Matthew 9:22

Jesus pronounced the man's sins forgiven; and gave the scribes the fullest proof of his power to do so, by telling them what, in the secret of their souls, they thought on the subject. God sounds the secrets of all hearts - no sin escapes his notice; how senseless then is the sinner to think he sins securely when unseen by men! Let us take heed to our hearts, as well as to our conduct, for God searches out and condemns all that does not spring from, and leads not to himself. Verse 5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? - Both are equally easy, and equally difficult; for both require unlimited power to produce them. And every thing is equally easy to that power which is unlimited. A universe can be as easily produced by a single act of the Divine will as the smallest elementary part of matter. The common punctuation of the above passage almost destroys the sense: the comma should be placed after easier, and to say, made the first part of the question. Verse 6 But that ye may know, etc. - External miracles are the proofs of internal ones. Three miracles are wrought in this case. (I mean, by miracle, something produced or known that no power is capable of but that which is omnipotent, and no knowledge adequate to but that which is omniscient). The miracles are these: 1st. The remission of the poor man's sins. 2d. The discernment of the secret thoughts of the scribes. 3d. The restoring of the paralytic, in an instant, to perfect soundness. Thus one miracle becomes the proof and establishment of another. Never was a clearer proof of omnipotent energy and mercy brought under the senses of man. Here is an absolutely perfect miracle wrought; and here are absolute incontestable proofs that the miracle was wrought; and the conclusion is the fullest demonstration of the Divinity of the ever-blessed Jesus. Arise, take up thy bed - Being enabled to obey this command was the public proof that the man was made whole. Such a circumstance should not pass without improvement. A man gives proof of his conversion from sin to God who imitates this paralytic person. He who does not rise and stand upright, but either continues grovelling on the earth, or falls back as soon as he is got up, is not yet cured of his spiritual palsy. When we see a penitent enabled to rejoice in hope of God's glory, and to walk in the way of his commandments, he affords us all the proof which we can reasonably require, that his conversion is real: the proof sufficient to satisfy himself is the witness of the Holy Spirit in his own heart; but this is a matter of which those who are without cannot judge: they must form their opinion from his conduct, and judge of the tree by its fruits. Verse 8 When the multitudes saw it, they marveled - Instead of εθαυμασαν, wondered, the Codex Vatic. and Cod. Bezae, with several other MSS. and versions, have εφοβηθησαν, feared. In the Gothic, and one copy of the Itala, both readings are conjoined, thus: And the multitudes seeing it, wondered and feared, and glorified God. Wondered at the miracle; feared to offend against such power and goodness; and glorified God for the works of mercy which he had wrought. That which to the doctors of the law, the worldly-wise and prudent, is a matter of scandal, is to the humble an occasion of glorifying the Most High. Divine things make a deeper impression on the hearts of the simple multitude than on those of the doctors, who, puffed up with a sense of their own wisdom, refuse to receive the truth as it is in Jesus. The conversion of one rebellious soul is a greater miracle, and more to be admired than all that can be wrought on inanimate creatures. He who sees a sinner converted from the error of his way sees a miracle wrought by eternal power and goodness. May such miracles be multiplied! Verse 9 Named Matthew - Generally supposed to be the same who wrote this history of our blessed Lord. Mathai signifies a gift in Syriac; probably so named by his parents as implying a gift from God. The receipt of custom - The custom-house, τελωνιον - the place where the taxes levied by the Romans of the Jews, were collected. Follow me - That is, become my disciple. And he arose, and followed him - How blessed it is to be obedient to the first call of Christ - how much happiness and glory are lost by delays, though conversion at last may have taken place! Verse 10 Sat at meat in the house - Viz. of Matthew, who it appears, from Luk 5:29 , made a great feast on the occasion, thus testifying his gratitude for the honor done him; and that his friends and acquaintances might profit by the teaching of his new master, he invites them to the entertainment that was honored by the presence of Christ. His companions, it appears, were not of the most creditable kind. They were tax-gatherers (see Mat 5:46 ) and sinners, αμαρτωλοι, a word which I believe in general signifies heathens, throughout the Gospels, and in several other parts of the New Testament. See, among others, Mat 11:19 (note); Mat 26:45 (note); Mar 2:15-17 (note); Mar 14:41 ; Luk 5:30-32 (note); Luk 6:32-34 (note); Luk 7:34 , Luk 7:37 , (note); Luk 7:39 ; Luk 15:1 , Luk 15:2 , Luk 15:7 , Luk 15:10 (note); Luk 19:7 (note); Luk 24:7 (note); Joh 9:16 , Joh 9:24 , Joh 9:25 , Joh 9:31 (note); Rom 5:8 (note); Gal 2:15 (note); Heb 7:26 (note); 1Pet 4:18 (note); in most, if not all of which places, it evidently refers to the character or state of a Gentile, or Heathen. See also the notes on these passages. Verse 11 When the Pharisees saw it - He who, like a Pharisee, never felt himself indebted to infinite mercy for his own salvation, is rarely solicitous about the salvation of others. The grace of Christ alone inspires the soul with true benevolence. The self-righteous Pharisees considered it equal to legal defilement to sit in company with tax-gatherers and heathens. It is certain that those who fear God should not associate, through choice, with the workers of iniquity, and should only be found with them when transacting their secular business requires it, or when they have the prospect of doing good to their souls. Verse 12 They that be whole need not a physician - A common proverb, which none could either misunderstand or misapply. Of it the reader may make the following use: - 1. Jesus Christ represents himself here as the sovereign Physician of souls. 2. That all stand in need of his healing power. 3. That men must acknowledge their spiritual maladies, and the need they have of his mercy, in order to be healed by him. 4. That it is the most inveterate and dangerous disease the soul can be afflicted with to imagine itself whole, when the sting of death, which is sin, has pierced it through in every part, infusing its poison every where. Verse 13 I will have mercy, and not sacrifice - Quoted from 1Sam 15:22 . These are remarkable words. We may understand them as implying, 1st. That God prefers an act of mercy, shown to the necessitous, to any act of religious worship to which the person might be called at that time. Both are good; but the former is the greater good, and should be done in preference to the other. 2dly. That the whole sacrificial system was intended only to point out the infinite mercy of God to fallen man, in his redemption by the blood of the new covenant. And 3dly. That we should not rest in the sacrifices, but look for the mercy and salvation prefigured by them. This saying was nervously translated by our ancestors, I will mild-heartedness, and not sacrifice. Go ye and learn - צא ולמד tse velimmed, a form of speech in frequent use among the rabbins, when they referred to any fact or example in the Sacred Writings. Nothing tends more to humble pretenders to devotion than to show them that they understand neither Scripture nor religion, when, relying on external performances, they neglect love to God and man, which is the very soul and substance of true religion. True holiness has ever consisted in faith working by love. I am not come to call the righteous, but sinners - Most of the common editions add, εις μετανοιαν, unto repentance; but this is omitted in the Codex Vatic. and Bezae, sixteen others, both the Syriac, both the Persic, Ethiop. Armen. Gothic, Anglo-Saxon, all the Itala except three, the Vulgate, Clemens Roman, Origen, Basil, Jerome, Augustin, Ambrose, and Barnabas. The omission is approved by Mill and Bengel. Griesbach leaves it out of the text. Verse 14 Thy disciples fast not? - Probably meaning that they did not fast so frequently as the others did, or for the same purposes, which is very likely, for the Pharisees had many superstitious fasts. They fasted in order to have lucky dreams, to obtain the interpretation of a dream, or to avert the evil import of a dream. They also fasted often, in order to obtain the things they wished for. The tract, Taanith is full of these fasts, and of the wonders performed thus by the Jewish doctors. Verse 15 Can the children of the bride-chamber - Νυμφωνος. Or, νυμφιου, bridegroom, as the Cod. Bezae and several versions have it. These persons were the companions of the bridegroom, who accompanied him to the house of his father-in-law when he went to bring the bride to his own home. The marriage-feast among the Jews lasted seven days; but the new married woman was considered to be a bride for thirty days. Marriage feasts were times of extraordinary festivity, and even of riot, among several people of the east. When the bridegroom shall be taken from them, etc. - There was one annual fast observed in the primitive Church, called by our ancestors the spring fast, and, by us, Lent; by the Greeks τεσσερακοϚη, and by the Latins, Quadrigessima. This fast is pretended to be kept by many, in the present