This is evident in what he adduces: Master, the crowds press upon you and afflict you, and you say: Who touched me? — as if to say: since all touch you indiscriminately, how do you ask about someone in particular? Whence they wondered how Christ, teacher and master, would inquire as if in doubt about what was manifest to all; and therefore they rightly wondered how Christ would pose a question that appears foolish, since it is said in Second Timothy 2: "Avoid foolish and undisciplined questions." But because they had a carnal understanding, they had to be led by the hand to a spiritual one.
83. (Vers. 46.). For which reason he adds: And Jesus said: Someone has touched me, that is, some person, namely by a spiritual touch; and he proves this: For I know that virtue has gone out from me. He says this with regard to the effect of the healing; and thus is verified that passage from Wisdom 12: "But you show your power, you who are not believed to be consummate in power." Moreover, he shows the effect going out from him, according to what is said above in the sixth chapter, that "virtue went out from him and healed all." Nor is this surprising, because, in First Corinthians 1, "we preach Christ the power of God and the wisdom of God"; Hebrews 1: "Upholding all things by the word of his power."
84. (Vers. 47.). Secondly, there is added the disclosure of the truth discovered through another's confession, when it is said: But the woman, seeing that she was not hidden from him; whence she could say that word of the Samaritan woman, John 4: "Lord, I perceive that you are a Prophet." For which reason she too could bear similar testimony with that woman and therefore say: "Come and see a man who told me all things whatsoever I have done." This one was truly another Solomon, nay wiser than he, of whom it is said in Third Kings 10: "There was no word that could be hidden from the king"; because he is the one of whom Daniel 2 says: "He knows what is established in darkness, and light is with him." And because she had already recognized his power in its effect and perceived his wisdom in his word, therefore she understood that she could not escape. — And for this reason it is added: And trembling, she came and fell down at his feet, to honor his Majesty; Micah 6: "What worthy thing shall I offer to the Lord? Shall I bow the knee to God most high?" And this with trembling, because God regards only such persons; Isaiah, last chapter: "To whom shall I look, but to the poor little one who trembles at my words?" And therefore, Philippians 2: "Work out your salvation with fear and trembling, for God works in you both to will and to accomplish according to his good will."
And because nothing pertains more to the honor of Majesty than the manifestation of truth, therefore it is added: And for what cause she had touched him, she declared before all the people, namely how she was immediately healed; because, Tobit 12, "it is honorable to reveal and confess the works of God." And therefore the Angel said: "Bless the God of heaven and confess to him before all the living, because he has shown his mercy to you."
85. (Verse 48). Third, there is added the approval of the truth brought to light through a definitive commendation, when it is subjoined: But he said to her: Daughter, your faith has made you whole, as if to say: you justly obtained this because you believed; as if to say: faith made you a daughter; according to that of John 1: "He gave them power to become children of God, to those who believe in his name." Faith also made [you] whole, because, Romans 10, "everyone who calls upon the name of the Lord shall be saved." Hence in this appears the wondrous dispensation of our salvation, because the healed woman attributes everything to divine power, according to that of Romans 9: "It is not of him who wills nor of him who runs, but of God who has mercy"; God who saves attributes everything to the merit of faith; as is said in Mark 9: "If you can believe, all things are possible to the one who believes."
And since in the acquisition of salvation there consequently occurs the acquisition of peace, therefore it is added: Go in peace, as a friend and daughter of God: Wisdom 3: "Gift and peace are for the elect of God." Peace is that which the Lord wishes for all and commands to be wished, according to that below in chapter 10: "Into whatever house you enter, first say: Peace be to this house." This is what above all else he gives: John 14: "Peace I leave to you, my peace I give to you"; this is that to which we are specially called: Matthew 11: "Take my yoke upon you, and you shall find rest"; and John 16: "These things I have spoken to you, that in me you may have peace. In the world you shall have tribulation, but take confidence, I have overcome the world." On this, Philippians 4: "The peace of God, which surpasses all understanding, guard your hearts and your minds in Christ Jesus," my Lord.
86. And note that the Lord commends the faith of three women, whom he hears and saves. He commended the Magdalene above in chapter 7, saying a similar word: "Your faith has made you whole"; and he commends this woman here; and the Canaanite woman, Matthew 15, to whom he said: "Woman, great is your faith."
