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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 9:18–26. His four-level outline is real structure in the source text, so it is rendered as structure.
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, Mat 9:18 : 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, Mat 9:18.
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, Mat 9:19.
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 (Joh 4:48-50), 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 (Mat 9:20); 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, Kg2 13:21. 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, Sol 4:11. 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, Psa 133:2. Such a fulness of grace is there in Christ, that from it we may all receive, Joh 1:16.
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 (Mat 9:22), 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 (Mat 9:2), whom he called son. Note, Christ has comforts ready for the daughters of Zion, that are of a sorrowful spirit, as Hannah was, Sa1 1:15. 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 57:19.
(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 38:16, Isa 38:17.
[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 Mat 9:2); 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, Mat 9:23.
- 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, Mat 9:24.
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 4:17.
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 12:2. 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 57:2. They sleep in Jesus (Th1 4:14); 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 (Co1 15:18); 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, Mat 9:25.
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 21:10, Lev 21:11), 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 (Kg1 17:21), and Elisha (Kg2 4:33), 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; Mat 9:26.
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, Joh 20:29.
Historical interpretation
Nine Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Mystically; The Lord enters the ruler's house, that is, the synagogue, throughout which there resounded in the songs of the Law a strain of wailing.
But that the number of the elect might be known to be but few out of the whole body of believers, the multitude is put forth; the Lord indeed would that they should be saved, but they mocked at His sayings and actions, and so were not worthy to be made partakers of His resurrection.
His fame went about into all that country; that is, the salvation of the elect, the gift and works of Christ are preached.
(in Luc. 8. 52.) For by the ancient custom minstrels were engaged to make lamentation for the dead.
Noble tokens, surely, these, of the rulers of synagogues; in the moment of her death pipes and cymbals raising a dirge! What then doth Christ? All the rest He cast out, but the parents He brought in; to leave no room for saying that He healed her in any other way. And before her resurrection too, He raises her in His word; saying, "The maid is not dead, but sleepeth." And in many instances besides He doeth this. As then on the sea He expels tumult from the mind of the by-standers, at the same time both signifying that it is easy for Him to raise the dead (which same thing He did with respect to Lazarus also, saying, "Our friend Lazarus sleepeth;" and also teaching us not to fear death; for that it is not death, but is henceforth become a sleep. Thus, since He Himself was to die, He doth in the persons of others prepare His disciples beforehand to be of good courage, and to bear the end meekly. Since in truth, when He had come, death was from that time forward a sleep.
But yet they laughed Him to scorn: He however was not indignant at being disbelieved by those for whom He was a little afterwards to work miracles; neither did He rebuke their laughter, in order that both it and the pipes, and the cymbals, and all the other things, might be a sure proof of her death. For since for the most part, after the miracles are done, men disbelieve, He takes them beforehand by their own answers; which was done in the case both of Lazarus and of Moses. For to Moses first He saith, "What is that in thine hand?" in order that when he saw it become a serpent, He should not forget that it was a rod before, but being reminded of his own saying, might be amazed at what was done. And with regard to Lazarus He saith, "Where have ye laid him?" that they who had said, "Come and see," and "he stinketh, for he hath been dead four days," might no longer be able to disbelieve His having raised a dead man.
Seeing then the cymbals and the multitude, He put them all out, and in the presence of the parents works the miracle; not introducing another soul, but recalling the same that had gone out, and awakening her as it were out of a sleep.
And He holds her by the hand, assuring the beholders; so as by that sight to make a way for the belief of her resurrection. For whereas the father said, "Lay thy hand upon her;" He on His part doth somewhat more, for He lays no hand on her, but rather takes hold of her, and raises her, implying that to Him all things are ready. And He not only raises her up, but also commands to give her meat, that the event might not seem to be an illusion. And He doth not give it Himself, but commands them; as also with regard to Lazarus He said, "Loose him, and let him go," and afterwards makes him partaker of His table. For so is He wont always to establish both points, making out with all completeness the demonstration alike of the death and of the resurrection.
But do thou mark, I pray thee, not her resurrection only, but also His commanding "to tell no man;" and by all learn thou this especially, His freedom from haughtiness and vainglory. And withal learn this other thing also, that He cast them that were beating themselves out of the house, and declared them unworthy of such a sight; and do not thou go out with the minstrels, but remain with Peter, and John, and James.
