And he was speaking these things unto them, behold a certain ruler came up, and adored him, saying: Lord, my daughter is even now dead; but come, lay thy hand upon her, and she shall live.

“Herein is to be observed the marvellous virtue of the Lord, that the power that dwelt in His body should give healing to things perishable, and the heavenly energy extended even through the hems of His garments; for God is not comprehensible that He should be shut in by a body. For His taking a body unto Him did not confine His power, but His power took upon it a frail body for our redemption. Figuratively, this ruler is to be understood as the Law, which prays the Lord that He would restore life to the dead multitude which it had brought up for Christ, preaching that His coming was to be looked for.”

“(Hom. xxxi.) After His instructions He adds a miracle, which should mightily discomfit the Pharisees, because he who came to beg this miracle, was a ruler of the synagogue, and the mourning was great, for she was his only child, and of the age of twelve years, that is, when the flower of youth begins; While he spake these things unto them, behold, there came one of their chief men unto him.”

“(De Cons. Ev. ii. 28.) This narrative is given both by Mark and Luke, but in a quite different order; namely, when after the casting out of the dæmons and their entrance into the swine, he had returned across the lake from the country of the Gerasenes. Now Mark does indeed tell us that this happened after He had recrossed the lake, but how long after he does not determine. Unless there had been some interval of time, that could not have taken place that Matthew relates concerning the feast in his house. After this, immediately follows that concerning the ruler of the synagogue’s daughter. If the ruler came to Him while He was yet speaking that of the new patch, and the new wine, then no other act of speech of his intervened. And in Mark’s account, the place where these things might come in, is evident. In like manner, Luke does not contradict Matthew; for what he adds, And behold a man, whose name was Jairus, (Luke 8:41.) is not to be taken as though it followed instantly what had been related before, but after that feast with the Publicans, as Matthew relates. While he spake these things unto them, behold, one of their chief men, namely, Jairus, the ruler of the synagogue, came to him, and worshipped him, saying, Lord, my daughter is even now dead. It should be observed, lest there should seem to be some discrepancy, that the other two Evangelists represent her as at the point of death, but yet not dead, but so as afterwards to say that there came afterwards some saying, She is dead, trouble not the Master, for Matthew for the sake of shortness represents the Lord as having been asked at first to do that which it is manifest He did do, namely, raise the dead. He looks not at the words of the father respecting his daughter, but rather his mind. For he had so far despaired of her life, that he made his request rather for her to be called to life again, thinking it impossible that she, whom he had left dying, should be found yet alive. The other two then have given Jairus’ words; Matthew has put what he wished and thought. Indeed had either of them related that it was the father himself that said that Jesus should not be troubled for she was now dead, in that case the words that Matthew has given would not have corresponded with the thoughts of the ruler. But we do not read that he agreed with the messengers. Hence we learn a thing of the highest necessity, that we should look at nothing in any man’s words, but his meaning to which his words ought to be subservient; and no man gives a false account when he repeats a man’s meaning in words other than those actually used.”

“We ought to admire and at the same time to imitate the humility and mercifulness of the Lord; as soon as ever He was asked, He rose to follow him that asked; And Jesus rose, and followed him. Here is instruction both for such as are in command, and such as are in subjection. To these He has left an example of obedience; to those who are set over others He shews how earnest and watchful they should be in teaching; whenever they hear of any being dead in spirit, they should hasten to Him; And his disciples went with him.”

