Sermon on Matthew 9:18-26 (Trinity 24)

The Woman with the Flow of Blood, Paolo Veronese, 1565-70

Derived from notes for a sermon I preached at the Urban Abbey, Thunder Bay, November 14, 2021.

This Gospel reading is a familiar story. Jesus performs two miracles, and, in Mark and Luke, one of them is almost by accident! I think the Mark-Luke version of events is more what we are used to, sort of as told here in Tatian’s Diatessaron which is a combined version of all four Gospels that tells the events in order, put together in the 100s:

And a man named Jairus, the chief of the synagogue, fell before the feet of Jesus, and besought him much, and said unto him, I have an only daughter, and she is come nigh unto death; but come and lay thy hand upon her, and she shall live.  And Jesus rose, and his disciples, and they followed him.  And there joined him a great multitude, and they pressed him.

And a woman, which had a flow of blood for twelve years, had suffered much of many physicians, and spent all that she had, and was not benefited at all, but her trouble increased further.  And when she heard of Jesus, she came in the thronging of the crowd behind him, and touched his garments; and she thought within herself, If I could reach to touch his garments, I should live.  And immediately the fountain of her blood was dried; and she felt in her body that she was healed of her plague.  And Jesus straightway knew within himself that power had gone out of him; and he turned to the crowd, and said, Who approached unto my garments?  And on their denying, all of them, Simon Cephas and those with him said unto him, Our Master, the multitudes throng thee and press thee, and sayest thou, Who approached unto me?  And he said, Some one approached unto me; and I knew that power went forth from me.  And that woman, when she saw that she was not hid from him, came fearing and agitated (for she knew what had happened to her), and fell down and worshipped him, and told, in the presence of all the people, for what reason she touched him, and how she was healed immediately.  And Jesus said unto her, Be of good courage, daughter; thy faith hath made thee alive; depart in peace, and be whole from thy plague.

And while he was yet speaking, there came a man from the house of the chief of the synagogue, and said unto him, Thy daughter hath died; so trouble not the teacher.  But Jesus heard, and said unto the father of the maid, Fear not:  but believe only, and she shall live. And he suffered no man to go with him, except Simon Cephas, and James, and John the brother of James.  And they reached the house of the chief of the synagogue; and he saw them agitated, weeping and wailing.  And he entered, and said unto them, Why are ye agitated and weeping? the maid hath not died, but she is sleeping.  And they laughed at him, for they knew that she had died.  And he put every man forth without, and took the father of the maid, and her mother, and Simon, and James, and John, and entered into the place where the maid was laid.  And he took hold of the hand of the maid, and said unto her, Maid, arise.  And her spirit returned, and straightway she arose and walked:  and she was about twelve years of age.  And he commanded that there should be given to her something to eat.  And her father wondered greatly: and he warned them that they should tell no man what had happened.  And this report spread in all that land.

I wanted to read this story out loud in this version not only because it’s worth seeing how we all tend to think of these famous Bible stories, but also because it’s worth it just to hear the Scriptures over and over again, to allow them to penetrate our hearts, as in the meditative reading of Scripture from the medieval monasteries called Lectio Divina today.

I think there are some interesting questions to ask about why Matthew isn’t the same as the other two, but I’m not going to. What we see in any version, though, is the power of God at work in the lives of those around Jesus, and Jesus is the epicentre of that power.

What stands out to me first when I read it in the Matthew version is that the leader says, “My daughter has just died; but come and lay your hand on her, and she will live.” Unlike the others and the Diatessaron, the girl is already dead. Recently dead, yes. But dead nonetheless. And yet this man comes to Jesus expecting that Jesus will be able to heal his daughter.

When the Son of Man returns, will he find such faith on earth?

How deep does our faith go?

Think on that.

Jesus goes to see this girl. He goes because He has come from heaven, the God Word himself, to make everything sad come untrue. He is life, as the Gospel of John says. This is God’s rescue plan, and death is the final enemy who, because of Jesus’ victory, will lose its sting through the cross and resurrection at Easter. Indeed, for us here now, death already has lost its sting.

Along the way, embedded in this other miracle narrative, another person seeks Jesus out. This woman has spent all of her money on doctors. Some preachers will tell you these men were basically quacks. I’m not one of those preachers. Some probably were. But others had real knowledge, even if the theory was not sound. But it doesn’t matter; they couldn’t heal her. And that was a problem in Jewish life, because a woman during her period was ritually unclean, and so there were all sorts of things she couldn’t do, including certain forms of normal human interaction and religious practice. The clean/unclean distinction is part of many ancient religions, and I know a Hindu whose mother had a completely separate room to sleep in during her period. That’s the kind of life this woman had been leading. All she wants is to be a bit normal. She wants healing deep in her soul, and she believes Jesus can give it to her.

