18 While he told these things to them, behold, a ruler came and worshiped him, saying, "My daughter has just died, but come and lay your hand on her, and she will live."
*Minor differences ignored. Grouped by changes, with first version listed as example.
While he was speaking these things to them. Those who imagine that the narrative, which is here given by Mark and Luke, is different from that of Matthew, are so clearly refuted by the passage itself, that there is no necessity for a lengthened debate. All the three agree in saying that Christ was requested by a ruler of the synagogue to enter his house for the purpose of curing his daughter The only difference is, that the name of Jairus, which is withheld by Matthew, is mentioned by Mark and Luke; and that he represents the father as saying, My daughter is dead, while the other two say that she was in her last moments, and that, while he was bringing Christ, her death was announced to him on the road. But there is no absurdity in saying that Matthew, studying brevity, merely glances at those particulars which the other two give in minute detail. But since all the other points agree with such exactness, since so many circumstances conspire as to give it the appearance of three fingers stretched out at the same time to point out a single object, there is no argument that would justify us in dividing this history into various dates. The Evangelists agree in relating, that while Christ, at the request of a ruler of the synagogue, was coming to his house, a woman on the road was secretly cured of a bloody flux by touching his cloak; and that afterwards Christ came into the ruler's house, and raised a dead young woman to life. There is no necessity, I think, for circuitous language to prove that all the three relate the same event. Let us now come to details. Lo, a certain ruler. Though it is evident from the other two, that his confidence had not advanced so far as to hope that his daughter's life could be restored, there is no room to doubt that, after having been reproved by Christ, he entertained a stronger hope than when he left his house. But Matthew, as we have said, studies brevity, and puts down at the very beginning of his narrative what took place at various times. The manner in which the history must be arranged is this: Jairus first requested that his daughter might be cured of her disease, and afterwards that she might be restored from death to life; that is, after that Christ had given him courage to do so. Worship, or adoration, is here put for kneeling, as is evident from the words of Mark and Luke: for Jairus did not render divine honor to Christ, but treated him with respect as a prophet of God; and we all know how common a practice kneeling was among eastern nations. Come and lay thy hand. We have here a bright mirror in which the divine condescension towards us is beheld. If you compare the ruler of the synagogue with the centurion, who was a heathen, (Matthew 8:5-10,) you will say that the full brightness of faith shone in the centurion, while scarcely the smallest portion of it was visible in the ruler He ascribes to Christ no power except through his touching the person; and, when he has received information of her death, he trembles as if there were no farther remedy. We see, then, that his faith was feeble and nearly exhausted. Yet Christ yields to his prayers, and encourages him to expect a favorable result, and thus proves to us that his faith, however small it might be, was not wholly rejected. Though we have not such abundance of faith as might be desired, there is no reason why our weakness should drive away or discourage us from prayer.
The account contained in these verses is also recorded, with some additional circumstances, in Mark 5:22-43, and Luke 8:41-56.
There came a certain ruler - Mark and Luke say that his name was Jairus, and that he was a "ruler of the synagogue;" that is, one of the elders to whom was committed the care of the synagogue.
See the notes at Matthew 4:23.
And worshipped him - That is, fell down before him, or expressed his respect for him by a token of profound regard. See the notes at Matthew 2:2.
My daughter is even now dead - Luke says that this was his only daughter, and that she was twelve years of age. Mark and Luke say that she was "at the point of death," and that information of her actual death was brought to him by one who was sent by the ruler of the synagogue, while Jesus was going. Matthew combined the two facts, and stated the representation which was made to Jesus, without stopping particularly to exhibit the manner in which it was done. In a summary way he says that the ruler communicated the information. Luke and Mark, dwelling more particularly on the circumstances, state at length the way in which it was done; that is, by himself stating, in a hurry, that she was "about to die," or "was dying," and then in a few moments sending word that "she was dead." The Greek word, rendered "is even now dead," does not of necessity mean, as our translation would express, that she had actually expired, but only that she was "dying" or about to die. Compare Genesis 48:21. It is likely that a father, in these circumstances, would use a word as nearly expressing actual death as would be consistent with the fact that she was alive. The passage may be expressed thus: "My daughter was so sick that she must be by this time dead."
Come and lay thy hand upon her - It was customary for the Jewish prophets, in conferring favors, to lay their hand on the person benefited. Jesus had probably done so also, and the ruler had probably witnessed the fact.
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 Mark 5:22; Luke 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. Mark 5:22.
Thirdly, He should lay open his wants with a holy earnestness - he besought him greatly. Mark 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.
(4) While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
(4) There is no evil so old, and incurable, which Christ cannot heal by and by, if he is touched with true faith, but lightly as it were with the hand.
While he spake these things unto them,.... To the Scribes and Pharisees, and to John's disciples, concerning, and in vindication of his, and his disciples, eating and drinking with publicans and sinners, and their not fasting as others did; and while he spake these parables, to expose the folly of self-righteous persons, and justify his own conduct, in calling sinners to repentance,
behold, there came a certain ruler and worshipped him. This man, as both Mark and Luke say, was named Jairus; and was a ruler, not of the sanhedrim, or lesser consistory, but of the synagogue that was at Capernaum; and whom the Jews call, , "the head of the synagogue". Mark says, he was "one of the rulers": not that there were more rulers than one, in one synagogue (q): but as in great cities, so it is likely in Capernaum there were more synagogues than one, of which he was one of the rulers: so we read of (r), "heads", or "rulers of synagogues". As this is one mistake, so it is another to say, that Dr. Lightfoot speaks of this ruler, as the same with the "minister" of the congregation; when both here, and in the place referred to, he manifestly distinguishes them; as do the Jews: for, by this ruler, as their commentators (s) say,
"the necessary affairs of the synagogue were determined, as who should dismiss with a prophet, who should divide the "shema", and who should go before the ark.''
