Matthew 9:23

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

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

[[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).]] TWO EXAMPLES OF FAITH, AND CHRIST’S CALL FROM THE DEAD. I. TWO EXAMPLES OF FAITH. 1 This narrative is more fully and faithfully presented by the other Evangelists, Mark and Luke, and is a rich and beautiful Gospel, both in its doctrine and consolation, for it teaches the correct knowledge of the divine will in spiritual wisdom and understanding, (as may be noted in the Epistle for to-day) and affords consolation and strength under the cross and amid suffering. Let us note a few of its lessons. 2 First, the Lord is here represented surrounded by the people, as a kind and affable man, as St. Paul in Titus 3:4, says, that through him the grace and love of God have been made manifest, through which he shows himself willing and ready to help and serve all men, and also renders help to those who in true faith seek it from him. 3 But they are people who are in misery, trouble, sorrow and distress. He will be with them and permit himself to be found by them; for with such, his Word and work can be made effective. But his Word and miracles are useless and lost among the carnally secure, the mighty, the rich and prosperous, because they are not capable of receiving his grace and favors, for they are already satisfied and satiated, and seek comfort and happiness in other things or even in themselves. In order to receive the grace and benefits of Christ, men must realize they have no comfort and help in any creature, and that they experience nothing but trouble and sorrow; and it is true as the Church sings in Luke 1:53: “The hungry he hath filled with good things; and the rich he hath sent empty away.” 4 From this you see how graciously and paternally God manifests himself toward us, since he comes to us so closely through his beloved Son and seeks the poor and miserable, in order to pour out his grace upon all, who are willing to receive it; because he sent his Son to us, in order to be with us and dwell among us, as St. John, 1:14, says, and take care of us as his own flesh and blood. He assumed the same poverty and misery, so that he might deliver us from our misery, that is, from sin and death. Therefore, he also desires that we seek and expect such help from him through faith, as he says in John 6:40: “For this is the will of my Father, that every one that beholdeth the Son and believeth on him, should have eternal life.” 5 This is the knowledge which Christians require and through which alone they become Christians and children of God, as Isaiah, 53:11, says: “By his knowledge shall my righteous servant justify many,” and John 1:12: “To them gave he the right to become children of God, even to them that believe on his name.” For whatever else can be taught, done, or comprehended, however great, beautiful, praiseworthy, valuable or holy it may appear, cannot make Christians of people, that is, persons who have obtained forgiveness of sins and a gracious God, unless they know and by faith lay hold of the Savior, the Son of God, who came into the world that by the shedding of his blood he might take away our sins and reconcile us to God. 6 This doctrine and knowledge of the Gospel should be cherished and lauded by the whole world, because it alone publishes this true and joyous consolation, that God has had mercy on poor, unworthy and miserable sinners, and does not wish to impute unto them their sins, but out of pure grace forgives them. No other doctrine or sermon on earth can save or give the same, as the whole world, Jews, Gentiles and Turks, must acknowledge. 7 Therefore, no person can of himself reach that point where he is before God free from horrible unbelief, and a condemned conscience, is able with a true heart to call upon God, and knows for a certainty that God will hear him, except alone through this knowledge of Christ, whom God himself has appointed as his Mediator and publicly testified that he will be gracious, hear and bless all who call upon him through Christ. Hence those only are Christians who render true service to God and can comfort themselves in the joyful assurance, that the true God is their God and that he will be with them and help them; whereas all others, who do not know Christ, are truly without God and cannot call upon him with true hearts, nor be comforted, but must perish before God in eternal and terrible doubt and destruction. 8 This Gospel presents two beautiful examples both of the help of Christ and of faith which clings to and finds comfort in Christ, and obtains help from him. First, that is a beautiful faith of the ruler of the synagogue, which leads him to Christ in his distress, at the time when his daughter was lying at the point of death and when he could only say that she must die before he could return home; for he says: V.18. “My daughter is even now dead,” and when all men had given up the hope and thought that help could be secured for her. Yet he did not despair, but, while the rest of his household despaired, wept and lamented, and could think of nothing except how to lay out the dead body and arrange it for the flute-players and others, he went to Christ in the firm confidence that if he brought him to his daughter, she