This little incident inserted in the middle of the story of the ruler's child, because the event occurred on the road to the man's house, reveals Jesus as the Friend of the obscure, the miserable, the lonely. On the way to help the little daughter of a great house, Jesus is arrested and deeply interested with the faith and cure of a poor and helpless woman.

I. THE WOMAN'S FAITH.

1. It is modest. She trembles at the idea of becoming conspicuous. In her deep distress she will but creep up in the crowd behind the great Healer and steal a blessing. Timorous souls are drawn to Christ. They will not come to the "penitent's bench" at a monster revival meeting. But they will seek Christ in their own quiet way.

2. It is humble. Who is she that she should claim the attention of Jesus Christ. An important citizen may call him into his house, but this poor obscure woman cannot even bring herself to speak to him. Yet Jesus had pronounced a blessing on. the poor in spirit (Matthew 5:3).

3. It is unselfish. This would seem to be a most unfortunate time for approaching Christ. He is just hastening to the house of an important personage where a little child is dying. To stop him now would be cruel to the child; it would be resented by her father. Suffering is often selfish. But the distressed woman will not hinder the good work Christ is about to perform by asking him to stay for her.

4. It is ingenious. It was a new idea to obtain a cure from Christ by a touch of his garment. The sufferer decides for herself that her novel method will be efficacious. There is room for freshness of thought in our relations with Christ.

5. It is powerful. This is what most strikes Christ. In spite of her modesty, humility, unselfishness, and the difficulty of her position, this woman determines to try to obtain healing. Faith is tested by the difficulties it overcomes. It may be that the least pretentious faith is the strongest. There is room for great faith in lowly circumstances. The heroes of faith are to be found among the obscure and humble.

II. How CHRIST TREATED HER.

1. He was conscious of her touch. There was no magic in his garment. The cure came from himself. We are blessed by Christ only when we come into personal relations with him.

2. He took notice of her. He turned and saw her. It interested him much that a humble woman should have so much faith in him. He is not satisfied that any should approach him solely for their own private advantage. He would know his people, and he expects them to recognize him. This cannot be because he craves the fame of miracle-working. On the contrary, he shrank from that and forbade the publication of his doings. But he desires to have a personal friendship between himself and all whom he blesses.

3. He cheered her. The poor woman was overwhelmed with shame, and addressing her in the utmost refinement of sympathy as "daughter," Jesus reassures her. There is a rough charity that wounds the spirit while it tries to benefit the body. But this is not found in Christ. He perfectly understands, he truly sympathizes, he encourages and gladdens the heart of the miserable.

4. He commended her faith. Jesus was always ready to perceive the good in people, to tell it out and rejoice over it.

5. He healed her disease. She had her wish granted, while she had more. Jesus gives what will really satisfy the need of his people, while his gracious recognition far exceeds the hopes of the humble. - W.F.A.

I. How many evils sin hath brought into the world.

II. We are too much disposed to seek human help instead of going directly to God.

III. However deep-seated and desperate the condition of the soul's health, the Saviour can help us.

IV. The secrecy with which the afflicted woman sought help of Jesus.

V. The impression which the suffering woman had formed of Jesus.

(J. H. Norton.)

The sinner and the Saviour.

I. THE WAY IN WHICH THESE TWO ARE THROWN TOGETHER. As we say by chance this woman crosses His path; it was a by-errand of the Son of Man.

II. THE OCCASION OF THEIR BEING BROUGHT TOGETHER. It is the incurability of her disease by earthly skill that throws her upon the heavenly Physician. Man's failure brings her to One who cannot fail.

III. THE POINT OF CONNECTION BETWEEN THEM.

IV. THE WOMAN'S NEED OF CHRIST.

V. CHRIST'S NEED OF THE WOMAN. The sun needs the earth as truly as the earth needs the sun. You may say, What would the earth be without the sun? Yes; but what would the sun be without an earth to shine upon? What would become of its radiance? All wasted. It would shine in vain. So Christ needed objects for the exercise of His skill, love, and power. The Lord hath need of us.

VI. THE WOMAN'S THOUGHTS OF CHRIST. She is modest, earnest, humble; so full of faith that she deems a touch enough. Like the garden, He cannot but give out His fragrance. The simplest form of connection with Him will accomplish the cure.

(A. Bonar, D. D.)

