Matthew 9
BolesMatthew 9:1-2
SECTION FOUR
THE
Matthew 8:1 to 18:35
- GROUP OF PROVING JESUS'
AND HIS
Matthew 8:1 to 9:34
Jesus Heals Man with Palsy
9:1 And he entered into a boat.—On leaving the country of the Gadarenes Jesus entered a boat, probably the boat which had carried him to this country, and crossed the Sea of Galilee, “and came into his own city.” “His own city” was Capernaum. (Matthew 4:13; Matthew 9:1.) According to Jewish custom thirty days’ residence made a man an inhabitant, and a year’s residence, in a city, a citizen thereof. This verse seems to close the narrative which was begun in Matthew 8:18. When Jesus left the borders of the Gadarenes one of the men asked to go with him, but he was sent back to tell the people what God had done for him. Capernaum is now the home city; truly Bethlehem bore him, Nazareth reared him, Capernaum was his residence.
2 And behold, they brought to him a man sick of the palsy. —The series of miracles (8:1, 18) is now continued by giving the healing of the paralytic; this is also recorded by Mark (Mark 2:1-12) and Luke (Luke 5:17-26). “A man sick of the palsy,” a paralytic; he could not walk and was brought on a litter or mattress. The full record is to be found in Mark and Luke; he was brought to the house where Jesus was, but they could not get near Jesus for the crowd, so they went upon the housetop and let the sick man down through the roof of the house into the presence of Jesus. Jesus saw their faith as was evinced by the expedient that they adopted to bring the man to Jesus, so Jesus said to him, “Son, be of good cheer; thy sins are forgiven.” It was an encouraging address for Jesus to call him “Son”; “be of good cheer” means that he should take courage , this would give him hope and strengthen his faith. We have only two recorded occasions that Jesus said, “Thy sins are forgiven.” The other occasion is recorded in Luke 7:48; some make the statement of Jesus to the dying robber equivalent to “thy sins are forgiven.” (Luke 23:43.)
Matthew 9:3-8
Jesus and the Scribes
3-8 And behold, certain of the scribes.—Luke adds that the Pharisees joined with the scribes; these were the religious leaders and they said “within themselves,” not aloud; the word in Mark here means “held a dialogue with themselves.” They reached the conclusion that Jesus was a blasphemer; they were not courageous enough to accuse him of blasphemy; probably they talked among themselves about Jesus and accused him of blasphemy, but were not bold enough to openly make the accusation. Their argument was, “It is blasphemy for any but God to assume the prerogative of forgiving sins; but this man does so; therefore he blasphemeth.” The Jews reasoned in a similar way (John 10:31-36), when they were ready to stone Jesus; this was the penalty for blasphemy according to the law (Leviticus 24:15-16.) To blaspheme was to speak profanely, irreverently of God and religion, so as to diminish his influence among men. It is high treason against the kingdom of God to speak blasphemously.
And Jesus knowing their thoughts.—While they did not speak aloud, but only reasoned “within themselves,” Jesus knew their thoughts and answered their accusation. They must have been greatly surprised when Jesus said to them, “Wherefore think ye evil in your hearts?” “But Jesus did not trust himself unto them, for that he knew all men, and because he needed not that any one should bear witness concerning man; for he himself knew what was in man.” (John 2:24-25.) Hence, Jesus asked them why these faults and injurious reasonings concerning his character and claims; when they perceived that Jesus knew their thoughts, they ought to have been prepared to recognize his claims, as the power of reading the heart was one of their criteria of the Messiah.
Jesus now gives the proof that he had power to forgive sin. He said to them, “Which is easier, to say, Thy sins are forgiven; or to say, Arise, and walk?” “Which is easier?” He who can say with effect, arise and walk, can say with effect, thy sins are forgiven; both were possible for God, but impossible for man. In the case of the healing they could test the reality of the power he claimed; they could see whether the paralytic arose and walked; and from this they ought to infer that he possessed the other power also, seeing that he claimed to possess it, and that one who could work a miracle ought to be believed. The scribes could not deny that it was as easy to say with effect to the man, “Thy sins are forgiven,” as to say, “Arise, and walk.”