Whereas the business of , "the minister of the synagogue", was to bring in and out the ark, or chest, in which was the book of the law; and particularly, when the high priest read, or pronounced the blessings, "he" took the book, and gave it to "the ruler of the synagogue"; and the ruler of the synagogue gave it to the "sagan", and the "sagan" to the high priest (t). The doctor makes indeed , "the messenger of the congregation", to be the same with "the minister of the synagogue", and which is his mistake; for these were two different officers (u): the former was the lecturer, or preacher; and the latter, a sort of a sexton to keep the synagogue clean, open and shut the doors, and do other things before mentioned. This Jairus was a man of great power and significance; who in such a very humble manner prostrated himself at the feet of Jesus, and expressed such strong faith in him:
saying, my daughter is even now dead, but come and lay thine hand upon her, and she shall live. Luke says, she was "his only daughter": and Mark calls her his "little daughter": though both he and Luke say, she was about "twelve" years of age, and that with strict propriety, according to the Jewish canons, which (w) say; that
"a daughter, from the day of her birth until she is twelve years complete, is called "a little one" and when she is twelve years of age, and one day and upwards, she is called "a young woman".''
Her case seems to be differently represented; Mark says, she was "at the point of death", or "in the last extremity"; and Luke, that she "lay dying": but Matthew here says, that she was "even now dead", which may be easily reconciled: for not to observe, that signifies "near", and the phrase may be rendered, "she is near dead", or just expiring, the case was this; when Jairus left his house, his daughter was in the agony of death, just ready to give up the ghost; so, that he concluded, by the time he was with Jesus, she had made her exit; as it appears she had, by a messenger, who brought the account of her death, before they could get to the house. The ruler's address to Christ on this occasion, is a very considerable, though not so great an instance of faith as some others; that he, who was a ruler of a synagogue, should apply to Christ, which sort of men were generally most averse to him; that he should fall down and worship him, if not as God, since as yet he might be ignorant of his deity, yet behaved with the profoundest respect to him, as a great man, and a prophet; that he should come to him when his child was past all hope of recovery; yea, when he had reason to believe she was actually dead, as she was; that even then, he should believe in hope against hope; he affirms, that he really believed, that if Christ would but come to his house, and lay his hand upon her, an action often used in grave and serious matters, as in blessing persons, in prayer, and in healing diseases, she would certainly be restored to life again.
(q) Vid. Rhenfurd. de decem otiosis dissert. 2. c. 7. (r) T. Bab. Gittin, fol. 60. 1. (s) Jarchi & Bartenora in Misn. Yoma, c. 7. sect. 1. & Sota, c. 7. sect. 7. (t) Misn. Sota, c. 7. sect. 7. & Bartenora in ib. (u) Vid. Rhenfurd, dissert. 1. p. 81, etc. (w) Maimon. Hilchot lshot, c. 2. sect. 1. & Bartenora in Misn. Nidda, c. 5. sect. 6.
The death of our relations should drive us to Christ, who is our life. And it is high honour to the greatest rulers to attend on the Lord Jesus; and those who would receive mercy from Christ, must honour him. The variety of methods Christ took in working his miracles, perhaps was because of the different frames and tempers of mind, which those were in who came to him, and which He who searches the heart perfectly knew. A poor woman applied herself to Christ, and received mercy from him by the way. If we do but touch, as it were, the hem of Christ's garment by living faith, our worst evils will be healed; there is no other real cure, nor need we fear his knowing things which are a grief and burden to us, but which we would not tell to any earthly friend. When Christ entered the ruler's house, he said, Give place. Sometimes, when the sorrow of the world prevails, it is difficult for Christ and his comforts to enter. The ruler's daughter was really dead, but not so to Christ. The death of the righteous is in a special manner to be looked on as only a sleep. The words and works of Christ may not at first be understood, yet they are not therefore to be despised. The people were put forth. Scorners who laugh at what they do not understand, are not proper witnesses of the wonderful works of Christ. Dead souls are not raised to spiritual life, unless Christ take them by the hand: it is done in the day of his power. If this single instance of Christ's raising one newly dead so increased his fame, what will be his glory when all that are in their graves shall hear his voice, and come forth; those that have done good to the resurrection of life, and those that have done evil to the resurrection of damnation!
There came a certain ruler. One of the rulers of the synagogue (probably of the synagogue of Capernaum). One of the elders and presiding officers, who convened the assembly, preserved order, invited readers and speakers. His name was Jairus (Mark 5:22; Luke 8:41). Matthew, Mark, and Luke all give this account. From them we learn that the maiden was twelve years old, was dying when the ruler started, was dead when he spoke to Jesus. Compare Mark 5:22-43; Luke 8:41-56.
*More commentary available at chapter level.