Matthew 9

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 % StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size StandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsItalicUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsUnderlineColorclBlueUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsUnderlineColorclBlueSubSuperScriptTypervsssSuperScriptUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsBoldfsUnderlineColorclBlueSubSuperScriptTypervsssSuperScriptUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsItalicfsUnderlineColorclBlueSubSuperScriptTypervsssSuperScriptUnicode Jump SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanStylefsItalicSubSuperScriptTypervsssSuperScriptUnicode SizeStandardCharsetANSI_CHARSET SizeDoubleFontNameTimes New RomanColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size-9 2 0 0 2 0 2 RVStyle2 �BiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabsStandardSpaceBefore SpaceAfterTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 6 1 3 8 0 0 9:1. So he got into a boat, crossed over, and came to his own city) 7 1 -1 9 0 0 (Capernaum; see p. 241). ) 7 1 3 8 0 “tw://bible.?id=41.5.18-41.5.20|AUTODETECT|” But, as Mark and Luke report, the Lord s helpfulness triumphed over the people s heartlessness. He did not completely cast them aside. Just before leaving he gave them a missionary! See ) 14 1 -1 9 0 “tw://bible.?id=41.5.18-41.5.20|AUTODETECT|” Mark 5:18 20) 7 1 -1 9 0 “tw://bible.?id=42.8.38|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.8.38|AUTODETECT|” Luke 8:38) 7 1 -1 9 0 “tw://bible.?id=42.8.39|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=42.8.39|AUTODETECT|” 39) 7 1 -1 9 0 0 . ) 8 1 3 8 0 0 The Healing of a Paralytic) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=40.8.1-40.8.4|AUTODETECT|” The story of the cleansing of the leper 14 1 -1 9 0 “tw://bible.?id=40.8.1-40.8.4|AUTODETECT|” Matt. 8:1 4) 7 1 -1 9 0 “tw://bible.?id=41.1.40-41.1.45|AUTODETECT|” ) is in Mark s Gospel, and also in Luke s, immediately followed by that of the healing of the lame man who by four companions was lowered through the roof of the house where Jesus was teaching. Cf. ) 14 1 -1 9 0 “tw://bible.?id=41.1.40-41.1.45|AUTODETECT|” Mark 1:40 45) 7 1 -1 9 0 “tw://bible.?id=42.5.12-42.5.16|AUTODETECT|” with 2:1 12; and cf. ) 14 1 -1 9 0 “tw://bible.?id=42.5.12-42.5.16|AUTODETECT|” Luke 5:12 16) 7 1 -1 9 0 “tw://bible.?id=41.3.13-41.3.19|AUTODETECT|” with 5:17 26. There follows the call of Levi (=Matthew). From Mark and Luke one certainly receives the impression that this cure of the paralyzed man and this call of Levi occurred previous to the preaching of the Sermon on the Mount and the calling of the twelve disciples 14 1 -1 9 0 “tw://bible.?id=41.3.13-41.3.19|AUTODETECT|” Mark 3:13 19) 7 1 -1 9 0 “tw://bible.?id=42.6.12|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.6.12|AUTODETECT|” Luke 6:12) 7 1 -1 9 0 “tw://bible.?id=41.2.1|AUTODETECT|” ff.). Now Matthew, here in 9:2 ff., parallels ) 14 1 -1 9 0 “tw://bible.?id=41.2.1|AUTODETECT|” Mark 2:1) 7 1 -1 9 0 “tw://bible.?id=42.5.17|AUTODETECT|” ff. and ) 14 1 -1 9 0 “tw://bible.?id=42.5.17|AUTODETECT|” Luke 5:17) 7 1 -1 9 0 0 ff., but the place which this material has in his Gospel, namely, the ) 8 1 -1 9 0 0 ninth) 7 1 -1 9 0 0 chapter, so far removed from the ) 8 1 -1 9 0 0 fifth to the seventh) 7 1 -1 9 0 0 chapters, in which the Sermon on the Mount is recorded, might cause the unwary reader to think that this miracle and this call took place long after the preaching of the sermon. However, since Matthew s arrangement is topical rather than chronological, and since a call of Matthew subsequent to the calling and commissioning of The Twelve in which he was included would make little sense, it is surely reasonable in broad outline to follow Mark s historical sequence. Doing this involves no contradiction, since Matthew s account here in 9:2 ff. is not introduced by any specific time reference. He simply states, And behold they were bringing.& Mark and Luke, though leaving no doubt as to the question which occurred earlier, ) 8 1 -1 9 0 0 a.) 7 1 -1 9 0 0 the selection of The Twelve and preaching of the sermon, or ) 8 1 -1 9 0 0 b.) 7 1 -1 9 0 0 the healing of the paralytic and call of Levi, do not satisfy our curiosity as to ) 8 1 -1 9 0 0 exactly) 7 1 -1 9 0 0 when this healing, etc. occurred. Mark has, after some days ; Luke, on one of those days. ) 7 1 3 8 0 0 Does this mean now that Matthew, in departing from the historical order of events, presents his material in a haphazard manner, without rhyme or reason? Not at all. In recording the miracles Matthew shows that he loves variety and a kind of climactic arrangement. By a touch of the hand Jesus cleanses the leper. Without so much as a touch he heals the centurion s servant. He banishes a fever, but, as if such miracles of healing are not sufficient to show his power and glory, he even stills the winds and the waves.

Moreover, not only over the physical universe does he sway his scepter; also over demons. They too must obey his will. Nevertheless, all these benefits bestowed upon the children of men are largely of a physical nature. As described, they do not, at least not primarily and emphatically, go down to the root of misery: human guilt and pollution, the evil that separates man from his Maker. Sin unforgiven is Satan s best friend, man s chief enemy. The section about to be studied proves that the Great Physician is a Healer also in this respect.

While ridding man of physical illness, he also wields the power to deliver him from sin, the greatest of all evils: ) 6 1 -1 9 0 0 2. And behold, they were bringing him a paralyzed man lying on a bed. When Jesus saw their faith he said to the paralytic, Take courage, son; your sins are forgiven.) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=40.9.2-40.9.8|AUTODETECT|” Before attempting to explain ) 14 1 -1 9 0 “tw://bible.?id=40.9.2-40.9.8|AUTODETECT|” Matt. 9:2 8) 7 1 -1 9 0 “tw://bible.?id=40.9.2-40.9.8|AUTODETECT|” it may be well first of all to furnish a brief harmonized story, one that with a minimum of comment includes all the main features of the three reports: ) 14 1 -1 9 0 “tw://bible.?id=40.9.2-40.9.8|AUTODETECT|” Matt. 9:2 8) 7 1 -1 9 0 “tw://bible.?id=41.2.1-41.2.12|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.2.1-41.2.12|AUTODETECT|” Mark 2:1 12) 7 1 -1 9 0 “tw://bible.?id=42.5.17-42.5.26|AUTODETECT|” ; and ) 14 1 -1 9 0 “tw://bible.?id=42.5.17-42.5.26|AUTODETECT|” Luke 5:17 26) 7 1 -1 9 0 0 . ) 7 2 3 8 0 0 Jesus has entered a private home in Capernaum. The news spreads quickly, so that the place where he is becomes overcrowded. Included in the throng are Pharisees and scribes (doctors of the law) from every village of Galilee and Judea. Some have even come all the way from Jerusalem. The Master begins to bring the message. ) Now toward this house four people (relatives, friends?) are carrying a paralyzed man. They desire to bring him to Jesus that he may heal him, but their search for a normal means of entrance is futile.

So, on a bed or sleeping pad they carry the man to the roof, remove some of the tiles, and lower and deposit him in front of Jesus. The latter, seeing their faith, says to the paralytic, Take courage, son; your sins are forgiven. In their hearts the scribes are now saying, This is blasphemy! Who but God alone can forgive sin? When Jesus perceives in the spirit what is happening he says to his opponents, Why are you thinking evil in your hearts? For, which is easier, to say, Your sins are forgiven, or to say, Get up and walk ?

But in order that you may know that the Son of man has power on earth to forgive sins, (then he says to the paralytic) Get up, take up your bed, and go home. The man gets up, takes up that on which he had been lying, and goes home. Everybody is seized with amazement. All including the man who has been cured glorify God. On every side exclamations such as the following are heard, We have seen strange things today. Never have we seen anything like this. ) 7 1 3 8 0 “tw://bible.?id=40.8.6|AUTODETECT|” Turning now to Matthew s own account, the shortest of the three, we note first of all that he merely mentions that a paralytic was being brought to Jesus. Just how he got to the place in front of Jesus is not here indicated. The degree of severity of the illness is not specified in any of the three accounts; contrast ) 14 1 -1 9 0 “tw://bible.?id=40.8.6|AUTODETECT|” Matt. 8:6) 7 1 -1 9 0 “tw://bible.?id=42.7.2|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.7.2|AUTODETECT|” Luke 7:2) 7 1 -1 9 0 0 . That the case must have been rather serious is however implied in the circumstance that the afflicted one was unable to move about and had to be carried. He is pictured as lying on a pallet or a sleeping pad. Jesus, on the basis of what he could observe with his eyes, namely, that this man was being brought to ) 8 1 -1 9 0 0 him,) 7 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” and also because of his power to read the secrets of men s hearts 14 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” John 2:25) 7 1 -1 9 0 0 ), saw the faith of the entire little company, that is, of the paralytic himself and of those who had brought him. The friends or relatives had carried him to Jesus. The sick man himself had consented (perhaps even suggested?) to be thus conveyed. There had been a mutual agreement, and this had been carried out. Did the faith of these men consist only in their belief that Jesus was willing and able to bestow physical healing? Or did it include also the confidence that the Master would relieve the paralytic from the burden of his guilt? Though the latter cannot be definitely proved, does it not seem probable in the light of the fact that before Jesus does anything else he assures him of pardon? ) 7 1 3 8 0 “tw://bible.?id=41.1.30|AUTODETECT|” A peculiar thing happens. Generally when Jesus is confronted with a sick or handicapped person it is the latter who opens the conversation, or else his friends or relatives do, with a request for healing 14 1 -1 9 0 “tw://bible.?id=41.1.30|AUTODETECT|” Mark 1:30) 7 1 -1 9 0 0 ; etc.). In the present case, however, nothing of the kind is reported. The audience is hushed. The men who have carried the paralytic to this house and have deposited him in front of Jesus are silent, and so is also the afflicted one himself. But not a word from any of them is necessary. The Master fully understands.

It is he who loves and cares and now addresses the afflicted one. The very first thing Jesus says to him is Take courage, son. As to son or child (somewhat more literal), either way this is a term of endearment. Combined with take courage we witness here the warmheartedness and tenderness of the Good Shepherd. He dispels the sick man s embarrassment and gloom and as it were embraces him with the arms of his protecting love and care. As far as the record is concerned, in the New Testament, with a single exception, the only one who says Take courage or Be of good cheer -2 1 0 0 0 0 0 0 _ftnref1 9 1 -1 9 0 “#_ftn1” A.V.) 7 1 -1 9 0 “tw://bible.?id=41.6.50|AUTODETECT|” ) is Jesus. In addition to 9:2 see verse 22; 14:27; ) 14 1 -1 9 0 “tw://bible.?id=41.6.50|AUTODETECT|” Mark 6:50) 7 1 -1 9 0 “tw://bible.?id=41.10.49|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.10.49|AUTODETECT|” 10:49) 7 1 -1 9 0 0 (the one exception)��) -2 1 0 0 0 0 0 0 _ftnref2 10 1 -1 9 0 “#_ftn2” 398) 7 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” �� ; ) 14 1 -1 9 0 “tw://bible.?id=43.16.33|AUTODETECT|” John 16:33) 7 1 -1 9 0 “tw://bible.?id=44.23.11|AUTODETECT|” ; and ) 14 1 -1 9 0 “tw://bible.?id=44.23.11|AUTODETECT|” Acts 23:11) 7 1 -1 9 0 0 . And the reason for the cheer? It is this: Your sins are forgiven. They are blotted out, completely and forever.��) -2 1 0 0 0 0 0 0 _ftnref3 10 1 -1 9 0 “#_ftn3” 399) 7 1 -1 9 0 “tw://bible.?id=19.103.12|AUTODETECT|” �� For this comforting truth see also ) 14 1 -1 9 0 “tw://bible.?id=19.103.12|AUTODETECT|” Ps. 103:12) 7 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” Isa. 1:18) 7 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” 55:6) 7 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” 7) 7 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” Jer. 31:34) 7 1 -1 9 0 “tw://bible.?id=33.7.19|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=33.7.19|AUTODETECT|” Mic. 7:19) 7 1 -1 9 0 “tw://bible.?id=62.1.9|AUTODETECT|” ; and ) 14 1 -1 9 0 “tw://bible.?id=62.1.9|AUTODETECT|” I John 1:9) 7 1 -1 9 0 0 . ) 7 1 3 8 0 “tw://bible.*?id=42.13.1-42.13.5|AUTODETECT|” The inference seems altogether justified that the matter about which the paralytic was concerned more than about anything else was not the paralysis of his body but the perilous state of his soul. Hence, before making any other pronouncement Jesus absolves him from guilt. Is the further conclusion also justified, namely, that in this man s case sin and sickness stood to each other in the relation of cause and effect, in the sense that loose living had brought this illness upon him? That there was this relation is generally assumed. Nevertheless, there is nothing in the text or in the context that proves it. All we know is that the afflicted one was a paralytic deeply concerned about his sin.

