposition to their opinions. It is not unlikely
that Jairus and the people favored the opinions of the Sadducees,and that
"they" understood by her being dead that she had "ceasedto be," and that
she would never be raisedup again. In opposition to this, the Saviour used the
expression"she sleepeth;" affirming mildly both that the "body" was dead,
and "implying" that "her spirit" still lived, and that she would be raisedup
again. A similar mode of speaking occurs in John 11:11 "Our friend Lazarus
sleepeth." The sacredwriters often spoke of the pious dead as "sleeping," 2
Peter3:4; Acts 7:60; 1 Corinthians 15:6, 1 Corinthians 15:18;1 Thessalonians
4:13-15. The meaning of this passage,then, is, the maid has not ceasedto
"exist;" but, though her body is dead, yet her spirit lives, and she sleeps in the
hope of the resurrection.
Laughed him to scorn - Derided him; ridiculed him.
Jamieson-Fausset-BrownBible Commentary
Mt 9:18-26. The Woman with the Issue of BloodHealed.—The Daughterof
Jairus Raisedto Life. ( = Lu 8:40-56;Mr 5:21-43).
For the exposition, see on[1244]Mr5:21-43.
Matthew Poole's Commentary
Mark saith, Mark 5:39,40, When he was come in, he saith unto them, Why
make ye this ado, and weep? The damselis not dead, but sleepeth. And they
laughed him to scorn. But when he had put them all out, he takeththe father
and mother, and them that were with him, and entereth in where the damsel

was lying. Luke saith, Luke 8:51-53, When he came into the house, he suffered
no man to go in, ( that is, into the chamber where the dead body lay), save
Peter, James, and John, and the father and mother of the maiden. And all
wept, and bewailed her: but he said, Weepnot; she is not dead, but sleepeth.
And they laughed him to scorn, knowing that she was dead. The history is
plain: when Christ came into the house, there was a mixed noise of fiddlers or
pipers, and mourners. Christ coming in, with Peter, James, and John, asked
them what they made such ado for? The maid was not dead, but asleep. They
apprehending that she was dead, mocked him. He desires to go into the
chamber where the corpse lay; but would suffer none but Peter, James, and
John, and the father and mother of the maid, to go in with him; the reason
appeareth afterward, because he did not desire that this miracle should be
presently published. The only question is, in what sense ourSaviour saith, she
is not dead, but sleepeth;whereas they knew she was dead.
1. Some think our Saviour speakethambiguously, for death is in Scripture
often calleda sleep, 1 Kings 14:20 John 11:11 Acts 7:60 1 Corinthians 15:6
with respectto the resurrection.
2. Others think that our Saviour speaks ironically, knowing that some of them
would so diminish the miracle, to calumniate him, or abate his reputation. But
it is a better answerto say that he speaks with reference to their opinion; she
is not dead in that sense you judge her dead, so as she shall not come to life
before the resurrection;she is not so dead but she shall come to life again; as
he said to Mary concerning Lazarus, John 11:23.
3. Or, to me she is not dead.
4. Or shall we say, as soonas Christ was come into the house, who is the
resurrection, and the life, John 11:25, her soul againreturned into her body,

which though to their appearance it was separatedfrom her body, was not yet
fixed in its eternalmansion?
In what sense soeverhe spake it, they judged it ridiculous, and laughed him to
scorn.
Gill's Exposition of the Entire Bible
And he said unto them, give place,.... Depart, be gone;for he put them out of
the room, and suffered none to be with him, when he raisedher from the
dead, but Peter, James, and John, and the father and mother of the child, who
were witnesses enoughofthis miracle.
For the maid is not dead, but sleepeth:not but that she was really dead; and
Christ signifies as much, when he says, she "sleepeth";a phrase that is often
used in (e) Talmudic writings, for one that is dead: but Christ's meaning is,
that she was not so dead as the company thought; as always to remain in the
state of the dead, and not to be restored to life again: whereas ourLord
signifies, it would be seenin a very little time, that she should be raisedagain,
just as a person is awakedoutof sleep;so that there was no occasionto make
such funeral preparations as they did. The Jews say(f) of some of their dead,
that they are asleep, and not dead: it is said, Isaiah26:19 "Awake andsing, ye
that dwell in the dust".
"These, saythey, are they that sleepand die not; and such are they that sleep
in Hebron, for they , "do not die, but sleep", --the four couples in Hebron
(Adam and Eve, &c.)they "sleep, but are not dead".''
And they laughed him to scorn;they mockedat his words, and had him in the
utmost contempt, as a very weak silly man; taking him either to be a madman,
or a fool; knowing that she was really dead, of which they had all the evidence
they could have; and having no faith at all in him, and in his power to raise
her from the dead.
(e) T. Hieros. Beracot, fol. 6. 1. Avoda Zara, fol. 42. 3. BereshitRabba Parash.
91. fol. 79. 3.((f) Zohar in Exod. fol. 62. 4.

Geneva Study Bible
He said unto them, Give place: for the maid is not dead, but sleepeth. And
they laughed him to scorn.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Matthew 9:24-25. The maid, is not to be regardedas being permanently dead,
but only as sleeping and certainto come to life again, like one who awakens
out of sleep. Thus, from the standpoint of His own purpose, does Jesus clearly
and confidently speak ofher actualdeath. “Certus ad miraculum accedit,”
Bengel. It is wrong to found upon these words the supposition of a mere
apparent death (Paulus, Schleiermacher, Olshausen, Ewald, Schenkel;
Weizsäcker, without being quite decided). See, onthe other hand, John 11:4;
John 11:11. This hypothesis is as incompatible with the view of the evangelists
as it is inconsistent with a due regard to the characterofJesus. See Krabbe, p.
327 ff. Keim, again, hesitates to acceptthe idea of an unreal death, yet
continues to harbour doubts as to the historical characterofthe narrative. He
thinks that, at least, the firm faith of the president may be accountedfor by
the later hopes of Christianity, which may have prompted the desire to see, in
the risen Christ, the future restorerof the dead alreadymanifesting Himself
as such in His earthly ministry,—a matter in connectionwith which the
statementin Matthew 11:5 and the parallel of Elias and Elisha (1 Kings 17:17;
2 Kings 4:8; 2 Kings 4:18. Comp. Strauss)also fall to be considered. Surely,
however, a legendaryanticipation of this sort would have been far more fertile
in such stories!Then, apart even from the raising of Lazarus relatedby John,
we have always (Matthew 11:5) to show how hazardous it must be to relegate
to the regionof myths those cases inwhich Jesus raises the dead, considering
what a small number of them is reported.
ἐξεβλήθη] Comp. Matthew 21:12. The request to retire (ἀναχωρεῖτε, Matthew
9:24) not having been complied with, a thrusting out follows. Mark 1:43; Acts
9:40.

Notice in εἰσελθών (viz. into the chamber of death) the noble simplicity of the
concise narrative.
τὸ κορασιον]See Lobeck, adPhryn. p. 74;on ἡ φήμη, Wyttenbach, ad Julian.
Or. I. p. 159, Lps.
Expositor's Greek Testament
Matthew 9:24. ἀναχωρεῖτε, retire!Hired mourners distasteful to Jesus, who
gladly avails Himself of this opportunity of dismissing them.—οὐ γὰρ
ἀπέθανε: no need of you yet, for the maid (κοράσιον, dim. for κόρη, but =
puella in late Greek)is not dead. A welcome word to naturalistic
commentators, giving a plausible basis for the hypothesis of an apparent
death or swoon(Schleier., Keim, etc.), not to be takenprosaicallyas meant to
deny death. Yet Carr (C. G. T.) thinks it open to question whether it ought not
to be takenliterally, and doubtful whether κοιμᾶσθαι is ever used in a
metaphoricalsense in the N. T. or elsewhere. The derisive laughter of the
crowd(κατεγέλων) is goodevidence to the contrary.—ἐξεβλήθη:not to be
pressedas implying physical force, non vi et manibus, sed voce jussuque
(Fritzsche), a tone and manner not to be resisted, the house therefore soon
clearedof the noisy crowd.
Cambridge Bible for Schools andColleges
24. is not dead, but sleepeth]These words are reported without variation by
the three Synoptists; it is open to question whether they ought not to be taken
literally. The word for sleepeth(καθεύδει)does not bear the metaphorical
force of κοιμᾶσθαι;and the statement of Jesus is very explicit.
Bengel's Gnomen
Matthew 9:24. Ἀναχωρεῖτε, depart) That is, you are not neededhere. Our
Lord proceeds without hesitation[427]to perform the miracle, cf. ch. Matthew
14:19.—οὐ γὰρἀπέθανε τὸ κοράσιον, forthe damsel is not dead) Jesus said
this before He entered where she was lying dead. The dead all live to God; see

