Matthew 9:18

We have here two passages of history put together; that of the raising of Jairus's daughter to life, and that of the curing of the woman that had the bloody issue, as he was going to Jairus's house, which is introduced in a parenthesis, in the midst of the other; for Christ's miracles were thick sown, and interwoven; the work of him that sent him was his daily work. He was called to do these good works from speaking the things foregoing, in answer to the cavils of the Pharisees, Mat 9:18 : While he spake these things; and we may suppose it is a pleasing interruption given to that unpleasant work of disputation, which, though sometimes needful, a good man will gladly leave, to go about a work of devotion or charity. Here is,

I. The ruler's address to Christ, Mat 9:18. A certain ruler, a ruler of the synagogue, came and worshipped him. Have any of the rulers believed on him? Yes, here was one, a church ruler, whose faith condemned the unbelief of the rest of the rulers. This ruler had a little daughter, of twelve years old, just dead, and this breach made upon his family comforts was the occasion of his coming to Christ. Note, In trouble we should visit God: the death of our relations should drive us to Christ, who is our life; it is well if any thing will do it. When affliction is in our families, we must not sit down astonished, but, as Job, fall down and worship. Now observe,

1. His humility in this address to Christ. He came with his errand to Christ himself, and did not send his servant. Note, It is no disparagement to the greatest rulers, personally to attend on the Lord Jesus. He worshipped him, bowed the knee to him, and gave him all imaginable respect. Note, They that would receive mercy from Christ must give honour to Christ.

2. His faith in this address; "My daughter is even now dead," and though any other physician would now come too late (nothing more absurd than post mortem medicina - medicine after death), yet Christ comes not too late; he is a Physician after death, for he is the resurrection and the life; "O come then, and lay thy hand upon her, and she shall live." This was quite above the power of nature (a privatione ad habitum non datur regressus - life once lost cannot be restored), yet within the power of Christ, who has life in himself, and quickeneth whom he will. Now Christ works in an ordinary, by nature and not against it, and, therefore, we cannot in faith bring him such a request as this; while there is life, there is hope, and room for prayer; but when our friends are dead, the case is determined; we shall go to them, but they shall not return to us. But while Christ was here upon earth working miracles, such a confidence as this was not only allowable but very commendable.

II. The readiness of Christ to comply with his address, Mat 9:19. Jesus immediately arose, left his company, and followed him; he was not only willing to grant him what he desired, in raising his daughter to life, but to gratify him so far as to come to his house to do it. Surely he never said to the seed of Jacob, Seek ye me in vain. He denied to go along with the nobleman, who said, Sir, come down, ere my child die (Joh 4:48-50), yet he went along with the ruler of the synagogue, who said, Sir, come down, and my child shall live. The variety of methods which Christ took in working his miracles is perhaps to be attributed to the different frame and temper of mind which they were in who applied to him, which he who searcheth the heart perfectly knew, and accommodated himself to. He knows what is in man, and what course to take with him. And observe, when Jesus followed him, so did his disciples, whom he had chosen for his constant companions; it was not for state, or that he might come with observation, that he took his attendants with him, but that they might be the witnesses of his miracles, who were hereafter to be the preachers of his doctrine.

III. The healing of the poor woman's bloody issue. I call her a poor woman, not only because her case was piteous, but because, she had spent it all upon physicians, for the cure of her distemper, and was never the better; which was a double aggravation of the misery of her condition, that she had been full, but was now empty; and that she had impoverished herself for the recovery of her health, and yet had not her health neither. This woman was diseased with a constant issue of blood twelve years (Mat 9:20); a disease, which was not only weakening and wasting, and under which the body must needs languish; but which also rendered her ceremonially unclean, and shut her out from the courts of the Lord's house; but it did not cut her off from approaching to Christ. She applied herself to Christ, and received mercy from him, by the way, as he followed the ruler, whose daughter was dead, to whom it would be a great encouragement, and a help to keep up his faith in the power of Christ. So graciously does Christ consider the frame, and consult the case, of weak believers. Observe,

1. The woman's great faith in Christ, and in his power. Her disease was of such a nature, that her modesty would not suffer her to speak openly to Christ for a cure, as others did, but by a peculiar impulse of the Spirit of faith, she believed him to have such an overflowing fulness of healing virtue, that the very touch of his garment would be her cure. This, perhaps, had something of fancy mixed with faith; for she had no precedent for this way of application to Christ, unless, as some think, she had an eye to the raising of the dead man by the touch of Elisha's bones, Kg2 13:21. But what weakness of understanding there was in it, Christ was pleased to overlook, and to accept the sincerity and strength of her faith; for he eateth the honey-comb with the honey, Sol 4:11. She believed she should be healed if she did but touch the very hem of his garment, the very extremity of it. Note, There is virtue in every thing that belongs to Christ. The holy oil with which the high priest was anointed, ran down to the skirts of his garments, Psa 133:2. Such a fulness of grace is there in Christ, that from it we may all receive, Joh 1:16.

2. Christ's great favour to this woman. He did not suspend (as he might have done) his healing influences, but suffered this bashful patient to steal a cure unknown to any one else, though she could not think to do it unknown to him. And now she was well content to be gone, for she had what she came for, but Christ was not willing to let he to so; he will not only have his power magnified in her cure, but his grace magnified in her comfort and commendation: the triumphs of her faith must be to her praise and honour. He turned about to see for her (Mat 9:22), and soon discovered her. Note, It is great encouragement to humble Christians, that they who hide themselves from men are known to Christ, who sees in secret their applications to heaven when most private. Now here,

(1.) He puts gladness into her heart, by that word, Daughter, be of good comfort. She feared being chidden for coming clandestinely, but she is encouraged. [1.] He calls her daughter, for he spoke to her with the tenderness of a father, as he did to the man sick of the palsy (Mat 9:2), whom he called son. Note, Christ has comforts ready for the daughters of Zion, that are of a sorrowful spirit, as Hannah was, Sa1 1:15. Believing women are Christ's daughters, and he will own them as such. [2.] He bids her be of good comfort: she has reason to be so, if Christ own her for a daughter. Note, The saints' consolation is founded in their adoption. His bidding her be comforted, brought comfort with it, as his saying, Be ye whole, brought health with it. Note, It is the will of Christ that his people should be comforted, and it is his prerogative to command comfort to troubled spirits. He creates the fruit of the lips, peace, Isa 57:19.

(2.) He puts honour upon her faith. That grace of all others gives most honour to Christ, and therefore he puts most honour upon it; Thy faith has made thee whole. Thus by faith she obtained a good report. And as of all graces Christ puts the greatest honour upon faith, so of all believers he puts the greatest honour upon those that are most humble; as here on this woman, who had more faith than she thought she had. She had reason to be of good comfort, not only because she was made whole, but because her faith had made her whole; that is, [1.] She was spiritually healed; that cure was wrought in her which is the proper fruit and effect of faith, the pardon of sin and the work of grace. Note, We may then be abundantly comforted in our temporal mercies when they are accompanied with those spiritual blessings that resemble them; our food and raiment will be comfortable, when by faith we are fed with the bread of life, and clothed with the righteousness of Jesus Christ; our rest and sleep will be comfortable, when by faith we repose in God, and dwell at ease in him; our health and prosperity will be comfortable, when by faith our souls prosper, and are in health. See Isa 38:16, Isa 38:17. [2.] Her bodily cure was the fruit of faith, of her faith, and that made it a happy, comfortable cure indeed. They out of whom the devils were cast, were helped by Christ's sovereign power; some by the faith of others (as Mat 9:2); but it is thy faith that has made thee whole. Note, Temporal mercies are then comforts indeed to us, when they are received by faith. If, when in pursuit of mercy, we prayed for it in faith, with an eye to the promise, and in dependence upon that, if we desired it for the sake of God's glory, and with a resignation to God's will, and have our hearts enlarged by it in faith, love, and obedience, we may then say, it was received by faith.

IV. The posture in which he found the ruler's house, Mat 9:23. - He saw the people and the minstrels, or musicians, making a noise. The house was in a hurry: such work does death make, when it comes into a family; and, perhaps, the necessary cares that arise at such a time, when our dead is to be decently buried out of our sight, give some useful diversion to that grief which is apt to prevail and play the tyrant. The people in the neighbourhood came together to condole on account of the loss, to comfort the parents, to prepare for, and attend on, the funeral, which the Jews were not wont to defer long. The musicians were among them, according to the custom of the Gentiles, with their doleful, melancholy tunes, to increase the grief, and stir up the lamentations of those that attended on this occasion; as (they say) is usual among the Irish, with their Ahone, Ahone. Thus they indulged a passion that is apt enough of itself to grow intemperate, and affected to sorrow as those that had no hope. See how religion provides cordials, where irreligion administers corrosives. Heathenism aggravates that grief which Christianity studies to assuage. Or perhaps these musicians endeavoured on the other hand to divert the grief and exhilarate the family; but, as vinegar upon nitre, so is he that sings songs to a heavy heart. Observe, The parents, who were immediately touched with the affliction, were silent, while the people and minstrels, whose lamentations were forced, made such a noise. Note, The loudest grief is not always the greatest; rivers are most noisy where they run shallow. Ille dolet vere, qui sine teste dolet - That grief is most sincere, which shuns observation. But notice is taken of this, to show that the girl was really dead, in the undoubted apprehension of all about her.

V. The rebuke that Christ gave to this hurry and noise, Mat 9:24. He said, Give place. Note, Sometimes, when the sorrow of the world prevails, it is difficult for Christ and his comforts to enter. They that harden themselves in sorrow, and, like Rachel, refuse to be comforted, should think they hear Christ saying to their disquieting thoughts, Give place: "Make room for him who is the Consolation of Israel, and brings with him strong consolations, strong enough to overcome the confusion and tyranny of these worldly griefs, if he may but be admitted into the soul." He gives a good reason why they should not thus disquiet themselves and one another; The maid is not dead but sleepeth. 1. This was eminently true of this maid, that was immediately to be raised to life; she was really dead, but not so to Christ, who knew within himself what he would do, and could do, and who had determined to make her death but as a sleep. There is little more difference between sleep and death, but in continuance; whatever other difference there is, it is but a dream. This death must be but of short continuance, and therefore is but a sleep, like one night's rest. He that quickens the dead, may well call the things which be not as though they were, Rom 4:17. 2. It is in a sense true of all that die, chiefly of them that die in the Lord. Note, (1.) Death is a sleep. All nations and languages, for the softening of that which is so dreadful, and withal so unavoidable, and the reconciling of themselves to it, have agreed to call it so. It is said, even of the wicked kings, that they slept with their fathers; and of those that shall arise to everlasting contempt, that they sleep in the dust, Dan 12:2. It is not the sleep of the soul; its activity ceases not; but the sleep of the body, which lies down in the grave, still and silent, regardless and disregarded, wrapt up in darkness and obscurity. Sleep is a short death, and death a long sleep. But the death of the righteous is in a special manner to be looked upon as a sleep, Isa 57:2. They sleep in Jesus (Th1 4:14); they not only rest from the toils and labours of the day, but rest in hope of a joyful waking again in the morning of the resurrection, when they shall wake refreshed, wake to a new life, wake to be richly dressed and crowned, and wake to sleep no more. (2.) The consideration of this should moderate our grief at the death of our dear relations: "say not, They are lost; no, they are but gone before: say not, They are slain; no, they are but fallen asleep; and the apostle speaks of it as an absurd thing to imagine that they that are fallen asleep in Christ are perished (Co1 15:18); give place, therefore, to those comforts which the covenant of grace ministers, fetched from the future state, and the glory to be revealed."

Now could it be thought that such a comfortable word as this, from the mouth of our Lord Jesus, should be ridiculed as it was? They laughed him to scorn. These people lived in Capernaum, knew Christ's character, that he never spake a rash or foolish word; they knew how many mighty works he had done; so that if they did not understand what he meant by this, they might at least have been silent in expectation of the issue. Note, The words and works of Christ which cannot be understood, yet are not therefore to be despised. We must adore the mystery of divine sayings, even when they seem to contradict what we think ourselves most confident of. Yet even this tended to the confirmation of the miracle: for it seems she was so apparently dead, that it was thought a very ridiculous thing to say otherwise.

VI. The raising of the damsel to life by the power of Christ, Mat 9:25. The people were put forth. Note, Scorners that laugh at what they see and hear that is above their capacity, are not proper witnesses of the wonderful works of Christ, the glory of which lies not in pomp, but in power. The widow's son at Nain, and Lazarus, were raised from the dead openly, but this damsel privately; for Capernaum, that had slighted the lesser miracles of restoring health, was unworthy to see the greater, of restoring life; these pearls were not to be cast before those that would trample them under their feet.

Christ went in and took her by the hand, as it were to awake her, and to help her up, prosecuting his own metaphor of her being asleep. The high priest, that typified Christ, was not to come near the dead (Lev 21:10, Lev 21:11), but Christ touched the dead. The Levitical priesthood leaves the dead in their uncleanness, and therefore keeps at a distance from them, because it cannot remedy them; but Christ, having power to raise the dead, is above the infection, and therefore is not shy of touching them. He took her by the hand, and the maid arose. So easily, so effectually was the miracle wrought; not by prayer, as Elijah did (Kg1 17:21), and Elisha (Kg2 4:33), but by a touch. They did it as servants, he as a Son, as a God, to whom belong the issues from death. Note, Jesus Christ is the Lord of souls, he commands them forth, and commands them back, when and as he pleases. Dead souls are not raised to spiritual life, unless Christ take them by the hand: it is done in the day of his power. He helps us up, or we lie still.

VII. The general notice that was taken of this miracle, though it was wrought privately; Mat 9:26. The fame thereof went abroad into all that land: it was the common subject of discourse. Note, Christ's works are more talked of than considered and improved. And doubtless, they that heard only the report of Christ's miracles, were accountable for that as well as they that were eye-witnesses of them. Though we at this distance have not seen Christ's miracles, yet having an authentic history of them, we are bound, upon the credit of that, to receive his doctrine; and blessed are they that have not seen, and yet have believed, Joh 20:29.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The account contained in these verses is also recorded, with some additional circumstances, in Mark 5:22-43, and Luke 8:41-56.

Mat 9:18

There came a certain ruler - Mark and Luke say that his name was Jairus, and that he was a “ruler of the synagogue;” that is, one of the elders to whom was committed the care of the synagogue.

See the notes at Mat 4:23.

And worshipped him - That is, fell down before him, or expressed his respect for him by a token of profound regard. See the notes at Mat 2:2.

My daughter is even now dead - Luke says that this was his only daughter, and that she was twelve years of age. Mark and Luke say that she was “at the point of death,” and that information of her actual death was brought to him by one who was sent by the ruler of the synagogue, while Jesus was going. Matthew combined the two facts, and stated the representation which was made to Jesus, without stopping particularly to exhibit the manner in which it was done. In a summary way he says that the ruler communicated the information. Luke and Mark, dwelling more particularly on the circumstances, state at length the way in which it was done; that is, by himself stating, in a hurry, that she was “about to die,” or “was dying,” and then in a few moments sending word that “she was dead.” The Greek word, rendered “is even now dead,” does not of necessity mean, as our translation would express, that she had actually expired, but only that she was “dying” or about to die. Compare Gen 48:21. It is likely that a father, in these circumstances, would use a word as nearly expressing actual death as would be consistent with the fact that she was alive. The passage may be expressed thus: “My daughter was so sick that she must be by this time dead.”

Come and lay thy hand upon her - It was customary for the Jewish prophets, in conferring favors, to lay their hand on the person benefited. Jesus had probably done so also, and the ruler had probably witnessed the fact.

Mat 9:20

And, behold, a woman ... - This disease was by the Jews reckoned unclean Lev 15:25, and the woman was therefore unwilling to make personal application to Jesus, or even to touch his person. The disease was regarded as incurable. She had expended all her property, and grew worse, Mar 5:26.