For if He cast them out then, much more now. For then it was not yet manifest that death was become a sleep, but now this is clearer than the very sun itself. But is it that He hath not raised thy daughter now? But surely He will raise her, and with more abundant glory. For that damsel, when she had risen, died again; but thy child, if she rise again, abides thenceforth in immortal being.
And before her resurrection too, He raises her in His word; saying, "The maid is not dead, but sleepeth." And in many instances besides He doeth this. As then on the sea He expels tumult from the mind of the by-standers, at the same time both signifying that it is easy for Him to raise the dead (which same thing He did with respect to Lazarus also, saying, "Our friend Lazarus sleepeth;" and also teaching us not to fear death; for that it is not death, but is henceforth become a sleep. Thus, since He Himself was to die, He doth in the persons of others prepare His disciples beforehand to be of good courage, and to bear the end meekly. Since in truth, when He had come, death was from that time forward a sleep.
But yet they laughed Him to scorn: He however was not indignant at being disbelieved by those for whom He was a little afterwards to work miracles; neither did He rebuke their laughter, in order that both it and the pipes, and the cymbals, and all the other things, might be a sure proof of her death. For since for the most part, after the miracles are done, men disbelieve, He takes them beforehand by their own answers; which was done in the case both of Lazarus and of Moses. For to Moses first He saith, "What is that in thine hand?" in order that when he saw it become a serpent, He should not forget that it was a rod before, but being reminded of his own saying, might be amazed at what was done. And with regard to Lazarus He saith, "Where have ye laid him?" that they who had said, "Come and see," and "he stinketh, for he hath been dead four days," might no longer be able to disbelieve His having raised a dead man.
We may suppose that He proceeded slowly, and spake longer to the woman whom He had healed, that He might suffer the maid to die, and thus an evident miracle of restoring to life might be wrought. In the case of Lazarus also He waited till the third day. And when he saw the minstrels and the people making a noise; this was a proof of her death.
But Christ put forth all the pipers, but took in the parents, that it might not be said that He had healed her by any other means; and before the restoring to life He excites their expectations by His words, And he said, Give place: for the maid is not dead, but sleepeth.
By this saying, He soothes the minds of those that were present, and shows that it is easy to Him to raise the dead; the like He did in the case of Lazarus, Our friend Lazarus sleepeth. (John 11:11.) This was also a lesson to them not to be afraid of death; forasmuch as He Himself also should die, He made His disciples learn in the persons of others confidence and patient endurance of death. For when He was near, death was but as sleep. When He had said this, They mocked him. And He did not rebuke their mocking; that this mocking, and the pipes and all other things, might be a proof of her death. For ofttimes at His miracles when men would not believe, He convicted them by their own answers; as in the case of Lazarus, when He said, Where have ye laid him? so that they that answered, Come and see, and, He stinketh, for he hath now been dead four days, could no longer disbelieve that He had raised a dead man.
He restored her to life not by bringing in another soul, but by recalling that which had departed, and as it were raising it from sleep, and through this sight preparing the way for belief of the resurrection. And He not only restores her to life, but commands food to be given her, as the other Evangelists relate, that that which was done might be seen to be no delusion. And the fame of him went abroad into all that country.
(Vers. 24.) Step back, for the girl is not dead, but sleeping. And they laughed at him. For in God, all things live.
They that had mocked the Reviver were not worthy to behold the mystery of the revival; and therefore it follows, And when the multitude was put forth, he entered, and took her by the hand, and the maid arose.
To this day the damsel lays dead in the ruler's house; and they that seem to be teachers are but minstrels singing funeral dirges. The Jews also are not the crowd of believers, but of people making a noise. But when the fulness of the Gentiles shall come in, then all Israel shall be saved.
He took her by the hand, and the maid arose; because if the hands of the Jews which are defiled with blood be not first cleansed, their synagogue which is dead shall not revive.
Christ reaches the house and sees the girl who appears to be dead. In order to move faithless hearts to faith, he says that the ruler’s daughter is sleeping and is not dead. Ostensibly it is not easier to rise from death than to rise from sleep. So he says, “The girl is asleep, not dead.” With God, indeed, death is sleep, for God can bring a dead person back to life sooner than a sleeping person can be wakened from sleep by humans; and God can sooner restore life-giving warmth to limbs frozen in death than humans can infuse vigor in bodies immersed in sleep. Hear the words of the apostle: “In a moment, in the twinkling of an eye the dead shall rise.” Because the blessed apostle was unable to refer to the speed of the resurrection in words, he opted for examples. How could he touch upon rapidity when divine power anticipates rapidity itself? And how does time enter the picture when something eternal is given outside of time? Even as time applies to temporality, so does eternity exclude time.