day, in commemoration of our Lord's forty days' fast in the wilderness; but it does not appear that, in the purest ages of the primitive Church, genuine Christians ever pretended that their quadrigessimal fast was kept for the above purpose. Their fast was kept merely to commemorate the time during which Jesus Christ lay under the power of death, which was about Forty Hours; and it was in this sense they understood the words of this text: the days will come, etc. With them, the bridegroom meant Christ: the time in which he was taken away, his crucifixion, death, and the time he lay in the grave. Suppose him dying about twelve o'clock on what is called Friday, and that he rose about four on the morning of his own day, (St. John says, Early, while it was yet dark, Mat 20:1 ), the interim makes forty hours, which was the true primitive Lent, or quadrigessimal fast. It is true that many in the primitive Church were not agreed on this subject, as Socrates, in his Church History, book v. chap. 22, says, "Some thought they should fast one day; others two; others more." Different Churches also were divided concerning the length of the time, some keeping it three, others five, and others seven weeks; and the historian himself is puzzled to know why they all agreed in calling these fasts, differing so much in their duration, by the name of Quadrigessima, or forty days' fast: the plain obvious reason appears to me to have been simply this: They put Days in the place of Hours; and this absurdity continues in some Christian Churches to the present day. For more on fasting, see Mat 6:16 . Verse 16 No man putteth a piece of new cloth - Ουδεις δε επιβαλλει επιβλημα ρακους αγναφου επι ιματιω παλαιω. No man putteth a patch of unscoured cloth upon an old garment. This is the most literal translation I can give of this verse, to convey its meaning to those who cannot consult the original. Ρακος αγναφον is that cloth which has not been scoured, or which has not passed under the hand of the fuller, who is called γναφευς in Greek: and επιβλημα signifies a piece put on, or what we commonly term a patch. It - taketh from the garment - Instead of closing up the rent, it makes a larger, by tearing away with it the whole breadth of the cloth over which it was laid; αιρει γαρ το πληρωμα αυτου - it taketh its fullness or whole breadth from the garment; this I am persuaded is the meaning of the original, well expressed by the Latin, or Itala of the C. Bezae, Tollit enim plenitudo ejus de vestimento. "It takes away its fullness from the garment." Verse 17 New wine into old bottles - It is still the custom, in the eastern countries, to make their bottles of goat skins: if these happened to be old, and new wine were put into them, the violence of the fermentation must necessarily burst them; and therefore newly made bottles were employed for the purpose of putting that wine in which had not yet gone through its state of fermentation. The institutes of Christ, and those of the Pharisees, could never be brought to accord: an attempt to combine the two systems would be as absurd as it would be destructive. The old covenant made way for the new, which was its completion and its end; but with that old covenant the new cannot be incorporated. Christian prudence requires that the weak, and newly converted, should be managed with care and tenderness. To impose such duties and mortifications as are not absolutely necessary to salvation, before God has properly prepared the heart by his grace for them, is a conduct as absurd and ruinous as putting a piece of raw, unscoured cloth on an old garment; it is, in a word, requiring the person to do the work of a man, while as yet he is but a little child. Preachers of the Gospel, and especially those who are instruments in God's hand of many conversions, have need of much heavenly wisdom, that they may know to watch over, guide, and advise those who are brought to a sense of their sin and danger. How many auspicious beginnings have been ruined by men's proceeding too hastily, endeavoring to make their own designs take place, and to have the honor of that success themselves which is due only to God. Verse 18 A certain ruler - There were two officers in the synagogue, חזן הכנסת chazan ha-ceneseth, the bishop or overseer of the congregation; and ראש הכנסת rosh ha-ceneseth, the head or ruler of the congregation. The chazan takes the book of the Law, and gives it to the rosh, or ruler; and he appoints who shall read the different sections, etc. Jairus, who is the person intended here, was, in this latter sense, the ruler or governor of one of the synagogues, probably at Capernaum. See Mar 5:22 ; Luk 8:41 . My daughter is even now dead - Or, my daughter was just now dying; αρτι ετελευτησεν, or, is by this time dead: i.e. as Mr. Wakefield properly observes, She was so ill when I left home that she must be dead by this time. This turn of the expression reconciles the account given here with that in Mark and Luke. Michaelis conjectures that, in the Hebrew original, the words must have stood thus, עתה מתה atah matah, which, without the points, may signify either, She is dead, or She is dying. To be successful in our applications to God by prayer, four things are requisite; and this ruler teaches us what they are. First, A man should place himself in the presence of God - he came unto him. Secondly, He should humble himself sincerely before God - he fell down before him - at his feet. Mar 5:22 . Thirdly, He should lay open his wants with a holy earnestness - he besought him greatly. Mar 5:23 . Fourthly, he should have unbounded confidence in the power and goodness of Christ that his request shall be granted - put thy hand upon her, and she shall live. He who comes in this way to God, for salvation, is sure to be heard. Imposition of hands was a rite anciently used by the servants of God, through which heavenly influences were conveyed to the bodies and souls of men. This rite is still used in certain Churches; but, as there is no Holy Ghost communicated by it, some suppose it may be as well omitted. But why is this? Is it not because there is an unfaithfulness in the person who lays on hands, or an unfitness in him on whom they are laid? Let the rite be restored to its primitive simplicity, and God will own it as he formerly did. But, however this may be, where is the man or number of men who have authority to abrogate a rite of God's own appointment? In the appointment of men to the sacred ministry it should never be omitted: even in these degenerate days, it may still serve as a sign of the necessity of the gifts and graces of that Holy Spirit without which no man can fulfill the work of the ministry, or be the instrument of saving the souls of them that hear him. When the inventions of men are put in the place of the ordinances of God, the true Church of Christ is in great danger. Verse 19 Jesus arose, and followed him - Our blessed Lord could have acted as well at a distance as present; but he goes to the place, to teach his ministers not to spare either their steps or their pains when the salvation of a soul is in question. Let them not think it sufficient to pray for the sick in their closets; but let them go to their bed-sides, that they may instruct and comfort them. He can have little unction in private, who does not also give himself up to public duties. Verse 20 A woman which was diseased with an issue of blood - Γυνη αἱμοῤῥουσα. Mulier sanguinis profluvio laborans. Significatur hoc loco, fluxus muliebris, in Sanis, menstruus; in Hac perpetuus. It would be easy to explain the nature and properties of the disease here mentioned; but, when it is said that prudence forbids it, the intimation itself may be thought sufficiently explanatory of the disorder in question. There are some remarkable circumstances relative to this case mentioned by St. Mark, Mar 5:25 , etc., which shall be properly noticed in the notes on that place. The hem of his garment - The ציצית tsitsith, or fringes, which the Jews were commanded to wear on their garments. See Num 15:38 , and the note there. Verse 21 She said within herself, If I may but touch his garment - Her disorder was of that delicate nature that modesty forbade her to make any public acknowledgment of it; and therefore she endeavored to transact the whole business in private. Besides, the touch of such a person was by the law reputed unclean. By faith in Christ Jesus, little things are often rendered efficacious to our salvation. What more simple than a morsel of bread, and a few drops of wine, in the Lord's Supper! And yet, they who receive them by faith in the sacrifice they represent, are made partakers of the blessings purchased by the crucified body and spilled blood of the Lord Jesus! Verse 22 Daughter, be of good comfort - Θαρσει θυγατερ, Take courage, daughter. See on Mat 9:2 (note). The reason of this kind speech was - Jesus, finding that virtue had proceeded from him; made inquiry who had touched him. The woman, finding that she could not be hid, came fearing and trembling, ( Mar 5:33 ), and confessed the truth: to dispel these fears and to comfort her mind, Jesus said, Daughter, take courage. Thy faith hath made thee whole - Η πιστις σου σεσωκε σε, This thy faith hath saved thee: i.e. thy faith in my power has interested that power in thy behalf, so that thou art saved from thy disorder, and from all its consequences. See on Luk 8:46 (note). Verse 23 Saw the minstrels and the people making a noise - Αυλητας, pipers; Anglo-Saxon the whistlers; Gothic, haurngans haurngandans, the horn-blowers blowing with their horns. Nearly the same as the pipublasara, pipe-blowers of the Islandic: for among all those nations