Ezekiel 36:22-27

22 Therefore say to the house of Israel, Thus says the Lord GOD: It is not for your sake, O house of Israel, that I am about to act, but for the sake of my holy name, which you have profaned among the nations to which you came. 23 I will sanctify my great name, which has been profaned among the nations, and which you have profaned among them; and the nations shall know that I am the LORD, says the Lord GOD, when through you I display my holiness before their eyes. 24 I will take you from the nations, and gather you from all the countries, and bring you into your own land. 25 I will sprinkle clean water upon you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. 26 A new heart I will give you, and a new spirit I will put within you; and I will remove from your body the heart of stone and give you a heart of flesh. 27 I will put my spirit within you, and make you follow my statutes and be careful to observe my ordinances. (Ezekiel 36:22-27, NRSV)

The following comments are repeated here from May 10, 2010 (Saturday in the Seventh Week of Easter, Year Two), when comments were repeated from June 3, 2006 (Saturday in the week of the Seventh Sunday of Easter, Year Two).

For many people, the most famous passage in the Book of Ezekiel is probably the vision of the valley of dry bones (Ezek. 37:1-14), which come to life when the LORD has Ezekiel prophesy, “Come from the four winds, O breath, and breathe upon these slain, that they may live” (v. 9). When Ezekiel prophesies as commanded, “the breath came into them, and they lived, and stood on their feet, a vast multitude” (v. 10). This vision is an image, of course, of the revitalization of Israel. “Mortal,” says the LORD, these bones are the whole house of Israel. They say, ‘Our bones are dried up, and our hope is lost; we are cut off completely’” (v. 11). The vision certainly presents a vivid picture of new life from a seemingly hopeless situation. Marvin A. Sweeney puts it simply: “Ezekiel’s vision of the dry bones symbolizes the restoration of the people of Israel” (The Jewish Study Bible, 2004, p. 1113, on Ezek. 37:1-14).

But it is important to take note of the preparation for this vision, or rather, it is important to see the description of spiritual renewal in chapter 36 of which the vision of the dry bones coming to life is an illustration. Even seen as the restoration of Israel after the devastation caused by the Babylonians, according to the prophet, there must first be spiritual renewal. God will act “for the sake of my holy name,” he says (Ezek. 36:22a). They (Israel) “have profaned [it] among the nations” (v. 22b). God will sanctify his name, and “the nations shall know that I am the LORD,” he says, when “through you [Israel] I display my holiness before their eyes,” that is, before the nations of the world (v. 23). According to Dr. Charles Pitts,

These verses reiterate the importance of God’s name. Just as his people had profaned the name, so their redemption in a sense will redeem his name. The LORD says that he will show himself holy through them, before the eyes of the nations. Thus, verse 23 suggests the visions of the future also found in Is. 2, Mic. 4, and even Phil. 2:10-11 and the Book of Revelation in the NT. God, indeed, will be praised for the sake of his holy name. No action of his people will change this ultimate reality! (cited from his Web site, http://hgst.edu/facultysites/pitts/; from the link on the left, “Jeremiah Ezekiel,” select “Lecture Notes,” then Ezekiel 36-37, and scroll down to the note on Ezek. 36:22 and 23; accessed May 20, 2010.)

Ezekiel makes it clear that the spiritual renewal of Israel is not something that they have earned by their good behavior. “It is not for your sake, O house of Israel, that I am about to act,” says the LORD (v. 22), Nevertheless, he says, “I will take you from the nations, and gather you from all the countries, and bring you into your own land” (v. 24). That promises national restoration. But the cleansing described in verse 25 is a necessary condition:

I will sprinkle clean water upon you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you. (Ezek. 36:25, NRSV)

The sin of idolatry is singled out. National idolatry has been blamed for the disaster (cf. 2 Kgs, chap. 17), and the cause of the Babylonian captivity mus be removed if there is to be restoration. But God is gracious, and he promises “a new heart” and “a new spirit,” which, he says, “I will put within you; and I will remove from your body the heart of stone and give you a heart of flesh” (v. 27). This spiritual reconstruction job must start from within. Jesus would later say, “It is what comes out of a person that defiles. For it is from within, from the human heart, that evil intentions come: fornication, theft, murder, adultery, avarice, wickedness, deceit, licentiousness, envy, slander, pride. folly” (Mk. 7:20-22). He doesn’t mention idolatry, of which Israel had apparently been thoroughly cleansed. But the principle is important. There must be a transformation within, not just a superficial change of the external realities.

