Note 205 — Chapter IX · MIRACLES OF JESUS.

In relation to the facts of the case, the natural interpretation speaks with more than its usual confidence, under the persuasion that it has on its side the assurance of Jesus himself, that the maiden was not really dead, but merely in a sleep-like swoon; and not only rationalists, like Paulus, and semi-rationalists, like Schleiermacher, but also decided supranaturalists, like Olshausen, believe, on the strength of that declaration of Jesus, that this was no resuscitation of the dead.205 The last-named commentator attaches especial importance to the antithesis in the speech of Jesus, and because the words οὐκ ἀπέθανε, is not dead, are followed by ἀλλὰ καθεύδει, but sleepeth, is of opinion that the former expression cannot be interpreted to mean merely, she is not dead, since I have resolved to restore her to life; strange criticism,—for it is precisely this addition which shows that she was only not dead, in so far as it was in the power of Jesus to recall her to life. Reference is also made to the declaration of Jesus concerning Lazarus, John xi. 14, Λάζαρος ἀπέθανε, Lazarus is dead, which is directly the reverse of the passage in question, οὐκ ἀπέθανε τὸ κοράσιον, the damsel is not dead. But Jesus had before said of Lazarus, αὕτη ἡ ἀσθένεια οὐκ ἔστι πρὸς θάνατον, this sickness is not unto death (v. 4), and Λάζαρος ὁ φίλος ἡμῶν κεκοίμηται, our friend Lazarus sleepeth (v. 11). Thus in the case of Lazarus also, who was really dead, we have just as direct a denial of death, and affirmation of mere sleep, as in the narrative before us. Hence Fritzsche is undoubtedly right when he paraphrases the words of Jesus in our passage as follows: puellam ne pro mortua habetote, sed dormire existimatote quippe in vitam mox redituram. Moreover, Matthew subsequently (xi. 5) makes Jesus say, νεκροὶ ἐγείρονται, the dead are raised up; and as he mentions no other instance of resuscitation by Jesus, he must apparently have had this in his mind.206