funeral lamentations accompanied with such rude instruments, were made at the death of relatives. That pipes were in use among the Jews, in times of calamity or death, is evident from Jer 48:36 . And among the Greeks, and Romans, as well as among the Jews, persons were hired on purpose to follow the funeral processions with lamentations. See Jer 9:17-21 ; Amo 5:16 . Even the poorest among the Jews were required to have two pipers, and one mourning woman. At these funeral solemnities it was usual with them to drink considerably; even ten cups of wine each, where it could be got. See Lightfoot. This custom is observed among the native Irish to this day, in what is called their Caoinan. The body of the deceased, dressed in grave-clothes and ornamented with flowers, is placed in some eminent place; the relations and caoiners range themselves in two divisions, one at the head and the other at the feet of the corpse. Anciently, where the deceased was a great personage, the bards and croteries prepared the caoinan. The chief bard of the head chorus began by singing the first stanza in a low doleful tone; which was softly accompanied by the harp. At the conclusion, the foot semichorus began the lamentation, or Ullaloo, from the final note of the preceding stanza, in which they were answered by the head semichorus; then both united in one general chorus. The chorus of the first stanza being ended, the chief bard of the foot semichorus sung the second stanza, the strain of which was taken from the concluding note of the preceding chorus, which ended, the head semichorus began the Gol, or lamentation, in which they were answered by that of the foot, and then, as before, both united in the general full chorus. Thus alternately were the song and choruses performed during the night. I have seen a number of women, sometimes fourteen, twenty-four, or more, accompany the deceased from his late house to the grave-yard, divided into two parties on each side the corpse, singing the Ullaloo, alternately, all the way. That drinking, in what is called the wake, or watching with the body of the deceased, is practised, and often carried to a shameful excess, needs little proof. This kind of intemperance proceeded to such great lengths among the Jews that the Sanhedrin were obliged to make a decree, to restrain the drinking to ten cups each. I mention these things more particularly, because I have often observed that the customs of the aboriginal Irish bear, a very striking resemblance to those of the ancient Jews, and other Asiatic nations. The application of these observations I leave to others. It was a custom with the Greeks to make a great noise with brazen vessels; and the Romans made a general outcry, called conclamatio, hoping either to stop the soul which was now taking its flight, or to awaken the person, if only in a state of torpor. This they did for eight days together, calling the person incessantly by his name; at the expiration of which term the phrase, Conclamatum est - all is over - there is no hope - was used. See the words used in this sense by Terence, Eun. l. 347. In all probability this was the θορυβουμενον, the making a violent outcry, mentioned here by the evangelist. How often, on the death of relatives, do men incumber and perplex themselves with vain, worldly, and tumultuous ceremonies, instead of making profitable reflections on death! Verse 24 The maid is not dead, but sleepeth - That is, she is not dead so as to continue under the power of death; but shall be raised from it as a, person is from natural sleep. They laughed him to scorn - Κατεγελων αυτον, they ridiculed him; from κατα, intensive, and γελαω, I laugh: - they grinned a ghastly smile, expressive of the contempt they felt for his person and knowledge. People of the world generally ridicule those truths which they neither comprehend nor love, and deride those who publish them; but a faithful minister of God, (copying the example of Christ), keeps on his way, and does the work of his Lord and Master. Verse 25 He - took her by the hand, and the maid arose - The fountain of life thus communicating its vital energy to the dead body. Where death has already taken place, no power but that of the great God can restore to life; in such a case, vain is the help of man. So the soul that is dead in trespasses and sins - that is, sentenced to death because of transgression - and is thus dead in law, can only be restored to spiritual life by the mighty power of the Lord Jesus; because He alone has made the atonement, and He alone can pardon transgression. If the spiritually dead person be utterly unconcerned about the state and fate of his soul, let a converted relative either bring him to Christ by leading him to hear the unadulterated Gospel of the kingdom; or bring Christ to him by fervent, faithful, and persevering prayer. Verse 26 And the fame hereof went abroad - In this business Jesus himself scarcely appears, but the work effected by his sovereign power is fully manifested; to teach us that it is the business of a successful preacher of the Gospel to conceal himself as much as possible, that God alone may have the glory of his own grace. This is a proper miracle, and a full exemplification of the unlimited power of Christ. Verse 27 Son of David - This was the same as if they had called him Messiah. Two things here are worthy of remark: 1st. That it was a generally received opinion at this time in Judea, that the Messiah should be son of David. ( Joh 7:42 ). 2dly. That Jesus Christ was generally and incontestably acknowledged as coming from this stock. Mat 12:23 . Have mercy on us - That man has already a measure of heavenly light who knows that he has no merit; that his cry should be a cry for mercy; that he must be fervent, and that in praying he must follow Jesus Christ as the true Messiah, the son of David, expected from heaven. Verse 28 When he was come unto the house - That is, the house of Peter at Capernaum, where he ordinarily lodged. Believe ye that I am able to do this? - Without faith Jesus does nothing to men's souls now, no more than he did to their bodies in the days of his flesh. They said unto him, Yea, Lord - Under a sense of our spiritual blindness we should have, 1st. A lively faith in the almighty grace of Christ. 2dly. A fervent, incessant cry for the communication of this grace. 3dly. A proper view of his incarnation, because it is through his union with our nature, and by his sufferings and death, we are to expect salvation. Verse 29 According to your faith - See on Mat 8:13 (note). Verse 30 Straitly charged them - He charged them severely, from ενεβριμησατο, from εν, and βριμαομαι, to roar or storm with anger; he charged them, on pain of his displeasure, not to make it as yet public. See the reasons, Mat 8:4 . Verse 31 But they - spread abroad his fame - They should have held their peace; for to obey is better than sacrifice, 1Sam 15:22 ; but man must always be wiser than God, however, it may be profitable to remark, 1st. That honor pursues those who fly from it. 2dly. He who is thoroughly sensible of God's mercy cannot long contain his acknowledgments. 3dly. That God in general requires that what a man has received, for his own salvation, shall become subservient to that of others - Let your light so shine, etc. God chooses to help man by man, that all may be firmly knit together in brotherly love. Verse 32 A dumb man possessed with a devil - Some demons rendered the persons they possessed paralytic, some blind, others dumb, etc. It was the interest of Satan to hide his influences under the appearance of natural disorders. A man who does not acknowledge his sin to God, who prays not for salvation, who returns no praises for the mercies he is continually receiving, may well be said to be possessed with a dumb demon. Verse 33 And when the devil was cast out, the dumb spake - The very miracle which was now wrought was to be the demonstrative proof of the Messiah's being manifested in the flesh. See Isa 35:5 , Isa 35:6 . It was never so seen in Israel - The greatest of the prophets has never been able to do such miracles as these. This was the remark of the people; and thus we find that the poor and the simple were more ready to acknowledge the hand of God than the rich and the learned. Many miracles had been wrought in the course of this one day, and this excited their surprise. Verse 34 He casteth out devils through the prince of the devils - This verse is wanting in both the Greek and Latin of the C. Bezae, in another copy of the Itala, and in Hilary and Juvencus. But see on Mat 12:24 (note). It is a consummate piece of malice to attribute the works of God to the devil. Envy cannot suffer the approbation which is given to the excellencies of others. Those whose hearts are possessed by this vice speak the very language of the devil. Calumny is but a little distance from envy. Though all persons may not have as much envy as the Pharisees, yet they should fear having some degree of it, as all have the principle from whence it proceeds, viz. sin. Verse 35 Jesus went about all the cities and villages - Of Galilee. See on Mat 4:23 , Mat 4:24 (note). A real minister of Jesus Christ, after his example, is neither detained in one place by a comfortable provision made by some, nor discouraged from pursuing his work by the calumny and persecution of others. It is proper to remark, that, wherever Christ comes, the proofs of his presence evidently appear: he works none but salutary and beneficial miracles, because his ministry is a ministry of salvation. Among the people - Εν τω λαω. This clause is omitted by about fifty MSS., several of them of the first antiquity and authority; by