GOD'S WORD® Translation (©1995)
When he saw the crowds, he felt sorry for them. They were troubled and helpless like sheep without a shepherd.

King James Bible
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.

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

Darby Bible Translation
But when he saw the crowds he was moved with compassion for them, because they were harassed, and cast away as sheep not having a shepherd.

English Revised Version
But when he saw the multitudes, he was moved with compassion for them, because they were distressed and scattered, as sheep not having a shepherd.

Webster's Bible Translation
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.

Weymouth New Testament
And when He saw the crowds He was touched with pity for them, because they were distressed and were fainting on the ground like sheep which have no shepherd.

World English Bible
But when he saw the multitudes, he was moved with compassion for them, because they were harassed and scattered, like sheep without a shepherd.

Young's Literal Translation
And having seen the multitudes, he was moved with compassion for them, that they were faint and cast aside, as sheep not having a shepherd,

Cross References

Numbers 27:17 who will go out and come in before them, and who will lead them out and bring them in, so that the congregation of the LORD will not be like sheep which have no shepherd."

1 Kings 22:17 So he said, "I saw all Israel Scattered on the mountains, Like sheep which have no shepherd. And the LORD said, 'These have no master. Let each of them return to his house in peace.'"

2 Chronicles 18:16 So he said, "I saw all Israel Scattered on the mountains, Like sheep which have no shepherd; And the LORD said, 'These have no master. Let each of them return to his house in peace.'"

Isaiah 13:14 And it will be that like a hunted gazelle, Or like sheep with none to gather them, They will each turn to his own people, And each one flee to his own land.

Jeremiah 50:6 "My people have become lost sheep; Their shepherds have led them astray. They have made them turn aside on the mountains; They have gone along from mountain to hill And have forgotten their resting place.

Ezekiel 34:4 "Those who are sickly you have not strengthened, the diseased you have not healed, the broken you have not bound up, the scattered you have not brought back, nor have you sought for the lost; but with force and with severity you have dominated them.

Ezekiel 34:5 "They were scattered for lack of a shepherd, and they became food for every beast of the field and were scattered.

Zechariah 10:2 For the teraphim speak iniquity, And the diviners see lying visions And tell false dreams; They comfort in vain. Therefore the people wander like sheep, They are afflicted, because there is no shepherd.

Matthew 14:14 When He went ashore, He saw a large crowd, and felt compassion for them and healed their sick.

Matthew 15:32 And Jesus called His disciples to Him, and said, "I feel compassion for the people, because they have remained with Me now three days and have nothing to eat; and I do not want to send them away hungry, for they might faint on the way."

Mark 6:34 When Jesus went ashore, He saw a large crowd, and He felt compassion for them because they were like sheep without a shepherd; and He began to teach them many things.

Mark 8:2 "I feel compassion for the people because they have remained with Me now three days and have nothing to eat.

Commentary

Matthew Henry's Whole Bible Commentary

Verses 35-38

Here is, I. A conclusion of the foregoing account of Christ's preaching and miracles (v. 35); He went about all the cities teaching and healing. This is the same we had before, 4:23. There it ushers in the more particular record of Christ's preaching (ch. 5, 6 and 7) and of his cures (ch. 8 and 9), and here it is elegantly repeated in the close of these instances, as the quod erat demonstrandum-the point to be proved; as if the evangelist should say, "Now I hope I have made it out, by an induction of particulars, that Christ preached and healed; for you have had the heads of his sermons, and some few instances of his cures, which were wrought to confirm his doctrine: and these were written that you might believe." Some think that this was a second perambulation in Galilee, like the former; he visited again those whom he had before preached to. Though the Pharisees cavilled at him and opposed him, he went on with his work; he preached the gospel of the kingdom. He told them of a kingdom of grace and glory, now to be set up under the government of a Mediator: this was gospel indeed, good news, glad tidings of great joy.

Observe how Christ in his preaching had respect,

1. To the private towns. He visited not only the great and wealthy cities, but the poor, obscure villages; there he preached, there he healed. The souls of those that are meanest in the world are as precious to Christ, and should be to us, as the souls of those that make the greatest figure. Rich and poor meet together in him, citizens and boors: his righteous acts towards the inhabitants of his villages must be rehearsed, Jdg. 5:11.

2. To the public worship. He taught in their synagogues, (1.) That he might bear a testimony to solemn assemblies, even then when there were corruptions in them. We must not forsake the assembling of ourselves together, as the manner of some is. (2.) That he might have an opportunity of preaching there, where people were gathered together, with an expectation to hear. Thus, even where the gospel church was founded, and Christian meetings erected, the apostles often preached in the synagogues of the Jews. It is the wisdom of the prudent, to make the best of that which is.