What do you want from Jesus today?

..

In the other Gospels and the Diatessaron, Jesus feels the power go out of Himself. He queries, “Who touched me?” Here, Jesus knows. He knows who has touched him. So he turns, and there she is. He looks at her.

Jesus Christ is God come down to meet with us. The incomprehensible, almost inaccessible King of the Universe, the Logos, the Word, who makes and orders all things, came down as Jesus of Nazareth to liberate his beloved people from sin, death, and the devil. He became man because of his unutterably deep love for us. “Jesus turned,” the Gospel says, “and seeing her he said…”

This is a simple, straightforward historical truth about a specific moment in the earthly life of our Saviour. He saw her and spoke to her.

Let me tell you something else. This is a powerful, cosmic truth about every moment in our earthly life with our Saviour. He sees you. He sees me. And he speaks to us.

And when he speaks to the woman with the issue of blood, he says, “Take heart, daughter; your faith has made you well.” Faith, at its root, is trust. Trust is a great English word, related to tree and truth and tryst. Sturdy, dependable. Trustworthy. Her pistis, her relying on Jesus, her trust in him, made her well. Jesus healed her instantly in response to her faith. This is the truth and beauty of divine compassion let loose upon the world in Jesus the Christ, the God Word enfleshed for our salvation. Trust him. He will heal you—of course, last week our main pastor already noted that our physical afflictions may not always be healed. But what endures, Jesus can and does heal that. Your deepest wounds, sins, scars, soul, eternal self. This is healed and prepared to be raised up at the last day to reign with Him.

So Jesus looks at her. At you. At me. And he speaks, and he says, “Take heart, child; your faith has made you well.”

He continues on his way. And he comes to the home of Jairus, where the girl is dead. Here the mourners, some of them possibly professionals, have gathered already to make the public display of the family’s grief. Jesus sends them away with the astonishing, laughable words, “Depart; for the girl is not dead but sleeping.”

They laughed at Jesus. Ridiculed him. Once again: How do you respond to the God of the universe when He speaks? With faith, like the woman with the issue of blood, or with ridicule, like the professional mourners? Sometimes the things he says seem crazy.

Nonetheless, he came, took the girl by the hand, and she arose.

Jesus is the resurrection and the life. He is the way, the truth, and the life. In him is life. He came so that we might have life, and life abundantly. Nothing can stop him. Not even death. And there’s something really cool about how Jesus performs these miracles that a friend of mine wrote about in a book. Here, and in all the miracles of Mark, Jesus just performs miracles. He doesn’t pray for God to intervene or use some other agent like Aaron’s staff, as the prophets in the OT had. He doesn’t say, “In the name of God…” like how the Apostles say, “In the name of Jesus Christ.” He just heals.

No one else in ancient history about whom miracle tales are told does this. They always defer to God if they’re Jewish or Christian, or maybe they use magic or a pagan deity or demon if they aren’t. But they don’t just go around performing miracles on their own power. The only person who does that is God. The weight of miracle upon miracle upon miracle in Matthew’s Gospel—the next story, just so you know, is Jesus performing a miracle—presses us to realise this beautiful, glorious truth, that sometimes we Christians take for granted. And this truth is:

God is Jesus.

Hence the power of the Jesus Prayer prayed by the monks of Mount Athos that gave them such grace:

Lord Jesus Christ, Son of God, have mercy on me a sinner.

[NB: I preached this on the feast of St Gregory Palamas.]

This takes us right back to the Colossians passage I read earlier in the service, showing us what the miracles teach us about Jesus as God. This is the cosmic dimension of the Gospel we are baptised into, the glorious reality we grasp when Jesus looks at us, speaks to us, and we have faith in him:

Colossians 1:9-23 NIV

For this reason, since the day we heard about you, we have not stopped praying for you. We continually ask God to fill you with the knowledge of his will through all the wisdom and understanding that the Spirit gives, 10 so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God, 11 being strengthened with all power according to his glorious might so that you may have great endurance and patience, 12 and giving joyful thanks to the Father, who has qualified you to share in the inheritance of his holy people in the kingdom of light. 13 For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, 14 in whom we have redemption, the forgiveness of sins.

15 The Son is the image of the invisible God, the firstborn over all creation. 16 For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. 17 He is before all things, and in him all things hold together. 18 And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. 19 For God was pleased to have all his fullness dwell in him, 20 and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross.

