Luke 8:40–56

Christ was driven away by the Gadarenes; they were weary of him, and willing to be rid of him. But when he had crossed the water, and returned to the Galileans, they gladly received him, wished and waited for his return, and welcomed him with all their hearts when he did return, Luk 8:40. If some will not accept the favours Christ offers them, others will. If the Gadarenes be not gathered, yet there are many among whom Christ shall be glorious. When Christ had done his work on the other side of the water he returned, and found work to do in the place whence he came, fresh work. They that will lay out themselves to do good shall never want occasion for it. The needy you have always with you. We have here two miracles interwoven, as they were in Matthew and Mark - the raising of Jairus's daughter to life, and the cure of the woman that had an issue of blood, as he was going in a crowd to Jairus's house. We have here, I. A public address made to Christ by a ruler of the synagogue, whose name was Jairus, on the behalf of a little daughter of his, that was very ill, and, in the apprehension of all about here, lay a dying. This address was very humble and reverent. Jairus, though a ruler, fell down at Jesus's feet, as owning him to be a ruler above him. It was very importunate. He besought him that he would come into his house; not having the faith, at least not having the thought, of the centurion, who desired Christ only to speak the healing word at a distance. But Christ complied with his request; he went along with him. Strong faith shall be applauded, and yet weak faith shall not be rejected. In the houses where sickness and death are, it is very desirable to have the presence of Christ. When Christ was going, the people thronged him, some out of curiosity to see him, others out of an affection to him. Let us not complain of a crowd, and a throng, and a hurry, as long as we are in the way of our duty, and doing good; but otherwise it is what every wise man will keep himself out of as much as he can. II. Here is a secret application made to Christ by a woman ill of a bloody issue, which had been the consumption of her body and the consumption of her purse too; for she had spent all her living upon physicians, and was never the better, Luk 8:43. The nature of her disease was such that she did not care to make a public complaint of it (it was agreeable to the modesty of her sex to be very shy of speaking of it), and therefore she took this opportunity of coming to Christ in a crowd; and the more people were present the more likely she thought it was that she should be concealed. Her faith was very strong; for she doubted not but that by the touch of the hem of his garment she should derive from him healing virtue sufficient for her relief, looking upon him to be such a full fountain of mercies that she should steal a cure and he not miss it. Thus many a poor soul is healed, and helped, and saved, by Christ, that is lost in a crowd, and that nobody takes notice of. The woman found an immediate change for the better in herself, and that her disease was cured, Luk 8:44. As believers have comfortable communion with Christ, so they have comfortable communications from him incognito - secretly, meat to eat that the world knows not of, and joy that a stranger does not intermeddle with. III. Here is a discovery of this secret cure, to the glory both of the physician and the patient. 1. Christ takes notice that there is a cure wrought: Virtue is gone out of me, Luk 8:46. Those that have been healed by virtue derived from Christ must own it, for he knows it. He speaks of it here, not in a way of complaint, as if he were hereby either weakened or wronged, but in a way of complacency. It was his delight that virtue was gone out of him to do any good, and he did not grudge it to the meanest; they were as welcome to it as to the light and heat of the sun. Nor had he the less virtue in him for the going out of the virtue from him for he is an overflowing fountain. 2. The poor patient owns her case, and the benefit she had received: When she saw that she was not hid, she came, and fell down before him, Luk 8:47. Note, The consideration of this, that we cannot be hid from Christ, should engage us to pour out our hearts before him, and to show before him all our sin and all our trouble. She came trembling, and yet her faith saved her, Luk 8:48. Note, There may be trembling where yet there is saving faith. She declared before all the people for what cause she had touched him because she believed that a touch would cure her, and it did so. Christ's patients should communicate their experiences to one another. 3. The great physician confirms her cure, and sends her away with the comfort of it: Be of good comfort; thy faith hath made thee whole, Luk 8:48. Jacob got the blessing from Isaac clandestinely, and by a wile; but, when the fraud was discovered, Isaac ratified it designedly. It was obtained surreptitiously and under-hand, but it was secured and seconded above-board. So was the cure here. He is blessed, and he shall be blessed; so here, She is healed, and she shall be healed. IV. Here is an encouragement to Jairus not to distrust the power of Christ, though his daughter was now dead, and they that brought him the tidings advised him not to give the Master any further trouble about her: Fear not, saith Christ, only believe. Note, Our faith in Christ should be bold and daring, as well as our zeal for him. They that are willing to do any thing for him may depend upon his doing great things for them, above what they are able to ask or think. When the patient is dead there is no room for prayer, or the use of means; but here, though the child is dead, yet believe, and all shall be well. Post mortem medicus - to call in the physician after death, is an absurdity; but not post mortem Christus - to call in Christ after death. V. The preparatives for the raising of her to life again. 1. The choice Christ made of witnesses that should see the miracle wrought. A crowd followed him, but perhaps they were rude and noisy; however, it was not fit to let such a multitude come into a gentleman's house, especially now that the family was all in sorrow; therefore he sent them back, and not because he was afraid to let the miracle pass their scrutiny; for he raised Lazarus and the widow's son publicly. He took none with him but Peter, and James, and John, that triumvirate of his disciples that he was most intimate with, designing these three, with the parents, to be the only spectators of the miracle, they being a competent number to attest the truth of it. 2. The check he gave to the mourners. They all wept, and bewailed her; for, it seems, she was a very agreeable hopeful child, and dear not only to the parents, but to all the neighbours. But Christ bid them not weep; for she is not dead, but sleepeth. He means, as to her peculiar case, that she was not dead for good and all, but that she should now shortly be raised to life, so that it would be to her friends as if she had been but a few hours asleep. But it is applicable to all that die in the Lord; therefore we should not sorrow for them as those that have no hope, because death is but a sleep to them, not only as it is a rest from all the toils of the days of time, but as there will be a resurrection, a waking and rising again to all the glories of the days of eternity. This was a comfortable word which Christ said to these mourners, yet they wickedly ridiculed it, and laughed him to scorn for it here was a pearl cast before swine. They were ignorant of the scriptures of the Old Testament who bantered it as an absurd thing to call death a sleep; yet this good came out of that evil that hereby the truth of the miracle was evinced; for they knew that she was dead, they were certain of it, and therefore nothing less than a divine power could restore her to life. We find not any answer that he made them; but he soon explained himself, I hope to their conviction, so that they would never again laugh at any word of his. But he put them all out, Luk 8:54. They were unworthy to be the witnesses of this work of wonder; they who in the midst of their mourning were so merrily disposed as to laugh at him for what he said would, it may be, have found something to laugh at in what he did, and therefore are justly shut out. VI. Her return to life, after a short visit to the congregation of the dead: He took her by the hand (as we do by one that we would awake out of sleep, and help up), and he called, saying, Maid, arise, Luk 8:55. Thus the hand of Christ's grace goes along with the calls of his word, to make them effectual. Here that is expressed which was only implied in the other evangelists, that her spirit came again; her soul returned again to animate her body. This plainly proves that the soul exists and acts in a state of separation from the body, and therefore is immortal; that death does not extinguish this candle of the Lord, but takes it out of a dark lantern. It is not, as Grotius well observes, the krasis or temperament of the body, or anything that dies with it; but it is anthupostaton ti - something that subsists by itself, which, after death, is somewhere else than where the body is. Where the soul of this child was in this interval we are not told; it was in the hand of the Father of spirits, to whom all souls at death return. When her spirit came again she arose, and made it appear that she was alive by her motion, as she did also by her appetite; for Christ commanded to give her meat. As babes newly born, so those that are newly raised, desire spiritual food, that they may grow thereby. In the last verse, we need not wonder to find her parents astonished; but if that implies that they only were so, and not the other by-standers, who had laughed Christ to scorn, we may well wonder at their stupidity, which perhaps was the reason why Christ would not have it proclaimed, as well as to give an instance of his humility.

