Peaceful afternoons on the beach near Rethymnon are seldom interrupted by sonic booms and overflights, unlike 30 years ago (Photograph: Patrick Comerford)
Patrick Comerford
I have been coming to Greece and to Crete in particular, for almost 40 years, since the 1980s. I remember how I felt at home the very first morning, as I was being taken by coach from Iraklion Airport to Rethymnon. Greece grew on me very quickly, and there were times when I was back and forth to Greece two or three times a year, sometimes for family holidays, sometimes for social visits, and often as a working journalist, covering Greek politics, culture, economic crisises, tensions with Turkey in the Aegean. On other trips, I was visiting monasteries and churches, including Mount Athos and Patmos, or attending lectures and seminars in Athens, Thessaloniki and on the remote and tiny island of Halki off the coast of Rhodes.
One of those busy years was 1996, when I found myself writing about Greek life and politics on a regular basis. I was reminded of this last month when friends posted about the 30th anniversary of the death of Andreas Papanddreou, a towering and heroic modern Greek leader and a key figure in bringing about the collapse of the colonels’ regime in 1974. He died on 23 June 1996, and I wrote his obituary for The Irish Times the next day.
But 1996 was a busy year for me in Greece. I wrote profiles of the new prime minister, Costas Simitis, interviewed the foreign minister, Theodoros Pangalos, followed the tensions in the Aegean over the Turkey’s agressive claims to the islets of Imia, wrote features on the poetry of Yiannis Ritos and CP Cavafy, reported on the growing clamour for the return of the Parthenon Marbles from the British Museum to Athens, and analysed Greek political support for the application by Cyprus for EU membership.
In recent years, I have been returning regularly to Rethymnon and the suburban areas to the east at Platanias and Tsesmes and even further east at Panormos. It is a relatively quiet area for holidays, with the long sandy beches stretching for miles east of Rethymnon. There is a family-friendly and laid-back atmosphere, with few if any signs offering cheap beer to lager louts, as I have seen further east in places such as Hersonissos and Malia.
It is easy to fall asleep in the afternoon at places like Pavlos Beach in Platanias, undisturbed in the sunshine. But it was not always so, and it was not so 30 years ago, back in 1996. Not because of loud lager louts, not because Crete was attracting the wrong sort of tourists, and certainly not because of bad management on anyone’s part. But because of the threat of war.
An afternoon’s snooze on the beach was regularly interrupted in the 1980s and the 1990s by the sonic booms of overflying Greek air force jets, preparing or returning from buzzing their Turkish counterparts over the blue waters of the Aegean and the Mediterranean.
It almost came to a full-scale war between Greece and Turkey 30 years ago, and all because of a dispute over who owned the two tiny uninhabited rocky islets of Imia. I was flown into the middle of it all in 1996, and ended up as a part of a press posse that was threatened with coming under fire from the Turkish navy.
The dispute back in 1996 cost the lives of three crew members of a Greek Navy helicopter who died during a mission, and 30 years later, despite improved relations between Athens and Ankara in the intervening decades, many Greeks have not forgotten this tense time in modern Greek history a generation ago.
The crisis had international leaders scrambling to urge both sides not to come to blows over what was derided as a pile of rocks. But Greece insisted they were ‘Greek rocks’m and Athens refused to back down as Ankara tried to assert Turkish sovereignty. Greeks were reminded all too easily of the Turkish invasion of Cyprus over 20 years earlier on 20 July 1974.
Windmills at the entrance to the harbour in Rhodes (Photograph: Patrick Comerford)
Imia is part of the Dodesanese islands, which are dripping with history and oozing with culture: Kos, where Hippocrates formulated the foundations of modern medicine; Patmos, where Saint John the Divine wrote the Book of Revelation; Kalymnos, Leros and Symi, with their neo-classical mansions; and Rhodes, where the giant Colossos once straddled the harbour of Mandhraki, holding aloft the flame of freedom that inspired the Statue of Liberty.
At the crossroads of three continents, this island chain was once ruled by Alexander the Great and Ptolemy; it has been occupied by the Romans, the Crusaders, the Venetians, the Knights of Saint John, the Turks, the Italians and Nazi Germany. Only with the end of World War II was it finally handed over by Britain and incorporated into the Greek state almost 80 years ago, in 1947.
Today, only 26 of the Dodecanese islands are inhabited: the largest, Rhodes, has about 100,000 people, but most have only a few hundred residents or less, and there are only 79 people left on Pserimos.
