Pulpit Commentary - Matthew 9:1

Pulpit Commentary - Matthew 9:1 - 9:38

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Pulpit Commentary - Matthew 9:1 - 9:38

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This Chapter Verse Commentaries:

9:1 - 9:38

EXPOSITION

Mat_9:1-8

The paralytic forgiven and healed. Parallel passages: Mar_2:1-12; Luk_5:17-26. (For connexion of thought, cf. Mat_8:18, note.) In the parallel passages this narrative follows our Mat_8:1-4. Matthew's account is shorter, as usual.

Mat_9:1

And he entered into a ship; boat (Revised Version). So completely did he grant the request of the Gadarenes. Observe that this expression is not an original phrase of the writer of the First Gospel, but is a reminiscence of the source that he has just used. And passed over; crossed over (Revised Version); διεπέρασεν , also in the source. And came into his own city; i.e. Capernaum, where Mark says that the following miracle took place. The thought is that of Joh_1:11. Yet observe the contrast with Mat_8:34. There "all the city" rejected him; here some of the leaders reject him, but the multitudes fear and glorify God (Mat_8:8).

Mat_9:2

And, behold, they brought to him ( προσέφερον αὐτῷ ). Bengel's remark, "Offerebant—Tales oblationes factae sunt Salvatori plurimae, gratae," though very beautiful, is, from its undue insistence on the sacrificial use of προσφέρω , hardly exegesis. Matthew omits the difficulty that was experienced in bringing him to our Lord (see parallel passages), yet this alone accounts for the special commendation of their faith. A man sick of the palsy, lying on a bed. Probably a mat or quilt (verse 6). Professor Marshall, in the Expositor for March, 1891, p. 215, has a most interesting note showing that the differences between "lying on a bed" (Matthew)and "carried by four" (Mark), and even "they sought to bring him in, and to place him before him" (Luke, who has already mentioned "on a bed" ), may be explained by being different translations of an original Aramaic sentence. And Jesus seeing their faith. Including that of the paralytic, who, as we may gather from the obedience he afterwards shows, had agreed to and had encouraged the special efforts of his bearers. Said unto the sick of the palsy; Son, be of good cheer ( Θάρσει τέκνον ). Son. So Mark, but Luke has "man" ( ἄνθρωπε ), which, though more usual in Greek (though still Hebraic, for ἀνέρ would have been in accordance with classical usage), is much more colourless. Τέκνον , as a term of address, is elsewhere in the New Testament used only where there is relationship physical (Mat_21:28; Luk_2:48; Luk_15:31; even Luk_16:25) or moral, especially that of pupil and teacher (Mar_10:24; cf 1Ti_1:18; 2Ti_2:1). It therefore implies that there is both sympathy and much common ground between the speaker and him whom he addresses. It is the antithesis of Mat_8:29 (cf. further, infra, Mat_8:22). Thus it here served affectionately to encourage the sufferer in soul and body, preparing him to receive the announcement following. Matthew emphasizes its purpose by prefixing θάρσει . Thy sins be; Revised Version, are; expressing clearly that the words are the statement of a fact, not merely the expression of a command. Forgiven thee; Revised Version omits "thee" (genuine in Luke), with manuscripts ( ἀφίενταί σου αἱἁμαρτίαι ). Matthew and Mark use the present of general statement, Luke the perfect ( ἀφέωνται , Doric; Winer, Luk_14:3. a), to express a past fact of permanent significance. Observe the order of the Lord's assurance, as recorded in the true text. Courage, sympathy, forgiveness, and, only after all else, recalling individual sins. As the assurance of forgiveness is delightful to the soul, so is it often helpful to the body. Hence possibly our Lord's method in this case, for the man "inter spem metumque dubius pendebat" (Wetstein). Compare for the conjunction of the two, Jas_5:15, and, as a still closer parallel to our passage, Talm. Bab., 'Nedarim,' 41a. "R. Hija bar Abba said, The sick doth not recover from his sickness until all his sins be forgiven him, for it is said, 'Who pardoneth all thy iniquities, who healeth all thy diseases.'" So also Qimbi (on Psa_41:5, "Heal my soul, for I have sinned against thee" ): "He does not say, Heal my body," for it is his sins that are the cause of his sickness, but if God heal his soul from its sickness, viz. by making atonement for his sins, then his body is healed."

Mat_9:3

And certain of the scribes. From St. Luke's account (verse 17) we learn that the miracle took place before a large assembly of "Pharisees and teachers of the Law, who had come out of every village of Galilee, and Judaea, and Jerusalem." 'Yet even among these there was a division ( τινές ). Said within themselves. So Mark, "reasoning in their hearts." This man ( οὗτος ). The word seems to convey a notion of contempt and of vindictive joy that they have caught him. Blasphemeth ( βλασφημεῖ ). In its fullest meaning; through assumption of Divine authority (so also Mat_26:65; Joh_10:33, Joh_10:36). "No passage of the Old Testament affirms that the Messiah himself will forgive sins. Thus Jesus ascribes to himself what even the highest Old Testament prophecies of the Messianic time had reserved to God; e.g. Jer_31:34; Isa_43:25" (Kubel). Observe that Mark lays more stress upon the process of their thoughts, Matthew and Luke on the conclusion at which they arrived, Luke also indicating that the supposed sin had many parts ( λαλεῖ βλασφημίας )—they thought, "Every word he has uttered is blasphemy."

