Predictions of Persecutions

St Matthew Chapter X : Verses 16-25

Contents

• Matt. x. 16-25 Douay-Rheims text & Latin text (Vulgate).
• Notes on the text
• Additional Notes. The gentleness of sheep. Scourging. 

Matt. x. 16-25

I send you as sheep in the midst of wolves. J-J Tissot. Brooklyn Museum.

16 Behold I send you as sheep in the midst of wolves. Be ye therefore wise as serpents and simple as doves.

Ecce ego mitto vos sicut oves in medio luporum. Estote ergo prudentes sicut serpentes, et simplices sicut columbæ.

17 But beware of men. For they will deliver you up in councils, and they will scourge you in their synagogues.

Cavete autem ab hominibus. Tradent enim vos in conciliis, et in synagogis suis flagellabunt vos :

 18 And you shall be brought before governors, and before kings for my sake, for a testimony to them and to the Gentiles:

et ad præsides, et ad reges ducemini propter me in testimonium illis, et gentibus.

19 But when they shall deliver you up, take no thought how or what to speak: for it shall be given you in that hour what to speak.

Cum autem tradent vos, nolite cogitare quomodo, aut quid loquamini : dabitur enim vobis in illa hora, quid loquamini :

20 For it is not you that speak, but the Spirit of your Father that speaketh in you.

non enim vos estis qui loquimini, sed Spiritus Patris vestri, qui loquitur in vobis.

21 The brother also shall deliver up the brother to death, and the father the son: and the children shall rise up against their parents, and shall put them to death.

Tradet autem frater fratrem in mortem, et pater filium : et insurgent filii in parentes, et morte eos afficient :

22 And you shall be hated by all men for my name's sake: but he that shall persevere unto the end, he shall be saved.

et eritis odio omnibus propter nomen meum : qui autem perseveraverit usque in finem, hic salvus erit.

23 And when they shall persecute you in this city, flee into another. Amen I say to you, you shall not finish all the cities of Israel, till the Son of man come.

Cum autem persequentur vos in civitate ista, fugite in aliam. Amen dico vobis, non consummabitis civitates Israel, donec veniat Filius hominis.

24 The disciple is not above the master, nor the servant above his lord.

Non est discipulus super magistrum, nec servus super dominum suum :

25 It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the goodman of the house Beelzebub, how much more them of his household?

sufficit discipulo ut sit sicut magister ejus, et servo, sicut dominus ejus. Si patremfamilias Beelzebub vocaverunt, quanto magis domesticos ejus?

Notes

    Note. — Parallel passages are found in another context, namely, in our Lord’s great discourse on the destruction of Jerusalem, and on the signs of the end of the world.

    16. I send. The “I” is emphatic by position. Jesus sends His apostles with divine authority.

    as sheep. In St Luke we read, as lambs among wolves (x. 3). The labourers in God’s harvest are to go forth in all simplicity, counting on His protection.

    Notice the difference in the two expressions, as lambs, as sheep. There is perhaps a distinction drawn here between the sheep and the lambs, as in St John xxi. 15 and 17, Feed my lambs .... Feed my sheep.

    wolves. The wolf is a symbol of the persecutor.

    wise. The original Greek word (φρόνιμοι) signifies prudence or wariness, rather than wisdom.

    serpents. The serpent, more subtle than any of the beasts of the earth (Gen. iii. 1), is renowned for its quickness in perceiving and avoiding danger, and is said to expose its body in order to protect its head. “ So let us be ready to sacrifice all for our faith, and to guard our Head, Christ ” (St Hilary).

    simple. Lit. “without mixture” (ἀκέραιοι), and therefore guileless and candid. “ The astucity of the serpent will sharpen the simplicity of the dove, and the simplicity of the dove will temper the astucity of the serpent ” (St Gregory the Great).

    doves. The emblem of innocence and candour. The Holy Spirit shewed Himself under the form of a dove ; the devil tempted our first parents under the form of a serpent.

    17. beware of men. Jesus now abandons figurative language, and proceeds to warn His apostles against four categories of men : — Jews, Gentiles, relatives, evil men in general.

    they will deliver you up, etc. Here we may tabulate the events which fulfilled this prediction.

    Prophecy & Fulfilment

    1. They shall deliver you up in councils. 

St Peter and St John were summoned before the council after having cured the lame man (Acts iv. 1-14).

St Peter and the apostles were called before the council because they preached in the name of Jesus (Acts v. 27).

St Paul was brought before the council (Acts xxii. 30).

    2. They will scourge you in their synagogues.

St Paul five times received forty stripes save one (see 2 Cor. xi. 23-25).

    3. You shall be brought before governors and before kings for my sake.

St Paul (2 Cor. xi, 23, 24, 25).

St Paul before: Gallio (Acts xviii. 12-17).

Felix (xxiv. 2-22).

Festus (xxv. 1-11).

King Agrippa (xxvi. 1-32).

Nero (2 Tim. iv. 16, 17).

St Peter and St Paul martyred under Nero.

St James apprehended (and killed by Herod) (Acts xii. 1, 2).

    This prediction was fully verified when each of the apostles in turn gave his life for Christ and the Gospel. St John alone died a natural death ; he was the martyr “ in will but not in deed.”

    18. governors. Lesser authorities, such as prætors, proprietors, procurators and consuls.

    kings. The highest civil authorities. The predictions contained in verses 16-23, evidently referred to the apostles’ missionary labour after Pentecost.

    for a testimony, etc. The apostles’ courage in confessing Christ would either lead to the conversion of their persecutors, or if their enemies refused to accept the Gospel, it would convict them before the tribunal of God at the hour of judgment.

    19. take no thought, etc. No anxious foreboding thought (μὴ μεριμνήσητε).

    Be not therefore solicitous, etc. (supra, vi. 34). They were to trust in God to inspire them, since they were told whatsoever shall be given you in that hour, that speak ye (St Mark). Thus St Peter, filled with the Holy Ghost, spoke in presence of the council (Acts iv, 8).

    it shall be given you. The parallel passage runs ; For I will give you a mouth and wisdom, which all your adversaries shall not he able to resist and gainsay (St Luke xxi. 15). God addressed similar words to Moses : The Lord said to him : Who made man^s mouth ? or who made the dumb and the deaf, the seeing and the blind Did not I? (Ex. iv. 11). Our Lord here promises to give the inward thought and the power of utterance.

    what to speak. The MSS, vary between “what ye shall speak” (λαλήσετε) and “what you should speak” (λαλήσητε). The latter is generally preferred as a correct reading.

    20. For it is not you that speak. The Holy Ghost is to be the chief agent, but this does not exclude the active instrumentality of the apostles. Thus St Stephen, full of the Holy Ghost, spoke before the Sanhedrin so powerfully that they were cut to the heart, and they gnashed with their teeth at him (Acts vii. 54).

    21. The brother also shall deliver. St Jerome remarks that “natural affection is lost when men differ in faith.”

    shall put them to death. Intermediate agencies are overlooked by our Lord, since men are responsible for the crimes they cause others to commit, as well as the actual doers of the crimes.

    22. you shall be hated by all men, — i.e. by many, and especially by all wicked men.

    for my name’s sake. Tertullian, speaking of the martyrs and confessors of his day, writes, “We are tortured when we confess our guilt, we are set free if we deny it, for the battle centres in one Name.”

    he that shall persevere unto the end. To those who fight bravely till the hour of death, salvation is promised, and they will merit to receive the crown of life. All who listened to these solemn words persevered, except Judas, the traitor. “Virtue does not consist in having begun, but in having attained to perfection ” (St Jerome).

