Matt. IX. 18.
While He spoke these things unto them, behold, there came in a ruler, and worshipped Him, saying, My daughter is even now dead; but come and lay Your hand upon her, and she shall live.
The deed overtook the words; so that the mouths of the Pharisees were the more stopped. For both he that came was a ruler of the synagogue, and his affliction terrible. For the young damsel was both his only child, and twelve years old, the very flower of her age; on which account especially He raised her up again, and that immediately.
And if Luke say that men came, saying, Trouble not the Master, for she is dead; we will say this, that the expression, she is even now dead, was that of one conjecturing from the time of his journeying, or exaggerating his affliction. For it is an usual thing with persons in need to heighten their own evils by their report, and to say something more than is really true, the more to attract those whom they are beseeching.
But see his dullness: how he requires of Christ two things, both His actual presence, and the laying on of His hand: and this by the way is a sign that he had left her still breathing. This Naaman also, that Syrian, required of the prophet. For I thought, says he, he will surely come out, and will lay on his hand. For in truth they who are more or less dull of temper, require sight and sensible things.
And whereas Mark says, He took the three disciples, and so does Luke; our evangelist merely says, the disciples. Wherefore then did He not take with Him Matthew, though he had but just come unto Him? To bring him to a more earnest longing, and because he was yet rather in an imperfect state. For to this intent does He honor those, that these may grow such as those are. But for him it sufficed for the present, to see what befell the woman with the issue of blood, and to be honored by His table, and by His partaking of his salt.
And when He had risen up many followed Him, as for a great miracle, both on account of the person who had come, and because the more part being of a grosser disposition were seeking not so much the care of the soul, as the healing of the body; and they flowed together, some urged by their own afflictions, some hastening to behold how other men’s were cured: however, there were as yet but few in the habit of coming principally for the sake of His words and doctrine. Nevertheless, He did not suffer them to enter into the house, but His disciples only; and not even all of these, everywhere instructing us to repel the applause of the multitude.
- And, behold, it is said, a woman that had an issue of blood twelve years, came behind Him, and touched the hem of His garment. For she said within herself, If I may but touch His garment, I shall be whole.
Wherefore did she not approach Him boldly? She was ashamed on account of her affliction, accounting herself to be unclean. For if the menstruous woman was judged not to be clean, much more would she have the same thought, who was afflicted with such a disease; since in fact that complaint was under the law accounted a great uncleanness. Therefore she lies hidden, and conceals herself. For neither had she as yet the proper and correct opinion concerning Him: else she would not have thought to be concealed. And this is the first woman that came unto Him in public, having heard of course that He heals women also, and that He is on His way to the little daughter that was dead.
And she dared not invite Him to her house, although she was wealthy; nay, neither did she approach publicly, but secretly with faith she touched His garments. For she did not doubt, nor say in herself, Shall I indeed be delivered from the disease? Shall I indeed fail of deliverance? But confident of her health, she so approached Him. For she said, we read, in herself, If I may only touch His garment, I shall be whole. Yea, for she saw out of what manner of house He had come, that of the publicans, and who they were that followed Him, sinners and publicans; and all these things made her to be of good hope.
What then does Christ? He suffers her not to be hid, but brings her into the midst, and makes her manifest for many purposes.
It is true indeed that some of the senseless ones say, He does this for love of glory. For why, say they, did He not allow her to be hidden? What do you say, unholy, yea, all unholy one? He that enjoins silence, He that passes by miracles innumerable, is He in love with glory?
For what intent then does He bring her forward? In the first place He puts an end to the woman’s fear, lest being pricked by her conscience, as having stolen the gift, she should abide in agony. In the second place, He sets her right, in respect of her thinking to be hid. Thirdly, He exhibits her faith to all, so as to provoke the rest also to emulation; and His staying of the fountains of her blood was no greater sign than He affords in signifying His knowledge of all things. Moreover the ruler of the synagogue, who was on the point of thorough unbelief, and so of utter ruin, He corrects by the woman. Since both they that came said, Trouble not the Master, for the damsel is dead; and those in the house laughed Him to scorn, when He said, She sleeps; and it was likely that the father too should have experienced some such feeling. Therefore to correct this weakness beforehand, He brings forward the simple woman. For as to that ruler being quite of the grosser sort, hear what He says unto him: Fear not, do thou believe only, and she shall be made whole.