Luke 8:40-48 Matthew 9:18-22 Mark 5:22-34 Luke 8:40-48 18. While he was speaking these things to them, a certain ruler came, and worshipped him, [526] saying, My daughter is now dead; but come and lay thy hand upon her, and she will live. 19. And Jesus arose, and followed him, and likewise his disciples, 20. And, lo, a woman, who had been afflicted with a bloody flux for twelve years came behind him, and touched the tuft of his cloak: 21. For she said within herself, If I shall only touch his cloak, I shall be cured. 22. But Jesus turned round, and, when he saw her, he said, Take courage, my daughter; thy faith hath cured thee. And the woman was cured from that time. 22. And, lo, one of the rulers of the synagogue, by name Jarius, came: and when he had seen him, he fell at his feet. 23. And he besought him earnestly, saying, My daughter is at the point of death: I entreat that thou wilt come, and lay thy hands upon her, that she may be cured, and she shall live. 24. And Jesus went away with him: and a great multitude followed him, and they pressed upon him. 25. And a certain woman, who had been subject to a bloody flux for twelve years, 26. And had suffered much from many physicians, and had spent all that she had, and had not at all recovered, but had rather grown worse, 27. When she had heard of Jesus, came in the crowd behind him, and touched his cloak. 28. For she said, If I shall touch but his cloak, I shall be cured. 29. And immediately the fountain of her blood was dried up, and she felt in her body that she had been delivered from the scourge. 30. And Jesus suddenly knowing in himself that power had gone out from him, turned round in the crowd, and said, Who touched my clothes? 31. And his disciples said to him, Thou seest the crowd on all sides pressing upon thee, and sayest thou, Who touched me? 32. And he looked around to see her who who had done this. 33. But the woman, fearing and trembling, knowing what had been done in her, came and fell down before him, and told him all the truth. 34. And he said to her, Daughter, thy faith hath cured thee: go in peace, and be delivered from thy scourge. 40. And it happened, while Jesus was returning, the multitude received him: for they were all waiting for him. 41. And, lo, a man came, whose name was Jairus, and he was a ruler of the synagogue, and fell at the feet of Jesus, beseeching him to enter into his house. 42. For he had an only daughter, about twelve years of age, and she was dying. But while he was going, the multitudes pressed upon him. 43 And a woman, who had been subject to a bloody flux for twelve years, who had spent all her substance on physicians, and could not be cured by an one, 44. Approached behind, and touched the tuft of his cloak, and immediately her issue of blood was stopped. 45. And Jesus said, Who is it that touched me? And while all were denying, Peter, and those who were with him, said, Master, the multitudes press upon and distress thee, and sayest thou, Who touched me? 46. And Jesus said, Some person hath touched me: for I know that power hath gone out form me. 47. And the woman seeing that she was not concealed, came trembling, and fell down before his feet, and told him before all the people for what reason she had touched him, and in what manner she had been immediately cured. 48. And he said to her, Take courage, my daughter: thy faith hath cured; go in peace. 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, [527] 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. Footnotes: [526] "Lequel s'enclina devant lui;" -- "who bowed down before him." [527] "Car Jairus ne pretendoit pas d'attribuer a Christ un honneur appar-tenant a la majeste Divine;" -- "for Jairus did not profess to ascribe to Christ an honor belonging t…