    Note.— Our Lord’s prophecies concerning His coming generally admit of two (or more) interpretations, the one proximate, which was often the type of the more distant and fuller realization. Thus “ the end ” of which our Lord speaks may refer to —

    (1) The end of the persecution mentioned above.

    (2) The end of the life of each disciple.

    (3) The day of judgment.

    23. till the son of man come. Commentators take these words as referring to the hour of the apostles' death, or the day of Pentecost, or the destruction of Jerusalem, but the opinion that is the best supported is, that our Lord refers to the day of judgment, which will come before all the Jews are gathered into the one fold. This view harmonizes best with the context and with historical facts.

    24. The disciple is not above, etc., — i.e. he must not expect better treatment. This is a Hebrew proverb. It is used in different senses by our Lord (see St Luke vi. 40 ; St John xiii. 16). Note the threefold relations between Christ and the apostles : —

    (a) teacher — disciples.

    (b) lord — servant.

    (c) householder — members of the family.

    25. If they have called, etc. We do not find it expressly recorded elsewhere that the Jews had applied this name to our Lord, but we know that they reiterated their accusations of blasphemy against Him. (See infra, xii. 24 ; St Mark iii. 22 ; St Luke xi. 15.)

    Beelzebub. The etymology, orthography, and meaning of this word are uncertain. The following meanings have been given : — “ the Lord of flies,” “ the Lord of the dwelling,” “ the Lord of dung,” and “ Prince of false gods.” Authorities are divided as to the correct reading. If Beelzebub be the true word, then the first meaning given is the right one, and the reference is to the idol worshipped at Accaron. Cf. Ochozias fell through the lattices of his upper chamber which he had in Samaria, and was sick : and he sent messengers, saying to them : Go, consult Beelzebub the god of Accaron, whether I shall recover of this my illness (4 Kings i. 2).

    The reading “ Beelzebub,” is not, however, found in the best Greek MSS. Hence it is possible that “ Beelzebul ” should be preferred, and this signifies “ Lord of dung,” and was a contemptuous epithet which the Jews gave to the heathen deities, because they were accustomed to speak of idolatry as “abomination” or filth.

Additional Notes

    16. Behold I send you as sheep in the midst of wolves. St Clement of Rome, writing to the Corinthians, quotes these words, with an addition which was evidently current in the oral tradition : “ The Lord said, ‘ Ye shall be as lambs in the midst of wolves.' But Peter, answering, said to Him, ‘ What therefore if the wolves rend the lambs ? ’ Jesus said to Peter, ‘The lambs when dead do not fear the wolves, and fear you not those who slay you and have power to do no more, but fear Him who after death has power to cast soul and body into the gehenna of fire’” (ii. 5). St John Chrysostom has a beautiful thought on this passage : 

“ Even thus setting out, exhibit the gentleness of sheep, and this, though ye are to go unto wolves ; and not simply. unto wolves, but into the midst of wolves.”

    And He bids them have not only gentleness as sheep, but also the harmlessness of the dove:

“For thus shall I best shew forth My might, when sheep get the better of wolves, and being in the midst of wolves, and receiving a thousand bites, so far from being consumed, do even work a change on them ; a thing far greater and more marvellous than killing them, to alter their spirit, and to reform their mind ; and this, being only twelve, while the whole world is filled with the wolves. Let us then be ashamed who do the contrary, who set like wolves upon our enemies. For as long as we are sheep, we conquer ; though ten thousand wolves prowl around, we overcome and prevail. But if we become wolves, we are worsted, for the help of our Shepherd departs from us ; for He feeds not wolves but sheep ; and He forsakes thee, and retires, for neither dost thou allow His might to be shewn. Because as He accounts the whole triumph His own, if thou being ill-used, shew forth gentleness ; so if thou follow it up and give blows, thou obscurest His victory” (Hom., xxxiii. 1, p. 480).

    17. They will scourge you in their synagogues. The local Sanhedrins undoubtedly had the power of inflicting this punishment, and the Mishna thus describes it : — 

“ Even a single Jewish scourging might well entitle any man to be regarded as a martyr. Thirty-nine blows were inflicted, unless, indeed, it was found that the strength of the patient was too much exhausted to admit of his receiving the full number. Both of his hands were tied to what is sometimes called a column, but which was in reality a stake, a cubit and a half high. The public officer then tore down his robe until his breast was laid bare. The executioner stood on a stone behind the criminal. The scourge consisted of two thongs, one of which was composed of four strands of calf’s skin and one or two strands of ass’s skin, which passed through a hole in a handle. The executioner, who was ordinarily the Chazzan of the synagogue, could thus shorten or lengthen them at will, so as not to strike too low. The prisoner bent to receive the blows, which were inflicted with one hand, but with all the force of the striker, thirteen on the breast, thirteen on the right and thirteen on the left shoulder. While the punishment was going on, the chief judge read aloud Deut. xxviii. 58, 59, ‘ If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, the Lord thy God ; then the Lord will make thy plagues (“strokes”) wonderful, and the plagues of thy seed.’ He then read Deut. xxix. 9, ‘ Keep therefore the words of this covenant, and do them, that ye may prosper in all ye do ’ ; and lastly, Ps. lxxviii. 38, 39, ‘ But he, being full of compassion, forgave their iniquity, and destroyed them not : yea, many a time turned he his anger away, and did -not stir up all his wrath.’ If the punishment was not over by the time that these three passages were read, they were again repeated, and so timed as to end exactly with the punishment itself. Meanwhile a second judge numbered the blows, and a third before each blow exclaimed, ‘ Hakkehu ’ (‘ strike him ’).... The severity of the pain may best be estimated by the brief addition, ‘ If the criminal die under the infliction the executioner is not accounted guilty, unless he gives by mistake a single blow too many, in which case he is banished”’ (quoted in Farrar’s St Paul).

    23. Flee into another. Tertullian denied that Christians were allowed to flee from their persecutors, but the Church has always taught the contrary. It is allowed to take refuge in flight, when such a course does not involve scandal, or any other evil to others. If the sheep are likely to suffer from the absence of the shepherd, evidently he must remain at his post. On the other hand, the labourers are few; and the apostle, by prudently taking flight, can evangelize elsewhere. Until our Lord’s hour had come, He retired from the violence of the Jews. Cf. “ They took up stones therefore to cast at him. But Jesus hid himself, and went out of the temple” (St John viii. 59). See also infra, xii. 15. The apostles frequently judged it opportune to take flight (see Acts ix. 25-30, xiii. 51, xiv. 6, etc.). We find the confessors and martyrs of the early Church obeying our Lord’s command, e.g. St Polycarp, St Dionysius of Alexandria, St Cyprian, St Athanasius, etc.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

The Mission of the Twelve

St Matthew Chapter X : Verses 1-15

Contents

• Matt. x. 1-15 Douay-Rheims text & Latin text (Vulgate).
• Notes on the text
• Additional Notes. The number of Apostles.

Matt. x. 1-15

The Mission of the Twelve. J-J Tissot. Brooklyn Museum.

1 And having called his twelve disciples together, he gave them power over unclean spirits, to cast them out, and to heal all manner of diseases, and all manner of infirmities.

Et convocatis duodecim discipulis suis, dedit illis potestatem spirituum immundorum, ut ejicerent eos, et curarent omnem languorem, et omnem infirmitatem.

