Matthew 9:18-26

VIThe 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

Matthew 9:18-26

(The Gospel for the 24th Sunday after Trinity.—Parallels: Mark 5:22-43; Luke 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

Matthew 9:18. Ruler, ἄρχων.—The president of a synagogue. His name was Jairus, see Mark 5:22; Luke 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 Matthew 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 , 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.).

Matthew 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, Leviticus 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 Numbers 15:38.

Matthew 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. Matthew 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.

Matthew 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.)

Matthew 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 15:0 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; 1 Peter 3:3.—The Lord oftentimes delays long, but He always comes at the right moment, Psalms 22:2; Habakkuk 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.—2 Corinthians 5:4; 1 Timothy 6:7; 2 Peter 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, Psalms 62:2; Isaiah 30:15.—Cramer: Those who scorn the Lord and His benefits, are not deemed worthy to witness His miracles, Isaiah 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] Matthew 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, Matthew 5:41; Matthew 6:27; Matthew 12:11; Matthew 18:5; Matthew 21:24, and before it, Matthew 22:35; Matthew 23:15; Matthew 26:40; Matthew 26:69; Matthew 27:14. The εἰς refers to the house of Matthew where this scene, like the former, took place, comp. Matthew 9:10.—P. S.]

[16] Matthew 9:18.—Lachmann retains the recitative ὅτι after λέγων, which makes the speech more lively.

[17] Matthew 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 (Numbers 15:38). Dr. Conant also translates fringe.—P. S.]

[18] Matthew 9:22.—[Literally: And Jesus, turning (στραφείς, the oldest reading, sustained also by Cod. Sinait., for ἐπιστραφείς) and seeing her. said.—]

[19] Matthew 9:22.—[Be of good cheer. is the usual rendering of the Greek θάρσει in the E. V., comp. Matthew 9:2; Matthew 14:27 Mark 6:50; John 16:33; Acts 23:11.—P. S.]

[20] Matthew 9:23; Matthew 9:26.—[Lange translates ὄχλος in both cases Haufe, crowd, which is better than people.—P. S.]