Mat_9:4

And Jesus knowing; εἰδώς ; parallel passages, ἐπιγνούς . The difference of form with agreement in sense points to varying translations of òãé (so Peshito, in each place). Perhaps the same cause may also account for the difference in the next words, ἐνθυμήσεις ἐνθυμεῖσθε , but in the parallel passages, διαλογίζονται , διαλογισμούς διαλογίζεσθε (cf. also Mat_9:8). (For similar instances of our Lord's knowledge, cf. Mat_12:25; Luk_6:8; 9:47-Jn 2:25; cf. further, supra, Mat_8:10, note.) Their thoughts, said, Wherefore think ye evil in your hearts? Evil ( πονηρά ). Does the plural point to stages in their reasoning? or is it merely used because he was addressing more than one person?

Mat_9:5

For. The expansion of his rebuke of their accusation, by his question and the command connected with it. Whether is easier, to say, Thy sins be forgiven thee (Revised Version, are forgiven, omitting "thee"); or to say, Arise, and walk? The former, because the truth or otherwise of the latter is at once visible. Observe that the two alternatives cover the two realms of influence, the spiritual and the physical. Men will not believe profession in the former realm if it be unaccompanied by visible results in the latter.

Mat_9:6

But that ye may know. From his authority in the physical world they may have direct knowledge ( εἰδῆτε ) of his authority in the spiritual world. Observe that the claim is even in the so-called "Triple Tradition." That the Son of man hath power on earth to forgive sins ( ὅτι ἐξουσίαν ἔχει ὁυἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας ). Observe

(1) that our Lord does not say "I," but "the Son of man" ;

(2) that the emphatic words in the sentence are "hath authority," and "on earth." It would therefore appear as though our Lord wished to call the attention of those present to a phrase which they already knew, but did not rightly understand. He seems to point them to Dan_7:13, and reminding them that even there "one like unto a son of man" (cf. supra, Mat_8:20, note) receives authority ( ἡἐξουσία αὐτοῦ ἐξουσία αἰώνιος , Dan_7:14), tells them that this authority includes forgiving sins, and that this may be exercised not only in the future and in "the clouds of heaven," but now ( ἔχει ) and "on earth." Further, if, as seems likely,. the phrase was understood to symbolize the nation, he desired them to see in himself the great means whereby the nation should rise to its ideal. If, as is possible, though hardly probable, this saying of our Lord's is chronologically earlier than Mat_8:20, and there,-fore the earliest occasion on which he used the phrase, the almost direct reference to Dan_7:13 makes it the more interesting. (Then saith he to the sick of the palsy). The thought of the sentence is continued, but as he now turns directly to the sick man, its form is altered. Arise, take up. The Revised Version, retaining the wrong reading, ἐγερθείς , inserts "and." Thy bed (Dan_7:9, note), and go unto thine house. Thus avoiding publicity.

Mat_9:7

And he arose, and departed to his house. Three stages, rising, leaving the crowded court, home-coming. Healed in soul as in body, he is fully obedient.

Mat_9:8

But when the multitudes saw it, they marvelled; were afraid (Revised Version); ἐφοβήθησαν . A more solely physical effect than the ἐθαύμασαν of the Textus Receptus. Resch's supposition, that the difference of words here and in the parallel passages is due to various translations of the Aramaic, or rather of the Hebrew according to his theory, is in this ease not improbable. And glorified God (cf Mat_15:31), which had given such power (authority, as Mat_9:6) unto men ( τοῖς ἀνθρώποις ); i.e. the human race. Observe that though the phrase recalls Mat_9:6, there is here no mention of forgiving sins: the multitudes appear to have thought only of authority to perform the miracle; further, that although the multitudes seem to have heard Christ's words, they did not understand his expression to refer to Messiah.

Mat_9:9-17

3. THE LIBERTY OF THE GOSPEL AS SHOWN BY CHRIST'S TREATMENT OF THE OUTCAST, AND HIS ANSWER TO THOSE WHO INSISTED ON FASTING. (cf. Mat_8:1-34. l, note.)

(1) The call of a publican to be a personal follower (Mat_9:9).

(2) His kindly treatment of publicans and sinners, and his apology for showing it (Mat_9:10-13).

(3) His care for the freedom of his disciples from ceremonial bondage (Mat_9:14-17).

Observe in this section the signs of opposition

(1) from the high-Judaic party, on a question of moral defilement (Mat_9:11);

(2) from those who were professedly waiting for Messiah, on a question of ceremonial observance (Mat_9:14).

