Lecture 4 — Healing of two women

^9:18^ As he was speaking these things to them, behold a certain ruler came up, and adored him, saying: Lord, my daughter is even now dead; but come, lay your hand upon her, and she will live. [n. 775]

^9:19^ And Jesus rising up followed him, with his disciples. [n. 779]

^9:20^ And behold a woman who had been troubled with an issue of blood for twelve years, came behind him, and touched the hem of his garment. [n. 780]

^9:21^ For she said within herself: if I will touch only his garment, I will be healed. [n. 783]

^9:22^ But Jesus turning and seeing her, said: be of good heart, daughter, your faith has made you whole. And the woman was made whole from that hour. [n. 784]

^9:23^ And when Jesus had come into the house of the ruler, and saw the minstrels and the multitude making a commotion, he said: [n. 785]

^9:24^ move away, for the girl is not dead, but sleeps. And they laughed him to scorn. [n. 787]

^9:25^ And when the multitude was driven out, he went in, and took her by the hand, and said: young girl, arise. And she arose. [n. 788]

^9:26^ And the fame of this went abroad into all that country. [n. 789]

774. He set down the miracles by which remedies are applied against the dangers of sin; here he sets down those by which remedies are applied against the dangers of death.

And it is divided into two parts, because

first, he tells how he restored life;

second, how he restored the works of life, at **and as Jesus passed from there **(Matt 9:27).

Concerning the first,

first the invitation to work the miracle is set down;

second, a sign, at and behold a woman;

third, the preparation of the miracle, at and when the multitude was driven out.

Concerning the first, he does four things:

first, the time of the invitation is described;

second, the person inviting;

third, the invitation;

fourth, the reception of the invitation.

775. He says then, as he was speaking these things, namely in Matthew’s house.

But there is an objection, because Mark and Luke tell it in a different order, namely that this man came to Jesus after he had passed over the sea (Mark 5:21; Luke 8:40).

Augustine resolves it by saying that when something is set down in the evangelists which pertains to time, if it is set down at once, then the order of history is represented; and so when it says here, as he was speaking these things, the order of history is indicated; but in Mark and Luke it refers to the order of their own memory. Or one can say that there was some middle place where this happened. For sometimes they do not say whether they mean immediately, after, or when something was done.

776. There follows behold a certain ruler. Here the person inviting is set down, namely the ruler of the synagogue, and he is called Jairus, ‘enlightening’ or ‘enlightened’. My Lord, hear us, you are a prince of God among us (Gen 23:6).

777. There follows the invitation. And he does two things:

first, he showed reverence, because he personally came up. Likewise, he adored. Similarly, he confessed his power, because he says, Lord. This ruler signifies the ancient fathers, because they approached through desire, and, believing that the Christ was to come, they adored; we will adore in the place where his feet stood (Ps 131:7). Likewise, they confessed; know that the Lord, he is God (Ps 99:3).

778. There follows the danger: my daughter is even now dead.

The contrary is said in Luke and in Mark, because there it is said, my daughter is at the point of death (Mark 5:23; see also Luke 8:41). And while they were on the way, some came from the ruler of the synagogue’s house, saying: your daughter is dead (Mark 5:35).

Augustine resolves it, saying that when this man Jairus left, she was already in her last moments, and he believed that he would not find her alive; so he asked rather that Jesus would come and reawaken her than that he would heal her. Hence he says, my daughter is even now dead, as though to say: I believe that she is now dead. Therefore, the others spoke according to what happened, but Matthew referred to his meaning. And so Augustine gives a good lesson, that it is not necessary that they be referred to the same words, but it is enough that only the meaning is spoken.

But why did those of the ruler’s household say, why do you trouble the master? (Mark 5:35; Luke 8:49). This seems to have been unbelief.

One should say that this would be true, if they had said this by their lord’s intention, but they did not know his intention. Chrysostom explains it in this way: it is customary among some when they wish to move someone to pity that they exaggerate the evil; for this reason, to move him more, he said, my daughter is even now dead.

This daughter is the synagogue, which is the daughter of the ruler, namely of Moses, which died through infidelity; but now they are hidden from your eyes (Luke 19:42). But there seems to be faith joined to infidelity in this man, because the fact that he believed that he would reawaken her was from faith; but the fact that he believed he could not do it while absent was from unbelief. Hence this man seems similar to Naaman, who said, I thought he would have come out to me, and standing would have invoked the name of the Lord his God, and touched with his hand the place of the leprosy, and healed me (2 Kgs 5:11).

But come, lay your hand upon her, and she will live. Mystically, this signifies the patriarchs’ desire for the coming of Christ; hence they said, come, lay your hand, i.e., Christ, put forth your hand from on high (Ps 143:7).

779. And Jesus rising up followed him, with his disciples. Rising, namely from the meal. Here we have an example of Christ’s mercy, because he came immediately at his petition, as is found, at the voice of thy cry, as soon as he will hear, he will answer you (Isa 30:19). Likewise, he gives an example of concern to leaders, that they might be immediately concerned to rescue those under them from sins. Likewise, he gives an example of obedience, because he brings the disciples with him, as is found, obey your prelates (Heb 13:17). But he did not bring Matthew, because he was still weak.

780. And behold a woman. He gives an example of virtue; and he does three things:

first, her infirmity is described;

second, the woman’s trust, at for she said within herself;

third, the kindness of Christ, who heals her, at but Jesus turning.