would be restored to life. He believed Christ was the one who could help not only to restore and maintain health as long as body and soul were still united, but that he could also restore life after body and soul had been separated by death. This was certainly at the time a remarkable example of faith, since nothing like it had ever before been heard or seen, unless perhaps the miracle of the raising of the widow’s son to life, Luke 7:11 sq., had occurred before and the report of it had reached his ears. Nor was it a greater mark of faith that he could without a doubt conclude in his heart that Christ would restore his daughter to life; for if he would have doubted and followed the human thoughts of reason, he would certainly not have gone to Christ, but would have thought that he had delayed too long; or that although Christ had restored some one else to life, it would not necessarily follow that his daughter should also be restored to life, since so many sons and daughters of parents were daily dying, none of whom were being restored to life. 9 This is the virtue of the right kind of faith, which was also, shortly afterwards, praised in the woman who had an issue of blood, namely, that it clings steadfastly to Christ, grasps and holds fast to the Word heard from him, does not inquire or look to that which the human mind may suggest, nor to what other people believe or do; but straightway concludes, with reference to the reports concerning Christ, that he is the one who can help in time of need; who has helped others and therefore will help now. Such a heart and faith truly find Christ and receive according to their faith. 10 In the second place, his faith concerning the Person of Christ was of such a character (which was indeed a great spiritual knowledge) that he rightly regarded him as the true Messiah sent by God, not such as the great mass of the Jews, especially the scribes, thought that he would come publicly before the people as a great and mighty lord and king with great pomp and show, so that everybody would regard and receive him as the one sent to them from God and in addition expected that he would deliver them from bodily slavery under the foreign dominion of the Roman Emperor and establish them as the mighty rulers of the world. On the contrary, overagainst such dreams and Jewish notions, he regarded him as the true Lord and Messiah, although he was not thus regarded and received by his own people, the Jews, who was sent from God, not to confer temporal power, possessions, honor and freedom, but to help in those things and necessities where no man can help, namely, to redeem us from the peril of death and the power of the devil, yea, to turn death into life and confer life. He must not be regarded as a mere man, but as that one who truly has in himself divine and eternal power and authority over all creatures, because he believes that he holds in his hands power over life and death, that is, that he truly is the Son of God, as the Scriptures declare. 11 The other example of faith deserves no less praise, namely, that of the poor woman who had an issue of blood twelve years, on account of which she suffered in her body and lost all her strength, and because of this she had long despaired of receiving human help and comfort. She came to Christ, as she had heard of him, and could come to him in the certain and undoubted confidence that he could help her in her great need, and with the heartfelt assurance that he was so good and gracious as to help her and not let her go away unaided. Of this she was so certain and confident that her heart was free from care and grief, although she had reason to doubt. She was concerned only with the thought of how she would be able to get to Christ, wondering and thinking: V.21. “Ah! If I could but touch the hem of his garment.” Then she firmly and confidently concluded in her heart, V.21. “I shall be made whole.” But she did not know how to reach him, because she saw the crowd was so great and she, a poor, sick woman, could not well break through such a crowd of people. Besides, the law did not permit her to come among the people; yet her faith and desire urged her not to desist, but to press through the crowd until she came behind him and touched his garment. 12 Behold here, how her faith overcame two obstacles. First, her faith was so strong that she believed she could obtain help, if only she could touch his garment. She did not deem it necessary to come to him and with many words present her complaint and pray that he would have mercy on her and help her, nor did others pray for her; but she sought only to reach him and touch him, for she thought, if only she could do this, she would receive help. She neither doubted his power, nor his willingness to help. Hence she did not deem it necessary to do more, in order to secure his help, than to touch merely the fringe of his outer garment. Therefore she did not deem it necessary that she should come before him to be touched by him; yea, she did not regard herself worthy to be addressed by him; nor was her heart so full of confidence that, notwithstanding this, she lacked courage to come into his presence, and hence was neither seen nor heard by him. But she was satisfied simply to come up behind him, secretly and unnoticed by the crowd, and did not doubt as to the help she expected to receive. Nor did her faith deceive her, for as soon as she touched the hem of his garment, the fountain of blood was stopped. 