Touched the hem of his garment - This garment was probably the square garment which was thrown over the shoulders. See notes at Mat 5:40. This was surrounded by a border or “fringe;” and this “fringe,” or the loose threads hanging down, is what is meant by the “hem.” The Jews were commanded to wear this, in order to distinguish them from other nations. See Num 15:38-39; Deu 22:12.

Mark says that “the woman, fearing and trembling,” came and told him all the truth. Perhaps she feared that, from the impure nature of her disease, he would be offended that she touched him.

Mat 9:22

But Jesus tutored him about, and when he saw her, he said, Daughter, be of good comfort - Jesus silenced her fears, commended her faith, and sent her away in peace.

He used an endearing appellation, calling her “daughter,” a word of tenderness and affection, and dismissed her who had been twelve long and tedious years labouring under a weakening and offensive disease, now in an instant made whole. Her faith, her strong confidence in Jesus, had been the means of her restoration. It was the “power” of Jesus that cured her; but that power would not have been exerted but in connection with faith. So in the salvation of a sinner. No one is saved who does not believe; but faith is the instrument, and not the power, that saves.

Mat 9:23

And widen Jesus came into the ruler’s house ... - Jesus permitted only three of his disciples, Peter, James, and John the brother of James, and the father and mother of the damsel, to go in with him where the corpse lay, Mar 5:37-40

It was important that there should be “witnesses” of the miracle, and he chose a sufficient number. “Five” witnesses were enough to establish the fact. The witnesses were impartial. The fact that she was dead was established beyond a doubt. Of this the mourners, the parents, the messengers, the people, were satisfied. If she was presented to the people “alive,” the proof of the miracle was complete. The presence of more than the “five” witnesses would have made the scene tumultuous, and have been less satisfactory evidence of the fact of the restoration of the child. Five sober witnesses are always better than the confused voices of a rabble. These were the same disciples that were with him on the Mount of Transfiguration and in the Garden of Gethsemane, Mar 9:2; Mar 14:33; 2Pe 1:17-18.

And saw the minstrels and the people making a noise - Minstrels” are persons who play on instruments of music. The people of the East used to bewail the dead by cutting the flesh, tearing the hair, and crying bitterly. See Jer 9:17; Jer 16:6-7; Eze 24:17. The expressions of grief at the death of a friend, in Eastern countries, are extreme. As soon as a person dies, all the females in the family set up a loud and doleful cry. They continue it as long as they can without taking breath, and the shriek of wailing dies away in a low sob. Nor do the relatives satisfy themselves with these expressions of violent grief. They hire persons of both sexes, whose employment it is to mourn for the dead in the like frantic manner. See Amo 5:16; Jer 9:20. They sing the virtues of the deceased, recount his acts, dwell on his beauty, strength, or learning; on the comforts of his family and home, and in doleful strains ask him why he left his family and friends.

To all this they add soft and melancholy music. They employ “minstrels” to aid their grief, and to increase the expressions of their sorrow. This violent grief continues, commonly, eight days. In the case of a king, or other very distinguished personage, it is prolonged through an entire month. This grief does not cease at the house; it is exhibited in the procession to the grave, and the air is split with the wailings of real and of hired mourners. Professor Hackett (“Illustrations of Scripture,” pp. 121, 122) says: “During my stay at Jerusalem I frequently heard a singular cry issuing from the houses in the neighborhood of the place where I lodged, or from those on the streets through which I passed. It was to be heard at all hours - in the morning, at noonday, at evening, or in the deep silence of night. For some time I was at a loss to understand the cause of this strange interruption of the stillness which, for the most part, hangs so oppressively over the lonely city. Had it not been so irregular in its occurrence, I might have supposed it to indicate some festive occasion; for the tones of voice (yet hardly tones so much as shrieks) used for the expression of different feelings sound so much alike to the unpracticed ear, that it is not easy always to distinguish the mournful and the joyous from each other.

I ascertained, at length, that this special cry was, no doubt, in most instances, the signal of the death of some person in the house from which it was heard. It is customary, when a member of the family is about to die, for the friends to assemble around him and watch the ebbing away of life, so as to remark the precise moment when he breathes his last, upon which they set up instantly a united outcry, attended with weeping, and often with beating upon the breast, and tearing out the hair of the head. This lamentation they repeat at other times, especially at the funeral, both during the procession to the grave and after the arrival there, as they commit the remains to their last resting-place.”

The Jews were forbidden to tear their hair and cut their flesh. See Lev 19:28; Deu 14:1. They showed their grief by howling, by music, by concealing the chin with their garment, by rending the outer garment, by refusing to wash or anoint themselves, or to converse with people, by scattering ashes or dust in the air, or by lying down in them, Job 1:20; Job 2:12; 2Sa 1:2-4; 2Sa 14:2; 2Sa 15:30; Mar 14:63. The expressions of grief, therefore, mentioned on this occasion, though excessive and foolish, were yet strictly in accordance with Eastern customs.

Mat 9:24

The maid is not dead, but sleepeth - It cannot be supposed that 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 “ceased to be,” and that she would never be raised up 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 raised up again. A similar mode of speaking occurs in Joh 11:11 “Our friend Lazarus sleepeth.” The sacred writers often spoke of the pious dead as “sleeping,” 2Pe 3:4; Act 7:60; 1Co 15:6, 1Co 15:18; 1Th 4:13-15. The meaning of this passage, then, is, the maid has not ceased to “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.

Mat 9:25

He went in - With the father, and mother, and three disciples, Mar 5:37-40.

The maid arose - She returned to life.

There could be no deception here. “Parents” could not be imposed on in such a case, nor could such a multitude be deceived. The power of Jesus was undoubtedly shown to be sufficient to raise the dead.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Mat 9:18-19. While he spake these things — Namely, in Matthew’s house, behold, there came a certain ruler — The rulers, in general, were Christ’s bitterest enemies; yet there were some of them of a different character: Joh 12:42. In particular, this ruler must have had a very favourable opinion of Jesus, and indeed great faith in his power, else he would not have applied to him for help in the present extremity, nor have done him so much honour as to worship or fall down before him: saying, My daughter is even now dead — Or, at the point of death: see Mar 5:23. But come and lay thy hand upon her, and she shall live — This his faith was probably built on the miracles which he knew Jesus had performed, for our Lord had by this time resided in Capernaum several months. And Jesus arose, &c. — No sooner had this ruler made his supplication, than Christ, ever ready to assist the afflicted, rose from table and went along with him, and so did his disciples. We learn from Mark and Luke, that much people also followed him, doubtless in hopes of seeing the miracle, and thronged him; that is, pressed upon him in such a manner that he could not walk without much difficulty.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 52. — SEVENTH MIRACLE — RAISING THE RULER’S DAUGHTER, Mat_9:18-26.

This miracle is narrated with greater detail by Mark, upon whose account see our comments.

18. A certain ruler — A ruler of the synagogue at Capernaum. His name was Jairus. Worshipped — The Greek word implies reverence, but not necessarily divine worship. See note on Mat_8:2. Even now dead — The exaggeration of his parental feelings. She had not at that moment probably died. She shall live — The ruler’s faith was firm.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Mat_9:18. A certain ruler.—The president of a synagogue. His name was Jairus (see Mar_5:22; Luk_8:41). Every synagogue had its president, who superintended and directed the services. The ruler of a synagogue was at the same time president of its college of elders (Lange). My daughter.—Mar_5:23, τὸ θυγάτριον = the “little thing.” Luke says she was about twelve years of age. Is even now dead.—But see Mar_5:23; Luk_8:42. It is probable that he would employ various expressions in representing the case; and very likely, indeed, the case itself was such that he would be fairly puzzled to determine precisely whether she were dead or alive (Morison).

Mat_9:19. And Jesus arose, etc.—It thus happened that Jesus could prove to the objectors (Mat_9:11; Mat_9:14) that He was able and willing to rise from the feast and to sympathise with the deepest suffering, nay, to enter the valley of death itself. This constituted both the fasting of Jesus and His mission to relieve the sick (Lange).

Mat_9:20. A woman.—Tradition makes her a resident, not at Capernaum, but at Paneas or Cæsarea Philippi, who had wandered to Galilee, seeking relief from her trouble. A group of two statues, supposed to commemorate the miracle, existed at that place in the time of Eusebius (fourth century), and one was seen by him as he records (Eccles. Hist., vii. 18). Another church historian (Sozomen), a century later, describes the destruction of the same monument by order of the Emperor Julian (Laidlaw). An issue of blood.—See Lev_15:19 seq. Hem of His garment.—The border or fringe of the loose outer garment, probably of a bright blue mingled with white (see Num_15:38; Mat_23:5).

Mat_9:21. She said.—The imperfect tense of the original denotes intensity of feeling. “She kept saying over and over to herself” (Carr).

Mat_9:22. Daughter.—A pure and affectionate, yet masterful name (Chadwick). Thy faith.—Not thy touch merely.

Mat_9:23. Minstrels.—Flute-players (R.V.). Their presence indicated that the preparations for the funeral ceremonies had commenced.

Mat_9:24. Not dead, but sleepeth.—Christ used the same expression afterwards of Lazarus; and when misunderstood He put it plainly, “Lazarus is dead” (Laidlaw).

MAIN HOMILETICS OF THE PARAGRAPH.—Mat_9:18-26

A succession of answers.—In these “interlaced stories,” as they have been called, there seems some confusion at first. The way out of it seems to be that of recognising the Saviour as the centre of all. If so regarded, we shall here see presented to us His manner of dealing:

1. With outspoken request.

2. With tacit desire.

3. With insult and scorn.

I. With open request.—Openness, first in action. A man “enters in” (so some) in such a way as to cause men to “behold,” and so ask, we suppose, why he has come? The same man next acts in such a manner as to show why He has come. He worships Jesus—he casts himself at His feet (Mar_5:22)—he is in the position of a suppliant—evidently he has something of moment to ask Openness of speech, in the next place. How fearfully plain are his words. His daughter—his “little” daughter (Mar_5:23)—is “even now dead”; or, if not quite dead, as near to death as she can be (ibid.); as a matter of fact, in his anguish, he hardly knows which. Nor does it, from one point, signify much. Only let Jesus touch her, and whatever is wrong will be right. That is, therefore, what he now asks for, in so many words. To this open request the Saviour replies in as open a way, though not as express. “He rises up” to show He is ready. He does that, in fact, which is the beginning of “coming.” The action is so understood by the ruler, who, therefore, leads the way home, and is confirmed by Jesus, who “follows him,” and by the disciples, who follow both. All things, in short, signify hope!

II. With tacit desire.—This tacit desire was on the part of a woman who is hidden in the crowd which follows the Saviour. Those who read countenances could see this desire in her looks. “Twelve years” of suffering and hope deferred had not passed over her without leaving their footprints behind them, if only in that touching and wistful expression which we so often see in like cases, saying so plainly, “Oh! what would I give to be rid of this plague!” Those who read actions would see it in hers. Coming “behind Him,” so as not to be seen—“touching His garment,” so as to be in touch with His grace—she yet touches only the “hem” of it—perhaps, so as not to be felt. All shows not only how much she desires, but how secretly too. Those who read thoughts, also, would see this desire amongst hers. “If I may but touch,” she said to herself, “I shall get all I desire.” That was the spring of the whole—that burning desire which, for all that, she could not bring herself to put into speech. The Saviour’s reply to it was, first of all, most express and direct. That it had reached Him was plain from His “turning about”; that He knew where it had come from, by His looking at her. If her “looks” had said much, so also did His. Next, it was overflowing with kindness. She had come as a stranger. He addresses her as a “daughter.” Only in fear and trembling had she ventured so far. He bids her, notwithstanding this, to “be of good cheer.” Already, therefore, if we may say so, was she mentally cured. Full of assurance and power. What you desire is now yours. It is yours by your faith. Now she is one who is “whole”—whole, too, from that hour (Mat_9:22).

III. With insult and scorn.—Two successive “pictures” represent this. A picture of uproar and insult. The uproar is outside the house of the ruler to which he has now come with the Saviour; and is due to the fact that, meantime, his little daughter has unmistakably died; and so caused the place to be filled with the usual “minstrels” and others “making a noise” (Mat_9:23). The insult is provoked by the request of the Saviour to be allowed to pass through (Mat_9:24), and by the character of the reason by which He supports it. Knowing, that, with the purpose He had in view, the child was only “dead,” so to speak, for a time, He speaks of her as such. “The maid is not dead, but sleepeth.” This was beyond endurance to them. “Knowing,” as they did, “that she was dead” (Luk_8:53), knowing that they had only come there on that account, “they laughed Him to scorn” (Mat_9:24). On the other side, in marked contrast to this, we have the picture of the Saviour’s reply, a picture of stillness and power. When the multitude were “thrust out” at last, Jesus went in. How silent the scene! How still that “little one” on the bed! How collected and quiet the Master! How markedly so after the rudeness just shown Him! How simple, also, His action—“touching her hand”! How instantly wonderful—how profound—the result! She that was prostrate is now sitting up! She that had been dead—certainly dead—so dead that it was thought madness to doubt it—is now as certainly living! More than that, more than a hundred throats are now proclaiming the news (Mat_9:26).

See, therefore, in these consecutive answers:—

1. What encouragement there is to prayer of all sorts.—By whomsoever it is offered, whether by a ruler or by one of the crowd; in whatever way it is offered, whether openly or secretly, whether by action or speech; and in whatsoever place it is offered, whether on the highway, or in the house of the living, or in that of the dead—it is acceptable to the Saviour.

“Where’er they seek Thee Thou art found,

And every place is hallowed ground.”

2. What double encouragement to continuance in it.—The greatest blessing vouchsafed here was the longest in coming, and had most obstacles in its way. But no obstacle can remain such in the way of “continuous prayer.” No distance, no interruptions, no delay, no unbelief of others, nor any depth of need, however undoubted, or beyond hope in the eyes of men! (Zec_4:7) Much is meant by every word in that counsel of the Apostle—“continuing instant in prayer” (Rom_12:12).

HOMILIES ON THE VERSES

Mat_9:18-33. The Healer and the healed.—

I. Christ’s side.—

1. The Speaker was called upon for action. It is a long way from eloquence to beneficence in the case of some speakers; in the case of Christ speech and action were convertible terms.

2. Christ will interrupt an exposition for the sake of a man who mourns a little dead girl (Luk_8:42).

3. It is more congenial to Christ to be binding up a broken heart than to be debating with factious Pharisees respecting intercourse with publicans and sinners, or even to be explaining to sectarians the conditions which make “fasting” acceptable to God and useful to man.

4. Christ was ever equal to the call of the hour. Was exposition required? The living stream flowed from His gracious lips. Was a miracle required? The same voice had but to alter its tone, and the miracle was complete.

II. The human side.—Here are four miracles, the raising of the dead; the healing of the issue of blood; the opening of the eyes of the blind; the cure of a dumb man possessed with a devil. These diversified cases reveal the human side of the transactions under several aspects:

1. The right spiritual state in which to approach Christ—the ruler “worshipped Him;” the poor woman modestly and trustfully said, “If I may but touch His garment I shall be whole;” the blind man said, “Have mercy on us;” the dumb man possessed with a devil found in his utter helplessness the best possible recommendation to Christ’s mercy.

2. The indispensableness of faith in any transaction between the natural and the supernatural. Faith is the link; without that connection is impossible.

3. This transactional faith can operate only in connection with profound consciousness of want. “To know ourselves diseased is half the cure.”—J. Parker, D.D.

Mat_9:20-22. The woman with an issue of blood.—I. The woman’s faith in the Saviour, its strength and its weakness.—

1. She put herself in Jesus’ way on this eventful occasion, and thus proved the strength of her faith. She had, most likely, never seen Him before, had never heard Him speak, had never beheld one of His miracles. In these circumstances it would not have been surprising after all she had suffered and spent through her wasting disease and her physicians together, had she thought of coming to the Galilean Healer as a forlorn hope. On the contrary, she not only had hope so much as led her to think it worth while to make the journey, but she had somehow gathered a strong persuasion of His ability, such that she said to her neighbours, to herself, or to both, “If I may touch but His clothes I shall be whole.” Nor was the persuasion arbitrary or fanatical. It was simple and generous, but it was thoroughly reasonable, because justified by facts. It was when she had “heard the things concerning Jesus” (Mar_5:27, R.V.), that she came to Him.