Luke 20:38; and the girl, on accountof her revival, which was to take place
soon, quickly, surely, and easily, was not to be numbered amongstthe dead
who shall rise hereafter, but amongstthose that sleep.—κατεγέλωνΑὐτοῦ,
they laughed Him to scorn) This very circumstance confirmed the truth of
both the death and the miracle. They seemto have feared the loss of their
funeral dues.
[427]In the original, “certus ad miraculum accedit”—aphrase which loses
half its force in the translation.—(I. B.)
Pulpit Commentary
Verse 24. - He said unto them, Give place; withdraw (ἀναχωρεῖτε). This is no
room for mourners (cf. Acts 9:40). For the maid; damsel(RevisedVersion). to
assimilate this and ver. 25 to the other passageswhere κοράσιονis found. Is
not dead, but sleepeth. Our Lord looks forwardto the result of his coming. So
also probably Acts 20:10. To take our Lord's words here as a literal statement
of a present fact, meaning that she was only in a trance, is to contradict the
words of the messenger(parallelpassages), our next succeeding clause, and
Luke's addition to it, "knowing that she was dead." And they laughed him to
scorn. Bengelsuggests thatthey were afraid of losing the payment for their
work.
STUDYLIGHTRESOURCES
BensonCommentary
Matthew 9:24. He said unto them, Give place — Mark, whose narrative is
more particular, says, When he was come in, namely, into the house, he said

unto them, Why make ye this ado and weep? the damselis not dead, but
sleepeth. — As the company at the ruler’s house, when Jesus enteredit, were
employed in making such lamentation for the damselas they used to make for
the dead, it is evident that they all believed she was actually and finally
departed: and when Jesus told them she was not dead, he did not mean that
her soulwas not separatedfrom her body, but that it was not to continue in a
state of separationfrom it; which was the idea the mourners affixed to the
word death. His words, it must be observed, were spokento those who were
preparing for her interment, and performing the funeral rites belonging to it,
and therefore only intimate that she was not so dead that they needed to make
these preparations. He therefore expresses herstate by saying that she slept,
using the word in a sense somewhatanalogous to that which the Jews put
upon it when, in speaking of a person’s death, they call it sleep, to intimate
their belief in his existence and happiness in the other world, togetherwith
their hope of his future resurrectionto a new life. On this occasion, the phrase
was made use of with singular propriety to insinuate that, notwithstanding the
maid was really dead, she should not long continue so. Jesus was going to raise
her from the dead, and would do it with as much ease as they awaked one that
was asleep. And they laughed him to scorn — Luke adds, knowing that she
was dead; for they had seenall the marks and proofs of death about her. And
yet, if they had given themselves time to consider, they might have understood
that he spake in this manner to intimate that he was going to raise her from
the dead; and the rather, as he had been sent for by her parents to heal her
miraculously. But his words were ambiguous, and the mourners naturally
took them in the wrong sense. Thus, while Jesus predicted the miracle, to
show that it did not happen by accident, he, at the same time, delivered
himself in such terms as modestly to avoid the reputation that might have
accruedto him from so stupendous a work.
Matthew Henry's Concise Commentary
9:18-26 The death of our relations should drive us to Christ, who is our life.
And it is high honour to the greatestrulers to attend on the Lord Jesus;and
those who would receive mercy from Christ, must honour him. The variety of
methods Christ took in working his miracles, perhaps was because ofthe
different frames and tempers of mind, which those were in who came to him,

and which He who searchesthe heart perfectly knew. A poor womanapplied
herself to Christ, and receivedmercy from him by the way. If we do but
touch, as it were, the hem of Christ's garment by living faith, our worstevils
will be healed; there is no other realcure, nor need we fear his knowing things
which are a grief and burden to us, but which we would not tell to any earthly
friend. When Christ entered the ruler's house, he said, Give place. Sometimes,
when the sorrow of the world prevails, it is difficult for Christ and his
comforts to enter. The ruler's daughter was really dead, but not so to Christ.
The death of the righteous is in a specialmanner to be lookedon as only a
sleep. The words and works ofChrist may not at first be understood, yet they
are not therefore to be despised. The people were put forth. Scorners who
laugh at what they do not understand, are not proper witnesses ofthe
wonderful works ofChrist. Dead souls are not raisedto spiritual life, unless
Christ take them by the hand: it is done in the day of his power. If this single
instance of Christ's raising one newly dead so increasedhis fame, what will be
his glory when all that are in their graves shall hear his voice, and come forth;
those that have done goodto the resurrectionof life, and those that have done
evil to the resurrection of damnation!
Barnes'Notes on the Bible
The maid is not dead, but sleepeth - It cannot be supposedthat our Lord
means "literally" to say that the child was not dead.
Every possible evidence of her death had been given, and he acted on that
himself, and conveyed to the people the idea that he raised her "from the
dead." He meant to speak in opposition to their opinions. It is not unlikely
that Jairus and the people favored the opinions of the Sadducees,and that
"they" understood by her being dead that she had "ceasedto be," and that
she would never be raisedup again. In opposition to this, the Saviour used the
expression"she sleepeth;" affirming mildly both that the "body" was dead,
and "implying" that "her spirit" still lived, and that she would be raisedup
again. A similar mode of speaking occurs in John 11:11 "Our friend Lazarus
sleepeth." The sacredwriters often spoke of the pious dead as "sleeping," 2
Peter3:4; Acts 7:60; 1 Corinthians 15:6, 1 Corinthians 15:18;1 Thessalonians
4:13-15. The meaning of this passage,then, is, the maid has not ceasedto

"exist;" but, though her body is dead, yet her spirit lives, and she sleeps in the
hope of the resurrection.
Laughed him to scorn - Derided him; ridiculed him.
Jamieson-Fausset-BrownBible Commentary
Mt 9:18-26. The Woman with the Issue of BloodHealed.—The Daughterof
Jairus Raisedto Life. ( = Lu 8:40-56;Mr 5:21-43).
For the exposition, see on[1244]Mr5:21-43.
Matthew Poole's Commentary
Mark saith, Mark 5:39,40, When he was come in, he saith unto them, Why
make ye this ado, and weep? The damselis not dead, but sleepeth. And they
laughed him to scorn. But when he had put them all out, he takeththe father
and mother, and them that were with him, and entereth in where the damsel
was lying. Luke saith, Luke 8:51-53, When he came into the house, he suffered
no man to go in, ( that is, into the chamber where the dead body lay), save
Peter, James, and John, and the father and mother of the maiden. And all
wept, and bewailed her: but he said, Weepnot; she is not dead, but sleepeth.
And they laughed him to scorn, knowing that she was dead. The history is
plain: when Christ came into the house, there was a mixed noise of fiddlers or
pipers, and mourners. Christ coming in, with Peter, James, and John, asked
them what they made such ado for? The maid was not dead, but asleep. They
apprehending that she was dead, mockedhim. He desires to go into the
chamber where the corpse lay; but would suffer none but Peter, James, and
John, and the father and mother of the maid, to go in with him; the reason
appeareth afterward, because he did not desire that this miracle should be
presently published. The only question is, in what sense ourSaviour saith, she
is not dead, but sleepeth; whereas they knew she was dead.
1. Some think our Saviour speakethambiguously, for death is in Scripture
often calleda sleep, 1 Kings 14:20 John 11:11 Acts 7:60 1 Corinthians 15:6
with respectto the resurrection.

2. Others think that our Saviour speaks ironically, knowing that some of them
would so diminish the miracle, to calumniate him, or abate his reputation. But
it is a better answerto saythat he speaks with reference to their opinion; she
is not dead in that sense you judge her dead, so as she shall not come to life
before the resurrection;she is not so dead but she shall come to life again; as
he said to Mary concerning Lazarus, John 11:23.
3. Or, to me she is not dead.
4. Or shall we say, as soonas Christ was come into the house, who is the
resurrection, and the life, John 11:25, her soul againreturned into her body,
which though to their appearance it was separatedfrom her body, was not yet
fixed in its eternalmansion?
In what sense soeverhe spake it, they judged it ridiculous, and laughed him to
scorn.
Gill's Exposition of the Entire Bible
And he said unto them, give place,.... Depart, be gone;for he put them out of
the room, and suffered none to be with him, when he raisedher from the
dead, but Peter, James, and John, and the father and mother of the child, who
were witnesses enoughofthis miracle.
For the maid is not dead, but sleepeth:not but that she was really dead; and
Christ signifies as much, when he says, she "sleepeth";a phrase that is often
used in (e) Talmudic writings, for one that is dead: but Christ's meaning is,
that she was not so dead as the company thought; as always to remain in the
state of the dead, and not to be restored to life again: whereas ourLord
signifies, it would be seenin a very little time, that she should be raisedagain,
just as a person is awakedoutof sleep;so that there was no occasionto make