the Complutensian, and by Bengel; by both the Syriac, both the Arabic, both the Persic; the Ethiopic, Gothic, Saxon, and all the Itala, except four. Griesbach has left it out of the text. Verse 36 Moved with compassion - Εσπλαγχνισθη, from σπλαγχνον, a bowel. The Jews esteemed the bowels to be the seat of sympathy and the tender passions, and so applied the organ to the sense. Επλαγχνιζομαι signifies, says Mintert, "to be moved with pity from the very inmost bowels. It is an emphatic word, signifying a vehement affection of commiseration, by which the bowels and especially the heart is moved." Both this verb and the noun seem to be derived from σπαω, to draw; the whole intestinal canal, in the peristaltic motion of the bowels, being drawn, affected, and agitated with the sight of a distressed or miserable object. Pity increases this motion of the bowels, and produces considerable pain: hence σπλαγχνιζομαι, to have the bowels moved, signifies to feel pity or compassion at seeing the miseries of others. They fainted - Instead of εκλελυμενοι, fainted, all the best MSS., versions, and fathers, read εσκυλμενοι, grieved and melancholy. Kypke says σκυλλειν properly signifies, to pluck off the hair, as persons do in extreme sorrow or distress. The margin says, They were tired and lay down. And were scattered abroad - Ερριμμενοι, thrown down, or, all along. They were utterly neglected as to the interests of their souls, and rejected by the proud and disdained Pharisees. This people (οχλος, this mob) that knoweth not the law, is accursed, Joh 7:49 . Thus those execrable men spoke of the souls that God had made, and of whom they should have been the instructors. Those teachers, in name, have left their successors behind them; but, as in the days of Christ, so now, God has in his mercy rescued the flock out of the hands of those who only fed upon their flesh, and clothed themselves with their wool. The days in which a man was obliged to give his property to what was called The Church, for the salvation of his soul, Christ being left out of the question, are, thank God, nearly over and gone. Jesus is the true Shepherd; without him there is nothing but fainting, fatigue, vexation, and dispersion. O that we may be led out and in by him, and find pasture! Verse 37 The harvest - The souls who are ready to receive the truth are very numerous; but the laborers are few. There are multitudes of scribes, Pharisees, and priests, of reverend and right reverend men; but there are few that work. Jesus wishes for laborers, not gentlemen, who are either idle drones, or slaves to pleasure and sin, and nati consumere fruges. "Born to consume the produce of the soil." It was customary with the Jews to call their rabbins and students reapers; and their work of instruction, the harvest. So in Idra Rabba, s. 2. "The days are few; the creditor is urgent; the crier calls out incessantly; and the reapers are few." And in Pirkey Aboth: "The day is short, the work great, the workmen idle, the reward abundant, and the master of the household is urgent." In all worldly concerns, if there be the prospect of much gain, most men are willing enough to labor; but if it be to save their own souls, or the souls of others, what indolence, backwardness, and carelessness! While their adversary, the devil, is going about as a roaring lion, seeking whom he may devour; and a careless soul, and especially a careless minister is his especial prey. The place of the harvest is the whole earth: it signifies little where a man works, provided it be by the appointment, in the Spirit, and with the blessing of God. Verse 38 That he will send forth laborers - Οπως εκβαλλη εργατας, that he would thrust forth laborers. Those who are fittest for the work are generally most backward to the employment. The man who is forward to become a preacher knows little of God, of human nature, or of his own heart. It is, God's province to thrust out such preachers as shall labor; and it is our duty to entreat him to do so. A minister of Christ is represented as a day-laborer: he comes into the harvest, not to become lord of it, not to live on the labor of others, but to work, and to labor his day. Though the work may be very severe, yet, to use a familiar expression, there is good wages in the harvest-home; and the day, though hot, is but a short one. How earnestly should the flock of Christ pray to the good Shepherd to send them pastors after his own heart, who will feed them with knowledge, and who shall be the means of spreading the knowledge of his truth and the savor of his grace over the face of the whole earth! The subject of fasting, already slightly noticed in the preceding notes, should be farther considered. In all countries, and under all religions, fasting has not only been considered a duty, but also of extraordinary virtue to procure blessings, and to avert evils. Hence it has often been practised with extraordinary rigour, and abused to the most superstitious purposes. There are twelve kinds of fasts among the Hindoos: - 1. The person neither eats nor drinks for a day and night. This fast is indispensable, and occurs twenty-nine times in the year. 2. The person fasts during the day, and eats at night. 3. The person eats nothing but fruits, and drinks milk or water. 4. He eats once during the day and night. 5. Eats one particular kind of food during the day and night, but as often as he pleases. 6. Called Chanderaym, which is, to eat on the first day, only one mouthful; two on the second; and thus continue increasing one mouthful every day for a month, and then decreasing a mouthful every day, till he leaves off where he began. 7. The person neither eats nor drinks for twelve days. 8. Lasts twelve days: the first three days he eats a little once in the day; the next three, he eats only once in the night; the next three, he eats nothing, unless it be brought to him; and, during the last three days, he neither eats nor drinks. 9. Lasts fifteen days. For three days and three nights, he eats only one handful at night; the next three days and nights, he eats one handful if it be brought him, if not, he takes nothing. Then he eats nothing for three days and three nights. The next three days and nights he takes only a handful of warm water each day. The next three days and nights he takes a handful of warm milk each day. 10. For three days and nights he neither eats nor drinks. He lights a fire, and sits at a door where there enters a hot wind, which he draws in with his breath. 11. Lasts fifteen days. Three, days and three nights he eats nothing but leaves; three days and three nights, nothing but the Indian fig; three days and three nights, nothing but the seed of the lotus; three days and three nights, nothing but peepul leaves; three days and three nights, the expressed juice of a particular kind of grass called doobah. 12. Lasts a week. First day he eats milk; second, milk-curds; third, ghee, i.e. clarified butter; fourth, cow's urine; fifth, cow's dung; sixth, water; seventh, nothing. During every kind of fast, the person sleeps on the ground, plays at no game, has no connection with women, neither shaves nor anoints himself, and bestows alms each day. - Ayeen Akbery, vol. iii. p. 247-250. How much more simple and effectual is the way of salvation taught in the Bible! But, because it is true, it is not credited by fallen man. Fasting is considered by the Mohammedans as an essential part of piety. Their orthodox divines term it the gate of religion. With them, it is of two kinds, voluntary and incumbent; and is distinguished by the Mosliman doctors into three degrees: 1. The refraining from every kind of nourishment or carnal indulgence. 2. The restraining the various members from every thing which might excite sinful or corrupt desires. 3. The abstracting the mind wholly from worldly cares, and fixing it exclusively upon God. Their great annual fast is kept on the month Ramzan, or Ramadhan, beginning at the first new moon, and continuing until the appearance of the next; during which, it is required to abstain from every kind of nourishment from day-break till after sun-set of each day. From this observance none are excused but the sick, the aged, and children. This is properly the Mohammedan Lent. See Hedayah, prel. Dis. p. LV. LVI. It is worthy of remark, that these children of the Bridegroom, the disciples, did not mourn, were exposed to no persecution, while the Bridegroom, the Lord Jesus, was with them, but after he had been taken from them, by death and his ascension, they did fast and mourn; they were exposed to all manner of hardships, persecutions, and even death itself, in some of its worst forms. Introduction Jesus calls, commissions, and names his twelve disciples, Mat 10:1-4 . Gives them particular instructions relative to the objects of their ministry, Mat 10:5 , Mat 10:6 . Mode of preaching, etc., Mat 10:7-15 . Foretells the afflictions and persecutions they would have to endure, and the support they should receive, Mat 10:16-25 . Cautions them against betraying his cause, in order to procure their personal safety, Mat 10:26-39 . And gives especial promises to those who should assist his faithful servants in the execution of their work, Mat 10:40-42 . Verse 1 Twelve disciples - Our Lord seems to have had the twelve patriarchs, heads of the congregation of Israel, in view, in his choosing twelve disciples. That he had the plan of the ancient Jewish Church in his eye is sufficiently evident from Mat 19:28 ; and from Luk 10:1 ; Luk 22:30 ; Joh 17:1 , etc., and Rev 21:12-14 . He gave them power against unclean spirits - The word κατα, against, which our translators have supplied in Italic, is found in many