(Mor. xviii. 43.) The multitude are put forth that the damsel may be raised; for unless the multitude of worldly cares is first banished from the secrets of the heart, the soul which is laid dead within, cannot rise again.
(in Luc.) As though He had said, To you she is dead, but to God who has power to give life, she sleeps only both in soul and body.
(part. e Beda.) Or; The ruler of the synagogue signifies Moses; he is named Jairus, 'illuminating,' or, 'that shall illuminate,' because he received the words of life to give to us, and by them enlightens all, being himself enlightened by the Holy Spirit. The daughter of the ruler, that is, the synagogue itself, being as it were in the twelfth year of its age, that is, in the season of puberty, when it should have borne spiritual progeny to God, fell into the sickness of error. While then the Word of God is hastening to this ruler's daughter to make whole the sons of Israel, a holy Church is gathered from among the Gentiles, which while it was perishing by inward corruption, received by faith that healing that was prepared for others. It should be noted, that the ruler's daughter was twelve years old, and this woman had been twelve years afflicted; thus she had begun to be diseased at the very time the other was born; so in one and the same age the synagogue had its birth among the Patriarchs, and the nations without began to be polluted with the pest of idolatry. For the issue of blood may be taken in two ways, either for the pollution of idolatry, or for obedience to the pleasures of flesh and blood. Thus as long as the synagogue flourished, the Church languished; the falling away of the first was made the salvation of the Gentiles. Also the Church draws nigh and touches the Lord, when it approaches Him in faith. She believed, spake her belief, and touched, for by these three things, faith, word, and deed, all salvation is gained. She came behind Him, as He spake, If any one serve me, let him follow me; (John 12:26.) or because, not having seen the Lord present in the flesh, when the sacraments of His incarnation were fulfilled, she came at length to the grace of the knowledge of Him. Thus also she touched the hem of His garment, because the Gentiles, though they had not seen Christ in the flesh, received the tidings of His incarnation. The garment of Christ is put for the mystery of His incarnation, wherewith His Deity is clothed; the hem of His garment are the words that hang upon His incarnation. She touches not the garment, but the hem thereof; because she saw not the Lord in the flesh, but received the word of the incarnation through the Apostles. Blessed is he that touches but the uttermost part of the word by faith. She is healed while the Lord is not in the city, but while He is yet on the way; as the Apostles cried, Because ye judge yourselves unworthy of eternal life, lo, we turn to the Gentiles. (Acts 13:46.) And from the time of the Lord's coming the Gentiles began to be healed.
Morally; The damsel dead in the house is the soul dead in thought. He says that she is asleep, because they that are now asleep in sin may yet be roused by penitence. The minstrels are flatterers who cherish the dead.
The maiden is raised in the house with few to witness, the young man without the gate, and Lazarus in the presence of many; for a public scandal requires a public expiation; a less notorious, a lesser remedy; and secret sins may be done away by penitence.
. Since she was unmarried, they were mourning her with flutes used at weddings, which was contrary to the law. Jesus said that she was sleeping, because He was able to resurrect her easily, and so to Him, death was sleep. Do not marvel that they laughed Him to scorn, for by scoffing they bear witness all the more to the miracle that He resurrected one who was truly dead. So that no one could later say that she had only suffered a seizure, it was confessed by all those present that she was dead.
(non occ.) After the healing of the woman with the issue of blood, follows the raising of the dead; And when Jesus was come into the ruler's house.
(non occ.) The fame, namely, of the greatness and novelty of the miracle, and its established truth; so that it could not be supposed to be a forgery.
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Summary
Matthew 9:24 captures Jesus' profound declaration regarding Jairus's daughter, asserting that her state was one of sleep rather than irreversible death, a perspective met with immediate scorn by the professional mourners and onlookers. This pivotal moment underscores Jesus' unique authority over life and death, setting the stage for a miraculous demonstration of His power that challenges conventional human understanding and highlights the stark contrast between divine truth and human skepticism.