Mat_9:9

The call of Matthew. Parallel passages: Mar_2:13, Mar_2:14; Luk_5:27, Luk_5:28. All three evangelists connect this with the preceding miracle, but in the parallel passages the name is given as" Levi," St. Mark adding, "the son of Alphaeus." If the First Gospel were not written, in either Greek or Aramaic, by St. Matthew himself, but by a catechist of the Matthean cycle, it is possible that "Levi," as found in the source, may have seemed to the catechist disrespectful, anti that he altered it to the title by which he had been accustomed to hear his master called. If, on the other hand, and as seems more probable, this Gospel was written by St. Matthew, his preference for "Matthew" rather than "Levi" may be due to its meaning. And as Jesus passed forth (Revised Version, by) from thence. Mar_2:13 says that our Lord went out along the seaside, where "the receipt of custom" (vide infra) would naturally be. He saw a man, named (Revised Version, called) Matthew. In the Greek "a man" is closely joined to "sitting at the receipt of custom," the words Μαθθαῖον λεγόμενον appearing to be almost an afterthought. Not the name, but the man's occupation, was the important thing. Sitting. Still plying his irreligious trade. At the receipt of custom; at the place of toll (Revised Version). Perhaps a mere booth by the roadside for collecting the octroi-duty on food, etc., carried past. At the present day in Palestine" a booth of branches, or a more substantial hut, is erected at every entrance into the city or village, and there, both day and night, sits a man at ' the receipt of custom.' He taxes all the produce, piercing with a long, sharp iron rod the large camel-bags of wheat or cotton, in order to discover concealed copper wire, or other contraband" (Van Lennep, in Exell, in loc.). Schurer (1. 2. p, 67) shows that the customs raised at Capernaum in the time of Christ undoubtedly went, not into the imperial fiscus, but into the treasury of Herod Antipas. On the other band, in Judaea at that time the customs were raised in the interests of the imperial fiscus. And he saith unto him, Follow me. No promise is given corresponding to that in Mat_4:19. And he arose, and followed him. Perhaps the day's work was just over, or he may have left some assistant there.

Mat_9:10-13

The feast with publicans and sinners, and Christ's apology. Parallel passages: Mar_2:15-17; Luk_5:29-32. All three evangelists give the essential features of the section, but Mark and Luke show more clearly that the feast was in the house of the new disciple, and Matthew alone gives the reference to Hosea.

Mat_9:10

And it came to pass, as Jesus (he, Revised Version) sat at meat; "Gr. reclined: and so always"; of. Mat_26:20. In the house; Luke, "And Levi made him a great feast in his house." Whether or not this was the same as the τελώνιον , we have no means of knowing, but presumably it was not. Behold, many publicans (Mat_5:46, note) and sinners. The second term seems to include all who openly impugned or neglected the Law. It is, therefore, sometimes used with special reference to Gentiles (Mat_26:45; cf Gal_2:15). Came and sat down with him (Revised Version, Jesus, emphatic) and his disciples.

Mat_9:11

And when the Pharisees. Mentioned thus far only in Mat_3:7 and Mat_5:20. This is, therefore, the first time that Matthew speaks of them as coming into direct contact with Jesus. Although Mark (cf. Luke) says that the objection was raised by those among the Pharisees who were also scribes ( οἱγραμματεῖς τῶν Φαρισαίων ), yet the difference of expression from that in verse 3 must not be overlooked. There the fact that they were scribes, accustomed to weigh the statements of the Law about blasphemy, etc., was prominent in the mind of the narrator; here it is rather the fact that they were Pharisees, men who by their very name professed to hold aloof from those who neglected the Law. Saw it. They could freely come into the court of the house, and when there could both see and hear what was passing in the rooms that opened into it. They said; ἔλεγον : dieebaat (Vulgate); "were saying." Their eager talk is brought vividly before us. Unto his disciples. Probably these were nearer to the Pharisees than Jesus himself was, or perhaps the Pharisees thought it easier to attack Jesus through them. On the naturalness of this remark in the mouth of Pharisees, vide Schurer, II. 2. p. 25. Why eateth your Master ( διδάσκαλος ); Teacher is preferable, for both Pharisees and disciples realized that even Jesus' actions were intended to instruct his followers. But the reason for this action (why, cf. also verse 14) they did not understand. It is possible that the order of the Greek points to irony on the part of the Pharisees. The man who presumes to be called Teacher, and whom the disciples accept as such, sets at defiance the primary rules of right and wrong. Professor Marshall explains the variants "teacher" (here) and "drink" (parallel passages) by the original Aramaic word for "drink" ( àåø ) having been written here with the peculiar spelling of the Samaritan Targum ( àáø ). With (the, Revised Version) publicans and sinners? Who form but one class ( τῶν τελωνῶν καὶ ἁμαρτωλῶν ). (For the thought, cf. Mat_11:19; Luk_15:2; also Psa_101:5 [LXX.])

Mat_9:12

But when Jesus heard that, he said unto them, They that be whole. Οἱἰσχύοντες may include an arriere-pensee of moral self-assertion which St. Luke entirely loses by his alteration to οἱὑγιαίνοντες : cf. 1Co_4:10. Need not; have no need of (Revised Version). These are the emphatic words in the sentence. Christ takes the Pharisees at their own estimate of themselves, and, without entering into the question of whether this was right or wrong, shows them that on their own showing he would be useless to them. A physician, but they that are sick. "Sed ubi dolores sunt, air, illic festinat medicns," Ephr. Syr., in his exposition of Tatian's 'Diatess.'.