13 Now, that a poor, simple woman should be able to see and know that this man’s help and power were such that it was not necessary to speak to him at length, but that he was able to see in secret, even though he should not publicly show that he knows anything of our necessities or wished to help us, must be the result of a great and extraordinary illumination of the Spirit and the knowledge of faith. Accordingly, her faith produced such an assurance in her, that all doubt was removed, and she realized that if she could only reach him with even the most insignificant means, she would be helped. This, indeed, means a strong faith that this man must possess divine, almighty power and authority, that he can see and understand the secret thoughts and desires of the heart, although not a word is spoken; and that he can prove his work and help, although she sees and feels nothing externally except the words we heard him utter, which produced faith in her heart. 14 She desired nothing besides this Word, nor did she ask for more than merely to touch his garment, which she used as an external means and sign to gain the desired help. Likewise, we need nothing more in our lives and in the kingdom of faith than the external Word and Sacraments, in which he permits himself to be touched and seized as if by his garment. 15 Hence you may see what faith, which clings to the Person of Christ is and does, namely, a heart that regards him as the Lord and Savior, the Son of God, through whom God reveals himself and bestows upon us his grace, assuring us that through him and for his sake, he will hear and help us. This is the true spiritual and heartfelt worship of God, where the heart has to do with Christ and prays in his name, even though not a single word may be uttered aloud, and gives the honor due him, regards him as the true Savior, who can hear and know the secret desires of the heart and manifest his power and help, although he does not permit himself to be externally touched or approached, according to our thoughts. 16 The other master-piece of her faith is, that she is able to overcome the feeling of her own unworthiness and roll from her heart the heavy stone, which weighed her down so heavily, and yet makes her so diffident that she dare not publicly approach Christ like other persons. The judgment passed upon her by the law was that, as an unclean woman, she was not allowed to associate with other people. For, in Leviticus 15:19 we read that a woman like her shall be regarded unclean as long as she has the issue of blood; and that whatever she has on or about her, shall be unclean; and that whoever touches her or whatever she touches, shall be unclean. This proved no small distress to her, not only by reason of her malady and bodily uncleanness, but especially because she recognized and felt in it the punishment of God, imposed upon her before all people, and which separated her from the congregation of God’s people. This continued for twelve long years, during which time she had tried all kinds of remedies with many physicians and yet was not helped by any, but grew worse continually, so that she was compelled to conclude that God had punished her with special severity because of her sins and would not help her. She was now forced to despair of human aid and thought she had to die of her disease and punishment. 17 It was, therefore, not without a struggle and conflict that she maintained her faith in that which she sought in Christ; for she could not help but think: Behold, I am an unclean woman, punished of God, and every one knows me. If I appear before this Lord, every one and even he himself may simply condemn my boldness and impudence for coming into his presence and I may receive more wrath and severer punishment from God instead of mercy, and be forced to confess that I had been served rightly if he casted me from him in his anger. This trial and struggle show also that, as the text says, after she had been discovered, she was terrified and trembled, even though she had received the desired help; and yet she was filled with fear, lest he would speak harshly to her and censure her, because she had not been afraid to come to him and secretly steal the desired help. 18 But her faith, which clearly set before her the good and gracious heart of Christ, broke through all these barriers; besides, her great need, yea, even her despair compelled her to become impudent before God and, regardless of the prohibition and judgment of the law, her own shame urged her to conclude: This Savior must be laid hold of, in spite of what the law, her own heart and all the world, yea, what even he himself may say. Here is the man who can help and who is also a good, gracious and faithful Savior. On the other hand, I am a poor, miserable woman, who needs his help. He will certainly not become other than he is, because of me, nor permit his grace and help to fail me. Let his will be done in me; it will be better for me that I should be covered with shame, than the injury I would receive if I should fail to seek the help which I may be able to receive from him. She fixed her heart on the idea that if she could