The large Turkish minorities in Rhodes and Kos and the mosques and minarets still dotting the skylines of many islands are ever-present reminders that Turkey occupied the Dodecanese for almost 400 years, from 1522 to 1912. Turkey is Greece’s nearest neighbour, and on many islands you can feel it is almost possible to touch the Turkish coast with its harbours and towns, houses and hotels.
On 29 December 1995, Turkey asserted the Imia islets were Turkish territory, registered in the prefecture of Bodrum. The dispute began when a Turkish cargo ship, Figen Akat ran ashore on the islets and had to be salvaged. It turned out that maps of were showing conflicting claims of the islets by Greece and Turkey, and there was a conflict between the Turkish captain and the Greek authorities over who was responsible for the salvage operation.
For more than 60 years, Turkey had accepted the maritime boundaries in the Aegean, defined by treaties and agreements with the Italians in 1923 and 1932, and ratified by the Treaty of Paris in 1947. The boundaries were never challenged by Ankara until that December. But, as Turkey faced a major political crisis with the unexpected electoral success of the Islamic Welfare Party, the Foreign Ministry in Ankara claimed for the first time that Imia was part of the Turkish province of Mugla.
The official response of Greece came on 9 January 1996. The then-Greek Foreign Minister, Theodoros Pangalos, sent a reply to Turkey claiming an indisputable Greek sovereignty over the islets. The dispute was escalated when the Mayor of the Greek island of Kalymnos and a priest landed on the islets on 26 January and raised a Greek flag on the rocky outcrop.
Tensions escalated, and on 27 January Turkish journalists from the daily Hurriyet landed on the largest of the two Imia islets, tore down the blue and white Greek flag and hoisted the red and white star and crescent of Turkey.
Four days later, Turkish troops landed on the smaller rocky outcrop. Tensions heightened as Greek, Turkish and NATO forces sailed to the islets. At dawn on 31 January, a Greek navy helicopter flying over Imia said reported that Turkish troops had landed on the islets. The helicopter then crashed in mysterious circumstances. The crash was blamed on bad weather conditions, but some reports said the weather reports amounted to a mutual cover-up to hide that it was shot down by Turkish fire.
Both Athens and Ankara were accused of concealing what really happened to prevent war. The two countries had been on the brink of war when President Clinton intervened and the Turkish troops withdrew.
The minaret of a mosque in Rhodes (Photograph: Patrick Comerford)
At the time, I was the Foreign Desk Editor of The Irish Times and I found myself in the middle of this crisis. I flew to Athens to interview the new Greek Prime Minister, Costas Simitis, his Foreign Minister, Theodoros Pangalos, and other cabinet ministers. A few days later I was one among a small group of about two dozen journalists who travelled from Athens and boarded the NV Nissos in Kos Harbour, close to the Plane Tree of Hippocrates and the Mosque of Hatzi Hassan.
At the time, the NV Nissos offered day trips to Turkey on Saturdays and Sundays, leaving Kos at 9 a.m. and returning at 5 p.m. But this was to be no pleasure cruise. We were reminded of an ever-present fear of an invasion from Anatolia, 5 km across the stretch of water. The local people were talking in terms of ‘when the Turks come’, not ‘if’.
With blue skies and blue seas, it could have been an idyllic summer trip. Apart from goat herds and environmentalists, few people ever bothered to visit the more remote rocks off the coast of Kos, Kalymnos, Kalolymnos and Pserimos. The crew took down the sign reading ‘Turkey’ as we sailed off for the islets of Imia or Limnia, two flat pancakes less than two miles from Kalolymnos, almost 2½ miles from the Turkish island of Cavus, and over three miles from the western-most Turkish coast on the peninsula of Bodrum.
The Greek naval frigate HS Limnos, which had taken part in operations Desert Shield and Desert Storm, was fresh back from the Adriatic and had offered to take us out to look at the rocks. But before we left, Turkey protested formally and summoned the Greek Ambassador in Ankara, Dimitrios Nezeritis, to warn against the media trip.
It was no idle warning: two days earlier, a Greek coastguard vessel and a Turkish patrol boat had collided in Greek waters, a mile south of Imia.
As we sailed out of Kos, the military tension was palpable and visible. Greek and Turkish jets buzzed overhead sporadically, a Greek coastguard vessel and a navy ship were within sight and, in the distance, we could catch a glimpse of a ship with Turkish naval markings.
Costas Bikas, the Foreign Ministry spokesman from Athens on board the Nissos, insisted there was nothing out of the ordinary about the cruise and that it was none of Ankara’s business. But the Turks made it their business. As the Greek and Turkish jet fighters swooped low over the area, the Turkish foreign ministry took a group of foreign and local journalists out from Bodrum. Once again, there were new Turkish claims to the islets known to the Turks as Kardak – by Defence Minister Oltan Sunguklu and by naval spokesman Ali Kurunahmut, who told cruising journalists: ‘Kardak is a Turkish islet and we are in Turkish waters.’
