Matthew 9:25
in Matthew 9After the crowd had been put outside, Jesus went in and took the girl by the hand, and she got up.
BSB
The same verse in ASV and KJV ▾
ASV
But when the crowd was put forth, he entered in, and took her by the hand; and the damsel arose.
KJV
But when the people were put forth, he went in, and took her by the hand, and the maid arose.
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This verse in Matthew 9
Commentary
17 notes on this verseThey that had mocked the Reviver were not worthy to behold the mystery of the revival; and therefore it follows, And when the multitude was put forth, he entered, and took her by the hand, and the maid arose. He took her by the hand, and the maid arose; because if the hands of the Jews which are defiled with blood be not first cleansed, their synagogue which is dead shall not revive.
This site's exposition
the minstrels and the people making a noise
on Matthew 9:23-26
Jesus arrives to hired minstrels and a wailing crowd, the customary hired mourning of the culture, already underway though the child has only just died, and his the maid is not dead, but sleepeth draws open scorn, they laughed him to scorn. Sleep is his own word for death throughout the Gospels where resurrection is imminent, as at Lazarus's tomb in John 11, a description of death's temporary hold rather than a denial that she had died. He puts the mockers out, takes her by the hand, and the maid arose, the second resurrection scene of the Gospel after Jairus's daughter, and the report spreads through all that land.
The record, by era
The Church Fathers5 voices
In the flute players and bustling onlookers who laughed to scorn the Lord who said, "The girl is asleep, not dead," we see an example of the synagogue rulers and the onlookers of Jewish people who, when they heard that the hope of eternal life …
In the synagogue ruler we perceive a figure of the prophets or apostles, especially Peter, by whom the calling of the Gentiles was first heard; that is, the girl represented all those holy people who pleased God, not through the works of the law but …
But that the number of the elect might be known to be but few out of the whole body of believers, the multitude is put forth; the Lord indeed would that they should be saved, but they mocked at His sayings and actions, and so were not worthy to be made partakers of His resurrection.
(Verse 25.) And when the crowd had been thrown out, he entered. For they were not worthy to see the mystery of the one rising again, who they derided with unworthy insults.
A commentator
John ChrysostomHomily on the Gospel of Matthew 31 · Written in the 5th century.
proposed
Seeing then the cymbals and the multitude, He put them all out, and in the presence of the parents works the miracle; not introducing another soul, but recalling the same that had gone out, and awakening her as it were out of a sleep. And He holds her by the hand, assuring the beholders; so as by that sight to make a way for the belief of her resurrection. For whereas the father said, "Lay thy hand upon her;" He on His part doth somewhat more, for He lays no hand on her, but rather takes hold of her, and raises her, implying that to Him all things are ready. And He not only raises her up, but also commands to give her meat, that the event might not seem to be an illusion. And He doth not give it Himself, but commands them; as also with regard to Lazarus He said, "Loose him, and let him go," and afterwards makes him partaker of His table. For so is He wont always to establish both points, making out with all completeness the demonstration alike of the death and of the resurrection. But do thou mark, I pray thee, not her resurrection only, but also His commanding "to tell no man;" and by all learn thou this especially, His freedom from haughtiness and vainglory. And withal learn this other thing also, that He cast them that were beating themselves out of the house, and declared them unworthy of such a sight; and do not thou go out with the minstrels, but remain with Peter, and John, and James. For if He cast them out then, much more now. For then it was not yet manifest that death was become a sleep, but now this is clearer than the very sun itself. But is it that He hath not raised thy daughter now? But surely He will raise her, and with more abundant glory. For that damsel, when she had risen, died again; but thy child, if she rise again, abides thenceforth in immortal being.
10 more voices on this verse
The Medieval Church4 voices
(Mor. xviii. 43.) The multitude are put forth that the damsel may be raised; for unless the multitude of worldly cares is first banished from the secrets of the heart, the soul which is laid dead within, cannot rise again.
"But when the people were put forth, He went in, and took her by the hand, and the maid arose. And the fame hereof went abroad into all that land." Where there are crowds and distractions, Christ does not perform miracles. He takes her by …
The maiden is raised in the house with few to witness, the young man without the gate, and Lazarus in the presence of many; for a public scandal requires a public expiation; a less notorious, a lesser remedy; and secret sins may be done away by penitence.
And when the crowd had been put out, he went in. The crowd is the Jews, who are not converted. And morally, in order that the soul be restored, it is required that the crowd of thoughts be expelled. Then the Lord enters. He went …
The Puritans and the Awakening3 voices
The maid arose - Christ raised three dead persons to life; this child, the widow's son, and Lazarus: one newly departed, another on the bier, the third smelling in the grave: to show us that no degree of death is so desperate as to be past his help.
If he has power to give eternal life, as he certainly has ( John xvii. 2 ), he must have power to forgive sin; for guilt is a bar that must be removed, or we can never get to heaven. What an encouragement is this to poor sinners to repent, that the power of pardoning sin is put into the hands of the Son of man, who is bone of our bone!
But when the people were put forth,....
The Nineteenth Century3 voices
He - took her by the hand, and the maid arose - The fountain of life thus communicating its vital energy to the dead body. Where death has already taken place, no power but that of the great God can restore to life; in such a case, vain is the help of man.
Let us mark, in this passage, the gracious name by which the Lord Jesus speaks of himself. He calls himself “the bridegroom” What the bridegroom is to the bride, the Lord Jesus is to the souls of all who believe in him. He loves them with a deep and everlasting love. He takes them into union with himself: they are “one with Christ and Christ in them.”