only touch this man, her need would be removed and the desired help received; and she would afterwards speak with Moses and the law, so that she might remain uncondemned by him, etc. 19 Behold, that is a beautiful faith, which realizes its unworthiness and yet does not permit itself to be hindered on this account to place its confidence in Christ, nor to doubt his grace and help, but breaks through the law and everything that frightens it away from him; yea, if the whole world would attempt to hinder and thwart, yet it does not think of leaving this man until it has laid hold on him. Therefore it presses through all barriers and attains what it seeks in Christ, and immediately experiences the power and work of Christ, even before he begins to speak. For it cannot apply to Christ in vain, even as Christ himself testifies, when he says: V.22. “Thy faith hath made thee whole.” 20 Besides, faith like this is so pleasing to Christ that he does not wish it to remain concealed in her and that the power and work made effective by it should remain a secret, but what is in her heart must be published to everybody so that her faith may be praised before the whole world and be strengthened in her. Therefore, turning and looking around, he asked and desired to know who touched him; for he felt that power had gone forth from him. When she found she had to be discovered, she became afraid and began to tremble; for a heart filled with the great and implicit trust which she had in him, and yet also with humility and the knowledge of her unworthiness, must regard itself guilty, because she had gone contrary to Moses and because she realized he might justly be angry with her, because she could be so bold and impudent as to press through the crowd to him. And hence in the midst of the work, after she had already been healed and her heart was filled with joy, her faith had to contend with fear and terror, and yet only to enjoy all the more consolation and joy in Christ. For Christ does not wish faith to remain concealed in the heart, but desires it to be publicly confessed, so that the glory of God may thereby be praised and others also be spurred on to believe. 21 Therefore, when this woman was in fear and danger, lest she should be disgraced before all and be condemned according to the law, yea, even she herself be compelled to make a public confession, Christ began to confirm her faith, to say she had done well in disregarding Moses and the law, that is, the judgment passed upon her unworthiness; and now he publicly shows the same disregard, will have her unaccused and uncondenmed, yea, esteems her faith so highly that he ascribes to it alone the power and efficacy that helped her, just as if he had done nothing in the matter. In like manner, he was accustomed to speak at other times, as to the ruler, Matthew 8:13, “As thou hast believed, so be it done unto thee,” and again to the Canaanite woman, Matthew 15:28, “Be it done unto thee, even as thou wilt.” 22 We should learn from this woman to realize the power of faith, and in our temptations and conflicts to call for help. For, as I have already stated, it is through such faith that we become Christians, and a distinction is shown between us and all other people on the earth, the Turks, heathen and Jews. For we must know that it is one thing to be a good man, perform many and great deeds, live a good, honorable and virtuous life, but quite another thing to be a Christian. For in that which concerns our lives and work we often receive great praise and honor before men, even from Jews and Turks, as many great and excellent men have been highly praised in pagan histories for their uprightness and virtue. Again, there have been many among the Jews, as Gamaliel, Paul before his conversion, Nicodemus and others (as this poor woman), who have with all zeal lived according to the law, so that in their external life before the world, they surpassed many true Christians. 23 But even here a difference as great as between heaven and earth must be noted between Christians and others. A Christian is one who has a different kind of light in his heart, that is faith, which truly knows and lays hold on God and truly worships him. Through the Word of God he knows and realizes his own unworthiness and receives the true fear of God; and again finds comfort in his faith, believes and trusts he has obtained forgiveness of sin and redemption in Christ, the Son of God, and for his sake is acceptable to God and elected to eternal life; and in all his need, when he feels his own weakness, or is tempted, can find refuge in God, appeal to him and expect his help; and he knows he shall be heard. 24 No other person than a Christian has this faith and assurance, be he Jew, Turk, Papist, or whatever he may be called, no matter how pious and good his life may be, or how much he may pride himself that he worships and serves God and hopes for eternal life; for the service, worship and life of such persons still lack two great things, which prevent them from being acceptable to God: first, they do not have the true God, that is, do not know him as he has revealed himself and will be known, towit, as the Father of our Lord Jesus Christ, his Son. Hence they walk in blindness and miss God, because they seek him according to their own notions and apart from Christ, and are deprived of the knowledge of the true Divine Being. 