Mat_9:13

The first half of the verse comes in Matthew only. But go ye and learn. A common rabbinic phrase based on the fact that the disputants would not always have the cumbrous rolls of Scripture actually with them. These Pharisees pro-reseed to be students of Scripture, but had not yet learned the principle taught in this passage. What that meaneth, I will have (I desire, Revised Version) mercy, and not sacrifice. Mercy ( ἔλεος ). In the original connexion of this quotation (Hos_6:6) the words are without doubt an expression of God's desire that his people should show mercy rather than only perform external sacrifices, and this meaning is probably intended by our Lord here also. The connexion will then be either

(1) "I wish you to show mercy rather than perform external actions, for only thus will you resemble me in my coming to call sinners;" or

(2) "I wish you to show this mercy, and therefore I practise it myself." The former seems the more natural. It is, however, possible that our Lord disregards the original context of the words, and uses them only as a summary of an important truth, that God prefers to show mercy rather than to insist on sacrifice. This would make excellent sense here, viz. "Learn the true principle by which God acts, free grace, for it is on this that I have acted in coming to call sinners." The sentence is quoted again in Mat_12:7, where the original thought of the words seems more certainly applicable. For I am not come; for I came not (Revised Version). Christ refers to his historic coming in the Incarnation rather than to his abiding presence (cf. also Mat_5:17). To call the righteous, but sinners ( καλέσαι δικαίους ἀλλ ἁμαρτωλούς ). The English generic article in the first term spoils the anarthrous expression of the Greek by lessening the contrast between the two classes. Dr. Taylor suggests the rendering, "not saints, but sinners". To repentance. Omitted by the Revised Version and Westcott and Herr. From the parallel passage in Luke.

Mat_9:14-17

Christ's care for the free-dora of his disciples from ceremonial bondage. He teaches that the standpoint of the Baptist was preparatory (Mat_3:1-17.), and was not intended to be a permanent resting-place.

Observe that of the three accounts St. Matthew's points out the most clearly that the objection originated with the disciples of John the Baptist. Perhaps St. Matthew found these possessing special influence in the part for which his Gospel was primarily intended. So also St. John thought it desirable to recall the teaching of the Master, that while he himself was the Bridegroom, the Baptist was only subordinate (Joh_3:29). On the survival of the teaching of John the Baptist, and the greater importance of its professed adherents during the apostolic age than is usually supposed, vide Bishop Lightfoot, 'Colossians,' p. 163, edit. 1875.

Mat_9:14

Then ( τότε ). In this case the close chronological connexion with the preceding incident is confirmed by the parallel passages (especially Luke). Came (come, Revised Version) to him. They move forward among the crowd, and draw near to him ( προσέρχονται αὐτῷ ). The disciples of John (vide supra), saying, Why (of. verse 11) do we and the Pharisees fast?. Oft ( πολλά ); Textus Receptus, and Westcott and Hort margin, with all the versions and the great mass of the authorities. Yet probably to be omitted, with Westcott and Host, on the evidence of the Vatican manuscript, and the original hand of the Sinaitic. It may have arisen from a gloss on the πυκνά of Luke. But thy disciples fast not. The feast given by St. Matthew was evidently at the time of some fast observed by the stricter Jews.

Mat_9:15

And Jesus said unto them, Can. It is a moral impossibility (Mat_6:24). The children (sons, Revised Version) of the bride-chamber ( οἱυἱοὶ τοῦ νυμφῶνος ). Edersheim ('Life,' etc., 1:663) points out that these are not the shoshbenim, the friends of the bridegroom, who conducted the bride with music, etc., to the house of her parents-in-law, and to the bride-chamber, and who naturally remained to take part in the wedding feast; for

(1) the custom of having shoshbenim prevailed in Judaea, but not in Galilee;

(2) Talm. Jeremiah, 'Succah,' § 2.5, expressly distinguishes between the two terms: "Those who are shoshbenim, and all the sons of the bride-chamber, are free from the obligation of booths ( éðá ìëå ððéáùåù äëåñ ðñ ðéøåèó äôåç )." They appear to be those, invited by either party, who come to take part in the wedding festivities. They are, therefore, in full sympathy with bridegroom and bride, and, like them, cannot but rejoice. Mourn; parallel passages, "fast," but Matthew's word, as less closely connected with the cause of the objection raised, seems the more original. As long as the bridegroom is with them? Nosgen sees in this a claim to be the expected Bridegroom of Israel (Hos_2:19, Hos_2:20; Jer_3:1-14; Eze_16:8). But the days will come. Christ speaks with prophetic assurance of the coming of such a time ( ἐλεύσονται δὲ ἡμέραι ). Observe his consciousness alike of his position and of what is coming upon him. When the bridegroom shall be taken (away, Revised Version) from them. His removal shall be effected, not by his own action, but by external agents ( ἀπαρθῇ ). In these unsettled times, with their frequent though mostly unimportant popular risings, it cannot have been a very unusual thing for the bridegroom to be carried off, not indeed before the consummation of the marriage, but before the end of the week of festivities. And then shall (will, Revised Version; there is no trace of a command, Christ is but stating a fact) they fast. Christ here endorses the principle of Christian fasts (cf. Mat_6:16), but regards them as springing; not from any legal obligation, but flora personal grief, in this case at his absence (cf. Joh_16:20). The only later passages in the New Testament where Christian fasting is mentioned, are Act_13:2, Act_13:3; Act_14:23; 2Co_6:5; 2Co_11:27. In the 'Didache,' § 8, we have the earliest formal recognition or' it as a practice. It is there forbidden to fast on the same days as the Pharisees. Observe that this verse was understood in Tertullian's time as expressly commanding a fast during the forty hours in which our Lord was in the grave, and that, from Irenseus's expression in Eusebius ('Ch. Hist.,' 5.24), this fast had been kept almost from apostolic times.