But that ye may know that the Son of man hath authority. —“Son of man” is a title that Jesus used in referring to himself and also a title that the Jews used in referring to the Messiah, the ideal man, the head and representative of the new humanity, the Son of God manifested in the flesh. That they might know that he had “authority on earth to forgive sins,” he would say, “Arise, and take up thy bed, and go unto thy house.” It would be impossible without a miracle for this paralytic to do as Jesus commanded him; that they might know that Jesus had both right and might, authority and power, to forgive sins on earth, he would command the man sick of palsy to arise and take up his bed and walk; if the man obeyed his command, then they would know that he had the power and authority to forgive sins. So Jesus demonstrated his power to forgive sins by commanding the man who was paralyzed to arise from his bed and take it up and go home. The man immediately “arose and departed to his house.” He took up his bed in the presence of the assembly (Mark), departed to his house; this was a living unimpeachable witness to Jesus that he was the Messiah, doing precisely what the Messiah naturally would do.
But when the multitudes saw it.—The multitudes that saw what was done were afraid and “glorified God”; Luke adds, “they were filled with fear.” The miracle awakened a religious awe in the minds of the people such as men ever feel in the presence of a great and mysterious power. They were filled with wonder, reverence, and gratitude when they saw that God had imparted such authority over physical and moral evil; it is probable that they had no knowledge of Jesus’ divine nature. We are not told what influence this miracle had on the prejudiced scribes and Pharisees; such men are rarely touched by any possible demonstration of goodness and grace; but the multitude marveled and glorified God. Mark describes the effect on the multitude by recording that they said, “We never saw it on this fashion” (Mark 2:12); and Luke expresses it, “We have seen strange things today” (Luke 5:26.)
Matthew 9:9
Jesus Calls Matthew To Follow Him
9 And as Jesus passed by from thence, he saw a man, called Matthew.—The call of Matthew is recorded by Mark (Mark 2:14-17) and by Luke (Luke 5:27-32). It is impressive to note how Matthew records so briefly his own call. As Jesus went along “he saw a man”; this man was Matthew he was busy “at the place of toll.” Luke calls him Levi; his father’s name was Alphaeus “Matthew” in Hebrew means “the gift of God.” This name may have been given at this time as Simon’s name was changed to Cephas, Peter. He was a Jew, a publican, that is, a tax collector, or a collector of customs from the commerce that passed through the city on the great road from the east to Egypt. Publicans, especially Jewish publicans, were hated, despised, disreputable men; for the opportunity to grow rich by fraud and extortion was so great that publicans failed to resist the temptation, and this gave a bad name to the whole class. Matthew was “sitting at” the place of toll; literally he was sitting on the elevated platform or bench which was the principal feature of the toll office. “Place of toll” was a tollbooth, or toll cabin; this custom office was at Capernaum, the landing place for the many ships which traversed the lake or coasted from town to town.
Jesus simply said to him as he passed by, “Follow me”; this was a call to become his disciple; Matthew immediately arose and followed Jesus. Probably Matthew knew of Jesus before this and that this meant that he should be his constant attendant. Jesus saw in Matthew that which would make of him a faithful disciple.
Matthew 9:10-13
Jesus at the House of Matthew
10-13 And it came to pass, as he sat at meat in the house.— We learn from the record of Mar 2:15 and Luke 5:29 that this feast was in the house of Matthew; some think that it was a farewell banquet or feast that Matthew gave to his friends; however Jesus was present. “He sat at meat in the house” and many publicans and sinners came to this feast and sat with Jesus. Matthew modestly omits some details which are recorded by Luke, who says it was “a great feast,” “a feast for all corners.” Matthew gave his friends an opportunity to see and hear Jesus; it seems from the record that the feast was held immediately after the call of Matthew. “Publicans” were tax collectors and “sinners” were notoriously wicked persons; they disregarded the law and the tradition of the elders and were regarded by the Pharisees as unfit for association. It may be that the “sinners” were not as wicked as the Pharisees thought they were. Jesus was in the house of Matthew with other publicans and sinners; this was, to the Pharisees, a ridiculous surrounding for one who claimed to be the Messiah.
