other side, much people gathered unto him: and he was nigh unto the sea.

22 And, behold, there cometh one of the rulers of the synagogue, Jairus by name; and when he saw him, he fell at his feet,

23 And besought him greatly, saying, My little daughter lieth at the point of death: I pray thee, come and lay thy hands on her, that she may be healed; and she shall live.

24 And Jesus went with him; and much people followed him, and thronged him.

25 And a certain woman, which had an issue of blood twelve years,

b Matt. ix. 18.

Verse 22. One of the rulers of the synagogue, &c.-See the notes on Matt. ix.

Verses 25-34. A certain woman.—In addition to the notes on Matt. ix. 20-22, it may be added, 1. That St. Mark's account, which is more particular, presents an affecting picture of hopeless disease, and the miseries resulting from its long continuance. She had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but rather grew worse. She brought therefore to Christ, pain, poverty, disappointment, a troubled spirit, and a disorder dragging her rapidly to the grave. This extreme spectacle of wretchedness is brought before us, as on purpose to teach us never to despair when we come to Christ. A learned foreign physician has written a treatise to prove that all the diseases cured by Christ were of a kind incurable by human skill and medicine. It is certain that the greater number of them were of that description, and are equally so now, as then, notwithstanding the improved state of the science. In the case before us, it was enough to prove it a miracle, that that disease was removed at once, which, for twelve years, many physicians had attempted to cure.

2. The manner of the cure is as remarkable as the case. It was not effected by a word, a look, or a touch of our Lord's hand; but through the woman

touching the hem or fringe of his garment. In the notes on the account as given by St. Matthew, it was stated that we have no reason for concluding that this believing woman acted under the idea that the fringe of our Lord's robe possessed some peculiar virtue. This has been generally assumed; but the woman was a more enlightened person. She had heard of Jesus, and from the accounts of him appears to have conceived the highest notion of his dignity and power, as well as compassion. Her knowledge of Christ was therefore the ground of her faith, and her faith corresponded to her knowledge. She had probably heard too, that it pleased Christ, sometimes at least, to allow even multitudes to touch him, and by that means to derive healing virtue from him. So in Luke vi. 19: “And the whole multitude sought to touch him: for there went virtue out of him, and healed them all." That this depended upon his will, all must know: it was a grand exhibition of himself as the source of health, a sublime representation of his glorious fulness as the fountain of life, and an emblem of its free and wide diffusiveness. In that way only could it be understood by these multitudes and this pious woman. Believing that he surrounded himself, so to speak, with this healing influence to all who should approach in faith, she came behind, and si

26 And had suffered many things of many physicians, and had spent all that she had, and was nothing bettered, but

rather grew worse,

27 When she had heard of Jesus, came in the press behind, and touched his garment.

28 For she said, If I may touch but his clothes, I shall be whole.

29 And straightway the fountain of her blood was dried up; and she felt in her body that she was healed of that plague.

30 And Jesus, immediately knowing in himself that virtue had gone out of him, turned him about in the press, and said, Who touched my clothes?

31 And his disciples said unto him, Thou seest the multitude thronging thee, and sayest thou, Who touched me?

lently, because her case did not admit of being explained, and because, being by the law unclean, any declaration of her case would have led the bystanders to drive her out of the company: she simply touches the fringe of his garment, in token at once of her reverence and faith; and thus trusts to be healed, not indeed without the knowledge of Christ, (for we have no reason to conclude that,) but without the knowledge of the crowd. That she expected to be healed by stealth, without the concurrence of the will of Christ, with her touching his garment, is contradicted by the commendation given to her faith; for that would have been, it is true, such faith as is exercised in charms and no higher, but not that FAITH IN CHRIST which the gospel recognises, and which Christ only could commend. Her coming behind our Lord was therefore an act of the highest faith. She could not otherwise approach him without being compelled to a declaration of her case, which her modesty forbade; but in coming behind she evaded the particular notice of others, yet put herself at once upon the superhuman knowledge and pity of our Saviour. And when she showed so much emotion when challenged by the

eye of our Lord, which singled her out, as we gather from St. Luke's account, this was not the result of surprise that she should have been detected by our Lord, as of the fear that she had been too presumptuous. She was challenged that she might confess the whole, and that so great a miracle might be declared for the conviction and benefit of others. The expression that Jesus knew in himself that virtue had gone out of him, will be rendered less equivocal by translating duvaus power; and then the meaning is, that his POWER WAS CONSCIOUSLY EXERTED in re

warding the faith which had led her to touch the hem of his garment, and at once healing her malady. It was his will indeed sometimes to make the speaking of a word, sometimes a touch of his own hand, the means of transmitting the healing power to the sick, and sometimes the touching of his garments or person by others; but in neither case, whether he touched others or was touched by them, could any power be communicated but by a volition of his own; and it was restricted to them that approached him in a proper spirit. The expression of power or virtue going forth, is therefore a popular mode of speaking.

32 And he looked round about to see her that had done this thing.

33 But the woman fearing and trembling, knowing what was done in her, came and fell down before him, and told him all the truth.

34 And he said unto her, Daughter, thy faith hath made thee whole; go in peace, and be whole of thy plague.

35 While he yet spake, there came from the ruler of the synagogue's house certain which said, Thy daughter is dead: why troublest thou the Master any further?

