Mat 9:19-26 | Barnes | STEP

Matthew 9:19-26

Verse 19. Mt 9:18 Verse 20. And behold a woman, etc. This disease was by the Jews reckoned unclean, (Lev 15:25) and she was unwilling to make personal application to Jesus, or even to touch his person. The disease was regarded as incurable. She had expended all her property, and grew worse, Mk 5:26.

Touched the hem of his garment. This garment was probably the square garment which was thrown over the shoulders. Mt 5:40. This was surrounded by a border, or fringe; and this fringe, or the loose threads hanging down, is what is meant by the hem. The Jews were commanded to wear this ill order to distinguish them from other nations. See Nu 15:38,39, De 22:12.

Mark says that the woman, fearing and trembling, came and told him all the truth. Perhaps she feared that, from the impure nature of her disease, he would be offended that she touched him.

Be of good comfort. Jesus silenced her fears, commended her faith, and sent her away in peace. He used an endearing appellation, calling her daughter, a word of tenderness and affection, and dismissed her who had been twelve long and tedious years labouring under a weakening and offensive disease, now in an instant made whole. Her faith, her strong confidence in Jesus, had been the means of her restoration. It was the power of Jesus that cured her; but that power would not have been exerted but in connexion with faith. So in the salvation of a sinner. No one is saved who does not believe; but faith is the instrument, and not the power, that saves.

(b) "And, behold" Mk 5:25, Lk 8:43 Verse 21.

(c) "his garment" Acts 19:12 Verse 22. Mark says that the woman, fearing and trembling, came and told him all the truth. Perhaps she feared that, from the impure nature of her disease, he would be offended that she touched him.

Be of good comfort. Jesus silenced her fears, commended her faith, and sent her away in peace. He used an endearing appellation, calling her daughter, a word of tenderness and affection, and dismissed her who had been twelve long and tedious years labouring under a weakening and offensive disease, now in an instant made whole. Her faith, her strong confidence in Jesus had been the means of her restoration. It was the power of Jesus that cured her; but that power would not have been exerted but in connexion with faith. So in the salvation of a sinner. No one is saved who does not believe; but faith is the instrument, and not the power that saves.

(d) "thy faith" Lk 7:50, 17:19, 18:42, Acts 14:9 (e) "that hour" Jn 4:53 Verse 23. 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 Verse 24. The maid is not dead, but sleepeth. It cannot be supposed that our Lord means literally to say that the child was not dead. Every possible evidence of her death had been given, and he acted on that himself, and conveyed to the people the idea that he raised her from the dead. He meant to speak in opposition to their opinions. It is not unlikely that Jarius and the people favoured the opinions of the Sadducees; and that they understood by her being dead that she had ceased to be, and that she would never be raised up again. In opposition to this he used the expression she sleepeth; affirming mildly both that the body was dead, and implying that her spirit still lived, and that she would be raised up again. A similar mode of speaking is seen in Jn 11:11: "Our friend Lazarus sleepeth." The sacred writers, who hold the doctrine of the resurrection, often spoke of the dead as sleeping, 2Pet 3:4, Acts 7:60, 1Cor 15:6,18 1Thes 4:13-15. The meaning of this passage then is--the maid has not ceased to exist; but though her body is dead, yet her spirit lives, and she sleeps in the hope of the resurrection.

Laughed him to scorn. Derided him, ridiculed him.

(h) "is not dead" Acts 20:10 Verse 25. He went in. With the father and mother, and three disciples, Mk 5:37-40.

The maid arose. She returned to life. There could be no deception here. Parents could not be imposed on in such a case. Nor could such a multitude be deceived. The power of Jesus was undoubtedly shown to be sufficient to raise the dead. If he can restore the body to life, he can also the soul. A word from him can restore the soul to immortal life, so that it shall never see death.

(i) "were put forth" 2Kgs 4:33 Verse 26.

(1) "fame" or, "his fame"