“Having set forth the miracles by which remedies are applied against the dangers of sin, here he sets forth those by which remedies are applied against the dangers of death. And it is divided into two parts: for first he narrates how he restored life; second, how the works of life proceed, there at "And as Jesus passed from thence." Concerning the first, first the invitation to perform the miracle is set forth; second, a sign, there at "And behold a woman," etc.; third, the preparation for the miracle, there at "And when the crowd had been put out." Concerning the first he does four things. First the time of the invitation is described; second, the person inviting; third, the invitation itself; fourth, the acceptance of the invitation. He says therefore, "As he was saying these things," namely in the house of Matthew. But there is an objection: because Mark and Luke recount it in a different order, namely that this man came to Jesus after he had crossed over. Augustine resolves this: that when something pertaining to time is set down in the Evangelists, if it is set down immediately in sequence, then the order of the history is represented; and therefore when it is said here "as he was saying these things," the order of the history is signified; but in Mark and Luke it is referred to the order of his own memory. Or it can be said that there was some intermediate place where this happened. For sometimes they do not say whether something happened immediately, afterward, or at what time it was done. There follows, "Behold, a ruler." Here the person inviting is set forth, namely the ruler of the synagogue, and he is called Jairus, meaning "enlightening" or "enlightened." In Genesis 23:6: "You are a prince of God among us." There follows the invitation: and he does two things. First he showed reverence, because he approached in person. Likewise he adored. Likewise he confesses his power, because he says "Lord." This ruler signifies the ancient fathers, because they approached through desire, and believing that Christ would come, they worshipped him; Psalm 131:7: "We will worship in the place where his feet have stood." Likewise they confessed: "Know that the Lord himself is God," Psalm 99:3. There follows the danger: "My daughter has just now died." The contrary is found in Luke 8:41 and in Mark 5:22, for there it says: "My daughter is at the point of death." "And while they were on the way, servants met him," etc. Augustine resolves this: that when this Jairus set out, she was already at the point of death, and he believed that he would not find her alive; therefore he was asking more that Christ would come and raise her, than that he would heal her; hence he says "my daughter has just now died," etc., as if to say: I believe that she is already dead. The others therefore spoke according to what had actually happened; but Matthew reported according to the intention. Therefore Augustine gives a good instruction, that it is not necessary that the same words be reported; but it suffices that only the intention be stated. But why did the servants say, "Do not trouble the master"? This seems to have been a mark of unbelief. It must be said that this would be true if they said this from the Lord's own intention; but they did not know his intention. Chrysostom expounds it thus: it is the custom of some, when they wish to move someone to pity, to exaggerate the evil; therefore, in order to move him the more, he said "she has died." This daughter is the synagogue, which is the daughter of the ruler, namely Moses, which died through unbelief; Luke 19:42: "but now it is hidden from your eyes," etc. But it seems that in this man faith was joined together with unbelief, because his believing that Christ could raise her was of faith; but his believing that Christ, being absent, could not do it, this was of unbelief. Hence this man seems similar to Naaman, who said: "I thought that he would come out to me, and standing, would call upon the name of the Lord his God, and touch the place of the leprosy with his hand, and heal me," etc., 4 Kings 5:11. "But come, lay your hand upon her, and she will live." Mystically, here is signified the longing of the fathers for the Christ who was to come; hence they said: "Come, lay your hand," that is, Christ, as in Psalm 143:7: "Send forth your hand from on high." "And Jesus, rising up, followed him." "Rising up," namely from the meal. Here is found an instruction concerning the mercy of Christ, because at that man's petition he went at once, as is found in Isaiah 30:19: "As soon as he shall hear, the Lord will answer you." Likewise he gives an example to prelates concerning solicitude, that they should be solicitous at once to come to the aid of sinners. Likewise he gives an instruction about obeying, because he took his disciples with him, as is found in Hebrews 13:17: "Obey your superiors." But he did not take Matthew, because he was still weak. "And behold, a woman." He gives an example of power: and he does three things. First her infirmity is described; second, the commendation of the woman, there at "for she said within herself," etc.; third, the kindness of Christ in healing, there at "But Jesus, turning," etc. He says therefore, "And behold, a woman." As is found in Leviticus 12, a woman who suffered a flow of blood was unclean, and did not dwell among people; therefore she did not approach him in the house, but on the road. And this signifies the Gentile world, which entered in at the fullness of the Jews, as is found in Romans 11:25: "Blindness in part has happened in Israel, until the fullness of the Gentiles should come in." This woman, that is, the synagogue, has a flow of blood, namely the error of sacrificial blood. Or it can be turned to refer to carnal sins; hence "flesh and blood shall not possess the kingdom of God," 1 Corinthians 15:50. This woman had been suffering for twelve years, and the ruler's daughter was twelve years old; hence this woman began to suffer when the ruler's daughter was born. "She came up from behind and touched the hem of his garment." Here is set forth