Context
Literary Context
This verse is deeply embedded within the narrative of Jairus's daughter, which begins with Jairus, a synagogue ruler, pleading with Jesus to heal his dying daughter (Matthew 9:18). As Jesus journeys to Jairus's house, He is interrupted by a woman with a twelve-year issue of blood, whom He miraculously heals (Matthew 9:20-22). The news of the daughter's death arrives shortly thereafter (Matthew 9:23), setting the scene for Jesus' arrival at a house already filled with the loud lamentations of professional mourners and flute players. Matthew 9:24 records Jesus' direct confrontation with this scene of public mourning, His command for the crowd to withdraw, and their derisive response, immediately preceding the girl's resurrection in Matthew 9:25.
Historical & Cultural Context
In first-century Jewish society, death was a profoundly public and communal event. Upon a death, it was customary to immediately hire professional mourners (often women) and musicians (flute players) to initiate a loud and dramatic lamentation, as described in Matthew 9:23. This wailing and clamor were not merely expressions of grief but also served to alert the community to the death and to honor the deceased. The presence of such a crowd, especially for a prominent figure like a synagogue ruler, would have been expected and traditional. Jesus' command to "Give place" directly challenged this deeply ingrained cultural practice, demanding that the established rituals of mourning yield to His authority, which the crowd, rooted in their cultural understanding of finality, found utterly absurd and laughable.
Key Themes
Matthew 9:24 contributes significantly to several overarching themes within the Gospel of Matthew and the broader biblical narrative. Foremost is the theme of Jesus' absolute authority over death, presenting Him as the Lord of life who can reverse even the ultimate human boundary. His statement that the girl "sleepeth" rather than being "dead" is a profound theological declaration, echoing the concept of death as a temporary state, particularly for believers, found throughout Scripture (e.g., John 11:11-14). Another crucial theme is the contrast between faith and unbelief. The crowd's "scornful laughter" starkly illustrates human skepticism and the inability to comprehend divine power when confronted with what appears to be an undeniable reality. This highlights the spiritual blindness that often accompanies a lack of faith, a recurring motif in Jesus' ministry, as seen in His interactions with the Pharisees and others who doubted His claims and miracles (e.g., Matthew 12:24).
Exposition and Analysis
Key Word Analysis
Meaning "to retire, depart, go (turn) aside, withdraw self." Jesus' command is not a polite request but a forceful directive for the noisy, unbelieving crowd to clear the way. It signifies a demand for their physical removal from the space, creating an environment conducive to His divine work, free from the clamor of human despair and skepticism.
Meaning "to lie down to rest, i.e. (by implication) to fall asleep (literally or figuratively)." While "sleep" was a common euphemism for death in both Greek and Jewish contexts, Jesus' use here transcends mere euphemism. It is a profound theological statement that, from His divine perspective, death is not a final, irreversible state but a temporary slumber from which He, as the Lord of life, can awaken individuals. This foreshadows the ultimate resurrection.
Meaning "to laugh down, i.e. deride, ridicule." This word conveys a strong sense of contempt and mockery. The crowd's reaction was not one of amusement or simple disbelief, but of open derision, indicating their absolute conviction that the girl was undeniably dead and Jesus' statement was absurd, highlighting their profound lack of faith in His authority.
Verse Breakdown
"He said unto them, "Give place""
Jesus, upon entering the house filled with the sounds of professional mourning, immediately asserts His authority by commanding the crowd to withdraw. This directive, "Give place," is a forceful instruction for them to depart and make room, not just physically, but also for a different reality than the one they perceived. It is a call to clear the spiritual and physical space for a divine act that transcends human understanding of death.
"for the maid is not dead, but sleepeth."
This is the core of Jesus' revolutionary statement. The conjunction "for" (gár, G1063) introduces the reason for His command: His perspective on the girl's condition. He directly contradicts the widely accepted reality of her death, asserting instead that she is merely "sleeping." This is not a denial of her physical cessation of life, but a profound theological redefinition of death as a temporary, reversible state from His divine viewpoint, emphasizing His unique power over life itself. The "but" (allá, G235) highlights the sharp contrast between their perception and His truth.
"And they laughed him to scorn."
The crowd's immediate and visceral reaction to Jesus' words reveals their profound unbelief and the chasm between their human understanding and His divine perspective. Their "laughter to scorn" (katageláō, G2606) was not lighthearted amusement but a derisive, contemptuous ridicule, demonstrating their absolute conviction that Jesus' claim was preposterous and worthy only of mockery. This reaction underscores the challenge of faith in the face of seemingly insurmountable evidence to the contrary.