That this sin had resulted in his sickness is not stated and probably not even implied. See also ) 14 1 -1 9 0 “tw://bible.?id=42.13.1-42.13.5|AUTODETECT|” Luke 13:1 5) 7 1 -1 9 0 “tw://bible.?id=43.9.1-43.9.3|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.9.1-43.9.3|AUTODETECT|” John 9:1 3) 7 1 -1 9 0 0 .��) -2 1 0 0 0 0 0 0 _ftnref4 10 1 -1 9 0 “#_ftn4” 400) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 Continued: ) 6 1 -1 9 0 0 3. At this some of the scribes said within themselves, This fellow blasphemes.) 7 1 -1 9 0 “tw://bible.?id=41.2.7|AUTODETECT|” Who can forgive sins but God alone? they reason 14 1 -1 9 0 “tw://bible.?id=41.2.7|AUTODETECT|” Mark 2:7) 7 1 -1 9 0 “tw://bible.?id=42.5.21|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.5.21|AUTODETECT|” Luke 5:21) 7 1 -1 9 0 “tw://bible.?id=19.103.12|AUTODETECT|” ). Only he knows what is going on in the heart of man, whether or not he has truly repented. Basically, therefore, no one else has the right and the power to grant absolution. The scribes were right in considering the remission of sins to be a divine prerogative 14 1 -1 9 0 “tw://bible.?id=19.103.12|AUTODETECT|” Ps. 103:12) 7 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” Isa. 1:18) 7 1 -1 9 0 “tw://bible.?id=23.43.25|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=23.43.25|AUTODETECT|” 43:25) 7 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” 55:6) 7 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” 7) 7 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=24.31.34|AUTODETECT|” Jer. 31:34) 7 1 -1 9 0 “tw://bible.?id=33.7.19|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=33.7.19|AUTODETECT|” Mic. 7:19) 7 1 -1 9 0 “tw://bible.?id=40.6.12|AUTODETECT|” ). To be sure, there is a sense in which we, too, forgive, namely, when we earnestly resolve not to take revenge but instead to love the one who has injured us, to promote his welfare, and never again to bring up the past 14 1 -1 9 0 “tw://bible.?id=40.6.12|AUTODETECT|” Matt. 6:12) 7 1 -1 9 0 “tw://bible.?id=40.6.15|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=40.6.15|AUTODETECT|” 15) 7 1 -1 9 0 “tw://bible.?id=40.18.21|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=40.18.21|AUTODETECT|” 18:21) 7 1 -1 9 0 “tw://bible.?id=42.6.37|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.6.37|AUTODETECT|” Luke 6:37) 7 1 -1 9 0 “tw://bible.?id=49.4.32|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=49.4.32|AUTODETECT|” Eph. 4:32) 7 1 -1 9 0 “tw://bible.?id=51.3.13|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=51.3.13|AUTODETECT|” Col. 3:13) 7 1 -1 9 0 0 ). But ) 8 1 -1 9 0 0 basically,) 7 1 -1 9 0 0 as described, it is God alone who forgives. It is he alone who is able to remove guilt and to declare that it has actually been removed. Hence, as the scribes see it, Jesus by saying to the paralytic, Your sins are forgiven, is claiming for himself a prerogative that belongs to God alone. Here again the scribes were right. But now their thinking arrives at the fork in the road, and they make the wrong turn. Either: ) 8 1 -1 9 0 0 a.) 7 1 -1 9 0 0 Jesus is what by implication he claims to be, namely, God; or ) 8 1 -1 9 0 0 b.) 7 1 -1 9 0 0 he blasphemes, in the sense that he unjustly claims the attributes and prerogatives of deity. The scribes accept ) 8 1 -1 9 0 0 b.) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 Not only do they commit this tragic error, but, as the following context indicates, they compound it by reasoning somewhat as follows, It is an easy thing for him to say, Your sins are forgiven, for no one is able to disprove it, since no one can look into his neighbor s heart or enter the throne-room of the Almighty and discover his judicial decisions as to who is, and who is not, forgiven. As they see it, therefore, Jesus is both blasphemous and flippant. ) In what Jesus now says and does he annihilates both of these false conclusions: ) 6 1 -1 9 0 0 4 6. Jesus, knowing their thoughts, said, Why are you thinking evil in your hearts? For, which is easier, to say, Your sins are forgiven, or to say, Get up and walk? But in order that you may know that the Son of man has power on earth to forgive sins, (then he said to the paralytic) Get up, take up your bed, and go home.) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=43.2.25|AUTODETECT|” He knew their thoughts 14 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” John 2:25) 7 1 -1 9 0 “tw://bible.?id=43.21.17|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.21.17|AUTODETECT|” 21:17) 7 1 -1 9 0 “tw://bible.?id=19.139.0|AUTODETECT|” ). Had he not been God he would not have known them 14 1 -1 9 0 “tw://bible.?id=19.139.0|AUTODETECT|” Ps. 139) 7 1 -1 9 0 0 ). By questioning the scribes he sharply reprimands them. Their cogitations were wicked, for (elucidary) they were ) 8 1 -1 9 0 0 falsely) 7 1 -1 9 0 “tw://bible.?id=41.3.6|AUTODETECT|” accusing him. Jesus asks why they are doing this. Let them examine their own hearts. Was it not in order to find fault with them that they had come here today, with the ultimate purpose that they might destroy him 14 1 -1 9 0 “tw://bible.?id=41.3.6|AUTODETECT|” Mark 3:6) 7 1 -1 9 0 0 )? As to which was easier, to say, Your sins are forgiven, or to say, Get up.& , do not both in an equal measure require omnipotent power? Therefore, if Jesus can do the one, then can he not also perform the other? In order that they may know that he, the humble yet all-glorious Son of man (see on 8:20), has the divine right and power on earth hence, before the door of grace is closed (25:10) to forgive sins & here parenthetically Matthew adds, then he said to the paralytic, the words addressed to the latter being, Get up, take up your bed, and go home. The first two actions indicated in the command are in the nature of the case performed in a moment, the third (going home) is pictured as taking a little while, proceeding step by step.��) -2 1 0 0 0 0 0 0 _ftnref5 10 1 -1 9 0 “#_ftn5” 401) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 Continued: ) 6 1 -1 9 0 0 7. And he got up and went home.) 7 1 -1 9 0 0 By means of the power and love of Jesus a complete cure was immediately brought about, for, because of the operation of these attributes, the man believed that he was able to do what he was told to do. So he acted on the basis of this faith, was healed, and started on his way, finally reaching home. ) 7 1 3 8 0 0 Thus, in the realm of the visible Jesus performed a miracle which simultaneously proved that also in the universe of the invisible he had exercised his divine power and love. He had given this man a healthy body but also, and this first of all, a healthy soul . He had thoroughly refuted the accusations of his enemies. Moreover, as to the charge that it was easy for him to pronounce absolution, well, he was ) 8 1 -1 9 0 0 able) 7 1 -1 9 0 0 indeed to do it and he actually did it, as he here proved; but as to it being ) 8 1 -1 9 0 0 easy,) 7 1 -1 9 0 0 was it not exactly this granting of pardon that required all the suffering he endured during his earthly sojourn, climaxed by the bloody sweat of Gethsemane, the scourging of Gabbatha, and the cross of Golgotha? And similarly, as to the granting of physical recovery, does not 8:17 apply here also? See on that passage. ) 7 1 3 8 0 “tw://bible.?id=40.9.11|AUTODETECT|” Did the scribes admit their defeat? Did they at least acknowledge that Jesus had justified his claim? On this point Matthew is silent. So are also Mark and Luke. The sequel would seem to indicate that they admitted nothing and became more and more hostile 14 1 -1 9 0 “tw://bible.?id=40.9.11|AUTODETECT|” Matt. 9:11) 7 1 -1 9 0 “tw://bible.?id=40.9.34|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=40.9.34|AUTODETECT|” 34) 7 1 -1 9 0 “tw://bible.?id=40.12.2|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=40.12.2|AUTODETECT|” 12:2) 7 1 -1 9 0 “tw://bible.?id=40.12.14|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=40.12.14|AUTODETECT|” 14) 7 1 -1 9 0 “tw://bible.?id=40.12.24|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=40.12.24|AUTODETECT|” 24) 7 1 -1 9 0 “tw://bible.?id=41.2.16|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.2.16|AUTODETECT|” Mark 2:16) 7 1 -1 9 0 “tw://bible.?id=41.2.24|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=41.2.24|AUTODETECT|” 24) 7 1 -1 9 0 “tw://bible.?id=41.3.2|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.3.2|AUTODETECT|” 3:2) 7 1 -1 9 0 “tw://bible.?id=41.3.5|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=41.3.5|AUTODETECT|” 5) 7 1 -1 9 0 “tw://bible.?id=41.3.22|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.3.22|AUTODETECT|” 3:22) 7 1 -1 9 0 “tw://bible.?id=41.7.1|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.7.1|AUTODETECT|” 7:1) 7 1 -1 9 0 “tw://bible.?id=42.5.30|AUTODETECT|” ff.; ) 14 1 -1 9 0 “tw://bible.?id=42.5.30|AUTODETECT|” Luke 5:30) 7 1 -1 9 0 “tw://bible.?id=42.6.2|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.6.2|AUTODETECT|” 6:2) 7 1 -1 9 0 “tw://bible.?id=42.6.7|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=42.6.7|AUTODETECT|” 7) 7 1 -1 9 0 “tw://bible.?id=42.6.11|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=42.6.11|AUTODETECT|” 11) 7 1 -1 9 0 0 ). As to the people in general, their reaction is described as follows: ) 6 1 -1 9 0 0 8. When the crowds saw this they were filled with awe, and glorified God for giving such power to men.) 7 1 -1 9 0 0 According to Matthew (the best reading) the people were filled with awe, or awe-struck ; Mark has astonished or astounded ; Luke, seized with astonishment & and filled with awe. All report that the people glorified God. Matthew adds, for giving such power to men. It will hardly do to interpret this to mean that the people in general now understood that in a unique sense Jesus was divine, and that they, filled with a sense of their own sinfulness and unworthiness in ) 8 1 -1 9 0 0 his) 7 1 -1 9 0 “tw://bible.?id=42.5.8|AUTODETECT|” presence, now did what on one occasion Peter is reported to have done 14 1 -1 9 0 “tw://bible.?id=42.5.8|AUTODETECT|” Luke 5:8) 7 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” ). The true interpretation is probably that they ascribed glory and honor to God because, as they saw it, he had imparted such power to a member of the human race, the very race to which they themselves also belonged. It is very well possible that we have here an echo of the words that had just now been uttered by Jesus himself, namely, But in order that you may know that the Son of man has power, etc. Note the word power in both cases; also compare Son of man with men. If this be correct, they were equating Son of man with man (as in Ezekiel), and by doing this they missed the term s deeper meaning. To be sure, for a moment the glory of Jesus flashed before their consciousness, but they caught only a glimpse of it. They missed seeing him as the effulgence of God s glory and the very image of his substance 14 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” Heb. 1:3) 7 1 -1 9 0 0 , ) -2 1 0 0 0 0 0 0 _ftnref6 9 1 -1 9 0 “#_ftn6” A.R.V.) 7 1 -1 9 0 0 ). ) 8 1 3 8 0 0 The Call of Matthew) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=40.9.9-40.9.13|AUTODETECT|” In all three Gospels the story of Matthew s call is related next 14 1 -1 9 0 “tw://bible.?id=40.9.9-40.9.13|AUTODETECT|” Matt. 9:9 13) 7 1 -1 9 0 “tw://bible.?id=41.2.13-41.2.17|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.2.13-41.2.17|AUTODETECT|” Mark 2:13 17) 7 1 -1 9 0 “tw://bible.?id=42.5.27-42.5.32|AUTODETECT|” ; and ) 14 1 -1 9 0 “tw://bible.?id=42.5.27-42.5.32|AUTODETECT|” Luke 5:27 32) 7 1 -1 9 0 0 ). Moreover, in a rather general way a time and place connection is established between the healing of the paralytic and this call. Both obviously took place in Capernaum and, as Matthew remembered it, the two events followed each other closely in time, for the author says, ) 6 1 -1 9 0 0 9. As he was passing on from there Jesus saw a man named Matthew, sitting at the tax office, and he said to him, Follow me.) 7 1 -1 9 0 “tw://bible.?id=41.2.13|AUTODETECT|” Much of the material relating to Matthew his occupation, place of residence, call to discipleship, qualifications, style, etc. has already been presented; see pp. 92 97; 241; 315, 316. According to ) 14 1 -1 9 0 “tw://bible.?id=41.2.13|AUTODETECT|” Mark 2:13) 7 1 -1 9 0 0 it was in the vicinity of the seashore that Matthew received his call to become one of the disciples of Jesus. The future evangelist was sitting at the tax collector s booth or customhouse, the place where the tariff was collected on the traffic in goods passing along the international highway between Syria and Egypt. ) 7 1 3 8 0 0 Jesus said to Matthew, Follow me. ) 6 1 -1 9 0 0 He got up and followed him.) 7 1 -1 9 0 0 Thus soberly and without taking any credit for himself the man who was most deeply concerned records this unforgettable experience. For more detail, with emphasis on the greatness of the sacrifice, we must turn to Luke s Gospel, which informs us that in getting up to follow Jesus, the publican forsook all. It is well-nigh certain that Matthew, who lived and worked in Capernaum, the very place which Jesus had chosen as his headquarters, had had frequent previous contacts with the Master and that when the call came he had already surrendered his heart to him and the cause he represented. Nevertheless, when he now not only makes a clean break with his occupational past and joins the One who called him, declaring to the whole world that it is to Jesus that he has unreservedly dedicated himself, he performs an act of devotion whose sacrificial character must not be minimized. ) 7 2 3 8 0 0 In passing, it should be observed that since Matthew was a minor official, not the chief tax collector and certainly not the tax farmer or lease holder, the business of collecting the tariff at Capernaum did not cease when he left all to follow Jesus. ) Was it at this time that the man whom Mark (2:14) and Luke (5:27) call ) 8 1 -1 9 0 0 Levi) 7 1 -1 9 0 “tw://bible.?id=1.29.34|AUTODETECT|” 14 1 -1 9 0 “tw://bible.?id=1.29.34|AUTODETECT|” Gen. 29:34) 7 1 -1 9 0 0 ) received and/or adopted the name ) 8 1 -1 9 0 0 Matthew,) 7 1 -1 9 0 “tw://bible.?id=41.3.16|AUTODETECT|” meaning gift of Jehovah ? If so, Jesus himself may have given him this name 14 1 -1 9 0 “tw://bible.?id=41.3.16|AUTODETECT|” Mark 3:16) 7 1 -1 9 0 “tw://bible.?id=43.1.42|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.1.42|AUTODETECT|” John 1:42) 7 1 -1 9 0 “tw://bible.?id=43.11.16|AUTODETECT|” ). It is also possible that from the very beginning the one who now joined the little group of closest followers had two names. Double names were not uncommon among the Jews: Thomas was called Didymus 14 1 -1 9 0 “tw://bible.?id=43.11.16|AUTODETECT|” John 11:16) 7 1 -1 9 0 “tw://bible.?id=40.10.3|AUTODETECT|” ); and in all probability Bartholomew 14 1 -1 9 0 “tw://bible.?id=40.10.3|AUTODETECT|” Matt. 10:3) 7 1 -1 9 0 “tw://bible.?id=41.3.18|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.3.18|AUTODETECT|” Mark 3:18) 7 1 -1 9 0 “tw://bible.?id=42.6.14|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.6.14|AUTODETECT|” Luke 6:14) 7 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” ; and ) 14 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” Acts 1:13) 7 1 -1 9 0 “tw://bible.?id=43.1.45-43.1.49|AUTODETECT|” ) is Nathanael 14 1 -1 9 0 “tw://bible.?id=43.1.45-43.1.49|AUTODETECT|” John 1:45 49) 7 1 -1 9 0 “tw://bible.?id=43.21.2|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.21.2|AUTODETECT|” 21:2) 7 1 -1 9 0 “tw://bible.?id=40.10.2-40.10.4|AUTODETECT|” ). The identity of Levi and Matthew can hardly be questioned, as a comparison of the three Synoptic accounts of this call immediately proves. Moreover, Luke calls Levi a publican (5:27), and in the list of The Twelve as recorded in what in our Bibles is the first Gospel there is mention of a Matthew the publican (10:3). In all the lists of the twelve the name Matthew has replaced Levi 14 1 -1 9 0 “tw://bible.?id=40.10.2-40.10.4|AUTODETECT|” Matt. 10:2 4) 7 1 -1 9 0 “tw://bible.?id=41.3.14-41.3.19|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.3.14-41.3.19|AUTODETECT|” Mark 3:14 19) 7 1 -1 9 0 “tw://bible.?id=42.6.13-42.6.16|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.6.13-42.6.16|AUTODETECT|” Luke 6:13 16) 7 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=44.1.13|AUTODETECT|” Acts 1:13) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 It has already been pointed out that as a tax collector, experienced in writing and in keeping records, and of necessity versed in more than one language, the services of Matthew would be very valuable to Jesus and to the cause of the gospel. To the Mediator this man was indeed a gift of God. He was destined to write and preserve for his contemporaries and for posterity a record of Christ s words and deeds. Moreover we receive the impression from the very brevity with which Matthew records his call, omitting any mention of the cost to himself, that he was modest and humble. He may well have been a man of few ) 8 1 -1 9 0 0 spoken) 7 1 -1 9 0 0 words. Nowhere in the four Gospels is he ever introduced as ) 8 1 -1 9 0 0 saying) 7 1 -1 9 0 0 anything. In this respect he ranks with two other obscure disciples: James the Less��) -2 1 0 0 0 0 0 0 _ftnref7 10 1 -1 9 0 “#_ftn7” 402) 7 1 -1 9 0 “tw://bible.?id=40.14.28|AUTODETECT|” �� and Simon the Zealot. Peter speaks with great frequency 14 1 -1 9 0 “tw://bible.?id=40.14.28|AUTODETECT|” Matt. 14:28) 7 1 -1 9 0 “tw://bible.?id=40.15.15|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=40.15.15|AUTODETECT|” 15:15) 7 1 -1 9 0 “tw://bible.?id=40.16.16|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=40.16.16|AUTODETECT|” 16:16) 7 1 -1 9 0 “tw://bible.?id=40.16.22|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=40.16.22|AUTODETECT|” 22) 7 1 -1 9 0 “tw://bible.?id=40.17.4|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=40.17.4|AUTODETECT|” 17:4) 7 1 -1 9 0 “tw://bible.?id=41.13.3|AUTODETECT|” ; etc.). Andrew, at times 14 1 -1 9 0 “tw://bible.?id=41.13.3|AUTODETECT|” Mark 13:3) 7 1 -1 9 0 “tw://bible.?id=43.1.41|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.1.41|AUTODETECT|” John 1:41) 7 1 -1 9 0 “tw://bible.?id=43.6.8|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.6.8|AUTODETECT|” 6:8) 7 1 -1 9 0 “tw://bible.?id=43.6.9|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=43.6.9|AUTODETECT|” 9) 7 1 -1 9 0 “tw://bible.?id=43.12.22|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.12.22|AUTODETECT|” 12:22) 7 1 -1 9 0 “tw://bible.?id=41.10.35-41.10.39|AUTODETECT|” ). So also do the brothers James 14 1 -1 9 0 “tw://bible.?id=41.10.35-41.10.39|AUTODETECT|” Mark 10:35 39) 7 1 -1 9 0 “tw://bible.?id=42.9.54|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.9.54|AUTODETECT|” Luke 9:54) 7 1 -1 9 0 “tw://bible.?id=42.9.54|AUTODETECT|” ) and John 14 1 -1 9 0 “tw://bible.?id=42.9.54|AUTODETECT|” Luke 9:54) 7 1 -1 9 0 “tw://bible.?id=43.13.23-43.13.25|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.13.23-43.13.25|AUTODETECT|” John 13:23 25) 7 1 -1 9 0 “tw://bible.?id=43.1.45|AUTODETECT|” ). So do Philip 14 1 -1 9 0 “tw://bible.?id=43.1.45|AUTODETECT|” John 1:45) 7 1 -1 9 0 “tw://bible.?id=43.12.22|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.12.22|AUTODETECT|” 12:22) 7 1 -1 9 0 “tw://bible.?id=43.11.16|AUTODETECT|” ), Thomas 14 1 -1 9 0 “tw://bible.?id=43.11.16|AUTODETECT|” John 11:16) 7 1 -1 9 0 “tw://bible.?id=43.14.5|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.14.5|AUTODETECT|” 14:5) 7 1 -1 9 0 “tw://bible.?id=43.20.24-43.20.29|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.20.24-43.20.29|AUTODETECT|” 20:24 29) 7 1 -1 9 0 “tw://bible.?id=40.26.14-40.26.16|AUTODETECT|” ) and Judas the Traitor 14 1 -1 9 0 “tw://bible.?id=40.26.14-40.26.16|AUTODETECT|” Matt. 26:14 16) 7 1 -1 9 0 “tw://bible.?id=40.26.25|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=40.26.25|AUTODETECT|” 25) 7 1 -1 9 0 “tw://bible.?id=40.27.3|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=40.27.3|AUTODETECT|” 27:3) 7 1 -1 9 0 “tw://bible.?id=40.27.4|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=40.27.4|AUTODETECT|” 4) 7 1 -1 9 0 “tw://bible.?id=43.12.4|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.12.4|AUTODETECT|” John 12:4) 7 1 -1 9 0 “tw://bible.?id=43.12.5|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=43.12.5|AUTODETECT|” 5) 7 1 -1 9 0 “tw://bible.?id=43.1.46-43.1.49|AUTODETECT|” ). Even Nathanael is not completely silent 14 1 -1 9 0 “tw://bible.?id=43.1.46-43.1.49|AUTODETECT|” John 1:46 49) 7 1 -1 9 0 “tw://bible.?id=43.14.22|AUTODETECT|” ), nor is Judas the Greater 14 1 -1 9 0 “tw://bible.?id=43.14.22|AUTODETECT|” John 14:22) 7 1 -1 9 0 0 ). But from the lips of Matthew we hear never a word. All the more brilliantly does he let his light shine in this glorious Gospel! ) 7 1 3 8 0 0 Nevertheless, to think of Matthew as being only a writer would be doing him an injustice. We see in him a 8 1 -1 9 0 0 rare?) 7 1 -1 9 0 0 ) combination of writing ability and hospitality, in his case both of these being the product of deep spirituality. Matthew had caught the Master s spirit. He knew that it was to seek and to save sinners, definitely including publicans!, that Jesus had come to dwell among men. So, as Luke records but Matthew modestly refrains from saying, it was this same publican, now disciple, who made a great banquet ) 8 1 -1 9 0 0 for him) 7 1 -1 9 0 “tw://bible.?id=42.5.29|AUTODETECT|” [that is, for Jesus!] in his [Matthew s] house, a banquet to which Matthew s friends, the publicans, were welcomed 14 1 -1 9 0 “tw://bible.?id=42.5.29|AUTODETECT|” Luke 5:29) 7 1 -1 9 0 0 ). Matthew merely says, ) 6 1 -1 9 0 0 10. In the house, as Jesus��) -2 1 0 0 0 0 0 0 _ftnref8 11 1 -1 9 0 “#_ftn8” 403) 6 1 -1 9 0 0 �� was reclining at table,��) -2 1 0 0 0 0 0 0 _ftnref9 11 1 -1 9 0 “#_ftn9” 404) 6 1 -1 9 0 0 �� what happens?��) -2 1 0 0 0 0 0 0 _ftnref10 11 1 -1 9 0 “#_ftn10” 405) 6 1 -1 9 0 0 �� Many tax collectors and (other) people of low reputation came and reclined at table with him and his disciples.) 7 1 -1 9 0 0 This may be considered a kind of farewell banquet, arranged by Matthew and at his house, in honor of Jesus, bidding farewell to the old life, ringing in the new, and beckoning all to become spiritual followers of the Lord. Many tax-collectors and sinners (thus literally) attended and were reclining at table with Jesus and those disciples who by this time had become his steady followers. ) 7 1 3 8 0 “tw://bible.?id=43.7.49|AUTODETECT|” The tax-collectors have been described earlier (see on 5:46). The reasons why they were held in low esteem, as being dishonest, greedy, and unpatriotic, have been discussed. However, these publicans had company. See ) 14 1 -1 9 0 “tw://bible.?id=43.7.49|AUTODETECT|” John 7:49) 7 1 -1 9 0 “tw://bible.?id=43.9.24|AUTODETECT|” ; cf. ) 14 1 -1 9 0 “tw://bible.*?id=43.9.24|AUTODETECT|” 9:24) 7 1 -1 9 0 0 . Publicans ) 8 1 -1 9 0 0 and sinners) 7 1 -1 9 0 0 had at least this in common that none of them paid much attention to the rules and regulations which by the rabbis had been superimposed upon the law of God. Of these traditions Pharisees and scribes made everything. It remains true, however, that even the law of God itself was often grossly violated or at least disregarded by publicans and their friends. The low reputation which they had acquired in the eyes of the Jewish religious leaders and their followers was partly undeserved, partly deserved. The main point is this, that Jesus had come to deliver them from their sins and miseries. Matthew understood this.