II. A preface, or introduction, to the account in the following chapter, of his sending forth his apostles. He took notice of the multitude (v. 36); not only of the crowds that followed him, but of the vast numbers of people with whom (as he passed along) he observed the country to be replenished; he noticed what nests of souls the towns and cities were, and how thick of inhabitants; what abundance of people there were in every synagogue, and what places of concourse the openings of the gates were: so very populous was that nation now grown; and it was the effect of God's blessing on Abraham. Seeing this,

1. He pities them, and was concerned for them (v. 36); He was moved with compassion on them; not upon a temporal account, as he pities the blind, and lame, and sick; but upon a spiritual account; he was concerned to see them ignorant and careless, and ready to perish for lack of vision. Note, Jesus Christ is a very compassionate friend to precious souls; here his bowels do in a special manner yearn. It was pity to souls that brought him from heaven to earth, and there to the cross. Misery is the object of mercy; and the miseries of sinful, self-destroying souls, are the greatest miseries: Christ pities those most that pity themselves least; so should we. The most Christian compassion is compassion to souls; it is most Christ-like.

See what moved this pity. (1.) They fainted; they were destitute, vexed, wearied. They strayed, so some; were loosed one from another; The staff of bands was broken, Zec. 11:14. They wanted help for their souls, and had none at hand that was good for any thing. The scribes and Pharisees filled them with vain notions, burthened them with the traditions of the elders, deluded them into many mistakes, while they were not instructed in their duty, nor acquainted with the extent and spiritual nature of the divine law; therefore they fainted; for what spiritual health, and life, and vigour can there be in those souls, that are fed with husks and ashes, instead of the bread of life? Precious souls faint when duty is to be done, temptations to be resisted, afflictions to be borne, being not nourished up with the word of truth. (2.) They were scattered abroad, as sheep having no shepherd. That expression is borrowed from 1 Ki. 22:17, and it sets forth the sad condition of those that are destitute of faithful guides to go before them in the things of God. No creature is more apt to go astray than a sheep, and when gone astray more helpless, shiftless, and exposed, or more unapt to find the way home again: sinful souls are as lost sheep; they need the care of shepherds to bring them back. The teachers the Jews then had pretended to be shepherds, yet Christ says they had not shepherds, for they were worse than none; idle shepherds that led them away, instead of leading them back, and fleeced the flock, instead of feeding it: such shepherds as were described, Jer. 23:1, etc. Eze. 34:2, etc. Note, The case of those people is very pitiable, who either have no ministers at all, or those that are as bad as none; that seek their own things, not the things of Christ and souls.

2. He excited his disciples to pray for them. His pity put him upon devising means for the good of these people. It appears (Lu. 6:12, 13) that upon this occasion, before he sent out his apostles, he did himself spend a great deal of time in prayer. Note, Those we pity we should pray for. Having spoken to God for them he turns to his disciples, and tells them,

(1.) How the case stood; The harvest truly is plenteous, but the labourers are few. People desired good preaching, but there were few good preachers. There was a great deal of work to be done, and a great deal of good likely to be done, but there wanted hands to do it. [1.] It was an encouragement, that the harvest was so plenteous. It was not strange, that there were multitudes that needed instruction, but it was what does not often happen, that they who needed it, desired it, and were forward to receive it. They that were ill taught were desirous to be better taught; people's expectations were raised, and there was such a moving of affections, as promised well. Note, It is a blessed thing, to see people in love with good preaching. The valleys are then covered over with corn, and there are hopes it may be well gathered in. That is a gale of opportunity, that calls for a double care and diligence in the improvement of it; a harvest-day should be a busy day. [2.] It was a pity when it was so that the labourers should be so few; that the corn should shed and spoil, and rot upon the ground for want of reapers; loiterers many, but labourers very few. Note, It is ill with the church, when good work stands still, or goes slowly on, for want of good workmen; when it is so, the labourers that there are have need to be very busy.

(2.) What was their duty in this case (v. 38); Pray ye therefore the Lord of the harvest. Note, The melancholy aspect of the times and the deplorable state of precious souls, should much excite and quicken prayer. When things look discouraging, we should pray more, and then we should complain and fear less. And we should adapt our prayers to the present exigencies of the church; such an understanding we ought to have of the times, as to know, not only what Israel ought to do, but what Israel ought to pray for. Note, [1.] God is the Lord of the harvest; my Father is the Husbandman, Jn. 15:1. It is the vineyard of the Lord of hosts, Isa. 5:7. It is for him and to him, and to his service and honour, that the harvest is gathered in. Ye are God's husbandry (1 Co. 3:9); his threshing, and the corn of his floor, Isa. 21:10. He orders every thing concerning the harvest as he pleases; when and where the labourers shall work, and how long; and it is very comfortable to those who wish well to the harvest-work, that God himself presides in it, who will be sure to order all for the best. [2.] Ministers are and should be labourers in God's harvest; the ministry is a work and must be attended to accordingly; it is harvest-work, which is needful work; work that requires every thing to be done in its season, and diligence to do it thoroughly; but it is pleasant work; they reap in joy, and the joy of the preachers of the gospel is likened to the joy of harvest (Isa. 9:2, 3); and he that reapeth receiveth wages; the hire of the labourers that reap down God's field, shall not be kept back, as theirs was, Jam. 5:4. [3.] It is God's work to send forth labourers; Christ makes ministers (Eph. 4:11); the office is of his appointing, the qualifications of his working, the call of his giving. They will not be owned nor paid as labourers, that run without their errand, unqualified, uncalled. How shall they preach except they be sent? [4.] All that love Christ and souls, should show it by their earnest prayers to God, especially when the harvest is plenteous, that he would send forth more skillful, faithful, wise, and industrious labourers into his harvest; that he would raise up such as he will own in the conversion of sinners and the edification of saints; would give them a spirit for the work, call them to it, and succeed them in it; that he would give them wisdom to win souls; that he would thrust forth labourers, so some; intimating unwillingness to go forth, because of their own weakness and the people's badness, and opposition from men, that endeavour to thrust them out of the harvest; but we should pray that all contradiction from within and from without, may be conquered and got over. Christ puts his friends upon praying this, just before he sends apostles forth to labour in the harvest. Note, It is a good sign God is about to bestow some special mercy upon a people, when he stirs up those that have an interest at the throne of grace, to pray for it, Ps. 10:17. Further observe, that Christ said this to his disciples, who were to be employed as labourers. They must pray, First, That God would send them forth. Here am I, send me, Isa. 6:8. Note, Commissions, given in answer to prayer, are most likely to be successful; Paul is a chosen vessel, for behold he prays, Acts 9:11, 15. Secondly, That he would send others forth. Note, Not the people only, but those who are themselves ministers, should pray for the increase of ministers. Though self-interest makes those that seek their own things desirous to be placed alone (the fewer ministers the more preferments), yet those that seek the things of Christ, desire more workmen, that more work may be done, though they be eclipsed by it.

