MATTHEW 9:18-22; MARK
5:22-34; LUKE 8:40-48
Matthew
9:18. While he was speaking
these things to them. Those who imagine that the narrative, which is
here given by Mark and Luke, is different from that of Matthew, are so
clearly refuted by the passage itself, that there is no necessity for a
lengthened debate. All the three agree in saying that Christ was
requested by a ruler of the synagogue to
enter his house for the purpose of curing
his daughter The only difference is,
that the name of Jairus, which is
withheld by Matthew, is mentioned by Mark and Luke; and that he
represents the father as saying, My
daughter is dead, while the other two say that she was in her last
moments, and that, while he was bringing Christ, her death was announced
to him on the road. But there is no absurdity in saying that Matthew,
studying brevity, merely glances at those particulars which the other
two give in minute detail. But since all the other points agree with
such exactness, since so many circumstances conspire as to give it the
appearance of three fingers stretched out at the same time to point out
a single object, there is no argument that would justify us in dividing
this history into various dates. The Evangelists agree in relating, that
while Christ, at the request of a ruler of
the synagogue, was coming to his house, a woman on the road was
secretly cured of a bloody flux by
touching his cloak; and that
afterwards Christ came into the ruler’s house, and raised a dead young
woman to life. There is no necessity, I think, for circuitous language
to prove that all the three relate the same event. Let us now come to
details.
Lo, a certain ruler.
Though it is evident from the other two, that his confidence had not
advanced so far as to hope that his daughter’s life could be restored,
there is no room to doubt that, after having been reproved by Christ, he
entertained a stronger hope than when he left his house. But Matthew, as
we have said, studies brevity, and puts down at the very beginning of
his narrative what took place at various times. The manner in which the
history must be arranged is this: Jairus
first requested that his daughter might be cured of her disease, and
afterwards that she might be restored from death to life; that is, after
that Christ had given him courage to do so.
Worship, or
adoration, is here put for kneeling,
as is evident from the words of Mark and Luke: for Jairus did not
render divine honor to Christ, [1] but treated him with respect as a
prophet of God; and we all know how common a practice
kneeling was among eastern nations.
Come and lay thy
hand. We have here a bright mirror in which the divine condescension
towards us is beheld. If you compare the
ruler of the synagogue with the centurion, who was a heathen, (Matthew 8:5-10,) you will say that the full
brightness of faith shone in the centurion, while scarcely the smallest
portion of it was visible in the ruler
He ascribes to Christ no power except through his touching the person;
and, when he has received information of her death, he trembles as if
there were no farther remedy. We see, then, that his faith was feeble
and nearly exhausted. Yet Christ yields to his prayers, and encourages
him to expect a favorable result, and thus proves to us that his faith,
however small it might be, was not wholly rejected. Though we have not
such abundance of faith as might be desired, there is no reason why our
weakness should drive away or discourage us from prayer.
20. And,
lo, a woman who had been afflicted with a bloody flux. For
twelve successive years the
bloody flux had lasted, and the woman
was so far from being negligent in seeking remedies, that
she had spent all her substance on
physicians All this is expressly stated by the Evangelists, that the
miracle may shine with brighter glory. When an incurable disease was
removed so suddenly, and by the mere touch of a garment, it is perfectly
obvious that it was not accomplished by human power. The thought of the
woman that, if she only touched
Christ’s garment, she would immediately be cured, arose from an
extraordinary impulse of the Holy Spirit, and ought not to be regarded
as a general rule. We know how eagerly superstition is wont to sport in
foolish and thoughtless attempts to copy the saints; but they are apes,
and not imitators, who take up some remarkable example without the
command of God, and are led rather by their own senses than by the
direction of the Spirit.
It is even possible that there was a mixture of
sin and error in the woman’s faith,
which Christ graciously bears and forgives. Certainly, when she
afterwards thinks that she has done wrong, and
fears and trembles, there is no
apology for that kind of doubt: for it is opposed to faith. Why did she
not rather go straight to Christ? If her reverence for him prevented,
from what other source than from his mercy did she expect aid? How comes
it, then, that she is afraid of offending him, if she was convinced of
his favorable regard?
Yet Christ bestows high commendation on her faith.
This agrees with what I have lately noticed, that God deals kindly and
gently with his people, — accepts their faith, though imperfect and
weak, — and does not lay to their charge the faults and imperfections
with which it is connected. It was by the guidance of faith, therefore,
that the woman approached to Christ. When she stopped at the garment,
instead of presenting herself in prayers that she might be cured,
inconsiderate zeal may have drawn her a little aside from the right
path; particularly as she soon afterwards shows that she had made the
attempt with some degree of doubt and uncertainty. Were we even to grant
that this was suggested to her by the Spirit, it still remains a fixed
rule, that our faith must not be driven hither and thither by particular
examples, but ought to rest wholly on the word of God, according to the
saying of Paul, Faith cometh by hearing,
and hearing by the word of God, (Romans
10:17.) This is a highly necessary warning, that we may not
dignify with the name of faith any opinion which has been rashly
embraced.
Luke 8:45.
Who is it that touched me, Mark
expresses it still more clearly, when he says that Christ
looked around to see who she was. It
does appear to be absurd that Christ should pour out his grace without
knowing on whom he was bestowing a favor. There is not less difficulty
in what he shortly afterwards says, that
he perceived that power had gone out from him: as if, while it
flowed from him, it was not a free gift bestowed at those times, and on
those persons, whom he was pleased to select. Beyond all question, he
knowingly and willingly cured the woman; and there is as little doubt
that he drew her to himself by his Spirit, that she might obtain a cure:
but he puts the question to her, that she may freely and publicly make
it known. If Christ had been the only witness of his miracle, his
statements might not perhaps have been believed: but now, when the
woman, struck with dread, relates what happened to her, greater weight
is due to her confession.