The Pharisees did not. They were too proud and too self-righteous to understand. But they did take cognizance of the fact that Jesus was associating familiarly with such bad characters : ) 6 1 -1 9 0 0 11. The Pharisees took notice of this, and said to his disciples, Why is it that your teacher is eating with tax-collectors and sinners?) 7 1 -1 9 0 0 In all probability it was when the banquet had ended and the guests were departing that the Pharisees, ever ready and eager to find fault with Jesus (12:2, 24; 15:1; 19:3; etc.), but at times lacking courage to criticize him directly, vent their bitterness upon the disciples who had chosen ) 8 1 -1 9 0 0 such) 7 1 -1 9 0 0 a person to be their teacher. The real and final object of their disgust was, of course, Jesus himself. The words, Why is it that ) 8 1 -1 9 0 0 your teacher) 7 1 -1 9 0 0 .& are full of stinging reproof, as if to say, Shame on you for having accepted such a man as your teacher! ) 7 1 3 8 0 0 Was there merit in this thinly veiled accusation, a charge in the form of a question? Is it not true that eating with a person implies friendship and fellowship? See on 8:11. How then was it possible for Jesus to recline at table in the company of such disreputable people? What the Pharisees, because of their legalistic and unsympathetic hearts, fail to understand is that there are times and occasions when such fellowship is entirely proper and justified. Jesus, by means of this close association, is meeting a need, as he himself now declares: ) 6 1 -1 9 0 0 12. When he heard this he said, It is not those who are healthy that need a doctor but those who are ill.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 The slur of the Pharisees and the resulting embarrassment of the disciples had been duly noted by Jesus. He himself, by means of what may have been a current proverb, flings back a clinching answer. When he associates on intimate terms with people of low reputation he does not do this as a hobnobber, a comrade in evil, birds of a feather flocking together, but as a physician, one who, without in any way becoming contaminated with the diseases of his patients, must get very close to them ) 8 1 -1 9 0 0 in order that he may heal them!) 7 1 -1 9 0 “tw://bible.?id=42.18.9|AUTODETECT|” Moreover, it is especially the Pharisees who should be able to understand this. Are not they the very people who place their trust in their own righteousness while they despise all others 14 1 -1 9 0 “tw://bible.?id=42.18.9|AUTODETECT|” Luke 18:9) 7 1 -1 9 0 0 )? If, then, in the eyes of the Pharisees, publicans and sinners are so very sick, should they not be healed? Is it the business of the healer to heal the healthy or the sick? The sick, of course. ) 7 1 3 8 0 0 We see, therefore, that it is on the basis of their own reasoning that Jesus is condemning the attitude of the Pharisees and justifying his own. Implication: could it be that the Pharisees are neglecting their duty? Are these carping critics extending to those in need the hand of healing and kindness? We now understand why Jesus continues: ) 6 1 -1 9 0 0 13. Go and learn what is meant by:) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 I desire mercy and not sacrifice.) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=28.6.7|AUTODETECT|” Here, as once before (see on 2:15), we have a quotation from the prophecies of Hosea. This time, however, it is Jesus himself, not the evangelist, who quotes. The background and general outline of this Old Testament book have been presented in connection with the earlier quotation. Among the sins committed by the adulterous nation were, besides the transgressions against the first table of the law 14 1 -1 9 0 “tw://bible.?id=28.6.7|AUTODETECT|” Hos. 6:7) 7 1 -1 9 0 “tw://bible.?id=28.7.10|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=28.7.10|AUTODETECT|” 7:10) 7 1 -1 9 0 “tw://bible.?id=28.7.11|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=28.7.11|AUTODETECT|” 11) 7 1 -1 9 0 “tw://bible.?id=28.7.14|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=28.7.14|AUTODETECT|” 14) 7 1 -1 9 0 “tw://bible.?id=28.8.1-28.8.7|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=28.8.1-28.8.7|AUTODETECT|” 8:1 7) 7 1 -1 9 0 “tw://bible.?id=28.8.14|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=28.8.14|AUTODETECT|” 14) 7 1 -1 9 0 0 ; etc.), such abominations as robbery and murder (6:9; 7:1, 7). It is easily understood that in such a context of iniquity bringing sacrifices amounted to sheer mockery. The manifestation of goodness with respect to both God and man��) -2 1 0 0 0 0 0 0 _ftnref11 10 1 -1 9 0 “#_ftn11” 406) 7 1 -1 9 0 “tw://bible.?id=40.9.12|AUTODETECT|” �� was what God desired, rather than merely burnt-offerings. That is the essence of the Hosea passage (6:6) quoted here in ) 14 1 -1 9 0 “tw://bible.?id=40.9.12|AUTODETECT|” Matt. 9:12) 7 1 -1 9 0 “tw://bible.?id=28.6.6|AUTODETECT|” . When without a genuine change of heart and conduct sacrifices were nevertheless brought, this amounted to dead ritualism, loathsome to the Lord (8:13, 14). Religion without goodness or kindness is worthless. Jesus tells the Pharisees to go and learn that lesson, that is, to reflect on it and take it to heart. Let them ponder and apply to themselves the lesson taught in ) 14 1 -1 9 0 “tw://bible.?id=28.6.6|AUTODETECT|” Hos. 6:6) 7 1 -1 9 0 “tw://bible.?id=30.5.21-30.5.24|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=30.5.21-30.5.24|AUTODETECT|” Amos 5:21 24) 7 1 -1 9 0 “tw://bible.?id=33.6.8|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=33.6.8|AUTODETECT|” Mic. 6:8) 7 1 -1 9 0 “tw://bible.?id=40.23.23-40.23.26|AUTODETECT|” ; cf. ) 14 1 -1 9 0 “tw://bible.?id=40.23.23-40.23.26|AUTODETECT|” Matt. 23:23 26) 7 1 -1 9 0 0 . A religion that tithes mint, dill, and cummin but leaves undone the weightier matters of the law: justice, mercy, and fidelity, is nothing but a sad distortion of the genuine article. ) 7 1 3 8 0 0 To this quotation from Hosea Jesus adds, ) 6 1 -1 9 0 0 For I did not come to call righteous people but sinners.) 7 1 -1 9 0 0 Substantially this is the reading also in Mark and Luke, though for is found only in Matthew, and Luke ends the sentence with to repentance. The for may be called explanatory or continuative. In the present context it means something like: ) 8 1 -1 9 0 0 In line with) 7 1 -1 9 0 “tw://bible.?id=40.3.2|AUTODETECT|” this fact that as a physician I came to answer need and to show mercy, the kind of mercy which you, Pharisees, should also show, is the fact that I did not come to call righteous people but sinners. The fact that the calling is to repentance, though expressed only in Luke, is implied also in Matthew and Mark 14 1 -1 9 0 “tw://bible.?id=40.3.2|AUTODETECT|” Matt. 3:2) 7 1 -1 9 0 “tw://bible.?id=40.4.17|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=40.4.17|AUTODETECT|” 4:17) 7 1 -1 9 0 “tw://bible.?id=41.1.4|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.1.4|AUTODETECT|” Mark 1:4) 7 1 -1 9 0 “tw://bible.?id=41.1.15|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=41.1.15|AUTODETECT|” 15) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 The ) 8 1 -1 9 0 0 calling) 7 1 -1 9 0 “tw://bible.?id=40.5.13|AUTODETECT|” to which there is reference in these Gospel passages 14 1 -1 9 0 “tw://bible.?id=40.5.13|AUTODETECT|” Matt. 5:13) 7 1 -1 9 0 “tw://bible.?id=41.2.17|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.2.17|AUTODETECT|” Mark 2:17) 7 1 -1 9 0 “tw://bible.?id=42.5.32|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.5.32|AUTODETECT|” Luke 5:32) 7 1 -1 9 0 “tw://bible.?id=40.22.14|AUTODETECT|” ) is the earnest invitation extended to sinners to accept Jesus Christ as their Lord and Savior. That this calling is not always effectual is clear from ) 14 1 -1 9 0 “tw://bible.?id=40.22.14|AUTODETECT|” Matt. 22:14) 7 1 -1 9 0 “tw://bible.?id=45.4.17|AUTODETECT|” , For many are called, but few chosen. In the epistles, on the other hand, calling is that act of the Holy Spirit whereby he savingly applies the gospel invitation to certain definite individuals among all those to whom, in the course of history, that invitation is extended 14 1 -1 9 0 “tw://bible.?id=45.4.17|AUTODETECT|” Rom. 4:17) 7 1 -1 9 0 “tw://bible.?id=45.8.30|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=45.8.30|AUTODETECT|” 8:30) 7 1 -1 9 0 “tw://bible.?id=45.9.11|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=45.9.11|AUTODETECT|” 9:11) 7 1 -1 9 0 “tw://bible.?id=45.9.24|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=45.9.24|AUTODETECT|” 24) 7 1 -1 9 0 “tw://bible.?id=48.1.6|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=48.1.6|AUTODETECT|” Gal. 1:6) 7 1 -1 9 0 “tw://bible.?id=48.1.15|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=48.1.15|AUTODETECT|” 15) 7 1 -1 9 0 “tw://bible.?id=49.1.18|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=49.1.18|AUTODETECT|” Eph. 1:18) 7 1 -1 9 0 “tw://bible.?id=49.4.1|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=49.4.1|AUTODETECT|” 4:1) 7 1 -1 9 0 “tw://bible.?id=49.4.4|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=49.4.4|AUTODETECT|” 4) 7 1 -1 9 0 “tw://bible.?id=50.3.14|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=50.3.14|AUTODETECT|” Phil. 3:14) 7 1 -1 9 0 “tw://bible.?id=52.2.12|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=52.2.12|AUTODETECT|” I Thess. 2:12) 7 1 -1 9 0 “tw://bible.?id=52.4.7|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=52.4.7|AUTODETECT|” 4:7) 7 1 -1 9 0 “tw://bible.?id=53.1.11|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=53.1.11|AUTODETECT|” II Thess. 1:11) 7 1 -1 9 0 “tw://bible.?id=55.1.9|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=55.1.9|AUTODETECT|” II Tim. 1:9) 7 1 -1 9 0 “tw://bible.?id=40.7.7|AUTODETECT|” ). Does this mean that the way of salvation proclaimed in the Gospels differs from that set forth in the epistles, so that, for example, in the former, salvation ultimately depends on the will of man, but in the latter on the grace of God? Not at all, the difference is only one of terminology. The doctrine is the same in both. According to the Gospels too it is only by the grace and power of God that sinners are able to accept the invitation and along with it the salvation held out to them by God; as is clear from ) 14 1 -1 9 0 “tw://bible.?id=40.7.7|AUTODETECT|” Matt. 7:7) 7 1 -1 9 0 “tw://bible.?id=40.19.25|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=40.19.25|AUTODETECT|” 19:25) 7 1 -1 9 0 “tw://bible.?id=40.19.26|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=40.19.26|AUTODETECT|” 26) 7 1 -1 9 0 “tw://bible.?id=42.11.13|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.11.13|AUTODETECT|” Luke 11:13) 7 1 -1 9 0 “tw://bible.?id=42.12.32|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.12.32|AUTODETECT|” 12:32) 7 1 -1 9 0 “tw://bible.?id=42.22.31|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.22.31|AUTODETECT|” 22:31) 7 1 -1 9 0 “tw://bible.?id=42.22.32|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=42.22.32|AUTODETECT|” 32) 7 1 -1 9 0 “tw://bible.?id=43.3.3|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.3.3|AUTODETECT|” John 3:3) 7 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=43.3.5|AUTODETECT|” 5) 7 1 -1 9 0 “tw://bible.?id=43.6.44|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.6.44|AUTODETECT|” 6:44) 7 1 -1 9 0 “tw://bible.?id=43.12.32|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.12.32|AUTODETECT|” 12:32) 7 1 -1 9 0 “tw://bible.?id=43.15.5|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.15.5|AUTODETECT|” 15:5) 7 1 -1 9 0 “tw://bible.?id=59.1.17|AUTODETECT|” . With all this compare ) 14 1 -1 9 0 “tw://bible.?id=59.1.17|AUTODETECT|” James 1:17) 7 1 -1 9 0 “tw://bible.?id=59.1.18|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=59.1.18|AUTODETECT|” 18) 7 1 -1 9 0 “tw://bible.?id=46.4.7|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=46.4.7|AUTODETECT|” I Cor. 4:7) 7 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=49.2.8|AUTODETECT|” Eph. 2:8) 7 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=50.2.12|AUTODETECT|” Phil. 2:12) 7 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” 13) 7 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” ; and ) 14 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” II Thess. 2:13) 7 1 -1 9 0 “tw://bible.?id=53.2.14|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=53.2.14|AUTODETECT|” 14) 7 1 -1 9 0 0 . ) 7 1 3 8 0 “tw://bible.?id=40.9.13|AUTODETECT|” Here in ) 14 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” Matt. 9:13) 7 1 -1 9 0 “tw://bible.?id=40.5.6|AUTODETECT|” the glorious purpose of Christ s incarnation and mission receives beautiful expression. The passage makes clear that not to those who consider themselves worthy but rather to those who are in desperate need the invitation to salvation, full and free, is extended. It was sinners, the lost, the straying, the beggars, the burdened ones, the hungry and thirsty, whom Jesus came to save. See also ) 14 1 -1 9 0 “tw://bible.?id=40.5.6|AUTODETECT|” Matt. 5:6) 7 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=40.11.28-40.11.30|AUTODETECT|” 11:28 30) 7 1 -1 9 0 “tw://bible.?id=40.22.9|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=40.22.9|AUTODETECT|” 22:9) 7 1 -1 9 0 “tw://bible.?id=40.22.10|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=40.22.10|AUTODETECT|” 10) 7 1 -1 9 0 “tw://bible.?id=42.14.21-42.14.23|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.14.21-42.14.23|AUTODETECT|” Luke 14:21 23) 7 1 -1 9 0 “tw://bible.?id=43.7.37|AUTODETECT|” ; ch. 15; 19:10; ) 14 1 -1 9 0 “tw://bible.?id=43.7.37|AUTODETECT|” John 7:37) 7 1 -1 9 0 “tw://bible.?id=43.7.38|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=43.7.38|AUTODETECT|” 38) 7 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” . This is in line with all of special revelation, both the Old Testament and the New 14 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” Isa. 1:18) 7 1 -1 9 0 “tw://bible.?id=23.45.22|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=23.45.22|AUTODETECT|” 45:22) 7 1 -1 9 0 “tw://bible.?id=23.55.1|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=23.55.1|AUTODETECT|” 55:1) 7 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” 6) 7 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” 7) 7 1 -1 9 0 “tw://bible.?id=24.35.15|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=24.35.15|AUTODETECT|” Jer. 35:15) 7 1 -1 9 0 “tw://bible.?id=26.18.23|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=26.18.23|AUTODETECT|” Ezek. 18:23) 7 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=26.33.11|AUTODETECT|” 33:11) 7 1 -1 9 0 “tw://bible.?id=28.6.1|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=28.6.1|AUTODETECT|” Hos. 6:1) 7 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” 11:8) 7 1 -1 9 0 “tw://bible.?id=45.8.23|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=45.8.23|AUTODETECT|” Rom. 8:23) 7 1 -1 9 0 “tw://bible.?id=45.8.24|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=45.8.24|AUTODETECT|” 24) 7 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” II Cor. 5:20) 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 7 1 -1 9 0 “tw://bible.?id=66.3.20|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=66.3.20|AUTODETECT|” Rev. 3:20) 7 1 -1 9 0 “tw://bible.?id=66.22.17|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=66.22.17|AUTODETECT|” 22:17) 7 1 -1 9 0 0 ). It is a message full of comfort and relevant to every age! ) 8 1 3 8 0 0 The Question about Fasting) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 It is held by some��) -2 1 0 0 0 0 0 0 _ftnref12 10 1 -1 9 0 “#_ftn12” 407) 7 1 -1 9 0 “tw://bible.?id=41.2.18-41.2.22|AUTODETECT|” �� that the incident reported here in 9:14 17 14 1 -1 9 0 “tw://bible.?id=41.2.18-41.2.22|AUTODETECT|” Mark 2:18 22) 7 1 -1 9 0 “tw://bible.?id=42.5.33-42.5.39|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.5.33-42.5.39|AUTODETECT|” Luke 5:33 39) 7 1 -1 9 0 “tw://bible.?id=40.9.9-40.9.13|AUTODETECT|” ) occurred in very close chronological connection with the one just discussed 14 1 -1 9 0 “tw://bible.?id=40.9.9-40.9.13|AUTODETECT|” Matt. 9:9 13) 7 1 -1 9 0 “tw://bible.?id=40.9.14|AUTODETECT|” ). This opinion is based not so much on the word then or thereupon at the beginning of ) 14 1 -1 9 0 “tw://bible.?id=40.9.14|AUTODETECT|” Matt. 9:14) 7 1 -1 9 0 “tw://bible.?id=41.2.18|AUTODETECT|” this word is very indefinite, and can mean in those days as well as at that very time or shortly afterward as on the parallel passage in ) 14 1 -1 9 0 “tw://bible.?id=41.2.18|AUTODETECT|” Mark 2:18) 7 1 -1 9 0 0 , Now John s disciples and the Pharisees were fasting, and they come and say to him, Why do John s disciples and the disciples of the Pharisees fast [or: Why are & fasting] but your disciples do not fast [or: are not fasting] ? When this close temporal connection between the two incidents is accepted, the dramatic character of the account is heightened: at the very time when Jesus, his disciples, and many publicans are ) 8 1 -1 9 0 0 feasting) 7 1 -1 9 0 0 at Matthew s house, the Baptist s disciples and the Pharisees with their followers are ) 8 1 -1 9 0 0 fasting,) 7 1 -1 9 0 “tw://bible.?id=40.9.14|AUTODETECT|” with the immediate result: the question of ) 14 1 -1 9 0 “tw://bible.?id=40.9.14|AUTODETECT|” Matt. 9:14) 7 1 -1 9 0 0 . ) 7 1 3 8 0 0 By no means is it true, however, that this exegesis has found favor with all commentators. Even among those who do favor it reservations in stating this position are not uncommon. Several interpreters do not even touch the question at all.