2 And the names of the twelve apostles are these: The first, Simon who is called Peter, and Andrew his brother,

Duodecim autem Apostolorum nomina sunt hæc. Primus, Simon, qui dicitur Petrus : et Andreas frater ejus,

3 James the son of Zebedee, and John his brother, Philip and Bartholomew, Thomas and Matthew the publican, and James the son of Alpheus, and Thaddeus,

Jacobus Zebedæi, et Joannes frater ejus, Philippus, et Bartholomæus, Thomas, et Matthæus publicanus, Jacobus Alphæi, et Thaddæus,

4 Simon the Cananean, and Judas Iscariot, who also betrayed him.

Simon Chananæus, et Judas Iscariotes, qui et tradidit eum.

5 These twelve Jesus sent: commanding them, saying: Go ye not into the way of the Gentiles, and into the city of the Samaritans enter ye not.

Hos duodecim misit Jesus, præcipiens eis, dicens : In viam gentium ne abieritis, et in civitates Samaritanorum ne intraveritis :

6 But go ye rather to the lost sheep of the house of Israel.

sed potius ite ad oves quæ perierunt domus Israel.

7 And going, preach, saying: The kingdom of heaven is at hand.

Euntes autem prædicate, dicentes : Quia appropinquavit regnum caelorum.

8 Heal the sick, raise the dead, cleanse the lepers, cast out devils: freely have you received, freely give.

Infirmos curate, mortuos suscitate, leprosos mundate, dæmones ejicite : gratis accepistis, gratis date.

9 Do not possess gold, nor silver, nor money in your purses:

Nolite possidere aurum, neque argentum, neque pecuniam in zonis vestris :

10 Nor scrip for your journey, nor two coats, nor shoes, nor a staff; for the workman is worthy of his meat.

non peram in via, neque duas tunicas, neque calceamenta, neque virgam : dignus enim est operarius cibo suo.

11 And into whatsoever city or town you shall enter, inquire who in it is worthy, and there abide till you go thence.

In quamcumque autem civitatem aut castellum intraveritis, interrogate, quis in ea dignus sit : et ibi manete donec exeatis.

12 And when you come into the house, salute it, saying: Peace be to this house.

Intrantes autem in domum, salutate eam, dicentes : Pax huic domui.

13 And if that house be worthy, your peace shall come upon it; but if it be not worthy, your peace shall return to you.

Et siquidem fuerit domus illa digna, veniet pax vestra super eam : si autem non fuerit digna, pax vestra revertetur ad vos.

14 And whosoever shall not receive you, nor hear your words: going forth out of that house or city shake off the dust from your feet.

Et quicumque non receperit vos, neque audierit sermones vestros : exeunte foras de domo, vel civitate, excutite pulverem de pedibus vestris.

15 Amen I say to you, it shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.

Amen dico vobis : Tolerabilius erit terræ Sodomorum et Gomorrhæorum in die judicii, quam illi civitati.

Notes

    Note. — Much of the matter given by St Matthew in this section is given by St Luke as addressed to the Seventy-two disciples, whom our Lord sent forth to preach. The same instructions were applicable to the labourers in the harvest-field, whether simple disciples or apostles.

    1. having called his twelve disciples. Christ called them after His compassion had been excited by the misery and helplessness of the multitude lying like sheep (ix. 36) that had no shepherd, and ready like ripe grain for the sickle, i.e. for the apostles’ ministry.

    Their mission was an answer to their prayers that labourers might be sent into the field. St Matthew does not relate the calling of the Twelve, but he presupposes it. “Disciples” is here used in the restricted sense with reference to the apostles. It has also a wider signification, which includes all those who accept our Lord’s teaching.

    power. The ability and the right to work miracles and to preach the Gospel. The apostles were divinely commissioned. St Luke has “power and authority. ” Our Lord is the Author and Source of all power.

    over unclean spirits. Lit, “ of unclean spirits ” (spirituum immundorum, πνευμάτων ἀκαθάρτων), but the objective genitive, employed in both cases, is equivalent to “against,” and consequently “over” evil spirits.

    and to heal, etc. St Gregory remarks that just as men water a tender plant, and not a full-grown tree, so miracles were necessary in the early days of the Church, in order to implant and confirm the faith of converts ; whereas when Christianity had firmly taken root, such supernatural proofs were far more rarely accorded.

    2. Apostles. Jesus trained them for their present and future work.

To this end —

    (1) They were eye-witnesses of His miracles.

    (2) They received special instructions from Him during His public life, and during the forty days after His Resurrection, when He spoke of the kingdom of God (Acts i. 3), — i.e. the establishment of the Catholic Church.

    (3) They were sent out on apostolic missions.

    (4) Jesus Himself raised them to the priesthood.

    (5) They received the fulness of the gifts of the Holy Ghost at Pentecost. Their preaching during our Lord’s lifetime had for object to prepare their hearers for the preaching of Christ Himself, as the Precursor had done. As regards their powers, they could even raise the dead, but all their miracles were worked in the name of Jesus, not authoritatively, as Jesus Himself worked miracles.

    Simon, who is called Peter. His name was changed when St Peter was brought to our Lord by St Andrew (see St John i. 42).

    2-4. names of the Apostles. Holy Scripture : —

We observe, when comparing these four lists, that the names fall naturally in three groups of four. We notice that in all four —

    (a) Simon Peter stands first.

    (b) Philip comes fifth.

    (c) James (son of Alpheus) stands ninth.

    (d) Judas Iscariot is named last.

    The same names always occur in their own groups, though the order may vary within the divisions, excepting for the four mentioned above.

    The word “ apostle ” signifies “ one sent forth,” not merely as a messenger, but as the representative of the one who sends him forth. Thus Christ said to them : Peace be to you. As the Father hath sent me, I also send you (St John xx. 21). St Matthew, St Mark, and St John only employ the word “apostle” once. St Luke frequently uses it. 

    3. Matthew the publican. In his humility, St Matthew refers to his former occupation ; in their charity, the other Evangelists omit it.

    5. Go ye not, etc. St Jerome is of opinion that the apostles were first sent to the Jews, lest they should afterwards reject the ministrations of the apostles, on the plea that Christ had first sent His messengers to the Samaritans and Gentiles, whom they detested. It was not until after the Resurrection that the apostles were bidden to go and teach all nations. Cf. You shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth (Acts i. 8).

    `into the way of the Gentiles. (Εἰς ὁδὸν ἐθνῶν) By this, some commentators understand the road leading to wholly pagan cities, such as Tyre and Sidon ; others apply them to the streets of the Gentiles, i.e. to those quarters of the Jewish towns where the Gentiles congregated, on account of the difficulty of obtaining dwellings situated in the Jewish quarters.

    the Samaritans. A mixed people, of partly Jewish, partly Assyrian descent. They conformed on most points to the Jewish faith, since they accepted the Pentateuch and observed its prescriptions.

    They were always at enmity with the Jews on account of the rival Temple which the former had set up on Mount Garizim. Our Lord Himself visited Samaria and made converts there. So when the Samaritans were come to him, they desired that he would tarry there. And he abode there two days. And many more believed in him because of his own word (St John iv. 40, 41).

    6. lost sheep of the, etc. Those spoken of in ch. ix. 36.

    7. preach, saying. St Mark tells us that they were sent two and two. Thus they could encourage and assist each other. They had been hearers of His teaching and witnesses of His miracles for two years.

    The kingdom of heaven, etc. They were to announce the arrival of Christ Himself, and to declare the glad tidings of salvation.