2. No doubt there were defects in this faith. Its strength and weakness lay close together. It had the defect, so to say, of its quality. Its promptness may have owed something to the mechanical or material conception of the Healer’s power, as if it were some atmosphere that surrounded Him, or some magical influence that flowed even from His garments. The swift and secret touch was directed perhaps to the sacred fringe of His Jewish robe, in which, with a superstitious fondness, the healing power was thought specially to reside. The confidence she had in Jesus was typical, in that it was strong and well-founded. That it was mixed with those other elements from which the Lord proceeds immediately to purify it may teach us a double lesson. It hints, on the one hand, how small a part of gospel truth may save the soul if there be faith to receive and love to act upon it. Yet, on the other hand, the trust which is well-founded and generous, will meet with its reward in a rapid and progressive enlightenment through Christ’s word and Spirit.

3. This faith, as it was buoyant in persuasion, was prompt and immediate in action (Mat_9:20).

4. It was as immediate in its success (see Mar_5:29).

II. The Saviour’s action towards the woman, its wisdom and tenderness.—The critical point in this miracle is that at first sight it seems “as if it had been wrought outside the consciousness and will of Jesus” (Godet). But He was not unconscious of the virtue He put forth, nor of the faith which received it. We can see why, for His own sake, and His work’s sake, Jesus had to make this cure public. But we are also to note how good it was for the sake of herself. Reserve was her fault, a wish to hide the cure; thus at once cheating her own self of comfort, and withholding from the Lord His due honour. He corrects that fault most gently and wisely. He does not insist upon publicity till the healing had taken place, thus making confession as easy as possible for her. The object of its publication then becomes apparent.

1. To show that the medium of the cure was faith, not physical contact.

2. To confirm what she had already taken by His own pronounced bestowal of it.

3. To bring her out in grateful acknowledgment both for His glory and her good. There are Christians whose fault is reserve. They would be saved, as it were, by stealth. The Saviour will not have it so. True conversion, no doubt, is first of all a secret transaction, very close and personal, between the soul and Christ. But because it is so, it cannot remain so. A seen religion is not always real, but a real religion is always seen.—Professor Laidlaw, D.D.

The teachings of the incident.—The incident has ever been a favourite and piquant analogue for the effects of living faith in Christ as contrasted with mere professed or traditional adherence to Him. As that day in the streets of Capernaum many pressed Him, but one touched Him, so is it still. Why it is so this story may instruct us.

1. This woman came at once to the vital touch, because she was so convinced of her disease and its danger. But so many nominal followers of Christ are trying to persuade themselves that their disease is not fatal.

2. She was quite done with all other physicians, and broken off from them. But many of us have not been conclusively shut up to Christ.

3. This woman went straight to Jesus so soon as she heard that He was nigh. But so many among us are waiting for the “convenient season.”

4. She made the most inconvenient season serve her turn. The Healer was on His way elsewhere. Jairus and the disciples were hurrying Him along. It was the worst time and place for such an invalid. But it was hers, for it was given her of God; she made the best of it, and was saved.

5. Some of our hearers say their difficulties are peculiar. There is nothing in ordinary preaching, in the common statements of the gospel, that meets their case, and relieves their perplexities. They are waiting for some clearer light, for some more special agency. This woman’s case was peculiar. She was by Jewish law unclean. She could not repair to the synagogue, where so many met Jesus and were healed. She could not stand up before the Healer in a public audience, and tell her case, and get His hands laid on her, as so many did. The ordinary mode of even these healing miracles would not have met her need. So she got her health in the crush of the street procession, by stealing behind Him, and pressing with the energy of hope till her fingers grasped His garment; for she was fully persuaded that, peculiar as was her case, she would find in Him an appropriate and certain cure. Those who in their soul-search for spiritual health follow her example will be as successful and as blessed as was she.—Ibid.

Mat_9:20-21. The woman with the issue of blood.—

1. Poor and rich are alike welcome to Christ, for here, while He is going with the ruler, He neglecteth not this poor sick woman.

2. That which separates us from the society of the holy must not separate us from Christ, but rather drive us unto Him. This woman legally polluted, and so separate from the temple and all clean persons, draweth near to Christ to touch Him.

3. Though all remedies fail and our evil be of long endurance, yet Christ must be run unto.

4. Although Christ seem to take no notice of us, but to be about the helping of others only, yet must we take notice of Him and draw near to Him upon all occasions offered.

5. None can come to Christ rightly, but such as expect to be the better for coming.—David Dickson.

Mat_9:22. The woman cured.—

1. Though modest souls resolve quietly to creep to heaven, unknown to others, yet God will have His work in them brought to light, for His own glory.

2. Faith in Christ gets a sweeter welcome than it can expect. It may come trembling, but shall find joy ere it go.

3. Our Lord will not suffer any means of our devising to take the place of means appointed by Himself. Therefore He doth not say, “touching my garment,” but “thy faith hath made thee whole.”—Ibid.

Mat_9:24. The lowest depth.—“And they laughed Him to scorn.” These words throw light:—

I. On the nature of our Saviour’s work.—

1. How wonderfully they reveal to us the great depth of His humiliation. He was man, that is much; a poor man, that is more; more still one of the “homeless poor” (Luk_9:58); most of all a man derided and despised. So psalmists and prophets had foretold, and so Evangelists relate.

2. Notice, also, the completeness of His sorrow. “He was acquainted with grief,” with every side and shape and variety of it, even with that form which we should have expected to be the farthest of all from His lot.

3. This consideration may teach us yet further the greatness of His love. All this depth of suffering was for our sake. Like one descending a coal shaft, who does not stop short of the very lowest depth, because those he would rescue are known to be trembling there, so was it with the Lord. He endured even the scorn of contemptible man in order to save man.

II. On the right interpretation of His words.—And so, generally, of those Holy Scriptures which bear testimony of Him. The special saying which called forth this outburst of scorn was the following: “The maid is not dead, but sleepeth;” and the special ground of it was the intimate conviction of the hearers that she had actually died—“knowing that she was dead.” It is evident, therefore, that they took the words in their most ordinary and obvious sense, never stopping to search for another, and never considering whether such a Teacher and Miracle-worker could have meant anything so absurd. It was a confounding the obvious with the true—mistaking the apparent for the real—and considering “first thoughts” so much better than “second,” that no second thoughts are required. The mistake is very common. “He that believeth on Me shall never die”; “Ye must be born again”; “Destroy this temple”; “This is My body,” are all cases in point. The mistake arises from not recollecting:

1. That the true significance of a passage is not that which the hearer imagines, but which the speaker himself designed.

2. That in the sayings of the Bible where God is practically the speaker and man the hearer, these two meanings are often so far from identical that they are as wide asunder as the poles.

As a concluding thought, take notice of the profound wisdom here displayed. See how this contempt of man was made to minister to the mission of Christ. These scorners built up the very platform on which the evidence of the miracle stood. When the damsel arose and took food (Mar_5:43) there could be no doubt about life. Was it restored life? Had it really been preceded by unmistakable death? These unhappy despisers, without meaning it, had established this beyond doubt. They had shut their own mouths on this point by their scorn. They had shut the mouths of mankind. So will it be at the last of all wilful despisers of Messiah. “Every knee shall bow to Him,” etc.—Mathematicus in “Homilist.”

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

VI

The woman with an issue of blood, and the dead maiden; or, the twofold miracle.—Miraculous working of the Lord in the face of despair and death

Mat_9:18-26

(The Gospel for the 24th Sunday after Trinity.—Parallels: Mar_5:22-43; Luk_8:41-56.)

18While he spake these things unto them, behold, there came a certain [there came in a]15 ruler [of the synagogue], and worshipped him, saying,16 My daughter is even now dead [has just now died]: but come and lay thy hand upon her, and she shall live.

19, And Jesus arose, and followed him, and so did his disciples. 20And, behold, a woman, which [who] was diseased with an issue of blood twelve years, came behind him, and touched the hem17 of his garment: 21For she said within herself, If I may but touch hisgarment, I shall be whole. 22But Jesus turned him about, and when he saw her,18 he said, Daughter, be of good comfort [cheer];19 thy faith hath made thee whole. Andthe woman was made whole from that hour. 23And when Jesus came into the ruler’s house, and saw the minstrels [pipers, flute-players, αὐλητάς] and the people [crowd]20 making a noise, 24He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn [laughed at him]. 25But when the people [crowd]6 were put forth, he went in, and took her by the hand, and the maid arose. 26And the fame hereof [this fame, ἡ φήμη αὕτη] went abroad into all that land.

EXEGETICAL AND CRITICAL

Mat_9:18. Ruler, ἄρχων.—The president of a synagogue. His name was Jairus, see Mar_5:22; Luk_8:41; ἀρχισυναγωγός רֹאשׂ הַכְּנֶסֶת. Every synagogue had its president, who superintended and directed the services. The ruler of a synagogue was at the same time president of its college of elders. See Vitringa: Archisynagog., Franek., 1685.—Jairus was president of a synagogue at Capernaum.

The reading εἰσελθών, in Mat_9:18, is not only best attested, but most suitable. The arrival of the ruler of the synagogue interrupted the conversation of the Lord with the Pharisees and the disciples of John, which took place during or after the meal in the house of the publican. It thus happened, that Jesus could prove to these objectors that He was able and willing to rise from the feast and to sympathize with the deepest suffering, nay, to enter the valley of death itself. This constituted both the fasting of Jesus and His mission to relieve the sick. The description of the conduct of Jairus is exceedingly vivid. His first appeal consists in falling down at the feet of Jesus, which he then explains by a few urgent words of entreaty, leading him at once into the midst of his domestic affliction. Accordingly, the Lord first calmed the excitement of the father by proceeding leisurely. In the circumstances, it was quite in accordance with His purpose that the woman afflicted with an issue of blood should have stopped Him by the way. This delay would serve both to try and to strengthen the faith of Jairus.

My daughter has just now died, ἄρτι [in this moment, opposed to πάλαι] ἐτελεύτησεν.—Meyer supposes that there is a difference between this account and those of Mark and Luke. But the latter has καὶ αὕτη ἀπέθνησκεν, which agrees with Matthew. According to these two accounts, the ἐσχάτως ἔχει of Mark must be explained. Jairus left his daughter dying, and hence might express himself either in this way, She was (when I went away) at the point of death, or else, She hat just dicd. The circumstances of the case account sufficiently for the difference in the narrative. (So Chrysostom, Theophylact, Grotius, Wolf, etc.).

Mat_9:20. An issue of blood.—It is not necessary to enter into details as to the peculiar malady with which the poor woman was afflicted. “The long continuance of this disease not only endangered her general health, but was a direct cause of divorce, and rendered it necessary for her to avoid every public assembly.” Von Ammon. According to the law, it rendered unclean, Lev_15:19 sqq.

Came behind Him.—A sign of hopelessness. The rapid movements of the Lord, and the peculiar character of her disease, would lead her to come in this way—ashamed, as it were, and timorous. All the greater appears the faith of this woman: she takes hold of the fringes upon the border of Christ’s garment, in the conviction that she would thereby be restored. The Hebrews wore four fringes (zizith) on the four borders of their garments, in accordance with the commandment in Num_15:38.

Mat_9:22. Jesus turned Himself about.—The other Evangelists report the event more fully. The Lord asks who had touched Him. The woman then comes forward, makes confession, and is dismissed with a word of comfort. Matthew gives a more brief account, satisfied to state the great fact, that this poor hopeless woman by her faith obtained recovery from the Lord, while He was hastening to the bedside of the daughter of Jairus. In this instance, her faith is extolled as the medium of her recovery, though it almost seems to stand in direct contrast to that of the palsied man, whose earnestness and energy overcame every obstacle. We might compare the one to a robber, and the other to a thief; but the difference is only in form,—their faith was the same, both in its strength and decision. Although the woman had obtained recovery by her quiet and retiring faith, yet the Lord constrained her to make public confession, partly to seal her faith and to strengthen her recovery, and partly to present her to the world as healed and clean. In ecclesiastical legend she bears the name of St. Veronica, and is said (Euseb. Mat_7:18, and the Gospel of Nicodemus, ed. Thilo, p. 561) to have erected to her Deliverer a brass monument in front of her home at Paneas, by the sources of Jordan. But Dr. Robinson (New Bibl. Researches in Palestine) thinks it probable that the statue was erected in honor of some Roman emperor.—Owing to this delay by the way, a message could reach Jairus, that his daughter was now dead.

Mat_9:23. The minstrels.—The appearance of these minstrels indicated that the preparations for the funeral ceremonies had commenced. (Comp. the corresponding articles in the Encyclops., Winer sub v. Trauer, Lightfoot ad loc., etc.)

Mat_9:24. The maid is not dead.—The idea of a trance (Paulus, Schleiermacher, Olshausen) is entirely opposed to the spirit of the text. The words of Jesus are evidently metaphorical, and intended, on the one hand, to present death under a higher than the common aspect (see also the history of Lazarus), and on the other, to prepare for the raising of the maiden. The Lord first requested the hired mourners to leave the room; and then, when they laughed Him to scorn, He expelled them. Evidently those around Jairus shared not his faith,—a circumstance which we infer even from the messages brought him by the way (as recorded in Mark and Luke). All the greater was the faith of Jairus, and especially the miracle of the Lord.

DOCTRINAL AND ETHICAL

1. We notice a gradual progression even in the miracles of raising the dead. The maid upon her death-bed,—the youth on the bier,—the man (Lazarus) in the grave. The same progression may also be traced in the doctrine of the resurrection: First, the Lord; then the first resurrection of believers; and in the end the general resurrection, 1 Corinthians 15 Similarly, these instances of awakening from the dead may be regarded as an earnest of the coming resurrection. By His eternal power, Christ first recalled from death to this mortal life, and then to eternal life.

2. We behold the glory and majesty of the Lord, in that, on the way to the house of Jairus, He displayed no trace of excitement, but that in calm consciousness He is ready to receive any impression from without. Of this we have clear evidence, when, in the midst of the excited crowd, He perceives that one in the agony of faith has touched the fringe of His garment; and when He stops to comfort and confirm the trembling believer, whom His power and grace had restored.

3. The maid was not in a trance; she was dead. But she had died in the anticipation of help, and awaiting the return of her father. Such is the internal connection between the miraculous interposition of Christ, and her who was its subject. A similar connection appears in all the miracles of Christ, and especially in the raising of Lazarus.

HOMILETICAL AND PRACTICAL

It is proof of a holy feast, and of holy joy, when we can immediately leave for the house of mourning.—We learn from Jairus, how parental affection may stimulate and strengthen faith and piety.—The disciples of the Pharisees and of John fast; they object and judge; but they cannot bring help to the weary, nor comfort to the afflicted.—The ruler of the synagogue must go to the house of the publican to find the Lord.—How felt need may drive many persons to the Lord, whom in ordinary circumstances obstacles around would have prevented from coming.—From an uncongenial controversy, the Lord forthwith proceeds to a conflict with death, the king of terrors.—To live in the Spirit, is to be always ready.—How the Lord can convert even interruptions into active duty, and an occasion for dispensing blessings.—Jesus, the Saviour of those also who are beyond human hope.—The Saviour of poor diseased woman.—These miracles prove that Christ was about to awaken the dead.—Jesus notices even that faith which is unperceived by men, and only finds utterance in sighs.—He blesses and strengthens retiring faith, so that it breaks forth into open profession.—“Daughter, be of good comfort; thy faith hath made thee whole.”—Why Christ ascribes to faith the deliverance which He alone works: 1. Because faith alone can receive the deliverance of Christ; 2. because Christ is present in our faith, and works it; 3. because He would convert the act of faith into a life of faith.—“The maid is not dead, but sleepeth:” 1. She sleepeth according to her disease in this life; 2. under the eye of her God and Saviour; 3. till the hour when she shall be raised.—Death and sleep: 1. Sleep is a kind of death; 2. death is also a kind of sleep.—Greatness of the moment when Jesus declared that death was but sleep.—Opposition between the old mourning for the dead and the new life of the Lord.—Comparison between Jewish and Christian mourning: 1. Wherein they agree; 2. wherein they differ.—What is implied in the mysterious silence which the Lord enjoins before the performance of the miracle?—Jesus delivering from the lowest depths,—1. All who believe on Him, or wait for Him; 2. from the depth of guilt, of misery, of death, and of judgment.—The fame of Christ, as awakening the dead, going forth into all the world: 1. The preparation for Easter; 2. Easter itself: 3. the echo of Easter throughout Christendom; 4. the harbinger of the day of judgment, which shall usher in the eternal Easter.