And when the Pharisees saw it.–The Pharisees were not present at the feast, but they could pass along the street and observe what was going on in Matthew’s house; the self-righteous Pharisee would not pollute himself by going into the house of a publican and making common with sinners. The scribes were associated with the Pharisees. They asked the disciples of Jesus, “Why eateth your Teacher with the publicans and sinners?” Luke records it, “Why do ye eat and drink with the publicans and sinners?” They asked this of the disciples of Jesus after the feast, and the disciples reported it to Jesus. The Pharisees and scribes were astonished at the thought of a “Teacher” of the Jews going into the house of a publican; they thought that a teacher ought carefully to avoid all intercourse with such persons. There was not only the social objection to keeping company with such a low class, but there was the pollution which resulted from contact with those who were ceremonially unclean. Jesus replied, “They that are whole have no need of a physician, but they that are sick.” Those who are sound in health do not need a physician; this was a proverbial expression.
The application of this proverb is obvious; the physician goes among the sick, and why should not the Teacher of salvation go among sinners? Jesus then added that they should learn a lesson which was, “I desire mercy, and not sacrifice: for I came not to call the righteous, but sinners.” Here is a quotation from Hosea 6:6, “I desire mercy,” kindness and sympathy and helpfulness, and “not sacrifice.” Jesus does not mean that there are any who do not need a Savior, but there were those who claimed to be righteous, and therefore did not need a Savior. His quotation has an ironical application to the Pharisees, who really needed repentance as much as the publicans.
[Then, as now, there were self-righteous Pharisees and scribes who felt it was contamination to go near these weak, sinful classes, and even refused to countenance Jesus when he was working signs and wonders, because he went among these weak and sinning classes. It was a serious charge they made against him, that “he eateth with publicans and sinners.” His response is wisdom and instruction to us if we will hear and be guided by it: “I came not to call the righteous, but sinners to repentance.” Jesus did not see the rich or the fashionable, the learned or the elite, but he came to call sinners to repentance. To those who felt and acknowledged themselves to be sinners, and they heard.]
Matthew 9:14-15
Jesus and the Disciples of John
14, 15 Then come to him the disciples of John.—The question of fasting is now brought to the attention of Jesus; it is recorded by Mark (Mark 2:18-22) and by Luke (Luke 5:33-38) with only slight variations from Matthew’s record. The disciples of John were the disciples of John the Baptist; Mark adds “and the Pharisees”; so the Pharisees joined the disciples of John in asking the question, “Why do we and the Pharisees fast oft, but thy disciples fast not?” It seems that John’s disciples were honest in making the inquiry, and the Pharisees may have been honest, but they are so hypocritical that we never know when they make an honest inquiry. Luke in recording this adds “prayers” to the practice of fasting. The Pharisees fasted regularly every Monday and Thursday, and on many special occasions, as in times of pestilence, famine, war, and droughts. John had taught his disciples to fast and the Pharisees were taught to fast, but “thy disciples fast not” was the accusation that they brought against Jesus. At least, the disciples of Jesus did not fast according to the tradition of the Pharisees.
John’s disciples did not ask Jesus why they fasted or why the Pharisees fasted; they were satisfied that their practice was correct, but they wanted to know why Jesus did not teach his disciples to fast. The feast at Matthew’s house which was on a fast day (see Mark 2:18) naturally would bring this question up. It is very likely that the Pharisees prompted the disciples of John to ask this question.
Jesus said unto them, Can the sons of the bridechamber mourn, as long as the bridegroom is with them?—The friends, or companions, of the bridegroom were called “sons of the bridechamber” because they had access to it during the bridal feast. (Judges 14:10-11.) The festivities at a marriage were commonly prolonged for a week; the guests invited to a wedding go for joy and to have a good time generally; they go to feast and not to fast. If the bridegroom should be suddenly taken away from them by accident, sickness or death, there would be occasion for fasting; but so long as the bridegroom was present his friends enjoyed the feast with him. Jesus seems to have alluded to the hour when he himself would be taken from his disciples, but so long as Jesus was present with his disciples there was no occasion for mourning.
[There was no occasion for the disciples to fast and sorrow while he was with them to comfort them. But the time would come when he would leave them, then they would fast and mourn. Fasting is usually connected with mourning. The disciples after his departure would have frequent occasion for mourning and sorrow.]