��) -2 1 0 0 0 0 0 0 _ftnref13 10 1 -1 9 0 “#_ftn13” 408) 7 1 -1 9 0 0 �� The simple fact is that none of the evangelists definitely indicate when this questioning about fasting occurred.��) -2 1 0 0 0 0 0 0 _ftnref14 10 1 -1 9 0 “#_ftn14” 409) 7 1 -1 9 0 “tw://bible.?id=40.9.18|AUTODETECT|” �� Besides, those who nevertheless accept the chronological concurrence of the feast and the inquiry about fasting may run into difficulty when they arrive at ) 14 1 -1 9 0 “tw://bible.?id=40.9.18|AUTODETECT|” Matt. 9:18) 7 1 -1 9 0 0 . See on that verse; especially footnote 413 on p. 429. ) 7 1 3 8 0 0 But though there may not have been a close ) 8 1 -1 9 0 0 chronological) 7 1 -1 9 0 0 connection between the two events, there may very well have been a ) 8 1 -1 9 0 0 logical) 7 1 -1 9 0 “tw://bible.?id=42.7.34|AUTODETECT|” relationship. Fellowshipping with publicans and sinners, and this on more than one occasion 14 1 -1 9 0 “tw://bible.?id=42.7.34|AUTODETECT|” Luke 7:34) 7 1 -1 9 0 “tw://bible.?id=42.15.1|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.15.1|AUTODETECT|” 15:1) 7 1 -1 9 0 “tw://bible.?id=42.15.2|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=42.15.2|AUTODETECT|” 2) 7 1 -1 9 0 “tw://bible.?id=42.19.1-42.19.10|AUTODETECT|” ; cf. ) 14 1 -1 9 0 “tw://bible.?id=42.19.1-42.19.10|AUTODETECT|” 19:1 10) 7 1 -1 9 0 0 ), while the disciples of John and the Pharisees abstained from such convivialities and even practiced a measure of austerity, was sooner or later bound to lead to what is reported in verse ) 6 1 -1 9 0 0 14. Then the disciples of John came to him, saying, Why is it that we and the Pharisees fast often,��) -2 1 0 0 0 0 0 0 _ftnref15 11 1 -1 9 0 “#_ftn15” 410) 6 1 -1 9 0 0 �� but your disciples do not fast?) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=43.3.25|AUTODETECT|” It is clear from this question that even after John s imprisonment (see on 4:12) some of his disciples continued as a distinct group. In view of ) 14 1 -1 9 0 “tw://bible.?id=43.3.25|AUTODETECT|” John 3:25) 7 1 -1 9 0 “tw://bible.?id=43.3.26|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=43.3.26|AUTODETECT|” 26) 7 1 -1 9 0 “tw://bible.?id=43.3.30|AUTODETECT|” this is not very surprising. It appears from ) 14 1 -1 9 0 “tw://bible.?id=43.3.30|AUTODETECT|” John 3:30) 7 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” that he who had been their leader gave no encouragement to this separatistic movement and would not have supported Disciples of John the Baptist outgrowths that persisted for centuries. Encouraged, perhaps, by the fact that in spite of the Baptist s witness to Jesus as the Christ 14 1 -1 9 0 “tw://bible.?id=40.3.11|AUTODETECT|” Matt. 3:11) 7 1 -1 9 0 “tw://bible.?id=43.1.29-43.1.36|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.1.29-43.1.36|AUTODETECT|” John 1:29 36) 7 1 -1 9 0 “tw://bible.?id=40.11.18|AUTODETECT|” ) and the many things which Jesus and John had in common, there were also some sharp differences 14 1 -1 9 0 “tw://bible.?id=40.11.18|AUTODETECT|” Matt. 11:18) 7 1 -1 9 0 “tw://bible.?id=40.11.19|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=40.11.19|AUTODETECT|” 19) 7 1 -1 9 0 0 ), these disciples of John inquire why it is that while they and the Pharisees fast often, Jesus disciples do not fast. In favor of these inquirers it must be said that they do not bypass Jesus but approach him directly and frankly (contrast the Pharisees, verse 11), and also that their question, though perhaps not entirely free from a tinge of criticism, is probably rather an honest request for information than a veiled but bitter accusation. ) 7 1 3 8 0 0 In reality, however, there was no justification for this question. Had these men been better students of Scripture they would have known ) 8 1 -1 9 0 0 a.) 7 1 -1 9 0 0 that the only fast that could by any stretch of the i) 8 1 -1 9 0 0 magi) 7 1 -1 9 0 “tw://bible.?id=3.23.27|AUTODETECT|” nation be derived from the law of God was the one on the day of atonement 14 1 -1 9 0 “tw://bible.?id=3.23.27|AUTODETECT|” Lev. 23:27) 7 1 -1 9 0 0 ), and ) 8 1 -1 9 0 0 b.) 7 1 -1 9 0 “tw://bible.?id=23.58.6|AUTODETECT|” that according to the teaching of ) 14 1 -1 9 0 “tw://bible.?id=23.58.6|AUTODETECT|” Isa. 58:6) 7 1 -1 9 0 “tw://bible.?id=23.58.7|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=23.58.7|AUTODETECT|” 7) 7 1 -1 9 0 “tw://bible.?id=38.7.1-38.7.10|AUTODETECT|” and ) 14 1 -1 9 0 “tw://bible.?id=38.7.1-38.7.10|AUTODETECT|” Zech. 7:1 10) 7 1 -1 9 0 0 it was not a literal fast but love, both vertical and horizontal, which God demanded. ) 7 1 3 8 0 0 There was an important reason why for the disciples of Jesus the kind of fasting in question would have been inappropriate: ) 6 1 -1 9 0 0 15. Jesus said to them, As long as the bridegroom is with them, is it possible for the bridegroom s attendants to be mourning?) 7 1 -1 9 0 “tw://bible.?id=23.50.1|AUTODETECT|” The question is so phrased that the answer must be, No. Jesus here compares his blessed presence on earth with a wedding-feast. Again and again Scripture compares the relationship between Jehovah and his people, or between Christ and his church, with the bond of love between bridegroom and bride 14 1 -1 9 0 “tw://bible.?id=23.50.1|AUTODETECT|” Isa. 50:1) 7 1 -1 9 0 “tw://bible.?id=23.54.1|AUTODETECT|” ff.; ) 14 1 -1 9 0 “tw://bible.?id=23.54.1|AUTODETECT|” 54:1) 7 1 -1 9 0 “tw://bible.?id=23.62.5|AUTODETECT|” ff.; ) 14 1 -1 9 0 “tw://bible.?id=23.62.5|AUTODETECT|” 62:5) 7 1 -1 9 0 “tw://bible.?id=24.2.32|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=24.2.32|AUTODETECT|” Jer. 2:32) 7 1 -1 9 0 “tw://bible.?id=24.31.32|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=24.31.32|AUTODETECT|” 31:32) 7 1 -1 9 0 “tw://bible.?id=28.2.1|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=28.2.1|AUTODETECT|” Hos. 2:1) 7 1 -1 9 0 “tw://bible.?id=40.25.1|AUTODETECT|” ff.; ) 14 1 -1 9 0 “tw://bible.?id=40.25.1|AUTODETECT|” Matt. 25:1) 7 1 -1 9 0 “tw://bible.?id=43.3.29|AUTODETECT|” ff.; ) 14 1 -1 9 0 “tw://bible.?id=43.3.29|AUTODETECT|” John 3:29) 7 1 -1 9 0 “tw://bible.?id=47.11.2|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=47.11.2|AUTODETECT|” II Cor. 11:2) 7 1 -1 9 0 “tw://bible.?id=49.5.32|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=49.5.32|AUTODETECT|” Eph. 5:32) 7 1 -1 9 0 “tw://bible.?id=66.19.7|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=66.19.7|AUTODETECT|” Rev. 19:7) 7 1 -1 9 0 “tw://bible.?id=66.21.9|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=66.21.9|AUTODETECT|” 21:9) 7 1 -1 9 0 0 ).��) -2 1 0 0 0 0 0 0 _ftnref16 10 1 -1 9 0 “#_ftn16” 411) 7 1 -1 9 0 0 �� Verse 15 speaks about the sons of the bridal chamber (thus literally), meaning the bridegroom s attendants. These were friends of the groom. They stood close to him. They had been invited to the wedding, were in charge of arrangements, and were expected to do everything possible to promote the success of the festivities.��) -2 1 0 0 0 0 0 0 _ftnref17 10 1 -1 9 0 “#_ftn17” 412) 7 1 -1 9 0 0 �� ) 7 1 3 8 0 0 Bridegroom s attendants fasting while the feast is in progress! How absurd, says Jesus as it were. Disciples of the Lord mourning while their Master is performing works of mercy and while words of life and beauty are dropping from his lips, how utterly incongruous! Jesus adds, however, ) 6 1 -1 9 0 0 But days will arrive when the bridegroom shall be taken away from them. Then they shall fast.) 7 1 -1 9 0 “tw://bible.?id=43.16.16-43.16.22|AUTODETECT|” This, of course, is an early prediction of Christ s death on the cross. That the mourning in connection with it would not be of long duration is pointed out in ) 14 1 -1 9 0 “tw://bible.?id=43.16.16-43.16.22|AUTODETECT|” John 16:16 22) 7 1 -1 9 0 0 . By means of Christ s resurrection it was going to be replaced by joy. ) 7 1 3 8 0 0 By two illustrations taken from daily life Jesus makes clear how inappropriate it would be for the disciples ) 8 1 -1 9 0 0 now) 7 1 -1 9 0 0 to be fasting, as if with the coming of Christ a great calamity had descended upon them. The main lesson conveyed is that the new order of things which Jesus by his coming has ushered in, bringing healing to the sick, liberation to the demon-possessed, freedom from care to the care-ridden, cleansing to lepers, food to the hungry, restoration to the handicapped, and above all salvation to those lost in sin, does not fit into the old mold of man-ordained fasting. The first figure is as follows: ) 6 1 -1 9 0 0 16. No one puts a patch, made of a piece of new cloth, on an old garment, for then the patch pulls away from the garment, and a worse tear results.) 7 1 -1 9 0 0 If a patch of unfulled wool is placed on a garment that has seen better days, the result will be that when this unshrunk piece becomes wet and shrinks, it will pull to pieces the bordering cloth of the badly worn garment. The patch which was supposed to take care of the original tear will now produce an even bigger tear. The second figure reinforces the first: ) 6 1 -1 9 0 0 17. Nor is new wine poured into old wine-skins; otherwise the wine-skins burst, the wine is spilled, and the skins are ruined.) 7 1 -1 9 0 0 The wine-skin was usually made of the skin of a goat or a sheep. After being removed from the animal it was tanned, and after the hair had been cut close the skin was turned inside out. The neck opening became the mouth of the bottle. The other openings, at the feet and the tail, were closed with cords. Naturally an old wine-skin is no match for new, still fermenting wine, for such wine tends to stretch the container. A new wine-skin would be sufficiently elastic to stand the pressure, but under similar conditions an old one, stiff and rigid, would crack. The wine would spill out and the skin would be of no further use. Continued: ) 6 1 -1 9 0 0 but new wine is poured into fresh wine-skins and both are preserved.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 It is hardly correct to say that while the new wine represents salvation by grace, the old wine-skins symbolize salvation by the works of the law. What Jesus taught with reference to the law is found in such passages as 5:17 20 and 22:34 40. Not the law of God as such was in question here, for, as previously stated, the frequent fast was a purely human institution. What Jesus did show was that the salvation which he brought was out of line with fastings from which the note of joy was completely excluded, and that this was especially true with respect to his disciples, the men who stood in the closest relation to him. The new wine of rescue and riches for all who were willing to accept these blessings, even for publicans and sinners, must be poured into the fresh wine-skins of gratitude, freedom, and spontaneous service to the glory of God. ) 8 1 3 8 0 0 The Restoration to Life of the Ruler s Daugher) 8 2 3 12 0 0 and) The Healing of the Woman Who Touched Christ s Garment) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 18. While he was still saying these things.& ) 7 1 -1 9 0 0 Having explained the incident that is reported in verses 14 17 as belonging to a time later than the preaching of the Sermon on the Mount, we encounter no difficulty with this chronological note at the beginning of verse 18.��) -2 1 0 0 0 0 0 0 _ftnref18 10 1 -1 9 0 “#_ftn18” 413) 7 1 -1 9 0 0 �� The obvious meaning is that while Jesus was still answering the question regarding fasting, ) 6 1 -1 9 0 0 look,��) -2 1 0 0 0 0 0 0 _ftnref19 11 1 -1 9 0 “#_ftn19” 414) 6 1 -1 9 0 0 �� a��) -2 1 0 0 0 0 0 0 _ftnref20 11 1 -1 9 0 “#_ftn20” 415) 6 1 -1 9 0 0 �� ruler came, knelt before him, and said, My daughter has just died, but come, lay your hand upon her, and she will live.) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 The synagogue was ruled by a board of elders. One of its responsibilities was to maintain good order at the synagogue meetings. The man who came to Jesus and whom Matthew does not mention by name but whom Mark and Luke call Jairus was a member of such a board. Since he was probably living in Capernaum we may assume that he had heard about, and perhaps even witnessed, some of the miracles performed by Jesus. ) 7 1 3 8 0 “tw://bible.?id=41.5.21|AUTODETECT|” Matthew s report of the double miracle is very brief, nine verses; Luke s covers seventeen verses; Mark s twenty-three. We are perhaps justified in interpreting the ruler s behavior 14 1 -1 9 0 “tw://bible.?id=41.5.21|AUTODETECT|” Mark 5:21) 7 1 -1 9 0 “tw://bible.?id=42.8.40|AUTODETECT|” ff. and ) 14 1 -1 9 0 “tw://bible.?id=42.8.40|AUTODETECT|” Luke 8:40) 7 1 -1 9 0 0 ff.) as an expression of high respect for Jesus , of intense stress , and of great faith . According to Mark and Luke, Jairus had first asked Jesus to heal the child; then, when informed about her death, had been urged by the Lord not to despair but to believe. So he now renews his request in modified form, namely, that Jesus may lay his hand upon the dead girl, adding, and she will live. This conviction on the part of the ruler is all the more remarkable in view of the fact that the Gospels do not report a restoration-to-life miracle performed by Jesus previous to this time. As to lay your hand upon her see on 8:3. ) 7 1 3 8 0 0 Continued: ) 6 1 -1 9 0 0 19. At once Jesus began to follow him, and so did his disciples.) 7 1 -1 9 0 0 The rendering, Jesus rose and followed him, though true to the basic meaning of the participle used in the original,��) -2 1 0 0 0 0 0 0 _ftnref21 10 1 -1 9 0 “#_ftn21” 416) 7 1 -1 9 0 0 �� is confusing. It might suggest that the Lord was either still reclining at table in Matthew s house when the grieving father of the dead child asked him to come along with him, or that he had been sitting by the roadside. In view of the preceding context in Matthew and of the accounts in the other Gospels neither of these ideas seems to be within the realm of probability. A far more reasonable interpretation is that at the ruler s request Jesus went into action ) 8 1 -1 9 0 0 at once) 7 1 -1 9 0 “tw://bible.?id=41.5.31|AUTODETECT|” . Compare such colloquial expressions as, He up and married, up and bought. Such a verbal up describes abrupt action. And so it is here. Without any delay Jesus as it were quickened his steps in following the ruler toward the latter s home. So did Christ s disciples. Cf. ) 14 1 -1 9 0 “tw://bible.?id=41.5.31|AUTODETECT|” Mark 5:31) 7 1 -1 9 0 “tw://bible.?id=42.8.51|AUTODETECT|” . From ) 14 1 -1 9 0 “tw://bible.?id=42.8.51|AUTODETECT|” Luke 8:51) 7 1 -1 9 0 “tw://bible.?id=41.5.37|AUTODETECT|” we learn that of the total number of these disciples Jesus suffered only Peter, James, and John to be with him when he performed his astounding miracle. Cf. ) 14 1 -1 9 0 “tw://bible.?id=41.5.37|AUTODETECT|” Mark 5:37) 7 1 -1 9 0 0 . ) 7 1 3 8 0 0 Suddenly there is an interruption: ) 6 1 -1 9 0 0 20, 21. Immediately��) -2 1 0 0 0 0 0 0 _ftnref22 11 1 -1 9 0 “#_ftn22” 417) 6 1 -1 9 0 0 �� a woman who had suffered from hemorrhages for twelve years, having come from behind, touched the tassel of his garment; for she said within herself, If I but touch his garment I shall get well.) 7 1 -1 9 0 “tw://bible.?id=41.2.1|AUTODETECT|” Again and again during his earthly ministry Jesus was interrupted; namely, in his speaking to a crowd 14 1 -1 9 0 “tw://bible.?id=41.2.1|AUTODETECT|” Mark 2:1) 7 1 -1 9 0 “tw://bible.?id=40.16.21|AUTODETECT|” ff.), conversing with his disciples 14 1 -1 9 0 “tw://bible.?id=40.16.21|AUTODETECT|” Matt. 16:21) 7 1 -1 9 0 “tw://bible.?id=40.26.31|AUTODETECT|” ff.; ) 14 1 -1 9 0 “tw://bible.?id=40.26.31|AUTODETECT|” 26:31) 7 1 -1 9 0 “tw://bible.?id=42.12.12|AUTODETECT|” ff.; ) 14 1 -1 9 0 “tw://bible.?id=42.12.12|AUTODETECT|” Luke 12:12) 7 1 -1 9 0 “tw://bible.?id=40.20.29|AUTODETECT|” ff.), traveling 14 1 -1 9 0 “tw://bible.?id=40.20.29|AUTODETECT|” Matt. 20:29) 7 1 -1 9 0 “tw://bible.?id=40.8.24|AUTODETECT|” ff.), sleeping 14 1 -1 9 0 “tw://bible.?id=40.8.24|AUTODETECT|” Matt. 8:24) 7 1 -1 9 0 “tw://bible.?id=40.8.25|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=40.8.25|AUTODETECT|” 25) 7 1 -1 9 0 “tw://bible.?id=41.1.35|AUTODETECT|” ), and praying 14 1 -1 9 0 “tw://bible.?id=41.1.35|AUTODETECT|” Mark 1:35) 7 1 -1 9 0 0 ff.). The fact that none of these intrusions floor him, so that for the moment he would be at a loss what to do or what to say, shows that we are dealing here with the Son of man who is also the Son of God! What ) 8 1 -1 9 0 0 we) 7 1 -1 9 0 0 would call an interruption is for him a springboard or take-off point for the utterance of a great saying or, as here, for the performance of a marvelous deed, revealing his power, wisdom, and love. What for us would have been a painful exigency is to him a golden opportunity. ) 7 1 3 8 0 “tw://bible.?id=41.5.25-41.5.28|AUTODETECT|” A sermon based on Mark s or on Luke s account of the theme The woman who touched the border of Christ s garment might have the following points: Her Faith Concealed 14 1 -1 9 0 “tw://bible.?id=41.5.25-41.5.28|AUTODETECT|” Mark 5:25 28) 7 1 -1 9 0 “tw://bible.?id=42.8.43|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.8.43|AUTODETECT|” Luke 8:43) 7 1 -1 9 0 “tw://bible.?id=42.8.44|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=42.8.44|AUTODETECT|” 44) 7 1 -1 9 0 “tw://bible.?id=41.5.29|AUTODETECT|” a), Rewarded 14 1 -1 9 0 “tw://bible.?id=41.5.29|AUTODETECT|” Mark 5:29) 7 1 -1 9 0 “tw://bible.?id=42.8.44|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.8.44|AUTODETECT|” Luke 8:44) 7 1 -1 9 0 “tw://bible.?id=41.5.30-41.5.34|AUTODETECT|” b), and Revealed 14 1 -1 9 0 “tw://bible.?id=41.5.30-41.5.34|AUTODETECT|” Mark 5:30 34) 7 1 -1 9 0 “tw://bible.?id=42.8.45-42.8.48|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.8.45-42.8.48|AUTODETECT|” Luke 8:45 48) 7 1 -1 9 0 “tw://bible.?id=41.5.29|AUTODETECT|” ). But, as already indicated, Matthew s account does not contain all of this material. It is very brief. We are given to understand that this woman was in great distress. No wonder, for she had suffered from hemorrhages for a period of twelve years. There are those who believe that the phrasing of verse 20, especially in light of ) 14 1 -1 9 0 “tw://bible.?id=41.5.29|AUTODETECT|” Mark 5:29) 7 1 -1 9 0 “tw://bible.?id=42.8.44|AUTODETECT|” and ) 14 1 -1 9 0 “tw://bible.?id=42.8.44|AUTODETECT|” Luke 8:44) 7 1 -1 9 0 0 , makes it certain that the drain of blood was constant, that is, without ever any intermission. Another view would be that throughout the twelve years an excessive loss of blood, occurring periodically, made it impossible for her ever to feel strong and healthy, and that at this particular moment she was again being afflicted by one of these hemorrhages. Mark reports that this woman had suffered much from many physicians, had spent all she had, and had not improved but rather grown worse. Without in any way contradicting Mark, it is certainly not surprising that Luke ) 8 1 -1 9 0 0 Dr.) 7 1 -1 9 0 “tw://bible.?id=51.4.14|AUTODETECT|” Luke, remember! 