Starke:—Zeisius: Woman, who has brought sin and misery into our world, should be distinguished, both inwardly and outwardly, by great humility, 1Ti_2:14; 1Pe_3:3.—The Lord oftentimes delays long, but He always comes at the right moment, Psa_22:2; Hab_2:3.—God sometimes deprives us of all outward means, or renders them insufficient, in order to bring us to Himself.—When our faith has saved us, joy and peace in the Holy Ghost succeed.—2Co_5:4; 1Ti_6:7; 2Pe_1:14.—Zeisius: Leave the pomp and vanity of the world, if you would see the miracles and the glory of God and of Christ; for, in order to perceive them, you require quietness of soul, Psa_62:2; Isa_30:15.—Cramer: Those who scorn the Lord and His benefits, are not deemed worthy to witness His miracles, Isa_33:1.—The fame of Christ spreads through the whole land, and it is vain to attempt suppressing the Gospel.

Gossner:—For Christ death is not death, but only a peaceful slumber.

Lisco:—Full of reverence for Jesus and of womanly modesty, and feeling herself unclean in the eye of the law, she seeks, in the fulness of her faith, help in secret.—In prayer we also touch the Lord, who, though invisible, is near to us.—Jesus, our Deliverer from sorrow and death.

Heubner:—Those who are in the higher ranks of life (the ruler of the synagogue) should not be ashamed to seek the help of Christianity.—He worshipped Him. The deeper our humiliation, the higher the aspirations of the soul.—What consolation does Christianity offer to parents on the loss of beloved children?—Christ still takes us by the hand.—And Jesus arose. This teaches His disciples that they should spare no trouble to help men and to save souls.—The woman a picture of modesty and humility.—Press through any obstacle that may intervene between Christ and thee.—Faith renders the weakest means effective.—Those who are most timid and shrinking, are oftentimes most gracious and near to Christ.—The scorn of worldly men need not disturb the faithful servant of God.—With His living hand did He take hold of the dead hand.—How we may rightly touch Jesus.—The certitude of Jesus, and of the believing soul.—Personal and domestic suffering leading us to Jesus.

Bretschneider:—The laughter of unbelief about the hope of immortality.—Theremin (in Zimmermann’s Collection, ii., 1827):—How sorrow and suffering abound on earth, but how the Lord is able to deliver from all suffering.—Rambach (Entwürfe, 1831):—Weep not for the dead.—Niemann (Sermons, p. 355):—Believing remembrance of those who have gone before, a rich blessing, as teaching us,—1. To love more purely; 2. to contend more faithfully; 3. to pray more penitently; 4. to die more joyfully.—Eylert:—Death under the picture of sleep.—Reinhard:—On the calmness with which Christians should act, even when surrounded by an excited multitude.—On the fact, that the conduct of true Christians frequently appears ridiculous to the men of the world.—Grüneisen:—The perfectness of the human life of the Redeemer.—Kraussold:—The dear cross: 1. It comes from the Lord; 2. it leads to the Lord; 3. it is blessed by the Lord.—C. Beck:—The power of faith: 1. Excited by affliction; 2. strong in confidence; 3. blessed in what it receives.—Bachmann:—Jesus Christ the true helper in every need.

Footnotes:

[15] Mat_9:18.—Tischendorf: εἰπ ελθών, according to Codd. C., D., E., M., X., etc. [and Cod. Sinait. Lange, in his G. trsl., adopts this reading; so also Alford.]—Lachmann: εἷ ς, προσ ελθών, according to Cod. B.—Griesbach: εἷς ἐλθών. [Engl. V.: a certain ruler] .—Recepta: ἐλθών. [The original copy no doubt read in large letters: ΕΙΣΕΛΘΩΝ, which may mean εἰσελθών or εἷς ἐλθών, probably the former; for εἷς is superfluous here, although it occurs frequently in Matthew both after the noun, Mat_5:41; Mat_6:27; Mat_12:11; Mat_18:5; Mat_21:24, and before it, Mat_22:35; Mat_23:15; Mat_26:40; Mat_26:69; Mat_27:14. The εἰς refers to the house of Matthew where this scene, like the former, took place, comp. Mat_9:10.—P. S.]

[16] Mat_9:18.—Lachmann retains the recitative ὅτι after λέγων, which makes the speech more lively.

[17] Mat_9:20.—[Dr. Lange inserts here in smaller type: die Quaste, i. e., the tassel, fringe, with reference to the fringes on the borders of the garments which the Jews were commanded to wear (Num_15:38). Dr. Conant also translates fringe.—P. S.]

[18] Mat_9:22.—[Literally: And Jesus, turning (στραφείς, the oldest reading, sustained also by Cod. Sinait., for ἐπιστραφείς) and seeing her. said.—]

[19] Mat_9:22.—[Be of good cheer. is the usual rendering of the Greek θάρσει in the E. V., comp. Mat_9:2; Mat_14:27 Mar_6:50; Joh_16:33; Act_23:11.—P. S.]

[20] Mat_9:23; Mat_9:26.—[Lange translates ὄχλος in both cases Haufe, crowd, which is better than people.—P. S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Matthew

THE TOUCH OF FAITH AND THE TOUCH OF CHRIST

Mat 9:18-31.

The three miracles included in the present section belong to the last group of this series. Those of the second group were all effected by Christ’s word. Those now to be considered are all effected by touch. The first two are intertwined. The narrative of the healing of the woman is embedded in the account of the raising of Jairus’s daughter.

Mark the impression of calm consciousness of power and leisurely dignity produced by Christ’s having time to pause, even on such an errand, in order to heal, by the way, the other sufferer. The father and the disciples would wonder at Him as He stayed His steps, and be apt to feel that priceless moments were being lost; but He knows His own resources, and can afford to let the child die while He heals the woman. The one shall receive no harm by the delay, and the other will be blessed. Our Lord is sitting at the feast which Matthew gave on the occasion of his call, engaged in vindicating His sharing in innocent festivity against the cavils of the Pharisees, when the summons to the death-bed comes to Him from the lips of the father, who breaks in on the banquet with his imploring cry. Matthew gives the story much more summarily than the other evangelists, and does not distinguish, as they do, between Jairus’s first words, ‘at the point of death, and the message of her actual decease, which met them on the way. The call of sorrow always reaches Christ’s ear, and the cry for help is never deemed by Him an interruption. So this ‘man, gluttonous and a wine-bibber,’ as these Pharisees thought Him, willingly and at once leaves the house of feasting for that of mourning. How near together, in this awful life of ours, the two lie, and how thin the partition walls! Well for those whose feasts do not bar them out from hearing the weeping next door.

As the crowd accompanies Jesus, His hasting love is, for a moment, diverted by another sufferer. We never go on an errand of mercy but we pass a hundred other sorrowing hearts, so close packed lie the griefs of men. This woman is a poor shrinking creature, broken down by long illness {which had lasted for the same length of time as the joyous life of Jairus’s child}, made more timid by disappointed hopes of cure, and depressed by poverty to which her many doctors had brought her. She does not venture to stop this new Rabbi-physician, as He goes with the church dignitary of the town to heal his daughter, but lets Him pass before she can make up her mind to go near Him; and then she comes creeping up behind the crowd, puts out her wasted, trembling hand to the hem of His garment,-and she is whole.

The other evangelists give us a more extended account, but Matthew throws into prominence, in his condensed narrative, the essential points.

Notice her real but imperfect faith. There was unquestionable confidence in Christ’s power, and very genuine desire for healing. But it was a very ignorant faith. She believes that her touch of the garment will heal without Christ’s will or knowledge, much more His pitying love, having any part in it. She thinks that she may win her desire furtively, and may carry it away, and He be none the wiser nor the poorer for the stolen blessing. What utter, blank ignorance of His character and way of working! What gross superstition! Yes, and withal what a hunger of desire, what absolute assurance of confidence that one finger-tip on His robe was enough! Therefore she had her desire, and her Healer recognised her faith as true, though blended with much ignorance of Him. Her error was very like that which many Christians entertain with less excuse. To attach importance to external means of grace, rites, ordinances, sacraments, outward connection with Christian organisations, is the very same misconception in a slightly different form. Such error is always near us; it is especially rife in countries where there has long been a visible Church. It has received strange new vigour to-day, partly by reaction from extreme rationalism, partly by the growing cultivation of the aesthetic faculties. It is threatening to corrupt the simplicity and spirituality of Christian worship, and needs to be strenuously resisted. But the more we have to fight against it, the more do we need to remember that, along with this clinging to the hem of the garment instead of to the heart of its Wearer, there may be a very real trust, which might shame some of those who profess to hold a less sensuous form of faith. Many a poor soul clasping a crucifix clings to the Cross. Many a devout heart kneeling at mass sees through the incense-smoke the face of Christ.

This woman’s faith was selfish. She wanted health; she did not care much about the Healer. She would have been quite contented to have had no more to do with Him, if she could only have stolen out of the crowd cured. She would have had little gratitude to the unconscious Giver of a stolen good. So, many a Christian life in its earlier stages is more absorbed with its own deep misery and its desire for deliverance, than with Him. Love comes after, born of the experience of His love. But faith precedes love, and the predominant motive impelling to faith at first is distinctly self-regard. That is all as it should be. The most purely self-absorbed wish to escape from the most rudely pictured hell is often the beginning of a true trust in Christ, which, in due time, will be elevated into perfect consecration. Some of our modern teachers, who are shocked at Christianity because it lays the foundation of the most self-denying morality in such ‘selfishness,’ would be none the worse for going to school to this story, and learning from it how a desire for nothing more than to get rid of a painful disease, started a process which turned a life into a peaceful, thankful surrender of the cured self to the love and service of the mighty Healer.

Observe, next, how Christ answers the imperfect faith, and, by answering, corrects and confirms it. Matthew omits Christ’s question as to who touched Him, the disciples’ reply, and His renewed asseveration that He was conscious of power having gone forth from Him. All these belong to the loving method by which our Lord sought to draw forth an open acknowledgment. Womanly diffidence, enfeebled health, her special disease, all made the woman wish to hide herself. She wanted to steal away unnoticed, as she hoped that she had come. But Christ forces her to stand out before all the crowd, and there, with all eyes upon her,-cold, cruel eyes, some of them-to conquer her shame, and tell all the truth. Strange kindness that; strangely contrasted with His ordinary desire to avoid notoriety, and with His ordinary tender consideration for shrinking weakness! He did it for her sake, not for His own. She is changed from timidity to courage. At one moment she stretches out her wasted finger, a tremulous invalid; at the next, she flings herself at His feet, a confessor. He would have us testify for Him, because faith unavowed, like a plant in the dark, is apt to become pale and sickly; but ere He bids us own His name, He pours into our hearts, in answer to our secret appeal, the health of His own life, and the blissful consciousness of that great gift which makes the tongue of the dumb sing.

His words to her are full of tenderness. She receives the name of ‘daughter.’ Gently He encourages her timidity by that ‘Be of good cheer,’ and then He sets right her error: ‘Thy faith’-not thy finger-’hath made thee whole.’ There was no real connection between the touch of the robe and healing; but the woman thought that there was, and so Christ stooped to her childish thought, and allowed her to prescribe the road which His mercy should take. But He would not leave her with her error. The true means of contact between us and Him is not our outward contact with external means of grace, but the touch of our spirits by faith. Faith is nothing in itself, and heals only because it brings us into union with His power, which is the sole cause of our healing. Faith is the hand which receives the blessing. It may be a wasted and tremulous hand, like that which this woman laid lightly on His robe. But He feels its touch, though a universe presses on Him, and He answers. Not the garment’s hem, but Christ’s love, is the cause of our salvation. Not an outward contact with it or with Him, but faith, is the condition on which His life, which knows no disease, pours into our souls. The hand of my faith lifted to Him will receive into its empty palm and clasping fingers the special blessing for my special wants.

The other evangelists tell us that, at the moment of His words to the woman, the messengers came bearing tidings of the child’s death. How Jairus must have grudged the pause! A word from Christ, like the pressure of His hand, heartened him. Like a river turned from its course for a space, to fill some empty reservoir, His love comes back to its original direction. How abundant the power and mercy, to which such a work as that just done was but a parenthesis! The doleful music and the shrill shrieks of Eastern mourning, which met them as they entered Jairus’s house, disturbed the sanctity of the hour, and were in strong contrast with the majestic calmness of Jesus. Not amid venal lamentations and excited cries will He do His work. He bids the noisy crowd forth with curt, almost stern, command, and therein rebukes all such hollow and tumultuous scenes, in the presence of the stillness of death, still more where faith in Him has robbed it of its terror, in robbing it of its perpetuity. It is strange that believing readers should have thought that our Lord meant to say that the little girl was not really dead, but only in a swoon. The scornful laughter of the flute-players and hired mourners understood Him better. They knew that it was real death, as men count death, and, as has often been the case, the laughter of His foes has served to establish the truth. That was not worthy to be called death from which the child was so soon and easily to be awaked. But, besides this special application to the case in hand, that great saying of our Lord’s carries the blessed truth that, since He has come, death is softened into sleep for all who love Him. The euphemism is not peculiar to Christianity, but has a deeper meaning on Christian lips than when Greeks or Romans spoke of the eternal sleep. Others speak of death by any name rather than its own, because they fear it so much. The Christian does so, because he fears it so little,-and, as a matter of fact, the use of the word death as meaning merely the separation of soul and body by the physical act is exceptional in the New Testament. This name of sleep, sanctioned thus by Christ, is the sweetest of all. It speaks of the cessation of connection with the world of sense, and ‘long disquiet merged in rest.’ It does not imply unconsciousness, for we are not unconscious when we sleep, but only unaware of externals. It holds the promise of waking when the sun comes. So it has driven out the ugly old name. Our tears flow less bitterly when we think of our dear ones as ‘sleeping in Jesus.’ Their bodies, like this little child’s, are dead, but they are not. They rest, conscious of their own blessedness and of Him ‘in whom they live, and have their being,’ whether they ‘move’ or no.

Then comes the great deed. The crowd is shut out. For such a work silence is befitting. The father and mother, with His foremost three disciples, go with Him into the chamber. There is no effort, repeated and gradually successful, as when Elisha raised the dead boy; no praying, as when Peter raised Dorcas; only the touch of the hand in which life throbbed in fulness, and, as the other narratives record, two words, spoken strangely to, and yet more strangely heard by, the dull, cold ear of death. Their echo lingered long with Peter, and Mark gives us them in the original Aramaic. But Matthew passes them by, as he seems here to have desired to emphasise the power of Christ’s touch. But touch or word, the real cause of the miracle was simply His will; and whether He used media to help men’s faith, or said only ‘I will,’ mattered little. He varied His methods as the circumstances of the recipients required, and in order that they and we might learn that He was tied to none. These miracles of raising the dead are three in number. Jairus’s daughter is raised from her bed, just having passed away; the widow’s son at Nain from his bier, having been for a little longer separated from his body; Lazarus from the grave, having been dead four days. A few minutes, or days, or four thousand years, are one to His power. These three are in some sense the first-fruits of the great harvest; the stars that shone out singly before all the heaven is in a blaze. For, though they died again, and so left to Him the precedence in resurrection, as in all besides, they are still prophetic of His power in the hour when they ‘that sleep in the dust’ shall awake at His voice. Blessed they who, like this little maiden, are awakened, not only by His voice, but by His touch, and to find, as she did, their hand in His!