such funeral preparations as they did. The Jews say(f) of some of their dead,
that they are asleep, and not dead: it is said, Isaiah26:19 "Awake andsing, ye
that dwell in the dust".
"These, saythey, are they that sleepand die not; and such are they that sleep
in Hebron, for they , "do not die, but sleep", --the four couples in Hebron
(Adam and Eve, &c.)they "sleep, but are not dead".''
And they laughed him to scorn;they mockedat his words, and had him in the
utmost contempt, as a very weak silly man; taking him either to be a madman,
or a fool; knowing that she was really dead, of which they had all the evidence
they could have; and having no faith at all in him, and in his power to raise
her from the dead.
(e) T. Hieros. Beracot, fol. 6. 1. Avoda Zara, fol. 42. 3. BereshitRabba Parash.
91. fol. 79. 3.((f) Zohar in Exod. fol. 62. 4.
Geneva Study Bible
He said unto them, Give place: for the maid is not dead, but sleepeth. And
they laughed him to scorn.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Matthew 9:24-25. The maid, is not to be regardedas being permanently dead,
but only as sleeping and certainto come to life again, like one who awakens
out of sleep. Thus, from the standpoint of His own purpose, does Jesus clearly
and confidently speak ofher actualdeath. “Certus ad miraculum accedit,”
Bengel. It is wrong to found upon these words the supposition of a mere
apparent death (Paulus, Schleiermacher, Olshausen, Ewald, Schenkel;
Weizsäcker, without being quite decided). See, onthe other hand, John 11:4;
John 11:11. This hypothesis is as incompatible with the view of the evangelists
as it is inconsistent with a due regard to the characterofJesus. See Krabbe, p.
327 ff. Keim, again, hesitates to acceptthe idea of an unreal death, yet
continues to harbour doubts as to the historical characterofthe narrative. He
thinks that, at least, the firm faith of the president may be accountedfor by

the later hopes of Christianity, which may have prompted the desire to see, in
the risen Christ, the future restorerof the dead alreadymanifesting Himself
as such in His earthly ministry,—a matter in connectionwith which the
statementin Matthew 11:5 and the parallel of Elias and Elisha (1 Kings 17:17;
2 Kings 4:8; 2 Kings 4:18. Comp. Strauss)also fall to be considered. Surely,
however, a legendaryanticipation of this sort would have been far more fertile
in such stories!Then, apart even from the raising of Lazarus relatedby John,
we have always (Matthew 11:5) to show how hazardous it must be to relegate
to the regionof myths those cases inwhich Jesus raises the dead, considering
what a small number of them is reported.
ἐξεβλήθη] Comp. Matthew 21:12. The request to retire (ἀναχωρεῖτε, Matthew
9:24) not having been complied with, a thrusting out follows. Mark 1:43; Acts
9:40.
Notice in εἰσελθών (viz. into the chamber of death) the noble simplicity of the
concise narrative.
τὸ κορασιον]See Lobeck, adPhryn. p. 74;on ἡ φήμη, Wyttenbach, ad Julian.
Or. I. p. 159, Lps.
Expositor's Greek Testament
Matthew 9:24. ἀναχωρεῖτε, retire!Hired mourners distasteful to Jesus, who
gladly avails Himself of this opportunity of dismissing them.—οὐ γὰρ
ἀπέθανε: no need of you yet, for the maid (κοράσιον, dim. for κόρη, but =
puella in late Greek)is not dead. A welcome word to naturalistic
commentators, giving a plausible basis for the hypothesis of an apparent
death or swoon(Schleier., Keim, etc.), not to be takenprosaicallyas meant to
deny death. Yet Carr (C. G. T.) thinks it open to question whether it ought not
to be takenliterally, and doubtful whether κοιμᾶσθαι is ever used in a
metaphoricalsense in the N. T. or elsewhere. The derisive laughter of the

crowd(κατεγέλων) is goodevidence to the contrary.—ἐξεβλήθη:not to be
pressedas implying physical force, non vi et manibus, sed voce jussuque
(Fritzsche), a tone and manner not to be resisted, the house therefore soon
clearedof the noisy crowd.
Cambridge Bible for Schools andColleges
24. is not dead, but sleepeth]These words are reported without variation by
the three Synoptists; it is open to question whether they ought not to be taken
literally. The word for sleepeth(καθεύδει)does not bear the metaphorical
force of κοιμᾶσθαι;and the statement of Jesus is very explicit.
Bengel's Gnomen
Matthew 9:24. Ἀναχωρεῖτε, depart) That is, you are not neededhere. Our
Lord proceeds without hesitation[427]to perform the miracle, cf. ch. Matthew
14:19.—οὐ γὰρἀπέθανε τὸ κοράσιον, forthe damsel is not dead) Jesus said
this before He entered where she was lying dead. The dead all live to God; see
Luke 20:38; and the girl, on accountof her revival, which was to take place
soon, quickly, surely, and easily, was not to be numbered amongstthe dead
who shall rise hereafter, but amongstthose that sleep.—κατεγέλωνΑὐτοῦ,
they laughed Him to scorn) This very circumstance confirmed the truth of
both the death and the miracle. They seemto have feared the loss of their
funeral dues.
[427]In the original, “certus ad miraculum accedit”—aphrase which loses
half its force in the translation.—(I. B.)
Pulpit Commentary
Verse 24. - He said unto them, Give place; withdraw (ἀναχωρεῖτε). This is no
room for mourners (cf. Acts 9:40). For the maid; damsel(RevisedVersion). to
assimilate this and ver. 25 to the other passageswhere κοράσιονis found. Is
not dead, but sleepeth. Our Lord looks forwardto the result of his coming. So
also probably Acts 20:10. To take our Lord's words here as a literal statement
of a present fact, meaning that she was only in a trance, is to contradict the

words of the messenger(parallelpassages), our next succeeding clause, and
Luke's addition to it, "knowing that she was dead." And they laughed him to
scorn. Bengelsuggests thatthey were afraid of losing the payment for their
work.
INTERNETRESOURCES
They Laughed Jesus To Scorn
Postedon May 16, 2019 by mikewilkins
MATTHEW 9:24 KJV 24 He said unto them, Give place:for the maid is not
dead, but sleepeth. And they laughed him to scorn.
Do others think you are crazy for being a follower of Jesus? Do they think you
are too extreme for believing the Bible literally? Well, don’t feellonely. Jesus
facedthe same type of problems. As we see in Matthew 9:24, sometimes
people derided Jesus. Theydid not just laugh at Him — they laughed Him to
scorn. They made a big deal out of it.
It is the same today. When we believe what Jesus said, there may be times
when others think we are crazy. They may laugh at us. They may even mock
us for believing God’s Word. That is nothing new. But why should you let it
affectyou?
Often we are too concernedabout what other people think. After all, they are
not our Judge. Nor are they our Provider. But God is, and we should care
what He thinks. That was the stance that Jesus took.
We must remember that we are not in a popularity contest. Yes, to some
people the messagewe have to share will be receivedwith gladness and
thankfulness. I am sure the parents of the girl Jesus raisedfrom the dead —

after He was laughedto scorn — were glad. But to others we are often not
understood.
That really is the root of the problem. People are in darkness. Theydo not
understand what is really happening. They don’t understand there is a
spiritual side of life. They do not understand that the words we speak are
important and carry authority. They do not understand that with faith in
God, nothing is impossible. And people generallymistrust what they do not
understand.
So we must walk in love and be patient with people, knowing that they are in
darkness — but somedaythey will see the light. If we continue to walk in the
light ourselves, we canbe the means of God’s light beginning to shine into
their lives and bring understanding.
Laughed to scorn
By Glen on April 23rd, 2016
Psalm22:1-31
When Jesus cried out “My God, My God, why hast thou forsakenme?” He
was referencing the whole of Psalm22. Before chapterdivisions were inserted
into the biblical text (in the 12th century AD), a person would refer to a Psalm
by quoting its first line. And when we study the whole of Psalm22, we get a
unique window onto the horrors of Christ crucified.
The Psalmthat begins “My God, My God” continues with an extended, first
person accountof the Messiah’s sufferings. In verse 6 He says:
“I am a worm, and no man; a reproachof men, and despisedof the people.
All they that see me laugh me to scorn: they shootout the lip, they shake the
head, saying, He trusted on the LORD that he would deliver him: let him
deliver him, seeing he delighted in him.” (Psalm 22:6-8)

