John Calvin Commentary Matthew 9:18

"While he spake these things unto them, behold, there came a ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live." — Matthew 9:18 (ASV)

While he was speaking these things to them. Those who imagine that the narrative presented here by Mark and Luke is different from that of Matthew are so clearly refuted by the passage itself that there is no need for a lengthy debate.

All three agree in saying that Christ was requested by a ruler of the synagogue to enter his house for the purpose of curing his daughter. The only difference is that the name of Jairus, which is omitted by Matthew, is mentioned by Mark and Luke. Additionally, Matthew represents the father as saying, My daughter is dead, while the other two say that she was in her last moments and that, while he was bringing Christ, her death was announced to him on the road.

However, there is no absurdity in saying that Matthew, aiming for brevity, briefly mentions those details that the other two provide in minute detail. Since all the other points agree with such precision, and so many circumstances combine to give it the appearance of three fingers stretched out at the same time to point out a single object, there is no argument that would justify us in treating this story as separate events.

The Evangelists agree in relating that while Christ, at the request of a ruler of the synagogue, was coming to his house, a woman on the road was secretly cured of a bloody flux by touching his cloak. Afterwards, Christ came into the ruler’s house and raised a dead young woman to life. There is no need, I think, for roundabout language to prove that all three relate the same event. Let us now come to the details.

Lo, a certain ruler. Although it is evident from the other two Evangelists that his confidence had not advanced so far as to hope that his daughter’s life could be restored, there is no room to doubt that, after being reproved by Christ, he held a stronger hope than when he left his house.

Matthew, as we have said, aims for brevity and records at the very beginning of his narrative what took place at various times. The history must be arranged in this way: Jairus first requested that his daughter might be cured of her disease, and afterwards that she might be restored from death to life—that is, after Christ had given him the courage to do so.

Worship, or adoration, here stands for kneeling, as is evident from the words of Mark and Luke. For Jairus did not give divine honor to Christ⁵²⁷ but treated him with respect as a prophet of God; and we all know how common a practice kneeling was among eastern nations.

Come and lay your hand. We have here a bright mirror in which the divine condescension towards us is seen. If you compare the ruler of the synagogue with the centurion, who was a heathen (Matthew 8:5–10), you will say that the full brightness of faith shone in the centurion, while scarcely the smallest portion of it was visible in the ruler. He ascribes to Christ no power except through his touching the person; and, when he has received information of her death, he trembles as if there were no further remedy. We see, then, that his faith was feeble and nearly exhausted. Yet Christ yields to his prayers and encourages him to expect a favorable result, thus proving to us that his faith, however small it might be, was not wholly rejected. Though we do not have such an abundance of faith as might be desired, there is no reason why our weakness should drive us away or discourage us from prayer.

⁵²⁷ “Car Jairus ne pretendoit pas d'attribuer a Christ un honneur appar-tenant a la majeste Divine;” — “for Jairus did not profess to ascribe to Christ an honor belonging to the Divine majesty.”;” — “for Jairus did not profess to ascribe to Christ an honor belonging to the Divine majesty.”