The third of these miracles, which Matthew seems to reckon as the second in the group, because he treats the two former as so closely connected as to be but one in numeration, need not detain us long. It is found only in this Gospel. The first point to be observed in it is the cry of these two blind men. There is something pathetic and exquisitely natural in the two being together, as is also the case in the similar miracle, at a later period, on the outskirts of Jericho. Equal sorrows drive men together for such poor help and solace as they can give each other. They have common experiences which isolate them from others, and they creep close for warmth and companionship. All the blind men in the Gospels have certain resemblances. One is that they are all sturdily persevering, as perhaps was easier for them because they could not see the impatience of the listeners, and possibly because, in most cases, persistent begging was their trade, and they were used to refusals. But a more important trait is their recognition of Jesus as ‘Son of David.’ Blind as they are, they see more than do the seeing. Thrown in upon themselves, they may have been led to ponder the old words, and by their affliction been made more ready to welcome One who, if He were Messiah, was coming with a special blessing for them-’to open the blind eyes.’ Men who deeply desire a good are quick to listen to the promise of its accomplishment. So these two followed Him along the road, loudly and perseveringly calling out their profession of faith, and their entreaty for sight.

The next point is our Lord’s treatment. He let them cry on, apparently unheeding. Had, then, the two miracles just done exhausted His stock of power or of pity? Certainly His reason was, as it always was, their good. We do not know why it was better for them to have to wait, and continue their entreaty; but we may be quite sure that the reason for all His delays is the same,-the larger blessing which comes with the answer when it comes, and the large blessings which may be gathered while we wait its coming. Christ’s question to them, when at last they have found their way even indoors, holds out more hope than they had yet received. By it, Christ established a close relation with them, and implied to them that He was willing to answer their cry. One can fancy how the poor blind faces would light up with a flush of eager expectation, and how swift would be the answer. The question is not cold or inquisitorial. It is more than half a promise, and a powerful aid to the faith which it requires.

There is something very beautiful and pathetic in the simple brevity of the unhesitating answer, ‘Yea, Lord.’ Sincerity needs few words. Faith can put an infinite deal of meaning into a monosyllable. Their eagerness to reach the goal made their answer brief. But it was enough. Again the hand which had clasped the maiden’s palm is put out and laid gently on the useless eyes, and the great word spoken, ‘According to your faith be it unto you.’ Their blindness made the touch peculiarly fitting in their case, as bringing evidence of sense to those who could not see the gracious pity of His looks. The word spoken was, like that to the centurion, a declaration of the power of faith, which determines the measure, and often the manner, of His gifts to us. The containing vessel not only settles the quantity of, but the shape assumed by, the water which is taken up in it from the sea. Faith, which keeps inside of Christ’s promises {and what goes outside of them is not faith}, decides how much of Christ we shall have for our very own. He condescends to run the molten gold of His mercies into the moulds which our faith prepares.

These two men, who had used their tongues so well in their persistent cry for healing, went away to make a worse use of them in telling everywhere of their cure. Jesus desired silence. Possibly He did not wish His reputation as a mere worker of miracles to be spread abroad. In all His earlier ministry He avoided publicity, singularly contrasting therein with the evident desire to make Himself the centre of observation which marks its close. He dreaded the smoky flame of popular excitement. His message was to individuals, not to crowds. It was a natural impulse to tell the benefits these two had received; but truer gratitude and deeper faith would have made them obey His lightest word, and have shut their mouths. We honour Christ most, not by taking our way of honouring Him, but by absolute obedience.

The final miracle of the nine {or ten} marshalled in long procession in Mat 8:1 - Mat 8:34 and Mat 9:1 - Mat 9:38 is told with singular brevity. There is nothing individual in our Lord’s treatment of the sufferer, as there was in the previous healing of the two blind men, and no details are given of either the appeal to His pity or the method of His cure. The dumb demoniac could lift no cry, nor exercise any faith, and all the petitions and hopes of his bearers were expressed in the act of bringing the sufferer thither, and silently setting him there before these eyes of universal pity. It was enough. With Jesus, to see was to compassionate, and to compassionate was to help. In the other instances of casting out demons, the method is an authoritative command, addressed not to the possessed, but to the alien personality that has seized on him, and we conclude that such was the method here. Jesus undoubtedly believed in demoniacal possession, if we can at all rely on the Gospel narratives; and it may be humbly suggested that there are dark depths in humanity, which had need to be fathomed more completely, before any one is warranted in dogmatically pronouncing that He was wrong in His diagnosis. There are ugly facts which should give pause to those who are inclined to say-’There are no demons, and if there were, they could not dominate a human consciousness.’

But the effects of the miracle are emphasised more than itself. They are two, neither of them what might or should have been. The dumb man is not said to have used his recovered speech to thank his deliverer, nor is there any sign that he clung to Him, either for fear of being captured again or in passionate gratitude. It looks as if he selfishly bore away his blessing and cared nothing for its giver. That is very human, and we all are too often guilty of the same sin. Nor was the effect on the multitudes much better, for they were only struck with vulgar wonder, which had no moral quality in it and led to nothing. They saw ‘the miracle,’ that is, the wonderfulness of the act made some dint even on their minds, but these were either too fluid to retain the impression, or too hard to let it be deep, and so it soon filled up again. We have to think of Christ’s deeds as ‘signs,’ not only as ‘wonders,’ or they will do little to draw us to Him. Wonder is a necessarily evanescent emotion, which may indeed set something better stirring in us, but is quite as likely to die barren.

The Pharisees did not wonder, and did look into the phenomenon with sharp eyes; and in so far, they were in advance of the gaping multitudes. They were much too superior persons to be astonished at anything, and they had already settled on a formula which was delightfully easy of application, and had the further advantage of turning the miracles into evidences that the doer of them was a child of the Devil. It appears to have been a well-worked formula too, for it is found again in Mat 12:24, and in Luk 11:15, in the account of another cure of a dumb demoniac. It is possible that the incident now before us may be the same as this, but there is nothing improbable in the occurrence of such a case twice, nor in the repetition of what had become the commonplace of the Pharisaic polemic. But what a piercing example that explanation is of the blinding power of prejudice, determined to hold on to a foregone conclusion, and not to see the sun at noon! Jesus in league with ‘the prince of the devils’! And that was gravely said by religious authorities! They saw the loveliness of His perfect life, His gentle goodness, His self-forgetting love, His swift-springing pity, and they set it all down to His commerce with the Evil One. He was so good that He must be more than humanly bad.

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

RESURRECTION OF JAIRUS’S DAUGHTER

Mat 9:18-26; Mar 5:23-43; & Luk 8:41-56. Mark: “And, behold, one of the chief rulers of the synagogue, by name Jairus, comes; and seeing Him, falls at His feet, and entreats Him much, saying, My little daughter is now at the point of death; having come, lay Your hands on her, in order that she may be saved, and shall live. And He went away with him, and a great multitude follows Him, even treading on Him. And He, still speaking, they come from the chief ruler of the synagogue, saying, Thy daughter is dead; why do you still trouble the Teacher? And Jesus, immediately hearing the word spoken, says to the chief ruler of the synagogue, Fear not; only believe. And He comes to the house of the chief ruler, and did not admit any one to follow Him, except Peter, James, and John, the brother of James, and He sees the uproar, the people weeping and wailing much. And coming in, He says to them, Why do you mourn and weep? The little child is not dead, but sleepeth. And they hooted at Him. And putting all out, He takes the father and mother of the little child, and those who are with Him, and goes in where the little child was lying. And taking the hand of the little child, says to her, Talitha cumi, which is interpreted, Little girl, I say unto thee, Arise. And immediately the little girl stood up, and began to walk round; for she was twelve years old. And they were delighted with great delight. And He commanded them much that no one should know it; and He said that something should be given to her to eat.” There at Capernaum, His resident city, the home of Peter, Andrew, James, John, and Matthew, and the scene of more miracles than any other city in the world — thither the multitudes from all nations have come, bringing their sick, and laying them down at His feet, unutterably delighted to see the blind receive their sight; the deaf gloriously healed; the poor cripples, throwing away their crutches, and leaping exultantly; the paralyzed, lunatics, maniacs, demoniacs, and all sorts of epileptics, wonderfully and triumphantly healed, causing the surrounding mountains to echo and reverberate their stentorian shouts. Now He adds to the voluminous catalogue of these stupendous miracles the climax of all; i.e., the resurrection of the dead. Luke says that she was his only daughter, a lovely damsel of twelve years. We see He takes none with Him into the presence of the corpse except the father and mother, and Peter, James, and John. These three apostles, enjoying a deeper insight into spiritual things than the other nine, are not only thus honored on this notable occasion, but we find them His only concomitants on the Mount of Transfiguration, and also receiving His especial attention and confidence amid the agonies of Gethsemane. The Jews were accustomed to mourn for the dead seven days. In this mourning they blew on the pipe, producing a loud, shrill, solemn sound, which commingled with the bitter wailings of the mourners. The people in that country this day practice that same excessive weeping and mourning over the dead. E.V., “Laughed Him to scorn,” is not a good translation, as there was no laughing there. The idea is, they “hooted at Him,” thus ridiculing His assertion, “She is not dead, but sleepeth.” You will find the New Testament discarding that grievous word “death,” and substituting the mild and hygienical term “sleep.” This is in harmony with the great plan of salvation, which includes the body and mind, as well as the soul, contemplating complete and glorious restitution, recognizing the body immortal as the soul, which is certainly true, if we take in the resurrection.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

9:18-34 Jesus is the Messiah whose power knows no boundaries. He calls people to have faith in him.

9:18 lay your hand on her: The laying-on of hands is a visible symbol of prayer for God’s power to flow into someone, often resulting in new life or ministries (19:13; Num 27:18-23; Deut 34:9). • The man believed that Jesus had the power to raise the dead (cp. 1 Kgs 17:8-24; 2 Kgs 4:18-37).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 9:18. Προσεκύνει, worshipped) Although in outward appearance Jairus was greater than Jesus.—ἐτελεύτησεν, is dead) Thus he said from conjecture, or after he had received intelligence of his daughter’s death, whom he, in the great strength of faith, had left at the point of death.—See Mar 5:23.—ἐλθῶν,[420] coming) cf. Joh 4:47.

[420] Lachm. with BCDabcd Vulg. Hil. reads εἷς, and with BLUabc Vulg. (‘accessit’) προσελθών. Tischend. has εἰσελθών; Beng and Griesb. εἷς ἐλθών. Both these last two readings are equally tenable, as the letters are not separated in different words in MSS.: CDXΔ support either reading. Matth. often uses εἷς as אֶהָד = τις; ch. Mat 8:19, Mat 19:6.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_9:18. Ἄρχων] a president; Matthew does not further define the office. According to Mar_5:22, Luk_8:41, it was the synagogue-president, named Jairus.

The correct reading is εἰσελθών (comp. the critical remarks), and not εἷς ἐλθών (Gersdorf, Rinck, de Wette, Tischendorf, Ewald), yet not as though the εις following were at variance with Matthews usual style (Mat_22:35, Mat_23:15, Mat_26:40; Mat_26:69, Mat_27:14; see, on the other hand, Mat_5:41, Mat_6:27, Mat_12:11, Mat_18:5, Mat_21:24); but since this, like the former incident, also occurred at that meal in the residence of Jesus (according to Matthew, not according to Mark and Luke), and as this fact was misapprehended, as most critics misapprehend it still, consequently it was not seen to what εἰσελθών might refer, so that it was changed into εἷς ἐλθών. According to Matthew, the order of the incidents connected with the meal is as follows: (1) Jesus sends away the Pharisees, Mat_9:11-13. (2) After them, the disciples of John approach Him with their questions about fasting, and He instructs them, Mat_9:14-17. (3) While he is still speaking to the latter, a president enters, Mat_9:18, and prefers his request. Thereupon Jesus rises, i.e. from the table (Mat_9:10), and goes away with the ἄρχων, Mat_9:19; and it is not till Mat_9:28 that we read of His having returned again to His house.

ἄρτι ἐτελεύτησεν] has just now died. The want of harmony here with Mar_5:23, Luk_7:49, is to be recognised, but not (Olearius, Kuinoel) to be erroneously explained as meaning jam moritur, morti est proxima. Others (Luther, Wolf, Grotius, Rosenmüller, Lange) interpret, with Chrysostom, Theophylact, Euth. Zigabenus: στοχαζόμενος εἶπεν, ὑπέλαβε γὰρ, ὅτι μέχρι τότε πάντως ἂν ἀπέθανεν. A harmonizing expedient.

Laying on of the hand, the symbol and medium in the communication of a divine benefit, Mat_19:13; Luk_4:40; Luk_13:13. See on Act_6:6; Act_8:17 f., Mat_13:3, Mat_19:5; Gen_48:14; Num_27:18.

The account of Mar_5:22-42, which is followed by Luk_8:41 ff., is so unique and fresh in regard to the detail which characterizes it, that it is not to be regarded as a later amplification (Strauss, Baur, Hilgenfeld, Keim, Bleek); that of Matthew follows a condensed form of the tradition, which, moreover, is responsible for straightway introducing the ἐτελεύτησεν as if forming part of what the president addressed to Jesus.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 9:18-26 . The daughter of Jairus, with interlude (Mar 5:21-43 ; Luk 8:40-56 ). Given by Matthew in immediate connection with the discourse on fasting, but by Mark, and Luke following him, in connection with the return from the eastern shore, after the story of the demoniac.

Mat 9:18 . ἰδοὺ … λέγων : exactly the same formula as in Mat 8:2 . ἄρχων , an important person, a ruler of synagogue, according to Mark. εἷς : peculiar here, but taken from Mark where it is intelligible, the suppliant being there described as one of the rulers of the synagogue. The word puzzled the scribes, and gave rise to many variants ( vide crit. note). ἄρτι ἐτελεύτησεν : this statement of Matthew, compared with those of Mark and Luke, which make the father say his daughter was dying, has created work for the harmonists. The patristic view (Chrys., Theophy., Euthy.), that the statement was an inference from the condition in which he left her, or a natural exaggeration, has been adopted by many. Probably it is an inaccuracy of the evangelist’s due to abbreviation. The girl was dead when Jesus arrived; that was all he cared about. The ruler thought Jesus could do anything short of raising from the dead, save even in articulo mortis . But our evangelist gives him credit for more faith; that Jesus can bring back from the dead, at least when death has just taken place. ζήσεται , not remain living, but revive, come to life again (Fritzsche).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

18. The editor now, as before (see on 8:18), postpones Mar 2:23-34. He has already inserted 4:35-5:20. This brings him therefore to Mar 5:21-43, which contains two miracles, one set within the other. The editor probably counted this as one incident rather than as two miracles. He then adds two miracles from other sources, and thus completes a third series of three miracles illustrating Christ’s power to restore life, sight, and speech. Sir John Hawkins’ Horœ Synopticœ, p. 134, reckons ten miracles in 8:1-9:34, and quotes Pirke Aboth 5:5 and 8 “Ten miracles were wrought for our fathers in Egypt and ten by the sea.… Ten miracles were wrought in the sanctuary.” But ten is not by any means a number exclusively used of miracles or wonders in Jewish literature; cf. Ab 5:5 ten utterances at creation; 5:2 ten generations from Adam to Noah; 5:3 ten generations from Noah to Abraham; 5:4 ten temptations of Abraham; 5:6 ten temptations of God; 5:8 ten things created on the eve of the Sabbath; ten days of repentance, B. Rosh ha Sh 18a; ten things through which the world was created, B. Chagiga 12a; ten praise Psalms of David, B. Rosh ha Sh 32a; ten words at creation, ib.; ten things incompatible with study, B. Horayoth 13b; ten times Israel is called a bride, Midrash Shir, p. 123 (Wünsche); ten journeys of Shechinah, Midr. Echah. p. 32 (Wünsche); ten famines, Midr. Ruth, p. 12 (Wünsche); ten expressions of joy, Midr. Shir, p. 28 (Wünsche); ten terms for prophecy, ib. p. 84. Moreover, other numbers are used of wonders or miracles; cf. six wonders done by Phinehas, B. Sanh. 82a, and six miracles at the fiery furnace, ib. 92b. In both these cases the same word נסים is used as in Ab 5:5, 8. It is true that as a matter of fact there are ten miracles in 8:1-9:34, but 9:18-26 contains a miracle within another, and may be counted as one. And the fact that there are two previous series of three miracles, suggests that the editor reckoned this last series as three, not four. For the frequent use of three in this Gospel, see Introduction, p. lxiv.