Mat_9:16

No man; and no man (Revised Version); οὐδεὶς δέ . "And" is slightly adversative. They will indeed fast then, yet fasting does not belong to the essence of my teaching. To insist on fasting would only be right if my teaching came merely into mechanical connexion with the religion of the day. But this is not the case.

(1) Treated as an addition, it injures the religion of the day (Mat_9:16).

(2) Treated as something to be accepted by all Jews, regardless of their moral fitness for it, it is itself wasted, and also ruins those who so accept it (Mat_9:17).

The verses thus

(1) answer the disciples of John the Baptist, that fasting must not be made compulsory for Christ's disciples; and

(2) warn them solemnly that they themselves must become morally fitted to receive Christ's teaching. No man; emphatic. Christ wants to show them the irrationality of what they want him to do—enjoin fasting on his disciples. Putteth a piece—patcheth a patch ( ἐπιβάλλει ἐπίβλημα )—of new (undressed, Revised Version) cloth unto (upon, Revised Version) an old garment, for that which is put in to fill it up (that which should fill it up, Revised Version; τὸ πλήρωμα αὐτοῦ ) taketh from the garment, and the rent is made worse (and a worse rent is made, Revised Version). My teaching is intended to be more than a patch (however good a patch) sewn on to the religion of the day.

Mat_9:17

Neither do men put new wine into old bottles; wine-skins (Revised Version); cf. Job_32:19. (For rabbinic comparisons of the Law to wine, cf. Dr. Taylor, 'Aboth,' 4:29.) Else (Mat_6:1, note) the bottles (skins, Revised Version) burst. The stress is on "burst;" the thought is therefore not yet of the bottles, but of the fate of the wine. And the wine runneth out (is spilled, Revised Version; ἐκχεῖται ), and the bottles (skins, Revised Version) perish. It ruins the vessels in which it is placed (Job_32:16, note). But they put new wins into new; fresh (Revised Version); καινούς . The change from νέος of the wine to καινός of the skins is maintained in all three accounts, νέος suggesting the latest vintage, καινός that the skins are absolutely unimpaired (cf. Trench, 'Syn.,' § 60.). Bottles (wine-skins, Revised Version), and both are preserved.

Mat_9:18-34

4. THE COMPLETENESS OF HIS HEALING POWER. (Cf. Mat_8:1, note.)

(1) As regards restoration to life and life-strength generally (Mat_9:18-26).

(2) As regards the restoration of separate bodily powers (Mat_9:27-34):

(a) sight (Mat_9:27-31);

(b) speech, though, in this case, the dumbness was the work of an evil spirit (Mat_9:32-34).

Observe also in this section the reference to the effect of his work upon outsiders.

(1) The spread of the fame of his work and himself (Mat_9:26, Mat_9:31).

(2) The wonder of the multitudes (Mat_9:33) [and the accusation of the Pharisees (Mat_9:34)].

Mat_9:18-26

The raising of the daughter of a ruler (Jairus, in the parallel passages), and the healing of the woman with an issue. Parallel passages: Mar_5:21-43; Luk_8:40-56. Matthew's account is much the shortest.

Mat_9:18

While he spake these things unto them. Matthew only. All the accounts represent our Lord as teaching when Jairus came to him; but in the parallel passages he was on the seashore (equivalent to our Mat_8:34; Mat_9:1). Matthew alone places his coming just after the question of the Baptist's disciples. Probably the words, "while he spake these things unto them," are not in their original connexion. Behold, there came a certain; a (Revised Version); ἄρχων [ εἷς ] προσελθών (for εἷς , cf. Mat_8:19, note). Ruler ( ἄρχων ). From this expression alone we should understand Jairus to have been head of the board of elders for the general affairs of the congregation; but Mark's expression, εἷς τῶν ἀρχισυναγώγων (cf. Luke, ἄρχων τῆς συναγωγῆς ), compels us to regard him as that elder who was appointed to care specially for the public worship, Mark's language probably meaning that he was one of the class of those who held this appointment. Sometimes the offices of ἄρχων and ἀρχισυνάγωγος were held by the same person, and this may, perhaps, have been the case with Jairus. and worshipped him (Mat_8:2, note). Saying, My daughter is even now dead. Matthew, by compression, indicates what had happened before the interview was over. But come and lay thy hand upon her; in sign of personal relation and life-communication. Kubel (in loc.) has an interesting note on the laying-on of hands in the New Testament (cf. also Bishop Westcott, on Heb_6:2). And she shall live.

Mat_9:19

And Jesus arose, Matthew only. From the table, if Matthew's connexion is to be followed; from his seat by the seashore, if Mark's. And followed him. As he led the way to his house. The tense ( ἠκολούθει ) shows that our Lord had already started when the next incident took place. And so did his disciples. Mark substitutes "a great multitude," and adds that "they thronged him" (cf. also Luke).