Trailing both groups were reporters and camera crews from the Greek and Turkish press and television. The crisis had moved from territorial claims and counter claims to cruise and counter cruise for journalists in the Aegean. As Imia faded out of sight, we followed past Pserimos, Kalolymnos, Leros and Kalymnos, through the straits separating Kalymnos and Telendhos, into Pothia, the port harbour of Kalymnos – names that once tripped off the tongues of backpackers in the 1970s.
As we disembarked at the dockside in Pothia, the microphones and cameras crowded into our faces: the foreign media had become the message.
The rocky island of Kalymnos is famous for its traditional sponge fishing; its fame in the past rested on Homer’s reference in the Iliad to the ships from the ‘Kalyndian Islands’ taking part in the Trojan wars. That day, we felt war remained an ever-present threat to the peace of the islanders and their sponge fishers.
The Nissos returned to Kos to prepare for Sunday’s day trippers to Bodrum, and a launch from the Hellenic Coast Guard took us out from the harbour to the navy frigate Limnos, with its crew waiting to take us on to Rhodes. For four hours, we watched the crew tracking Turkish moves in the Aegean sea and skies, before our odyssey came to an end and Rhodes came into sight with its mediaeval castles and palaces, mosques and minarets and three harbours.
Two deer stand at each end of Mandhrki where the Colossos once straddled the entrance to the harbour, with ships passing through its towering legs. A small tug, the Herakles, took us ashore, reminding us of the apt inscription that once graced Colossus, praising the lovely gift of unlettered freedom. ‘For to those who spring from the race of Herakles, dominion is a heritage both on land and sea.’
The crisis was a temporary boost at home to Turkey’s Tansu Ciller as she searched (in vain) for a coalition partner to keep her in power. But it threatened to bring down Costas Simitis, Theodoros Pangalos and their Pasok government in Athens in 1996. Both sides agreed to withdraw their forces from the area around Imia and return to the status quo ante, although Ms Ciller continued to press Turkey’s claims to 3,000 Aegean islands – the sum total of all islands in Greek waters.
After intense pressure from the US, Greek and Turkish government removed their military forces from Imia. The territorial issue has remained unresolved since then. Imia and other islets in the Aegean are considered as ‘grey zones’ of undetermined sovereignty by Turkey.
When I returned to Crete a few weeks later for a family holiday in Piskopiano, my interviews with the Greek media and my appearances on Greek television became a topic of conversation over lunch with Greek friends on the island. Overhead, the sonic booms of fighter jets continued to break the peace of afternoon naps by the pool or on the beach.
When I returned a second time from Greece, The Irish Times published a major feature on my adventures on this day 30 years ago, 6 July 1996. I think the headline ‘Dropping Ankara in Rhodes,’ with its intended pun, was written by the then Design Editor, Andy Barclay.
The casual freedom of land and sea, to hop from one island to the next, is part of the lure of a holiday in the sun in many parts of Greece. But it is a freedom that comes with a price, a freedom that is valued by the local Greeks, and a freedom that is denied 30 years later to many refugees who come in search of it as they make the difficult passage from the coast of Turkey to the islands of the Dodecanese.
Greek and Turkish flags flying on a passenger ferry plying the Aegean between Greek islands and the Turkish coast (Photograph: Patrick Comerford)
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06 July 2026
Daily prayer in Ordinary Time 2026:
60, Monday 6 July 2026
‘The Daughter of Jairus’ by James Tissot (1836-1902)
Patrick Comerford
We are in Ordinary Time in the Church Calendar and this week began with the Fifth Sunday after Trinity (Trinity V, 5 July 2026).
I stayed up until the early hours of this morning, long past 4 am, watching England’s 3-2 win over Mexico on television, including thee two goals from Jude Bellongham, Harry Kane’s penalty, and those nail-biting 11 minutes 11 minutes that were added on. The High Street below is now quiet, and before today begins I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Christ healing the woman in the crowd … a modern Orthodox icon
Matthew 9: 18-26 (NRSVA):
18 While he was saying these things to them, suddenly a leader of the synagogue came in and knelt before him, saying, ‘My daughter has just died; but come and lay your hand on her, and she will live.’ 19 And Jesus got up and followed him, with his disciples. 20 Then suddenly a woman who had been suffering from haemorrhages for twelve years came up behind him and touched the fringe of his cloak, 21 for she said to herself, ‘If I only touch his cloak, I will be made well.’ 22 Jesus turned, and seeing her he said, ‘Take heart, daughter; your faith has made you well.’ And instantly the woman was made well. 23 When Jesus came to the leader’s house and saw the flute-players and the crowd making a commotion, 24 he said, ‘Go away; for the girl is not dead but sleeping.’ And they laughed at him. 25 But when the crowd had been put outside, he went in and took her by the hand, and the girl got up. 26 And the report of this spread throughout that district.