781. He says then, and behold a woman. As is said in Leviticus, a woman who suffered from a flow of blood was unclean, and did not dwell with other men (Lev 12); so she did not approach Jesus in the house, but on the road.

And she signifies the gentiles, who have entered into the fullness of the Jews, as is said, blindness in part has happened in Israel, until the fullness of the gentiles should come in (Rom 11:25). She, namely the synagogue, has a flow of blood, namely the error of the sacrificial blood. Or it can be referred to sins of the flesh; hence, flesh and blood cannot possess the kingdom of God (1 Cor 15:50).

This woman was troubled . . . for twelve years and the daughter of the ruler was twelve years old; hence she began to suffer when the daughter of the ruler was born.

782. Came behind him, and touched the hem of his garment. Here is set down this woman’s trust, out of her humility, and out of faith, which is the greatest thing of all for obtaining what is sought.

She came behind him, and touched the hem of his garment. Why from behind? Because she was considered unclean; hence, whatever she touched was unclean according to the law, so she feared lest Christ should reject her. And it is no outrageous deed to touch only the fringe. It was commanded in the law that they should wear fringes on the four corners of their clothing, and they had timbrils there for the memory of God’s commandments, and so that they might be distinguished in this way from others; and Christ had this clothing.

Mystically, this signifies the gentiles, who approached by faith. But from behind, because not while he was alive. Likewise, she touched the clothing, namely the humanity, and only the fringe, because only through the apostles.

783. For she said within herself: if I will touch only his garment, I will be healed. Hilary says: the power of Christ is great, because it is not only in the soul, but overflows out of the soul into the body, and out of the body into his clothing. And thus we ought to hold in reverence everything which has touched the body of Christ; like the precious ointment on the head, that ran down upon the beard, the beard of Aaron, which ran down to the skirt of his garment (Ps 132:2). That ran down upon the beard, i.e., the divinity into the body; which ran down to the skirt of his garment, i.e., into the apostles.

I will be healed. If we act in this way, and if we cling to him, we will be saved. For every one that will call upon the name of the Lord will be saved (Joel 2:32).

784. But Jesus turning and seeing her, said: be of good heart, daughter. Here Christ’s kindness is set down. And first, it is shown by deed: turning and seeing her. And why? Lest she should despair, for since she had approached furtively, she did not believe that he would turn to her. Also, so that her faith might be made an example. Likewise, that she might show herself to God; hence the turning was the turning of mercy, and he saw her with the eyes of pity. Turn to me . . . and I will turn to you (Zech 1:3).

Similarly, his kindness is shown by word, when he says, be of good heart, because she approached fearfully, so he addresses her encouragingly. If you return and be quiet, you will be saved (Isa 30:15). Likewise, he calls her daughter, lest she despair; he gave them power to be made the sons of God (John 1:12). Similarly, he gives hope: your faith has made you whole. Hence our salvation is by faith (Rom 3).

And there follows the effect: and the woman was made whole from that hour; and not from the hour in which Christ spoke, but from the hour in which she touched his garment.

785. And when Jesus had come into the house of the ruler, and saw the minstrels. Here the reawakening is set down; and he does four things:

first, the signs of death are described;

second, hope is given, at move away;

third, the reawakening is set down;

fourth, the effect is set down.

786. He says then, and when Jesus had come . . . and saw. And why did the minstrels come? The crowd came just as it is customary to do even now for a death; but the minstrels came because it was the custom that minstrels came and played sorrowful music, that they might stir others to weeping, as is said, consider, and call for the mourning women, and let them come (Jer 9:17). These minstrels are false teachers: because their tongue, and their devices are against the Lord, to provoke the eyes of his majesty (Isa 3:8). And crowd is the Jewish people; you will not follow the multitude to do evil (Exod 23:2).

The Lord awakened her in the house, for the Lord awakened three dead people: the girl in the house, the young man in the city gates, and Lazarus in the sepulcher.

For some men die by sin, but are not carried outside; and this happens when they consent to sin, but do not go outside by works. Further, some men are carried outside to the act, and they are signified by the one who was awakened in the city gates. But some by forming a habit lie in the sepulcher, and these are signified by Lazarus.

So this girl signifies a sinner who is ensnared in a hidden sin, namely one in the mind. The minstrels are those who encourage her in sin; for the sinner is praised in the desires of his soul (Ps 9:24). The crowd is her thoughts, and the Lord heals this.

787. Hence he says, move away, for the girl is not dead.

Here he gives hope: the girl is not dead, namely to him; but sleeps, because it is easy for him to awaken her, just as for someone to arouse someone from sleep. A similar thing is found, Lazarus our friend sleeps (John 11:11).

The girl is not dead. And why did he speak this way? Because they laughed him to scorn. But why did he wish to be mocked? This was so that they could not speak against the miracle. Hence he first made the adversaries confess, so that afterward they could not contradict the report.

788. And when the multitude was driven out, he went in. And why was the crowd thrown out? Because they were not worthy to see. The crowd was Jews who were not converted. And morally: for the soul to be awakened, it is necessary that the crowd of thoughts be expelled; and then the Lord enters. He went in, and took her by the hand. The right hand of the Lord has wrought strength (Ps 117:16). He takes the hand of the sinner, when he offers him help. And she arose, namely to life; in this way, we arise from sin by God’s help.

789. There follows the spreading abroad of the report into all the land.