Mat_9:20

(And, behold,… that hour). The Revised Version and the ordinary editions of the Authorized Version omit the brackets, as unnecessary. And, behold, a woman which was diseased with (who had, Revised Version) an issue of blood ( αἱμοῤῥοοῦσα ). Physically and (Le Mat_15:25) ceremonially unclean. Twelve years. The age of Jairus' daughter as recorded in the parallel passages. The coincidence led to its being remembered, and the number itself was the more noticeable as it seems to have symbolized the presence of God in nature (3 x 4). Came behind him, and touched the hem of his garment. Hem; border (Revised Version); τοῦ κρασπέδου : fimbriam (Vulgate). The zizith," tassels or fringes of hyacinth blue m-white Wool, which every Israelite, by reason of the prescription (Num_15:37, sqq.; Deu_22:12), had to wear at the four corners of his upper garment," Schurer, who adds in a note, "The colour of the zizith is now white, while originally it was to be of hyacinth blue. The Mishna, Menachoth, Mat_4:1, already presupposes that both are allowed. They are also not now worn, as the Pentateuch directs, and as was still the custom in the time of Christ, on the upper garment ( úéìÌÄèÇ ἱμάτιον ), but on the two square woollen shawls, one of which is always worn on the body, while the other is only wound round the head during prayer Both these shawls are also called Tallith."

Mat_9:21

For she said within herself, If I may; do (Revised Version). There is no thought of permission ( ἐὰν μόνον ἅψωμαι ). But touch his garment, I shall be whole; saved. The threefold σώζειν is suggestive. Observe that she is "saved" in spite of her superstition; God "pitieth the blind that would gladly see" (Hooker, 'Serm.,' 2. § 38).

Mat_9:22

But Jesus turned him about. The order of the words shows that the thought centres, not on the action, but on the Person. It marks the transition of the narrative from the woman to Christ. Further, "to understand the greatness of Jesus' love, consider how a Pharisee might have treated one ceremonially so unclean'' (Kubel). And when he saw her. The parallel passages show that this was after his inquiry who it was, etc. He said, Daughter, be of good comfort; good cheer (Revised Version); Θάρσει θύγατερ . Daughter contains the same thought as "son" in Mat_9:2. St. Matthew alone, as there, expands its purpose by prefixing θάρει Θυγατέρα δὲ αὐτὴν καλεῖ ἐπειδηστις αὐτῆς θυγατέρα αὐτὴν ἐποίησεν (Chrysostom, in loc.). Thy faith hath made thee whole; hath saved thee (Revised Version). It is possible that the additional words recorded in the parallel passages, "Go in peace," point to more than only physical restoration. And the woman was made whole from that hour.

Mat_9:23

And. During the incident of the healing of the woman news had come (parallel passages) to the ruler that his daughter was actually dead, and that it was useless to trouble the Teacher any more. But man's extremity is ever Christ's opportunity. When Jesus came into the ruler's house. Accompanied by only Peter, James, and John (parallel passages), and the parents (Luke). And saw. Apparently from outside the room (of. verse 25). The minstrels; flute-players (Revised Version); τοὺς αὐλητάς . For musicians as mourners, cf. 2Ch_35:25. The Mishna ('Kethub.,' 4.4: vide Lightfoot, 'Hor. Hebr.,' in loc.) says, "Even the poorest among the Israelites [his wife being dead] will afford her not less than two pipes, and one woman to make lamentation." And the people—a mere crowd (Revised Version); ὄχλος —making a noise; tumult (Revised Version). There was confusion as well as sound, as Mark indicates still more dearly.

Mat_9:24

He said unto them, Give place; withdraw ( ἀναχωρεῖτε ). This is no room for mourners (cf. Act_9:40). For the maid; damsel (Revised Version). to assimilate this and Mat_9:25 to the other passages where κοράσιον is found. Is not dead, but sleepeth. Our Lord looks forward to the result of his coming. So also probably Act_20:10. To take our Lord's words here as a literal statement of a present fact, meaning that she was only in a trance, is to contradict the words of the messenger (parallel passages), our next succeeding clause, and Luke's addition to it, "knowing that she was dead." And they laughed him to scorn. Bengel suggests that they were afraid of losing the payment for their work.

Mat_9:25

But when the people (crowd, Revised Version; cf. Mat_9:23) were put forth, he went in. Till they were cast out he would not enter. They with their hired sorrow would disturb the reverential feelings essential to the performance of such a miracle. And took her by the hand, and the maid (Mat_9:24, note) arose. Matthew omits all mention of Christ's words to her, but his ἠγέρθη is, perhaps, a reminiscence of the command ἔγειρε .

Verse 26.—Matthew only. And the fame hereof ( ἡφήμη αὕτη ) went abroad into all that land. Of no one miracle is this elsewhere affirmed. That land. Doubtless Northern Palestine. It marks the Jerusalem standpoint of the writer (Nosgen); vide Introduction, p. 19.

Mat_9:27-31

Two blind men restored to sight. Matthew only. (For the connexion, vide verse 18, note.) Weiss compares the incident at Jericho, Mat_20:29-34. The points of similarity are:

(1) The number, two, but in the parallel passages only one;

(2) the expression that Jesus was passing by (Mat_20:27; Mat_20:30);

(3) they cry out and say, "Have mercy on us, O Son of David;"

(4) our Lord, in his question, asks about what he should do;

(5) lays stress on their faith (Mark and Luke);

(6) and touches their eyes (Mat_20:34).