Luke 8:49-56 Matthew 9:23-26 Mark 5:35-43 Luke 8:49-56 23. And when Jesus came into the house of the ruler, and saw the musicians and the multitude making a noise, 24. He saith to them, Withdraw: for the young woman is not dead, but sleepeth: and they ridiculed him. 25. And when the multitude was put out, he entered and took hold of her hand, and the girl arose. 26. And this report spread into all that country. 35. While he is still speaking, there come from the ruler of the synagogue persons who say, Thy daughter is dead: why dost thou trouble the Master any farther? 36. And immediately on hearing the word which was said, he saith to the ruler of the synagogue, Fear not, only believe. 37. And he did not permit any one to follow him, except Peter, and James, and John the brother of James 38. And he came into the house of the ruler of the synagogue, and saw the tumult, and persons who wept and lamented much. 39. And he entered, and said to them, Why do you vex yourselves and lament? the girl is not dead, but sleepeth. 40. And they ridiculed him. But, having put them all out, he taketh the father and mother of the girl, and those who were with him, and entereth where the girl is lying. 41. And he took hold of the hand of the girl, and said to her, Talitha-cumi: which is, if one interpret it, Girl, I say to thee, Arise. 42. And immediately the girl arose, and walked: for she was twelve years of age. And they were astonished with a great astonishment. 43. And he charged them earnestly, that no man should know it: and commanded them to give her something to eat. 49. While he was still speaking, one came from the house of the ruler of the synagogue, saying to him, Thy daughter is dead, do not trouble the Master. 50. But Jesus, having heard this, replied to the ruler, saying, Fear not, only believe, and she shall be cured. 51. And when he came into the house, he did not permit any one to enter, except Peter, and James, and John, and the father and mother of the girl. 52. And all were weeping and bewailing her. But he said, Weep not: she is not dead, but sleepeth. 53. And they ridiculed him, knowing that she was dead. 54. And he having put them all out, took hold of her hand, and cried out, saying, Girl, arise. 55. And her spirit returned, and she immediately arose: and he commanded to give her something to eat. 56. And her parents were astonished: but he charged them to tell no man what had been done. 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. [528] 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. [529] 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. Footnotes: [528] "Mais la petitesse, et (par maniere de dire) la chicete de nostre foy, l'empesche de faire decouler plus abondamment ses biens sur nous;" -- "But the smallness and (so to speak) the niggardliness of our faith, hinders him from making his benefits flow more abundantly on us." [529] "Dont nous pouvons recueillir comment le pays de Judee estoit lots reinply de beaucoup de corruptions, et diverses sortes d'abus;" -- "whence we may infer how much the country of Judea was then filled with many corruptions, and various sorts of abuses."