A thousand years before GoodFriday this Psalmpredicts the whole
experience of crucifixion – even quoting in advance the words of the crowdat
Calvary (Matthew 27:41-43).
The phrase “laughed to scorn” is the KJV’s consistenttranslationof a single
Hebrew word which carries both senses oflaughing and scorn. Nowadayswe
would call this an amplified translation. If such a policy is employed too often
it can make for onerous reading. Yet when deployed sparingly and with a
poet’s ear, it enriches a translation.
The King James Bible cannotclaim the credit for this turn of phrase – it
appears in Miles Coverdale’s (1540)and John Rogers’(1549)translations.
The saying caught the attention of William Shakespeare,who perhaps knew
the phrase from its use in the Bishop’s Bible of 1568. He thought it eloquent
enough to use in a key passageofMacbeth:
“Be bloody, bold, and resolute; laugh to scorn
The powerof man, for none of woman born
Shall harm Macbeth”. (Act 4, scene 1)
Shakespeare has caughtthe Bible’s meaning. To laugh something to scornis
to deride it – to laugh at and deem it as nothing. That’s how Macbeth
considered“the powerof man.” And it’s how the powerof man considers the
Messiah. We laughHim to scorn as He dies in apparent weakness.
Yet there is a profound irony here. Whilst the mockers felt superior to Christ,
their derision only proved His Messiah-ship. As they laugh Him to scornthey
prove that Jesus is the MessiahofPsalm 22. It’s just one of severalstriking
fulfilments of the Psalmon Good Friday. The Messiahcontinues…
“I am poured out like water, and all my bones are out of joint: my heart is like
wax; it is melted in the midst of my bowels. Mystrength is dried up like a
potsherd; and my tongue cleavethto my jaws;and thou hast brought me into
the dust of death. Fordogs have compassedme: the assembly of the wicked
have inclosedme: they piercedmy hands and my feet. I may tell all my bones:

they look and stare upon me. They part my garments among them, and cast
lots upon my vesture”. (Psalm22:14-18)
The One who appearedso laughable on that cross is seen – in the light of
Scripture – to be in complete control. As they pierce His hands and feet, as
they mock Him and gamble for His clothes, they are in fact establishing His
identity. Jesus is the Messiah, promisedof old, the One who must suffer, must
die and must rise again. He will endure the scornfor now. But He will have
the lastlaugh.
Mark 5:40 ►
And they laughed at Him. After He had sent them all out, He took the child's
father and mother and His own companions, and went in to see the child.
“And They Laughed Him To Scorn” Mark 5:40
May 25, 2016EdgewoodChurchJohnBaker
Difficult as it may be to imagine, they were laughing at Jesus. The Jews who
had assembledto weepand wailat the death of a young girl had turned their
attention to mock the only One with the powerto bring her back from the
dead. He had told them that she was not dead, but merely sleeping (Mark
5:39), and, “they laughed Him to scorn.” Jesuswas oftenthe subjectof
ridicule because ofthe things He said, and He made many enemies because He
told the truth (cf. Gal4:16).
I wonder what went through the Lord’s mind while those people mockedHim.
Righteous angerbecause oftheir ignorance and stubbornness (cf. Mk 3:5)?
Pity for those who were so blinded by pride that they refused to see (cf. Jn

9:41)? Maybe it was sincere grief because He knew that their rejectionof Him
was the rejection of hope itself (cf. Mk 3:28-29). WhateverHis reaction, it’s
important to emphasize that Jesus never allowedthe ridicule of ungodly
people to turn Him awayfrom His purpose.
Even today this world will often, “laugh Him to scorn,” whenGod-fearing
people dare to sayand do what is right! Have you noticed the mockery?
People laugh at Jesus when they reject His teaching on salvation. He Himself
said, “He who believes and is baptized will be saved (Mark 16:16),” and yet
countless thousands rush headlong toward eternity without obeying His will
on this matter. He said, “exceptyou repent, you will all likewise perish(Luke
13:3),” and yet we find those whose only desire seems to focus on being
worldly in their thoughts and conduct.
People laugh at Jesus when they fail to respectHis authority in matters of
worship. He said, “the words that I have spokenwill judge you at the last day
(Jn 12:48),” and yet so many seemto be focusedon ignoring His wishes as
they, “spice up,” the Lord’s pattern for New Testamentworship with
mechanicalinstruments of music, drama presentations, unbiblical preaching,
and other human innovations for which there is no authority.
People laugh Him to scornby refusing to acceptHis will on proper roles and
relationships in the home and in the church. Jesus has given men and women
very specific roles (see 1 Cor 14:34-40;Ephesians 5:22-33;1 Timothy 2; Titus
2; 1 Peter3), and He is glorified when we humbly acceptHis will in these
matters. The world calls Jesus, “archaic,”“oppressive,”“insensitive,”and
“insecure,” andpeople laugh Him to scornas they rush to place women in
pulpits and in unscriptural positions of leadership within the church. They
laugh Him to scorn as they encourage the breakup of families and homes
because ofwhat they call, “irreconcilable differences (see Matthew 19:3-9).”
Have we forgottenwhat He taught on these issues?
With a mixture of pity, righteous anger, and sincere grief, we acknowledge
that others are laughing at the Savior. Brethren, people desperatelyneed to
know both what He said and what it means to them! Let’s be ready to answer
those who ask a reasonfor the hope that lies within us (1 Peter3:15).

FOUR KINDS OF LAUGHTER
by Dr. R. L. Hymers, Jr.
A sermon preachedat the Fundamentalist Baptist Tabernacle ofLos Angeles
Lord's DayMorning, February 3, 2002
"A time to weep, and a time to laugh"
(Ecclesiastes 3:4).
The word "laugh," in its various forms, is given thirty-eight times in the Bible.
Sometimes laughter is right and sometime it's wrong. Sometimes it is a fool
who is laughing. Sometimes it is God Himself. This sermon is based on one by
W. HerschelFord, in which he said, "Without claiming any originality for
these thoughts I want to callto your attention [four] kinds of laughter
mentioned in the Bible, and I shall back eachtype of laughter up with the
Scripture" (W. HerschelFord, Simple Sermons for a Sinful Age, Grand
Rapids: Zondervan, 1972, p. 119).
I. First, there is the laughter of unbelief.
The Bible tells us,
"Now Abraham and Sarahwere old and well strickenin age;and it ceasedto
be with Sarah after the manner of women. Therefore Sarahlaughed within
herself…ThenSarahdenied, saying, I laughed not; for she was afraid. And he
said, Nay; but thou didst laugh" (Genesis 18:11,12,15).

Here is what happened. Abraham and Sarahwere old and they didn't have
any children. One day God told Abraham that he would have a son. Abraham
was a hundred years old and Sarahwas ninety. When Sarah heard that God
had told Abraham she would have a child, she laughed in unbelief. God said,
"Wherefore [why] did Sarahlaugh? Is any thing too hard for the Lord?"
(Genesis 18:13-14).Sarahwas then afraid. She said, "I laughed not" (Genesis
18:15). God said, "Nay, but thou didst laugh" (ibid.).
Sarah's unbelief in the powerof God has been seenin the hearts of people
throughout history. Many men and women are like Sarah today. There are
young people here this morning who laugh at the powerof God. When we tell
you that Christ can save your soul and give you a better life in this local
church, you laugh. When we tell you that there is a Heaven you can go to if
you getsaved, and a Hell that you should avoid going to, you laugh in scorn
and unbelief. And when we tell you that Jesus Christ has the power to convert
you and make you into a real Christian in this church, you make it into a joke,
and laugh about it. You laugh in unbelief, just as Sarah did.
One day a man named Jairus came to Jesus. He fell down at the feet of Jesus
and beggedHim to come to his house and heal his little daughter who was
twelve years old, and lay in her bed dying.
When Jesus gotto the house, there was a crowdof people weeping and wailing
outside because the girl was alreadydead. But Jesus said, "Weepnot; she is
not dead, but sleepeth" (Luke 8:52). Then the Bible says, "They laughed him
to scorn, knowing that she was dead" (Luke 8:53). They knew that the girl
was dead. They laughed at the Son of God when He told them she would live.
They were filled with unbelief - and their lack of faith made them laugh at
Jesus - just as Sarah laughed at the power of God. And then Jesus
"…put them all out [of the room], and took her by the hand, and called,
saying, Maid, arise. And her spirit came again, and she arose straightway:
and he commanded to give her meat. And her parents were astonished…"
(Luke 8:54-56).

Young person, you are as dead in your heart toward God as that girl was. The
Bible says that you are "dead in trespassesandsins" (Ephesians 2:1). The
Bible speaks of"the blindness of [your] heart" (Ephesians 4:18). You are
blind concerning God. And you are spiritually dead. But Jesus couldgive you
life, if you will fully believe in Him. Jesus canconvert you and make you into a
real Christian.
What would happen if you became converted, and wanted to be here in
church every single Sunday? What would happen? I know that your parents
and your friends don't expectyou to be saved and love to come here to
church. They don't expectthat to happen. If I said to your parents and
friends, "That young person will rise up from being dead spiritually. That
young person will become a realChristian. That young person will love
coming to this church every single Sunday." If I said that to your friends and
your parents, they would laugh at me just as much as those people laughed at
Jesus whenHe said the girl would rise up and live. But when the girl actually
rose up from her death bed, "Her parents were astonished" (Luke 8:56).
Your parents would be astonishedtoo if you were convertedand became a
real Christian through the powerof Christ. Mostof you have parents and
friends who would try their very bestto keepyou from coming back to this
church if they thought you were going to getconverted here and become a
real Christian. They would laugh in unbelief now, but if you really got
converted, they would be astonishedand try to keepyou from coming back
here. Go ahead and astonishthem! Come to Christ. Pay no attention if they
laugh at you in unbelief! Come to Christ anyway! Only Christ cansave you,
and forgive your sins, and give you a home in Heaven. Go aheadand astonish
your friends and your parents! Come to Christ and get converted. Have your
sins washedawayin Christ's Blood. Get saved. Why be lonely? Come home -
to church! Go aheadand astonishyour lost parents and friends! Blow them
away!Become a Baptist and a real Christian! Come back here next Sunday -
just do it! It's your life! Don't let them decide for you! Decide for yourself to
become a real Christian! Let them laugh! It won't hurt you!
Yes, there is the laughter of unbelief.