the commendation of the woman, from her own humility, and from the faith which is of the greatest avail for obtaining what is sought. She came up, and touched the hem from behind. Why from behind? Because she was reckoned unclean; hence whatever she touched was unclean according to the law, and therefore she feared that he would reject her. Likewise she did not dare to touch anything but the hem. It was commanded in the law that on the four corners of the garment they should wear fringes, and there they had little bells for the remembrance of the commandments of God, and so that they might be distinguished from others by this; and Christ wore this garment. Mystically this signifies the Gentile world, which approached through faith. But from behind, because not while he himself was living. Likewise she touched the garment, that is, his humanity, and only the hem, because she touched him only through the apostles. "For she said within herself: If I shall touch only his garment, I shall be healed." Hilary says: great is the power of Christ, because it overflows not only in the soul, but from the soul into the body, and from the body into the garments. And thus all things that touched the body of Christ we ought to hold in reverence; Psalm 132:2: "Like the ointment on the head, that ran down upon the beard, the beard of Aaron, which ran down upon the hem of his garment," etc. That which ran down upon the beard, that is, the divinity into the flesh; and upon the hem of his garment, that is, into the apostles. "I shall be healed." Thus if we do likewise, and cling to him, we shall be saved. For "everyone who shall call upon the name of the Lord shall be saved." "But Jesus, turning, and seeing her, said: Have confidence, daughter." Here the kindness of Christ is set forth. And first it is shown by deed, because he "turned to her." And why? Lest she lose confidence: for since she had approached furtively, she did not believe that he would turn toward her. Likewise, so that her faith might be drawn forth as an example. Likewise, so that he might show himself to be God: hence he turned with a turning of mercy, and looked upon her with the eye of pity; Zechariah 1:3: "Turn to me, and I will turn to you." Likewise his kindness is shown by word, when he says "have confidence": because she had approached in fear, therefore he addresses her gently; Isaiah 30:15: "If you return and be quiet, you shall be saved." Likewise he calls her daughter, lest she lose confidence; John 1:12: "He gave them power to become the sons of God." Likewise he gives her hope: "your faith has made you whole." Hence our salvation is from faith, as is found in Romans 3. And there follows the effect: "and the woman was made whole from that hour"; and not from the hour in which Christ spoke, but from the hour in which she touched him. "And when Jesus had come into the ruler's house, and had seen the flute players," etc. Here the raising is set forth: and he does four things. First the signs of death are described; second, hope is given, there at "Withdraw," etc.; third, the raising itself is set forth; fourth, the effect is set forth. He says therefore, "when he had come... and had seen," etc. And why did the flute players come? The crowd came as is customary to happen even now regarding the dead; but the flute players came because it was the custom that flute players would come, and sing mournful songs, so as to rouse others to weeping, as is found in Jeremiah 9:17: "Consider, and call for the mourning women, that they may come." These flute players are the false teachers: for their tongue and their devices are against the Lord, so as to provoke the eyes of his majesty. But the crowd is the Jewish people; Exodus 23:2: "You shall not follow the crowd to do evil." This one the Lord raised up in the house: for the Lord raised up three dead: the girl in the house, the young man at the gate, Lazarus in the tomb. For some die by sin, but are not carried outside, and this is through consent to sin, but they do not go forth outwardly through works. But another is carried outward to the act; and this one is signified by him whom he raises at the gate. But another, through habit, lies in the tomb, who is signified by Lazarus. This girl, therefore, signifies the sinner who is in hidden sin, namely in the mind. The flute players are those who foster him in sin; Psalm 10:3: "the sinner is praised in the desires of his soul." The crowd is thoughts: and this the Lord heals. Hence he says, "Withdraw, she is not dead." Here he gives hope: "she is not dead," that is, to himself; but "she sleeps," because it is as easy for him to raise her up as it is for someone to rouse another from sleep. The like is found in John 11:11: "Lazarus our friend sleeps," etc. "She is not dead." And why did he speak in this way? Because "they laughed him to scorn." But why did he wish to be mocked? This was so that they would not be able to speak against the miracle. Hence first he made the adversaries confess, so that afterward they could not contradict it. "And when the crowd had been put out, he went in." And why was the crowd put out? Because it was not worthy to see. The crowd are the Jews who are not converted. And morally, in order that the soul may be raised up, it is necessary that the crowd of thoughts be driven out; and then the Lord enters. "He went in, and took her by the hand," etc. Psalm 117:16: "The right hand of the Lord has wrought strength." He holds the hand of the sinner when he offers him help. "And the girl arose," namely to life; so too may we, through the help of God, arise from sin. There follows the spreading of the report through all the land.”

“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.”

“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.”

“A certain ruler. [4] Literally, 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. (Witham) — In effect, news was shortly after brought him that she was 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. Chrysostom, he saw his earthly disposition, requesting him to come and lay his hand upon her.”