‘My daughter has just died; but come and lay your hand on her, and she will live’ (Matthew 9: 18) … ‘Spectral Child’ on Thomas Street, Limerick, by Dermot McConaghy (Photograph: Patrick Comerford)
Today’s Reflection:
The Gospel reading at the Eucharist today (Matthew 9: 18-26) tells the stories of how Christ responds to the plight of two very different people: a young girl who is on her deathbed, and a woman who has been suffering for the previous 12 years, as long as the young girl has lived.
The women in this reading remain unnamed, like so many women in the New Testament: three women in all, the dying girl, the older woman, and the girl’s mother.
The young girl who is on her deathbed and her mother are from a religious family; the older woman who interrupts this story, and who disrupts Jesus and intrudes on the crowd, has endured a lifetime of suffering. The two principal women in this story both suffer and are marginalised, are seen as not worth bothering about, because of their gender and because of their age.
This reading reminds us that Christ calls the unnamed, the marginalised, and the long-suffering from the outside into the community. They call out, just as the psalmist cries out, ‘Out of the depths I cry to you, O Lord’ (Psalm 130: 1).
God is attentive to our pleas, despite everything that has gone wrong, God forgives, God is merciful, God offers unfailing love and freedom, God’s love for us surpasses the love of any father or mother for their children.
In this Gospel reading, one of the key people is the daughter of a leading member of the local synagogue. We know him as Jairus because of the accounts in the other synoptic Gospels (see Mark 5: 21-43; Luke 8: 40-56), although he is not named in Matthew 9. Mark describes him as ‘one of the rulers of the synagogue’ (εἷς τῶν ἀρχισυναγώγων), Luke says he is ‘a leader of the synagogue (ἄρχων τῆς συναγωγῆς), while Matthew describes him simply as an ἄρχων (archon), and omits any reference to a synagogue, a word that has come to be inserted by convention in the English translations.
Matthew does not give the girl’s age, she has already ‘just died’ (ἄρτι ἐτελεύτησεν), and her father’s request is that Jesus lay his hand upon her ‘and she will live [again]’ (Matthew: καὶ ζήσεται). In other words, in Matthew he asks Jesus to reverse her death rather than prevent it, in contrast with the accounts of Mark and Luke.
The timings and settings differ in the Gospels: in Mark and Luke, the story follows the exorcism at Gerasa; Jairus comes up to Jesus as soon as he gets out of the boat. In Matthew, this event is first preceded by three others, healing the paralytic, the calling of Matthew, and the New Wine in Old Wineskins. In Matthew’s version, Jesus is in Matthew’s house, eating and drinking with tax collectors and sinners and debating about fasting with Pharisees and disciples of John the Baptist, when the distraught father arrives.
Mark and Luke report a large crowd (ὄχλος) following Jesus around and pressing against him (συνέθλιβον/συνέπνιγον αὐτόν) as he follows Jairus to his house. Matthew does not mention this, and it is only Jesus and his disciples (μαθηταὶ) who follow the ruler back to his house.
The narrative is interrupted with the arrival on the scene of a woman who had a haemorrhage (Matthew: αἱμορροοῦσα haimorroousa, having had a flow of blood that is vaginal or uterine. Mark and Luke say she has been οὖσα ἐν ῥύσει αἵματος (ousa en rhysei haimatos, being with a flow of blood), for 12 years. Mark and Luke tell us that during all this time nobody could heal her, with Mark dramatically adding she had spent all she had on physicians to no avail.
The woman touches the fringe of his cloak. Each tassel of the tallit or prayer shawl worn by pious Jews has eight threads (when doubled over) and five sets of knots, totalling 13; the sum of these numbers is 613. The 613 tzizit or knotted fringes are reminders of the 613 commandments, precepts or mitzvot in Jewish tradition. They include positive commandments, to perform an act (mitzvot aseh), and negative commandments, to abstain from certain acts (mitzvot lo taaseh). The negative commandments number 365, which coincides with the number of days in the solar year, and the positive commandments number 248, said to be the number of bones and main organs in the human body (Babylonian Talmud, Makkot 23b–24a). This reflects the idea that donning a tallit or prayer shawl with tzitzit reminds its wearer of all 613 Torah commandments.