    8. Heal the sick. In virtue of the power given them. St Mark adds that they “ anointed with oil many that were sick and healed them.”

    Jewish physicians were accustomed to anoint with oil, and Isaias speaks of wounds not dressed or fomented with oil (i. 6). It was considered a cure for boils and for headaches, and the rabbis allowed this remedy to be employed on the Sabbath-day. As the Sacrament of Extreme Unction was not yet instituted, the anointing with oil referred to in verse 13 cannot be identified with it, but the Council of Trent states that “ this Sacrament was insinuated (i.e. prefigured) by St Mark, but promulgated and commended to the faithful by St James.”

    raise the dead. These words are wanting in most of the later Uncials and in many versions. St Jerome accepted them (“ mortuos suscitate”), and the Scriptures shew that the apostles had this power.

    freely. “ (gratuitously ” ( δωρεὰν).

    have you received. Grace has been freely given by God to man. Cf. If any man thirst let him come to me and drink (St John vii. 37). To him that thirsteth I will give of the fountain of the water of life freely (Apoc. xxi. 6). Therefore man should give generously to his fellows.

    This truth is frequently inculcated in the Scriptures, by precept (as in this passage), and by the examples of the apostles. Cf. I preached unto you the gospel of God freely (2 Cor. xi. 7). In labour and in toil, we worked night and day, lest we should be chargeable to any of you (2 Thes. iii. 8).

    9. Do not possess, etc. Lit. “ do not procure” (μὴ κτήσησθε).

    The other Synoptists give. Take nothing for your journey. They were to go forth without making any special preparations, believing firmly that God would supply their bodily wants.

    The apostles, like St .Tohn the Baptist, were to exhort men to penance, and to preach the kingdom of God. Their manner of life, therefore, was to be penitential. We know that sometimes during our Lord’s public ministry, both He and His followers lacked even the simplest necessaries of life. This manner of life was less strange than it would be in our land and our own times, as the Orientals were proverbial for their hospitality.

    nor money. Lit. “ copper ” (χαλκὸν). Note the gradation — gold, silver, copper. After Pentecost we find the apostles observing these rules faithfully. Thus St Peter said to the lame man at the gate of the Temple : Silver and gold I have none (Acts iii. 6).

    in your purses. Lit. “in your girdles” (εἰς τὰς ζώνας ὑμῶν). It was usual to use the ends of the girdle as a purse, or to carry money in its folds at the waist.

    10. nor scrip. A wallet or bag slung over the shoulder and used for carrying provisions. As they were forbidden to take bread, they would not need the wallet. These commands have been observed to the letter by the Mendicant Orders.

    nor two coats. No change of clothing ; or it may mean that, like the poor, they were only to wear one tunic. Travellers generally took two, as they often had to sleep out in the open air, and the nights were very cold at certain seasons.

    nor shoes, — i.e. other than those they were wearing, since St Mark adds here : be shod with sandals (vi. 9.), i.e. soles made from the bark of the palm, or of tough skin.

    The sandal was made larger than the foot, and the edges were perforated with holes, i so that it could be laced to the foot with thongs. The Jews were very careful not to go barefooted. They were bidden by the Talmud to sell the beams of their house to purchase shoes, rather than to go barefooted.

    nor a staff. This evidently means no extra staff, since St Mark has a staff only. They were to take the one in use, and make no further provision. Jesus wished them to practise self-denial and confidence in God’s providence.

    for the workman, etc. A reference to the labourers in the field of the Lord of the harvest. St Matthew alone gives these words.

    of his meat. A labourer’s food was generally part of his wages.

    The Church, acting on this principle, had laid down the formal precept that we should “ contribute to the support of our pastors.’’

    St Paul quotes these words (see 1 Tim. v. 18), and elsewhere teaches this same doctrine. Cf. If we have sown unto you spiritual things, is it a great matter if we reap your carnal things? (1 Cor. i.x. 11. See also Rom. xv. 27).

    11. whatsoever city or town, etc. The other Synoptists have whatsoever house. “Frugality is the best provision for the Christian” (St Clem. of Alex.). The apostles were to be satisfied with what was offered, and not seek for more comfortable or luxurious quarters.

    Thus St Paul abode in the house of Lydia. And when she was baptized, and her household, she besought us, saying : If you have judged me to be faithful to the Lord, come into my house and abide there. And she constrained us (Acts xvi. 15). Also Jason received St Paul and Silas at Thessalonica (Acts xvii. 7).

    is worthy, — i.e. of a spiritual blessing.

    Note the two lines of conduct : —

    1. If received —

(a) accept hospitality.

(b) heal the sick (they also cast out devils ; verse 17).

(c) preach the kingdom of God to all the household,

    2, If rejected —

(a) shake off the dust of your feet.

(b) announce the judgments of God.

    there abide. All the Synoptists record this injunction.

    12. Peace he to this house. These words are found in א, D, L, and several Cursives, and in the Latin Vulgate, but are wanting in most of the Uncials. Though probably an interpolation from St Luke x. 5, they are certainly supposed in verse 13. This was the usual Jewish greeting, e.g.—

    You shall say; Peace be to my brethren, and to thee, and peace to thy hotise, and peace to all that thou hast (1 Kings xxv. 6). After the Resurrection Jesus thus greeted His disciples: Jesus stood in the midst of them, and saith to them; Peace be to you: it is I, fear not (St Luke xxiv, 36). By “ peace ” the Jews understood the full possession of both spiritual and temporal blessings.

    13. your peace shall return to you. “ Peace is here personified and represented as coming back to the disciples and accompanying them, till it finds a host worthy of it,” Whether the inmates accepted or rejected the message, the disciples would be equally rewarded for their good deed, i.e. for their intention to evangelize. God rewards the good intention, independently of the results obtained.

    14. going forth out of that, etc. The denunciation was to be solemn and public. In the Acts we find this command obeyed, for when St Paul was with Barnabas in Antioch the chief men of the city raised persecution against Paul and Barnabas, and cast them out of their coasts. But they, shaking off the dust of their feet against them, came to Iconium (xiii. 50, 51).

    It was customary for the Pharisees to shake off the dust from their sandals when they crossed the frontiers of Judea from a Gentile land. They held that this dust was a pollution to their land, on account of the idolatry which the Gentiles practised. The action is therefore symbolical of complete cessation of fellowship, and renunciation of responsibility.

    In St Luke we find the reason of this command. The dust shaken off was to be a testimony against them. This command applied only to the people of Israel, who had been prepared for the coming of Christ by the ministry of St J ohn the Baptist.

    Note.— Our Lord’s instructions to His apostles may be summarised as follows : —

    1. The need of labourers.

    2. The dangers that threatened them.

    3. Their conduct —

(а) When setting forth.

(b) When entering a house.

(c) When entering a city.

    4. Their mission —

(a) To heal.

(b) To preach.

(c) To denounce those who rejected them.

    5. Woes against those who reject the Gospel,

    15. it shall he more tolerable. These words prove that there are different degrees of punishment, as there are of blessedness.

    Sodom. One of the five “ cities of the plain.” Four of them, including Sodom, were destroyed by fire and brimstone (see Gen. xix. 24). It is probable that it stood in the Jordan Valley, due north of the Dead Sea, Not a vestige remains of any of these cities. The inhabitants of these cities were regarded as the greatest of sinners.

    Cf. At thy right hand is Sodom and her daughters .... thou hast done almost more wicked things than they in all thy ways (Ezech. xvi. 46, 47). The rabbis had a saying “ The men of Sodom have no part in the world to come ” (Misnah).