I. Faith comes with a deep despair of all other help but Christ's.

II. Faith has a Divine power to discover Christ.

III. Faith comes with an implied trust in Christ.

IV. Faith seeks for its comfort, close contact with Christ.

V. Faith, with all its imperfections, is accepted by Christ.

VI. Faith feels a change from the touch of Christ.

(J. Ker, D. D.)

I. ONE TOUCHING OUT OF MANY PRESSING ON JESUS. There was love, .power, and nearness enough for all the crowd, yet only one touched Christ for healing. We are near Christ in the house of God and at the holy table, yet perhaps do not by faith touch.

II. HER CASE IS THE WORST OF ALL.

1. She is the weakest in all the crowd, yet she presses through till she reaches Jesus. Our inability a needful lesson, but earnestness is a power. By grace are we saved. There is always a crowd between Christ and the inquiring soul — a crowd of past sins, evil spirits, etc.

2. She is the vilest of all, the most unfit to touch the Holy One, for her very touch defiles. Christ is cleansing for the vile.

3. Her coming is the worst-timed of all applications; it was unseasonable. He was in the midst of another case. The coming ill-timed He does not refuse.

4. Her coming seems to be in the very worst way; none other appears to have come so ill. She comes by stealth.

III. HER IMMEDIATE HEALING.

1. Her coming to be healed is late, and yet immediate; late in reference to the past, immediate in the haste of this afternoon. The reason humbling, because she has spent all. The sinner does not come to Christ first, but after every other refuge has failed.

2. Her cure is immediate, complete, conscious.

3. She cannot depart in health without confessing Christ the Healer. The coiner need not, but the follower must bear the cross of Christ; it is lighter to bear afterward.

(A. M. Stuart.)

I. THE WOMAN'S CONDITION, AND TOUCH, AND CUBE.

1. Her condition represents that of every sinner.

(1)Diseased.

(2)Unclean and separate from the fellowship of god and His people.

(3)Hopeless of help from earthly physicians.

2. Difference between her touch and that of the crowd.

3. Her faith successful, though imperfect and mixed with error.

II. WHY DID NOT JESUS LEAVE THE WOMAN IN THE CONCEALMENT SHE SOUGHT?

1. That she may confess and glorify Christ before others.

2. That He may confess her and confirm her faith, and confer upon her further and higher blessings.

(1)He confesses her.

(2)He approves and confirms her faith.

3. He adds a further and spiritual blessing — "Go in peace." This a word of power.

(T. M. Macdonald, M. A.)

Was not the same struggle seen in the case of Luther, issuing, too, in the same result? That cell in Erfurth heard sounds and saw sights of conflict and sorrow enough to make our hearts bleed. What tears that monk shed, what prayers he offered, what lacerations he inflicted upon his flesh to chase away its lusts, what hunger he endured that he might starve his appetites to submission, until he nearly killed the body in seeking to kill its sins, and he was found once and again nearly lifeless on the floor! But what of his sins? They were as vigorous as ever. Plied by many physicians, they yielded not; scourge, hunger, thirst, nightly vigils, all failed; and he had spent nearly all that he had, and was " nothing the better, but rather the worse." Nearly all, I say, for he had still a little left. One more physician he had not tried, and that was the eternal city of Rome, which he must see; and there, amid its sanctities and miracles, he must and a perfect cure. He must climb on his bare knees the wondrous stairs of the Santa Scala, and there the burden will roll from his soul for ever. But the burden presses heavier as he climbs; and in the moment of his blackest despair, a remembered text rings in his ears like music from heaven's gate, "The just shall live by faith," and he rushes from the scene rejoicing in Christ Jesus, and putting no confidence in the flesh. Thus it is that men must despair before they can hope.

(E. Mellor, D. D.)

The sun can send some of its light and heat through very murky skies, and the Sun of Righteousness can do the same, and even more.

(E. Mellor, D. D.)There may be much earthly rubbish in the soul that comes to Christ; but if there be in it one gleaming grain of the gold of faith, Christ will receive that soul with all its rubbish; for He knows well that in due time all that is worthless will drop away, that the eye of faith will sweep over a vaster horizon of truth from day to day, until we shall be light in the Lord, and shall not walk in darkness.

(E. Mellor, D. D.)