Dr. Pitts comments: “I will sprinkle clean water upon you, and you shall be clean from all your uncleannesses, and from all your idols I will cleanse you.” But he raises a question.”Of the several questions raised by this passage, the most important in light of previous prophetic calls is, ‘Where is repentance?’ Will God now restore his people without reference to repentance? Yet, as Darr points out, ‘the restoration of Yahweh’s reputation cannot depend upon or wait for Israel’s initiative’” (ibid., citing K. P. Darr, “Ezekiel,” The New Interpreter’s Bible, ed. L. E. Keck, et al [Nashville: Abingdon, 2001], 1495). Pitts adds:

The promises of Ezek. 36:24-32 include all dimensions of the people’s lives, moral, social, and ritual [Pitts cites L. C. Allen, Ezekiel 20-48, Word Biblical Commentary, vol. 29, ed. D. A. Hubbard, et al (Dallas: Word, 1990), 179], all of which had been impacted by sin and judgment. The renewal will include cleansing from sin, or better the “removal of the impurities contracted by past transgressions.” [Pitts cites J. Skinner, The Book of Ezekiel, The Expositor’s Bible, ed. W. R. Nicoll (New York: Hodder & Stoughton, n.d.), 336.] Just as the uncleanness was described in cultic, ritual terms, so the remedy is couched in cultic, ritual language, much like the language of the Book of Leviticus. Second, God will give them a new heart and spirit, one that will be sensitive and responsive to the will of the LORD. Third, they will receive the internal Spirit of God, who will lead them to obedience. Only by this divine work “could the covenant relationship become a living actuality rather than a doctrinal truth. Only thus could the old ideal of Yahweh’s people in Yahweh’s land become a reality.”[Pitts cites Allen, 179. See also Skinner, 336-337]. (loc. cit.)

A thorough spiritual regeneration is the necessary preparation for bringing the valley of dry bones to life.

Ephesians 6:1-24

Children and Parents (Ex 20.12; Deut 5.16)

6:1 Children, obey your parents in the Lord, for this is right. 2 "Honor your father and mother"--this is the first commandment with a promise: 3 "so that it may be well with you and you may live long on the earth."

4 And, fathers, do not provoke your children to anger, but bring them up in the discipline and instruction of the Lord.

Slaves and Masters

5 Slaves, obey your earthly masters with fear and trembling, in singleness of heart, as you obey Christ; 6 not only while being watched, and in order to please them, but as slaves of Christ, doing the will of God from the heart. 7 Render service with enthusiasm, as to the Lord and not to men and women, 8 knowing that whatever good we do, we will receive the same again from the Lord, whether we are slaves or free.

9 And, masters, do the same to them. Stop threatening them, for you know that both of you have the same Master in heaven, and with him there is no partiality. (Ephesians 6:1-9, NRSV)

The Whole Armor of God

10 Finally, be strong in the Lord and in the strength of his power. 11 Put on the whole armor of God, so that you may be able to stand against the wiles of the devil. 12 For our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places. 13 Therefore take up the whole armor of God, so that you may be able to withstand on that evil day, and having done everything, to stand firm. 14 Stand therefore, and fasten the belt of truth around your waist, and put on the breastplate of righteousness. 15 As shoes for your feet put on whatever will make you ready to proclaim the gospel of peace. 16 With all of these, take the shield of faith, with which you will be able to quench all the flaming arrows of the evil one. 17 Take the helmet of salvation, and the sword of the Spirit, which is the word of God.

18 Pray in the Spirit at all times in every prayer and supplication. To that end keep alert and always persevere in supplication for all the saints. 19 Pray also for me, so that when I speak, a message may be given to me to make known with boldness the mystery of the gospel, 20 for which I am an ambassador in chains. Pray that I may declare it boldly, as I must speak.

Personal Matters and Benediction

21 So that you also may know how I am and what I am doing, Tychicus will tell you everything. He is a dear brother and a faithful minister in the Lord. 22 I am sending him to you for this very purpose, to let you know how we are, and to encourage your hearts.