(M) 18. Whilst He was saying these things, behold, a ruler came and was worshipping Him, saying that my daughter is just dead; but come, lay Thy hand upon her, and she shall live.] Mk. has, “And there cometh one of the rulers of the synagogue, by name Jairus; and seeing Him, he falls down at His feet and beseeches Him much, saying that my daughter is very ill, (I pray Thee) that Thou wilt come and lay hands on her, that she may be saved and clay live.”—ταῦτα αὐτοῦ λαλοῦντος αὐτοῖς] inserted by the editor to form a connecting link; cf. Mar 5:35. This section is much loner in Mk. than in Mt. In part, this is due to the difference of situation in the two Gospels. In Mk. Jairus comes to Christ when He is by the lake side, and surrounded by a multitude (5:21). But when Mt. transfers the incident to 9:18, Christ is in a house discoursing to the disciples of John. Consequently he has to omit Mk vv. 30-33, which could not have taken place in a house. The shortening may also be due to the method adopted by the compiler, who, instead of unrolling his copy of Mk. from 2:22-5:20, may have summarised 5:20-43 from memory, purposely shortening (see on 8:28). It is certainly noticeable that the sections in which Mt. is considerably shorter than Mk., viz. Mar 4:35-41, 5:Mar 4:1-20, 21-43, are just those to obtain which the editor must be supposed to have unrolled his copy of Mk. if he wished to see them before him.—ἰδού] See on 1:20.—ἄρχων εἶς] Mk. has εἶς τῶν ἀρχισυναγώγων. For these titles, see Schürer, II. ii. 63 ff. For εἶς = τις, see on 8:19. Mt. as usual substitutes his favourite compound for Mk.’s simple ἔρχεται, and avoids the historic present. Mt. omits Mk.’s ὀνόματι Ἰάειρος.—προσεκύνει αὐτῷ λέγων ὅτι] these words summarise Mk.’s καὶ ἰδὼν αὐτὸν πίπτει πρὸς τοὺς πόδας αὐτοῦ καὶ παρακαλεῖ αὐτὸν πολλὰ λέγων ὅτι. Mt. substitutes his favourite word, προσκυνεῖν (see on 2:2), avoids as usual Mk.’s present tenses, and omits the clause of entreaty as in 8:2 = Mar 1:40.—ἡ θυγάτηρ] Mk. has τὸ θυγάτριον. Mk. is fond of diminutives; Mt. avoids them.—ἄρτι ἐτελεύτησεν] Mk. has ὲσχάτως ἔχει, and records later on that a message came that the girl was dead. Mt. summarises.—ἀλλά] Mk. has the pregnant ἴνα = “I pray thee that.”—καὶ ζήσεται] Mk. has ἵνα σωθῇ καὶ ζήσῃ. For Mt.’s omission of one of two synonymous clauses, see Introduction, p. xxiv.

18-26. Mt. and Lk. agree against Mk. in the following:

ἰδού, Mat_18, Lk 41.

ἄρχων, Mat_18 = ἄρχων τῆς συναγωγῆς, Lk 41, for Mk.’s εἶς τῶν ἀρχισυναγώγων.

θυγάτηρ, Mat_18, Lk 42, for Mk.’s θυγάτριον.

τοῦ κρασπέδου, Mat_20, Lk 44.

προσελθοῦσα, Mat_20, Lk 44, for Mk.’s ἐλθοῦσα.

ἐλθὼν—εἰς τὴν οἰκίαν, Mat_23, Lk 51, for Mk.’s ἔρχονται εἰς τὸν οἶκον.

γάρ, Mat_24, Lk 52.

αὐτῆς, Mat_25, Lk 54, for Mk.’s τοῦ παιδίου.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

There is no evil so old and incurable, which Christ cannot heal by and by, if he be touched with true faith, but lightly as it were with the hand.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 18. A certain ruler] There were two officers in the synagogue, חזן הכנסת chazan ha-ceneseth, the bishop or overseer of the congregation; and ראש הכנסת rosh ha-ceneseth, the head or ruler of the congregation. The chazan takes the book of the Law, and gives it to the rosh, or ruler; and he appoints who shall read the different sections, c. Jairus, who is the person intended here, was, in this latter sense, the ruler or governor of one of the synagogues, probably at Capernaum. See Mr 5:22 Lu 8:41.

My daughter is even now dead] Or, my daughter was just now dying; αρτι ετελευτησεν, or, is by this time dead: i.e. as Mr. Wakefield properly observes, She was so ill when I left home that she must be dead by this time. This turn of the expression reconciles the account given here with that in Mark and Luke. Michaelis conjectures that, in the Hebrew original, the words must have stood thus, עתה מתה atah matah, which, without the points, may signify either, She is dead, or She is dying.

To be successful in our applications to God by prayer, four things are requisite; and this ruler teaches us what they are.

First, A man should place himself in the presence of God - he came unto him.

Secondly, He should humble himself sincerely before God - he fell down before him-at his feet. Mr 5:22.

Thirdly, He should lay open his wants with a holy earnestness - he besought him greatly. Mr 5:23.

Fourthly, he should have unbounded confidence in the power and goodness of Christ that his request shall be granted - put thy hand upon her, and she shall live.

He who comes in this way to God, for salvation, is sure to be heard. Imposition of hands was a rite anciently used by the servants of God, through which heavenly influences were conveyed to the bodies and souls of men. This rite is still used in certain Churches; but, as there is no Holy Ghost communicated by it, some suppose it may be as well omitted. But why is this? Is it not because there is an unfaithfulness in the person who lays on hands, or an unfitness in him on whom they are laid? Let the rite be restored to its primitive simplicity, and God will own it as he formerly did. But, however this may be, where is the man or number of men who have authority to abrogate a rite of God's own appointment? In the appointment of men to the sacred ministry it should never be omitted: even in these degenerate days, it may still serve as a sign of the necessity of the gifts and graces of that Holy Spirit without which no man can fulfil the work of the ministry, or be the instrument of saving the souls of them that hear him. When the inventions of men are put in the place of the ordinances of God, the true Church of Christ is in great danger.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(18) While he spake these things.—The sequence seems so clear as, at first, hardly to admit of doubt; and yet it is no less clear that St. Mark and St. Luke represent what is told as following close upon our Lord’s return to the western side of the lake after the healing of the Gadarene, and place many events between it and the call of Levi. Assuming St. Matthew’s own connection with the Gospel, we may justly, in this case, give greater weight to his order than to the arrangement of the other two, who derived the account from others.

A certain ruler.—St. Mark and St. Luke give the name Jairus, and state that he was “a ruler of the synagogue,” probably an elder, or one of the Parnasim or “pastors.” The fact is interesting as suggesting a coincidence between this narrative and that of the centurion’s servant. As a ruler of the synagogue, Jairus would probably have been among the elders of the Jews who came as a deputation to our Lord, and would thus have been impressed with His power to heal in cases which seemed hopeless.

My daughter is even now dead.—St. Luke adds, as one who had inquired into details, that she was the ruler’s only child, was twelve years old, and that she “lay a dying,” agreeing with St. Mark’s “is at the point of death,” literally, in extremis, “at the last gasp;” and both add that the crowd that followed “thronged” and “pressed” our Lord as He went.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18. a certain ruler] From Mark and Luke we learn that he was chief ruler of the synagogue, Jairus by name.

My daughter] “My little daughter,” (Mark); “one only daughter, about twelve years of age,” (Luke).

is even now dead] “lieth at the point of death,” (Mark); “lay a-dying,” (Luke).

18–26. The Daughter of Jairus, 18, 19 and 23–26; Mar_5:22-24; Mar_5:35-43. Luk_8:41-42; Luk_8:49-56

The Woman cured of an Issue of Blood, 20–22. Mar_5:25-34; Luk_8:43-48

Related with more detail by St Mark and St Luke. She had spent all her living on physicians. Jesus perceives that virtue has gone out of him. The woman tells all the truth before the people.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Jesus arose and followed him,.... Immediately, without delay, or any more ado: he did not upbraid him with the treatment he and his followers met with, from men of his profession; who cast out of their synagogues such, who confessed him to be the Messiah: nor does he take notice of any weakness in his faith; as that he thought it necessary he should go with him to his house, when he could as well have restored his daughter to life, absent, as present; and that he should prescribe a form of doing it, by laying his hands upon her. These things he overlooked, and at once got up from Matthew's table, and went along with him,

and so did his disciples, to be witnesses of the miracle; and according to the other evangelists, a large multitude of people besides; even a throng of them, led by curiosity to see this wondrous performance.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

18 While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.

Ver. 18. Behold, there came a certain ruler] Jairus, the ruler of the synagogue. Few such came to Christ; but this man was driven out of doors by the cross, as the wolf is out of the wood by hard hunger. It was his only daughter, of a dozen years old, that was now at point of death. This makes him seek out Christ the best Physician. Men must be fatherless (childless) ere they find mercy, Hos 14:3, and a poor afflicted people ere they will be brought to trust in the name of the Lord, Zep 3:12. The αιμορροουσα came not to Christ while she had a half-penny to help herself, Luk 8:43.

But come and lay thine hands upon her] He thought Christ could not otherwise cure her. This was weakness of faith, far short of that of the centurion, who yet was a Roman soldier; whereas Jairus was a learned Jew. Knowledge therefore is one thing, faith another; and the greatest scholars are not always the holiest men. Neither have all God’s people a like measure of true fiath. This should humble and excite the weak, but not discourage them in their course; since the tallest oak was once an acorn, and the deepest doctor was once in his horn-book. {a}

{a} A leaf of paper containing the alphabet (often with the addition of the ten digits, some elements of spelling, and the Lord’s Prayer) protected by a thin plate of translucent horn, and mounted on a tablet of wood with a projecting piece for a handle. A simpler and later form of this, consisting of the tablet without the horn covering, or a piece of stiff cardboard varnished, was also called a battledore. ŒD

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

A certain ruler.[4] Lit. a prince of a synagogue. He is called Jairus. (Mark v. Luke viii.) --- My daughter is just now dead: or, as the other evangelists express it, is at the point of death; and her father having left her dying, he might think and say she was already dead. It is thus that some commentators explain the apparent difference found in Mark v. 22, and Luke viii. 41. --- But come, lay thy hand, &c. Let us admire and imitate the humility and kindness of our Redeemer; no sooner had he heard the request of the ruler, but rising up, he followed him. Though, says St. John Chrysostom, he saw his earthly disposition, requesting him to come and lay his hand upon her.

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[BIBLIOGRAPHY]

Modo defuncta est. Greek: arti eteleutesen. Mark v. 23. In extremis est, Greek: eschatos echei. (Luke viii. 42.) moriebatur, Greek: apethnesken.

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George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Mark hath this history, Mar 5:22-24, And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet, and besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live. And Jesus went with him; and much people followed him, and thronged him. Luke hath it, Luk 8:42, adding only that she was his only daughter, twelve years of age. Two evangelists say she was at the point of death, or dying: Matthew saith that he said she was dead; that might be according to his apprehension; she was so near death, that he concluded that by that time he was got to Christ she was dead. Others observe out of Greek authors, that the particle αρτι, here used, doth not always signify a time past, but sometimes a time near at hand. But the best answer is, that Matthew relates the story compendiously. It appears from Luk 8:49, that the maid did die. Matthew reports that first, which the messenger brought them the news of afterwards, as we shall see in Mat 9:23. By the ruler here both Mark and Luke tell us is to be understood Jairus; not a civil magistrate, but one who was the ruler of the synagogue in that place; for in their synagogues they had an order, there was one chief who ordered the affairs of it, and they say the interpretation of the law belonged to him.

And worshipped him, with a civil worship, or respect,

saying, My daughter is even now dead, or dying. One would judge the latter should be the evangelist’s meaning of the particle, because of what the other evangelists say,

Come and lay thy hands on her, and she shall live. His faith riseth not up to the centurion’s faith, who declared his faith that if Christ would but speak the word his servant should live. Jairus desires him to come and lay his hands upon her.

And Jesus arose, and followed him, and his disciples. The Jews thrust Christ’s followers out of their synagogues; he is more kind to the ruler of their synagogue, he presently goeth, and his disciples followed him: they were to be witnesses of his miracles. Mark adds, much people followed, and thronged him; which gave occasion to another miracle, which Christ did in his way to Jairus’s house, the relation of which Matthew giveth us before he perfecth the history of this miracle.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 18-34. 4. THE COMPLETENESS OF HIS HEALING POWER. (Cf. Mat_8:1, note.)

(1) As regards restoration to life and life-strength generally (vers. 18-26).

(2) As regards the restoration of separate bodily powers (vers. 27-34):

(a) sight (vers. 27-31);

(b) speech, though, in this case, the dumbness was the work of an evil spirit (vers. 32-34).

Observe also in this section the reference to the effect of his work upon outsiders.

(1) The spread of the fame of his work and himself (vers. 26, 31).

(2) The wonder of the multitudes (ver. 33) and the accusation of the Pharisees (ver. 34).

Vers. 18-26. The raising of the daughter of a ruler (Jairus, in the parallel passages), and the healing of the woman with an issue. Parallel passages: Mar_5:21-43 Luk_8:40-56. Matthew"s account is much the shortest.

While he spake these things unto them. Matthew only. All the accounts represent our Lord as teaching when Jairus came to him; but in the parallel passages he was on the seashore (equivalent to our Mat_8:34 Mat_9:1). Matthew alone places his coming just after the question of the Baptist"s disciples. Probably the words, "while he spake these things unto them," are not in their original connexion. Behold, there came a certain; a (Revised Version); arcwn eiv proselywn . (for eiv , cf. Mat_8:19, note) Ruler (arcwn). From this expression alone we should understand Jairus to have been head of the board of elders for the general affairs of the congregation; but Mark"s expression, eiv twn arcisunagwgwn (cf. Luke, arcwn thv sunagwghv), compels us to regard him as that elder who was appointed to care specially for the public worship, Mark"s language probably meaning that he was one of the class of those who held this appointment. Sometimes the offices of arcwn and arcisunagwgov were held by the same person, and this may, perhaps, have been the case with Jairus (cf Schurer, II it. p. 64). and worshipped him. (Mat_8:2, note) Saying, My daughter is even now dead. Matthew, by compression, indicates what had happened before the interview was over. But come and lay thy hand upon her; in sign of personal relation and life-communication. Kubel (in loc. ) has an interesting note on the laying-on of hands in the New Testament. (cf. also Bishop Westcott, on Heb_6:2) And she shall live.

Vers. 18-26. The raising of the daughter of Jairus.

I THE FATHER.

1. His position. He was a ruler of the synagogue, a dignitary of the Jewish Church, The Pharisees once asked in scorn, "Have any of the rulers believed on him?" Here was one who certainly believed. Possibly he may have been one of those elders of the Jews whom the centurion had sent to Christ. If so, he had seen both the power of Christ and his sympathy with sorrow and suffering. Now sorrow had come very near to him, and he sought for his own needs the Lord whom he had before entreated in behalf of another. Those who intercede for others are blessed in their own souls; mercy is twice blest. The Pharisees were beginning to hold aloof from Christ, to question his authority. A ruler might have felt some difficulty in preferring a request to him just then. Jairus thought nothing of such matters in the presence of his great sorrow. He came, perhaps to the publican"s house, and, ruler though he was, he fell down at Jesus" feet and worshipped him. Sorrow often softens the proud heart, and brings the humbled soul to Christ; sorrow is a blessed thing if it leads to the feet of Christ, if it teaches us to worship.