14 1 -1 9 0 “tw://bible.?id=51.4.14|AUTODETECT|” Col. 4:14) 7 1 -1 9 0 0 ) informs us that she ) 8 1 -1 9 0 0 could not) 7 1 -1 9 0 “tw://bible.?id=3.15.19|AUTODETECT|” be healed by any physician. The doctors did not cure her, for, humanly speaking, her sickness was incurable! Whether or not the drain of blood was constant, on either view her condition was now such that it would make her ceremonially unclean and would similarly affect anyone she touched 14 1 -1 9 0 “tw://bible.?id=3.15.19|AUTODETECT|” Lev. 15:19) 7 1 -1 9 0 0 ff.). ) 7 1 3 8 0 “tw://bible.?id=4.15.38|AUTODETECT|” It does not surprise us therefore that she is afraid to come out into the open. She is not going to come into physical contact with Jesus himself. She will merely touch his garment, and even then, only one of the four wool tassels which every Israelite was ordered to wear on the corners of his square, outer robe 14 1 -1 9 0 “tw://bible.?id=4.15.38|AUTODETECT|” Num. 15:38) 7 1 -1 9 0 “tw://bible.?id=5.22.12|AUTODETECT|” ; cf. ) 14 1 -1 9 0 “tw://bible.?id=5.22.12|AUTODETECT|” Deut. 22:12) 7 1 -1 9 0 “tw://bible.?id=40.23.5|AUTODETECT|” ) to remind him of the law of God. See also the explanation of ) 14 1 -1 9 0 “tw://bible.?id=40.23.5|AUTODETECT|” Matt. 23:5) 7 1 -1 9 0 0 .��) -2 1 0 0 0 0 0 0 _ftnref23 10 1 -1 9 0 “#_ftn23” 418) 7 1 -1 9 0 0 �� Naturally the quickest and easiest way to bring oneself into physical contact with a garment without being noticed was to come from behind and touch the tuft swinging freely from the back of the robe. The wearer, so this woman thought, would never even notice what was happening.��) -2 1 0 0 0 0 0 0 _ftnref24 10 1 -1 9 0 “#_ftn24” 419) 7 1 -1 9 0 0 �� So, she came from behind and touched the tassel. ) 7 1 3 8 0 0 The greatness of her faith consisted in this, that she believed that the power of Christ to heal was so amazing that the mere touch of his garment��) -2 1 0 0 0 0 0 0 _ftnref25 10 1 -1 9 0 “#_ftn25” 420) 7 1 -1 9 0 0 �� would result in an immediate and instant cure. That this faith was nevertheless by no means perfect appears from the fact that she thought that such an actual touch was necessary and that Jesus would never notice it. But he did notice it, praised her for her faith, encouraged her, and healed her: ) 6 1 -1 9 0 0 22. But Jesus turned, saw her, and said, Take courage, daughter; your faith has made you well. Instantly the woman recovered.) 7 1 -1 9 0 “tw://bible.?id=43.1.48|AUTODETECT|” So, she had not escaped Christ s notice after all 14 1 -1 9 0 “tw://bible.?id=43.1.48|AUTODETECT|” John 1:48) 7 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.2.25|AUTODETECT|” 2:25) 7 1 -1 9 0 “tw://bible.?id=43.21.17|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.21.17|AUTODETECT|” 21:17) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 Jesus now turns around and addresses her. Affectionately he calls her daughter, and tells her to take courage (see on 9:2, 3). When he adds, Your faith has made you well, we may perhaps detect a threefold purpose: ) 8 1 -1 9 0 0 a.) 7 1 -1 9 0 0 to reward her for her conviction that he would cure her instantly and completely; ) 8 1 -1 9 0 0 b.) 7 1 -1 9 0 0 to stress that it was his ) 8 1 -1 9 0 0 personal) 7 1 -1 9 0 0 response to her ) 8 1 -1 9 0 0 personal faith) 7 1 -1 9 0 0 in him that cured her, thereby removing from her mind any remnant, however small, of superstition, as if the garment as such had contributed in any way to the cure; and ) 8 1 -1 9 0 0 c.) 7 1 -1 9 0 0 to open the way for her complete reinstatement in the social and religious life and fellowship of her people. ) 7 2 3 8 0 0 The recovery was instant. In one brief moment the hemorrhage stopped completely. Health and vigor were surging through every part of her body. Mark and Luke report that, by inducing her to give a public testimony, Jesus provided also for her soul. In the process of testifying was she not also a blessing to others? ) After the interruption Jesus continues on his way to the ruler s house. The usual mourning ceremonies then prevailing were in full swing: ) 6 1 -1 9 0 0 23, 24. And when Jesus came to the ruler s house and saw the flute-players and the noisy crowd he said, Go away.& ) 7 1 -1 9 0 “tw://bible.?id=24.9.17|AUTODETECT|” Both Matthew and Mark picture the noisy, clamorous, disorderly crowd of people in the house of the ruler. As, according to custom, burial followed soon after death, this was the crowd s only opportunity, and everybody, especially the professional mourners 14 1 -1 9 0 “tw://bible.?id=24.9.17|AUTODETECT|” Jer. 9:17) 7 1 -1 9 0 “tw://bible.?id=24.9.18|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=24.9.18|AUTODETECT|” 18) 7 1 -1 9 0 0 ), made the most of it, perhaps all the more because a ruler of the synagogue was a very important man! Here then was moaning and groaning at its loudest. ) 7 1 3 8 0 “tw://bible.?id=66.18.22|AUTODETECT|” Matthew makes mention of flute-players. Because flutes were very easy to make, and could be constructed of a variety of material reeds, cane, bone, etc. they were very popular. As ancient pictures have shown, such flute-playing was often accompanied by the clapping of hands. In the New Testament the word flute-player occurs only here and in ) 14 1 -1 9 0 “tw://bible.?id=66.18.22|AUTODETECT|” Rev. 18:22) 7 1 -1 9 0 0 , in the latter passage in connection with merriment. ) 7 1 3 8 0 0 Jesus, realizing ) 8 1 -1 9 0 0 a.) 7 1 -1 9 0 0 that much of this ostentatious display of grief was insincere and therefore improper, and ) 8 1 -1 9 0 0 b.) 7 1 -1 9 0 0 that in this particular case death was not to have the last word, commanded the noise-makers to leave the room where the dead child lay. He added, ) 6 1 -1 9 0 0 for the girl is not dead but asleep.) 7 1 -1 9 0 0 Those who heard him say this took this literally, as if Jesus meant that soul and body had not actually separated. Even today there are interpreters who make allowance for the possibility that the ruler s daughter was merely in a coma.��) -2 1 0 0 0 0 0 0 _ftnref26 10 1 -1 9 0 “#_ftn26” 421) 7 1 -1 9 0 “tw://bible.?id=43.11.11-43.11.14|AUTODETECT|” �� But ) 14 1 -1 9 0 “tw://bible.?id=43.11.11-43.11.14|AUTODETECT|” John 11:11 14) 7 1 -1 9 0 “tw://bible.?id=43.2.20|AUTODETECT|” presents a striking parallel. When Jesus told the disciples, Our friend Lazarus has fallen asleep, the disciples interpreted this saying literally. They should have paid more attention to what the Lord had told them a few moments earlier, This illness is not unto death.& , that is, Death will not be the final outcome of this illness. Again and again the New Testament exposes as error the tendency to interpret every word of Christ literally 14 1 -1 9 0 “tw://bible.?id=43.2.20|AUTODETECT|” John 2:20) 7 1 -1 9 0 “tw://bible.?id=43.2.21|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=43.2.21|AUTODETECT|” 21) 7 1 -1 9 0 “tw://bible.?id=43.3.3|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.3.3|AUTODETECT|” 3:3) 7 1 -1 9 0 “tw://bible.?id=43.3.4|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=43.3.4|AUTODETECT|” 4) 7 1 -1 9 0 “tw://bible.?id=43.4.14|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.4.14|AUTODETECT|” 4:14) 7 1 -1 9 0 “tw://bible.?id=43.4.15|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=43.4.15|AUTODETECT|” 15) 7 1 -1 9 0 “tw://bible.?id=43.4.32|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=43.4.32|AUTODETECT|” 32) 7 1 -1 9 0 “tw://bible.?id=43.4.33|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=43.4.33|AUTODETECT|” 33) 7 1 -1 9 0 “tw://bible.?id=43.6.51|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.6.51|AUTODETECT|” 6:51) 7 1 -1 9 0 “tw://bible.?id=43.6.52|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=43.6.52|AUTODETECT|” 52) 7 1 -1 9 0 “tw://bible.?id=43.7.34|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.7.34|AUTODETECT|” 7:34) 7 1 -1 9 0 “tw://bible.?id=43.7.35|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=43.7.35|AUTODETECT|” 35) 7 1 -1 9 0 “tw://bible.?id=43.8.51|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.8.51|AUTODETECT|” 8:51) 7 1 -1 9 0 “tw://bible.?id=43.8.52|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=43.8.52|AUTODETECT|” 52) 7 1 -1 9 0 “tw://bible.?id=43.11.11|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.11.11|AUTODETECT|” 11:11) 7 1 -1 9 0 “tw://bible.?id=43.11.12|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=43.11.12|AUTODETECT|” 12) 7 1 -1 9 0 “tw://bible.?id=43.11.23|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=43.11.23|AUTODETECT|” 23) 7 1 -1 9 0 “tw://bible.?id=43.11.24|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=43.11.24|AUTODETECT|” 24) 7 1 -1 9 0 “tw://bible.?id=43.14.4|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.14.4|AUTODETECT|” 14:4) 7 1 -1 9 0 “tw://bible.?id=43.14.5|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=43.14.5|AUTODETECT|” 5) 7 1 -1 9 0 “tw://bible.?id=40.9.24|AUTODETECT|” ). So also here in ) 14 1 -1 9 0 “tw://bible.?id=40.9.24|AUTODETECT|” Matt. 9:24) 7 1 -1 9 0 0 what Jesus says must not be interpreted literally but means that death would not have the final say. ) 7 1 3 8 0 0 Matthew records the crowd s reaction as follows: ) 6 1 -1 9 0 0 But they were laughing in his face.) 7 1 -1 9 0 0 Literally the Greek says, They were laughing him down. The reference is probably to repeated bursts of derisive laughter aimed at humiliating him.��) -2 1 0 0 0 0 0 0 _ftnref27 10 1 -1 9 0 “#_ftn27” 422) 7 1 -1 9 0 0 �� It seems that these mourners were endowed with the dubious gift of shifting (automatically?), in one sudden moment, from dismal moaning to uproarious mirth. ) 6 1 3 8 0 0 25. When the crowd had been expelled he entered and took her by the hand, and the girl got up.) 7 1 -1 9 0 0 Jesus has entered the room in which the body is lying. The noise-makers have been expelled. In addition to the Lord himself and the dead child there are present the child s parents and, as already indicated, Peter, James, and John. The astounding happening is related in simple language. With the exception of the resurrection of Jesus himself (28:6) and of those who were raised in connection with his death and resurrection (27:52, 53), this is the only bringing back to life from the dead that is recorded by Matthew. ) 7 1 3 8 0 0 The ruler has asked Jesus to lay his hand upon the child (verse 18). The Lord does even better: with authority, power, ) 8 1 -1 9 0 0 and tenderness) 7 1 -1 9 0 “tw://bible.?id=42.8.54|AUTODETECT|” he takes the child by the hand. According to Mark, as he does this he says, Talitha cumi 14 1 -1 9 0 “tw://bible.?id=42.8.54|AUTODETECT|” Luke 8:54) 7 1 -1 9 0 0 ; see p. 42). Immediately her spirit returns and she gets up. ) 6 1 3 8 0 0 26. The news about this spread throughout that entire region.) 7 1 -1 9 0 “tw://bible.?id=42.8.56|AUTODETECT|” It is clear that with the recording of this miracle Matthew has reached a climax. See above, p. 416. He has borne testimony to the manifestation of Christ s power at its zenith. It is not surprising that, in spite of the charge Jesus gave to the parents 14 1 -1 9 0 “tw://bible.?id=42.8.56|AUTODETECT|” Luke 8:56) 7 1 -1 9 0 0 ), the news of this miracle spread throughout that entire region or country. ) 7 1 3 8 0 0 Combining the accounts in the three Gospels the entire story can be summarized under the following theme and headings: ) 8 1 3 8 0 0 The restoration to life of Jairus daughter) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=41.5.36|AUTODETECT|” A word of encouragement: Fear not, only believe 14 1 -1 9 0 “tw://bible.?id=41.5.36|AUTODETECT|” Mark 5:36) 7 1 -1 9 0 “tw://bible.?id=42.8.50|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.8.50|AUTODETECT|” Luke 8:50) 7 1 -1 9 0 0 ) ) 7 1 3 8 0 “tw://bible.?id=40.9.24|AUTODETECT|” A word of revelation: She is not dead but asleep 14 1 -1 9 0 “tw://bible.?id=40.9.24|AUTODETECT|” Matt. 9:24) 7 1 -1 9 0 “tw://bible.?id=41.5.39|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.5.39|AUTODETECT|” Mark 5:39) 7 1 -1 9 0 “tw://bible.?id=42.8.52|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.8.52|AUTODETECT|” Luke 8:52) 7 1 -1 9 0 0 ) ) 7 1 3 8 0 “tw://bible.?id=41.5.41|AUTODETECT|” A word of love and power: Little girl arise 14 1 -1 9 0 “tw://bible.?id=41.5.41|AUTODETECT|” Mark 5:41) 7 1 -1 9 0 “tw://bible.?id=42.8.54|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.8.54|AUTODETECT|” Luke 8:54) 7 1 -1 9 0 0 ) ) 7 1 3 8 0 “tw://bible.?id=41.5.43|AUTODETECT|” A word of tender concern: Give her something to eat 14 1 -1 9 0 “tw://bible.?id=41.5.43|AUTODETECT|” Mark 5:43) 7 1 -1 9 0 “tw://bible.?id=42.8.55|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.8.55|AUTODETECT|” Luke 8:55) 7 1 -1 9 0 0 ) ) 8 1 3 8 0 0 The Healing of Three Handicapped Persons) 7 1 -1 9 0 0 ) 6 1 3 8 0 0 27. And as Jesus passed on from there, two blind men followed him, constantly crying out, Take pity on us, Son of David.) 7 1 -1 9 0 0 To the list of miracles reported in chapters 8 and 9 Matthew adds two more, probably because they happened on the same day as those described in 9:18 26. They round out that busy day. In the first of these two the Lord imparts sight to two blind men; in the second, the power of speech to one who lacked it. If it should seem as if Matthew s story thus descends from the climax of verses 25 and 26 to an anticlimax, the answer is that in reality he is preparing for a second climax. Next to the climax of Christ s wonder-working power he, in verse 34, is going to describe that of the hostility of the Pharisees. ) 7 1 3 8 0 0 As Jesus is walking away from the ruler s house he is being followed by two blind men who are constantly yelling, Take pity [or: have mercy] on us, Son of David. As far as is known, in pre-Christian literature the designation Son of David, as a title for the Messiah, occurs only in the pseudepigraphical Psalms of Solomon 17:21.