MSS. of good note, and in the principal versions. Here we find the first call to the Christian ministry, and the end proposed by the commission given. To call persons to the ministry belongs only to Him who can give them power to cast out unclean spirits. He whose ministry is not accompanied with healing to diseased souls, was never called of God. But let it be observed, that, though the spiritual gifts requisite for the ministry must be supplied by God himself, yet this does not preclude the importance of human learning. No man can have his mind too well cultivated, to whom a dispensation of the Gospel is committed. The influence of the Spirit of God was no more designed to render human learning useless, than that learning should be considered as superseding the necessity of Divine inspiration. Verse 2 Apostles - This is the first place where the word is used. ΑποϚολος, an apostle, comes from αποϚελλω, I send a message. The word was anciently used to signify a person commissioned by a king to negotiate any affair between him and any other power or people. Hence αποϚολοι and κηρυκες, apostles and heralds, are of the same import in Herodotus. See the remarks at the end of chap. 3. It is worthy of notice, that those who were Christ's apostles were first his disciples; to intimate, that men must be first taught of God, before they be sent of God. Jesus Christ never made an apostle of any man who was not first his scholar or disciple. These twelve apostles were chosen. 1. That they might be with our Lord, to see and witness his miracles, and hear his doctrine. 2. That they might bear testimony of the former, and preach his truth to mankind. The first, Simon, who is called Peter, and Andrew his brother; etc. - We are not to suppose that the word πρωτος, first, refers to any kind of dignity, as some have imagined; it merely signifies the first in order - the person first mentioned. A pious man remarks: "God here unites by grace those who were before united by nature." Though nature cannot be deemed a step towards grace, yet it is not to be considered as always a hinderance to it. Happy the brothers who are joint envoys of Heaven, and the parents who have two or more children employed as ambassadors for God! But this is a very rare case; and family compacts in the work of the ministry are dangerous and should be avoided. Verse 3 Bartholomew - Many are of opinion that this was Nathanael, mentioned Joh 1:46 , whose name was probably Nathanael bar Talmai, Nathanael, the son of Talmai: here, his own name is repressed, and he is called Bar Talmai, or Bartholomew, from his father. Matthew the publican - The writer of this history. See the preface. James the son of Alpheus - This person was also called Cleopas, or Clopas, Luk 24:18 ; Joh 19:25 . He had married Mary, sister to the blessed Virgin, Joh 19:25 . Verse 4 Simon - He was third son of Alpheus, and brother of James and Jude, or Judas, Mat 13:55 . The Canaanite - This word is not put here to signify a particular people, as it is elsewhere used in the Sacred Writings; but it is formed from the Hebrew קנא kana, which sig

[[Luther published two sermons for Matt 9:18-26. One can be found in the electronic version in verses 18-22 (or Mk 5:21-32 or Lk 8:40-48); the other in verses 23-26 (or Mk 5:33-43 or Lk 8:49-56).]] Sermon for the Twenty-Fourth Sunday after Trinity; Matthew 9:18-26 1 Dear friends, you know that the Gospel is nothing else than a sermon about one person who is called Christ. And although there are many other books written here and there, and many sermons preached by many different persons, both about the heathen and the Christians, yea, also about the mother of God, St. Peter, angels and many of the saints; yet they are not Gospels, for this alone is the true Gospel which sets before us Christ, and teaches the good things we may hope from him. 2 Of course there is also at times something in the Gospel on John the Baptist, Mary and the Apostles, but this is not properly the Gospel, for they are taken into consideration so as more perfectly to indicate whence Christ came and what his office is. So Luke relates the history of John the Baptist from the beginning, his conception and birth; and that of the Virgin Mary, all which is written not for their sake, but only for the sake of the one person Christ, so that everything written in the Gospel concerns this person Christ alone. In St. Paul's Epistles there is nothing written about the saints, all there is about Christ alone. The Evangelists describe what miracles and wonders Christ performed; but they write of no work that John or Mary did; but only what Christ did, how he helped the people in body and soul, and how the people clung to him. 3 For God has decreed it is his will that all should cling to the one man Christ, to hope in him and hold fast to him if they would be saved. Thus they know nothing of any one aside from Christ, who alone has been presented unto us by God as our mercy-seat, as St. Paul writes, Rom. 3:25. Hitherto one has clung to this saint, another to that, one has had Mary, another Saint Barbara, and there have been manifold sects and orders. But no one cared anything for Christ except for the name. We have had many mediators, all of whom we abandoned and held only to Christ. Therefore St. Paul says in Rom. 1:2, that the Gospel was promised by God through the prophets concerning his Son. And he insists upon it so very strongly, that nothing avails in the Gospel except the one only person, Jesus Christ. He who knows this may well thank God, that he knows where to place his comfort, help and confidence, and he will then despise and cast away all sermons about other persons. 4 For this reason the Lord is pictured to us in today's Gospel, mingling among the people, drawing all the world unto himself by his friendliness and comforting doctrine so that they may cling to him with their hearts, depend upon his goodness, and hope to receive from him both spiritual and temporal treasures. Nor do you see him take anything from those he heals and helps; yea, he receives nothing from them but scorn and mockery, as we shall hear. Good deeds proceed from him, but he receives mockery and scorn in return. 5 Now this is preached and submitted to the whole world, that they may learn to know this man aright, and to know how to become Christians, not how to become good and innocent. Other doctrines outside of the Gospel, like the books of the heathen masters, insist that the people should through them become good; again, the legends of the saints especially insist that the people are to live as the saints lived. To make good people does not belong to the Gospel, for it only makes Christians. It takes much more to be a Christian than to be pious. A person can easily be pious, but not a Christian. A Christian knows nothing to say about his piety, for he finds in himself nothing good or pious. If he is to be pious, he must look for a different piety, a piety in some one else. 6 To this end Christ is presented to us as an inexhaustible fountain, who at all times overflows with pure goodness and grace. And for such goodness and kindness he accepts nothing, except that the good people, who acknowledge such kindness and grace, thank him for it, praise and love him, although others despise him for it. This is what he reaps from it. So one is not called a Christian because he does much, but because he receives something from Christ, draws from him and lets Christ only give to him. If one no longer receives anything from Christ, he is no longer a Christian, so that the name Christian continues to be based only on receiving, and not on giving and doing, and he receives nothing from any one except from Christ alone. If you look at what you do, you have already lost the Christian name. It is indeed true, that we are to do good works, help, advise and give to others; but no one is called a Christian by reason of that, nor is he on that account a Christian. 7 Therefore, if you wish to consider the word in its true meaning, you must identify a Christian by the fact that he only receives something from Christ, and has Christ within him; for this is what the word properly means. Just as a person is called “white,” because of his white color, black because of his dark color, large because of his size. So also one is called a “Christian” because of Christ, who dwells in him and from whom he receives his blessings. So, if one is called a Christian because of Christ, he is certainly then not called a Christian because of his works. From this it also follows that no one is called a Christian by reason of his good works. If this be true, as it undoubtedly is, then it must follow that our orders and sects do not belong under the Christian name, and they do not develop Christians. 