When this woman touches Jesus’ cloak, her bleeding stops immediately, according to Mark and Luke, but in Matthew she is not healed until after Jesus tells her: ‘Take heart, daughter; your faith has made you well’ (verse 22).
Matthew’s account of the bleeding woman also ends there (Matthew 9:20–22). But for Mark and Luke, her act of touching his cloak appears to disturb Jesus, who seems agitated or even angry, and we are told that the woman came with φοβηθεῖσα καὶ τρέμουσα (phobētheisa kai tremousa, ‘in fear and trembling’) as he feels that power had gone out of him.
Jesus asks around the crowd who touched him or touched his clothes. Luke says all in the crowd deny doing this, and Peter says that crowds are pressing against Jesus; Mark has the disciples giving this explanation.
Jesus is not satisfied, and he keeps inspecting the crowd until the woman, trembling in fear, falls at Jesus' feet and admits that it was her. The accounts in Mark and Luke conclude with Jesus telling her ‘Daughter, your faith has made you well; go in peace and be healed of your disease’, or ‘Daughter, your faith has made you well; go in peace’ (see Mark 5: 25-34; Luke 8: 43-48).
In Mark’s and Luke’s narrative, people come (Mark: ἔρχονται, plural) or someone comes (Luke: ἔρχεταί τις, singular) with the news that that the daughter of Jairus had died, and Jairus is advised not to trouble Jesus any further. However, Jesus responds: ‘Do not fear, only believe’, with Luke extending the quote with ‘and she will be saved’ (σωθήσεται).
When he arrives at the house, Jesus does not let anyone follow him inside, ‘except Peter, James and John, the brother of James’ (Mark 5: 37), with Luke adding ‘and the father of the child and the mother’, later also added by Mark (Mark 5: 40; Luke 8: 49-50). For Matthew, the daughter is already dead from the start, so this part of the event does not unfold.
At the house, Mark and Luke report that Jesus ‘saw a commotion, people weeping and wailing loudly’ (Mark 5: 38; Luke 8: 52); according to Matthew, he ‘saw the flute-players and the crowd making a commotion’ (Matthew 9: 23). He tells all present that the girl is not dead but asleep; in Matthew, Jesus even tells the crowd ‘Go away’. But the crowd laughs at Jesus. Mark says Jesus puts the crowd outside; Matthew says they were put outside, but witout mentioning who does it (verse 25); Luke does not report this, but instead emphasises that the crowd ‘knew she had died’.
Jesus then goes back inside the house (Mark, Matthew). He takes the girl by the hand, and she gets up. In Mark’s account, the Aramaic phrase Talitha koum – transliterated into Greek as ταλιθα κουμ and reportedly meaning, ‘Little girl, I say to you, get up!’ – is attributed to Jesus (Mark 5: 41). In Luke, Jesus says ‘My child, get up!’ For Matthew, Jesus says nothing and is silent verse 25).
The accounts in Mark and Luke end with Jesus commanding that the girl should be fed and that Jairus and his wife should tell no-one what had happened. On the other hand, Matthew concludes by saying: ‘And the report of this spread throughout that district’ (verse 26).
Does it matter that Matthew’s account, which we are reading today, does not name Jairus, nor that it does not relate his status to the synagogue? Religious position and social status are of little value when a small child is struck with a death-threatening illness or disease.
In both cases these women are ritually unclean … a bleeding woman, a dying or dead women. Jesus should not touch them. Yet their plight touches his heart, and he reaches out to them with a healing touch.
One young woman is restored to her place in her family and in her community. One older woman, who has lost everything, who is at risk of being marginalised, even by the Disciples, is offered the hope of her proper place.
The crowd who gather around Jesus by the lake becomes a large crowd pressing in on him.
Too often in a crowd, it is those who get to the front first, who have the loudest voices, who are heard, whose demands are met.
But in this case, it is not the loud and the proud, the rich or the famous, who grab the attention of Christ – it is a weak, timid, neglected impoverished, exploited and sick woman. All her money has gone on quacks, and she has no man to speak up for her.
But look at what Christ does for her. Without knowing it, he heals her. And when he realises what has happened, he calls her ‘Daughter.’
In a society where men had the only voices, where to have a full place in society was to be known as a Son of Israel, she is called ‘Daughter.’ She too has a full and equal place in society, in the world, and before God.
It is shocking that when the unnamed girl dies the first reaction of some key local figures is to upbraid her father for seeking help, and not to offer him comfort and sympathy.
Their lack of compassion and sympathy contrasts sharply with the compassion Christ shows for both the older and the younger woman.