25 Secondly, they lack the possibility of the true and assured knowledge of the will of God, because they do not have the Gospel. Hence, they cannot be certain that God will assuredly hear them, and must always remain in doubt whether or not God will hear them and interest himself in their behalf. Accordingly their appeals and prayers can be nothing more than mere vain and useless thoughts and babblings, through which the heart finds no consolation in God, nor expect anything from him, but rather flee from him and are therefore truly without God, and use the name of God in vain. 26 But the Christian’s prayer consists in this that he prays to the true God, namely, the Father of our Lord Jesus Christ, who has revealed himself to men through his Word; and besides he has the certain confidence and assurance against all doubt that God will be gracious to him and hear his prayer for the sake of Christ, his beloved Son. 27 This is the beautiful example of the woman. Now we turn to the daughter of the ruler of the Synagogue. But here, too, faith must contend and be strengthened; for although, as we have already heard, he had an excellent faith, yet it could scarcely have been maintained, had it not been strengthened. For, while Christ was still speaking with the woman, Mark 5:35-36 and Luke 8:49, say a message was brought, stating the man’s daughter had died, and requesting him not to trouble the Master. This meant all would amount to nothing, since they had delayed too long; hence he should leave the matter and think only of how to bury his child. 28 This must have been a severe blow to the ruler’s faith. But the fact that the woman had just been healed, must have prevented his faith from failing, and indeed strengthened it to resist the doubts concerning his daughter. And Christ himself is present to comfort and strengthen him against this stumbling-block, in order to show that he is unwilling that even such weak faith should be injured in any way, but be established and strengthened; and in view of this he admonishes and encourages all persons by saying: “Doubt not, only believe, etc.” This he said in order to see how highly he was pleased with the faith that clings to him, and that he was ready to guard against its being overcome; as he spoke to the Apostles, and especially to Peter, who fell so easily, “I have prayed for thee, that thy faith fail not.” 29 Now when Christ came to the house, this man’s faith had to receive another blow; for there they saw and heard nothing but the tumult, weeping and wailing, and the blowing of trumpets (which they used at the death of their friends, as we do bells). All this cries in his heart that nothing was left but death, and his faith had nothing on which to lay hold against despair, except the word which Christ spoke against the tumult and lamentations: V.24. “The child is not dead, but sleepeth,” on account of which he was mocked and laughed at as a fool; for they all saw and knew that the maid was dead, and that there was no breath nor spark of life in her. They could not but think: See, our master or ruler must be mad or silly to bring this fool here, who tries to convince us that the maid is not dead, when every one can clearly see she lies stiff in death, a dead corpse, ready to be placed under ground. 30 They had come together at the synagogue, as at a common gatheringplace, as we do at our churches, where on the Sabbath the Word of God was taught, because throughout the whole country there was neither church nor temple, except at Jerusalem. And this ruler of the synagogue occupied the same position among them that our pastors occupy, and others occupied the place of assistants or readers, who read Moses or preached, circumcised the children and instructed the young, and visited the sick and sorrowing to comfort them. These had to be together in the synagogue and testified concerning this work of Christ, even with their mocking and scornful laughter, namely, that the maiden had certainly died and been raised from the dead. The ruler therefore, before he could experience the work of Christ, was compelled, in the face of this offense and mockery, to cling to the one word of Christ and with him be regarded as a fool and in his folly learn this spiritual wisdom that death is not death to Christ, but only a sleep. II. CHRIST’ S CALL FROM THE DEAD. 31 Let us learn from this to become fools with Christ and this ruler and teacher, in order that we may understand these words. Although this man’s words may be despised by the world and be regarded as foolishness, yet they are very precious, for in them there certainly lies hid the highest wisdom of heaven and earth. For this passage, as a general expression, teaches you that your death in Christ is nothing more than a mere sleep, so that you may be able to look through and beyond the horrible sight and frightful larva of death and the grave, yea, apprehend the same truth of death, if only you hear these words in faith and accept them as true in Christ. 