In these three women the three parts of penance are spiritually understood. For the first, who wept and bathed with tears, gives us to understand contrition. The Canaanite woman, who cried out, gives us to understand confession: but this woman, who touched the garment, gives us to understand satisfaction. Concerning the Magdalene it is read above in chapter 7, that "standing behind at the feet of the Lord,
she began to bathe [them] with tears," etc. Concerning the Canaanite woman, Matthew 15, the disciples say: "Send her away, for she cries out after us." Concerning this woman it is said here that "she came up behind and touched the fringe of his garment." But by the touch of the garment is understood the imitation in the labor of holy conduct.
Hence note that we read that Christ was touched on the foot by Magdalene, above in chapter seven: touched on the garment by the woman with the issue of blood, as here: touched on the side by Thomas: John twenty, "Put your hand into my side." In this is understood a threefold imitation of those drawing near to Christ, namely in the effect of good work, in the habit of holy conduct, in the endurance of bitter suffering, in which consists the wholeness of perfect satisfaction. For by the movement of the feet is understood the rectitude of good work; Ezekiel one: "Their feet were straight feet." By the garment, however, is understood the dignity of holy conduct; Apocalypse sixteen: "Blessed is he who keeps his garments, lest he walk naked." Such is he who imitates Christ; Romans thirteen: "Let us cast off the works of darkness and put on the armor of light." By the wounded side of Christ and the pierced hands and feet is understood the endurance of bitter suffering, according to that verse of the Psalm: "They have pierced my hands and my feet." For in these things we touch Christ, when by his wounds we are armed for endurance: First Peter four: "Since Christ therefore has suffered in the flesh, arm yourselves also with the same thought."
87. While he was still speaking, etc. After the Evangelist showed Christ as lord of bodies through the healing of the woman with the issue of blood, here he shows Christ as lord of souls through the raising of the girl. Now this part has four sections: in the first of which there is set forth the solidity of faith by way of disposing. Second, there is joined the fitness of testimony by way of approving, at: And when he had come to the house, etc. Third, there is shown the sublimity of command by way of effecting, at: But he, taking her by the hand. Fourth, there is noted the renown of the miracle by way of terminating, at: And he commanded that she be given something to eat. And thus the miracle is perfectly described with respect to the fourfold genus of cause.
The solidity of faith of the ruler of the synagogue is described in a twofold respect: first with respect to human dissuasion and with respect to divine persuasion: by the first it is tested and by the second it is strengthened.
88. (Verse 49.). First, therefore, as to the testing of faith through human dissuasion, it is said: While he was still speaking, namely Jesus, someone came to the ruler of the synagogue: he came, however, not as an aid like a good angel, as is said in Daniel ten: "Michael, one of the chief princes, came to my aid"; but as a bad messenger he came to impede. On account of which he adds: Saying to him: Your daughter is dead, and thus there can be no hope of life, according to that passage of Second Kings twelve: "Now, since the child is dead, why should I fast? Can I bring him back any more? I shall go to him rather; he will not return to me."
And therefore he adds: Do not trouble the Master anymore, that is, to lead him with you in vain with toil. This indeed was the word of one not believing that Christ could raise the dead. For he was ignorant of that divine word in John 5: "For the hour is coming, that those who are in the tombs shall hear the voice of the Son of God, and those who hear shall live." Hence this messenger was not speaking out of reverence, as the centurion did, above in chapter seven: "Lord, do not be troubled," but out of distrust, as if to say that word of Job 7: "My days have passed more swiftly than a web is cut by the weaver, and they are consumed without any hope."
89. (Vers. 50.). Second, as regards the strengthening of faith through divine persuasion, it is added: But Jesus, having heard this word, which namely could shake the mind of the ruler of the synagogue, because, according to that passage of Proverbs 26, "the words of a whisperer are as it were simple, and they penetrate to the innermost parts of the belly." Lest therefore the word of death penetrate within, he opposes the word of life; and this is the word that solidifies faith, because, in Hebrews 10, "my just one lives by faith; but if he withdraws himself, he shall not please my soul."