II. But, second, there is the laughter of a fool.
The Bible says, "Foras the crackling of thorns under a pot, so is the laughter
of the fool" (Ecclesiastes7:6). This verse pictures a pot hanging over a fire,
with thorns burning under it, making a crackling noise. The thorns crackle as
they burn, then they are consumed, and there is nothing left but cold, grey
embers and silence. The laughter of a fool is like that. He is miserable even
while he's laughing. After his fun and laughter is over, he is empty and dead.
Something is missing in your life. Many young people go to raves, get drunk,
or snort cocaine to try to be happy. But the Bible says, "Evenin laughter the
heart is sorrowful; and the end of that mirth [or joy] is heaviness" (Proverbs
14:13).
The loneliestpersonin the world is the one who doesn't know Jesus. When
your friends leave, there is no one to talk to you and comfort you. When
problems happen, there is no one to help you. When death strikes suddenly
there is no one to go with you through the chilly waters. When judgment falls
there is no one to stand up for you and defend you. The laughter of a fool does
not last. Depression, despair, and loneliness haunt such people throughout life.
One evening a skinny, grey, sad-facedman entered the office of Dr. James
Hamilton in Manchester, England. The doctor noticedthe depressedlook on
the man's face. He said,
"Are you sick?"
"Yes, doctor, I am sick with a deadly disease."
"What disease?"
"I am depressedby life. I can't find happiness anywhere. Nothing makes me
laugh. I have nothing to live for. Doctor, if you can't help me, I will kill
myself."
The doctorsaid,

"The sickness won'tkill you. You only need a change of pace. You need to
laugh, and getsome pleasure."
"What shall I do?" said the man.
"Go to the circus tonight to see Grimaldi, the clown. Grimaldi is the funniest
man alive. I saw him a couple of nights ago, and I'm still laughing. Go and see
Grimaldi the clown. He will cure you."
A flash of pain crossedthe man's face, and he said,
"Doctor, don't joke with me. I am Grimaldi the clown!" (Paul Lee Tan, Th.D.,
Encyclopedia of 7700 Illustrations, Rockville, Maryland:Assurance
Publishers, 1979, pp. 754-755).
Young person, that's the way it is in life. You can be laughing today, and filled
with depressiontomorrow. "Foras the crackling ofthorns under a pot, so is
the laughter of the fool" (Ecclesiastes7:6). "Evenin laughter the heart is
sorrowful; and the end of that mirth is heaviness" (Proverbs 14:13).
III. Thirdly, the Bible tells us about the laughter of God.
Here is a strange verse of Scripture:
"He that sitteth in the heavens shall laugh: the Lord shall have them in
derision" (Psalm 2:4).
Why does God laugh? We have to read the first three verses of the Psalm to
understand that.
"Why do the heathen rage, and the people imagine a vain thing? The kings of
the earth setthemselves, and the rulers take counseltogether, againstthe
Lord, and againsthis anointed, saying, Let us break their bands asunder, and
castawaytheir cords from us. He that sitteth in the heavens shall laugh: the
Lord shall have them in derision" (Psalm 2:1-4).

Matthew Henry comments, "Sinners'follies are just the sport of God's infinite
wisdom and power;and those attempts of the kingdom of Satan, which in our
eyes are formidable, in his are despicable" (quoted in Spurgeon, C. H., The
Treasuryof David, Pasadena, Texas:Pilgrim Publications, n.d., volume 1, p.
16).
"He that sitteth in the heavens shall laugh" (Psalm2:4).
Let me illustrate God's laughter with a simple story. A few years ago, the
SovietUnion disintegratedand Communism fell. Forover 70 years the
Communists had persecutedand murdered Christians. The greatestenemy of
Christianity in the entire world was the atheistic communism of that "Evil
Empire," as President Reagancalledit. And then one day it all fell apart -
quite suddenly. I picked up a copy of Newsweekmagazine. On the coverwas a
photograph of a huge statue of Lenin, the father of Communism in Russia.
Ropes had been tied around Lenin's statue, and it was toppled, laying on its
side with a big crack in the great statue. When I first saw that picture, I
laughed - "Ha! Ha!" A short laugh of triumph over the enemy! I think that's
very close to the way God will laugh when His enemies stumble and fall.
"He that sitteth in the heavens shall laugh: the Lord shall have them in
derision" (Psalm 2:4).
God loves people. He wants them to be saved. In His greatlove He sent His
Son, Jesus, to die on the Cross so our sins could be paid for. But people reject
the love of Jesus and the love of God. People say, "I can getalong without
God." I don't need to go to that old Baptist church every Sunday! What do I
need that for? I don't need God in my life." Eachperson who does that is like
a little version of the SovietUnion, a little picture of that mighty statue of the
atheistic, God-denying Lenin.

Then calamity strikes that person. Their statue is pulled suddenly down.
Judgment falls on that proud person who saidhe didn't need this church or
this God of the Bible. And when that sudden judgment falls, God says, "Ha!
Ha!", just like I did when I saw that broken, fallen statue of Lenin.
Listen to these words from God,
"Because Ihave called, and ye refused; I have stretched out my hand, and no
man regarded;but ye have set at nought all my counsel, and would none of
my reproof: I also will laugh at your calamity" (Proverbs 1:24-26).
My young friend, don't defy God! He is greaterthan you are.Submit to God.
Come back to this church. Come to Christ and getsaved. After all - why be
lonely? Come home - to church! And come fully to Jesus Christand be
washedfrom your sins by His Blood!
IV. Fourthly, the Bible tells us about the laughter of salvation.
Jesus said, "Blessedare ye that weepnow: for ye shall laugh" (Luke 6:21).
Heaven is the happiest place in the Universe.
After tragedy happened, my mother and I were very poor. People laughedat
Mother. They jokedabout her being so poor. But my mother got saved, and
she is now in Heaven. Those who laughed at her are in Hell. Mother used to
say, "He who laughs last, laughs beset." That's an old American saying. And
it's absolutelytrue. "Weeping may endure for a night, but joy cometh in the
morning" (Psalm30:5).
I simply cannotexpress this point any better than Dr. Ford, so I am going to
quote him word-for-word, to conclude this sermon:
1. It will be a laughter of congratulation.Youmeet a friend here who has had
an operation or been seriouslyill, and you congratulate him on his recovery.
And when we meet our friends in heaven, we shall laugh and congratulate
eachother.

We'll say to one, "The lasttime I saw you, cancerwas eating awayyour body.
Now you have a new body and you'll never be sick again. Congratulations."
To another we'll say, "The last time I saw you, arthritis had crippled you.
Now you canrun as a messengerofthe king. Congratulations." To another
we'll say, "The last time I saw you, you were wasting awaywith tuberculosis.
Now you have an eternal bloom on your cheek. Congratulations."To another
we'll say, "The last time I saw you, you were grappling with sin. Now you
have overcome it forever. Congratulations." To anotherwe'll say, "The last
time I saw you, you were burdened with sorrow. Now you have peace and
comfort. Congratulations."
2. It will be a laughter of reunion. Have you ever been to a family reunion?
Those who have not seeneachother for a yearlaugh as they shake hands with
a loved one or throw their arms around anotherone.
I remember the sad wail of a sick mother as her baby was wheeledawayto be
buried. She cried out, "Good-by, my darling. I'll never see you again." But
there will be no such cry in heaven. Mother is gone, but we'll see her again.
Father and brother and sisterand child, husband and wife, they are gone, but
not forever. We shall see them again in that blessed, betterland.
3. It will be a laughter of forgetfulness. We have our difficulties and our
differences down here. Up there we'll forget all of these. Up there we shall all
love one another.
4. It will be a laughter of sweetmemories. We'll talk about the good times we
had down here and these memories will flood over us, to make heavenever
richer and sweeter. Here we remember the touch of a vanished hand, there
we'll feel its touch again. Here we remember a voice that is stilled, there we'll
hear that voice again.
5. It will be a laughter of victory and triumph. Satan often [gives us trouble]
here, but at last we'll gain the victory over him. He'll be in hell where he
belongs and he can never tempt us again.