JAIRUS' DAUGHTER RAISED AND ISSUE OF BLOOD HEALED. (Luke 8:40-56) gladly received him, for . . . all waiting for him--The abundant teaching of that day (in Mat. 13:1-58; and see Mar 4:36), had only whetted the people's appetite; and disappointed, as would seem, that He had left them in the evening to cross the lake, they remain hanging about the beach, having got a hint, probably through some of His disciples, that He would be back the same evening. Perhaps they witnessed at a distance the sudden calming of the tempest. Here at least they are, watching for His return, and welcoming Him to the shore. The tide of His popularity was now fast rising.

Somebody hath touched--yes, the multitude "thronged" and pressed Him--"they jostled against Him," but all involuntarily; they were merely carried along; but one, one only--"Somebody TOUCHED" HIM, with the conscious, voluntary, dependent touch of faith, reaching forth its hands expressly to have contact with Him. This and this only Jesus acknowledges and seeks out. Even so, as the Church Father AUGUSTINE long ago said, multitudes still come similarly close to Christ in the means of grace, but all to no purpose, being only sucked into the crowd. The voluntary, living contact of faith is that electric conductor which alone draws virtue out of Him.

declared . . . before all--This, though a great trial to the shrinking modesty of the believing woman, was just what Christ wanted in dragging her forth, her public testimony to the facts of her case--both her disease, with her abortive efforts at a cure, and the instantaneous and perfect relief which her touch of the Great Healer had brought her.

And it came to pass, that when Jesus was returned,.... From the country of the Gadarenes, to the other side of the sea of Tiberias, to Galilee; and particularly to his own city, Capernaum; Matthew 9:1. The people gladly received him; who were of a different cast from those he had just left; being sensible of the benefits they received from him, both by his ministry and miracles; and which was the reason of their receiving him with so much joy and gladness: for they were all waiting for him; on the shore, looking out very eagerly for him, being earnestly desirous of his speedy return to them; having many that wanted his assistance, both for their souls and bodies, of which the following are instances.

And behold, there came a man named Jairus,.... See Gill on Mark 5:22. and he was a ruler of the synagogue; at Capernaum; and it was the more remarkable, that such an one should come to Christ, and express any regard to his person, or faith in his power, and therefore a "behold" is prefixed to this account; See Gill on Matthew 9:18. And he fell down at Jesus' feet; showing great reverence and humility, and as Matthew says, "worshipped him"; if not in a religious, yet in a civil way: and besought him that he would come into his house; which was at some distance from thence, as appears by what follows.

For he had one only daughter,.... And so exceedingly dear to him: about twelve years of age; See Gill on Matthew 9:18. And she lay a dying, or "was near death", as the Syriac and Persic versions; or "was just ready to die", as the Ethiopic version. The Vulgate Latin and Arabic versions render it, "she was dead", or "now dead", and which agrees with Matthew 9:18. See Gill on Matthew 9:18. but as he went; along the streets of Capernaum, from Matthew's house; where he had been entertained with his disciples, and others, and where he had a conversation with some of the Pharisees and John's disciples, to the ruler's house: the people thronged him; such a vast multitude followed him to see the cure, that he was even crowded, and so pressed on all sides, that it was difficult to walk along.