    The apostles obeyed our Lord’s commands. Going out they went about through the towns, preaching the gospel and healing everywhere (St Luke ix. 6). St Matthew omits the return of the apostles, which the other Synoptists relate briefly : And the apostles, when they were returned, told him all they had done : and taking them, he went aside into a desert place, apart, which belonqeth to Bethsaida (St Luke ix. 10. See also St Mark vi. 30-31).

Additional Notes

    The Number of the Apostles. There were only twelve chosen by Christ, though others were added later. By the death of Judas, the Apostolic College was reduced to eleven, but St Matthias took his place. St Paul and St Barnabas are also called Apostles. The Twelve Apostles are by some writers thought to have been typified in the Old Testament by —

    (1) The twelve sons of Jacob, prefiguring their authority.

    (2) The twelve fountains of Elim, prefiguring their preaching.

    (3) The twelve stones on the high-priest’s breastplate, prefiguring their example.

    (4) The twelve loaves of proposition, prefiguring spiritual nourishment given by the apostles.

    (5) The twelve stones taken by Josue from the Jordan, prefiguring their constancy and fortitude.

    (6) The twelve oxen upholding the brazen sea, prefiguring their strength of character.

    In the new Testament the Twelve Apostles are supposed to be signified —

    (1) By the twelve stars crowning the Spouse of Christ.

    (2) By the twelve foundation stones of Jerusalem.

    (3) By the twelve gates of pearl of Jerusalem.

    The Apostles had a special vocation or call from our Lord. Not all who desired to follow Him closely were allowed to do so, while the rich young man, when bidden to follow our Lord, “ went away sad.” So now, men must have a special vocation for the priesthood, for none can ‘Make the honour to himself, but he that is called by God, as Aaron was” (Heb. V. 4).

    He gave them power to heal sicknesses and to cast out devils. "We do not know if our Lord communicated these powers by any exterior ceremony, as when “he breathed on them and said to them : Keceive ye the Holy Ghost ” (St John XX. 22).

    These powers were given as a proof that the Apostles were sent by the Messias on a divine mission, and as followers of Him, who had not where to lay His head, the Apostles were to practise the strictest poverty and austerity.

    Numbers have a symbolical meaning in the Scriptures. God has “ordered all things in measure, and number, and weight” (Wisdom xi. 21). Thus 3 is regarded as a symbol of what is Divine, 4 of what is created. 3 + 4 gives 7, the symbol of rest, or a sabbath. 3 x 4 = 12, which gives the blending of the Divine and the human — the Catholic Church.

    9. Do not possess gold, nor silver, nor money. “ The brass would be the copper coinage of the Herods, which alone might be struck by them ; or some of the Greek imperial coins, especially those struck at Antioch. The silver, either Greek imperial tetradrachms or Roman denarii of a quarter their weight, didrachms having fallen into disuse ; only certain free cities were allowed to coin silver. The gold, as Palestine was a subject province, must have been coined at Rome, for she retained the coining of gold entirely in her own hands ” (Pulpit Comm. St Matt., p. 407).

    The Fathers have put forth the following motives of the prohibition as regards having gold or silver : —

    (а) To deliver them from anxiety concerning their possessions. Cf. “ Be not solicitous,” etc.

    (b) To enable them to travel about more rapidly, and thus to devote more time to preaching.

    (c) To deliver them from any temptation to avarice.

    (d) To teach the faithful that it is their duty to support God’s ministers. Cf. “ Let him that is instructed in the word, communicate to him that instructeth him, in all good things” (Gal. vi. 6).

    Their confidence in Providence was fully justified, since we learn from St Luke when our Lord questioned them on this subject. “ And he said to them : When I sent you without purse and scrip and shoes, did you want any thing ? But they said: Nothing” (St Luke xxii. 34-36). St Hilary interprets verse 9 figuratively as follows : —

The Purse signifying attachment to emoluments.

The Scrip signifying anxiety for worldly goods.

The two Coats signifying profession of Christianity without having renounced Judaism.

The Shoes signifying holiness of life, self-renunciation. Cf. “Put off the shoes from thy feet : for the place whereon thou standest is holy ground ” (Exod. iii 5).

The Staff signifying confidence in Christ, the “root of Jesse.” Cf. “Thy rod and thy staff they have comforted me ” (Ps. xxii. 4).

    Nor two coats. The rabbis laid down a law that no Jew might wear the same coat on festivals and sabbaths as on working days. If a man was so poor that he only possessed one coat, he was enjoined “ to change the way in which he wore it,” i.e. to arrange the folds otherwise, or to wear it on the other side. This precept was doubtless given out of respect for the festal days, and also as a precaution against pollution, since a man’s working clothes were likely to touch “ unclean ” (i.e. legally defiled) things.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Jesus preaches in Galilee

St Matthew Chapter IX : Verses 35-38

Contents

• Matt. ix. 35-38 Douay-Rheims text & Latin text (Vulgate).
• Notes on the text
• Additional Notes; Like sheep that have no shepherd.

Matt. ix. 35-38

Healing every disease.
J-J Tissot. Brooklyn Museum.

35 And Jesus went about all the cities, and towns, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every disease, and every infirmity.

Et circuibat Jesus omnes civitates, et castella, docens in synagogis eorum, et prædicans Evangelium regni, et curans omnem languorem, et omnem infirmitatem.

36 And seeing the multitudes, he had compassion on them: because they were distressed, and lying like sheep that have no shepherd.

Videns autem turbas, misertus est eis : quia erant vexati, et jacentes sicut oves non habentes pastorem.

37 Then he saith to his disciples, The harvest indeed is great, but the labourers are few.

Tunc dicit discipulis suis : Messis quidem multa, operarii autem pauci.

38 Pray ye therefore the Lord of the harvest, that he send forth labourers into his harvest.

Rogate ergo Dominum messis, ut mittat operarios in messem suam.

Notes

    35. Jesus went about, etc. These words are found in substance in ch. iv. 23, and they describe the preaching, labours, and works of mercy which characterized our Lord’s missionary journey. It is probable that our Lord now began His third Galilean mission. Our Lord by His teaching and miracles sowed the good seed ; it bore fruit in the souls of many, and the apostles reaped the harvest later, notably after Pentecost.

the cities and towns. Better, “ cities and villages” (τὰς πόλεις  . . . . καὶ τὰς κώμας).

    Josephus asserts that Galilee contained 240 cities and villages, but as he generally exaggerates, we may take a lower figure. Even the half of this number would involve much labour and fatigue. Jesus preached in the villages as well as in the towns, because He loved the poor, and desired to teach His apostles by His example to devote themselves to the needy and disinherited as regards this world’s goods.

    healing every disease., etc. Cf. iv. 23, x. 1, where the same words occur. These set phrases may be due to the oral tradition. The original expression (νόσον καὶ πᾶσαν ⸀μαλακίαν) draws a clearer line of demarcation than exists between our English words “disease” and “infirmity.” We might render it “sicknesses and weaknesses.” Persons in ill-health often suffer from weakness or infirmity, without having any actual disease.

    36. seeing the multitudes. The crowds that thronged Him during His journey through the cities and villages.

    he had compassion. Misfortune and destitution, whether physical, material, or spiritual, ever appealed to the merciful heart of Jesus. Cf. I have compassion on the multitudes (infra, xv. 32).

    were distressed. Lit. “were harassed” (ἐσκυλμένοι). This is probably the correct reading, though some MSS. read “fainting” (ἐκλυλεμένοι).