Literary Devices
Matthew 9:24 masterfully employs several literary devices to convey its powerful message. The most prominent is Euphemism, as Jesus describes death as "sleep." While "sleep" was a common ancient euphemism for death, Jesus elevates it beyond a mere polite term, transforming it into a theological statement about His power to awaken. This creates Dramatic Irony, as the audience (and the reader) knows that Jesus possesses the power to raise the girl, while the characters within the scene (the mourners) remain ignorant, leading them to mock Him. Their "laughter to scorn" serves as a stark Contrast between human skepticism and divine truth, highlighting the spiritual blindness of those who cannot perceive God's power. Furthermore, the scene presents a Conflict between the established cultural norms of mourning and Jesus' authoritative declaration, underscoring His challenge to conventional wisdom and His unique position as the Lord over life and death.
Theological and Thematic Connections
Matthew 9:24 powerfully illustrates Jesus' unique authority over the most formidable human enemy: death. His declaration that the girl "sleepeth" is not a denial of her physical state but a profound theological statement that, from His divine perspective, death is merely a temporary, reversible condition. This concept resonates deeply with the broader biblical narrative of resurrection and hope, foreshadowing not only the girl's immediate awakening but also Christ's ultimate victory over the grave and the promise of eternal life for all who believe. The crowd's scornful laughter, in turn, serves as a poignant reminder of the pervasive human tendency towards unbelief and the difficulty of accepting divine truth when it challenges deeply ingrained perceptions of reality. This verse thus becomes a testament to the transformative power of faith and the boundless sovereignty of Jesus Christ, who redefines even death itself.
Reflection and Application
Matthew 9:24 offers profound spiritual lessons for believers navigating the realities of life and death. Jesus' calm declaration in the face of overwhelming grief and cultural lamentation invites us to adopt a divine perspective on what often appears to be final and hopeless. When we encounter situations that seem utterly beyond remedy—whether it's the physical death of a loved one, the death of a dream, or the demise of a relationship—this verse calls us to remember that with Christ, even death is not the ultimate barrier. It encourages us to cultivate a faith that transcends human logic and conventional wisdom, trusting in the Lord of life who can bring resurrection to what is dead. Furthermore, the crowd's reaction serves as a sober reminder that our faith, particularly when it aligns with God's supernatural power, may be met with skepticism, ridicule, or outright scorn from a world that operates on different principles. This should not deter us, but rather strengthen our resolve to cling to Christ's truth, knowing that His perspective is the ultimate reality.
Questions for Reflection
FAQ
Why did Jesus say the girl was "sleeping" if she was actually dead?
Jesus' statement that the girl was "sleeping" was not a literal medical diagnosis but a profound theological declaration of His authority over death. In the biblical context, "sleep" is often used as a euphemism for death, particularly for those who die in the Lord, signifying a temporary state from which there will be an awakening (resurrection). For Jesus, who is the resurrection and the life, death was not a finality but a temporary slumber from which He could awaken individuals, as He demonstrated with Lazarus, whom He also described as "sleeping" before raising him (John 11:11-14). His words were a prophetic assertion of His power to reverse what the world considered irreversible.
Christ-Centered Fulfillment
Matthew 9:24, with its striking declaration of death as "sleep" and the subsequent scornful laughter, finds its ultimate Christ-centered fulfillment in the person and work of Jesus Himself. His ability to command death to "give place" and redefine it as a temporary slumber foreshadows His own triumphant victory over the grave. The resurrection of Jairus's daughter is a powerful prefigurement of Christ's own resurrection on the third day, which definitively conquered death and secured eternal life for all who believe. Just as the crowd mocked Jesus for His seemingly absurd claim, the world often scoffs at the Christian hope of resurrection and eternal life, viewing it as irrational or impossible (1 Corinthians 1:18). Yet, it is precisely through Christ's death and resurrection that the "sleep" of death is transformed into a gateway to eternal life, making Him the firstfruits of those who have fallen asleep. Thus, Matthew 9:24 is not merely a historical account of a miracle but a profound theological statement about Jesus as the Lord of life, whose power over death is the bedrock of Christian hope and the ultimate fulfillment of God's redemptive plan.