23 Peace be to the whole community, and love with faith, from God the Father and the Lord Jesus Christ. 24 Grace be with all who have an undying love for our Lord Jesus Christ. (Ephesians 6:10-24, NRSV)

The following comments are based on comments on Ephesians 6:1-9 and 10-24 of January 23 and 24, 2009 (Friday and Saturday in the week of the Second Sunday after the Epiphany, Year One), and comments on Ephesians 6:10-20 of January 5, 2010 (Tuesday in the week of the Second Sunday after Christmas, ref. for Jan. 5, Year Two), and earlier comments as noted, respectively, on those dates. Note that, in the following, comments on the Episcopal reading, Ephesians 6:10-24 begin with the heading On the Whole Armor of God (below). but the Presbyterian and Lutheran readings include a continuation of the section on rules for the household.

On the Advice for Children and Parents, and for Slaves and Masters.

The principle of reciprocity, submission to one another, was discussed in yesterday’s comments. In the continuation of the “Household Rules” in today’s reading, the same principle applies. It is not that children have equal authority to their parents, but there must be respect and appreciation on both sides, especially from the parents who are (or should be) in a better position to understand and respect all parties as persons created in God’s image. So instructions for members of the household continue–describing what “mutual submission” means for them (cf. yesterday’s comments). Children are to obey parents in the Lord, says Paul (Eph. 6:1), citing as authority the fifth commandment, which Paul notes is “the first commandment with a promise” (v. 2), “Honor your father and your mother, so that your days may be long in the land that the LORD your God is giving you” (Exod. 20:12, cf. Eph. 6:2-3). The fact that Paul addresses the children at all, or wives (5:22) or slaves (6:5-8), is remarkable within the context of Greco-Roman culture. Other Greco-Roman moralists would address the husbands, fathers, and masters, holding them responsible for the conduct of wives, children and slaves. According to Paul J. Achtemeier, Joel B. Green, and Marianne Meye Thompson,

The authority of the Roman father was legendary in the Greco-Roman world. At the birth of his children (whether the child was born to his wife or a slave woman did not matter), he was able to determine whether it would be raised within his household or be given up for adoption, sold, or exposed. His legal authority over his child’s life and death continued as long as he lived, and to this should be added his rights to scourge the child, pawn the child, allow or refuse the child’s marriage or divorce, maintain the child’s property as his own, or sell the child into slavery. Happily, a review of the father’s legal rights is not necessarily a measure of actual practices. In fact, with the onset of the empire this gruesome picture was mollified as fatherly authority began to be grounded more in affection and devotion rather than cruelty. Nevertheless, tales of physical (including sexual) cruelty are not difficult to locate in the Roman world. (Introducing the New Testament; Its Literature and Theology, 2001, pp. 47-48)

The inequality (to say the least) in this picture was, so to speak, built into society and its expectations. Achtemeier and associates add elsewhere that

within the hierarchy of the family, the husband stood at the top, then the wife, then the children, and finally the various slaves and attendants. Any family unit that tampered with that structure or that did not observe it scrupulously was liable to social ostracism and even in some cases legal action. Families that did not discipline their slaves, for example, that allowed them to be insolent, or that allowed their children too much freedom would be looked down on by their neighbors, and husbands who did not maintain control over their households would be held in contempt. (ibid., p. 288)

Some of the New Testament’s instructions may be understood not so much as an attempt to impose a certain life style for its own sake, but rather as an attempt to avoid the attention and criticism of society at large. The advice given to wives by Peter, for example, is grounded not in a divine plan for the structure of society, but rather in the utilitarian purpose of presenting a respectable picture of Christian family life to outsiders, and perhaps even winning over the nonbeliever husband to Christian faith (cf. 1 Pet. 3:1-2).

