Today's reading tells us about the raising of the daughter of a synagogue official named Jairus (the Gospel text calls this man a “ruler of the synagogue”). The official's role in the synagogue in those days, as today, resembled that of a churchwarden in churches where such a position exists: this person...
Today's reading tells us about the raising of the daughter of a synagogue official named Jairus (the Gospel text calls this man a “ruler of the synagogue”). The official's role in the synagogue in those days, as today, resembled that of a churchwarden in churches where such a position exists. This person did not replace the rabbi, who remained the head of the synagogue as a religious community, but he was responsible for all its administrative and practical affairs. Such an office naturally carried great responsibility, and the person who held it enjoyed universal respect.
Meanwhile, on the way to Jairus' house, the Savior encounters a sick woman suffering from a flow of blood. The description we see in the Gospel does not allow us to determine exactly what illness she had, but it is clear that no physician had been able to help her in any way (vv. 25–26). She resolves to try one last means and, with faith and hope for healing, touches Jesus' garment (vv. 27–28).
In those days, such a bold step could well have provoked the Teacher's anger. Among the Jews, a person suffering from a flow of blood was considered unclean and could not participate fully in religious life, for example in sacrifices. To be cleansed, a person first had to wait until the bleeding stopped, which meant recovery had begun, and then perform a special purifying washing with water. The Old Testament, for example the Book of Leviticus, describes in detail how this was to be done. Yet this woman's bleeding had not stopped, and by touching Him she could, as she herself apparently believed, render Him unclean as well, since contact with someone or something unclean was thought to defile the person who touched it.
This is probably why she became very frightened when Jesus began looking around for the one who had touched Him. Nevertheless, she thought it best to approach the Teacher and confess everything, even at the risk of provoking His anger (vv. 32–33). But the Lord's answer was evidently not condemning; on the contrary, it was entirely approving (v. 34). While all this was happening, Jairus' daughter died (v. 35; apparently her father sought help only when the illness was already far advanced, perhaps after every other means had been tried). But this does not stop Jesus, for He is able not only to heal but also to raise the dead (vv. 41–42).
2
2:11 But - The argument here comes to the height.Paul reproves Peter himself. So far was he from receiving his doctrine from man, or from being inferior to the chief of the apostles. When Peter - Afterwards, Came to Antioch - Then the chief of all the Gentile churches. I withstood himto the face, because he was to be blamed - For fear of man, Gal 2:12; for dissimulation, Gal 2:13; and for not walkinguprightly. Gal 2:14.
2:13 And the other believing Jews - Who were at Antioch. Dissembled with him, so that even Barnabas was carried away with their dissimulation - Was borne away, as with a torrent, into the same ill practice.
2:14 I said to Cephas before them all - See Paul single against Peter and all the Jews! If thou being a Jew, yet livest, in thy ordinary conversation, after the manner of the gentiles - Not observing the ceremonial law, which thou knowest to be now abolished. Why compellest thou the gentiles - By withdrawing thyself and all the ministers from them; eitherto judaize, to keep the ceremonial law, or to be excluded from church communion ?
2:15 We - St. Paul, to spare St. Peter, drops the first person singular, and speaks in the plural number. Gal 2:18, he speaks in the first person singular again by a figure; and without a figure, Gal 2:19, etc Who are Jews by nature - By birth, not proselytes only. And not sinners of the gentiles - That is, not sinful Gentiles; not such gross, enormous, abandoned sinners, as the heathens generally were.
2:16 Knowing that a man is not justified by the works of the law - Not even of the moral, much less the ceremonial, law. But by the faith of Jesus Christ - That is, by faith in him. The name Jesus was first known by the gentiles; the name Christ by the Jews. And they are not always placed promiscuously; but generally in a more solemn way of speaking, the Apostle says, Christ Jesus; in a more familiar, Jesus Christ. Even we - And how much more must the Gentiles, who have still less pretence to depend on their own works!Have believed - Knowing there is no other way. Because - Considering the demands of the law, and the fate of human nature, it is evident, that by the works of the law - By such an obedience as it requires. Shall no flesh living - No human creature, Jew or Gentile, be justified. Hitherto St. Paul had been considering that single question, "Are Christians obliged to observe the ceremonial law? But he here insensibly goes farther, and, by citing this scripture, shows that what he spoke directly of the ceremonial, included also the moral, law. For David undoubtedly did so, when he said, Psa 143:2, the place here referred to, "In thy sight shall no man living be justified;" which the Apostle likewise explains, Rom 3:19-20, in such a manner as can agree to none but the moral law.