2. His prayer. His little daughter (she was but twelve years old) was at the point of death so near her end that he described her (according to St. Matthew"s abridged narrative) as already dead. He thought the breath would go forth before he reached the Lord. He believed that Christ could help him even now. But the anguish of his soul was intense; he poured forth his prayer in the broken accents of grief.. (see Mar_5:23 in the Greek) "Come and lay thy hand upon her, and she shall live." It was wonderful faith; he believed that Christ could recall the parted soul, and restore his dead child to her father"s arms.

3. The Lord"s readiness. Jesus arose, perhaps from the couch in the house of Matthew, and followed Jairus from the house of feasting to the house of mourning. There are strange contrasts in human life. Here gladness, and there sorrow; here light and feasting and song, there wailing and the anguish of the bereaved, the death-agony and the faintness of departing life. The Christian should be prepared for both to weep with those that weep, and to rejoice with those that do rejoice. He may take his part, like the Lord, in the innocent enjoyments of life; he must sometimes, like the Lord, contend earnestly for the faith; but, like the Lord, he should be ready to leave the festive table, or the disputes of controversy, to comfort the afflicted and minister to the dying. Therefore he should live always in the Spirit; therefore he should strive, whether he eats or drinks, or whatever he is doing, to do all to the glory of God. The disciples followed Christ from the house of Matthew to the house of Jairus; we should be ready always to follow him whithersoever he teeth.

II THE AFFLICTED WOMAN.

1. Her trouble. She had long suffered from a wasting disease. For twelve years, the whole life of the little daughter of Jairus, she had been afflicted. She had tried every means of relief, she had applied to physician after physician, she had submitted to many painful remedies, she had spent all that she had; but she found no help she grew worse. It is a sad history. There are many such now long wasting sicknesses; vain efforts to recover health; hopelessness. But still, as ever, there is the Saviour"s ready sympathy. If he does not work outward miracles as of old, he works spiritual wonders still. He gives patience, peace, holy hope. He turns suffering into blessing.

2. Her timidity. She had heard of Jesus. He had done many mighty works. Now he was on his way to a yet more wonderful exercise of power. He had heard that the damsel was dead, yet he arose and went. What would he do? A great multitude followed him in intense, awful expectation. The poor woman mingled with the crowd. She knew that she was accounted unclean; she was full of shame and timidity; she feared to meet the look of Jesus; she came behind him in the press, and touched the hem of his garment. He might do something for her; he might heal her on his way to the house of Jairus. Something of the wondrous power that was to be exerted there might flow in upon her and stay her sickness. People hear of Christ now; they know what he has done, what he is doing for others; one miracle leads to another, one conversion to another. Circumstances differ. Some come straight to Christ, like Jairus; they open their grief to him, they bring him at once to their house, to their heart. Others are more fearful; they feel the defilement of their sin; they tremble. But they must come; none other can save them. They come, drawn perhaps by others, in the throng that follows Christ. They know not what to say; they cannot shape the longings of their hearts into words. They come behind him; they touch the hem of his garment; the Spirit maketh intercession for them with groanings that cannot be uttered.

3. Her faith. She said within herself, "If I may but touch his garment, I shall be whole." Her faith was not like that of the centurion there was, perhaps, something of superstition in it; she seems to have thought that the healing power diffused itself from the Person of our Lord, apart from the action of his Divine wilt. Her error somewhat resembled that of those who think that God can act only through the unconscious laws of nature, not by the conscious intervention of his almighty will. She was wrong. But be felt her presence, he knew her trouble and her faith; it was by the act of his will that virtue went out of him, and healed her sickness. So it is in the realm of nature. Not a sparrow fails to the ground without our Father. But if, her faith was uninstructed, it was strong and living. His touch, she felt in her heart, would heal her sickness. Multitudes touched our Lord as they thronged round about him in the press; but one touched him with the hand of faith. That one he knew at once. He saw her not with the outward eye she was behind him; but he knew her heart. "The Lord knoweth them that are his;" but many that say to him, "Lord, Lord," he hath never known. Various motives brought that crowd together curiosity, excitement, and such-like. They thronged round our Lord, eager to see what he would do. "Master, the multitude throng thee, and press thee," said St. Peter. They followed him closely, watching him intently. We are not told that they received any benefit from their nearness to the Lord. Bodily presence was not enough; there was need of something deeper. There were many eager eyes; there was one faithful heart. People fill the churches now, they join in the services, they come to the Holy Communion. It is well, it is necessary; but something more is needful for salvation. They must put forth the hand of faith, they must touch the Saviour; then power will go forth from him, and heal the sickness of their souls. The poor woman came in deep humility, in weakness and trembling; so must the penitent come to Christ. She came behind him; she sought only to touch his garment; she was content with the lowest place. Only to touch his garment, only to feel his life-giving power that was enough; it would take away her uncleanness, it would heal her sickness.

4. The Lord"s thoughfulness. He was bent on an errand of love. The poor father was in intense anxiety; the crowd was full of eager anticipation; but bore was one who needed his help. He must stop, even on his way to raise the dead. Mark his calm, majestic collectedness. In his holy unselfishness he had time and thought for every suppliant. He was not vexed with interruptions, as we are apt to be; he waited on his way. The Lord has work for us every day; it is not always the work which we had marked out for ourselves. If it is his work, it is blessed. We must put aside our own plans, and do what he bids us.

5. His inquiries. He asked who had touched him. it was not for his own information; he knew the thoughts of all men. But he felt the touch of faith the one touch in all that throng that arrested his steps and claimed his grace. It was well for her to know that it was his sovereign will, not any virtue inherent in the hem of his garment, that had wrought the miracle. It was well, too, for the multitude to learn the great lesson that faith in Christ hath power to heal.

6. His mercy. He turned him about, he saw her. She came, fearing and trembling, and told him all. She feared that she had presumed too much, but the good Lord at once reassured her. "Daughter," he said (it is the only time, as far as the Bible tells us, that he used that endearing word), "be of good cheer." He comforted her in her trembling awe, as now he comforts the humble and penitent. And then came the blessed word, "Thy faith hath made thee whole." It was he who saved her; it is he who saves sinners now. But faith is the hand put forth to touch the Lord; faith is the instrument, Christ is the cause of our justification. The Lord puts great honour upon faith. He marvelled at the centurion"s faith; it filled him with admiration. Let us pray, "Lord, increase our faith," that, like this poor woman, we may be made whole from that hour when with the hand of faith we touch the Saviour.

III THE HOUSE OF JAIRUS.

1. The Lord"s sympathy. He felt for the father"s grief; he knew the anguish of his soul. "Be not afraid," he said, "only believe." Trust in Christ is the one only comfort in deep sorrow. "Let not your heart be troubled: ye believe in God, believe also in me." He would not allow the curious, excited crowd to intrude upon the parents" grief. Only the Lord and the three most favoured apostles entered the chamber of death. The delicate tact of true Christian sympathy is a precious gift; we must learn it of the Lord.

2. The preparations for the funeral. There was an unseemly noise; hired mourners and minstrels were mingling the hypocrisy of grief with the real sorrow of the bereaved. The Lord reproved them. "She is not dead," he said, "but sleepeth." They misunderstood his words. They showed their want of feeling by laughter and ridicule in the presence of the dead. But he put them forth; they could not resist his simple dignity, his tone of tranquil authority. And now he was left alone with the chosen three, and the father and mother of the maiden. Christian funerals should be quiet, without display; they should be cheered with Christian hope. "She is not dead, but sleepeth." The Lord Jesus should be present. He will come if we ask him. His sympathy brings peace among tears, comfort, humble hope.

3. The word of power. He took the little hand; it was still and cold; it lay motionless in his. Death and life were brought into close contact; the dead maiden and the Lord, who is the Resurrection and the Life. He spoke but two words. There was no effort, no excitement, no display; only two simple words. But the parted soul heard; it returned at the Lord"s command; the hues of health came back to the pallid cheeks, and the little maid arose. They were astonished with a great astonishment, but the Lord was still and calm. It was no wonder to him, for he is God Almighty. It was but an anticipation of what he will do hereafter on a vast and awful scale. "All that are in the graves shall hear his voice," as the maiden heard that day. We shall hear him then; we shall come forth; God grant it may be unto the resurrection of life!

LESSONS.

1. Come to Jesus in the hour of bitter sorrow; he will come to those who come to him.

2. He knows all our troubles, all our hidden griefs. "Be not afraid, only believe.

3. Be not content with outward forms; put forth the hand of faith, and touch the Lord.

4. "Arise!" he says. May he give us grace to listen now, to hear and live, that we may share the resurrection of the just!

Vers. 18, 19, 23-26. The ruler"s daughter.

I THE APPEAL.

1. The applicator. A ruler. Rulers were slow to believe in Christ. But some from almost every class were found among his disciples. Distress breaks down pride and shatters prejudices. They who would never seek Christ in prosperity may be found crying out for his help in trouble.

2. The object. The ruler asks for his child a favour which possibly he would have been too proud to have sought for himself. Suffering children touch the hearts of all. One such here touched the heart of Jesus.

3. The occasion. The child is nearly dead. It looks as though the father had tried every other remedy before applying to the great Healer. Many will only turn to Christ as a last resort. Yet much distress would be saved if men and women would seek him first, not last.

II THE RESPONSE. Jesus arose and followed the ruler. He had been seated before, for be had been teaching. The ruler had interrupted his discourse. But Jesus did not, care for this; he was always ready to respond to the cry for help. We never read of his refusing to go anywhere but once, and then the invitation was to a king"s palace, and the object of it was only the satisfaction of a superficial worldling"s empty curiosity. All genuine appeals were met at once.

III THE DELAY. Jesus was hindered on the way by another case of distress. This must have tried the poor father"s patience most.terribly, for it would have just given time for the sick child to die. And, indeed, this seems to have been the case. During the slow approach of Jesus the child died. But the poor suffering woman had as much claim on Christ as the great ruler. He is no respecter of persons. He is never in a hurry. He has time and sympathy for all comers.

IV THE REBUKE. Jesus found the house in all the uproar that resulted from the performance of a band of hired mourners. This disgusted him. We should consider such a performance in the house of death most unseemly. To Christ it was worse. It was a part of that empty formalism that he met at every turn. Its hollowness and unreality offended him. Moreover, in so far as it had a meaning, this was not one that he could encourage. The wild abandonment of despair is not Christian. It is not the language of faith. Better is Job"s calm expression of resignation, "The Lord gave, and the Lord hath taken away; blessed be the Name of the Lord". (Job_1:21)

V THE REVELATION. The damsel is not dead. To Jesus there is no death but sin and its doom. An innocent child"s passing away is but a falling asleep. Christ has transformed death. The grim shadow has melted into an angel of God, who giveth his beloved sleep.

VI THE SECLUSION. The great work of. Christ cannot be carried out amid the uproar of the hired mourners. He shuns our noisy, fussy gatherings. Artificiality and pretence are quite incompatible with his presence. When he works wonders it is with those who believe in him.

VII THE RESURRECTION. Jesus lays hold of the cold little hand of the dead child. In a moment his wonderful life-power thrills through her, and she sits up alive again. No need is too hard for him who could raise the dead. Even now his great compassion goes out to dead souls, and a touch of his hand brings life. W.F.A.

Vers. 18, 19, 23-26. (see also Mar_5:22-24, 35-43 Luk_8:41, Luk_8:42, Luk_8:49-56) The advance of faith upon sense.

In introduction, point out this narrative as a typical instance of the advantage of comparing the different accounts of the three evangelists. Note in this case the very graphic rehearsal of St. Mark, and how still St.

Luke has to add to it. Also point out the fine corroborating, not invalidating, witness to truth offered by the variation of St. Matthew"s "even now dead," St. Mark"s "on the point of death," and St. Luke"s "lay a-dying." Notice

I WHAT SYMPATHY AND WHAT ACTIVE EXERTION THE GENUINE ACCENT OF WOE AWAKENS IN CHRIST. He heard it, and arose and followed it.

II THE UNLIMITED CONFIDENCE WHICH CHRIST ADVISES TO FAITH, AND WITH WHICH lie AUTHORITATIVELY INVESTS FAITH, AS AGAINST THE PHENOMENA OF THE BAREST SENSE. These latter may seem uncontradictable, but it is the other which is incontestable.

III THE GRACIOUS CONDESCENSION WITH WHICH CHRIST WILL PAUSE TO RECKON AND ARGUE WITH ERROR, ESPECIALLY WHEN IT IS NATURAL ERROR, OR CAN CHARITABLY BE COUNTED SUCH, AND THE ERROR OF IGNORANCE AND OF THE UNTAUGHT MANY, RATHER THAN THAT OF PERVERSENESS, AND OF THOSE WHO LOVE DARKNESS RATHER THAN LIGHT.

IV THE PORTION OF PRICELESS BLESSING, THAT IS TO THE PRAYING FATHER INDEED:, AND TRUSTING MOTHER INDEED, AND TO ELECT DISCIPLES INDEED, AT THE MAJESTIC GIFT OF THEIR SAVIOUR. V THE SOLEMN SUGGESTION OF THE INEFFABLE MYSTERY OF THE WITNESSES OF THE FINAL WAKING OF THE DEAD. B.

Vers. 18-26. Concessions to faith.

While Jesus discoursed upon consistency in diversity, and the concessions of love, an occasion arose for the exemplification of his teaching. "While he yet spake," etc. Note here the gracious concessions of Jesus to the weakness of the ruler"s faith, and. learn

I THAT JESUS RESPECTS THE FAITH WHICH, THOUGH WEAK, IS YET TRUE.

1. The rulers faith was halting.

(1) His was not at the first a faith for the raising of the dead. Had it been so, it would have been remarkable; for, up to this time, Jesus had not raised the dead. The words, "even now dead," conveyed the sense of "at the point of death". (cf. Mar_5:23 Luk_8:42; see also Bloomfield, in loc. )

(2) His faith had respect simply to the recovery of the sick. Jesus had abundantly established the fame of his power to work miracles of healing. To have doubted here would have been unreasonable and criminal unbelief. How far is our unbelief unreasonable and criminal?

(3) The ruler"s faith cannot be compared with that of the centurion. (see Mat_8:5-13) The centurion did not consider himself worthy that Jesus should come under his roof. Discerning the Divinity of the Miracle-worker, he saw no need for his corporeal presence. The ruler"s weaker faith required that Jesus should enter his dwelling and lay his hand upon his little daughter. (cf. 2Ki_5:11)

(4) When the centurion believed, there were no examples of miracles of healing wrought at distance. The ruler had the centurion"s example.

2. Yet the ruler"s faith was true.

(1) His coming to Jesus evinced this. Trouble, it may have been, drove him to Jesus; but he came. Many there were who, notwithstanding the fame of Jesus, yet came not to him. Still there are many who remain in their moral maladies rather than come to Jesus for salvation.

(2) His appeal also evinced it. His worship was more than the customary Eastern manifestation of respect. He knelt to him, and pleaded importunately for his dying child. Those who would receive mercy from the Lord must give him honour.

3. Jesus respected this sincerity.

(1) Jesus could have healed the damsel at a distance.The (cf. Joh_4:46-53) ruler had not faith for this. So, in concession to his weakness, Jesus went with him to his house. In like manner Jesus honours the sincerity of the penitent sinner, meeting him on his way.

(2) Note here the principle that grace is through faith. "According to your faith, so be it unto you." Had the ruler a firmer faith, it would have prevented the death of his child. Yet did not Jesus resent this halting by abandoning his case. Never will Jesus forsake the seeker who does not first forsake him.

II THAT JESUS WILL STRENGTHEN THE WEAK, TRUE FAITH.