We were challenged each day to ask ourselves: how is the Gospel good news for those on the margins? The Gospel is Good News for those on the margins as we read in today’s Gospel story. But … only if we read it and if we put it into practice.
‘And the report of this spread throughout that district’ (Matthew 9: 26) … when and how is the Gospel good news for people on the margins? … newspapers at a kiosk near the Marina in Rethymnon in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Monday 6 July 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 5 to 11 July 2026 (pp 16-17), is ‘Faith in the Midst of Fractures’. This theme was introduced yesterday with a reflection by the Revd Godfrey Owino Adera, Anglican priest, theologian, and lecturer at Saint Paul’s University, Limuru, Kenya.
The USPG prayer diary today (Monday 6 July 2026) invites us to pray:
Gracious God, move theologians, church leaders, and all followers of you to be perceptive of the needs in our communities and how we can respond in your justice, truth, and wisdom.
The Collect of the Day:
Almighty and everlasting God,
by whose Spirit the whole body of the Church
is governed and sanctified:
hear our prayer which we offer for all your faithful people,
that in their vocation and ministry
they may serve you in holiness and truth
to the glory of your name;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Grant, O Lord, we beseech you,
that the course of this world may be so peaceably ordered
by your governance,
that your Church may joyfully serve you in all godly quietness;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
send down upon your Church
the riches of your Spirit,
and kindle in all who minister the gospel
your countless gifts of grace;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘Christ raises the daughter of Jairus’ (left), in the Hardman window by JH Powell at the west end of the nave in Saint Nicholas Church, Adare, Co Limerick (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version, Anglicised Edition copyright © 2021, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.
Patrick Comerford
We are in Ordinary Time in the Church Calendar and this week began with the Fifth Sunday after Trinity (Trinity V, 5 July 2026).
I stayed up until the early hours of this morning, long past 4 am, watching England’s 3-2 win over Mexico on television, including thee two goals from Jude Bellongham, Harry Kane’s penalty, and those nail-biting 11 minutes 11 minutes that were added on. The High Street below is now quiet, and before today begins I am taking some quiet time this morning to give thanks, to reflect, to pray and to read in these ways:
1, reading today’s Gospel reading;
2, a short reflection;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
Christ healing the woman in the crowd … a modern Orthodox icon
Matthew 9: 18-26 (NRSVA):
18 While he was saying these things to them, suddenly a leader of the synagogue came in and knelt before him, saying, ‘My daughter has just died; but come and lay your hand on her, and she will live.’ 19 And Jesus got up and followed him, with his disciples. 20 Then suddenly a woman who had been suffering from haemorrhages for twelve years came up behind him and touched the fringe of his cloak, 21 for she said to herself, ‘If I only touch his cloak, I will be made well.’ 22 Jesus turned, and seeing her he said, ‘Take heart, daughter; your faith has made you well.’ And instantly the woman was made well. 23 When Jesus came to the leader’s house and saw the flute-players and the crowd making a commotion, 24 he said, ‘Go away; for the girl is not dead but sleeping.’ And they laughed at him. 25 But when the crowd had been put outside, he went in and took her by the hand, and the girl got up. 26 And the report of this spread throughout that district.
‘My daughter has just died; but come and lay your hand on her, and she will live’ (Matthew 9: 18) … ‘Spectral Child’ on Thomas Street, Limerick, by Dermot McConaghy (Photograph: Patrick Comerford)
Today’s Reflection:
The Gospel reading at the Eucharist today (Matthew 9: 18-26) tells the stories of how Christ responds to the plight of two very different people: a young girl who is on her deathbed, and a woman who has been suffering for the previous 12 years, as long as the young girl has lived.
The women in this reading remain unnamed, like so many women in the New Testament: three women in all, the dying girl, the older woman, and the girl’s mother.
The young girl who is on her deathbed and her mother are from a religious family; the older woman who interrupts this story, and who disrupts Jesus and intrudes on the crowd, has endured a lifetime of suffering. The two principal women in this story both suffer and are marginalised, are seen as not worth bothering about, because of their gender and because of their age.
This reading reminds us that Christ calls the unnamed, the marginalised, and the long-suffering from the outside into the community. They call out, just as the psalmist cries out, ‘Out of the depths I cry to you, O Lord’ (Psalm 130: 1).
God is attentive to our pleas, despite everything that has gone wrong, God forgives, God is merciful, God offers unfailing love and freedom, God’s love for us surpasses the love of any father or mother for their children.