Paul’s instructions to fathers in Ephesians certainly stand in contrast to the picture of family life in the Greco-Roman world given above. They are not to provoke their children to anger, “but bring them up in the discipline and instruction of the Lord” (v. 4). Paul gives a similar instruction to the Colossians. “Fathers, do not provoke your children, or they may lose heart” (Col. 3:21). F. F. Bruce comments:

As in Col. 3:21, fathers (or parents) are urged not to assert their authority over children in a manner more calculated to provoke resentment than ready obedience. The verb expressing such unreasonable parental conduct [mh; parorgivzete, mē parorgizete] is different from that in the parallel passage [mh; ejreqivzete, mē erethizete], but the general sense is the same. Where Col. 3:21 adds the clause ‘lest they be disheartened,’ the Ephesians injunction recommends a better course of action: ‘bring them up in the training and instruction of the Lord.’ (The Epistles to the Colossians, to Philemon, and to the Ephesians, NICNT, 1984, p. 398, on Eph. 6:4)

Paul’s advice to slaves and masters continues in a similar manner. While we might have wished that Paul would work for the abolition of slavery–an impossibility in that historical context–he does certainly advocate some respect and a humanitarian approach that contrasts with the picture within the larger Greco-Roman world as described above. “Slaves,” he says, “obey your earthly masters with fear and trembling, in singleness of heart, as you obey Christ; not only while being watched, and in order to please them, but as slaves of Christ, doing the will of God from the heart” (6:5-6). According to Bruce, “It is Christ rather than their earthly masters that slaves should fear, although the fear of Christ will teach them to show due reverence and respect to their earthly masters . . . In serving their earthly masters they will bear in mind that they are primarily serving Christ” (ibid., p 400, on Eph. 6:5). This principle would apply to modern workers, who should fulfill their duties to their employers as duties to Christ, but, of course, “as unto the Lord,” as Paul earlier directed the children (6:1). “Render service with enthusiasm,” says Paul to the slaves, “as to the Lord and not to men and women, knowing that whatever good we do, we will receive the same again from the Lord, whether we are slaves or free” (vv. 7-8). In giving instructions, Paul does not overlook the masters of these slaves. “And, masters, do the same to them” (v. 9a). They should treat their slaves with respect and decency. Paul adds, “Stop threatening them, for you know that both of you have the same Master in heaven, and with him there is no partiality” (v. 9b). Bruce interprets these instructions:

When Masters are told to ‘do the same’ to their slaves, the sense is that they are to treat their slaves with Christian consideration, the spirit with which Christian slaves are to obey their masters. They should make it easy for their slaves to work for them with goodwill. Threatening with punishment, or harsh language and behavior in general, may ensure outward obedience, but hardly that obedience which comes ‘from the heart.’ There is no word of abolishing the institution of slavery, but where masters and slaves are fellow-members of a Christian household their relationship should be mutually helpful. (ibid., pp. 401-402, on v. 9)

We are reminded of Paul’s advice to Philemon about the treatment of Onesimus: “Perhaps this is the reason he was separated from you for a while, so that you might have him back forever, no longer as a slave but more than a slave, a beloved brother–especially to me but how much more to you, both in the flesh and in the Lord. So if you consider me your partner, welcome him as you would welcome me” (Philem. 15-17). In all of these instructions regarding household duties, the mutual submission, reciprocity, that Paul emphasizes is important.

On the Whole Armor of God

As the section of Ephesians with instructions (“rules”) for living draws to a close, Paul urges us to “be strong in the Lord and in the strength of his power” (Eph. 6:10). We are to “put on the whole armor of God, so that you [we] may be able to stand against the wiles of the devil” (v. 11). Paul reminds us that “our struggle is not against enemies of blood and flesh, but against the rulers (a[rcai, archai), against the authorities ( ejxousivai, exousiai), against the cosmic powers (kosmokravtoreV, kosmokratores) of this present darkness, against the spiritual forces of evil (ta; pneumatika; th:V ponhrivaV, ta pneumatika tēs ponērias) in the heavenly places” (v. 12). The “rulers” (a[rcai, archai) and “authorities” ( ejxousivai, exousiai) who are “in the heavenly places,” mentioned earlier (3:10, cf. 1:20-21), are clearly supernatural beings. Here reference to human rulers, presumably Roman authorities hostile to the early Christians, is possible, but the reference is likely to supernatural beings as earlier (cf. Bruce, op. cit., pp. 404-406, on Eph. 6:12). The word ajrchv (archē ) can mean “an authority figure who initiates activity or process, ruler, authority,” for example, Roman officials, “also of angelic or transcendent powers, since they were thought of as having a political organization . . . Rom. 8:38; 1 Cor 15:24; Eph. 1:21; 3:10; 6:12; Col. 1:16; 2:10, 15” (Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. ajrchv, archē , meaning no. (6) ). The word ejxousiva (exousia) has a similar range of meaning, including “(5) bearer of ruling authority–(a) human authorities officials, government . . . (b) of transcendent rulers and functionaries: powers of the spirit world . . . 1 Cor. 15:24; Eph. 1:21; Col 2:10 . . . Eph. 3:10; 6:12; Col. 1:16; 2:15; 1 Pet. 3:22 (BDAG, s.v. ejxousiva, exousia). The word kosmokravtwr (kosmokratōr), used only here in the New Testament, means “world-ruler (used of world-ruling gods [Orphica: Hymns 8;, 11 . . .] and of the emperor Caracalla . . . then generally of spirit beings, who have parts of the cosmos under their control.” It is “also [a] loanword in rabb[inical writings], e.g. of the angel of death) of evil spirits (with a[rcai and ejxousivai) ‘the world-rulers of this darkness i.e. the rulers of this sinful world Eph. 6:12 ” (BDAG, s.v. kosmokravtwr, kosmokratōr).