And a woman having an issue of blood twelve years,.... The Persic version reads, "there was a woman in that city", &c. in the city of Capernaum; See Gill on Matthew 9:20. Which had spent all her living upon physicians; she had applied to one physician and another, and had consumed all her substance in this way: neither could be healed of any; though she had followed the directions and prescriptions of many, who pretended they were able to cure her; See Gill on Mark 5:26.

Came behind him,.... In the press and crowd of people, being ashamed to come before him, and tell him her case: and touched the border of his garment the fringe the Jews were obliged to wear at the bottom of their garments, Numbers 15:38 and which the more religious sort did, for by this they were distinguished from the common people: it is asked (p), "who is a plebeian, or one of the common people? every one that does not read "Keriat Shema", (i.e. hear, O Israel), &c. Deuteronomy 6:4 morning and evening, with the blessings belonging to it, the words of R. Meir: but the wise men say, whoever does not put on the "Tephillin" (the frontlets, Deuteronomy 6:8) Ben Azzai says, whoever has not "the fringe" on his garment'' See Gill on Matthew 9:20. This woman was persuaded in her own mind, if she could but touch the clothes of Christ, she should be healed, and accordingly she was: and immediately her issue of blood staunched; stopped, and was dried up; Mark 5:28. (p) T. Bab Succa, fol. 22. 1.

And Jesus said, who touched me?.... This he said, not as ignorant of the person that had done it, but in order to discover her to the people, and the cure she had received, as well as her faith; See Gill on Mark 5:30. When all denied; both the disciples and the multitude, as many as were near him, and who might be thought to have done it; all excepting the woman, who afterwards came and declared it; for it is very likely, that as soon as she had touched his garment, and got her cure, she drew further off: Peter, and they that were with him; the rest of the disciples, who were in company together, as appears from Mark 5:31 Said, Master, the multitude throng thee, and press thee, and sayest thou, who touched me? or "my garment", as the Ethiopic version reads; See Gill on Mark 5:31.

And Jesus said, somebody hath touched me,.... Not in a common and accidental way, but with design, and in the strength of faith: for I perceive that virtue is gone out of me: for the cure of the person that had touched him, and that not without his knowledge and will; See Gill on Luke 6:19.

And when the woman saw that she was not hid,.... From Christ, among the crowd, nor the thing that she had done. The Syriac and Arabic versions render it, "that he had not forgot her"; she hoping he would be diverted from taking any notice of her and her action, through the crowd of people about him; she came trembling; for fear of the anger and resentment of Christ, and lest the favour would be revoked, and the penalty of the law inflicted; See Gill on Mark 5:33. And falling down before him; in the most humble manner, "at his feet", as the Arabic version reads; "and worshipped him", as the Syriac, Persic, and Ethiopic versions have it; gave him the glory of the cure, and thanks for it: she declared unto him before all the people; the whole truth of the matter, what a disease she had laboured under for so long a time, what means she had used to no purpose: for what cause she had touched him; namely, in order to have a cure, which she believed she should have in that way: and how she was healed immediately; as soon as ever she had touched him.

And he said unto her, daughter,.... Instead of frowning upon her, and chiding her for what she had done, he addressed her in a very affable and affectionate manner; bidding her be of good comfort; and not be afraid; this clause is left out in the Vulgate Latin version, as in Mark 5:34 but is in the copies, and other versions: thy faith hath made thee whole, go peace; See Gill on Matthew 8:2. See Gill on Mark 5:34. See Gill on Luke 7:50.

While he yet spake,.... The above words to the woman; there cometh one: Mark suggests there were more than one, Mark 5:35; see Gill on Mark 5:35 and the Persic version here reads, "some of the ruler's family came"; that is, to him, who was now with Jesus: from the ruler of the synagogue's house; so the word "house" is supplied by the Syriac and Ethiopic versions; otherwise the words would be, from the ruler of the synagogue; which could not be, since he was still with Christ: hence some versions, as the Vulgate and Arabic, render them, "to the ruler of the synagogue"; and which give a true sense, and a right view of the case; for this messenger both came from his house, and to him: saying to him, thy daughter is dead, trouble not the master; to bring him any further, since all hope of help was now gone. The Vulgate Latin version, instead of "master", reads "him"; and the Ethiopic version, "Jesus".