Wellington returned in triumph from Waterloo. Teddy Rooseveltreturned in
triumph from Cuba. Pershing returned in triumph from France. Eisenhower
returned in triumph from Germany. They had wonsome greatvictories and
they marched home in glory, leading a triumphant procession.
Oh, but how much more triumphant, how much greaterwill be the heavenly
triumphant procession!Jesus will head the processionand we'll be with Him
laughing and rejoicing, all sin and sorrow behind us, and a glorious eternity
before us.
As a Christian lay dying he said, "I see the letter 'W' written all over the
skies.""Whatdo you think it means?", someone asked. And he replied, "I
think it means welcome, welcome to heaven."
Yes, soonlife's little day will end and we'll be going home. Welcome will be
written over the gate, over the door of our mansion, over the throne and all
over heaven. So let us trust Christ and love Him and serve Him well. Then up
there all our sorrow and sighing will be turned into blessedeternallaughter.
(W. HerschelFord, ibid., pp. 127-128).
Come home to church! Come home to Jesus Christ!Come home to Heaven!
Thro' the gate of the city in a robe of spotless white
He will lead me where no tears will ever fall;
In the glad song of the ages Ishall mingle with delight;
But I long to see my Saviour first of all.
I shall know Him, I shall know Him,
And redeemedby His side I shall stand,

I shall know Him, I shall know Him By the print of the nails in His hand.
("My Saviour First of All" by Fanny J. Crosby, 1820-1915).
Dearfriend, "Four Kinds of Laughter" is only one of the hundreds of
sermons that appear on Dr. Hymers' website. There are about 900 word-for-
word sermon manuscripts available on a wide range of subjects. Please click
here to read some of the titles of these sermons.
(END OF SERMON)
Scripture Read Before the Sermon: Luke 8:49-56.
Solo Sung Before the Sermon by Benjamin Kincaid Griffith:
"My Saviour First of All" by Fanny J. Crosby(1820-1915).
You can read Dr. Hymers' sermons eachweek onthe Internet
at www.rlhymersjr.com. Click on "Sermon Manuscripts."
MARK 5:40 STUDYLIGHTRESOURCES
Adam Clarke Commentary
The father and the mother - Prudence required that they should be present,
and be witnesses ofthe miracle.
And them that were with him - That is, Peter, James, and John, Mark 5:37. It
is remarkable that our Lord gave a particular preference to these three
disciples, beyond all the rest, on three very important occasions:

They were present at the transfiguration.
At the raising of Jairus's daughter.
At his agonyin the garden of Gethsemane.
Where the damsel was lying - Ανακειμενον, lying. This word is very doubtful.
BDL, one other, Coptic, and later Arabic, with five of the Itala, omit it. Other
MSS. express the same idea in five different words: Griesbachleaves it out of
the text. See his Testament.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Mark 5:40". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/mark-
5.html. 1832.
return to 'Jump List'
Coffman's Commentaries on the Bible
And they laughed him to scorn. But he, having put them all forth, taketh the
father of the child and her mother and them that were with him, and goeth in
where the child was.
Laughed him to scorn ... The scorners were put out by Jesus, the spiritual
implications of this being profound and perpetual. The scornful of all ages
succeedonly in shutting the door of opportunity againstthemselves. It must
have been a matter of remorse to some of those ancientscorners that they
missed the one opportunity of all the ages to have witnessedthe resurrection
of the dead! Their conduct here denies any other status to them except that of
hired performers at a funeral. Scornful laughter is never the behavior of

broken-heartedfriends and relatives. Jesus'questioning of the din they were
raising also supports the same conclusion.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Mark 5:40". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/mark-5.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
And they laughed him to scorn,.... The servants of the house that had laid her
out; and the neighbours and relations that were come in on this occasion, and
had satisfiedthemselves that she was dead; and the players on the pipe and
flute, with the mourning women, who got their livelihood this way; See Gill on
Matthew 9:24;
but when he had put them all out: of the house, or that part of it where he
was;that is, ordered them to depart, with the leave and consentof the master
of the house:
he taketh the father, and the mother, of the damsel, and them that were with
him: either with Jairus, who had accompaniedhim to Christ, and returned
with him; the Ethiopic versionreads it, "with them", who were with the
father and the mother of the damsel, their near relations, and intimate
friends; or rather with Christ, namely, the three disciples, Peter, James, and
John;
and entereth in where the damsel was lying; into an inner room, where the
child was laid out on a bed.

Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Mark 5:40". "The New John Gill Expositionof
the Entire Bible". https:https://www.studylight.org/commentaries/geb/mark-
5.html. 1999.
Geneva Study Bible
4 And they laughed him to scorn. But when he had put them all out, he taketh
the father and the mother of the damsel, and them b that were with him, and
entereth in where the damsel was lying.
(4) Such as mock and scornChrist are unworthy to be witnesses ofhis
goodness.
(b) The three disciples.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.

Bibliography
Beza, Theodore. "Commentaryon Mark 5:40". "The 1599 Geneva Study
Bible". https:https://www.studylight.org/commentaries/gsb/mark-5.html.
1599-1645.
Commentary Critical and Explanatory on the Whole Bible
And they laughed him to scorn — rather, simply, “laughedat Him” -
“knowing that she was dead” (Luke 8:53); an important testimony this to the
reality of her death.
But when he had put them all out — The word is strong - “turned them all
out”; meaning all those who were making this noise, and any others that may
have been there from sympathy, that only those might be present who were
most nearly concerned, and those whom He had Himself brought as witnesses
of the greatactabout to be done.
he taketh the father and the mother of the damsel, and them that were with
him — Peter, and James, and John.
and entereth in where the damsel was lying.
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography

Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Mark 5:40". "Commentary Critical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/mark-5.html. 1871-8.
Robertson's WordPictures in the New Testament
And they laughed him to scorn (και κατεγελων— kaikategelōn). “They
jeeredat him” (Weymouth). Note imperfect tense. They kept it up. And note
also κατ — kaṫ (perfective use). Exactly the same words in Matthew 9:24 and
Luke 8:53. The loud laughter was ill suited to the solemn occasion. ButJesus
on his part (αυτος δε — autos de) took charge of the situation.
Takeththe father of the child and her mother and them that were with him
(παραλαμβανει τονπατερα του παιδιου και την μητερα και τους μετ αυτου —
paralambanei ton patera tou paidiou kai tēn mētera kai tous met' autou).
Having put out (εκβαλων — ekbalōn)the rest by a stern assertionof authority
as if he were masterof the house, Jesus takes along with him these five and
enters the chamber of death “where the child was” (οπου ην το παιδιον —
hopou ēn to paidion). He had to use pressure to make the hired mourners
leave. The presence ofsome people will ruin the atmosphere for spiritual
work.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Mark 5:40". "Robertson's WordPictures
of the New Testament".

https:https://www.studylight.org/commentaries/rwp/mark-5.html. Broadman
Press 1932,33. Renewal1960.
Vincent's Word Studies
Put them out
“Wonderful authority in the house of a stranger. He was really master of the
house” (Bengel). Only Mark relates the taking of the parents with the three
disciples into the chamber.
Copyright Statement
The text of this work is public domain.
Bibliography
Vincent, Marvin R. DD. "Commentaryon Mark 5:40". "Vincent's Word
Studies in the New Testament".
https:https://www.studylight.org/commentaries/vnt/mark-5.html. Charles
Schribner's Sons. New York, USA. 1887.
Wesley's ExplanatoryNotes
And they laughed him to scorn. But when he had put them all out, he taketh
the father and the mother of the damsel, and them that were with him, and
Them that were with him — Peter, James, and John.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website.

Bibliography
Wesley, John. "Commentary on Mark 5:40". "JohnWesley's Explanatory
Notes on the Whole Bible".
https:https://www.studylight.org/commentaries/wen/mark-5.html. 1765.
The Fourfold Gospel
And they laughed him to scorn1. But he, having put them all forth2, taketh
the father of the child and her mother and them that were with him, and
goethin where the child was3.
And they laughed him to scorn. His words formed a criticism as to their
judgment and experience as to death, and threatened to interrupt them in
earning their funeral dues.
But he, having put them all forth. Because theirtumult was unsuited to the
solemnity and sublimity of a resurrection. They were in the outer room--not in
the room where the dead child lay.
Takeththe father of the child and her mother and them that were with him,
and goethin where the child was. The phrase "them that were with him"
refers to the three: Peter, James, and John (Mark 5:37). Jesus took with him
five witnesses, becausein the small space ofthe room few could see distinctly
what happened, and those not seeing distinctly might circulate inaccurate
reports and confusedstatements as to what occurred. Besides, Jesus worked
his miracles as privately as possible in order to suppress undue excitement.

Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon Mark 5:40".
"The Fourfold Gospel".
https:https://www.studylight.org/commentaries/tfg/mark-5.html. Standard
Publishing Company, Cincinnati, Ohio. 1914.
Abbott's Illustrated New Testament
And them that were with him; Peter, James and John,--the first among the
apostles, andthe Savior's most intimate and confidential friends. (Mark 5:37.)
Copyright Statement
Bibliography
Abbott, John S. C. & Abbott, Jacob. "Commentaryon Mark 5:40". "Abbott's
Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/mark-5.html. 1878.
John Trapp Complete Commentary

40 And they laughed him to scorn. But when he had put them all out, he
taketh the father and the mother of the damsel, and them that were with him,
and entereth in where the damsel was lying.
Ver. 40. {See Trapp on "Matthew 9:24"}
Copyright Statement
Bibliography
Trapp, John. "Commentary on Mark 5:40". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/mark-
5.html. 1865-1868.
Thomas Coke Commentary on the Holy Bible
Mark 5:40. And they laughed him to scorn— The mourner, not of
understanding Jesus, laughedhim to scornwhen they heard him say, the
damsel is not dead; for having seenall the marks and proofs of death about
her, they were absolutely certain that she was dead; and yet, if they had given
themselves time to consider, they might have understood that he spake in this
manner, to intimate that he was going to raise her from the dead; and the
rather, as he had been sentfor by her parents to heal her miraculously. But
his words were ambiguous; and the mourners naturally enough took them in
the wrong sense:thus, while Jesus predicted the miracle, to shew that it did
not happen by accident, he delivered himself in such terms, as modestly to
avoid the reputation which might have accruedto him from so stupendous a

work. The dispositions expressedby the mourners rendered them not worthy
to behold the miracle. Jesus therefore put them even out of the antechamber;
or hemight have done this to be freed from the noise of their lamentation.
After clearing the antechamber, he entered where the corpse was lying,
accompaniedby none but the disciples above-mentioned, and the father and
mother of the damsel;they being, of all persons, the most proper witnessesof
the miracle, which in reality suffered nothing by the absence ofthe rest; for as
they were all sensible that the child was dead, they could not but be certain of
the miracle, when they saw her alive again, though possibly they might not
know to whom the honour of her resurrectionwas due. It seems Jesus wasnot
solicitous of appropriating itto himself; probably also, they went in thus
slenderly attended, that the witnessesmight have an opportunity to examine
the whole transactionnarrowly, and so be able to report it afterwards, upon
the fullest assurance, andwith every circumstance of credibility. It deserves
particular attention, with what perfectdecorum our Lord conducted himself
on this occasion, and how superior he appearedto any views of human
applause. See Lardner's answerto Woolston, p. 89.
Copyright Statement
Bibliography
Coke, Thomas. "Commentaryon Mark 5:40". Thomas Coke Commentary on
the Holy Bible. https:https://www.studylight.org/commentaries/tcc/mark-
5.html. 1801-1803.
Greek TestamentCriticalExegeticalCommentary
40.]How capricious, according to modern criticism, must this Evangelisthave
been, who compiled his narrative out of Matt. and Luke, adding minute
particulars—in leaving out here εἰδότες ὅτι ἀπέθανεν (Luke), a detail so

essential, if Mark had really been what he is represented. Cantestimony be
strongerto the untenableness of such a view, and the independence of his
narration? And yet such abound in every chapter.
Copyright Statement
Bibliography
Alford, Henry. "Commentary on Mark 5:40". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/mark-5.html. 1863-1878.
Johann Albrecht Bengel's Gnomonof the New Testament
Mark 5:40. κατεγέλων, they began to laugh Him down) with sorrowful
laughter, free from insolence.— ἐκβαλὼν, having put out) Marvellous
authority in a house, as one would have thought, judging externally, with
which He had no connection. In reality there was in the house its true Lord.—
τὸν) Therefore there were present three disciples, and three of the family, not
more; comp. Mark 5:43.
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on Mark 5:40". JohannAlbrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/mark-5.html. 1897.

Matthew Poole's EnglishAnnotations on the Holy Bible
See Poole on"Mark 5:35"
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Mark 5:40". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/mark-5.html. 1685.
Justin Edwards' Family Bible New Testament
Those who have no faith may scoffat the idea that Jesus Christ is almighty,
and able to supply all the wants of his people;they may mock at a reliance on
his constantand all-sufficient aid; but in due time his people will find that
their most exalted expectations are more than realized.
Copyright Statement
Bibliography
Edwards, Justin. "Commentary on Mark 5:40". "Family Bible New
Testament". https:https://www.studylight.org/commentaries/fam/mark-
5.html. American TractSociety. 1851.

Cambridge Greek Testamentfor Schools andColleges
40. κατεγέλωναὐτοῦ. Theylaughed derisively at Him; laughed Him to scorn.
Cf. καταγινώσκω,κατακρίνω, καταψηφίζομαι.The gen. is normal. Sadler
may be right in suggesting that their ridicule was interested, for their pay as
mourners depended upon her being dead, not asleep.
ἐκβαλὼνπάντας. These mourners, whether hired or friends of the family,
would be unwilling to go; cf. Mark 11:15, and for αὐτὸς δέ, “But He on His
part,” Mark 1:8, and often in Lk.
παραλαμβάνει. This is the common use of παραλαμβάνω in the Gospels, of
Christ taking others with Him (Mark 9:2, Mark 10:32, Mark 14:33);Mark
4:36 is exceptional. Euthymius suggests thatthe father and mother were
witnesses in the family’s interests, the chosenThree in Christ’s interest. All
five were sympathetic and believing witnesses,like the bearers of the paralytic
(Mark 2:3). See crit. note.
Copyright Statement
Bibliography
"Commentary on Mark 5:40". "Cambridge Greek TestamentforSchools and
Colleges".https:https://www.studylight.org/commentaries/cgt/mark-5.html.
1896.
Schaff's Popular Commentary on the New Testament
Mark 5:40. Entereth in where the damsel was. The whole account, just here,
seems to have been derived directly from Peter who was present.

Copyright Statement
Bibliography
Schaff, Philip. "Commentary on Mark 5:40". "Schaff's PopularCommentary
on the New Testament".
https:https://www.studylight.org/commentaries/scn/mark-5.html. 1879-90.
The Expositor's Greek Testament
Mark 5:40. κατεγέλων:this the point of the story for the evangelist, thinks
Weiss, hence relatedafter the demoniac—commonlink, the unbelief of the
people. But surely in this case in credulity was very excusable!— τὸν παρέρα,
etc.:father, mother, and the three disciples taken into the sick chamber, the
former as parents, the latter as witnesses.
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Mark 5:40". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/mark-5.html. 1897-1910.

E.W. Bullinger's Companion Bible Notes
laughed Him to scorn= beganlaughing at Him. put them all out. He acted, as
well as spoke, with "authority".
Copyright Statement
Bibliography
Bullinger, Ethelbert William. "Commentary on Mark 5:40". "E.W.
Bullinger's Companion bible Notes".
https:https://www.studylight.org/commentaries/bul/mark-5.html. 1909-1922.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
And they laughed him to scorn. But when he had put them all out, he taketh
the father and the mother of the damsel, and them that were with him, and
And they laughed him to scorn, [ kategeloon(Greek #2606)autou (Greek
#846)]- rather, simply, 'laughed at Him' - "knowing that she was dead."
(Luke 8:53); an important testimony this to the reality of her death.
But when he had put them all out. The word is strong [ ekbaloon(Greek
#1544)].-`whenhe had put,' or 'turned them all out;' meaning all those who
were making this noise, and any others that may have been there from
sympathy, that only those might be present who were most nearly concerned,
and those whom He had Himself brought as witnesses ofthe greatact about to
be done.

He taketh the father and the mother of the damsel, and them that were with
him (Peter, and James, and John), and entereth in where the damselwas
lying.
In a Bible story about Jesus raising a ruler’s dead daughter to life, Matthew
wrote,
“And when Jesus came into the ruler’s house, and saw the minstrels and the
people making a noise, He said unto them, Give place: for the maid is not
dead, but sleepeth. And they laughed him to scorn…”
“Theylaughed him to scorn!” I could relate to that feeling as one who has
statedtruth beyond what neighbors could physically see at the moment. The
scorncomes from stating truth that others cannotyet see.
Jesus saw life in the ruler’s daughter where everyone else saw death. The
observers were so convincedof their false belief, that when Jesus statedto the
contrary, they belittled him, made fun of him, derided him, and “laughedhim
to scorn.” This reactioncould have been quite a blow to Jesus’pride and ego!
But Jesus did not have any pride or ego issues to burden him. He took action,
swift action, and instructed the scorners to leave the room. They left, and
Jesus proceededto raise the girl to life. Truth had the final say.
Anyone who practices ChristianScience will experience similar reactions
from neighbors and strangers who do not understand spiritual reality.