Therefore it is added: He said to the father of the girl: Do not fear, namely out of distrust; James 1: "But let him ask in faith, nothing wavering. For he who wavers is like a wave of the sea, which is moved and carried about by the wind." So of Abraham it is said in Romans 4 that "in the promise he did not waver through distrust, but was strengthened in faith, knowing most fully that what God has promised he is also able to do." - And therefore it is added: But only believe, through confidence; John 11: "If you believe, you shall see the glory of God." And therefore he adds: And she shall be saved, through divine power. And to this he ought to have been moved by that which he had said to the healed woman just before this: "Your faith has made you whole." Hence in this there appears the wondrous dispensation of God, who in his miracles requires our faith for our merit. Hence in Matthew 9 he said to the blind men seeking to be enlightened: "Do you believe that I can do this for you? They say to him: Yes, Lord. Then he touched their eyes, saying: According to your faith be it done to you." And since it was difficult to believe that a dead person could be raised, therefore the Lord worked a miracle on the very journey, by which he aided the faith of the ruler of the synagogue, so that it might thus be evident that what is said in First Corinthians 10 is true: "God is faithful, who will not suffer you to be tempted above that which you are able; but will make also with the temptation an outcome, that you may be able to bear it."
90. (Vers. 51.). And when he had arrived, etc. Here secondly, after the solidity of the disposing faith, the Evangelist adds the suitability of the approving testimony. For the proof of the raising, however, testimony is required concerning life restored and concerning life lost; therefore witnesses are brought forward with respect to both.
First therefore, as regards the persons suitable for testifying concerning the miraculous raising, it is said: And when he had come to the house, where namely the girl was to be raised, which was a house of mourning, to which it is profitable to go, according to that passage of Ecclesiastes 7: "It is better to go to the house of mourning than to the house of feasting"; because "in that is the end of all" etc.
And because the mysteries of God are not to be opened to all—John 15: "The servant does not know what his lord does"—therefore it is added: He did not permit anyone to enter with him, according to that passage of Sirach 6: "Let those at peace with you be many, but let your counselor be one in a thousand."
But because the disciples were his friends, according to what he says in John 15: "But I have called you friends" etc., therefore he does not exclude all, but exempts from those excluded, when he adds: Except Peter, James, and John, who were the principal disciples; and hence these were taken up at the Transfiguration, below in chapter 9 and Matthew 17: "Jesus took Peter and James and John, his brother" etc.
And because "it is necessary to have testimony" not only from those within, but also "from those who are without," according to that passage of 1 Timothy 3, therefore he joins two persons to the disciples, when he says: And the father and mother of the girl, so that thus "in the mouth of two or three witnesses" the firm testimony of truth may stand.
Whence it appears that according to the literal sense there is a suitability of testimony both as regards the persons and as regards the number, because it has nothing superfluous, nothing lacking.
91. According to the spiritual understanding, this is not devoid of mystery. For Peter, who is interpreted as "the one who recognizes," designates faith; James, who is "the wrestler," designates hope; John, in whom is grace, designates charity. And these three virtues are most intimate to the Lord and concur in the raising of the sinner from death, which is designated in the raising of the girl. For faith concurs: John 11: "He who believes in me, even if he should die, shall live." Likewise hope: Psalm: "Behold, the eyes of the Lord are upon those who fear him, and upon those who hope in his mercy, that he may deliver from death." Likewise charity; 1 John 4: "In this the charity of God appeared, that he sent his only-begotten Son, that we might live through him." — Moreover, the father and mother are teachers of the Law: the father, who instructs in faith, according to that passage of 1 Corinthians 4: "In Christ Jesus through the Gospel I have begotten you"; the mother, who nurtures in morals, according to that passage of Galatians 4: "My little children, whom I bring forth again in labor, until Christ be formed in you." And concerning these, Proverbs 6: "Keep, my son, the commandments of your father, and do not forsake the law of your mother." — Now these are present with Christ when he raises the sinner.
92. (Verse 52.). Second, as regards the suitable persons testifying concerning natural death, it is added: And they all wept and mourned for her, as though she were dead, according to the counsel of Ecclesiasticus thirty-eight: "My son, shed tears over the dead, and as one suffering grievously begin to weep." They wept with tears and mourned with voices of lamentation, as was the custom of the Jews; Jeremiah nine: "Call the mourning women, and let them take up a lamentation over you." Or they wept on account of the loss of life and mourned on account of despair.
And therefore, because they were exceeding measure, they are comforted by the Savior, when it is said: But he said: Do not weep, according to that passage of First Thessalonians four: "Do not be sorrowful, even as others who have no hope."