In this Gospel reading, one of the key people is the daughter of a leading member of the local synagogue. We know him as Jairus because of the accounts in the other synoptic Gospels (see Mark 5: 21-43; Luke 8: 40-56), although he is not named in Matthew 9. Mark describes him as ‘one of the rulers of the synagogue’ (εἷς τῶν ἀρχισυναγώγων), Luke says he is ‘a leader of the synagogue (ἄρχων τῆς συναγωγῆς), while Matthew describes him simply as an ἄρχων (archon), and omits any reference to a synagogue, a word that has come to be inserted by convention in the English translations.
Matthew does not give the girl’s age, she has already ‘just died’ (ἄρτι ἐτελεύτησεν), and her father’s request is that Jesus lay his hand upon her ‘and she will live [again]’ (Matthew: καὶ ζήσεται). In other words, in Matthew he asks Jesus to reverse her death rather than prevent it, in contrast with the accounts of Mark and Luke.
The timings and settings differ in the Gospels: in Mark and Luke, the story follows the exorcism at Gerasa; Jairus comes up to Jesus as soon as he gets out of the boat. In Matthew, this event is first preceded by three others, healing the paralytic, the calling of Matthew, and the New Wine in Old Wineskins. In Matthew’s version, Jesus is in Matthew’s house, eating and drinking with tax collectors and sinners and debating about fasting with Pharisees and disciples of John the Baptist, when the distraught father arrives.
Mark and Luke report a large crowd (ὄχλος) following Jesus around and pressing against him (συνέθλιβον/συνέπνιγον αὐτόν) as he follows Jairus to his house. Matthew does not mention this, and it is only Jesus and his disciples (μαθηταὶ) who follow the ruler back to his house.
The narrative is interrupted with the arrival on the scene of a woman who had a haemorrhage (Matthew: αἱμορροοῦσα haimorroousa, having had a flow of blood that is vaginal or uterine. Mark and Luke say she has been οὖσα ἐν ῥύσει αἵματος (ousa en rhysei haimatos, being with a flow of blood), for 12 years. Mark and Luke tell us that during all this time nobody could heal her, with Mark dramatically adding she had spent all she had on physicians to no avail.
The woman touches the fringe of his cloak. Each tassel of the tallit or prayer shawl worn by pious Jews has eight threads (when doubled over) and five sets of knots, totalling 13; the sum of these numbers is 613. The 613 tzizit or knotted fringes are reminders of the 613 commandments, precepts or mitzvot in Jewish tradition. They include positive commandments, to perform an act (mitzvot aseh), and negative commandments, to abstain from certain acts (mitzvot lo taaseh). The negative commandments number 365, which coincides with the number of days in the solar year, and the positive commandments number 248, said to be the number of bones and main organs in the human body (Babylonian Talmud, Makkot 23b–24a). This reflects the idea that donning a tallit or prayer shawl with tzitzit reminds its wearer of all 613 Torah commandments.
When this woman touches Jesus’ cloak, her bleeding stops immediately, according to Mark and Luke, but in Matthew she is not healed until after Jesus tells her: ‘Take heart, daughter; your faith has made you well’ (verse 22).
Matthew’s account of the bleeding woman also ends there (Matthew 9:20–22). But for Mark and Luke, her act of touching his cloak appears to disturb Jesus, who seems agitated or even angry, and we are told that the woman came with φοβηθεῖσα καὶ τρέμουσα (phobētheisa kai tremousa, ‘in fear and trembling’) as he feels that power had gone out of him.
Jesus asks around the crowd who touched him or touched his clothes. Luke says all in the crowd deny doing this, and Peter says that crowds are pressing against Jesus; Mark has the disciples giving this explanation.
Jesus is not satisfied, and he keeps inspecting the crowd until the woman, trembling in fear, falls at Jesus' feet and admits that it was her. The accounts in Mark and Luke conclude with Jesus telling her ‘Daughter, your faith has made you well; go in peace and be healed of your disease’, or ‘Daughter, your faith has made you well; go in peace’ (see Mark 5: 25-34; Luke 8: 43-48).
In Mark’s and Luke’s narrative, people come (Mark: ἔρχονται, plural) or someone comes (Luke: ἔρχεταί τις, singular) with the news that that the daughter of Jairus had died, and Jairus is advised not to trouble Jesus any further. However, Jesus responds: ‘Do not fear, only believe’, with Luke extending the quote with ‘and she will be saved’ (σωθήσεται).
When he arrives at the house, Jesus does not let anyone follow him inside, ‘except Peter, James and John, the brother of James’ (Mark 5: 37), with Luke adding ‘and the father of the child and the mother’, later also added by Mark (Mark 5: 40; Luke 8: 49-50). For Matthew, the daughter is already dead from the start, so this part of the event does not unfold.