Matthew 9:16-19
THE OLD and THE NEW
16, 17 And no man putteth a piece of undressed cloth upon an old garment.—No one “seweth” a new piece of cloth, rough from the weaver, “undressed,” unshrunken, upon an old garment; if it should be done the new would shrink and would rend the garment. The new piece would shrink the first time it got wet and would tear the rent still wider; the same would occur should “new wine” be put into “old wineskins.” The new wine would ferment and expand and would burst the “old wineskins,” which had very little strength and no elasticity. Some think that Jesus here taught by these two illustrations that it would be absurd to patch the old Jewish law with the new gospel of Christ; or that it would not do to put the new gospel into old Jewish law; others think that it was not a question of the proper relation between the gospel and the Jewish law, but it was the propriety of fasting on certain occasions. The argument seems to be that Jesus showed the absurdity of his disciples fasting, as a sign of mourning, while he was with them; this would vindicate his disciples in not following the custom of the Pharisees to fast and impress the lesson that the value of fasting was only when proper occasions demanded it.
[Skins were used for bottles in the days of Jesus. When they were new, and new wine was put into them, they would stretch when the wine fermented and would not burst. When they became old they would burst from the fermentation of the wine. Jesus evidently intended to teach that his disciples were correct in not following the traditions of the Pharisees in fasting.]
18, 19 While he spake these things unto them.—We have here a record of two miracles which interlocked—the second occurring during the stages of the first; they serve to illustrate the great number and frequency of Jesus’ miracles. A record of these miracles is found also in Mark (Mark 5:22-43) and in Luke (Luke 8:41-56). The record given by Matthew is most brief, as he omitted many of the incidents recorded by Mark and Luke; Mark’s record seems to be the fullest and most in detail. Mark and Luke place the raising of Jairus’ daughter immediately after the cure of the Gadarene demoniac; but they do not say that it took place just as Jesus landed on the western side of the Sea of Galilee. Matthew seems to make the miracle occur immediately after the feast in his house. “There came a ruler,” Mark and Luke say, “one of the rulers of the synagogue, Jairus by name.” This ruler came and “worshipped him” that is, he bowed down before him as an expression of profound respect; he fell at the feet of Jesus and besought him saying, “My daughter is even now dead: but come and lay thy hand upon her, and she shall live.” Mark uses a term which denotes “my dear little daughter,” while Luke records it, “for he had an only daughter, about twelve years of age, and she was dying.” Matthew omits the message from the house (Luke 8:49) and states the case briefly she is just dead; the father had left her dying, and he thought perhaps that she was dead by the time he came to Jesus. At his earnest request Jesus arose and followed him; his disciples accompanied him, but an interference occurred as they were on the way to Jairus’ house.
Matthew 9:20-22
Jesus Heals the Woman with an Issue of Blood
20-22 And behold, a woman, who had an issue of blood twelve years.—This interruption naturally delayed the arrival of Jesus at Jairus’ house; the woman is described as having “an issue of blood twelve years.” We not told any of the particulars of the nature of the hemorrhage, but the obvious supposition is probably correct. (Leviticus 15:19-33.) She had suffered for twelve years and had sought in vain physicians to heal her, but grew worse rather than better. She had faith in Jesus’ power to heal her. Jesus and his disciples were following Jairus, and a multitude of people was following them; this poor woman “came behind him, and touched the border of his garment”; literally “border” means a tassel of threads suspended from each of the four corners of the upper garment; it means the fringe worn on the border of the outer garment. (Numbers 15:38.) She had said or reasoned within herself that “if I do but touch his garment, I shall be made whole.” Her faith in Jesus’ power to heal her was so great that she thought that if she could but just touch his garment or the fringe on his garment she could be made whole. Such a faith moved her to press her way through the crowd to Jesus and stretch forth her hand that she might touch his garment. She had heard of Jesus and believed that she would be cured by touching the border of his garment. She did this.
Matthew omits the facts narrated by Mark and Luke that Jesus insisted on being told who had touched him; the disciples taught that it was preposterous to make such inquiry as there was a great multitude thronging about him. Jesus turned and saw the woman and said, “Daughter, be of good cheer; thy faith bath made thee whole.” Her faith had brought her to Jesus; it had caused her to press through the thronging multitude to reach him, and now she was blessed by the recognition of her faith and a complete cure of her ailment. Her faith had been rewarded by the restoration of her health. Her faith was not the source of the healing, but it brought her into touch with Jesus who had the power to heal.