32 Here we have nothing to do with ox-eyes, or even man’s eyes, but with the eyes with which Christ sees, and with the ears with which Christ hears, yea, a mind and heart like Christ himself has. A swine, when it sees the dead body of a man lying before it, can only conclude that it is a carcass like any other dead body, which is devoured by birds or animals, or is decomposed. So also a person without faith neither sees nor understands more, and in this respect cannot be distinguished from the brute, except in so far as he carries his head upright, while that of the brute is turned to the ground; for his thoughts can reach only as far as this life is concerned. Therefore, it is not to be wondered at that the mind should affect such socalled wisdom as this: “How can a person be said to sleep when he no longer has either breath or life, is buried under ground and is in process of decomposition?” On the other hand, he who desires to learn how to perceive and understand God’s kingdom, power and work, must shut his mind and understanding, purify his eyes, cleanse his ears, and see and hear what Christ says in this matter, and how it is in his sight apart from this life, where our understanding, mind and thought cannot reach. 33 In this passage you hear that Christ says that to him the dying of a person is not death, but a sleep, yea, from his point of view none of those who have lived and died before our time are dead, but are all alive, as those we see standing before us; for he has concluded that all shall live, yea, he holds their lives in his hands. For you must here clearly distinguish between the thoughts and actions of Christ, and the views, thoughts and understanding of the world, as I have said before, so that you may not remain in the blind and brutish thought and opinion concerning the dead and putrifying body, but rather perceive that this is the Lord of all creatures, whether to us they be dead or alive, and that all life comes from him and is maintained in and by him, so that if he would not maintain life no one could live a single moment. 34 Besides the regular daily maintenance of life, he must maintain it without our will and help when we sleep, a condition in which man has no control over his mind and life, and does not know how he falls asleep and wakes again. Therefore it is not difficult for Christ, in the hour when body and soul are separated, to hold in his hand the soul and spirit of man, even though we ourselves neither feel nor see anything, yea, even though the body be entirely consumed. For, since he can preserve the breath of life and spirit, apart from the body, so he can again bring the body together out of dust and ashes. This he has proved in this and similar examples, when he restored to life with one word those who had truly died and whose body and soul had been separated. Hence we must conclude that he holds in his hand the life of those who have died; for if this power did not belong to him, he could not restore life. 35 In the second place, you must not calculate how far life and death are apart, or how many years may pass while the body is wasting in the grave, and how one after another dies, but endeavor to grasp the thought of Christ with reference to the conditions apart from this time and hour. For he does not calculate time by tens, hundreds or thousands of years, nor measure the years consecutively, the one preceding, the other following, as we must do in this life; but he grasps everything in a moment, the beginning, middle and end of the whole human race and of all time. And what we regard and measure according to time, as by a long drawn out rule, all this he sees as at a glance, and thus both the death and life of the last as well as of the first man are to him as only a moment of time. 36 Thus we should learn to view our death in the right light, so that we need not become alarmed on account of it, as unbelief does; because in Christ it is indeed not death, but a fine, sweet and brief sleep, which brings us release from this vale of tears, from sin and from the fear and extremity of real death and from all the misfortunes of this life, and we shall be secure and without care, rest sweetly and gently for a brief moment, as on a sofa, until the time when he shall call and awaken us together with all his dear children to his eternal glory and joy. For since we call it a sleep, we know that we shall not remain in it, but be again awakened and live, and that the time during which we sleep, shall seem no longer than if we had just fallen asleep. Hence, we shall censure ourselves that we were surprised or alarmed at such a sleep in the hour of death, and suddenly come alive out of the grave and from decomposition, and entirely well, fresh, with a pure, clear, glorified life, meet our Lord and Savior Jesus Christ in the clouds. 