In a spiritual battle against such formidable opponents, we must, as Paul urges us, “take up the whole armor of God, so that you may be able to withstand on that evil day, and having done everything, to stand firm” (v. 13). With reference to the typical armor of a Roman soldier, he reminds us to “stand therefore, and fasten the belt of truth around your waist, and put on the breastplate of righteousness” (v. 14). We must select proper shoes. “As shoes for your feet put on whatever will make you ready to proclaim the gospel of peace” (v. 15). “With all of these,” adds Paul, we are told to “take the shield of faith, with which you will be able to quench all the flaming arrows of the evil one” (v. 16). And we are to “take the helmet of salvation” and “the sword of the Spirit”–the only offensive weapon in the list–“which is the word of God” (v. 17). To this list we may compare Isaiah’s description of the armor that God wears when he brings victory to Israel:

He saw that there was no one, / and was appalled that there was no one to intervene;

so his own arm brought him victory, / and his righteousness upheld him.

He put on righteousness like a breastplate, / and a helmet of salvation on his head;

he put on garments of vengeance for clothing, / and wrapped himself in fury as in a mantle. (Isa. 59:16-17, NRSV)

Compare also the messianic king’s “belts” of “righteousness” and “faith” (Isa. 11:5). With all of that, we are to “stand firm” (v. 13) and “pray” (vv. 18-20). During recent armed conflicts in Afghanistan and Iraq, concerns were being expressed in the U.S.A. Congress and news media about the need for armor for vehicles and soldiers, both in Afghanistan and Iraq. If armor is so important in those situations–as it certainly must be!–is it not equally important for us as we face spiritual battles in our lives and ministries?

On the Personal Matters and Benediction

Paul turns from metaphor to direct instruction: “Pray in the Spirit at all times in every prayer and supplication. To that end keep alert and always persevere in supplication for all the saints” (v. 18). He requests prayer for himself as well. “Pray also for me, so that when I speak, a message may be given to me to make known with boldness the mystery of the gospel, 20 for which I am an ambassador in chains. Pray that I may declare it boldly, as I must speak.” (vv. 19-20). We note that the letter has been written from prison, from “an ambassador in chains.”

Paul commends his “associate” Tychicus,” who, “so that you also may know how I am and what I am doing . . . will tell you [i.e., the readers] everything” (v. 20). “I am sending him to you for this very purpose,” says Paul, “to let you know how we are, and to encourage your hearts” (v. 21). Tychicus is probably the one who carried the letter to Ephesus, and perhaps read it as Paul’s representative (cf. Col. 4:7). He may be the same person as the Tychicus mentioned in Acts 20:4-5 (cf. 2 Tim. 4:12; Titus 3:12). The concluding benediction invokes “peace . . . to the whole community and love with faith, from God the Father and the Lord Jesus Christ,” and adds, “Grace be with all who have an undying love for our Lord Jesus Christ” (vv. 23-24). Jennifer K. Berenson Maclean comments on the words, “the whole community, the Greek ‘brothers’ ([NRSV] note b) includes both men and women” (NOAB, 3^rd ed., 2001, on Eph. 6:23).