Most of the religion of mankind begins in what may be viewed as selfishness, and then becomes transformed into love. Most of religion did I say? I might have said, the natural life of every one of us from childhood has followed the same law. Where is the child that began life with love? Life begins with hunger and other needs. The infant is a bundle of imperious and constant necessities. It loves no one, can love no one. Love has to be begotten, to be wakened up little by little as months roll on, and the expanding babe learns who it is that feeds and fondles it, whose arms they are that enfold it, whose face it is that reflects upon it the very light of heaven. Can anything be more selfish than the cries of the child which seeks nourishment and comfort, caring nothing from whom they come if they do but come? But can anything be more unselfish than the love which at length rises up in the soul? A love which makes the name of mother the sweetest, dearest name on earth; a love which will traverse seas and not be chilled by distance, and which feels that no tears are too many which are shed on the grave where she rests in peace. We cannot begin our Christian life at the highest point, or with the highest motives, any more than our natural life.

(E. Mellor, D. D. .)

The notions which the woman entertained of Christ were very confused. She was timid and shrinking — a woman probably of a sensitive temperament, her nervous system possibly injuriously affected by her disease; but only ignorance and superstition could have suggested the idea of a furtive touch of our Lord's garments.

(H. Allen, D. D.)

Some instrumentality for connecting the faith of our souls with Christ we all, perhaps, require. Without it the faith even of the strongest might have difficulty in realizing Christ. Sense is the minister of the soul. We grasp Christ best when the hand of spiritual faith rests upon sensible things; only let us be sure that it is the Christ our spirits grasp, and not the mere sensible thing.

(H. Allen, D. D.)

This woman was a native of Caesarea. At the gates of her house, on an elevated stone, stands a brazen image of a woman on her bonded knee, with her hands stretched out before her, like one entreating. Opposite to this there is another image of a man erect, of the same materials, decently clad in a mantle, and stretching out his hand to the woman. Before her feet, and on the same pedestal, there is a certain strange plant growing, which, rising as high as the hem of the brazen garment, is a kind of antidote to all kinds of diseases. This figure is a statue of Jesus Christ, and it has remained even until our times, so that we ourselves saw it whilst tarrying in that city.

( Eusebius.)

The woman had not to undergo u tedious process, but was cured straightway. Physicians require time, and must use proper means. They physic you and diet you, and thus cure you gradually. The Redeemer never physicked or dieted His patients. He cured them straightway.

(J. C. Jones.)The cure was perfect — not better, but whole — every whit. All traces of the disease vanished. Complete — perfect.

(J. C. Jones.)

Can you tell why the needle trembles to the pole? The buds feel their way to the spring? Flowers to sunlight? They are made for it, and souls are so made for Christ.

(Dr. J. Ker.)

I. "IF I MAY" BE ALLOWED.

1. There is nothing to forbid your coming and resting your guilty soul upon Christ.

2. The very nature of the Lord Jesus Christ should forbid your raising a doubt about your being permitted to come and touch his garment's hem.

3. Think of the fulness of Christ's power to save and make a little argument of it.

4. Suppose you do come, you will not injure Him.

5. You shall rather benefit than injure Him.

6. Others just like you have ventured to Him, and have not been refused.

II. BUT CAN I? Faith in Christ is the simplest action that anybody ever performs.

III. "I SHALL be made whole."

(C. H. Spurgeon.)

I. Unobstrusively.

1. "She said within herself," etc.

2. Came behind Christ.

II. Unceremoniously.

1. Came when Christ was engaged.

2. Touched His hem.

III. Undoubtingly. "I shall be whole." Her faith was undoubting, therefore strong to overcome difficulties.

1. Subjective difficulty.

2. Objective difficulty.

3. Undoubting, hence strong to draw blessings from Christ.

(J. S. Swan.)

We may regard the act of this woman as an expression of her faith.

1. Faith is a simple thing as an act. You exercise it when you consult your physician. In religious experience acts of faith are simple, but behind them there is a mental state, mysterious and sublime.

2. Great faith is compatible with great modesty. There may be great faith before God, yet fear before men.

3. Great faith is compatible with great ignorance.

4. Faith saves and then becomes an incentive to holiness.

(F. C. Polton, D. D.)

David, Jesus, John, MatthewCapernaumAfflicted, Behind, Behold, Bleeding, Blood, Bloody, Border, Cloak, Diseased, Edge, Flow, Flux, Fringe, Garment, Garments, Haemorrhage, Hem, Hemorrhage, Issue, Robe, Suffered, Suffering, Tassel, Touch, Touched, Twelve1. Jesus heals a paralytic
9. calls Matthew from the receipt of custom;
10. eats with tax collectors and sinners;
14. defends his disciples for not fasting;
20. cures the sick woman;
23. raises Jairus' daughter from death;
27. gives sight to two blind men;
32. heals a mute man possessed of a demon;
36. and has compassion on the multitude.