Christian Science requires its students to see beyond the evidence of the
physical senses. Seeing beyondmatter to Spirit is the dominant activity in the
mind of a Christian Scientist. And because so many people in the world at
large believe what they see physically is the reality, when a student of
Christian Science states a spiritual truth that contradicts the physical
evidence, they likely may be “laughed to scorn.”
A student picks his battles, as the old proverb wisely instructs, but there will
be times when truth needs to be statedwhether anyone else believes it or not.
And the reactionmay not be pleasantto receive. Butlike Jesus, whenone’s
viewpoint is firmly planted in Spirit, it will not matter what reactioncomes in
return. Jesus actedupon what he knew was spiritually realand true, and his
position triumphed in the end. The scorners were put to shame, not Truth.
So, if you are a student of Truth, constantlyseeing beyond the evidence of
matter to the realm of Spirit, and occasionallymeet scornfor your position,
don’t be dismayed, concernedor bothered by it. It comes with the territory!
It means you are a world-thought shakerand mover. Keep on moving in the
right direction. Christ will back you up every step of the way, and Truth will
have the final verdict. The scorners will be sent in the other direction with
their tails betweentheir legs and you will be rewarded for your faithfulness
and trust in what is real and true. by Evan Mehlenbacher
PRECEPTAUSTIN RESOURCES
BRUCE HURT MD

Matthew 9:24 He said, "Leave;for the girl has not died, but is asleep." And
they beganlaughing at Him.
NET Matthew 9:24 he said, "Go away, for the girl is not dead but asleep."
And they beganmaking fun of him.
GNT Matthew 9:24 ἔλεγεν, Ἀναχωρεῖτε, οὐ γὰρ ἀπέθανεν τὸ κοράσιονἀλλὰ
καθεύδει. καὶ κατεγέλωναὐτοῦ.
NLT Matthew 9:24 "Getout!" he told them. "The girl isn't dead; she's only
asleep." Butthe crowdlaughed at him.
KJV Matthew 9:24 He said unto them, Give place:for the maid is not dead,
but sleepeth. And they laughed him to scorn.
ESV Matthew 9:24 he said, "Go away, for the girl is not dead but sleeping."
And they laughed at him.
NIV Matthew 9:24 he said, "Go away. The girl is not dead but asleep." But
they laughed at him.
ASV Matthew 9:24 he said, Give place:for the damsel is not dead, but
sleepeth. And they laughed him to scorn.
CSB Matthew 9:24 "Leave," He said, "becausethe girl isn't dead, but
sleeping." And they started laughing at Him.
NKJ Matthew 9:24 He said to them, "Make room, for the girl is not dead, but
sleeping." And they ridiculed Him.
NRS Matthew 9:24 he said, "Go away;for the girl is not dead but sleeping."
And they laughed at him.
YLT Matthew 9:24 he saith to them, 'Withdraw, for the damsel did not die,
but doth sleep,'and they were deriding him;
Leave - 1Ki 17:18-24 Ac 9:40 20:10
not - Joh11:4,11-13
And they beganlaughing - Mt 27:39-43 Ps 22:6,7 Isa 49:7 53:3

24 . lego:G3004 . . anachoreo:G402 anachoreo:G402. . korasion:G2877. .
apothnesko:G599. katheudo:G2518 . . katagelao:G2606. . katagelao:G2606
LAUGHING AT JESUS
WHO GETS THE "LAST LAUGH!"
To get the lastlaugh means to succeedwhenothers thought you would not: To
ultimately achieve successafterencountering adversity or doubt from others.
He said, "Leave;for the girl has not died, but is asleep." - Leave is not a
command in Greek but in the contextfunctions like a command (cf Peter's
words when Tabitha had died - Acts 9:40+). Jesus was once againdisturbing
long establishedtraditions that had actually been prescribed by the rabbis
and were to be assiduouslyfollowed when someone died.
Leave (left, departed, go away, give place)(402)(anachoreofrom ana = back
againor emphatic + choreo = depart, make room) means to depart from a
location. Anachoreō is used severaltimes in Matthew to describe a strategic
withdrawal in the face of danger (Mt 2:12–14, 22;4:12; 12:15;14:13;15:21)
but Jesus going to Galilee was not out of fear of Herod, for Jesus fearedno
man! Anachoreo describes the magi who after being warned by God "left for
their own country by another way." (Mt 2:12). Josephwas also warnedand
"left for Egypt" (Mt 2:14) and then later "left for the regions of Galilee." (Mt
2:22) In Mt 12:15 Jesus withdrew, retreating to a secludedplace (cf Jn 6:15).
Asleep (2518)(katheudo from katá = an intensive + heúdō = to sleep) means
literally to sleep, fall asleepor be fastasleep(Mt. 8:24) and figuratively (as
here) to die or be dead (Mt. 9:24; Mk 5:39; Lk 8:52+ cf. Da 12:2+).
And they beganlaughing at Him - Beganlaughing is in the imperfect tense
picturing them doing this overand over, an ongoing ridicule of Jesus!The
NET expresses the sense wellrendering it "they beganmaking fun of Him."
"Canyou imagine—laughing, pointing to Jesus, laughing Him to scorn? More
of that is happening in the world today. Jesus is the One who is derided. He is
the One who is spokenagainst. Have you ever thought about how this world
hates Jesus Christ?" (Adrian Rogers)

Robertsonadds "These whenput out by Jesus, “laughedhim to scorn”
(kategelōn]), in a sort of loud and repeated(imperfect) guffaw of scorn. Jesus
overcame all this repellent environment."
MacArthur makes an insightful comment "Thattheir weeping could so
quickly turn to laughter, even mocking laughter, betrayed the fact that their
mourning was a paid act and did not reflectgenuine sorrow. It also betrayed
their complete lack of faith in Jesus’powerto raise the girl from the dead."
Spurgeon- Jesus will have the death-music quieted; for it is premature, and
even false in its significance. He says to the minstrels, “Give place.” (Leave, go
away)Many things have to give place when Jesus comes onthe scene;and he
takes care that they shall give place;for he puts them out of the room. To him
the maid is asleeprather than dead; for he is about to callher back to life. He
sees the future as well as the present; and to him in that light “the maid is not
dead, but sleepeth.” The Lord Jesus wants not pipers, flute-players, and
wailers;his own still voice is more fit for work in the death-chamber with a
young girl. Jesus is going to do wonders, and the hired performances of those
who mimic woe are not in tune therewith. When Jesus tells the hired
performers that there will be no need to proceedwith the funeral, for the girl
will live, they answerwith scoffs, forthey are sure that she is dead. It is a
shameful thing to laugh at Christ. Yet “he endured such contradictionof
sinners againsthimself”, and was not angry. We need not be dismayed when
we are ridiculed; for “they laughed HIM to scorn.” Normay we stop our
working because ofderision; for Jesus wenton with his resurrectionwork
despite the mockers.
Adrian Rogers applies the factthat they laughed at Jesus to Christians who
will be laughed at by the world - there’s going to be personalinsult. They’re
going to revile you. If you’re a child of God, you’re going to be a butt of jokes.
You’re going to be openly ridiculed. I’ve been ridiculed since I was in high
schoolfor standing up for the Lord Jesus Christ. I’ve been ridiculed by
football players that I’ve played football with. I’ve been ridiculed by
classmates. Idon’t saythat feeling sorry for myself. The fleas come with the
dog. I mean, you’re going to be ridiculed; they’re going to revile you. And,
you know, some people can stand almost anything except to be laughed at. Do

you know that? Does it bother you to be laughed at? The Bible says of the
Lord Jesus Christ that “they laughed him to scorn.” (Matthew 9:24; Mark
5:40; Luke 8:53) Can you imagine anybody getting a belly laugh at the Lord
Jesus Christ? They did. “Theylaughed him to scorn.” (Matthew 9:24; Mark
5:40; Luke 8:53) They were even mocking Him when He was on the cross
dying in agonyand blood.
JOSEPHALEXANDER
24. He says to them, the mourners thus employed in noisy lamentation. Give
place, withdraw, retreat, a verb which has repeatedly occurredbefore, but in
a different application (see above, on 2:12, 13:14, 22:4, 12.) Damsel, a Greek
diminutive of neuter form, but meaning a little girl. The word is confined in
the older classicsto the dialect of common life, as a familiar term of fondness
and endearment; but the later writers use it in the more serious and elevated
style. The Rhemish versionhas the old and now too coarse form wench. Is not
dead, or did not die (when ye supposed), the same form that is used in Mark
5:35. But sleeps, is sleeping, or asleep, the present tense denoting actual
condition, as the aoristbefore it, strictly understood, denotes a previous
occurrence. She did not die but sleeps. Thesewords admit of two
interpretations, eachof which has had its advocates.The first assigns to them
their strictestand most obvious sense, to wit that this was merely an apparent
death, but really a case ofstupor, trance, or syncope, which might, almost
without a figure, be described as a deep protracted slumber. The other gives a
figurative sense to both expressions, understanding by the first that she really
was dead but only for a time and therefore not dead in the ordinary
acceptationofthe term; and by the secondthat her death, though real, being
transient, might be naturally calleda sleep, which differs from death chiefly in
this very factand the effects which flow from it. This last is now very
commonly agreedupon by all classesofinterpreters, German and English,
neologicalandChristian, as the only meaning which the words will fairly

Jesus was being laughed at

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