The points of difference:

(1) The place, here in Galilee, there by Jericho;

(2) here in the house, there in the road, but even here they begin to address him in the road;

(3) no mention here that he stopped when addressed, as there (Mat_20:32);

(4) our Lord here asks about their faith, there about their wish.

(5) Observe also that both his charge, "See that no man know it" (Mat_20:30), and the statement that they spread abroad the fame of him, would be quite inconsistent with the late date of the miracle recorded in Mat_20:1-34.

From a consideration of these details, the conclusion seems inevitable that we have, in fact, narratives of two distinct occurrences, but it is quite consistent with tiffs conclusion to suppose that during the oral transmission of the narratives a certain amount of assimilation took place. Upon this supposition, it further appears probable that, as the narrative in Mat_20:1-34. was the better known, for it was in the Petrine cycle, our narrative became assimilated to it rather than the reverse. On the other hand, the number recorded in Mat_20:1-34. looks much like an assimilation to that of our incident (cf. the notes on the section Mat_8:28-34, Mat_8:31, and the section Mat_8:32-34).

Mat_9:27

And when Jesus departed thence. As he was passing along on his way thence, i.e. from the house of Jairus, if the context be pressed. It should be noticed that "thence" ( ἐκεῖθεν ) is found also in Mar_6:1, immediately after the healing of Jairus' daughter. There it refers to the neighbourhood generally. Possibly its presence in Matthew is ultimately due to his remembering it in the next succeeding section of the oral framework. Two blind men followed him, crying (out, Revised Version; κράζοντες , so also Mat_20:30), and saying, Thou Son of David, have mercy on us. The Revised Version rightly reverses the order of the two last clauses; the stress is on their own needs, not on their faith in giving him such a title. The words are identical in Mat_20:30. Thou Son of David. The thought has been brought out in the genealogy (Mat_1:17), and our Lord lays stress upon it in Mat_22:42, sqq. Observe that although the excited multitudes at Jerusalem shout out the title at the triumphal entry (Mat_21:9; cf. also Mat_21:15), yet the multitudes in Galilee only suggest the possibility of his having a right to it (Mat_12:23), and the only persons who use it when directly addressing him are a heathen woman (Mat_15:22), and three, or perhaps four, blind men (here and Mat_20:30, Mat_20:31). With the remembrance of what was promised to take place in Messianic days (Isa_35:5), the blind would be especially likely to accord him a Messianic title (cf. also Mat_11:5, note). Have mercy (Mat_5:9, note).

Mat_9:28

And when he was come into the house. Where he would be undisturbed (cf. Mat_13:36). On the later occasion (Mat_20:32) Jesus stood still in the road. The blind men came to him. Close ( προσῆλθαν αὐτῷ ). And Jesus saith unto them, Believe ye that I am able to do this? They had professed faith in him, yet their after-conduct (Mat_9:31) shows that it was none too perfect. They said unto him, Yea, Lord. Said; say (Revised Version); λέγουσιν . The evangelist uses the more vivid present whenever he can. So in Mat_20:33 (though not in the parallel passages).

Mat_9:29

Then touched he their eyes. So also Mat_20:34, showing his sympathy and helping their faith (Mat_8:3); cf. also Joh_9:6, and supra, Joh_9:18, note. Saying, According to your faith (Mat_8:13, note) be it (done, Revised Version; γενηθήτω ) unto you.

Mat_9:30

And their eyes were opened; and Jesus straitly charged them ( ἐνεβριμήθη αὐτοῖς ). The notion is of "coercion springing out of displeasure. The feeling is called out by something seen in another which moves to anger rather than to sorrow" (Bishop Westcott, on Joh_11:33). Saying, See that no man know it. Partly to avoid publicity for himself, partly for their own sake, for even the recital of the Lord's mercies towards us often becomes an occasion of spiritual harm, since it is apt to degenerate into "display" with its attendant evils. ̔ημᾶς διδάσκει φεύγειν τὸ ἐπιδεικτικὸν ὡς αἴτιον τῶν κακῶν (Origen, in Cromer's 'Catena'). The other occasions (vide Mat_8:4, note) on which a similar command was given seem all to belong, with this, to the earlier part of his ministry.

Mat_9:31

But they, when they were departed; but they went forth and (Revised Version). The very moment that they left the house (cf, Mat_9:32) they disobeyed him. Observe that the phrases used in this verso are possibly due to a reminiscence of the similar phrases found in Mar_1:45 of the leper. Spread abroad his fame in all that country; land (Revised Version); Mar_1:26, note.

Mat_9:32-34

The demon cast out of the dumb man. The astonishment of the multitudes and their confession. [The accusation by the Pharisees.] The whole narrative greatly resembles the cure of the blind and dumb man possessed with a devil (Mat_12:22-24; Luk_11:14, Luk_11:15), as may be seen from the fact that the following words are common to both passages, the brackets indicating a want of exact correspondence in the original. "They brought to him one possessed with a devil, dumb, and the [dumb spake]. And the multitudes [said.]… But the Pharisees, He casteth out the devils by … the prince of the devils."

One explanation is that the two narratives are taken kern different sources, but represent the same incident; another, that as in Mat_9:27-31, so also here, the narratives of two similar incidents have become assimilated. At any rate, in the case of Mat_9:34 there has probably been assimilation, and that since the writing of the Gospel. For:

(1) Mat_9:34 is wanting in D, the Old Latin manuscripts a and k, Hilary and Juvencns, and is therefore rightly bracketed by Westcott and Hort as perhaps "a Western non-interpolation".

