NEITHER JEW NOR GENTILE
Opening Prayer
Lord, show us that no need is too big or small for You to meet.
Read MATTHEW 9:18–26
18 While he was saying this, a synagogue leader came and knelt before him and said, “My daughter has just died. But come and put your hand on her, and she will live.” 19 Jesus got up and went with him, and so did his disciples.
20 Just then a woman who had been subject to bleeding for twelve years came up behind him and touched the edge of his cloak. 21 She said to herself, “If I only touch his cloak, I will be healed.”
22 Jesus turned and saw her. “Take heart, daughter,” he said, “your faith has healed you.” And the woman was healed at that moment.
23 When Jesus entered the synagogue leader’s house and saw the noisy crowd and people playing pipes, 24 he said, “Go away. The girl is not dead but asleep.” But they laughed at him. 25 After the crowd had been put outside, he went in and took the girl by the hand, and she got up. 26 News of this spread through all that region.
New International Version (NIV)
Holy Bible, New International Version®, NIV® Copyright ©1973, 1978, 1984, 2011 by Biblica, Inc.® Used by permission. All rights reserved worldwide.
Meditate
“Cleanse me from my sin, Lord. / Put thy power within, Lord. / Take me as I am, Lord, /and make me all thine own” (R. Hudson Pope, 1879–1967).
Think Further
Matthew here begins his third miracle collection, highlighting reactions to Jesus’ power, both positive and negative. These stories are told to teach the Christian community that they too can expect both welcoming and antagonistic responses to their witness to Jesus. The reactions to Jesus in these first two miracles are positive. Matthew simplifies the account, stripping away details that Mark provides (Mark 5:21–43). Some commentators note that Matthew has “ruler” (18, in some translations) while Mark has “ruler ofthe synagogue,” suggesting that Matthew preferred a secular official rather than have Jesus responding to a leader of the synagogue. It is unnecessary to propose this distinction—and the NIV has Matthew calling him “a synagogue leader.”
Matthew’s community, perhaps having read Mark’s Gospel, would already be familiar with the story. More importantly, Matthew’s miracles are selected to show Jesus’ response to people’s needs, irrespective of their stations in society. He has healed people with leprosy and foreigners, the servant of a high official and a deranged man. Now he heals a woman perpetually unclean from chronic bleeding. How fitting it is that Jesus also shows mercy to a religious leader who has the faith, humility and desperation to come to him. Indeed, to come to Jesus is the only precondition anyone needs.
The juxtaposition of these two stories has a striking outcome that the Gospel writers and their original audiences would have understood. The healed woman, now ritually clean, must have her cleanness certified by the ruler of the synagogue, who on the verysame day has also been a beneficiary of Jesus’ compassion. In this instance, Jesus is the ultimate answer to the needs of two people from very different strata of society.
Apply
“Thy touch has still its ancient power. / No word from thee can fruitless fall. / Hear, in this solemn evening hour, / and in thy mercy heal us all” (Henry Twells, 1823–1900).
Closing prayer
Lord, teach us to minister to all strata of society impartially, just as You did when You were with us.
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