37 Therefore we should entrust and commend to our true Savior and Redeemer ourselves, body, soul and life, with all confidence and joy, just as we must commend to him our life without care in our bodily sleep and rest, assured that we shall not lose it, but be truly and carefully preserved in his hand, maintained and again restored. Here you see, as he shows in reality, how easy it is for him to awaken men from the dead and restore them to life, as he came to the maiden, took her by the hand, as some one else might do to awaken one from sleep, and with a word called, “Maid, arise!” and the maiden suddenly arose, as if she had been awakened from sleep. We see here neither sleep nor death, but wakefulness and freshness, even as Lazarus came forth from his tomb. 38 Behold, this Word of Christ is not a matter of laughter and foolishness to faith (as to others among the prudent and the saints according to the law, who nevertheless remain in fear and terror of death, have to do with their thoughts about death and works), but of great wisdom, by which death and all the images of death are swallowed up, and in their place true comfort, joy and life are obtained. The act and experience must assuredly follow this Word of Christ and faith in his Word cannot fail. Let this be regarded as a master-piece and a wonderful work of alchemy or a science, which indeed does not turn copper and lead into gold, but turns death into sleep, your grave into a soft sofa, the time from the death of Abel until the last day into a brief hour, a work which no creature has nor can attempt except through faith in Christ. If you can believe this, that is, let the Word of Christ be true and not a lie, you have already overcome both death and the sting of death, and in their place have obtained sweet rest. 39 Scripture everywhere affords such consolation, which speaks of the death of the saints, as if they fell asleep and were gathered to their fathers, that is, had overcome death through this faith and comfort in Christ, and awaited the resurrection, together with the saints who preceded them in death. Therefore the early Christians (undoubtedly from the Apostles or their disciples) followed the custom of bringing their dead to honorable burial and wherever possible interred them in separate places, which they called, not places of burial or grave-yards, but coemeteria, sleepingchambers, dormitoria, houses of sleep, names which have remained in use until our time; and we Germans from ancient times call such places of burial God’s acres, as St. Paul, 1 Corinthians 15:44, says: “It is sown a natural body;” for what we now call church-yards were not at first places of burial. This is the teaching and comfort of this Gospel lesson. 40 Further, we are shown here, as in a painting, both in the woman with the bloody flux and in the maiden, the result of attempting to govern conscience by means of the law, without a knowledge of Christ. There are two classes of people: One class consists of the sick, poor timid consciences, who feel their secret need and sins, as well as the judgment and curse of the law, that is, that they are under the wrath of God, desire earnestly to be freed from it, seek help and counsel from many physicians, expend all their possessions, body and life, and yet receive no help, neither improvement nor comfort, but continually grow worse; until they at last give up in despair and resign themselves to death; finally Christ comes to them with his Gospel. Many good-hearted people have hitherto experienced this under the Papacy, who earnestly strove to become pious, did everything as they were directed and taught, and yet gained from it only terrified and timid consciences, and on account of the fear and horror of death and of the judgment day, would gladly have ended their lives. This is the result of all teaching at its best, apart from the knowledge of Christ. 41 The other class, like the daughter of the ruler, are those who are without the law, whether they be Jews or Gentiles, that is, are free and live securely, do not feel the terrors of the law, think they are prosperous and safe until they are suddenly struck down and die, as St. Paul, speaking of himself, Romans 7:11, says that he lived without the law, but afterwards through the law sin became alive and slew him. 42 Since both the woman and the daughter were delivered from their need and from death, there is no counsel or help other than that which acknowledges Christ and hears the truly comforting, living voice of the Gospel, which has the power to abolish sin and death, and to give to the conscience everlasting comfort, joy and life, wherever these are accepted in true faith. And here the doctrine is clearly set forth, that we are justified and saved, without our merit, gratuitously, alone through faith, and so are delivered from sin and death. The poor woman brought nothing to Christ, except her great unworthiness, so that she had to be ashamed of it, yea, was filled with fear and terror when forced to make herself known. There was even far less personal merit or worthiness in the ruler’s daughter, because she lay there in death and was altogether without life and action. In a word, we must confess that in ourselves we have nothing, nor are able to live or do anything to please or to bring us favor and life, unless his pure grace be conferred upon us. 43 But after we have received forgiveness of sin, consolation and life, let us begin to teach and do good works. Just as the woman, after she had been healed, and the maiden, after she had been restored to life, did good and living deeds. Thus we too have power in Christ to live according to the will of God, and know that our lives and works begun in Christ are acceptable to him. Whatever else might be said here, how Christ performs his works and wonders in his Church, in which are seen the fruits of faith, though secretly and obscurely, as in both these instances of the woman and the maiden, so that the world was not allowed to see them, would make our present discussion too lengthy.