Matthew 9:23-26
Jesus at the Ruler’s House
23-26 And when Jesus came into the ruler’s house.—The healing of the woman took place. at the time that she touched Jesus and there was a short delay in his journey, but Matthew resumes the narrative without any further interruption. Jesus went into the house of Jairus and “saw the fluteplayers, and the crowd making a tumult.” While Jesus was talking to the woman word had been received that Jairus’ daughter was dead, and it was the custom for the relatives and special friends of the dying person to gather round a couch, and the moment the breath ceased they would break out into loud cries, with every exclamation and sign of the most passionate grief.
Frequently the friends and relatives would exhaust themselves and would hire professional mourners, especially women, who would keep up the loud, wailing cry throughout the day and night. (Jeremiah 9:17; Jeremiah 16:6; Ezekiel 24:17; Amos 5 16.) People of wealth could afford to hire musicians, and jairus being a ruler of the synagogue, we find that the flute players had already arrived when Jairus and Jesus arrived. Jesus asked that they give him opportunity and space to enter the house or room, and added that “the damsel is not dead, but sleepeth.” The figurative language used by Jesus here was not understood by the people;death is frequently spoken of as a sleep; but these people “laughed him to scorn.” They derided him; they knew that she was dead; they did not understand the meaning of Jesus’ language. At the command of Jesus the crowd left the room and Jesus in the presence of Peter, James, and John and the father and mother “took her by the hand; and the damsel arose.” In the presence of these five persons who could be witnesses to the miracle Jesus brought the damsel to life; the noisy crowd and minstrels were excluded from the presence of so sacred a scene. Jesus did not take her by the hand to raise her up, but accompanied his miracle with some outward act. Peter took Dorcas by the hand to lift her up, but that was after she was restored to life. “The damsel arose” shows that Jesus did not raise her up; according to Mark and Luke, Jesus had said, “Damsel, I say unto thee, Arise,” and “Maiden, arise.” “Her spirit returned, and she rose up immediately”; Jesus then commanded that food be given her. The fame of Jesus spread abroad in the land because of what he had done.
Matthew 9:27-31
Jesus Heals Two Blind Men
27 And as Jesus passed by from thence, two blind men followed him.—Matthew is the only one that gives a record of this miracle; the remainder of chapter nine records things peculiar to Matthew. The blind man at Jericho (Matthew 20:29-34) and the man born blind (John 9) were distinct from this miracle. Probably as Jesus and his disciples left the house of Jairus, these “two blind men followed him.” Blindness was common in that eastern country; blindness was one of the very common afflictions of the natives of Palestine; the blear eyes, often crusted round with dried secretion and fly-infested, make some of the most sickening sights that may be seen in a Syrian village today. This common affliction in Palestine was thought to be due to ophthalmia, caused partly by the sun glare and partly by lack of cleanliness. These two blind men cried out as they followed Jesus, saying, “Have mercy on us, thou son of David.” They present a contrast between their conduct and Jairus’; he was quiet and reverential, but these two then cried aloud with importunity like Bartimaeus, “Have mercy on us, thou son of David.” “Son of David” was a designation frequently used of the Messiah. (Matthew 12:23; Matthew 15:22; Matthew 20:31; Matthew 21:9; Matthew 21:15; Matthew 22:44-45.) Blind men had doubtless heard of the miracles that Jesus had already performed, and may have just learned of his raising Jairus’ daughter from the dead. Jesus did not speak of himself as the “son of David.”
28, 29 And when he was come into the house, the blind men came to him.—“The house” was the house to which he returned from Jairus’ house; it may have been Matthew’s house or Peter’s house, or some other which Jesus made his usual place of abode at Capernaum. It is to be observed that all that Matthew records here occurred at Capernaum. These blind men followed Jesus into the house; the failure to notice them at first was probably designed to strengthen their faith, and to avoid the excitement which another public miracle would produce. Before healing the blind men Jesus asked them, “Believe ye that I am able to do this?” The emphasis here may be placed on “believe,” as Jesus wanted to show them his power as proof of his claim to be the Messiah. They had shown faith by following Jesus, but he demanded an expression of their faith, hence the question. Jesus replied, “According to your faith be it done unto you”; that is, let it be done to you according to your faith.
He touched “their eyes” as he said this to them. Touching their eyes was a natural and kindly act, like taking the hand of one prostrate with fever. His touch also would show that the miraculous power emanated from him. “According to your faith” is an important expression, which shows the relation of man’s faith to God’s grace. This is a general principle upon which God bestows his spiritual blessings upon man; we will receive them according to our faith.