Matthew 9:20

     5145   clothing
     5297   disease
     7462   tassel
     8224   dependence
     8325   purity, nature of

Matthew 9:18-22

     2045   Christ, knowledge of
     6701   peace, search for

Matthew 9:18-25

     2012   Christ, authority
     2066   Christ, power of
     5194   touch

Matthew 9:18-30

     6689   mercy, of Christ

Matthew 9:20-21

     5144   cloak

Matthew 9:20-22

     5136   body
     5745   women
     8026   faith, growth in
     8340   self-respect
     8612   prayer, and faith

Matthew 9:20-25

     5194   touch

June 26. "When He Saw the Multitudes He was Moved" (Matt. Ix. 36).
"When He saw the multitudes He was moved" (Matt. ix. 36). He is able to be "touched with the feeling of our infirmities." The word "touched" expresses a great deal. It means that our troubles are His troubles, and that in all our afflictions He is afflicted. It is not a sympathy of sentiment, but a sympathy of suffering. There is much help in this for the tired heart. It is the foundation of His Priesthood, and God meant that it should be to us a source of unceasing consolation. Let us realize, more …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Christ's Encouragements
'Son, be of good cheer.'--MATT. ix. 2. This word of encouragement, which exhorts to both cheerfulness and courage, is often upon Christ's lips. It is only once employed in the Gospels by any other than He. If we throw together the various instances in which He thus speaks, we may get a somewhat striking view of the hindrances to such a temper of bold, buoyant cheerfulness which the world presents, and of the means for securing it which Christ provides. But before I consider these individually, let …
Alexander Maclaren—Expositions of Holy Scripture

A Christlike Judgment of Men
'But when He saw the multitudes, He was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.' --MATT. ix. 36. In the course of our Lord's wandering life of teaching and healing, there had naturally gathered around Him a large number of persons who followed Him from place to place, and we have here cast into a symbol the impression produced upon Him by their outward condition. That is to say, He sees them lying there weary, and footsore, and …
Alexander Maclaren—Expositions of Holy Scripture

Soul-Healing First: Body-Healing Second
'That ye may know that the Son of Man hath power on earth to forgive sins (then saith He to the sick of the palsy), Arise, take up thy bed, and go unto thine house.'--MATT. ix. 6. The great example of our Lord's teaching in the Sermon on the Mount is followed, in this and the preceding chapter, by a similar collection of His works of healing. These are divided into three groups, each consisting of three members. This miracle is the last of the second triad, of which the other two members are the …
Alexander Maclaren—Expositions of Holy Scripture

The Touch of Faith and the Touch of Christ
'While He spake these things unto them, behold, there came a certain ruler, and worshipped Him, saying, My daughter is even now dead: but come and lay Thy hand upon her, and she shall live. 19. And Jesus arose, and followed him, and so did His disciples. 20. And, behold, a woman, which was diseased with an issue of blood twelve years, came behind Him, and touched the hem of His garment: 21. For she said within herself, If I may but touch His garment, I shall be whole. 22. But Jesus turned Him about, …
Alexander Maclaren—Expositions of Holy Scripture

The Call of Matthew
'And as Jesus passed forth from thence, He saw a man, named Matthew, sitting at the receipt of custom: and He saith unto him, Follow Me. And he arose, and followed Him. 10. And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with Him and His disciples. 11. And when the Pharisees saw it, they said unto His disciples, Why eateth your Master with publicans and sinners? 12. But when Jesus heard that, He said unto them, They that be whole need not …
Alexander Maclaren—Expositions of Holy Scripture

The Compassion of Jesus
THIS is said of Christ Jesus several times in the New Testament. The original word is a very remarkable one. It is not found in classic Greek. It is not found in the Septuagint. The fact is, it was a word coined by the evangelists themselves. They did not find one in the whole Greek language that suited their purpose, and therefore they had to make one. It is expressive of the deepest emotion; a striving of the bowels--a yearning of the innermost nature with pity. As the dictionaries tell us-- Ex …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 60: 1914

Eleventh Day for More Labourers
WHAT TO PRAY.--For more Labourers "Pray ye the Lord of the harvest, that He send forth labourers into His harvest."--MATT. ix. 38. What a remarkable call of the Lord Jesus for help from His disciples in getting the need supplied. What an honour put upon prayer. What a proof that God wants prayer and will hear it. Pray for labourers, for all students in theological seminaries, training homes, Bible institutes, that they may not go, unless He fits them and sends them forth; that our churches may …
Andrew Murray—The Ministry of Intercession