Matthew
9:22. Take courage, my
daughter. This expression shows the weakness of her faith for, had
there been no impropriety in her
trembling, Christ would not have corrected it by exhorting her to
take courage Yet, at the same time, he
commends her faith; and this supports
the view which I have already stated, that, while she sought Christ by
the guidance of the Spirit, and from a sincere and pious desire, she
hesitated in such a manner as to need to be strengthened. Thus we see
that faith, in order to please God, needs forgiveness, and is at the
same time sustained by new aid, that it may acquire additional strength.
We may here draw a comparison from the health of the body to that of the
soul: for, as Christ says that the woman’s deliverance from her disease
was the consequence of her faith, so
it is certain, that we obtain by faith the forgiveness of sins, which
reconciles us to God.
Mark 5:34.
Go in peace, and be delivered from thy
scourge. From this exhortation we infer that the benefit which she
had obtained was fully ratified, when she heard from the lips of Christ
what she had already learned from experience: for we do not truly, or
with a safe conscience, enjoy God’s benefits in any other way than by
possessing them as contained in the treasury of his promises.
MATTHEW 9:23-26;
MARK 5:35-43; LUKE 8:49-56
Mark 5:36.
Fear not, only believe. The
message about her death had induced despair: for he had asked nothing
from Christ but relief to the diseased young woman. Christ therefore
bids him take care lest, by fear or distrust, he shut out that grace, to
which death will be no hindrance. By this expression,
only believe, he means that he will
not want power, provided Jairus will allow him; and, at the same time,
exhorts him to enlarge his heart with confidence, because there is no
room to fear that his faith will be more extensive than the boundless
power of God. And truly this is the case with us all: for God would be
much more liberal in his communications to us, if we were not so close;
but our own scanty desires hinder him from pouring out his gifts upon us
in greater abundance. [2] In general, we are taught by this passage,
that we cannot go beyond bounds in believing: because our faith, however
large, will never embrace the hundredth part of the divine goodness.
37. And
did not permit any one to follow him. He forbade that they should be
allowed to enter, either because they were unworthy to be his witnesses
of the miracle, or because he did not choose that the miracle should be
overpowered by a noisy crowd around him. It was better that the young
woman, whose dead body they had beheld, should suddenly go out before
the eyes of men, alive and full of rigor.
Mark and Luke tell us that not
more than three of the disciples were admitted, and both mention also
the parents. Mark alone states that
those who had accompanied Jairus when he came to supplicate Christ were
admitted. Matthew, who is more concise, takes no notice of this
circumstance.
Luke 8:52.
And all were weeping. The Evangelists
mention the lamentation, that the resurrection may be more fully
believed. Matthew expressly states
that musicians were present, which was
not usually the case till the death had been ascertained, and while the
preparations for the funeral were going forward. The flute, he tells us,
was heard in plaintive airs. Now, though their intention was to bestow
this sort of honor on their dead, and as it were to adorn their grave,
we see how strongly inclined the world is not only to indulge but to
promote its faults. It was their duty to employ every method for
allaying grief; but as if they had not sinned enough in disorderly
lamentation, they are eager to heighten it by fresh excitements. The
Gentiles even thought that this was a way of soothing departed spirits;
and hence we see how many corruptions were at that time spread
throughout Judea. [3]
Mark 5:39
The girl sleepeth. Sleep is everywhere
in Scripture employed to denote death;
and there is no doubt but this comparison, taken from temporal rest,
points out a future resurrection. But here Christ expressly makes a
distinction between sleep and
death, so as to excite an expectation
of life. His meaning is, “You will presently see her raised up whom you
suppose to be dead.” That he was ridiculed
by thoughtless and ignorant people, who were wholly engrossed with
profane lamentation, and who did not comprehend his design, ought not to
awaken surprise. And yet this very circumstance was an additional
confirmation of the miracle, that those persons entertained no doubt
whatever as to her death.
41. And
he took hold of her hand, and said to her
Luke 8:54.
And he took hold of her hand, and cried
Though naturally this cry was of no
avail for recalling the senses of the deceased young woman, yet Christ
intended to give a magnificent display of the power of his voice, that
he might more fully accustom men to listen to his doctrine. It is easy
to learn from this the great efficacy of the voice of Christ, which
reaches even to the dead, and exerts a quickening influence on death
itself. Accordingly, Luke says that her
spirit returned, or, in other words, that immediately on being
called, it obeyed the command of Christ.
43. And
he charged them Though Christ did not admit all indiscriminately to
behold this resurrection, yet the miracle might not have remained long
concealed. And it would indeed have been improper to suppress that power
of God, by which the whole world ought to be prepared for life. Why then
does he enjoin silence on the young woman’s parents? Perhaps it was not
so much about the fact itself, as about the manner of it, that he wished
them to be silent, and that only for a time; for we see that there were
other instances in which he sought out a proper occasion. Those who
think that they were forbidden to speak for the purpose of whetting
their desire, resort to a solution which is unnatural. I do acknowledge
that Christ did not perform this miracle without the intention of making
it known, but perhaps at a more fitting time, or after the dismission of
a crowd among whom there was no prudence or moderation. He therefore
intended to allow some delay, that they might in quietness and composure
revolve the work of God.
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