Let us mark, in this passage, the gracious name by which the Lord Jesus speaks of himself. He calls himself “the bridegroom” What the bridegroom is to the bride, the Lord Jesus is to the souls of all who believe in him. He loves them with a deep and everlasting love. He takes them into union with himself: they are “one with Christ and Christ in them.” He pays all their debts to God; he supplies all their daily needs; he sympathizes with them in all their troubles; he bears with all their infirmities, and does not reject them for a few weaknesses. He regards them as part of himself: those that persecute and injure them are persecuting him. The glory that he has received from his Father they will one day share with him, and where he is, there shall they be. Such are the privileges of all true Christians, they are the Lamb’s wife ( 19:7 ). Such is the portion to which faith admits us. By it God joins our poor sinful souls to one precious Husband; and those whom thus joins together shall never be put asunder. Blessed indeed are they that believe. Let us mark in the next place, what a wise principle the Lord Jesus lays down for the treatment of young disciples. There were some who found fault with our Lord’s followers because they did not fast as John the Baptist’s disciples did. Our Lord defends his disciples with an argument full of deep wisdom. He shows that there would want of fitness in their fasting so long as he, their Bridegroom, was with them. But he does not stop there. He goes on to show, by two parables, that young beginners in the school of Christianity must be dealt with gently. They must be taught as they are able to bear: they must not be expected to receive everything at once. To neglect this rule would be as unwise as to “put new wine into old bottles” piece of new cloth to an old garment.”
The words behind it
14 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| ὅτε | hote | When | G3753 → | 103 times |
| δὲ | de | now | G1161 → | 2765 times |
| ἐξεβλήθη | exeblethe | was put outside | G1544 → | 79 times |
| ὁ | ho | the | G3588 → | 19766 times |
| ὄχλος, | ochlos | crowd, | G3793 → | 175 times |
| εἰσελθὼν | eiselthon | having entered | G1525 → | 194 times |
| ἐκράτησεν | ekratesen | He took hold of | G2902 → | 47 times |
| τῆς | tes | the | G3588 → | 19766 times |
| χειρὸς | cheiros | hand | G5495 → | 175 times |
| αὐτῆς, | autes | of her, | G846 → | 5565 times |
| καὶ | kai | and | G2532 → | 9120 times |
| ἠγέρθη | egerthe | arose | G1453 → | 142 times |
| τὸ | to | the | G3588 → | 19766 times |
| κοράσιον. | korasion | girl. | G2877 → | 8 times |
ὅτεWhen
hoteG3753 →103 times
δὲnow
deG1161 →2765 times
ἐξεβλήθηwas put outside
exebletheG1544 →79 times
ὁthe
hoG3588 →19766 times
ὄχλος,crowd,
ochlosG3793 →175 times
εἰσελθὼνhaving entered
eiselthonG1525 →194 times
ἐκράτησενHe took hold of
ekratesenG2902 →47 times
τῆςthe
tesG3588 →19766 times
χειρὸςhand
cheirosG5495 →175 times
αὐτῆς,of her,
autesG846 →5565 times
καὶand
kaiG2532 →9120 times
ἠγέρθηarose
egertheG1453 →142 times
τὸthe
toG3588 →19766 times
κοράσιον.girl.
korasionG2877 →8 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Mark 5:41Taking her by the hand, Jesus said, “Talitha koum!” which means, “Little girl, I say to you, get up!”
it leads to
- Mark 1:31
So He went to her, took her by the hand, and helped her up. The fever left her, and she began to serve them.
Reached by 2 separate paths from here.
- Luke 7:14–15
Then He went up and touched the coffin, and those carrying it stood still. “Young man,” He said, “I tell you, get up!”
Reached by 2 separate paths from here.
- Luke 8:54–55
But Jesus took her by the hand and called out, “Child, get up!”
- John 5:28–29
Do not be amazed at this, for the hour is coming when all who are in their graves will hear His voice
- Philippians 3:21
who, by the power that enables Him to subject all things to Himself, will transform our lowly bodies to be like His glorious body.
- Mark 1:31
Through
Luke 8:54But Jesus took her by the hand and called out, “Child, get up!”
it leads to
- Mark 8:23
So He took the blind man by the hand and led him out of the village. Then He spit on the man’s eyes and placed His hands on him. “Can you see anything?” He…
Reached by 2 separate paths from here.
- Mark 8:23
Through
Mark 9:27But Jesus took him by the hand and helped him to his feet, and he stood up.
it leads to
- Mark 5:41
Taking her by the hand, Jesus said, “Talitha koum!” which means, “Little girl, I say to you, get up!”
Reached by 2 separate paths from here.
- Mark 5:41
Through
Mark 1:31So He went to her, took her by the hand, and helped her up. The fever left her, and she began to serve them.
it leads to
- Acts 9:41
Peter took her by the hand and helped her up. Then he called the saints and widows and presented her to them alive.
- Acts 9:41
Where this verse is studied
About Matthew
This page draws on 15 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Chromatius of Aquileia, TRACTATE ON MATTHEW 47.7; Chromatius of Aquileia, TRACTATE ON MATTHEW 47.6-7.24; Gregory the Dialogist, Catena Aurea by Aquinas; Hilary of Poitiers, Catena Aurea by Aquinas; J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jerome, Catena Aurea by Aquinas; Jerome, Commentary on Matthew; John Chrysostom, Homily on the Gospel of Matthew 31; John Gill, Exposition of the New Testament (1746-1748); John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Rabanus Maurus, Catena Aurea by Aquinas; Theophylact of Ohrid, Commentary on Matthew and Thomas Aquinas, Commentary on Matthew.