Dread of Ridicule.
24th Sunday after Trinity. S. Matt. ix. 24. "And they laughed Him to scorn." INTRODUCTION.--"All that will live godly in Christ Jesus shall suffer persecution" (2 Tim. iii. 12.) This is what S. Paul says. This is what everyone of you must make up your mind to, if you intend to live godly lives, and, moreover, to live in Christ. Do you know what that meant to the early Christians? It meant that if they were going to be firm in their faith, live up to their profession, and eschew evil, they should …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

Evil Thoughts.
19th Sunday after Trinity. S. Matt. ix. 4. "Wherefore think ye evil in your hearts?" INTRODUCTION.--Thoughts are only thoughts! who is to beheld accountable for them? They are clouds blown about by fancy, taking various shapes. God is not so hard as to judge us for our thoughts; He will try us by what we have done, not by what we have dreamed. No garden is without weeds; there are tares in every cornfield. Who speak thus? Is it those who are conscientious and scrupulous to drive away evil thoughts? …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent

Civilized Barbarism (Preached for the Bishop of London's Fund, at St. John's Church, Notting Hill, June 1866. )
ST. MATTHEW ix. 12. They that be whole need not a physician, but they that are sick. I have been honoured by an invitation to preach on behalf of the Bishop of London's Fund for providing for the spiritual wants of this metropolis. By the bishop, and a large number of landowners, employers of labour, and others who were aware of the increasing heathendom of the richest and happiest city of the world, it was agreed that, if possible, a million sterling should be raised during the next ten years, …
Charles Kingsley—The Water of Life and Other Sermons

The Physician's Calling (Preached at Whitehall for St. George's Hospital. )
ST. MATTHEW ix. 35. And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people. The Gospels speak of disease and death in a very simple and human tone. They regard them in theory, as all are forced to regard them in fact, as sore and sad evils. The Gospels never speak of disease or death as necessities; never as the will of God. It is Satan, not God, who binds the woman with …
Charles Kingsley—The Water of Life and Other Sermons

Of the Words Themselves in General.
We come now to the words themselves, wherein Christ asserts that he is, 1, "the way;" 2, "the truth;" 3, "the life;" and, 4, "that no man cometh to the Father but by him." In them we learn these two things in general. First, The misery of wretched man by nature. This cannot be in a few words expressed. These words will point out those particulars thereof, which we will but mention. 1. That he is born an enemy to, and living at a distance from God, by virtue of the curse of the broken covenant of …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life

Christ
IF NOT GOD--NOT GOOD BY I. M. HALDEMAN, D.D. "Why callest thou me good? there is none good but one, that is God" (Matthew 9:17). THE world has accepted Jesus Christ as a good man. The evidences of his goodness are manifold. He was full of compassion. He never looked upon the people as a crowd. He never thought of them as a mass. He saw them always as individuals. His heart went out to them. All his impulses were to pity them, sympathize with, and help them. He went among them. He entered into …
I. M. Haldeman—Christ, Christianity and the Bible

Concerted Prayer
"A tourist, in climbing an Alpine summit, finds himself tied by a strong rope to his trusty guide, and to three of his fellow-tourists. As they skirt a perilous precipice he cannot pray, Lord, hold up my goings in a safe path, that my footsteps slip not, but as to my guide and companions, they must look out for themselves.' The only proper prayer in such a case is, Lord, hold up our goings in a safe path; for if one slips all of us may perish.'"--H. Clay Trumbull The pious Quesnel says that "God …
Edward M. Bounds—The Essentials of Prayer

Combination Illustrated.
To illustrate our method of combination, let us take Section 36, which is a fitting together of the following passages, namely: 9 And as Jesus passed by from thence, he saw a man, called Matthew, sitting at the place of toll: and he saith unto him, Follow me. And he arose, and followed him.--Matt. ix. 9. 13 And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. 14 And as he passed by, he saw Levi the son of Alphæus sitting at the place of toll, …
J. W. McGarvey—The Four-Fold Gospel

