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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,⁵²⁷⁵²⁷     “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 to the Divine majesty.” 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.

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.

Matthew 9:27. And while Jesus was departing. The other Evangelists say nothing about these two miracles; for, as we have already said, and as John expressly affirms, (21:25,) they did not intend to record every action of Christ, but only to prove, by a brief summary, that he is the Messiah. Now Matthew relates that sight was restored to two blind men, but not so speedily as Christ was wont, on many other occasions, to grant relief to the wretched. While they cry to him on the road, he makes no reply, but, as if he appeared not to notice them, allows them to follow him to his lodging. There he at length asks them what they believe as to his power. Both by action and by words he intended to make trial of their faith; for he holds them in suspense, — nay, passes by as if he did not hear them, — tries their patience, and what root faith had in their heads. When he afterwards inquires if they believe, he pursues the same investigation. But it may be asked, if a man is convinced of the power of God and of Christ, is that enough to make him a believer? for such appears to be the meaning of the words,

28. Do you believe that I can do this? But from other passages of Scripture, it is evident that our knowledge of his power will be cold and unprofitable, if we are not convinced of his willingness. And yet Christ is satisfied with their reply, and applauds their faith, as if it had been all that could be wished. I answer, they had some perception of his grace; for they had already acknowledged him to be the Son of David; bestowing upon him this title as Redeemer of their nation and author of all blessings. He interrogates them, therefore, as to his power, and proceeds farther to inquire if they believe in good earnest. Faith embraces the mercy and fatherly love of God along with his power, and the generous design of Christ along with his ability to save. But as men commonly ascribe less than they ought to do to the power of God and the ability of Christ, there was good reason for proposing this question to the blind men, if they believe that Christ can do what they have professed with their mouth. Indeed, Christ wished simply to know if they were candid in yielding to him the honor of Messiah; and therefore he applauds their faith, because under that low and despicable appearance they acknowledged him to be the Son of David

29. According to your faith. Though the subject of the narrative is a remarkable benefit conferred on two blind men, yet from this declaration of Christ we may draw the general doctrine, that if we pray in faith, we will never sustain a refusal in our prayers. But if those two men, whose faith was small and imperfectly formed, obtained what they wished, much more efficacious will now be the faith of those who, endued with the Spirit of adoption, and relying on the sacrifice of Christ, shah approach to God.

30. And Jesus threatened them Either he wished to have other persons as witnesses of the miracle, or to delay the publication of it till another time. Their conduct in immediately proclaiming it every where is worthy of blame: for the notion entertained by some, that Christ forbade them for the purpose of exciting them the more, has been already refuted. There was, no doubt, some reason for forbidding it, which is unknown to us; and those men, through inconsiderate zeal, spread the rumor before the proper time.

32. They brought to him a dumb man It is probable that this man was not naturally dumb, but that, after he had been given up to the devil,⁵³¹⁵³¹     “Que le diable qui le possedoit luy avoit ost, l'usage de parler;” — “that the devil, who possessed him, had taken from him the use of speech.” he was deprived of the use of speech: for all dumb persons are not demoniacs He was afflicted in such a manner as to make it evident, by visible signs, that his tongue was held bound by a wicked spirit. The exclamation of the multitudes, on his being cured, that nothing like it had ever been seen in Israel, appears to be hyperbolica1:⁵³²⁵³²     “Il semble que c'est une facon de parler hyperbolique et excessive;” — “it appears to be a hyperbolical and exaggerated way of speaking.” for God had formerly revealed his glory among that people by greater miracles. But perhaps they look to the design of the miracle, as the minds of all were at that time prepared to expect the coming of the Messiah. They intended, no doubt, to exalt this instance of the grace of God, without detracting any thing from what had formerly happened. Besides, it ought to be observed, that this was not a premeditated statement, but a sudden burst of admiration.

34. But the Pharisees said Hence it is evident with what rage and fury they were filled, who did not scruple to assail with wicked slander so illustrious a work of God. We ought to observe the contrast between the applause of the people and the blasphemy of those men. The saying of the people, that nothing like it ever happened in Israel, is a confession arising from a sense of the divine glory: which makes it the more evident, that those persons were utterly mad who ventured, as it were, to curse God to his face. We learn from it also, that, when wickedness has reached the height of blindness, there is no work of God, however evident, which it will not pervert. It is, no doubt, monstrous and incredible that mortal men should cry against their Creator: but there is so much the greater reason for dreading that blindness, which arises from the Lord’s vengeance on the wicked after long-suffering.

Matthew 9:35. And Jesus went about This statement is made by way of anticipating an objection, and is intended to inform us that the whole ministry of Christ is not minutely described: for he was constantly employed in the discharge of his office; that is, in proclaiming the doctrine of salvation, and in confirming it by the addition of miracles. The gospel of the kingdom, we have already said, is a designation given to it from its effect,⁵³³⁵³³     “a cause de l'effect et du fruict qui s'en ensuit;” — “on account of the effect and of the fruit which follows from it. for in this way God gathered to himself a people sadly scattered, that he might reign in the midst of them; and, indeed, he erected his throne for the express purpose of bestowing on all his people perfect happiness. Yet let us remember that we must be subject to God, in order that we may be exalted by him to the heavenly glory.

36. He was moved with compassion towards them Hence we infer, first, how great was the indolence of the priests, who, though they were scattered over the whole country, in order to enlighten the people with heavenly doctrine, were slow-bellies, (Titus 1:12.) True, they boasted that they were superintendents of the people; and the number of those who gloried in that title was not small. Yet not one of them does Christ own to be a pastor. A similar confusion may now be observed in Popery, though it is full of persons who are called pastors: for there is a prodigious crowd of those who under the name of clergy, eat up the flock. They are dumb dogs, (Isaiah 56:10,) and yet are not ashamed to make a vehement sound about their hierarchy. But we must listen to the voice of Christ, who declares, that where there are no laborers there are no shepherds, and that those sheep are wandering and scattered which are not collected into the fold of God by the doctrine of the gospel. His being moved with compassion proves him to be the faithful servant of the Father in promoting the salvation of his people, for whose sake he had clothed himself with our flesh. Now that he has been received into heaven, he does not retain the same feelings to which he chose to be liable in this mortal life: yet he has not left off the care of his church, but looks after his wandering sheep, or rather, he gathers his flock which had been cruelly chased and torn by the wolves.