Matthew 9:18-26

A Girl Restored to Life and a Woman Healed (Mk 5.21-43; Lk 8.40-56)

18 While he was saying these things to them, suddenly a leader of the synagogue came in and knelt before him, saying, "My daughter has just died; but come and lay your hand on her, and she will live." 19 And Jesus got up and followed him, with his disciples. 20 Then suddenly a woman who had been suffering from hemorrhages for twelve years came up behind him and touched the fringe of his cloak, 21 for she said to herself, "If I only touch his cloak, I will be made well." 22 Jesus turned, and seeing her he said, "Take heart, daughter; your faith has made you well." And instantly the woman was made well. 23 When Jesus came to the leader's house and saw the flute players and the crowd making a commotion, 24 he said, "Go away; for the girl is not dead but sleeping." And they laughed at him. 25 But when the crowd had been put outside, he went in and took her by the hand, and the girl got up. 26 And the report of this spread throughout that district. (Matthew 9:18-26, NRSV)

The following comments are repeated here from October 8, 2009 (Thursday in the week of the Sunday closest to October 5, Year One), when comments were repeated from May 10, 2008 (Saturday in the week of the Seventh Sunday of Easter, Year Two), when comments were repeated from October 11, 2007 (Thursday in the week of the Sunday closest to October 5, Year One), when comments were combined from October 6, 2005 (Thursday in the week of the Sunday closest to October 5, Year One), and from June 3, 2006 (Saturday in the week of the Seventh Sunday of Easter, Year Two).

For rather extensive comments on this story from Mark’s perspective, see the comments on Mark 5:21-43 in the Archive for March 8, 2010 (Monday in the week of the Third Sunday of Lent, Year Two). For comments on Luke’s perspective, see the comments on Luke 8:40-56 in the Archive for May 15, 2009 (Friday in the week of the Fifth Sunday of Easter, Year One). The parallel accounts for this reading are in the separate file Jairus’ Daughter.

In Matthew 9:18-26. Jesus restores life to the daughter of "a leader of the synagogue" (Mt. 9:18), called Jairus in the parallel accounts (Mk. 5:21-43; Lk. 8:40-56). “While he was saying these things to them,” says Matthew, “suddenly a leader of the synagogue (a[rcwn, archōn) came in and knelt before him, saying, ‘My daughter has just died; but come and lay your hand on her, and she will live’ ” (Mt. 9:18). Dennis C. Duling says, “Leader of the synagogue probably [refers to] a civil administrator (the text does not mention the synagogue; see [NRSV] text note b)” (HarperCollins Study Bible, rev. ed., 2006, on Mt. 9:18). Duling is correct (cf. “a certain ruler” AV/KJV), but recent translations retain the phrase “leader of the synagogue” or the equivalent (e.g. NRSV, TNIV, NEB). In Mark, Jairus is called ei|V tw:n ajrcisunagwvgwn (heis tōn archisynagōgōn), “one of the rulers of the synagogue” (Mk. 5:22; cf. ajrcisunavgwgoV, archisynagōgōs, in verses 35, 36, and 38). Luke tells us that Jairus was a[rcwn th:V sunagwgh:V (archōn tēs synagōgēs), “a ruler of the synagogue” (Lk. 8:41; cf. ajrcisunavgwgoV, archisynagōgōs, in v. 49). Recent translators may have assumed that Matthew would be aware that, in a Jewish context, the term “ruler” (a[rcwn, archōn) by itself could mean “ruler of a synagogue” (cf. Bauer-Danker-Arndt-Gingrich [BDAG], A Greek-English Lexicon of the New Testament and other Early Christian Literature, 3^rd ed., 2000, s.v. a[rcwn, archōn, meaning no (2) (a) ). The reference to “while he was saying these things” refers to the discussion of the question about fasting (vv. 14-17), which took place after the calling of Matthew (v.9), and the dinner with tax collectors and sinners (vv. 10-13). In Mark and Luke this event follows Jesus’ return from “the country of the Gerasenes” (Mk. 5:1; cf. Lk. 8:40), when he healed the demoniac (Mk. 5:1-20; Lk. 8:26-39). “When Jesus had crossed again in the boat to the other side,” says Mark, “a great crowd gathered around him; and he was by the sea” (Mk. 5:21; cf. Lk. 8:40). Matthew’s version of the man’s request for help (v. 18, see above) considerably condenses Mark’s report, “Then one of the leaders of the synagogue named Jairus came and, when he saw him, fell at his feet and begged him repeatedly, ‘My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well, and live.’ So he went with him” (Mk. 5:22-24a; cf. Lk. 8:41). In response to the request, Matthew tells us, “And Jesus got up and followed him, with his disciples” (Mt:9:19. This is stated briefly in Mark, “So he went with him” (Mk. 5:24a), and more so in Luke, “As he went, the crowds pressed in on him” (Lk. 8:42b), thus also abbreviating Mark’s statement that “a large crowd followed him and pressed in on him” (Mk. 5:24b).