The minstrels - The musicians. The original word means flute players. Musical instruments were used by the Jews as well as the heathens, in their lamentations for the dead, to soothe the melancholy of surviving friends, by soft and solemn notes. And there were persons who made it their business to perform this, while others sung to their music. Flutes were used especially on the death of children; louder instruments on the death of grown persons.

And when Jesus came in, etc. Jesus admitted only three of his disciples, Peter, James, and John the brother of James, and the father and mother of the damsel, to go in with him where the corpse lay, Mk 5:37-40. It was important that there should be witnesses of the miracle, and he chose a sufficient number. Five witnesses were enough to establish the fact. The witnesses were impartial. The fact that she was dead was established beyond a doubt. Of this the mourners, the parents, the messengers, the people were satisfied. If she was presented to the people alive, the proof of the miracle was complete. The presence of more than the five witnesses would have made the scene tumultuous, and have been less satisfactory evidence of the fact of the restoration of the child. Five sober witnesses are always better than the confused voices of a rabble. These were the same disciples that were with him in the mount of transfiguration and garden of Gethsemane, Mk 9:2, 14:33, 2Pet 1:17,18. He saw the minstrels and the people making a noise. Minstrels are persons who play on instruments of music. The people of the East used to bewail the dead by cutting the flesh, tearing the hair, and crying bitterly. See Jer 9:17, 16:6,7, Eze 24:17. The expressions of grief at the death of a friend, in eastern countries, are extreme. As soon as a person dies, all the females in the family set up a loud and doleful cry. They continue it as long as they can without taking breath, and the shriek of wailing dies away in a low sob. Nor do the relatives satisfy themselves with these expressions of violent grief: they hire persons of both sexes, whose employment it is to mourn for the dead in the like frantic manner. See Amos 5:16, Jer 9:20. They sing the virtues of the deceased, recount his acts, dwell on his beauty, strength, or learning; on the comforts of his family and home, and in doleful strains ask him why he left his family and friends. To all this they add soft and melancholy music. They employ minstrels to aid their grief, and increase the expression of their sorrow. This violent grief continues, commonly, eight days. In the case of a king, or other very distinguished personage, it is prolonged through an entire month. This grief does not cease at the house; it is exhibited in the procession to the grave; and the air is rent with the wailings of real and of hired mourners. The Jews were forbidden to tear their hair and cut their flesh. See Lev 19:28, De 14:1. They showed their grief by howling, by music, by concealing the chin with their garment, by rending the outer garment, by refusing to wash or anoint themselves, or to converse with people, by scattering ashes or dust in the air, or by lying down in them, Job 1:20, 2:12, 2Sam 1:2-4, 14:2, 15:30, Mk 14:63. The expressions of grief, therefore, mentioned on this occasion, though excessive and foolish, were yet strictly in accordance with eastern customs. (f) "And when" Mk 5:36, Lk 8:51 (g) "the minstrels" 2Chr 35:25