30, 31 And their eyes were opened.—They received their sight; Matthew uses a common Hebrew expression here. (2 Kings 6:17; Isaiah 35:5.) We notice here the ease with which Jesus restored sight to the blind; it was with a mere touch of his infinite power. It was instantaneous; there was no gradual process of healing as is usual in cases of man’s healing the afflicted. They received the faculty of sight as proof that they had faith in his ability to help them and that it was not misplaced. We have no means of determining whether this physical blessing was attended with any spiritual blessing. Jesus “strictly charged them, saying, See that no man know it.” Some think that “strictly charged” involved the idea of anger or great displeasure in case of disobedience (Mark 1:43); others say that he “sternly” charged them not to make any report of what he had done for them. We do know that Jesus commanded strict silence on their part as to what he had done for them.
He had just given a similar command concerning the daughter of Jairus (Mark 5:43); he did not want the report of his miracles of healing published so that multitudes would beseech for help and he would not have sufficient time to preach and teach his disciples. His mission to earth was not merely to heal diseases, but to preach the gospel.
But they went forth, and spread abroad his fame in all that land.—It would seem strange that they would be so disobedient to his command; we can hardly believe that they rebelliously disobeyed his command; they probably thought Jesus’ command not to tell it was due to his modesty, and that common gratitude on their part demanded that they give credit or honor to whom honor was due. We cannot believe that they were so ungrateful that they would willfully disobey his command, for one who had power to restore sight would have power to punish for disobedience. Jesus was not seeking any notoriety as a “divine healer”;his miracles were to confirm his claim that he was the Messiah. However, their failure to obey his command cannot be put to their credit; good impulses should never be held to justify positive disobedience.
Matthew 9:32-34
JESUS HEALS A DUMB MAN
WITH A DEMON
32-34 And as they went forth, behold, there was brought to him a dumb man possessed with a demon.—This case is not mentioned by any of the other writers; “and as they went forth,” that is, as they “were going” out of the house in which they had been where Jesus healed the two blind men; “they” is slightly emphatic, standing in contrast to the next person who came to be healed. There was “brought to him a dumb man” who was also possessed with a demon. The word for “dumb” in the original also means “deafness” (Matthew 11:5; Mark 7:32; Luke 7:22); it means “dull” or “blunted”; in the New Testament the word is used only of hearing and speaking, the meaning in each case being determined by the context. We are not told who brought this afflicted man to Jesus; in addition to being “dumb” he was “possessed with a demon.” It may be that his dumbness was due to the demon which he possessed; those who were possessed of demons were affected in different ways; some were deprived of reason (Mark 5:15); some were deprived of one or more of the senses. Later Matthew mentions one who was possessed of a demon, and “blind and dumb.” (Matthew 12:22.)
And when the demon was cast out, the dumb man spake.— Jesus never failed; the demon was cast out and the effect was that “the dumb man spake”; the cause being removed, the dumb man spoke again, to the amazement of the people who had never seen such a case; they said, “It was never so seen in Israel.” The multitude was amazed because they had never seen such before; Jesus was doing in their midst that which they had never seen before; Jesus was the wonder-working prophet among them and hence many are ready to believe on him as the Messiah. Prophets had miraculously healed the sick and raised the dead, but it was a prerogative of the Messiah to cast out demons; the pretended exorcisms of the Jews had never been followed by such results as they now witnessed.
But the Pharisees said, By the prince of the demons casteth he out demons.—They could not deny the miracle; it was evidence of superhuman power; there were only two alternatives for these Pharisees to take: either Jesus cast out demons by the power of God, or he did by the power of the devil. If he exercised the power of God, then God was with him and he was true in making his claim in being the Messiah; if the Jews rejected him, they must reject the power by which Jesus cast out demons; they did this by attributing his power to that of the devil. The devil was “the prince of the demons”; the demons were the agents of the devil. These Pharisees rejected Jesus in their unbelief. Faith in Jesus as the Son of God is the noblest possible attitude of the soul; sneering at that faith is the most ignoble attitude of the soul, and leads the soul into the blackest peril. It seems that Jesus made no reply to these Pharisees at this time; the insulting charge was blasphemy against both Jesus and God.