On the way to this man’s home, Jesus encounters “a woman who had been suffering from hemorrhages for twelve years” (Mt. 9:20a; cf. Mk. 5:25; Lk. 8:43a). According to J. Andrew Overman, the “hemorrhages would have made the woman continuously unclean (Lev. 15:25-30)” (NOAB, 3^rd ed., augmented, 2007, on Mt. 9:20-22). Matthew uses a “sandwich” pattern here, one story interrupted to tell another, then complete the first. The pattern was taken over from Mark, who uses the pattern elsewhere (cf. the cursing of the fruitless fig tree, Mk. 11:12-14, 20-24, with the “cleansing” of the temple in verses 15-19). It has been noted that, when called to heal a ruler’s daughter, on the way, Jesus heals a marginal person, the woman who was continuously unclean due to the hemorrhages. Matthew omits details of her condition and its treatment presented by Mark. “She had endured much under many physicians, and had spent all that she had; and she was no better, but rather grew worse” (Mk. 5:26). Luke condenses this somewhat, for “though she had spent all she had on physicians, no one could cure her” (Lk. 8:43:b). Mark tells us what is apparently assumed in Matthew and Mark. “She had heard about Jesus” (Mk. 5:27a). Next, according to Mark, she “came up behind him [i.e., behind Jesus] in the crowd and touched his cloak, for she said, ‘If I but touch his clothes, I will be made well’ ” (Mk. 5:27b-28; cf. Mt. 9:20b-21). Luke omits what she says to herself, but reports an immediate cure. “She came up behind him and touched the fringe of his clothes” (Lk. 8:44a). Although each Gospel reports an immediate healing, it is expressed differently. “Immediately her hemorrhage stopped,” says Mark; and she felt in her body that she was healed of her disease” (Mk. 5:29). “Immediately,” says Luke, “her hemorrhage stopped” (Lk. 8 44b).

Although the healing is reported as instantaneous when the woman touched Jesus’ clothes, in Mark and Luke, the report seems to present Jesus as taken by surprise. “Immediately aware that power had gone forth from him, Jesus turned about in the crowd and said ‘Who touched my clothes?’ ” (Mk. 5:30). Luke reports briefly, “Then Jesus asked, ‘Who touched me?’ ” (Lk. 8:45a). Mark describes an exchange with his disciples following Jesus’ question. According to Mark, “his disciples said to him, ‘You see the crowd pressing in on you; how can you say, “Who touched me?” ’ He looked around to see who had done it” (Mk. 5:31-32). According to Luke, following Jesus question, “Who touched me?” “When all denied it, Peter said, ‘Master, the crowds surround you and press in on you.’ But Jesus said, ‘Someone touched me; for I noticed that power had gone out from me’ ” (Lk. 8:45b, 46). Matthew apparently felt it was unnecessary to report this exchange, but simply says, “Jesus turned, and seeing her he said, ‘Take heart, daughter; your faith has made you well.’ And instantly the woman was made well” (Mt. 9:22). According to Mark, “the woman, knowing what had happened to her, came in fear and trembling, fell down before him, and told him the whole truth. He said to her, ‘Daughter, your faith has made you well (sevswkevn se, sesōken se, lit. “has saved you”); go in peace, and be healed of your disease’ ” (Mk. 5:33-34). According to Luke, the woman reluctantly came forward. “When the woman saw that she could not remain hidden, she came trembling; and falling down before him, she declared in the presence of all the people why she had touched him, and how she had been immediately healed. He said to her, ‘Daughter, your faith has made you well; go in peace’ ” (Lk. 8:47-48).