8 Therefore they are deceivers, who preach or teach in the church, and occupy themselves with commandments, works and statutes, that accomplish nothing. Although they pretend to be Christians, nevertheless they still, under this name, attempt to burden and torment us with their commands and works. By reason of my works I may well be called one who fasts, one who prays, or a pilgrim, but not a Christian. If you were to weave all your works together, and add to them all the works of others, you would still not have Christ, and from these things you could not be called a Christian. Christ is something different and higher than law and the commandments of men. He is the Son of God, who is ready alone to give and not to receive. If I am so wise as to take what he offers, I have him, and if I have him I am then justly called a Christian. Thus you have the distinction as to what a Christian is and what Christ is. 9 Now this Gospel teaches us that Christ is the greatest and highest person, renowned in all the world, not in order to terrify the people, but to pour out all earthly and heavenly gifts, so that all men may depend upon and trust in him, and continually receive from him alone what they need. If sin terrifies my conscience and preachers of the law come and want to help me with their works, they will accomplish nothing. Christ alone can help here and no one else. Yea, the others only make it worse, even if they were Peter or Paul, or even Mary, the mother of God herself. Christ alone can do this, being ordained of God to the end that he should send forth the good news in which is proclaimed how my sins are to be forgiven gratuitously, with out any work or merit on my part, only and simply out of pure grace through faith in this Christ. If now I accept what is preached I have a comfort that my sins are forgiven me before God and before the world. If I at heart hold fast to this, then I am a Christian, and for this I thank God through Christ, who at all times gives me his Holy Spirit and grace, that sin may not harm me either here or at the day of judgment. 10 If I fear death and do not like to die, I find in this Christ a comfort and medicine, so that I care nothing for death. If terrified at the anger of God, I have here a Mediator. Many a one runs into the desert or puts on garments of coarse hair, and thinks he will force God not to be angry with him; but it will amount to nothing; whoever has not this Christ, on him the wrath of God remaineth forever, for it is so decreed. John 3:36. 11 Therefore, whoever would have a joyful conscience that does not fear sin, death, hell, nor the wrath of God, dare not reject this Mediator, Christ. For he is the fountain that overflows with grace, that gives temporal and eternal life. Only open thy heart and hold it forth and you will receive all. He gushes and flows forth, and can do nothing else but only give, flow and gush forth, if you can only believe it. You justly deserve that people should call you a Christian, when you are called a Christian by virtue of what you receive from Christ; if not, and you want to give him so much, you are no Christian. This is the rich precious word which St. Paul praises so highly, and can never sufficiently praise, that he so graciously gives us his Son, to pour out his grace over all who receive it. Rom. 3:24 and 8:32; Gal. 3:25. 12 From this it further follows, when a Christian does good works and shows love to his neighbor, that he does not thereby become a Christian or pious, but before this is done he must have been a Christian and pious. He indeed does good works, but his good works do not make him a Christian. The tree brings or yields good fruit, but the fruit does not make the tree good. So also here, no one becomes a Christian through his works, but through Christ. 13 From this you understand what kind of people Christians are, and what their kingdom is, namely, that they are a multitude that cling to Christ, and have one Spirit and the same gifts with him. And through this all Christians are equal, and no one has any more of Christ than another; St. Peter is no more than the thief on the cross; Mary the mother of God is no more than the sinner, Mary Magdalene. In external acts and works, of course, there is a difference among them, for the Virgin Mary had a greater work to do than Mary Magdalene, St. Peter a greater work than the thief on the cross. This is the case when we reckon according to works; but by virtue of our works we are not Christians. The Virgin Mary is not a Christian on account of her great work that she bore in her body Christ, such a costly and inexpressible treasure, as Christ himseslf said to the woman, Luke 11:27-28, who cried aloud among the people to the Lord: “Blessed is the body that bore thee, and the breasts which thou hast sucked.” “Yes, blessed are they,” said he, “who hear the Word of God and keep it.” Here you see he exalts believers above his mother. For Christians are called Christians because they believe in Christ. Virgin and mother are two very beautiful names, but they are nothing in comparison to the name of believers or Christians. Again, St. Paul is so proud, that in his Epistle to the Galatians, 2:6, he gives the office of the great and high apostles a reputation which amounts to little before God, except as it brings a blessing and is of service to others. 14 Therefore we are all alike through faith in Christ. Although St. Peter has a stronger faith than I, it is still the same faith in Christ. For his Father offers his Son Christ to the promiscuous crowd, and whoever receives him, gets the whole Christ, whether in weakness or in strength, it makes no difference. The woman in this Gospel who had been sick for a long time lays hold of Christ as well as Mary the Virgin, his mother did. Therefore Christians have the same Spirit, one is as high-born as another, St. Peter must call me his brother, and I can also call him my brother. Yea, Christ receives us unto himself and holds us as his brothers, as after his resurrection he said to Mary Magdalene: “Go unto my brethren and tell them, I ascend unto my Father and to your Father, to my God and to your God.” John 20:17. And St. Paul calls Christ the first-born among many brethren, Rom. 8:29. Of this he speaks very beautifully in his First Epistle to the Corinthians, 8:9-12, where he speaks of weak brethren thus: “But take heed lest by any means this liberty of yours become a stumblingblock to the weak. For if a man see thee who hast knowledge sitting at meat in an idol's temple, will not his conscience, if he is weak, be emboldened to eat things sacrificed to idols? For through thy knowledge he that is weak perisheth, the brother for whose sake Christ died. And thus, sinning against the brethren, and wounding their conscience when it is weak, ye sin against Christ.” 15 The summary of this entire Gospel is, that we learn to know Christ aright, and not only that we have the mere name, but know that we have all things from him. If we are Christians we have all things, and God is our Father, and we are lords of all things in heaven and on earth; this no work of ours can bring to pass, be it as great and costly as it may. Now you see how far they are from the Christian name, who live under the dominion of the Pope. The Gospel preaches nothing but the one person, Christ; not even Mary, much less the Pope or any work, be it as costly as it can. It must offer Christ alone and no one else, whom God the Father has sent among us, only that we should draw all from him, and wait for his grace and goodness. 16 Now when they preach to you Christ as a judge, how he is to appear on the judgment day, and how you should do many good works that he may reward you for them, and you agree to this, then he will indeed be a judge to you and not a Savior. And if he be thus presented to you as people are accustomed to paint his mother showing him her breasts, this is actually to preach the devil and not Christ, who only gives but receives nothing. It is indeed true, when you have received from him, then good works will follow of themselves, without force or demand; and this is represented to us very beautifully in today's Gospel. 17 For here, you see, Christ preaches the Gospel to the people. Now preaching is no insignificant work, for here he does us a great service, in that he becomes our teacher and instructs us, how we may come to the knowledge of himself. This is a part of his great grace and kindness. While he is here on earth he does not cease to teach, so that we may receive him as our Savior and Redeemer; afterwards he follows us with his good works which he manifests everywhere to everyone as he needs. You find no one in the Gospel who ever asked anything of the Lord, whose help was denied and not given. As many as came to him, blind, deaf, lame, palsied and dropsical, he received and helped all as they desired, and healed them from all diseases, as Luke 6:19 says: “And all the multitude sought to touch him; for power came forth from him, and healed them all.” PART II.--OF THE GOSPEL AND CHRIST IN DETAIL. 18 Thus he does also to this woman. The woman hears him preach, and perceives he is a good, indulgent man, who appears friendly toward all the world; then she also began to cleave to him and take courage to think, because he cut none away from him, she too was welcomed to enjoy his friendship and goodness. Therefore she lets all the Apostles go, and casts her heart's trust and confidence only on the Lord, and says to herself: “If I do but touch his garment, I shall be made whole.” 19 Only see what a heart the woman had. Hers is indeed a noble, great faith and confidence. She did not think otherwise in her heart than that he would certainly help her, if she only touched his garment with her hand, and yet she is not so bold as to approach him openly. She regards herself as unworthy to speak to him or look at him; for she knows that she deserved nothing, and never. did anything for the Lord. Therefore she so plans as to approach him from behind, falls down at his feet and merely touches the hem of his garment. There is nothing but mere awkwardness and unworthiness here. Who had merited that the Lord should permit the Gospel to be preached to these people? There is no preparation, no work; yet the poor woman is there and hopes to obtain great things from the Lord, that he would release her from her sickness. She had had an issue of blood for about twelve successive years. How could she earn anything under such circumstances, or how could she because of her disease be worthy of anything? Of course she was worthy, but only to receive and not to give; for at that time she was not able to give the least thing. 