    The comparison is taken from a flock tormented and driven away by wild beasts, and lying cast out, prostrate, fleeced and lacerated. The “vexati et jacentes” of the V ulgate renders the thought correctly.

    that have no shepherd. The simile of a flock with its shepherd is often found in the Scriptures (see Is. lxiii. 11 ; Mich. vii. 14 ; Ps. lxxiii. 1).

    37. labourers are few. This is ever the cry of the Church. Hence, those whom God honours by calling them to work in His Church ought to obey the call promptly and generously, and parents should never prevent their children from obeying the manifest call to a higher life. But all can labour in the harvest-field, each in his own sphere. Many canonised saints have been simple laymen, and yet they have had great influence in the world.

    38. Lord of the harvest. God the Father, whom Jesus also calls the Lord of the vineyard (see infra, xxi. 33, 40).

    that he send forth, etc. “ The Lord of the harvest ” desired that the ripe grain should be reaped, but He willed that men should co-operate, and by their prayers obtain labourers for the work. The words are expressive, and signify literally “ that he cast forth (ὅπως ἐκβάλῃ). The impulse from on high is needed, but the labourer himself requires energy to grapple with inevitable difficulties.

Additional Notes

    36. Like sheep that have no shepherd. The Jews had shepherds, but these shepherds were unfaithful. In the Scriptures we find these faithless shepherds graphically described: “Woe to the shepherds of Israel, that fed themselves : should not the flocks be fed by the shepherds ? You ate the milk, and you clothed yourselves with the wool, and you killed that which was fat : but my flock you did not feed. The weak you have not strengthened, and that which was sick you have not healed ; that which was broken you have not bound up, and that which was driven away you have not brought again, neither have you sought that which was lost : but you ruled over them with rigour and with a high hand. And my sheep were scattered, because there was no shepherd : and they became the prey of all the beasts of the field, and were scattered. My sheep have wandered in every mountain, and in every high hill : and my flocks were scattered upon the face of the earth, and there was none that sought them ” (Ezech. xxxiv. 2-6).

    “ The spiritual scene, as Jesus pictured it, was melancholy. Chrysostom and Theophylact realized it more vividly than most modern expositors. The multitudes of the people were as sheep without a shepherd, scattered over a locality abounding with beasts of prey. The wolf, the bear, the lion were prowling about, seeking whom they might devour. Many, alas, had already been devoured ; and of the rest the great majority had suffered terribly. They had been chased by their enemies up and down. On this side were some with large patches of the fleece and skin rudely torn and hanging down. On that side were others run down, and tossed over, and trampled. They were lying prostrate, and utterly unable to rise. It was a saddening sight. It is the picture of the spiritual condition of wandering sinners. As the Saviour gazed on it, He felt His compassions stirred to their depths. They had been stirred before, and hence He had come to seek and to save the lost. He was the true Shepherd of the sheep, the good Shepherd, but He needed a company of under-shepherds who would have sympathy with His aims, and care for souls in somewhat of His own spirit ” (Morrison, p. 149)

    37. The harvest. This is another similitude often found in Scripture. Cf. “ Behold I say to you, lift up your eyes, and see the countries, for they are white already to harvest ” (St. John iv. 35). The same thought occurs in the parables of the Sower and of the Cockle, and again in the Apocalypse: “I saw one like to the Son of man, having in his hand a sharp sickle, .... and he that sat on the cloud, thrust in his sickle into the earth, and the earth was reaped” (xiv. 14-1).

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

Two blind men and a dumb demoniac

St Matthew Chapter IX : Verses 27-34

Contents

• Matt. ix. 27-34 Douay-Rheims text & Latin text (Vulgate).
• Notes on the text

Matt. ix. 27-34

Healing the blind. J-J Tissot. Brooklyn Museum.

27 And as Jesus passed from thence, there followed him two blind men crying out and saying, Have mercy on us, O Son of David.

Et transeunte inde Jesu, secuti sunt eum duo cæci, clamantes, et dicentes : Miserere nostri, fili David.

28 And when he was come to the house, the blind men came to him. And Jesus saith to them, Do you believe, that I can do this unto you? They say to him, Yea, Lord.

Cum autem venisset domum, accesserunt ad eum caeci. Et dicit eis Jesus : Creditis quia hoc possum facere vobis? Dicunt ei : Utique, Domine.

29 Then he touched their eyes, saying, According to your faith, be it done unto you.

Tunc tetigit oculos eorum, dicens : Secundum fidem vestram, fiat vobis.

30 And their eyes were opened, and Jesus strictly charged them, saying, See that no man know this.

Et aperti sunt oculi eorum : et comminatus est illis Jesus, dicens : Videte ne quis sciat.

31 But they going out, spread his fame abroad in all that country.

Illi autem exeuntes, diffamaverunt eum in tota terra illa.

32 And when they were gone out, behold they brought him a dumb man, possessed with a devil.

Egressis autem illis, ecce obtulerunt ei hominem mutum, dæmonium habentem.

33 And after the devil was cast out, the dumb man spoke, and the multitudes wondered, saying, Never was the like seen in Israel.

Et ejecto dæmonio, locutus est mutus, et miratae sunt turbæ, dicentes : Numquam apparuit sic in Israel.

34 But the Pharisees said, By the prince of devils he casteth out devils.

Pharisæi autem dicebant : In principe dæmoniorum ejicit dæmones.

Notes

    27. Jesus passed from thence. Either from the home of Jairus (which the context favours), or from the neighbourhood of Capharnaum.

    followed him. Evidently Jesus paid no attention to their cries at first, probably in order to try their faith.

    two blind men. Blindness was extremely prevalent in the East, owing to want of cleanliness, the quantity of pulverized dust and sand in the air, the sandy soil, the extreme brightness of the sun’s rays, the wide daily range of temperature, the glistening of the sandy soil, the habit of sleeping in the open air, and the lack of intelligent medical treatment. All these causes united gave a large percentage of wholly or partially blind people in the countries of the East.

    crying out. This is the only way the blind can make their wants known, hence their loud cries. In like manner the blind men near Jericho cried out. Note the French idiom, “Crier comme un aveugle.”

    O Son of David. A title of the Messias. The blind men shewed that they had faith in Christ as the Messias, of whose time it was prophesied : In that day the deaf shall hear the woi’ds of the book, and out of darkness and obscurity the eyes of the blind shall see (Is. xxix. 18).

    28. to the house. In which He dwelt at Capharnaum.

    came to him. They came quite close now (προσῆλθον αὐτῷ). Our Lord had tried their faith by not answering their appeal immediately. We have here an encouragement to persevere in prayer.

    Do you believe ? As an antecedent condition of a miracle, Jesus always exacted faith of those who were capable of exercising it, or of those who pleaded the cause of the infirm.

    “Faith is the conducting link between man’s emptiness and God’s fulness. ... It is the bucket let down into the fountain of God’s grace, without which man could never draw water from the wells of salvation.” Without faith it is impossible to please God (Heb. xi. 6).

    30. their eyes were opened. A Hebrew idiom for regaining sight. Cf. How were thy eyes opened ? (St John ix. 10). Lord, that our eyes be opened (infra, xx. 33).