1. By the stronger faith of others in his company.

(1) The ruler saw the noble faith of the poor woman who "said within herself, If I do but touch his garment, I shall be made whole." The conception was creditable. She believed in that fulness of his grace presaged in that oil of gladness which flowed down to the skirts of Aaron"s robe. (cf. Psa 133:2Jo Psa 1:16)

(2) Her faith was admirable in action. She made her way through the crowd and touched the fringe of his garment. Yet it was her spiritual contact with Christ that saved her. The physical, however, was a sign of the spiritual. (see Eph_2:8)

(3) In that touch there is a sermon. The poor woman, through her malady, was ceremonially unclean, and whoever she touched was made unclean (see Lev_15:25) The doctrine of salvation through the vicarious sin-suffering of Jesus is set forth. The same was set forth again when Jesus took the dead hand of Jairus"s daughter (ver. 25). The Levitical priesthood leave the dead in their uncleanness. The unclean are not forbidden to come to Jesus.

(4) How encouraging is his commendation! "Daughter, be of good cheer; thy faith hath saved thee." The believer is comforted in the assurance of adoption.

2. By encouragements personally given.

(1) Messengers of discouragement came to the ruler from his house. The report was, "Thy daughter is dead." The advice accompanying it was, Why troublest thou the Master any further?". (see Mar_5:35) "A man"s foes often unwillingly, however they of his own household." When Jesus works Satan counterworks.

(2) "But Jesus, not heeding the word spoken, saith to the ruler of the synagogue, Fear not, only believe". (Mar_5:36) Jesus had not raised the dead before this. But the dead had been raised by the old prophets in the Name of the Lord. Why should not the Lord also raise the dead in his own Name?

(3) Thus by works and by word was the faith of the ruler strengthened by Jesus that it might also be honoured. How faith may turn calamities into blessings!

III THAT JESUS YIELDS NO CONCESSIONS TO UNBELIEF.

1. He discovered the unbelief of the professional mourners.

(1) He found these in the ruler"s house. Flute-players and wailers were making a tumult. The true mourners were silent. Deep grief is still. How unseemly are many of the customs of society!

(2) The professional weepers were ready to laugh. When Jesus said, "Give place you are out of place here the damsel is not dead, but sleepeth," they "laughed him to scorn." They had no doubt that the damsel was dead. This fact was strongly testified in the professional scorn.

(3) The laughter of scorn is the reasoning of unbelief. The senseless can laugh when they cannot reply. The professionals were too carnal to apprehend the spiritual meaning of the Saviour"s words.

2. He ordered that the unbelievers should be turned out.

(1) He would not have his miracle-working hindered by their unbelief. It would be the first step to a revival in some Churches if the unbelievers could be expelled.

(2) He would not have unbelievers honoured as witnesses of glorious works. Pearls should not be east before swine.

(3) In the resurrection at the last day the wicked will be treated with ignominy. The sceptical scorners will then awake out of the dust to "shame and everlasting contempt". (cf. Dan_12:2)

3. The faithful only shall have honour from Christ.

(1) The witnesses chosen were the ruler and his wife, and the three favoured disciples Peter, James, and John. (see Mar_5:37-40) These disciples were afterwards chosen sole witnesses of the Transfiguration, and of the agony in the garden.

(2) To them Jesus verified his deep words, "The damsel is not dead, but sleepeth." Bodily death is not essential death, but in his hands is sleep. To sleep is a common euphemism for death, and in Scripture points to a resurrection.

(3) From the bed the daughter of Jairus was raised; the widow"s son from the bier; (Luk_7:14) Lazarus from the grave. (Joh_11:44) "An ascending scale of difficulty, which has one stage more the final summoning of all the dead by the same voice of quickening" (Trench).

(4) The faithful will not only be witnesses, but also partakers of the better resurrection. J.A.M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Just dead - He had left her at the point of death, Mark v, 23. Probably a messenger had now informed him she was dead. Mark v, 22; Luke viii, 41.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Daughter of Jairus.

v. 18. While He spake these things unto them, behold, there came a certain ruler and worshiped Him, saying, My daughter is even now dead; but come, and lay Thy hand upon her, and she shall live.

v. 19. And Jesus arose and followed him, and so did His disciples.

Jesus was still in earnest conversation with the Pharisees and the disciples of John, when there was an interruption. A ruler, or elder, of the synagogue at Capernaum, a man of some influence, coming in, threw himself down before the Lord in the attitude of supplication. Matthew here, for the sake of brevity, mentions the cry of the ruler after he had received the actual report of his daughter’s death, Mar 5:35. His faith in the ability of Christ to heal, and even to bring back from death, is absolute. Even now she surely must be dead, but the touch of the great Healer’s hand could restore her to life. Jesus, ever full of loving sympathy, ready, for the sake of a soul, to go also to the bedsides, went with the distracted father.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe the humble posture in which this man came unto Christ, namely, falling at his foot and worshipping him; which was not only a sign of tender affection towards his daughter, but an evidence of his faith in our blessed Saviour; yet his confining Christ’s power to his bodily presence and to the touch of his hand, was a token of the weakness of his faith; come, says he, and lay thine hand upon her, and she shall live. As if Christ could not have cured her, without either coming to her, or laying his hand upon her.

Note here, That although all that come to Christ are not alike strong in faith, yet our blessed Redeemer refuses none that come unto him with a sincere faith, though in much weakness of faith. Jesus arose, and followed him.

Observe the humble posture in which this man came unto Christ, namely, falling at his foot and worshipping him; which was not only a sign of tender affection towards his daughter, but an evidence of his faith in our blessed Saviour; yet his confining Christ’s power to his bodily presence and to the touch of his hand, was a token of the weakness of his faith; come, says he, and lay thine hand upon her, and she shall live. As if Christ could not have cured her, without either coming to her, or laying his hand upon her.

Note here, That although all that come to Christ are not alike strong in faith, yet our blessed Redeemer refuses none that come unto him with a sincere faith, though in much weakness of faith. Jesus arose, and followed him.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [LVIII. Jairus' Daughter, Etc.].

LVIII. JAIRUS' DAUGHTER AND THE INVALID WOMAN. (Capernaum, same day as last.) aMATT. IX. 18-26; bMARK V. 22-43; cLUKE VIII. 41-56.

c41 And a18 While he spake these things unto them [while he talked about fasting at Matthew's table], behold, there came, { bcometh ca man named Jairus, bJairus by name; cand he was a ruler bone of the rulers of the synagogue [He was one of the board of elders which governed the synagogue at Capernaum. These elders were not necessarily old men-- Mat_19:16-22, Luk_18:18-23], and seeing him, che fell bfalleth cdown at Jesus' feet, aand worshipped him [It was a very lowly act for the ruler of a synagogue thus to bow before the Man of Nazareth. But the ruler was in trouble, and his needs were stronger than his pride], cand besought him to come into his house; 42 for he had an only daughter, about twelve years of age, and she was dying. b23 and beseecheth him much, saying, My little daughter is at the point of death: ais even now dead [he left her dying, [352] and so stated his fears in the very strongest way]: but bI pray thee, that thou come and lay thy hands on ahand upon her, bthat she may be made whole, and live. aand she shall live. 19 And Jesus arose [From Matthew's table. Jesus did not fast for form's sake, but he was ever ready to leave a feast that he might confer a favor], and followed him, and i so did his disciples. b24 And he went him; and a great multitude followed him [The ruler, of highest social rank in the city, found Jesus among the lowliest, and they were naturally curious to see what Jesus would do for this grandee], and they { cBut as he went the multitudes thronged him. a20 And, behold, a woman, who had chaving an issue of blood twelve years, b26 and had suffered many things of many physicians, and cwho had spent ball that she had, call her living upon physicians, band was nothing bettered, but rather grew worse, cand could not be healed of any [Medicine was not a science in that day. Diseases were not cured by medicine, but were exorcised by charms. The physician of Galilee in that age did not differ very widely from the medicine-man of the North American Indians. One in easy circumstances could readily spend all during twelve years of doctoring with such leeches.] b27 having heard the things concerning Jesus [her faith rested on hearing rather than on sight], came in the crowd behind, chim, and touched the border of his garment: a21 for she said within herself, If I do but touch his garment, bgarments, I shall be made whole. [The nature of her disease made her unclean ( Lev_15:26). Her consciousness of this made her, therefore, timidly approach Jesus from behind.] 29 And straightway { cimmediately bthe fountain of her blood was dried up; cthe issue of her blood stanched. band she felt in her body that she was healed of her plague. [The feeble pulse of sickness gave way to the glow and thrill of health.] 30 And straightway Jesus, perceiving in himself that the power i proceeding from him had gone forth, turned him about in the [353] crowd, and said, Who touched my garments? cWho is it that touched me? And when all denied, Peter and they bhis disciples cthat were with him, bsaid unto him, cMaster, the multitude press thee and crush thee, bThou seest the multitude thronging thee, and sayest thou, Who touched me? c46 But Jesus said, Some one did touch me: for I perceived that power had gone forth from me. b32 And he looked round about to see her that had done this thing. c47 And b33 But cwhen the woman saw that she was not hid, she came bfearing and trembling [because being unclean, any rabbi would have rebuked her severely for touching him], knowing what had been done to her, came and fell { cfalling down before him band told him all the truth. cdeclared in the presence of all the people for what cause she touched him, and how she was healed immediately. [To have permitted the woman to depart without this exposure would have confirmed her in the mistaken notion that Jesus healed rather by his nature than by his will. Hence he questions her, not that he may obtain information, but rather as a means of imparting it. By his questions he reveals to her that no work of his is wrought without his consciousness, and that it was himself and not his garment which had blessed her.] a22 But Jesus turning and seeing her said, cunto her, aDaughter, be of good cheer [Faith gets a sweet welcome]; thy faith hath made thee whole. cgo in peace. band be whole of thy plague. [Be permanently whole: an assurance that relief was not temporal, but final.] aAnd the woman was made whole from that hour. [Faith healed her by causing her to so act as to obtain healing. Faith thus saves; not of itself, but by that which it causes us to do. It causes us to so run that we obtain.] b35 While he yet spake, they come from cthere cometh one from the ruler of the synagogue's house, saying, Thy daughter is dead: bwhy troublest thou the Teacher any further? ctrouble not the Teacher. [The delay caused by healing this woman must have sorely tried the ruler's patience, and the sad [354] news which followed it must have severely tested his faith; but we hear no word of murmuring or bitterness from him.] 50 But Jesus hearing it, bnot heeding the words spoken [not succumbing to the situation], canswered him, bsaith unto the ruler of the synagogue, Fear not, only believe. cand she shall be made whole. [Thus, with words of confidence and cheer, Jesus revived the ruler's failing faith.] b37 And he suffered no man to follow with him [into the house with him], save Peter, and James, and John the brother of James. [These three were honored above their fellows by special privileges on several occasions, because their natures better fitted them to understand the work of Christ.] c51 And when he came to the house, he suffered not any man to enter in with him, save Peter and John, and James, and the father of the maiden and her mother. b38 And they come to the house of the ruler of the synagogue; a23 And when Jesus came into the ruler's house, bhe beholdeth a tumult, and many weeping and wailing greatly. aand saw the flute-players, and the crowd making a tumult, 24 he said, Give place [Mourning began at the moment of death, and continued without intermission until the burial, which usually took place on the day of the death. Even to this day Oriental funerals are characterized by noisy uproar and frantic demonstrations of sorrow, made by real and hired mourners. Flute-players, then as now, mingle the plaintive strains of their instruments with the piercing cries of those females who made mourning a profession]: c52 And all were weeping, and bewailing her: but he said, bsaith unto them, Why make ye a tumult, and weep? cWeep not; she bthe child athe damsel is not dead, but sleepeth. [Jesus used this figurative language with regard to Lazarus, and explained by this he meant death-- Joh_11:14.] And they laughed him to scorn. cknowing that she was dead. [His words formed a criticism as to their judgment and experience as to death, and threatened to interrupt them in earning their funeral [355] dues.] a25 But when the crowd was put forth, bhe, having put them all forth [because their tumult 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], taketh the father of the child and her mother and them [the three] that were with him, and goeth in { ahe entered in, bwhere the child was. [Jesus took with him five witnesses, because in the small space of the room few could see distinctly what happened, and those not seeing distinctly might circulate inaccurate reports and confused statements as to what occurred. Besides, Jesus worked his miracles as privately as possible in order to suppress undue excitement.] aand took btaking the child cher by the hand, called, saying, bsaith unto her, Talitha cumi; which is, being interpreted, Damsel, cMaiden, bI say unto thee, Arise. [Mark gives the Aramaic words which Jesus used. They were the simple words with which anyone would awaken a child in the morning.] c55 And her spirit returned b42 And straightway the damsel rose up, aarose. cshe rose up immediately: band walked [her restoration was complete]; for she was twelve years old. cand he commanded that something bshould be given her to eat. [Her frame, emaciated by sickness, was to be invigorated by natural means.] c56 And her parents were amazed: bthey were amazed straightway with a great amazement. [Faith in God's great promise is seldom so strong that fulfillment fails to waken astonishment.] 43 And { cbut bhe charged them much cto tell no man what had been done. bthat no man should know this [A command given to keep down popular excitement. Moreover, Jesus did not wish to be importuned to raise the dead. He never was so importuned]: a26 And the fame hereof went forth into all that land.

[FFG 352-356]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

18, 19. There came a certain ruler. One of the rulers of the synagogue (probably of the synagogue of Capernaum). One of the elders and presiding officers, who convened the assembly, preserved order, invited readers and speakers. His name was Jairus (Mark 5:22; Luke 8:41). Matthew, Mark, and Luke all give this account. From them we learn that the maiden was twelve years old, was dying when the ruler started, was dead when he spoke to Jesus. Compare Mark 5:22–43; Luke 8:41–56.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

This begins an account of Jesus bringing to life the daughter of a Jewish official after she had died.

these things

This refers to the answer Jesus gave John's disciples about fasting.

behold

The word "behold" alerts us to a new person in the story. Your language may have a way of doing this.

bowed down to him

This is a way someone would show respect in Jewish culture. (See: Symbolic Action)

come and lay your hand on her, and she will live

This shows that the Jewish official believed Jesus had the power to bring his daughter back to life.

his disciples

"Jesus' disciples"

translationWords

bow

disciple

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

18–26. THE DAUGHTER OF JAIRUS, 18, 19 and 23–26

Mar 5:22-24; Mar 5:35-43. Luk 8:41-42; Luk 8:49-56.

THE WOMAN CURED OF AN ISSUE OF BLOOD, 20–22

Mar 5:25-34; Luk 8:43-48.

Related with more detail by St Mark and St Luke. She had spent all her living on physicians. Jesus perceives that virtue has gone out of him. The woman tells all the truth before the people.

18. ἄρχων. From Mark and Luke we learn that he was a chief ruler of the synagogue (ἀρχισυνάγωγος, Mark), Jairus by name. ἡ θυγάτηρ μου. τὸ θυγάτριόν μου (Mark). θυγάτηρ μονογενής (Luke). ἄρτι ἐτελεύτησεν. ἐσχάτως ἔχει (Mark). ἀπέθνησκεν (Luke).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

18-26.] Raising of Jaeirus’s daughter, and healing of a woman with an issue of blood. Mar 5:21-43.Luk 8:41-56Luk 8:41-56. In Luke and Mark this miracle follows immediately after the casting out of the devils at Gadara, and our Lord’s recrossing the lake to Capernaum; but without any precise note of time as here. He may well have been by the sea (as seems implied by Mark and Luke), when the foregoing conversation with the disciples of John and the Pharisees took place. The account in the text is the most concise of the three; both Mark and Luke, but especially the latter, giving many additional particulars. The miracle forms a very instructive point of comparison between the three Gospels.

18. ἄρχων] A ruler of the synagogue, named Jaeirus. In all except the connecting words, ταῦτα αὐτοῦ λαλοῦντος αὐτοῖς, and εἰσελθ., which seems to imply that our Lord was still in Levi’s house, the account in the text is summary, and deficient in particularity. I have therefore reserved full annotation for the account in Luke, which see throughout.

ἄρτι ἐτελεύτησεν] She was not dead, but dying: at the last extremity. St. Matthew, omitting the message from the ruler’s house (Mar 5:35: Luk 8:49), gives the matter summarily in these words.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Is even now dead [αρτι ετελευτησεν] . The literal force of the aorist tense is more graphic. Just now died.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.