20 And this is the true preparation for the grace and goodness of Christ, that I feel my need of it. And then it harmonizes beautifully, that the two meet together, the rich and the poor, Christ and the sinner. Yet it is a great art, to persuade people that they are poor and in need of grace. It is a difficult matter, nor does the devil permit it to be done, but always diverts the people to their good works, that they may under no circumstances receive the idea that they stand in need of the grace and mercy of Christ. 21 The text says the wretched woman had the issue of blood for twelve years, and to cure it, had spent all her living upon physicians. And the more she spent for this purpose, the worse she became. Luke and Mark both especially refer to this, and show thereby that, the more the law and works are preached, the worse it becomes among us, and we receive nothing from it but one harm and injury after another. The conscience can never be quieted by our good works. When one sin is expelled from the conscience, another soon enters, yea, the medicine and the work often make a sin, where otherwise there is none, until we come to Christ; as this woman here who had been sick so long and would never have received help, had she never come to Christ, from whom she received her health without any work whatever; she gives him nothing, and only receives from him, and allows him to give. 22 So it goes with all sermons that do not preach Christ, and it is here indicated that we must constantly employ the Word, and always exercise ourselves in the Word without intermission, for such men we still find at all times, who have like anxious and troubled consciences. For this woman signifies all poor consciences who have an issue of blood, that is, they feel their sins. And the issue of blood flows continually and cannot cease. For flesh and blood does nothing but what they wish. Now when feeling gets the upperhand, the wretched people go to work and want to help themselves; then one does this, the other that, and none as yet has accomplished anything. 23 Hence many orders and institutions have arisen because men have conjured up so many works that all of them can scarcely be named. What was the cause of all this? Nothing but the conscience tormented with sin, that has so exercised and harrassed us, that we thought thereby to redeem our souls and be free from all sins. But Christ was not in it, because we only wished to give without receiving. Therefore it has ever become worse with us, as with this woman, whom all the physicians endeavored to heal, but she never found one able to help her. Thus too we have believed all the physicians; if any one came who had accomplished some little work we welcomed him. Dear Lord, we were anxious to be well, were anxious to have a joyful conscience, and were anxious to be free from sin. 24 The physicians are the preachers of the law and the lords over Christians. If one were very anxious to be free from sin, what did they do to him? They gave him medicine from which he only became weaker and sicker. This we have seen and in part also felt a great deal, how, to our great and real injury, the people sought to be good by means of their own works, and thereby deliver themselves from sin. But it did no good, we only became more and more discouraged by sin and death, so that there were no more discouraged people to be found on earth than just the priests, the monks, the nuns, and those who go about with their good works. If one had a boil, then the druggists had to work, there was a drugging, a going and running as though the soul would immediately pass away; thus they were afraid and discouraged. And no one fears the last judgment so keenly as just these very spiritual people. This they also beautifully show, when they so treat of works that they always add one work to the other, and never constantly trust in any single work; and the more they do the worse they become, the more discouraged and unbelieving they become, and it is with them just as with this woman. 25 It is quite a beautiful parable, and is well adapted for our benefit. We have not only spent our temporal goods for this purpose. but we have also risked our lives with fasting, with castigation, and with other unbearable burdens, so that some become insane over it, and lose all their natural strength and finally lose their souls in the bargain. I have also been one of these and have been caught deeper in this drugstore than many others. I could not so quickly come to the point, to cast to the winds the law of the Pope. It was a bitter and difficult task for me to eat meat on Friday, and conclude that the law and order of the Pope amounted to nothing. God help us, how difficult it was for me, before I dared to do it! Therefore one should become free from this in his conscience, and despise the traditions of the Pope, to do which he must indeed have a strong, firm foundation in faith; if he has this not, he will think several times before he takes the risk. 26 And as it was with this woman, who spent all her living upon the physicians, and even then was not made whole, yea, only became worse, so it is with us. Here all our works, cares and labors are lost. Here all our human obedience and all our orders fall to the ground, and all we spent in that line was wholly lost. Now we see the laws and traditions of the Pope and the bishops are nothing, before which we trembled and feared. All this helped us just as much as it did this poor woman, who spent all her goods and possessions, yes, and also risked her life to this end. O, what medicine and treatment this woman had to use! How tried, weak and sick she often became from them! Yea, if she could have become well, she would have devoured the whole drugstore. But all availed nothing, she had to bear her sickness for twelve long years. 27 But how was the poor woman at last helped? As soon as she approached the man called Christ and placed her hope and comfort in him, she became well. But who directed her to this man? Of course the physicians did not. For when our pastors preach Christ, the affairs of the Pope and all his traditions are overthrown. Who then told her? She heard it from some one who also had been healed, and that not by the physicians. He without doubt told her there was one who is called Jesus, who is a friendly, gracious man, helps everyone, and allows no one to go from his presence unassisted, and that he is sent from God just for the purpose of helping everyone. And many had told her who received help from him. So that they also brought her to him. As the woman heard these things she abandoned the physicians and went to Christ. 28 And so it takes place today. Christ is not preached, but only mere human works: do this, and do that. And in spite of this the knowledge of Christ enters among the people, what we are to expect of him, and that he alone must do everything, without our works and merit. When we hear this voice we follow him, and obey his Word, and let the physicians go for good, and care no longer for the preachers of the law or of works, nor inquire about their commandments and traditions, but we go with all the desire of our heart to this man, called Christ, and say: Yes, indeed, from this man we must receive it without any merit, yea, how foolish I acted, that I ventured so much for it! May God bless thee, my dear Pope! May God bless you, my dear bishops, monks and priests, I shall never need your medicine again, your work and merit, your commandments and traditions, you have martyred me too long with these things. I have found one who gives me all things freely, that I in time past had to buy from you with piles of money. He gives it to me without work or merit, whereas I before had to risk my body, strength, health and life for it. Good night and farewell! I will never come to you again. 29 Thus one becomes a Christian, not by the decretals of the Pope, or by means of works and human traditions, but by the grace and kindness of Christ. Now whoever has a troubled, distressed conscience, fears sin and is terrified at death, or otherwise experiences no good in himself, let him come hither to this man and confess what ails him, call upon him, and he will most certainly help. “Pour out your heart before him; God is a refuge for us,” Ps. 62. 8; 50:15, and say to him: Behold, here is an empty vessel that needs to be filled. Fill it, O Lord! I am weak in faith, strengthen me; I am cold in love, warm me and make me burn, that my love may flow out to my neighbor. I have not a firm, strong faith, at times I doubt, and cannot wholly trust in God! Alas, Lord, help me, increase in me my faith and trust. I have locked up the treasure of all my goods in thee. I am poor, thou art rich, and hast mercy on the poor, I am a sinner, and thou art righteous. In me is the river of sin; in thee is all fulness and righteousness. 30 If you once learn this, the laws of the Pope cannot take thee captive. From his laws and commands you receive nothing, but like this woman you spend everything you have, your body and goods, and at last your soul besides. And then you will say: I desire him from whom I can receive something, not him to whom I must give. 31 The other Gospels write thus of this woman: 'When she became well Jesus felt that a power had gone out of him, and turned to the people and asked: “Who is it that touched me? And then the Disciples answered: ”Master, the multitudes press thee and crush thee;' but the Lord was not satisfied with this, and replied: “Some one did touch me; for I perceived that power had gone forth from me,” Mark. 5:25; Luke 8:46; I know that some one has received something from me. The Lord did all this because this woman's faith was acceptable to him, which he desired to make known to all people. For he desires nothing more than that a man trust and believe in him. It was also done for the sake of the ruler, to confirm his faith by this miracle and transaction. Therefore Mark writes thus: As the woman saw that the Lord knew it, she feared and trembled and came and cast herself at the feet of the Lord and told him all in truth that was done to her by him. Then the Lord goes to work and absolves her and says to her: “Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.” 