    Jesus strictly charged. (ἐνεβριμήθη) The idea is of a command given peremptorily, or sternly. Various motives have been assigned for this prohibition, e.g. —

1. Jesus wished to teach us to avoid ostentation, and to perform our good deeds secretly.

2. He desired to avoid public acclamation and enthusiasm.

3. He did not desire to be followed merely for the temporal favours He granted.

    Knabenbauer suggests that Jesus did not forbid them to let their cure be known, since this was unavoidable, but that He forbade them to reveal that He was the Messias.

    See that no man know this. A like injunction was laid upon the leper (supra, viii. 4).

    31. spread his fame. In disregarding our Lord’s command, probably the men did not sin, as it is most likely that they regarded the prohibition as being prompted by our Lord’s humility. Doubtless, in their joy and excitement, they could not refrain from expressing their gratitude : moreover, if they had not published the grace received, their friends must have perceived that they were healed, and would therefore have made known the miracle,

    32. when they were gone out. Lit. “as they were going” (Αὐτῶν δὲ ἐξερχομένων)

    they brought. The man’s friends, not the two who had just received their sight.

OCR not available. Text taken from source document.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.

An issue of blood and the raising of Jairus' daughter

St Matthew Chapter IX : Verses 18-26

Contents

• Matt. ix. 18-26 Douay-Rheims text & Latin text (Vulgate).
• Notes on the text
• Additional Notes.

Matt. ix. 18-26

18 As he was speaking these things unto them, behold a certain ruler came up, and adored him, saying: Lord, my daughter is even now dead; but come, lay thy hand upon her, and she shall live.

Haec illo loquente ad eos, ecce princeps unus accessit, et adorabat eum, dicens : Domine, filia mea modo defuncta est : sed veni, impone manum tuam super eam, et vivet.

Thy faith hath made thee whole.
J-J Tissot. Brooklyn Museum.

19 And Jesus rising up followed him, with his disciples.

Et surgens Jesus, sequebatur eum, et discipuli ejus.

20 And behold a woman who was troubled with an issue of blood twelve years, came behind him, and touched the hem of his garment.

Et ecce mulier, quæ sanguinis fluxum patiebatur duodecim annis, accessit retro, et tetigit fimbriam vestimenti ejus.

21 For she said within herself: If I shall touch only his garment, I shall be healed.

Dicebat enim intra se : Si tetigero tantum vestimentum ejus, salva ero.

22 But Jesus turning and seeing her, said: Be of good heart, daughter, thy faith hath made thee whole. And the woman was made whole from that hour.

At Jesus conversus, et videns eam, dixit : Confide, filia, fides tua te salvam fecit. Et salva facta est mulier ex illa hora.

23 And when Jesus was come into the house of the ruler, and saw the minstrels and the multitude making a rout,

Et cum venisset Jesus in domum principis, et vidisset tibicines et turbam tumultuantem, dicebat :

And the maid arose. J-J Tissot. Brooklyn Museum.

24 He said: Give place, for the girl is not dead, but sleepeth. And they laughed him to scorn.

Recedite : non est enim mortua puella, sed dormit. Et deridebant eum.

25 And when the multitude was put forth, he went in, and took her by the hand. And the maid arose.

Et cum ejecta esset turba, intravit : et tenuit manum ejus, et surrexit puella.

26 And the fame hereof went abroad into all that country.

Et exiit fama hæc in universam terram illam.

Notes

    18. As he was speaking these things.  According to St Matthew, the ruler arrived during our Lord’s discourse on fasting, whereas the two incidents which follow here, are placed by St Mark and St Luke after our Lord’s return from the country of the Gadarens, and they give various other incidents between the discourse on fasting and the raising of the daughter of Jairus. As St Matthew was an eye-witness of these events, it is reasonable to attach more importance to the order he observes, than to the arrangement adopted by the other Synoptists, who derived their materials from others. Another solution to the difficulty is, that Jesus twice discoursed on fasting, once in the context as given by the second and third gospels, and again in the context assigned to it by St Matthew. St Augustine favours this view.

    a certain ruler. St Mark adds, named Jairus.

    The Hebrew Jair or Yair, meaning “He will enlighten.” All Hebrew names had a meaning. The names of those whom Jesus healed are rarely mentioned.

    Each synagogue was ruled by elders, with a Ruler as head. Some more important synagogues seem to have had several Rulers. Their duties were to conduct the services, and they had the power of excommunicating evildoers. Therefore they were feared and respected by the Jews, and belonged to the highest class of society.

    came up, and adored him. The ruler fell down at the feet of Jesus (St Luke). Jairus made the usual Oriental salutation, which consisted in kneeling and touching the ground with the forehead.

    saying, etc. St Mark lays stress on the ruler’s earnestness, — he besought him much.

    my daughter. The third gospel supplies other details. It was his only daughter, almost twelve years old, and she was dying.

    is even now dead. In St Mark we read : is at the point of death. Jairus evidently feared that, by this time, she might be dead.

    come, lay thy hand. Jairus must have heard how often our Lord had cured the sick by the imposition of hands. He had not the faith of the centurion, who believed our Lord could heal from a distance.

    19. Jesus .... followed him with his disciples. Jesus was satisfied with Jairus’ faith and went. He knew, too, that one would beg His mercy and compassion on the way thither. As a great multitude accompanied and thronged Him (St Mark), our Lord could advance but slowly.

    20. a woman.

    Eusebius, bishop of Cæsarea (315-320 A.D.), states that she was a Gentile, named Veronica, of Cæsarea Philippi (or Paneas). She is said afterwards to have pleaded with Pilate to spare our Lord. He also relates that, as a tribute of gratitude for her cure, she erected at the gate of her house a bronze image representing Jesus standing, while a woman knelt before Him with outstretched hands in the attitude of a suppliant. Julian the Apostate destroyed this image and placed his own statue on the pedestal, but this statue was destroyed by lightning.

    an issue of blood. She evidently suffered from chronic hæmorrhage. This affliction rendered her legally “ unclean,” and unable to take part in ordinary religious and social life. It caused her isolation, acute pain, and prolonged suffering.

    From the other Synoptists we learn that —

(a) She had suffered many things from many physicians.

(b) She had bestowed all her substance on physicians.

(c) She could not be healed by any.

(d) She was nothing better, but rather worse.

    The woman had suffered both from the disease itself, and the way in which such diseases were treated in those days. Some of them were merely ridiculous, superstitious practices, others consisted in potions made of most revolting ingredients.

    came behind. She had heard of Jesus from the eye-witnesses of His marvellous works in Galilee, and came in the crowd behind Him, in order to escape observation.

    touched the hem of his garment. A cloak or outer garment having four corners, each of which was adorned with a tassel or fringe. It was prescribed by the Law of Moses: —

    Speak to the children of Israel, and thou shalt tell them to make to themselves fringes in the corners of their garments, putting in them ribands of blue. That when they shall see them, they may remember all the commandments of the Lord, and not follow their own thoughts and eyes, going astray after divers things (Numb. xv. 38, 39).

    The Pharisees wore very large tassels or fringes. It was considered a mark of esteem and veneration to touch the lower tassels.

    21. For she said, etc. Lit. “ she kept on saying ” in herself (ἔλεγεν γὰρ ἐν ἑαυτῇ).

    The other Synoptists give this miracle much more fully ; from them we learn the following details : —

    (a) She was cured the moment she touched the tassel.

    (b) Jesus said. Somebody hath touched me, for I know that virtue is gone out from me (St Luke). Who hath touched my garments ? (St Mark).

    (c) The multitude all denying, St Peter explained that the crowds were thronging on all sides.

    (d) The woman, seeing that she was not hid, came trembling, and fell down before his feet, and, declared before all the people for what cause she had touched him, and how she was immediately healed (St Luke viii. 47).