But the story continues to report what happened at the man’s (i.e., Jairus’s) house. “While he [i.e., Jesus] was still speaking,” says Mark, some people came from the leader’s house to say, ‘Your daughter is dead. Why trouble the teacher any further?’ ” (Mk. 5:35; cf. Lk. 8:49). To this Jesus responds, as we are told, “but overhearing what they said, Jesus said to the leader of the synagogue, ‘Do not fear, only believe’ ” (Mk. 5:36; cf. Lk. 8:49-50 with the addition “she will be saved [swqhvsetai, sōthēsetai, future passive form of the common verb for “save,” swv/zw, sō(i)zō]”). In Matthew’s account, the information that the girl is dead does not come from a messenger (“someone,” Lk. 8:49) or messengers (“some people,” Mk. 5:35), but from the presence of professional mourners. “When Jesus came to the leader’s house and saw the flute players and the crowd making a commotion, he said ‘Go away; for the girl is not dead but sleeping.’ And they laughed at him” (Mt. 9:23-24). “But,” says Matthew, “when the crowd had been put outside, he went in and took her by the hand, and the girl got up” (Mt. 9:25). This simplifies Mark’s more elaborate scene and omits many of Mark’s details. According to Mark, after encouraging Jairus not to fear but to believe, Jesus “allowed no one to follow him except Peter, James, and John, the brother of James” (Mk. 9:37; cf. Lk. 8:50). “When they came to the house of the leader of the synagogue, he [i.e., Jesus] saw a commotion, people weeping and wailing loudly” (Mk. 5:38; cf. Mt. 9:23; cf. Lk. 8:52a). Again, according to Mark, Jesus proclaims that the girl is not dead. “When he had entered, he said to them, ‘Why do you make a commotion and weep? The child is not dead but sleeping” (Mk. 5:39; Mt. 9:24a; cf. Lk. 8:52b). At this point “they laughed at him” (Mk. 5:40a; cf. Mt. 9:24b; Lk. 8:53). But Jesus “put them all outside, and took the child’s father and mother and those who were with him, and went in where the child was” (Mk. 5:40; cf. Mt. 9:25a). “He took her by the hand,” says Mark, “and said to her, ‘Talitha cum,’ which means, ‘Little girl, get up!’ ” (Mk. 5:41; cf. Lk. 8:54). Luke gives only the translation, not the Aramaic phrase, Talitha cum, in Mark’s version. As noted above Matthew simply reports that Jesus “took her by the hand, and the girl got up” (Mt. 9:25b). “And immediately,” says Mark, “the girl got up and began to walk about (she was twelve years of age)” (Mk. 5:42a). Luke describes the healing this way: “Her spirit returned, and she got up at once” (Lk. 8:55a). Mark then reports their amazement (Mk. 5:42b; cf. Lk. 8:58a), and Jesus’ order not to tell people about the miracle (Mk. 5:43a; cf. Lk. 8:56b). Jesus directs the parents to give her something to eat (Mk. 5:43b; cf. Lk. 8:55b). Matthew is silent about the order not to tell people; rather, he says, “the report of this spread throughout that district” (Mt. 9:26).

In the larger context, we note that the two miracles in today’s lesson are the seventh and eighth of a group of ten miracles presented by Matthew in chapters 8 and 9. Five of these accounts include reference to faith (8:10, 26; 9:2, 22, 29). Several accounts point out the amazement of the disciples (8:27) or the crowds (8:34; 9:8, 26, 31, 33). But perhaps the most amazing account is the raising to life of the ruler’s daughter, who was thought to be dead.

Matthew presents a cluster of miracles: these two, the healing of two blind men (Mt. 9:27-31; cf. Mk. 10:46-52; Lk. 18:35-43), and the healing of the mute demoniac (Mt. 9:32-34; cf. 12:22-24; Mk. 3:22; Lk. 11:14-15; Jn. 7:20;10:20; 8:48, 52). These are part of a section of events (Mt. 8, 9) which follow the Sermon on the Mount, and illustrate Jesus power and authority. His words to the hemorrhaging woman may comfort us all in times of need: “Take heart, daughter [or son], your faith has made you well” (Mt. 9:22). As noted above, the phrase, “has made you well,” translates the perfect tense of the verb swv/zw, sō(i)zō]”), “rescue, save,” and similar language in other healing miracles suggests that these miracles were used as illustrations in the early Christian preaching of salvation. The healings, of course, were genuine physical healings, but more than that, with “holistic” spiritual dimensions.

Ronald D. Worden, Ph.D.

rdworden@hgst.edu

deanworden@comcast.net