(2) The verse seems to be hardly in complete accordance with the aim of the whole section, which ends much more suitably with the effect on the multitudes. In Mat_12:24 the verse forms a climax (cf. Mat_12:2, Mat_12:10, Mat_12:14). But here there has been no opposition mentioned since the very beginning of the chapter (for the disobedience of the blind men cannot be so called), so that the monstrous accusation comes in quite unexpectedly.

Observe that this is not a ease in which subjective difficulties are in themselves a prima facie argument for the genuineness of a phrase, for the early copyists troubled themselves very little about questions of the internal arrangement and the general aim of the sections.

Mat_9:32

(And, Revised Version) as they went out (forth, Revised Version; Mat_9:31). They were still on the threshold ( αὐτὼν δὲ ἐξερχομένων ). Behold, they brought to him. The rendering of the Revised Version, "there was brought to him," is awkward, but avoids the implication that the blind men brought him this fresh case. A dumb man possessed with a devil. In Mat_12:22 the man was blind also.

Mat_9:33

And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel. In Mat_12:23 they have advanced a stage further, and suggest that Jesus is Messiah (" the Son of David;" cf. supra, Mat_12:27).

Mat_9:34

But the Pharisees said (vide supra). If the verse be genuine here, the thought, of course, is that the only effect of Christ's miracles upon the Pharisees was to drive them to open blasphemy and wanton opposition to the evidence of plain facts, as is brought out at length in Mat_12:24-32. He casteth out devils through the prince of the devils; by the prince of the devils casteth he out devils (Revised Version); which indicates the true order of the words in the Greek. Through. The Revised Version margin, in, is more literal. The Pharisees assert not only that Jesus effected this cure by the instrumentality of Satan, but by means of union with him.

Verse 35- Mat_11:1

THE AGENCY THAT CHRIST ESTABLISHED TO ENCOURAGE AND GUIDE THE SPIRIT OF INQUIRY THAT HAD BEEN EVOKED, AND HIS COMMISSION TO HIS AGENTS. He spares no pains himself (verse 35). Yet his work is insufficient, and he sends forth others (verse 36- Mat_10:1). A parenthesis, the names of the agents (Mat_10:2-4). The commission to the agents (Mat_10:5-42). He still teaches and preaches (Mat_11:1).

Observe that in this section we have not, properly speaking, an account of the call or choosing of the twelve, but of their appointment as missioners. For

(1) the call is placed much earlier, chronologically, in Mark and Luke;

(2) Mat_9:35 is equivalent to Mar_6:6, long after the call of the twelve;

(3) Mat_9:36 (end) is equivalent to Mar_6:34, where it refers to what

took place immediately after the return from the mission;

(4) the parallel passages agree that the charge was given at the mission itself, not at the call.

Further, it may even be doubted whether the twelve received the name of apostles at the call, whether, in fact, they did not rather receive it only after the commission related here. We find, indeed, that Mark (Mar_3:14; cf. Luk_6:13) says, "whom he also named apostles," adding, "that they might be with him, and that he might send them forth to preach;" but the title there may be entirely proleptic, and the description of their office partially so.

Parts of the section, e.g. Mat_9:37, Mat_9:38 and much of Mat_10:1-42., are recorded in Luke as belonging to the mission of the seventy, but which is their original connexion can hardly be decided. Other parts seem to have been spoken originally on quite other occasions (Mat_10:17-22, [23], [34, 35?], 37, 38, 39, 40, 42). It would, therefore, appear that St. Matthew wished to lay stress on the appointment of agents and the kind of instruction that our Lord gave them, rather than to distinguish critically between the various agents employed and the particular instructions that Christ gave on each occasion when they were sent forth (see further on Mat_10:5).

Mat_9:35

Parallel passages: Mar_6:6 (Luk_13:22). And Jesus went about all the cities and (the, Revised Version) villages. The Revised Version rightly restricts the "all" to the cities ( τὰς πόλεις πάσας καὶ τὰς κώμας ). It would have been impossible to visit all the villages. A village was distinguished from a city by being

(1) unwalled (though occasionally towns were themselves unwalled);

(2) dependent on the cities. Teaching, etc. From this point the verse is identical with Mat_4:23 (where see notes), except that the end of that verse, "among the people," is not found in the true text of our passage, but has been inserted thence. Its omission here and the alteration of the words," in all Galilee," to "all the cities and the villages," are both due to the wider scope of what follows. Observe that in Mat_4:23 our Lord's circuit is the occasion of crowds resorting to him, and serves as an introduction to a full account of his personal teaching, while here it is the occasion of his sending representatives, and serves as an introduction to his commission to them. As to the phrase, "healing all manner of disease and all manner of sickness," notice that the recurrence of terminology (Mat_4:23; Mat_10:1) falls in with the oral theory, especially in its catechetical form.

Mat_9:36

But when he saw the multitudes. The substance of this verse is found in Mar_6:34 on the return of the apostles, equivalent to our Mat_14:13, seq. (cf. supra). According to the context, the multitudes here spoken of are those of the various cities and villages through which he had passed. He was moved with compassion on (for, Revised Version) them ( ἐσπ&lambd