36 As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe.

37 And he suffered no man to follow him, save Peter, and James, and John the brother of James.

38 And he cometh to the house of the ruler of the synagogue, and seeth the tumult, and them that wept and wailed greatly.

39 And when he was come in, he saith unto them, Why make ye this ado, and weep? the damsel is not dead, but sleepeth.

40 And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.

41 And he took the damsel by the hand, and said unto her, Talitha cumi; which is, being interpreted, Damsel, I say unto thee, arise.

42 And straightway the damsel arose, and walked; for she was of the age of twelve years. And they were astonished with a great astonishment.

43 And he charged them straitly that no

Verse 35. Thy daughter is dead.-See the notes on Matt. ix. 18-26.

Verse 40. They laughed him to scorn.— This is too strong a translation of Ka Kaleyeλwv autoυ, and they laughed at him. It is a laugh of incredulity.

man should

Verse 42. Astonished with a great astonishment.—That is, they were exceedingly astonished. The addition of a similar word is used by ancient writers to denote emphasis. This idiom is found in the LXX., and in both Greek and Latin au

Verse 41. Talitha cumi.-Two Syriac thors. words, signifying, Maid, arise!

Verse 43. That no man should know it.

know it; and commanded that something should be given her

to eat.

CHAPTER VI.

1 Christ is contemned of his countrymen. 7 He giveth the twelve power over unclean spirits. 14 Divers opinions of Christ. 18 John Baptist is beheaded, 29 and buried. 30 The apostles return from preaching. 34 The miracle of five loaves and two fishes. 45 Christ walketh on the sea: 53 and healeth all that touch him.

1 AND he went out from thence, and came into his own country; and his disciples follow him.

2 And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands?

3 Is not this the carpenter, the son of Mary, the brother of James, and Joses, and of Juda, and Simon ? and are not his sisters here with us? And they were offended at him.

4 But Jesus said unto them, "A prophet is not without honour, but in his own country, and among his own kin, and in his own house.

5 And he could there do no mighty work, save that he laid his hands upon a few sick folk, and healed them.

C

6 And he marvelled because of their unbelief. And he went round about the villages, teaching.

7¶And he called unto him the twelve, and began to send them forth by two and two; and unclean spirits;

gave them

power over

c Matt. ix. 35; Luke xiii. 22.

rally wait to know the result. That the prohibition was quite temporary, appears also from the parents being exhorted to give food to their daughter; thereby occupying their attention till he should withdraw.

CHAPTER VI. Verse 1. Came into his own country.-See notes on Matt. xiii. 54--58.

Verses 7-11. Began to send them forth by two and two.-See notes on Matt. x. 1, &c.

8 And commanded them that they should take nothing for their journey, save a staff only; no scrip, no bread, no* money in their purse:

e

you,

9 But be shod with sandals; and not put on two coats. 10 And he said unto them, In what place soever ye enter into an house, there abide till ye depart from that place. 11 And whosoever shall not receive you, nor hear when ye depart thence, 'shake off the dust under your feet for a testimony against them. Verily I say unto you, It shall be more tolerable for Sodom and Gomorrha in the day of judgment than for that city.

12 And they went out, and preached that men should repent.

13 And they cast out many devils, and anointed with oil many that were sick, and healed them.

* The word signifieth a piece of brass money, in value somewhat less than a farthing, Matt. x. 9; but here it is taken in general for money.

All

Verse 12. That men should repent.Thus the preaching of John the Baptist, of our Lord himself, and of his apostles now sent forth on an extensive mission through the towns and cities of the Jews, was in substance the same. announced the approach of the kingdom of God, the commencement of Messiah's saving reign, but all enjoin repentance as a preparation for it; to the humble and penitent only are the promises of salvation made, and to none but those who are consciously sick of sin can our Saviour prove a physician. The doctrine of repentance is as essential a part of true evangelical preaching now as it was then, and it will remain so to the end of time. He is not a true minister of Christ who speaks only of pardon and salvation: he must speak previously of men's guilt and danger, and urge the consideration of that upon them until they feel it; or in vain will he dwell upon the gracious offices of Christ, and the provisions of the covenant of grace.

Verse 13. Anointed with oil.-Although various vegetable oils were used medicinally, it is not probable that the apostles

g James v. 14.

used oil for the recovery of the sick persons. To be sure, if they applied it indiscriminately in all the complaints they met with, that would show that the cures could not arise from the natural virtue of the oil, which is not suitable to every complaint; but from the special force and efficacy given to it by God. It is, however, more probable, that the oil was used symbolically. It was the emblem of gladness; and the outward sign of joy suitably expressed the delightful emotions of those who were healed in a moment, by the power of "the name" of Jesus, from the most torturing and depressing maladies. The papistical doctrine of extreme unction has no support from this passage. It does not indeed appear that the apostles in anointing the sick acted under the command of Christ, or that this was a religious rite at all. It was, most probably, the usual emblematical method of expressing joy upon receiving any particular blessing from God. But if it could be proved to have been an authorized religious rite as to the apostles in the miraculous cure of diseases, it is no precedent for us, who have not these