    22. Jesus turning. Cf. He looked about to see her (St Mark). He turned round knowing well who it was. Probably the woman had shrunk back among the crowd.

    Be of good heart. The poor woman came fearing and trembling because she had presumed to touch our Lord’s garment.

    The touch of the “ unclean ” caused ceremonial defilement until the evening. Encouraged by our Lord’s kindness, she related the particulars of her illness, adding the confession of how she had touched Him, in order to obtain her restoration to health.

daughter. This is the only recorded occasion on which our Lord used this title.

    thy faith hath made thee whole. His own power had operated the cure, but her living faith had elicited that power. Then our Lord dismissed her, saying : Go in peace, and be thou whole of thy disease (St Mark).

    the woman was made whole, etc. Cf. the fountain of her blood was dried up (St Mark). The poor woman was healed the moment she touched our Lord’s garment. Clearly, the fringe alone could not have healed her, but it was the instrument employed by Christ to restore her to health in reward for her faith. Our Lord here sanctions the use of relics, and in the Acts we find that God worked miracles by means of them. So that even there were brought from his body to the sick, handkerchiefs and, aprons, and the diseases departed from them, and the wicked spirits went out of them (Acts xix. 12). It was the faith of the person that obtained the miracle in all these cases, and not some intrinsic magical power in the object by which the healing was conferred. The Church teaches us that the relics of the Saints are to be held in veneration.

    St Matthew omits the incident of the message brought to the ruler, as they were on the road to his house. As he was yet speaking, there cometh one to the ruler of the synagogue, saying to him: Thy daughter is dead ; trouble him not. And Jesus hearing this word, answered the father of the maid: Fear not; believe only, and she shall be safe (St Luke). He at once encouraged the father not to lose heart. The child was to be raised in reward for the father’s faith. So it is often now. The prayer of faith obtains graces for those for whom we pray.

    23. when Jesus was come into the house. Having reached the house, Jesus admitted not any man to follow him but Peter and James and John (St Mark).

    These were the chosen three who were privileged to witness certain miracles and scenes when the other apostles were excluded. As usual, St Peter stands first. These three witnessed —

(а) The raising of Jairus’ daughter.

(b) The Transfiguration.

(c) The Agony in Gethsemani.

    and saw the minstrels. The tumult was caused by the hired mourners, chiefly women. The poorest Jew, on the death of his wife, was bound by the rabbinical law to hire at least two flute-players and one mourning woman. The men played mournful strains, while the woman beat her breast and uttered loud lamentations. The higher the class to which the deceased belonged, the greater the lamentations. The period of mourning lasted at least eight days ; in the case of a king it extended to a month. The hired mourners would be in the outer court.

    St Mark distinguishes between our Lord’s entrance into the house and His entrance into the room where the child lay dead. He also gives our Lord’s question : And going in, he saith to them : Why make you this a-do, and weep ? (v. 39).

    24. not dead, hut sleepeth. Death is often spoken of as a sleep. Cf. These things he said, and after that he said to them : Lazarus our friend sleepeth, but I go that I may awake him out of sleep (St John xi. 11). Jesus meant that she would rise again as from sleep. He had not yet looked on the child when He said this, though He knew that she was really dead.

    they laughed him to scorn. All three Synoptists give these words. They knew the child was dead, and misunderstanding the sense of His words, they mocked at Him. The message sent to Jairus, the convoking of the mourners, and their incredulity when told she was sleeping, are all proofs that the child was really dead, and thus the miracle was more evident, Jesus, having put them all out .... entereth in where the damsel was lying (St Mark).

    25. when the multitude was put forth. The hired mourners could easily be dismissed.

    he went in, — i.e. into the inner chamber.

    took her by the hand. Jesus does not refrain from touching a corpse. He was above all legal prescriptions.

    St Mark completes this narration ; He saith to her : Talitha cumi, which is, being interpreted, damsel (I say to thee) arise. And immediately the damsel rose up, and walked (St Mark v. 41, 42). Note that our Lord uses the Aramaic words, Talitha cumi. This was probably the child’s mother-tongue.

    the maid arose. The child rose up and walked, thus proving her perfect restoration to life and health. This is the only miracle of raising the dead mentioned by St Matthew. In all, three such miracles are recorded by the Evangelists : —

(a) Jairus’ daughter, raised immediately after death.

(b) The widow’s son, who was being carried to the grave.

(c) Lazarus, who had been dead four days.

    26. the fame hereof, etc. In spite of our Lord having charged them strictly that no man should know it. Jesus probably wished to avoid renewing the opposition of the Pharisees and Scribes. The prohibition was laid on the parents chiefly. The multitude who had been dismissed, could not fail to know and make known the miracle. Later, when Jesus raised Lazarus, He imposed no command to keep silence, for His hour being at hand, He allowed His foes then to do their worst.

    Both St Mark and St Luke give our Lord’s final command that something should be given her to eat (St Mark). He did this to prove to the people that the child was really alive, and also to strengthen her. Thus Jesus after His Resurrection partook of food in presence of His disciples as a proof that He was no phantom. Notice also in this injunction the tenderness of our Lord.

Additional Notes

    24. Give place, for the girl is not dead. Some non-Catholic writers have concluded from these words that the child was in a trance, but there is no ground for thus construing our Lord’s words, since He used the same expression when speaking of Lazarus — “ our friend sleepeth ” ; then finding that His apostles had misunderstood Him, Jesus said to them plainly, “ Lazarus is dead ” (St John xi. 14). St Jerome, speaking on the subject, says, “ for God all are alive”; and St John Chrysostom remarks, “in His presence, death was nothing but sleep.”

    The Aramaic tongue. This tongue was proper to the inhabitants and literature of Syria and Mesopotamia. This language is of the Semitic family, and a sister language to Syriac and Chaldee.

    On the raising of the dead. “ In the Old Testament we have three instances of the raising of the dead : Elias raised the son of the Phoenician widow in the village of Sarephta, but he stretched himself upon the body of the dead child and invoked some higher power (compare 3 Kings xvii. 17-22). Eliseus, too, raised the son of the Sunamitess, but he had to wrestle with God before the soul of the child returned (compare 4 Kings iv. 29-35). Again, the corpse cast into the sepulchre of Eliseus, when it had touched the bones of the prophet, came to life and stood upon its feet, but here no man was active, the power of God worked to glorify the remains of His servant (compare 4 Kings xiii. 21). Jesus, too, raises three dead to life, but in a quite different manner. ‘ Damsel, arise! ’‘ Young man, arise! ‘ Lazarus, come forth’ are the words He uses, not in the form of supplication and prayer, but in the form of command. Jesus is indeed the Lord of life and death, both physical and moral ” (Maas, S.J.).

    The raising of the dead to life was appealed to by the early Christian apologists, in proof of the truth of Christianity. Thus Quadratus, in his Apology for the Christian Faith, refers in his letter to the Emperor Hadrian to the miraculous healing of the sick, and the raising to life of those, whom he himself had known personally. The widow’s son and the daughter of Jairus may have been alive when the Evangelists wrote their gospels, and this would account for their names being withheld, for since the Jews tried to kill Lazarus (see St John xii. 10), and thus rid themselves of a standing witness to Christ's power, they might have persecuted others whom He had raised, had their names been brought prominently forward.

Totus tuus ego sum

Et omnia mea tua sunt;

Tecum semper tutus sum:

Ad Jesum per Mariam.