But when Jesus heard it,.... The message that was brought to the ruler, and the hint that was given, that it was needless to give him any further trouble: he answered him; not the messenger, but the father of the child, as the Vulgate Latin, Syriac, Persic, and Ethiopic versions read: saying, fear not: do not be dismayed at this message, nor despair of help, notwithstanding such is the case: believe only, and she shall be made whole; exercise faith in me, that I am able to raise her from the dead, and I will do it; and she shall be restored to life, and to perfect health and strength again.

And when he came into the house,.... Of the ruler of the synagogue; he suffered no man to go in: to the room, where the dead body lay: save Peter, James and John; not one of the multitude that followed him, nor any of the disciples, but these three; who were his favourite ones, and were a sufficient number to be witnesses of the miracle: and the father and mother of the maiden; these also were admitted. The Persic version very wrongly joins these last words with the beginning of the next verse, reading them thus, "the father and mother of the maiden, with the domestics, wept and bewailed her".

Not only her relations and friends, and the servants of the house, but the mourning women, that were hired on this occasion, and employed for this purpose: but he said, weep not; neither in show, as the mourning women did, nor in reality, as the friends of the deceased: she is not dead, but sleepeth; See Gill on Matthew 9:24. See Gill on Mark 5:39.

And they laughed him to scorn,.... The servants, neighbours, and relations, the pipers, and mourning women: these, from weeping for the dead, fell to laughing at Christ, having him and his words in the utmost derision: knowing that she was dead: some of them having been employed in laying her out, and all of them having seen her, and were satisfied, and thoroughly assured, that she was actually dead, as ever any person was, as she doubtless was; but they were ignorant in what sense Christ meant she was not dead, but asleep; See Gill on Matthew 9:24. See Gill on Mark 5:39.

And he put them all out,.... Of the room, where the maiden lay, all the mourners and pipers; all excepting the parents of the child, and his three disciples, This clause is left out in the Vulgate Latin, and Ethiopic versions; nor was it in two of Beza's ancient copies, and in two of Stephens's; but in the rest, and in the other versions: and took hereby the hand, and called, saying; in the Syriac language, "Talitha cumi", as in Mark 5:41 Maid, arise; See Gill on Mark 5:41.

And her spirit came again,.... Her soul, which was departed from her, upon the all-powerful voice of Christ, returned to her body; and "re-entered", as the Ethiopic version adds: this shows that the soul is immortal, and dies not with the body; that it exists in a separate state from it after death, and will hereafter re-enter the body, and be again united to it in the resurrection, of which this instance was a kind of pledge and emblem: where her spirit was during this time of separation, is needless, and would be curious and rash to inquire; it is enough to say with the Scripture, that it had returned, to God, that gave it, Ecclesiastes 12:7 and by whom it was sent back to its body again: and she arose straightway: from off the bed, and as Mark says, "walked"; for she was at an age capable of it, and which actions of arising and walking, clearly proved that she was alive, and in health: and he commanded to give her meat; which was done, partly to show, not only that she was alive, but that her disorder was removed, and her appetite restored, and that she could eat and drink, as she had done before her illness; and partly, to observe that she was raised not to an immortal life, as none were before Christ, but to an animate life, which was to be supported by eating and drinking, and so a mortal one; See Gill on Mark 5:43.

And her parents were astonished,.... At the miracle that was wrought, to see their child restored to life; to see her arise, walk, and eat, being in perfect health and strength, and no disorder attending her; but he charged them that they should tell no man what was done. The Ethiopic version reads, "what he had done, nor any thing that was done" not that the thing itself could be concealed, but the way and manner in which, and the means by which it was done, and the circumstances of it; how that by taking her by the hand, and commanding her to arise, she forthwith arose, and walked and ate: Christ's meaning is, that he would not have them take any pains to publish this affair, or to make it more known than was necessary; not to acquaint any person with the particulars of it, but keep them as private as they could: his reasons for this; see Gill on Mark 5:43.

Who touched me?--"Askest Thou, Lord, who touched Thee? Rather ask who touched Thee not in such a throng."

give her meat--(See on Mar 5:43). Next: Luke Chapter 9