32 Are not these friendly words? What joy must not this woman have experienced, as she permitted another to show her a kindness? This joy and peace all receive, who look to this man for help. Now where this joy is there its works must immediately follow, which prove this joy. So the peace and joy in this woman had to become manifest. For as soon as she received the good deed from the Lord, she confessed it before all the people, and was not ashamed to have it told that she received something from him, and yet gave nothing for it. This work and thanksgiving, however, God desires from us, namely, that we confess and proclaim his kindness, grace and good deeds before all men, so that others may also come and receive his benefits as this woman did. Thus my Christian life urges me to do good to others, as God has done to me through Christ, only that thus Christ may become known; but thereby I do not become a Christian. Just as this woman is not made whole by her knowledge, for she was well before all her work and knowledge. But after she becomes well she confesses Christ, and praises him, only for the good of others, and goes and does good works, one after the other. Thus we, too, live, if we are only Christians, in order that one may serve the others wherever we can. Hence, as this woman became well before she did all her works, so we Christians must also become whole before we can do any good works. CONCERNING THE DAUGHTER OF THE RULER. 34 As the Gospel is represented in this woman, so it is also represented to us in the daughter of the ruler. This ruler of the Synagogue whom Mark calls Jairus, had a strong faith and confidence in the Lord that he would raise his deceased daughter to life. For had he not had such a disposition of heart toward him, he would not have come to him, and requested a thing of him which was by nature impossible. Therefore in this he shows his faith. When now the Lord observed the faith in him, he could not but do his will, and immediately arose and went with him. During his journey the history of this woman takes place, who had been sick for twelve years, as we have heard. 35 And when Jesus came into the ruler's house, and saw the flute-players and the crowd making a tumult, who were there in compliance with the law of Moses, and blew with horns and trumpets, as in our country the bells are rung, to call the people together; he commanded the people and the flute-players to give place and said: “The damsel is not dead, but sleepeth.” And they laughed him to scorn. This means that, when the preaching of the Word goes forth thus, that Christ is the man who helps and our works will not do it, then the world cannot avoid it, it must laugh and scorn, and be offended ( 1 Cor. 1:23 ), for it is not acceptable to the world that Christ should help us. As the people do here, who said without doubt: Alas, this is a grand master or doctor, what shall he help? for he does not know what it is to sleep or enter the grave. 36 In the world the Gospel must have the reputation of being a foolish sermon, despised and scorned; for the devil cannot hear that this preaching is honored in the world, for it brings no advantage to his kingdom, this he feels, of course, and hence he attacks it with all cunning, so that he may hinder it and cause it to be worthless among his own followers, whose hearts he has entirely blinded and possessed, that the light of the Gospel may not shine for them, as St. Paul says in 2 Cor. 4:4. For it is impossible that the preaching of Christ should not produce some fruit. It will not be preached in vain, Is. 55:11; although there be but few who receive it, it matters not. 37 As satan feels it is a loss to him, and that the preaching of the Word is directed against his kingdom, he has no rest, he persecutes, despises and attacks it on all sides, as he at present rages and storms in all the world. For the preaching of Christ overthrows everything pleasing to the devil and the world, and what the world regards as the most holy and costly. For the world paints for itself a god who accepts our good works, and is pleased with the mass, vigils, foundations, rosaries, caps, pates, hempen ropes, and what more be the works of fools with which the Pope is employed. Now when one comes and brings the Gospel, and preaches against this nonsense of the Pope, and he is obliged to do, and says: It is nothing, it is deception, it is opposed to Christ and the Scriptures; he must suffer himself to be called a heretic and a worthless fellow, a perverter of the people, and then they quite grandly assert: Do you want to rule the whole world? do you think you are the wisest? Our forbears also were not fools. Many holy, pious people have done these works and preached of them, should you first come to destroy all? This must not be! Then the raging and storming time begins, with persecution and death, and the devil will claim he is right, let it go as it may. 38 This is enough on today's Gospel for the present. Mark well, that you learn from the Gospels that all things are to be found in the one person who is called Christ. And remember, too, that a Christian receives his name alone from Christ. I do not say this in vain, for I know what it costs to keep it, in temptation and in the battle of life. Let us call upon God for grace, that we may take this in earnest, and grasp it with our hearts. Amen.

e, and followed him, and so did his disciples. 20 And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: 21 For she said within herself, If I may but touch his garment, I shall be whole. 22 But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour. 23 And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise, 24 He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn. 25 But when the people were put forth, he went in, and took her by the hand, and the maid arose. 26 And the fame hereof went abroad into all that 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, v. 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, v. 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, v. 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 ( John iv. 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 ( v. 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, 2 Kings xiii. 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, Cant. iv. 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, Ps. cxxxiii. 2 . Such a fulness of grace is there in Christ, that from it we may all receive, John i. 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 ( v. 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 ( v. 2 ), whom he called son. Note, Christ has comforts ready for the daughters of Zion, that are of a sorrowful spirit, as Hannah was, 1 Sam. i. 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. lvii. 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. xxxviii. 16, 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 v. 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, v. 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, v. 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. iv. 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. xii. 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. lvii. 2 . They sleep in Jesus ( 1 Thess. iv. 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 ( 1 Cor. xv. 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, v. 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. xxi. 10, 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 ( 1 Kings xvii. 21 ), and Elisha ( 2 Kings iv. 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; v. 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, John xx. 29 . Two Blind and a Dumb Man Healed. 27 And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us. 28 And when he was come into the house, the blind men came to him: and

Take courage - Probably she was struck with fear, when he turned and looked upon her, Mark 5:33 ; Luke 8:47; lest she should have offended him, by touching his garment privately; and the more so, because she was unclean according to the law, Lev 15:25 .

Mark says that the woman, fearing and trembling, came and told him all the truth. Perhaps she feared that, from the impure nature of her disease, he would be offended that she touched him. Be of good comfort. Jesus silenced her fears, commended her faith, and sent her away in peace. He used an endearing appellation, calling her daughter, a word of tenderness and affection, and dismissed her who had been twelve long and tedious years labouring under a weakening and offensive disease, now in an instant made whole. Her faith, her strong confidence in Jesus had been the means of her restoration. It was the power of Jesus that cured her; but that power would not have been exerted but in connexion with faith. So in the salvation of a sinner. No one is saved who does not believe; but faith is the instrument, and not the power that saves. (d) "thy faith" Lk 7:50, 17:19, 18:42, Acts 14:9 (e) "that hour" Jn 4:53