The Call of Matthew.
(at or Near Capernaum.) ^A Matt. IX. 9; ^B Mark II. 13, 14; ^C Luke V. 27, 28. ^c 27 And after these thingsa [after the healing of the paralytic] he went forth, ^a again by the seaside [i. e., he left Capernaum, and sought the shore of the sea, which formed a convenient auditorium for him, and which was hence a favorite scene for his teaching]; and all the multitude resorted unto him, and he taught them. 14 And as he ^a Jesus passed by from thence, he saw ^c and beheld ^a a man, ^c a publican, named …
J. W. McGarvey—The Four-Fold Gospel

Matthew's Feast. Discourse on Fasting.
(Capernaum.) ^A Matt. IX. 10-17; ^B Mark II. 15-22; ^C Luke V. 29-39. ^c 29 And Levi [another name for the apostle Matthew] made him a great feast in his house: ^b 15 And it came to pass, that he was sitting { ^a as he sat} at meat in the { ^b his} ^a house, ^c and there was a great multitude of publicans [Matthew had invited his old friends] and of others ^b and ^a behold, many publicans and sinners came and sat down with Jesus and his disciples. ^b for there were many, ^c that were sitting at meat …
J. W. McGarvey—The Four-Fold Gospel

Jairus' Daughter and the Invalid Woman.
(Capernaum, Same Day as Last.) ^A Matt. IX. 18-26; ^B Mark V. 22-43; ^C Luke VIII. 41-56. ^c 41 And ^a 18 While he spake these things unto them [while he talked about fasting at Matthew's table], behold, there came, { ^b cometh} ^c a man named Jairus, { ^b Jairus by name;} ^c and he was a ruler { ^b one of the rulers} of the synagogue [He was one of the board of elders which governed the synagogue at Capernaum. These elders were not necessarily old men--Matt. xix. 16-22; Luke xviii. 18-23], and seeing …
J. W. McGarvey—The Four-Fold Gospel

Jesus Heals a Paralytic at Capernaum.
^A Matt. IX. 2-8; ^B Mark II. 1-12; ^C Luke V. 17-26. ^c 17 And it came to pass on one of those days, ^b when he entered again into Capernaum after some days, ^c that he was teaching; ^b it was noised that he was in the house. [Luke uses the general expression "those days," referring to the early portion of our Lord's ministry in Galilee. Mark says, "some days," which implies the lapse of a considerable interval. The healing of the leper created such excitement that for some time, several weeks, …
J. W. McGarvey—The Four-Fold Gospel

Lix. Healing Blind Men and a Dumb Demoniac.
(Probably Capernaum.) ^A Matt. IX. 27-34. ^a 27 And as Jesus passed by from thence [If construed strictly, this phrase means, as he departed from Jairus' house. But the phrase is indefinite], two blind men followed him, crying out, and saying, Have mercy on us, thou son of David. [This, among the Jews, was a common and thoroughly recognized name for the expected Messiah.] 28 And when he was come into the house [possibly Peter's. But the place is not important. The house is mentioned to show that …
J. W. McGarvey—The Four-Fold Gospel

Third Circuit of Galilee. The Twelve Instructed and Sent Forth.
^A Matt. IX. 35-38; X. 1, 5-42; XI. 1; ^B Mark VI. 6-13; ^C Luke IX. 1-6. ^b 6 And he ^a Jesus ^b went about ^a all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner sickness and all manner of sickness. [In the first circuit of Galilee some of the twelve accompanied Jesus as disciples (see [3]Section XXXIII.); in the second the twelve were with him as apostles; in the third they, too, are sent forth as evangelists to supplement …
J. W. McGarvey—The Four-Fold Gospel

The Return to Capernaum - Concerning the Forgiveness of Sins - the Healing of the Paralysed
It is a remarkable instance of the reserve of the Gospel-narratives, that of the second journey of Jesus in Galilee no other special event is recorded than the healing of the leper. And it seems also to indicate, that this one miracle had been so selected for a special purpose. But if, as we have suggested, after the Unknown Feast,' the activity of Jesus assumed a new and what, for want of a better name, may be called an anti-Judaic character, we can perceive the reason of it. The healing of leprosy …
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter
THERE seems remarkable correspondence between the two miracles which Jesus had wrought on leaving Capernaum and those which He did on His return. In one sense they are complementary to each other. The stilling of the storm and the healing of the demonised were manifestations of the absolute power inherent in Christ; the recovery of the woman and the raising of Jairus' daughter, evidence of the absolute efficacy of faith. The unlikeliness of dominion over the storm, and of command over a legion of …
Alfred Edersheim—The Life and Times of Jesus the Messiah

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