��) -2 1 0 0 0 0 0 0 _ftnref28 10 1 -1 9 0 “#_ftn28” 423) 7 1 -1 9 0 “tw://bible.?id=40.21.9|AUTODETECT|” �� Though there are those who deny that the two blind men in Matthew s story are using the term in the Messianic sense, the probability is that they did indeed so intend it, for on the basis of ) 14 1 -1 9 0 “tw://bible.?id=40.21.9|AUTODETECT|” Matt. 21:9) 7 1 -1 9 0 “tw://bible.?id=40.22.41-40.22.45|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=40.22.41-40.22.45|AUTODETECT|” 22:41 45) 7 1 -1 9 0 0 (see on those verses) it is clear that during Christ s ministry on earth Son of David and Messiah had become synonyms. Otherwise how can one satisfactorily explain the indignation of the chief priests and scribes when the children were honoring Jesus with the title Son of David (21:15, 16)? ) 7 2 3 8 0 0 Apparently Jesus paid no attention to the cries of the two blind men. His reaction, though not specifically recorded, seems not to have been one of unmixed elation. This is not surprising, for to the people in general the Messiah would be an earthly, political deliverer. ) It is not surprising, therefore, that Jesus does what Matthew describes him as doing: ) 6 1 -1 9 0 0 28. And when he had gone inside the house & ) 7 1 -1 9 0 “tw://bible.?id=40.4.13|AUTODETECT|” As some see it, this means his own house in Capernaum. ) 14 1 -1 9 0 “tw://bible.?id=40.4.13|AUTODETECT|” Matt. 4:13) 7 1 -1 9 0 0 is generally quoted in support of this view. To disprove this interpretation 8:20 is frequently cited. However, neither passage is entirely conclusive. The first passage does not ) 8 1 -1 9 0 0 necessarily) 7 1 -1 9 0 “tw://bible.?id=40.21.17|AUTODETECT|” mean that Jesus owned or even had rented a house in Capernaum; this may be implied, but it is not certain. Friends may have provided a home for him. The second passage may simply mean that during his travels from place to place Jesus had no fixed place of residence, no definite place to stay that he could figure on. So also here in 9:28 the reference may be to a house which some kind follower had invited him to use. Do we not perhaps have a parallel in the home of Mary and Martha at Bethany, sometimes referred to as Christ s Judean home 14 1 -1 9 0 “tw://bible.?id=40.21.17|AUTODETECT|” Matt. 21:17) 7 1 -1 9 0 “tw://bible.?id=41.11.11|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.11.11|AUTODETECT|” Mark 11:11) 7 1 -1 9 0 0 )? ) 7 1 3 8 0 0 However this may be and of the various possibilities none should be aprioristically excluded when Jesus had gone inside the house ) 6 1 -1 9 0 0 the blind men came up to him, and Jesus said to them, Do you believe that I am able to do this?) 7 1 -1 9 0 0 Among the inferences that must be avoided are the following: ) 7 1 3 8 0 0 a. Faith is necessary before Jesus can perform a miracle. ) 8 1 3 8 0 0 Answer:) 7 1 -1 9 0 “tw://bible.?id=40.8.28|AUTODETECT|” ) 14 1 -1 9 0 “tw://bible.?id=40.8.28|AUTODETECT|” Matt. 8:28) 7 1 -1 9 0 “tw://bible.?id=40.11.20-40.11.24|AUTODETECT|” ff.; ) 14 1 -1 9 0 “tw://bible.?id=40.11.20-40.11.24|AUTODETECT|” 11:20 24) 7 1 -1 9 0 “tw://bible.?id=42.17.17|AUTODETECT|” ; and ) 14 1 -1 9 0 “tw://bible.?id=42.17.17|AUTODETECT|” Luke 17:17) 7 1 -1 9 0 0 prove that this is not true. ) 7 1 3 8 0 0 b. Since the blindness of these men was self-induced they were blind because they believed that they were all they needed in order to have their sight restored was faith. ) 8 1 3 8 0 0 Answer:) 7 1 -1 9 0 0 There is nothing in the text to indicate that this blindness was without physical cause. Besides, Jesus does not merely demand faith, but distinctly faith ) 8 1 -1 9 0 0 in himself) 7 1 -1 9 0 0 as the Healer. ) 7 2 3 8 0 0 It has been said at times that what Jesus demanded was faith in the Father, not faith in himself. It is clear from the present passage that this theory is contradicted by the facts. That Mark s Gospel does not so picture him has already been shown. See pp. 59, 60. But the same is true with respect to Matthew. As the present passage shows, Jesus does indeed fix the attention upon himself as the object of faith. See also 7:21 ff.; 10:37, 38, 40; 11:25 30; 16:13 20; 19:28; 26:64; 28:18 ff. ) When Jesus asks the blind men whether they believe that he is able to do this, that is, to cure them of their blindness, very respectfully ) 6 1 -1 9 0 0 They said to him, Yes, Lord.) 7 1 -1 9 0 0 For the meaning of Lord see on 7:21 and 8:2. ) 6 1 -1 9 0 0 29. Then he touched their eyes and said, According to your faith let it be done for you.) 7 1 -1 9 0 0 For this marvelous and tender touch see on 8:3. The act of Jesus is in thorough correspondence with their faith; cf. 8:13. To bring about faith in himself and to preserve this faith is the very purpose of the miracles. ) 6 1 -1 9 0 0 30. And their eyes were opened.) 7 1 -1 9 0 0 At Christ s touch sight entered into their eyes, so that in one glorious moment they saw everything distinctly. ) 6 1 -1 9 0 0 And Jesus sternly warned them, saying, See that no one finds out.) 7 1 -1 9 0 “tw://bible.?id=41.1.43|AUTODETECT|” The original has only three words; cf. See none discover. For sternly warned see also ) 14 1 -1 9 0 “tw://bible.?id=41.1.43|AUTODETECT|” Mark 1:43) 7 1 -1 9 0 “tw://bible.?id=41.14.5|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.14.5|AUTODETECT|” 14:5) 7 1 -1 9 0 “tw://bible.?id=43.11.33|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.11.33|AUTODETECT|” John 11:33) 7 1 -1 9 0 “tw://bible.?id=43.11.38|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=43.11.38|AUTODETECT|” 38) 7 1 -1 9 0 “tw://bible.?id=41.14.5|AUTODETECT|” ; especially ) 14 1 -1 9 0 “tw://bible.?id=41.14.5|AUTODETECT|” Mark 14:5) 7 1 -1 9 0 0 , They censured [or: scolded] her. In view of what has already been said (verse 27) it is not very surprising that Jesus issued this warning. To be sure, the miracle could not remain a secret. Relatives and friends could not be kept in the dark. But was it not altogether reasonable that Jesus, knowing that the people would draw wrong deductions from his miracle-working power, ordered these men not to give needless and dangerous further publicity to the matter? See further on 8:4. Did the men heed the warning? The answer is found in verse ) 6 1 -1 9 0 0 31. But when they had departed they spread the news about him throughout that entire region.) 7 1 -1 9 0 0 What they did was definitely wrong, yet understandable. Jesus, so it appears, could not remain hid. ) 6 1 3 8 0 0 32. As they were departing there was brought to him a demon-possessed man who was unable to speak.) 7 1 -1 9 0 0 Jesus was being kept very busy. When one group leaves, another enters upon the scene. This time a demoniac deprived of the power of speech is brought to Jesus. ) 8 1 3 8 0 0 Demon-Possession��) -2 1 0 0 0 0 0 0 _ftnref29 12 1 -1 9 0 “#_ftn29” 424) 8 1 -1 9 0 0 ��) 7 1 -1 9 0 0 ) 7 2 3 8 0 0 What the New Testament teaches with respect to this subject may be briefly summarized as follows: ) 1. It is not true that the New Testament writers, in common with all primitive people, ascribed all ) 8 1 -1 9 0 0 physical) 7 1 -1 9 0 “tw://bible.?id=40.4.24|AUTODETECT|” illnesses and abnormalities to the presence and operation of evil spirits. It is clear, for example, that ) 14 1 -1 9 0 “tw://bible.?id=40.4.24|AUTODETECT|” Matt. 4:24) 7 1 -1 9 0 “tw://bible.?id=40.12.22|AUTODETECT|” distinguishes between demoniacs and epileptics. Some afflicted persons are demon-possessed, blind and dumb 14 1 -1 9 0 “tw://bible.?id=40.12.22|AUTODETECT|” Matt. 12:22) 7 1 -1 9 0 “tw://bible.?id=40.8.16|AUTODETECT|” ); others lack the power of sight or of speech but are not demon-possessed (15:30). Other passages showing that the Gospel writers carefully distinguish between diseases caused by demons and diseases not so caused are ) 14 1 -1 9 0 “tw://bible.?id=40.8.16|AUTODETECT|” Matt. 8:16) 7 1 -1 9 0 “tw://bible.?id=40.10.8|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=40.10.8|AUTODETECT|” 10:8) 7 1 -1 9 0 “tw://bible.?id=41.1.32-41.1.34|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.1.32-41.1.34|AUTODETECT|” Mark 1:32 34) 7 1 -1 9 0 “tw://bible.?id=41.6.13|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.6.13|AUTODETECT|” 6:13) 7 1 -1 9 0 “tw://bible.?id=41.16.17|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.16.17|AUTODETECT|” 16:17) 7 1 -1 9 0 “tw://bible.?id=41.16.18|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=41.16.18|AUTODETECT|” 18) 7 1 -1 9 0 “tw://bible.?id=42.4.40|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.4.40|AUTODETECT|” Luke 4:40) 7 1 -1 9 0 “tw://bible.?id=42.4.41|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=42.4.41|AUTODETECT|” 41) 7 1 -1 9 0 “tw://bible.?id=42.9.1|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.9.1|AUTODETECT|” 9:1) 7 1 -1 9 0 “tw://bible.?id=42.13.32|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.13.32|AUTODETECT|” 13:32) 7 1 -1 9 0 “tw://bible.?id=44.19.12|AUTODETECT|” ; and ) 14 1 -1 9 0 “tw://bible.?id=44.19.12|AUTODETECT|” Acts 19:12) 7 1 -1 9 0 0 . ) 7 1 3 8 0 0 2. It is not true that demon-possession is simply another name for ) 8 1 -1 9 0 0 insanity) 7 1 -1 9 0 “tw://bible.?id=40.8.28|AUTODETECT|” . The fact is that in only two of the many reported cases of possession does the latter very definitely affect the mind 14 1 -1 9 0 “tw://bible.?id=40.8.28|AUTODETECT|” Matt. 8:28) 7 1 -1 9 0 “tw://bible.?id=44.19.14-44.19.16|AUTODETECT|” ff. and parallels; and ) 14 1 -1 9 0 “tw://bible.?id=44.19.14-44.19.16|AUTODETECT|” Acts 19:14 16) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 0 3. Though there is resemblance, it is not true that demon-possession is simply another name for multiple personality or dissociation (for example, Dr. Jekyll and Mr. Hyde; or the young lady who was divided between three distinct personalities: the Saint, the Realist, and Sally). Differences between multiple personality and demon-possession: ) 8 1 -1 9 0 0 a.) 7 1 -1 9 0 0 demons are spiritual beings who are able to depart from a man and to enter the swine; ) 8 1 -1 9 0 0 b.) 7 1 -1 9 0 0 they are always evil; and ) 8 1 -1 9 0 0 c.) 7 1 -1 9 0 0 they are not driven out by psychological treatments applied over a longer or shorter period of time, but by the word and power of Christ, instantly. None of this 8 1 -1 9 0 0 a., b.) 7 1 -1 9 0 0 and ) 8 1 -1 9 0 0 c.) 7 1 -1 9 0 0 ) applies to multiple personality. ) 7 1 3 8 0 “tw://bible.?id=41.5.7-41.5.10|AUTODETECT|” 4. The term demon-possession describes a condition in which a distinct and evil personality, foreign to the person possessed, has taken control of an individual. This evil personality or demon is able to speak through the mouth of the possessed individual, and to answer when addressed 14 1 -1 9 0 “tw://bible.?id=41.5.7-41.5.10|AUTODETECT|” Mark 5:7 10) 7 1 -1 9 0 “tw://bible.?id=42.4.41|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.4.41|AUTODETECT|” Luke 4:41) 7 1 -1 9 0 “tw://bible.?id=44.16.18|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=44.16.18|AUTODETECT|” Acts 16:18) 7 1 -1 9 0 “tw://bible.?id=44.19.13-44.19.15|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=44.19.13-44.19.15|AUTODETECT|” 19:13 15) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=40.12.29|AUTODETECT|” 5. Demons are the agents of Satan. Jesus came on earth in order to crush the power of Satan. He came to bind the strong man 14 1 -1 9 0 “tw://bible.?id=40.12.29|AUTODETECT|” Matt. 12:29) 7 1 -1 9 0 “tw://bible.?id=42.11.21|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.11.21|AUTODETECT|” Luke 11:21) 7 1 -1 9 0 “tw://bible.?id=42.11.22|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=42.11.22|AUTODETECT|” 22) 7 1 -1 9 0 “tw://bible.?id=66.20.1-66.20.3|AUTODETECT|” ; cf. ) 14 1 -1 9 0 “tw://bible.?id=66.20.1-66.20.3|AUTODETECT|” Rev. 20:1 3) 7 1 -1 9 0 “tw://bible.?id=51.2.15|AUTODETECT|” ) by means of his victory over him in the desert of temptation, and also by means of demon-expulsions and especially the cross 14 1 -1 9 0 “tw://bible.?id=51.2.15|AUTODETECT|” Col. 2:15) 7 1 -1 9 0 “tw://bible.?id=66.20.10|AUTODETECT|” ). This binding of the devil points forward to the latter s ultimate and complete defeat in connection with Christ s second coming 14 1 -1 9 0 “tw://bible.?id=66.20.10|AUTODETECT|” Rev. 20:10) 7 1 -1 9 0 “tw://bible.?id=45.16.20|AUTODETECT|” ; cf. ) 14 1 -1 9 0 “tw://bible.?id=45.16.20|AUTODETECT|” Rom. 16:20) 7 1 -1 9 0 0 ). ) 7 2 3 8 0 0 6. Convincing evidence of present-day demon-possession has not been furnished. Demonic influence, yes; demon-possession, not necessarily. ) It is clear that in the case mentioned here in 9:32 demon-possession had resulted in a serious handicap: loss of the power of speech. ) 6 1 3 8 0 0 33. When the demon had been cast out the dumb man spoke.) 7 1 -1 9 0 0 The manner in which the spectators were affected by this miracle is stated in these words: ) 6 1 -1 9 0 0 The crowd was filled with amazement and said, Never has anything like this been seen in Israel.) 7 1 -1 9 0 “tw://bible.?id=40.7.28|AUTODETECT|” Though this expression of astonishment is linked with this one miracle, and is also very appropriate in this connection for who would not be filled with wonder if, in his very presence, a person known to be without the power of speech suddenly starts to talk it may very well be viewed as the people s reaction to all the miracles that took place that day (verses 18 33). The words and the works of Jesus aroused surprise and wonder 14 1 -1 9 0 “tw://bible.?id=40.7.28|AUTODETECT|” Matt. 7:28) 7 1 -1 9 0 “tw://bible.?id=40.7.29|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=40.7.29|AUTODETECT|” 29) 7 1 -1 9 0 “tw://bible.?id=40.9.8|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=40.9.8|AUTODETECT|” 9:8) 7 1 -1 9 0 “tw://bible.?id=40.9.26|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=40.9.26|AUTODETECT|” 26) 7 1 -1 9 0 “tw://bible.?id=40.15.31|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=40.15.31|AUTODETECT|” 15:31) 7 1 -1 9 0 “tw://bible.?id=41.7.37|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.7.37|AUTODETECT|” Mark 7:37) 7 1 -1 9 0 “tw://bible.?id=41.4.41|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.4.41|AUTODETECT|” 4:41) 7 1 -1 9 0 “tw://bible.?id=42.4.15|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.4.15|AUTODETECT|” Luke 4:15) 7 1 -1 9 0 “tw://bible.?id=42.4.36|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=42.4.36|AUTODETECT|” 36) 7 1 -1 9 0 “tw://bible.?id=42.4.37|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=42.4.37|AUTODETECT|” 37) 7 1 -1 9 0 “tw://bible.?id=42.5.26|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.5.26|AUTODETECT|” 5:26) 7 1 -1 9 0 0 , etc.). ) 7 1 3 8 0 0 That the reaction was not unanimously favorable is brought out in verse ) 6 1 -1 9 0 0 34. The Pharisees, however, were saying, By the prince of the demons he casts out demons.) 7 1 -1 9 0 “tw://bible.?id=44.4.16|AUTODETECT|” It is to be observed that the Pharisees did not try to deny the reality of these mighty works. Cf. ) 14 1 -1 9 0 “tw://bible.?id=44.4.16|AUTODETECT|” Acts 4:16) 7 1 -1 9 0 0 . They did something even more wicked. It was to the enabling influence of Satan, the prince of the demons, that they ascribed Christ s power to perform miracles. The hostility revealed already in verses 3 and 11 reaches a very high point here in verse 34. Since 12:24 dwells in greater detail with this same Pharisaic accusation further discussion will be postponed until that passage is reached. ) 7 1 3 8 0 “tw://bible.?id=40.9.30|AUTODETECT|” The sin of the Pharisees was terrible indeed. They should have combined the evidence of the mighty works with the equally powerful testimony of the Messianic prophecies that were being fulfilled before their very eyes. In connection with the events recorded in ) 14 1 -1 9 0 “tw://bible.?id=40.9.30|AUTODETECT|” Matt. 9:30) 7 1 -1 9 0 “tw://bible.?id=40.9.33|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=40.9.33|AUTODETECT|” 33) 7 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” they should have thought of ) 14 1 -1 9 0 “tw://bible.?id=23.35.5|AUTODETECT|” Isa. 35:5) 7 1 -1 9 0 “tw://bible.?id=23.35.6|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=23.35.6|AUTODETECT|” 6) 7 1 -1 9 0 0 ( Then the eyes of the blind shall be opened & and the tongue of the dumb shall sing ). ) 7 1 3 8 0 0 9:35 38 ) 8 1 -1 9 0 0 The harvest is plentiful, but the laborers are few) 7 1 -1 9 0 0 ) 7 1 3 8 0 “tw://bible.?id=41.6.6|AUTODETECT|” Cf. ) 14 1 -1 9 0 “tw://bible.?id=41.6.6|AUTODETECT|” Mark 6:6) 7 1 -1 9 0 “tw://bible.?id=41.6.34|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=41.6.34|AUTODETECT|” 34) 7 1 -1 9 0 “tw://bible.?id=42.10.2|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.10.2|AUTODETECT|” Luke 10:2) 7 1 -1 9 0 0 ) 7 1 3 8 0 0 35 And Jesus went through all the cities and the villages, teaching in their synagogues and preaching the gospel of the kingdom, and healing every illness and every infinity. 36 Now when he saw the throngs he was moved with compassion for them, because they were fatigued and forlorn like sheep without a shepherd. 37 Then he said to his disciples, The harvest (is) plentiful, but the laborers (are) few. 38 Pray therefore the Lord of the harvest to thrust laborers into his harvest. ) 6 1 3 8 0 0 35. And Jesus went through all the cities and the villages, teaching in their synagogues and preaching the gospel of the kingdom, and healing every illness and every infirmity.) 