At the house, Mark and Luke report that Jesus ‘saw a commotion, people weeping and wailing loudly’ (Mark 5: 38; Luke 8: 52); according to Matthew, he ‘saw the flute-players and the crowd making a commotion’ (Matthew 9: 23). He tells all present that the girl is not dead but asleep; in Matthew, Jesus even tells the crowd ‘Go away’. But the crowd laughs at Jesus. Mark says Jesus puts the crowd outside; Matthew says they were put outside, but witout mentioning who does it (verse 25); Luke does not report this, but instead emphasises that the crowd ‘knew she had died’.
Jesus then goes back inside the house (Mark, Matthew). He takes the girl by the hand, and she gets up. In Mark’s account, the Aramaic phrase Talitha koum – transliterated into Greek as ταλιθα κουμ and reportedly meaning, ‘Little girl, I say to you, get up!’ – is attributed to Jesus (Mark 5: 41). In Luke, Jesus says ‘My child, get up!’ For Matthew, Jesus says nothing and is silent verse 25).
The accounts in Mark and Luke end with Jesus commanding that the girl should be fed and that Jairus and his wife should tell no-one what had happened. On the other hand, Matthew concludes by saying: ‘And the report of this spread throughout that district’ (verse 26).
Does it matter that Matthew’s account, which we are reading today, does not name Jairus, nor that it does not relate his status to the synagogue? Religious position and social status are of little value when a small child is struck with a death-threatening illness or disease.
In both cases these women are ritually unclean … a bleeding woman, a dying or dead women. Jesus should not touch them. Yet their plight touches his heart, and he reaches out to them with a healing touch.
One young woman is restored to her place in her family and in her community. One older woman, who has lost everything, who is at risk of being marginalised, even by the Disciples, is offered the hope of her proper place.
The crowd who gather around Jesus by the lake becomes a large crowd pressing in on him.
Too often in a crowd, it is those who get to the front first, who have the loudest voices, who are heard, whose demands are met.
But in this case, it is not the loud and the proud, the rich or the famous, who grab the attention of Christ – it is a weak, timid, neglected impoverished, exploited and sick woman. All her money has gone on quacks, and she has no man to speak up for her.
But look at what Christ does for her. Without knowing it, he heals her. And when he realises what has happened, he calls her ‘Daughter.’
In a society where men had the only voices, where to have a full place in society was to be known as a Son of Israel, she is called ‘Daughter.’ She too has a full and equal place in society, in the world, and before God.
It is shocking that when the unnamed girl dies the first reaction of some key local figures is to upbraid her father for seeking help, and not to offer him comfort and sympathy.
Their lack of compassion and sympathy contrasts sharply with the compassion Christ shows for both the older and the younger woman.
We were challenged each day to ask ourselves: how is the Gospel good news for those on the margins? The Gospel is Good News for those on the margins as we read in today’s Gospel story. But … only if we read it and if we put it into practice.
‘And the report of this spread throughout that district’ (Matthew 9: 26) … when and how is the Gospel good news for people on the margins? … newspapers at a kiosk near the Marina in Rethymnon in Crete (Photograph: Patrick Comerford)
Today’s Prayers (Monday 6 July 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week, from 5 to 11 July 2026 (pp 16-17), is ‘Faith in the Midst of Fractures’. This theme was introduced yesterday with a reflection by the Revd Godfrey Owino Adera, Anglican priest, theologian, and lecturer at Saint Paul’s University, Limuru, Kenya.
The USPG prayer diary today (Monday 6 July 2026) invites us to pray:
Gracious God, move theologians, church leaders, and all followers of you to be perceptive of the needs in our communities and how we can respond in your justice, truth, and wisdom.
The Collect of the Day:
Almighty and everlasting God,
by whose Spirit the whole body of the Church
is governed and sanctified:
hear our prayer which we offer for all your faithful people,
that in their vocation and ministry
they may serve you in holiness and truth
to the glory of your name;
through our Lord and Saviour Jesus Christ,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
Grant, O Lord, we beseech you,
that the course of this world may be so peaceably ordered
by your governance,
that your Church may joyfully serve you in all godly quietness;
through Jesus Christ our Lord.
Additional Collect:
Almighty God,
send down upon your Church
the riches of your Spirit,
and kindle in all who minister the gospel
your countless gifts of grace;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued tomorrow
‘Christ raises the daughter of Jairus’ (left), in the Hardman window by JH Powell at the west end of the nave in Saint Nicholas Church, Adare, Co Limerick (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version, Anglicised Edition copyright © 2021, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide.