Calvin's Commentary

Matthew 9:35-38

35. And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and curing every disease and every sickness among the people. 36. And when he saw the multitudes, he was moved with compassion towards them, because they were destitute and scattered, as sheep not having a shepherd. 37. Then he saith to his disciples, The harvest is indeed abundant, but the laborers are few. 38. Pray therefore to the Lord of the harvest, to send forth laborers into his harvest.

Matthew 9:35. And Jesus went about This statement is made by way of anticipating an objection, and is intended to inform us that the whole ministry of Christ is not minutely described: for he was constantly employed in the discharge of his office; that is, in proclaiming the doctrine of salvation, and in confirming it by the addition of miracles. The gospel of the kingdom, we have already said, is a designation given to it from its effect, [533] for in this way God gathered to himself a people sadly scattered, that he might reign in the midst of them; and, indeed, he erected his throne for the express purpose of bestowing on all his people perfect happiness. Yet let us remember that we must be subject to God, in order that we may be exalted by him to the heavenly glory.

36. He was moved with compassion towards them Hence we infer, first, how great was the indolence of the priests, who, though they were scattered over the whole country, in order to enlighten the people with heavenly doctrine, were slow-bellies, (Titus 1:12.) True, they boasted that they were superintendents of the people; and the number of those who gloried in that title was not small. Yet not one of them does Christ own to be a pastor. A similar confusion may now be observed in Popery, though it is full of persons who are called pastors: for there is a prodigious crowd of those who under the name of clergy, eat up the flock. They are dumb dogs, (Isaiah 56:10,) and yet are not ashamed to make a vehement sound about their hierarchy. But we must listen to the voice of Christ, who declares, that where there are no laborers there are no shepherds, and that those sheep are wandering and scattered which are not collected into the fold of God by the doctrine of the gospel. His being moved with compassion proves him to be the faithful servant of the Father in promoting the salvation of his people, for whose sake he had clothed himself with our flesh. Now that he has been received into heaven, he does not retain the same feelings to which he chose to be liable in this mortal life: yet he has not left off the care of his church, but looks after his wandering sheep, or rather, he gathers his flock which had been cruelly chased and torn by the wolves.

37. The harvest is indeed abundant By this metaphor he intimates, that many of the people are ripe for receiving the gospel. Though the greater number afterwards rejected basely and with vile ingratitude the salvation offered to them, yet the limited number of the elect, who were mixed with unbelievers, is compared to an abundant harvest, because God values a small band of his own people more highly than the rest of the world. Though there were at that time many who assumed this character, yet as few of them discharged it faithfully, he does not rank them among laborers: for he employs the word laborers in a good sense. When Paul complains (2 Corinthians 2:13) of bad laborers, he refers to their boasting: for he would not have bestowed the designation of laborers [534] on those who devoted all their exertions to ruin and waste the flock, had it not been that they gloried in the false pretense.

38. Pray therefore to the Lord of the harvest As no man will of himself become a sincere and faithful minister of the gospel, and as none discharge in a proper manner the office of teacher but those whom the Lord raises up and endows with the gifts of his Spirit, whenever we observe a scarcity of pastors, we must raise our eyes to him to afford the remedy. There never was greater necessity for offering this prayer than during the fearful desolation of the church which we now see every where around us.

Footnotes:

[533] "a cause de l'effect et du fruict qui s'en ensuit;" -- "on account of the effect and of the fruit which follows from it.

[534] ergatai dolioi, deceitful workmen.

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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 …
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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 …
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The Touch of Faith and the Touch of Christ
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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 …
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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 …
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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 …
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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 …
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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? …
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The Physician's Calling (Preached at Whitehall for St. George's Hospital. )
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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