Matthew 9:35-38
- THE NEED OF MORE
35 Jesus went about all the cities and the villages, teaching. —This was Jesus’ second missionary tour in Galilee; the first Matthew 4:23. “Cities and the villages” were about the same as in modern times; villages were unincorporated and cities were larger centers of inhabitants. This is identified with the tour recorded by Luke 8:1; the first tour occurred some six months before this. His work is expressed by “teaching in their synagogues, and preaching the gospel of the kingdom.” “Synagogue” was the place of study and worship among the Jews; Jesus visited the synagogue at the hours of worship as a teacher; he had a new message; he both taught and preached; he taught them the will of the Father and proclaimed the glad tidings, or “the gospel of the kingdom.”
Jesus was doing some preparatory work to sending out his disciples. In addition to his preaching and teaching he healed “all manner of disease and all manner of sickness.” “Disease,” a weakness, want of health and vigor; “sickness,” positive ailment; he healed their temporary ailments and also their permanent ailments. His chief purpose was to teach and preach, but he healed their diseases. He was a divine healer and by his power to heal their diseases he established his claim as a teacher come from God. Many lost sight of his teaching and were blessed only by his healing.
36 He was moved with compassion for them.—The sympathies of Jesus are deeply moved by the sight of great multitudes, hungry for the bread of life, and yet more by their spiritually forlorn condition. This is frequently stated of Jesus (Matthew 14:14; Mark 1:41; Mark 6:34);when he saw the vast multitudes attracted by the fame of his miracles, and heard their cries for mercy, he was moved with pity; this continued throughout his ministry in Galilee. He saw the people not only afflicted with all manner of diseases, but they were as “sheep not having a shepherd.” They were scattered abroad. Many of them came from other parts of Galilee and beyond the Jordan and were fatigued with journeying and dispersed about the fields in search of food and the necessary things of life. He saw the people neglected by those who ought to have been teachers; they were ignorant, helpless, hopeless, dying, and unfit to die; the sight moved him to deep pity. The figure of the flock and shepherd was familiar in Palestine.
They were in a pitiable condition as they were shepherdless and scattered. He was their true and rightful shepherd; he came to revive them and bring them back to the fold. Those who should have been interested in them were like wolves instead of shepherds he was deeply moved for the poor misled people whose guilt he merges in their misery, imputing that guilt all the more severely to those who had been instead of their shepherds their deceivers.
37, 38 The harvest indeed is plenteous.—Such a scene would call forth this statement. The figure is changed from flock and shepherd to field and harvesters. There was an abundant harvest; so much teaching needed; the people so ignorant and helpless;but the laborers were few. The harvest of souls was ready, but there were but few laborers or those who were interested in the spiritual condition of the people. The harvest is a frequent symbol in the Bible of spiritual work. God is the husbandman (John 15:1);the world is a field (Matt. 13 38);faithful disciples are workmen whom the Lord employs (Matthew 20:1); souls are God’s husbandry (1 Corinthians 3:9); the faithful children of God are separated from sinners by a process of threshing and winnowing (Isaiah 21:10; Matthew 3:12); the end of the world witnesses the gathering of the grain in the barns and the destruction of tares (Matthew 13:30). The more bountiful the harvest, the greater number of laborers needed; this was true while Jesus was on earth; it is equally true today.
Pray ye therefore the Lord of the harvest.—The spiritual condition is uppermost in the mind of Jesus; the scribes and Pharisees, the teachers of the people were worse than worthless as shepherds and bishops of human souls; the great mass of people had no religious shepherds and were in an ignorant state concerning the law and the prophets. Jesus exhorts his disciples to “pray” for more laborers. They could not pray for laborers without being impressed that they were to labor themselves. Jesus is about to send his apostles out and this exhortation is a part of their preparation to do faithful work. No one can set limits to the resources of the Lord of the harvest when his sympathizing people cry unto him for help. It is the duty of all Christians to pray that faithful ones may be prepared to go into the harvest to gather souls unto salvation.
In the harvest, when the grain is ripe, men go in with sickles and gather it, bind it into bundles to be kept in the garners, leaving the tares to be burned; so the world at that time was likened to a harvest because men were ripe for knowledge, ready to hear, and in many instances to become disciples of Jesus. Only teachers were wanting to instruct them in “the gospel of the kingdom.” Jesus immediately appointed and sent on a short mission the twelve disciples.