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Mat_9:18. Ἄρχων ] a president; Matthew does not further define the office. According to Mar_5:22, Luk_8:41, it was the synagogue-president, named Jairus.
The correct reading is εἰσελθών (comp. the critical remarks), and not εἷς ἐλθών (Gersdorf, Rinck, de Wette, Tischendorf, Ewald), yet not as though the εις following were at variance with Matthew’s usual style (Mat_22:35, Mat_23:15, Mat_26:40; Mat_26:69, Mat_27:14; see, on the other hand, Mat_5:41, Mat_6:27, Mat_12:11, Mat_18:5, Mat_21:24); but since this, like the former incident, also occurred at that meal in the residence of Jesus (according to Matthew, not according to Mark and Luke), and as this fact was misapprehended, as most critics misapprehend it still, consequently it was not seen to what εἰσελθών might refer, so that it was changed into εἷς ἐλθών . According to Matthew, the order of the incidents connected with the meal is as follows: (1) Jesus sends away the Pharisees, Mat_9:11-13. (2) After them, the disciples of John approach Him with their questions about fasting, and He instructs them, Mat_9:14-17. (3) While he is still speaking to the latter, a president enters, Mat_9:18, and prefers his request. Thereupon Jesus rises, i.e. from the table (Mat_9:10), and goes away with the ἄρχων , Mat_9:19; and it is not till Mat_9:28 that we read of His having returned again to His house.
ἄρτι ἐτελεύτησεν ] has just now died. The want of harmony here with Mar_5:23, Luk_7:49, is to be recognised, but not (Olearius, Kuinoel) to be erroneously explained as meaning jam moritur, morti est proxima. Others (Luther, Wolf, Grotius, Rosenmüller, Lange) interpret, with Chrysostom, Theophylact, Euth. Zigabenus: στοχαζόμενος εἶπεν , ὑπέλαβε γὰρ , ὅτι μέχρι τότε πάντως ἂν ἀπέθανεν . A harmonizing expedient.
Laying on of the hand, the symbol and medium in the communication of a divine benefit, Mat_19:13; Luk_4:40; Luk_13:13. See on Act_6:6; Act_8:17 f., Mat_13:3, Mat_19:5; Gen_48:14; Num_27:18.
The account of Mar_5:22-42, which is followed by Luk_8:41 ff., is so unique and fresh in regard to the detail which characterizes it, that it is not to be regarded as a later amplification (Strauss, Baur, Hilgenfeld, Keim, Bleek); that of Matthew follows a condensed form of the tradition, which, moreover, is responsible for straightway introducing the ἐτελεύτησεν as if forming part of what the president addressed to Jesus.