7 1 -1 9 0 0 Here Matthew pauses, as it were. He looks back and repeats, almost word for word, what he has previously written (cf. 9:35 with 4:23), but substitutes all the cities and the villages for the earlier all Galilee, by means of this substitution probably adding emphasis to the comprehensive scope of Christ s ministry. For the rest, see on 4:23. ) 7 1 3 8 0 0 At this point, however, the character of the narrative changes somewhat. The terrain remains the same: the Great Galilean Ministry continues, and will continue until 15:20. But whereas until now the main interest has been centered in Christ s words of wisdom and his works of power, to which the crowds respond with enthusiasm but the scribes and Pharisees with growing antagonism, from this point on the deeply emotional forces motivating each of the leading actors in this drama of salvation become more sharply defined. Thus we are now told, for the first time ) 8 1 -1 9 0 0 specifically) 7 1 -1 9 0 0 8 1 -1 9 0 0 implied) 7 1 -1 9 0 “tw://bible.?id=41.3.21|AUTODETECT|” in 8:17), that Jesus helping and healing missions result from sympathy or compassion; that the base accusation of the Pharisees By the prince of the demons he casts out demons, 9:34 is not about to be dropped but is to be repeated (10:25; 12:24, 27), with murderous intent (12:14); and that the people s enthusiasm regarding the prophet of Nazareth is to a large extent of a carnal nature, so that when their earthly expectation is not satisfied they turn against him (11:20 ff.). So do his own brothers 14 1 -1 9 0 “tw://bible.?id=41.3.21|AUTODETECT|” Mark 3:21) 7 1 -1 9 0 “tw://bible.?id=41.3.22|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=41.3.22|AUTODETECT|” 22) 7 1 -1 9 0 0 ), and his own townspeople (13:57). ) 7 2 3 8 0 0 Consequently Christ s ministry becomes a bitter struggle. Gradually the cross comes into view; for him uniquely, but in a broader sense for his disciples also, because of their connection with him (10:25, 38). ) In line with these introductory remarks is verse ) 6 1 -1 9 0 0 36. Now when he saw the throngs he was moved with compassion for them, because they were fatigued and forlorn like sheep without a shepherd.) 7 1 -1 9 0 “tw://bible.?id=40.11.28|AUTODETECT|” We may perhaps picture Jesus as standing on an elevated place. He sees many people coming toward him. Are some perhaps seeking physical healing for themselves, while others carry their sick to Jesus? One thing is clear: few, if any, have found the peace that passes all understanding. How can they discover it when their leaders are always burdening them with legalistic niceties about sabbaths, fasts, phylacteries, and tassels? These poor people are oppressed by the burdens which the Pharisees place upon them 14 1 -1 9 0 “tw://bible.?id=40.11.28|AUTODETECT|” Matt. 11:28) 7 1 -1 9 0 “tw://bible.?id=40.15.14|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=40.15.14|AUTODETECT|” 15:14) 7 1 -1 9 0 “tw://bible.?id=40.23.4|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=40.23.4|AUTODETECT|” 23:4) 7 1 -1 9 0 0 ). ) 7 1 3 8 0 “tw://bible.?id=40.23.23|AUTODETECT|” Jesus, whose emphasis is upon the weightier matters of the law: justice, mercy, and fidelity 14 1 -1 9 0 “tw://bible.?id=40.23.23|AUTODETECT|” Matt. 23:23) 7 1 -1 9 0 0 ), takes their condition ) 8 1 -1 9 0 0 to heart) 7 1 -1 9 0 0 . He is deeply moved with compassion or sympathy,��) -2 1 0 0 0 0 0 0 _ftnref30 10 1 -1 9 0 “#_ftn30” 425) 7 1 -1 9 0 “tw://bible.?id=41.1.41|AUTODETECT|” �� both of these English words being identical in origin and referring to something whether sorrow or joy, though mostly the first which someone experiences along with another. The sorrows of the people are Christ s own sorrows, for he dearly loves these burdened ones. He feels deeply for them, and is eager to help them. On the subject of the Lord s sympathy see also 8:17; 14:14; 15:32; 18:27; 20:34; ) 14 1 -1 9 0 “tw://bible.?id=41.1.41|AUTODETECT|” Mark 1:41) 7 1 -1 9 0 “tw://bible.?id=41.5.19|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.5.19|AUTODETECT|” 5:19) 7 1 -1 9 0 “tw://bible.?id=41.6.34|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=41.6.34|AUTODETECT|” 6:34) 7 1 -1 9 0 “tw://bible.?id=42.7.13|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.7.13|AUTODETECT|” Luke 7:13) 7 1 -1 9 0 0 . ) 7 1 3 8 0 0 Jesus sees them as only he, with his marvelously sympathetic heart, is able to see them, namely, as sheep whose shepherd has abandoned them, and who are therefore perishing on the barren, windswept steppe. Such sheep are fatigued and forlorn, dejected and deserted. ��) -2 1 0 0 0 0 0 0 _ftnref31 10 1 -1 9 0 “#_ftn31” 426) 7 1 -1 9 0 0 �� They are thoroughly exhausted and are exposed to ravenous beasts, wind and weather, hunger and thirst. What domestic animal is more dependent, hence more helpless when left to itself, than a sheep? Sheep untended, unprotected, and unsought, what a picture of sinners left to themselves or harassed by the rabbis of that day. The people, like sheep, were in need of true guides and shepherds. ) 7 1 3 8 0 “tw://bible.?id=38.13.7|AUTODETECT|” The figure of sheep without a shepherd is rich in Biblical references. In addition to the passages based on ) 14 1 -1 9 0 “tw://bible.?id=38.13.7|AUTODETECT|” Zech. 13:7) 7 1 -1 9 0 “tw://bible.?id=40.26.31|AUTODETECT|” , namely, ) 14 1 -1 9 0 “tw://bible.?id=40.26.31|AUTODETECT|” Matt. 26:31) 7 1 -1 9 0 “tw://bible.?id=41.14.27|AUTODETECT|” and ) 14 1 -1 9 0 “tw://bible.?id=41.14.27|AUTODETECT|” Mark 14:27) 7 1 -1 9 0 “tw://bible.?id=4.27.17|AUTODETECT|” , see also ) 14 1 -1 9 0 “tw://bible.?id=4.27.17|AUTODETECT|” Num. 27:17) 7 1 -1 9 0 “tw://bible.?id=11.22.17|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=11.22.17|AUTODETECT|” I Kings 22:17) 7 1 -1 9 0 “tw://bible.?id=26.34.0|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=26.34.0|AUTODETECT|” Ezek. 34) 7 1 -1 9 0 “tw://bible.?id=38.10.2|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=38.10.2|AUTODETECT|” Zech. 10:2) 7 1 -1 9 0 “tw://bible.?id=38.11.5|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=38.11.5|AUTODETECT|” 11:5) 7 1 -1 9 0 “tw://bible.?id=43.10.12|AUTODETECT|” ; and ) 14 1 -1 9 0 “tw://bible.?id=43.10.12|AUTODETECT|” John 10:12) 7 1 -1 9 0 “tw://bible.?id=40.18.12-40.18.14|AUTODETECT|” . For a more favorable situation the shepherd seeking his lost sheep and finding it see on ) 14 1 -1 9 0 “tw://bible.?id=40.18.12-40.18.14|AUTODETECT|” Matt. 18:12 14) 7 1 -1 9 0 “tw://bible.?id=42.15.3-42.15.7|AUTODETECT|” ; cf. ) 14 1 -1 9 0 “tw://bible.?id=42.15.3-42.15.7|AUTODETECT|” Luke 15:3 7) 7 1 -1 9 0 0 . For a lengthy discussion of the relation between the Good Shepherd and his sheep, see ) -2 1 0 0 0 0 0 0 _ftnref32 9 1 -1 9 0 “#_ftn32” N.T.C.) 7 1 -1 9 0 0 on the Gospel according to John, Vol. II, pp. 97 132. ) 7 1 3 8 0 0 The disciples, who as a group of twelve were chosen by Jesus about the time when he preached the Sermon on the Mount, have now been with him for a while, and have received initial training toward apostleship. In their own small way they must share with their Master the burden of responsibility for men s salvation to the glory of God. It is therefore not surprising that we now read: ) 6 1 -1 9 0 0 37, 38. Then he said to his disciples, The harvest (is) plentiful, but the laborers (are) few. Pray therefore the Lord of the harvest to thrust laborers into his harvest.) 7 1 -1 9 0 “tw://bible.?id=6.24.15|AUTODETECT|” Jesus knows that every guilt-laden person in these large crowds is headed for the day of death and for the final judgment. These multitudes suggest a deplorable lack and the necessity of evangelistic labor to make up for this lack. They suggest the imperative need of something similar to the hard work that is required when without delay a crop must be harvested 14 1 -1 9 0 “tw://bible.?id=6.24.15|AUTODETECT|” Josh. 24:15) 7 1 -1 9 0 0 , ) 8 1 -1 9 0 0 this) 7 1 -1 9 0 “tw://bible.?id=40.28.16-40.28.20|AUTODETECT|” day ). The huge crowds are therefore very appropriately called the harvest, the very extensive field in need of immediate attention. By a legitimate extension of the figure one can say that this harvest, as here viewed, consists of the sum-total of the lost sheep of the house of Israel (10:6). The application to present (twentieth century) conditions would, without doing violence to the basic idea, enlarge the scope of the interpretation, so that the reference would be to all those who can be brought within the reach of the gospel 14 1 -1 9 0 “tw://bible.?id=40.28.16-40.28.20|AUTODETECT|” Matt. 28:16 20) 7 1 -1 9 0 “tw://bible.?id=41.16.15|AUTODETECT|” ; cf. ) 14 1 -1 9 0 “tw://bible.?id=41.16.15|AUTODETECT|” Mark 16:15) 7 1 -1 9 0 “tw://bible.?id=41.16.16|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=41.16.16|AUTODETECT|” 16) 7 1 -1 9 0 0 ). ) 8 1 3 8 0 0 Essentially) 7 1 -1 9 0 0 this is the explanation favored by most commentators.��) -2 1 0 0 0 0 0 0 _ftnref33 10 1 -1 9 0 “#_ftn33” 427) 7 1 -1 9 0 0 �� I believe it to be the correct view. There is, however, a different explanation. There are those who limit the figure of the harvest to those who are gathered into the heavenly garner, that is, to all those in whom the work of God s grace succeeds ;��) -2 1 0 0 0 0 0 0 _ftnref34 10 1 -1 9 0 “#_ftn34” 428) 7 1 -1 9 0 0 �� or, using different phraseology, to the limited number of the elect, who were mixed with unbelievers. ��) -2 1 0 0 0 0 0 0 _ftnref35 10 1 -1 9 0 “#_ftn35” 429) 7 1 -1 9 0 “tw://bible.?id=40.9.37|AUTODETECT|” �� But so to limit the figure, as used here in ) 14 1 -1 9 0 “tw://bible.?id=40.9.37|AUTODETECT|” Matt. 9:37) 7 1 -1 9 0 “tw://bible.?id=40.9.0|AUTODETECT|” , would seem hardly to be doing justice to the context, in which there is no mention of a separation between two groups: the ultimately saved and the ultimately lost. ) 14 1 -1 9 0 “tw://bible.?id=40.9.0|AUTODETECT|” Matt. 9) 7 1 -1 9 0 “tw://bible.?id=40.13.24-40.13.30|AUTODETECT|” regards the approaching throngs, with their burdens and needs, as living in this present moment, the moment when Jesus sees them and is moved with compassion because of them. To all of these people the gospel of salvation must be brought. What will happen in the end, at Christ s return, is not now being emphasized. It is true that in connection with that solemn and tremendous future event there will indeed be a twofold harvest 14 1 -1 9 0 “tw://bible.?id=40.13.24-40.13.30|AUTODETECT|” Matt. 13:24 30) 7 1 -1 9 0 “tw://bible.?id=40.13.36-40.13.43|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=40.13.36-40.13.43|AUTODETECT|” 36 43) 7 1 -1 9 0 “tw://bible.?id=66.14.14-66.14.20|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=66.14.14-66.14.20|AUTODETECT|” Rev. 14:14 20) 7 1 -1 9 0 “tw://bible.?id=40.3.12|AUTODETECT|” ; cf. ) 14 1 -1 9 0 “tw://bible.?id=40.3.12|AUTODETECT|” Matt. 3:12) 7 1 -1 9 0 “tw://bible.?id=40.25.31|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=40.25.31|AUTODETECT|” 25:31) 7 1 -1 9 0 0 ff.), but that is not the context ) 8 1 -1 9 0 0 here) 7 1 -1 9 0 0 . Here the harvest plentiful of verse 37 indicates ) 8 1 -1 9 0 0 at least) 7 1 -1 9 0 0 the approaching crowds, throngs, or multitudes of verse 36. ) 7 1 3 8 0 0 Jesus fixes the attention of the disciples upon the sharp contrast between the large number of people that constitute the harvest and the scarcity of the laborers who must try to gather them in. It is for this reason that he urges the disciples to pray that God, who is the Lord that is, the Owner and Supreme Ruler of the harvest, may send laborers into his harvest. Besides, in encouraging them to pray in this manner, is Jesus not also emphasizing the fact that more than the mere ) 8 1 -1 9 0 0 number) 7 1 -1 9 0 0 of the laborers is at stake, namely, also their ) 8 1 -1 9 0 0 quality?) 7 1 -1 9 0 0 They must be God-sent, not self-appointed. They must be men of love for God and love for souls. ) 7 1 3 8 0 “tw://bible.?id=11.8.41-11.8.43|AUTODETECT|” It is clear that Christ s intense desire for laborers and still more laborers to be thrust into the soul-harvest springs from his deep and infinite compassion. Verses 37, 38 must not be separated from verse 36 . This surely shows that as many as are called by the gospel are unfeignedly called. For God has most earnestly and truly declared in his Word what is acceptable to him, namely, that those who are called should come to him. He also seriously promises rest of soul and eternal life to all who come to him and believe (Canons of Dort, Heads of Doctrine III and IV, article 8). Among the many passages which support this doctrine of the well-meant presentation of the gospel to sinners, and of God s delight in their conversion and salvation, are the following: ) 14 1 -1 9 0 “tw://bible.?id=11.8.41-11.8.43|AUTODETECT|” I Kings 8:41 43) 7 1 -1 9 0 “tw://bible.?id=19.72.8-19.72.15|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=19.72.8-19.72.15|AUTODETECT|” Ps. 72:8 15) 7 1 -1 9 0 “tw://bible.?id=19.87.0|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=19.87.0|AUTODETECT|” 87) 7 1 -1 9 0 “tw://bible.?id=19.95.6-19.95.8|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=19.95.6-19.95.8|AUTODETECT|” 95:6 8) 7 1 -1 9 0 “tw://bible.?id=20.11.30|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=20.11.30|AUTODETECT|” Prov. 11:30) 7 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=23.1.18|AUTODETECT|” Isa. 1:18) 7 1 -1 9 0 “tw://bible.?id=23.1.5|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=23.1.5|AUTODETECT|” 5) 7 1 -1 9 0 “tw://bible.?id=23.55.1|AUTODETECT|” :1 ff.; ) 14 1 -1 9 0 “tw://bible.?id=23.55.1|AUTODETECT|” 55:1) 7 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=23.55.6|AUTODETECT|” 6) 7 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=23.55.7|AUTODETECT|” 7) 7 1 -1 9 0 “tw://bible.?id=23.61.1-23.61.3|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=23.61.1-23.61.3|AUTODETECT|” 61:1 3) 7 1 -1 9 0 “tw://bible.?id=24.8.20|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=24.8.20|AUTODETECT|” Jer. 8:20) 7 1 -1 9 0 “tw://bible.?id=24.35.15|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=24.35.15|AUTODETECT|” 35:15) 7 1 -1 9 0 “tw://bible.?id=27.12.3|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=27.12.3|AUTODETECT|” Dan. 12:3) 7 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=28.11.8|AUTODETECT|” Hos. 11:8) 7 1 -1 9 0 “tw://bible.?id=33.7.18-33.7.20|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=33.7.18-33.7.20|AUTODETECT|” Mic. 7:18 20) 7 1 -1 9 0 “tw://bible.?id=39.1.11|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=39.1.11|AUTODETECT|” Mal. 1:11) 7 1 -1 9 0 “tw://bible.?id=40.22.9|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=40.22.9|AUTODETECT|” Matt. 22:9) 7 1 -1 9 0 “tw://bible.?id=40.23.37|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=40.23.37|AUTODETECT|” 23:37) 7 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” ff.; ) 14 1 -1 9 0 “tw://bible.?id=40.28.19|AUTODETECT|” 28:19) 7 1 -1 9 0 “tw://bible.?id=40.28.20|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=40.28.20|AUTODETECT|” 20) 7 1 -1 9 0 “tw://bible.?id=42.13.6-42.13.9|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.13.6-42.13.9|AUTODETECT|” Luke 13:6 9) 7 1 -1 9 0 “tw://bible.?id=42.15.0|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.15.0|AUTODETECT|” 15) 7 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=42.19.10|AUTODETECT|” 19:10) 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 7 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=43.10.16|AUTODETECT|” 10:16) 7 1 -1 9 0 “tw://bible.?id=44.2.38-44.2.40|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=44.2.38-44.2.40|AUTODETECT|” Acts 2:38 40) 7 1 -1 9 0 “tw://bible.?id=44.4.12|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=44.4.12|AUTODETECT|” 4:12) 7 1 -1 9 0 “tw://bible.?id=45.10.1|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=45.10.1|AUTODETECT|” Rom. 10:1) 7 1 -1 9 0 “tw://bible.?id=45.10.12|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=45.10.12|AUTODETECT|” 12) 7 1 -1 9 0 “tw://bible.?id=45.11.32|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=45.11.32|AUTODETECT|” 11:32) 7 1 -1 9 0 “tw://bible.?id=46.9.22|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=46.9.22|AUTODETECT|” I Cor. 9:22) 7 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=47.5.20|AUTODETECT|” II Cor. 5:20) 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” 21) 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 7 1 -1 9 0 “tw://bible.?id=66.3.20-66.3.22|AUTODETECT|” ; ) 14 1 -1 9 0 “tw://bible.?id=66.3.20-66.3.22|AUTODETECT|” Rev. 3:20 22) 7 1 -1 9 0 “tw://bible.?id=43.4.35|AUTODETECT|” . See also the treatment of this subject in connection with 18:14, and note the additional references mentioned there. For verses 36 38 see also N.T.C. on ) 14 1 -1 9 0 “tw://bible.?id=43.4.35|AUTODETECT|” John 4:35) 7 1 -1 9 0 0 . ) 8 1 3 8 0 0 Summary of Chapters 8 and 9) 7 1 -1 9 0 0 ) 7 4 3 8 0 0 These chapters are mainly devoted to the narration of a series of miracles performed by Jesus. It is by means of them that the Lord reveals his omnipotence. By a mere touch of the hand (8:3, 15; 9:29) he heals immediately and completely. In fact such a touch is not even needed (8:8, 13). His power to heal extends not only to man s body but comprises also his soul (9:2). He not only delivers from physical illness; he also drives out demons (8:16, 28 ff.; 9:32, 33).