21 Once you were alienated from God and were enemies in your minds because of[c] your evil behavior. 22 But now he has reconciled you by Christ’s physical body through death to present you holy in his sight, without blemish and free from accusation— 23 if you continue in your faith, established and firm, and do not move from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.

Christology in Ps-Dionysius’ Ecclesiastical Hierarchy

When I mentioned that I was going to read Pseudo-Dionysius’ Ecclesiastical Hierarchy, my friend Austin said that there is some Christology around the edges. Here it is:

For thus, as the Word of God has taught us who feast at His Banquet, even Jesus Himself — the supremely Divine and superessential Mind, the Head and Being, and most supremely Divine Power of every Hierarchy and Sanctification and Divine operation — illuminates the blessed Beings who are superior to us, in a manner more clear, and at the same tiem more fresh, and assimilates them to His own Light in proportion to their ability to receive. As for ourselves, by the love of things beautiful, elevated to Himself, and elevating us, He folds together our many diversities, and by making them into an unified and Divine life, suitable to a sacred vocation both as to habit and action, He Himself bequeaths the power of the Divine Priesthood, from which, by approaching to the holy exercise of the priestly office, we become nearer to the Beings above us, by assimilation, according to our power, to the stability and unchangeableness of their steadfastness in holy things. Hence, by looking upwards to the blessed and supremely Divine Glory of Jesus, and reverently gazing upon whatever we are permitted to see, and being illuminated with the knowledge of the visions, we shall be able to become, as regards the science of Divine mysteries, both purified and purifying — images of Light, and workers with God, perfected and perfecting. (ch. 1, trans. J. Parker, p. 50)

I quote the whole passage because it is important for our grasp of Dionysian soteriology, I think. One of the early lessons that I learned in studying christology and, indeed, triadology, is that these doctrines are formulated as part of our understanding of salvation. How does God save us? What does He save us from? Where does He save us to?

Dionysius’ vision of salvation is explicitly caught up in theiosis, in the unification of the soul to be saved with God, something that is attained by a clarified vision of the divine, communicated through the oikonomia of God as manifest in the hierarchies. His vision of Christ is always very powerfully divine — that is, we have no Antiochene assumptus homo here. At times, elsewhere in the Dionysian corpus, it feels like Jesus exists solely and only ever as God.

Yet if we are saved from ignorance to knowledge, from disunity to unity with God, then we need a God who communicates His person and knowledge of that person to us in some way. Jesus is that person of the Most Holy Trinity whose role in the oikonomia of God’s revelation is to reveal knowledge of God to the created hierarchies, to each as it is able and designed.

This all sounds highly Neoplatonic, and I’m not arguing it isn’t, but I sometimes wonder if it isn’t more biblical than its detractors would think. Consider two side-by-side passages in Colossians. First, Paul’s prayer for them:

We continually ask God to fill you with the knowledge of his will through all the wisdom and understanding that the Spirit gives,10 so that you may live a life worthy of the Lord and please him in every way: bearing fruit in every good work, growing in the knowledge of God, 11 being strengthened with all power according to his glorious might so that you may have great endurance and patience,12 and giving joyful thanks to the Father, who has qualified you to share in the inheritance of his holy people in the kingdom of light. 13 For he has rescued us from the dominion of darkness and brought us into the kingdom of the Son he loves, 14 in whom we have redemption, the forgiveness of sins. (Col. 1:9-14 NIV)

Then, starting at verse 15, what is that knowledge the Son gives, what do we learn of Him?

The Son is the image of the invisible God, the firstborn over all creation. 16 For in him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things have been created through him and for him. 17 He is before all things, and in him all things hold together. 18 And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy.19 For God was pleased to have all his fullness dwell in him, 20 and through him to reconcile to himself all things, whether things on earth or things in heaven, by making peace through his blood, shed on the cross. (Col. 1:15-20 NIV)

This is one of the passages that is most definitely an inspiration for treatises on spiritual hierarchies. Ps-Dionysius, in this spirit, calls Jesus ‘the Head and Perfection of all Hierarchies’ (ch. 1, trans. J. Parker, p. 51). Pseudo-Dionysius certainly believes in Jesus’ saving death and resurrection — consider his discussion of baptism later in the treatise — but he also believes that Jesus is active now in saving us and bringing us into the glorious light of God.

Sometimes our vision of Jesus becomes warped in two related ways. In one way, we become practical Arians, and forget that the same Jesus who was crucified is also Lord and Creator of the cosmos. In the other way, we relegate salvation to something that happened once for all, and forget that, since Jesus is Lord and Creator of the cosmos He is alive here now communicating His salvation to the human race.

Pseudo-Dionysius helps free us from those errors.