In fact, there is no limit to his power to restore (8:16; 9:35). He even stills the storm (8:26) and raises the dead (9:25). ) Not only does he by means of these marvelous works reveal his power, also his infinite love. He carries men s diseases by taking their infirmities upon himself (see the explanation of 8:17). His tender compassion, implied already in 8:17 and 9:13, receives its fullest expression in 9:36. His sympathy overleaps the boundaries of race and nationality (8:10 12). He is a friend of publicans and sinners (9:10). ) Those who would follow him must do so without any reservation, the lesson which the two aspirants (8:19 22) had not learned, but Matthew had taken to heart (9:9).

Though as concerns man s weak and sinful nature discipleship implies painful self-denial, nevertheless for those who are experiencing the grace of renewal, be it only in its initial stage think of Christ s disciples, men of little faith (8:26) close association with the Lord means joy. Why then should they observe man-made fasts (9:15)? ) Matthew draws a sharp contrast between ) 8 1 -1 9 0 0 a.) 7 1 -1 9 0 0 the hatred toward the Lord shown in increasing measure by the Pharisees (9:3, 11, 34) and ) 8 1 -1 9 0 0 b.) 7 1 -1 9 0 0 the love of the Savior. The latter is moved with compassion when, on beholding approaching multitudes, he realizes that their Pharisaic leaders, always majoring on minors (23:23), have in reality left their charges as sheep without a shepherd (9:36). In view of this, Jesus says to his disciples, The harvest (is) plentiful, but the laborers (are) few. Pray therefore the Lord of the harvest to thrust out laborers into his harvest. ) -2 1 0 0 0 0 0 0 _ftn1 9 1 3 8 0 “#_ftnref1” A.V. ) 7 1 -1 9 0 0 Authorized Version (King James) ) -2 1 0 0 0 0 0 0 _ftn2 10 1 3 8 0 “#_ftnref2” 398 ) 7 1 -1 9 0 0 And even this does not necessarily have to be viewed as an exception, for it is the friends reaction to Christ s command that the blind man be called. It is almost as if Jesus by the mouth of these friends were saying to the blind man, Be of good cheer. ) -2 1 0 0 0 0 0 0 _ftn3 10 1 3 8 0 “#_ftnref3” 399 ) 7 1 -1 9 0 0 A. T. Robertson, ) 8 1 -1 9 0 0 Word Pictures) 7 1 -1 9 0 “tw://bible.?id=42.5.20|AUTODETECT|” , p. 71, calls the present passive indicative ������� (the preferred text) an aoristic present. That it is a kind of past-present, meaning have been, and therefore are at this very moment, and remain, forgiven, would seem to follow also from the use of the perfect passive indicative ������� in the parallel passage, ) 14 1 -1 9 0 “tw://bible.?id=42.5.20|AUTODETECT|” Luke 5:20) 7 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn4 10 1 3 8 0 “#_ftnref4” 400 ) 7 1 -1 9 0 “tw://bible.?id=43.5.14|AUTODETECT|” As to ) 14 1 -1 9 0 “tw://bible.?id=43.5.14|AUTODETECT|” John 5:14) 7 1 -1 9 0 0 see N.T.C. on that passage. ) -2 1 0 0 0 0 0 0 _ftn5 10 1 3 8 0 “#_ftnref5” 401 ) 7 1 -1 9 0 0 The original uses two aorists (�������, aor. pass. participle, having arisen; and ���, aor. imper. active, take up); then U����, sec. per. sing. pres. imperative, go or be going. ) -2 1 0 0 0 0 0 0 _ftn6 9 1 3 8 0 “#_ftnref6” A.R.V. ) 7 1 -1 9 0 0 American Standard Revised Version ) -2 1 0 0 0 0 0 0 _ftn7 10 1 3 8 0 “#_ftnref7” 402 ) 7 1 -1 9 0 0 As to the idea that Matthew and James the Less were brothers see footnote 113, p. 95. ) -2 1 0 0 0 0 0 0 _ftn8 11 1 3 8 0 “#_ftnref8” 403 ) 7 1 -1 9 0 0 With most translators and commentators 8 1 -1 9 0 0 op. cit.,) 7 1 -1 9 0 0 p. 353) I believe that the first �P��� (as well as the last) in verse 10 refers to Jesus, to whom the preceding �P�� (in ���������� �P��) also points. This furnishes an easy thought transition: as he [Jesus] was reclining at table, many & reclined at table with him [Jesus].& Why is it that your teacher is eating with tax-collectors and sinners? ) -2 1 0 0 0 0 0 0 _ftn9 11 1 3 8 0 “#_ftnref9” 404 ) 7 1 -1 9 0 0 Literally, And it came to pass while he was reclining at table that.& This and it came to pass or happened is a construction of frequent occurrence in Hebrew 8 1 -1 9 0 0 way) 13 1 -1 9 0 0 e) 8 1 -1 9 0 0 h�) 7 1 -1 9 0 0 ) and its Septuagintal equivalent. ) -2 1 0 0 0 0 0 0 _ftn10 11 1 3 8 0 “#_ftnref10” 405 ) 7 1 -1 9 0 0 On 0��� see footnote 133 on p. 131. ) -2 1 0 0 0 0 0 0 _ftn11 10 1 3 8 0 “#_ftnref11” 406 ) 7 1 -1 9 0 0 As the parallelistic construction indicates, the ) 8 1 -1 9 0 0 %ecedh) 7 1 -1 9 0 “tw://bible.?id=28.6.6|AUTODETECT|” of ) 14 1 -1 9 0 “tw://bible.?id=28.6.6|AUTODETECT|” Hos. 6:6) 7 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” refers not only to love toward the neighbor but also to knowledge of hence, covenant fellowship with God. Here in ) 14 1 -1 9 0 “tw://bible.?id=40.9.13|AUTODETECT|” Matt. 9:13) 7 1 -1 9 0 0 the emphasis in ���� is obviously on the former: kindness extended even toward publicans and sinners. ) -2 1 0 0 0 0 0 0 _ftn12 10 1 3 8 0 “#_ftnref12” 407 ) 7 1 -1 9 0 0 For example, by A. T. Robertson, ) 8 1 -1 9 0 0 Harmony of the Gospels) 7 1 -1 9 0 0 , New York, 1922, footnote on p. 40; also by H. N. Ridderbos, Lenski, and Grosheide in their respective commentaries on this Matthew passage. ) -2 1 0 0 0 0 0 0 _ftn13 10 1 3 8 0 “#_ftnref13” 408 ) 7 1 -1 9 0 “tw://bible.?id=40.9.14|AUTODETECT|” See the comments on ) 14 1 -1 9 0 “tw://bible.?id=40.9.14|AUTODETECT|” Matt. 9:14) 7 1 -1 9 0 0 by W. C. Allen 8 1 -1 9 0 0 I.C.C.) 7 1 -1 9 0 0 ), A. B. Bruce 8 1 -1 9 0 0 Expositor s Greek Testament) 7 1 -1 9 0 0 ), John Calvin, C. R. Erdman, S. E. Johnson 8 1 -1 9 0 0 Interpreter s Bible) 7 1 -1 9 0 0 ), and R. V. G. Tasker 8 1 -1 9 0 0 Tyndale New Testament Commentaries) 7 1 -1 9 0 0 ). ) -2 1 0 0 0 0 0 0 _ftn14 10 1 3 8 0 “#_ftnref14” 409 ) 7 1 -1 9 0 “tw://bible.?id=41.2.18|AUTODETECT|” The periphrastic imperfect &��� ����������� 14 1 -1 9 0 “tw://bible.?id=41.2.18|AUTODETECT|” Mark 2:18) 7 1 -1 9 0 0 ) does not decide the issue in either direction. It describes or pictures but does not necessarily indicate that what is being described coincided in time with the event related in the preceding paragraph. It simply is a fact that in Mark s Gospel 2:18 22 is one of those sections that lack any specific reference to time or chronological order. See also N. B. Stonehouse, ) 8 1 -1 9 0 0 Origins of the Synoptic Gospels) 7 1 -1 9 0 0 , p. 66. ) -2 1 0 0 0 0 0 0 _ftn15 11 1 3 8 0 “#_ftnref15” 410 ) 7 1 -1 9 0 0 Whether we read ����� or �����, the rendering often is allowable in either case. See L.N.T. (A. and G.), pp. 695 and 736. There is also strong support for the reading which omits the adverb altogether. See textual apparatus N.N. ) -2 1 0 0 0 0 0 0 _ftn16 10 1 3 8 0 “#_ftnref16” 411 ) 7 1 -1 9 0 0 For a more detailed account of this relationship see my ) 8 1 -1 9 0 0 More Than Conquerors) 7 1 -1 9 0 0 , Grand Rapids, seventeenth edition 1970, pp. 214 217. ) -2 1 0 0 0 0 0 0 _ftn17 10 1 3 8 0 “#_ftnref17” 412 ) 7 1 -1 9 0 0 These bridegroom s attendants must not be confused with ) 8 1 -1 9 0 0 the) 7 1 -1 9 0 “tw://bible.?id=43.3.29|AUTODETECT|” friend of the bridegroom 14 1 -1 9 0 “tw://bible.?id=43.3.29|AUTODETECT|” John 3:29) 7 1 -1 9 0 0 ) whose duty it was to bring the bride to the bridegroom and who rejoices when he hears the groom s voice in welcoming the bride. ) -2 1 0 0 0 0 0 0 _ftn18 10 1 3 8 0 “#_ftnref18” 413 ) 7 1 -1 9 0 0 Both Mark and Luke leave the impression that the two intertwined miracles about to be studied occurred ) 8 1 -1 9 0 0 after) 7 1 -1 9 0 “tw://bible.?id=41.5.21-41.5.43|AUTODETECT|” the preaching of the Sermon on the Mount and the calling and commissioning of The Twelve 14 1 -1 9 0 “tw://bible.?id=41.5.21-41.5.43|AUTODETECT|” Mark 5:21 43) 7 1 -1 9 0 “tw://bible.?id=42.8.40-42.8.56|AUTODETECT|” with 3:13 ff.; and cf. ) 14 1 -1 9 0 “tw://bible.?id=42.8.40-42.8.56|AUTODETECT|” Luke 8:40 56) 7 1 -1 9 0 “tw://bible.?id=40.9.18|AUTODETECT|” with 6:12 ff.). Those who accept this view but nevertheless ascribe an earlier date to the question about fasting get into a difficulty, because ) 14 1 -1 9 0 “tw://bible.?id=40.9.18|AUTODETECT|” Matt. 9:18) 7 1 -1 9 0 0 chronologically links verses 14 17 with verses 18 26. Let the reader judge whether their attempts to solve this puzzle are successful. In my opinion they are not. F. W. Grosheide gets rid of the sequence problem by rendering verse 18a as follows: Once while he was teaching such things. See his ) 8 1 -1 9 0 0 Kommentaar op het Nieuwe Testament) 7 1 -1 9 0 0 , p. 115. A. T. Robertson, in his ) 8 1 -1 9 0 0 Harmony) 7 1 -1 9 0 “tw://bible.?id=40.9.18|AUTODETECT|” , p. 74, a footnote, remarks, Broadus felt that the language of ) 14 1 -1 9 0 “tw://bible.?id=40.9.18|AUTODETECT|” Matt. 9:18) 7 1 -1 9 0 “tw://bible.?id=40.9.14|AUTODETECT|” compelled him to place 9:18 after 9:17. I [Robertson] do not think so, for While he spake may be merely an introductory phrase for a new paragraph. A striking illustration of what can happen when one refuses to arrive at a decision with respect to the lateness or earliness of the question about fasting is furnished by the Berkeley Version which ascribes two different dates to what is clearly the same incident. Above ) 14 1 -1 9 0 “tw://bible.?id=40.9.14|AUTODETECT|” Matt. 9:14) 7 1 -1 9 0 “tw://bible.?id=41.2.18|AUTODETECT|” ff. it places the date Autumn, 28 a.d. and above its parallel, ) 14 1 -1 9 0 “tw://bible.?id=41.2.18|AUTODETECT|” Mark 2:18) 7 1 -1 9 0 0 ff., the date April May, 28 a.d. ) -2 1 0 0 0 0 0 0 _ftn19 11 1 3 8 0 “#_ftnref19” 414 ) 7 1 -1 9 0 0 For 0��� see p. 131, including footnote 133. ) -2 1 0 0 0 0 0 0 _ftn20 11 1 3 8 0 “#_ftnref20” 415 ) 7 1 -1 9 0 0 �7� used indefinitely. See Gram.N.T., p. 292. ) -2 1 0 0 0 0 0 0 _ftn21 10 1 3 8 0 “#_ftnref21” 416 ) 7 1 -1 9 0 0 �������: having arisen. ) -2 1 0 0 0 0 0 0 _ftn22 11 1 3 8 0 “#_ftnref22” 417 ) 7 1 -1 9 0 0 For 0��� see footnote 133 on p. 131. ) -2 1 0 0 0 0 0 0 _ftn23 10 1 3 8 0 “#_ftnref23” 418 ) 7 1 -1 9 0 0 Cf. S.BK. IV, p. 277. ) -2 1 0 0 0 0 0 0 _ftn24 10 1 3 8 0 “#_ftnref24” 419 ) 7 1 -1 9 0 0 On this passage see A. Schlatter, ) 8 1 -1 9 0 0 Erl�uterungen zum Neuen Testament) 7 1 -1 9 0 0 , Stuttgart, 1908. ) -2 1 0 0 0 0 0 0 _ftn25 10 1 3 8 0 “#_ftnref25” 420 ) 7 1 -1 9 0 0 By touching ) 8 1 -1 9 0 0 the tassel) 7 1 -1 9 0 0 she was, of course, touching ) 8 1 -1 9 0 0 the garment) 7 1 -1 9 0 “tw://bible.?id=41.5.27|AUTODETECT|” . ) 14 1 -1 9 0 “tw://bible.?id=41.5.27|AUTODETECT|” Mark 5:27) 7 1 -1 9 0 “tw://bible.?id=41.5.28|AUTODETECT|” , ) 14 1 -1 9 0 “tw://bible.?id=41.5.28|AUTODETECT|” 28) 7 1 -1 9 0 0 does not even mention the tassel, only the garment. ) -2 1 0 0 0 0 0 0 _ftn26 10 1 3 8 0 “#_ftnref26” 421 ) 7 1 -1 9 0 0 Thus, for example, R. V. G. Tasker, ) 8 1 -1 9 0 0 op. cit.,) 7 1 -1 9 0 0 p. 100, states that the girl may have been in a deep coma which her relatives not unnaturally mistook for death. It is only fair to add that he also gives reasons in support of the opposite view, namely, that the child had actually died. ) -2 1 0 0 0 0 0 0 _ftn27 10 1 3 8 0 “#_ftnref27” 422 ) 7 1 -1 9 0 “tw://bible.?id=42.6.21|AUTODETECT|” I believe this description does justice both to the imperfect tense, the meaning of the uncompounded verb 14 1 -1 9 0 “tw://bible.?id=42.6.21|AUTODETECT|” Luke 6:21) 7 1 -1 9 0 0 ), and the sense of the prefix. A somewhat similar compound verbal form occurs in German: ) 8 1 -1 9 0 0 Sie lachten ihn aus) 7 1 -1 9 0 0 , Dutch: ) 8 1 -1 9 0 0 Zij lachten hem uit) 7 1 -1 9 0 0 (they were laughing him out). It is difficult, perhaps impossible, to find an English term that will convey exactly the same meaning. They were laughing at him and They were ridiculing him are hardly adequate. As I see it, the best is still, They laughed him to scorn (A.V.), or else, with retention of the descriptive flavor of the imperfect, They were laughing in his face. ) -2 1 0 0 0 0 0 0 _ftn28 10 1 3 8 0 “#_ftnref28” 423 ) 7 1 -1 9 0 0 S.BK. I, p. 525. ) -2 1 0 0 0 0 0 0 _ftn29 12 1 3 8 0 “#_ftnref29” 424 ) 7 1 -1 9 0 0 In addition to the entries on this subject in the various religious, and Biblical encyclopaedias, and the sources mentioned in them (see, for example, S.H.E.R.K., Vol. III, pp. 401 403; I.S.B.E., Vol. II, pp. 827 829) I wish to call attention to the following: Foerster s article on ������ and related words, Th.D.N.T., Vol. II, pp. 1 20; J. D. Mulder s articles on Mental Disease and Demon Possession, ) 8 1 -1 9 0 0 The Banner) 7 1 -1 9 0 0 (a weekly published by the Christian Reformed denomination, with headquarters in Grand Rapids, Mich., issues of March 24, 31, April 7, 14, 1933); and, in the same periodical, Sept. 2, 1921 issue, the article on Demon Possession by H. Schultze. ) -2 1 0 0 0 0 0 0 _ftn30 10 1 3 8 0 “#_ftnref30” 425 ) 7 1 -1 9 0 0 The verb is �����������, third per. sing. aor. indic. pass. of �������������. For a discussion of its basic idea, particularly in connection with the cognate noun �������� see N.T.C. on Philippians, p. 58, footnote 39. ) -2 1 0 0 0 0 0 0 _ftn31 10 1 3 8 0 “#_ftnref31” 426 ) 7 1 -1 9 0 0 Note verbal similarity: in the original each of the two words has ten letters, begins with the same letter, ends with the same five letters, is a perf. pass. participle, and has four syllables. The first participle ���������, from ������, basically means ) 8 1 -1 9 0 0 skinned,) 7 1 -1 9 0 0 then ) 8 1 -1 9 0 0 completely worn out, fatigued, exhausted) 7 1 -1 9 0 0 . The second, r���������, from �����, means ) 8 1 -1 9 0 0 thrown) 7 1 -1 9 0 0 (here: on the ground), and so ) 8 1 -1 9 0 0 lying down in an utterly helpless and forsaken condition) 7 1 -1 9 0 0 . ) -2 1 0 0 0 0 0 0 _ftn32 9 1 3 8 0 “#_ftnref32” N.T.C. ) 7 1 -1 9 0 0 W. Hendriksen, New Testament Commentary ) -2 1 0 0 0 0 0 0 _ftn33 10 1 3 8 0 “#_ftnref33” 427 ) 7 1 -1 9 0 0 See, for example, the remarks of C. R. Erdman, H. N. Ridderbos, and A. T. Robertson, in their respective comments on this passage. Many names could easily be added to the list. ) -2 1 0 0 0 0 0 0 _ftn34 10 1 3 8 0 “#_ftnref34” 428 ) 7 1 -1 9 0 0 R. C. H. Lenski, ) 8 1 -1 9 0 0 op. cit.,) 7 1 -1 9 0 0 pp. 373, 374. ) -2 1 0 0 0 0 0 0 _ftn35 10 1 3 8 0 “#_ftnref35” 429 ) 7 1 -1 9 0 0 Calvin, ) 8 1 -1 9 0 0 Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke) 7 1 -1 9 0 0 , English translation, Vol. I, p. 421. )