Matthew 9
MCGARMatthew 9:1
(Gergesa, now called Khersa.) M 28-34; 1; M 1-21; L 26-40. [They left in the “even,” an elastic expression. If they left in the middle of the afternoon and were driven forward by the storm, they would have reached the far shore several hours before dark] [Midway between the north and south ends of the lake, and directly east across the lake from Magdala, was the little city of Gergesa. In front and somewhat to the south of this city Jesus landed. Some sixteen miles away and to the southeast, and seven miles back from the lake, was the well-known city of Gadara. Further on to the southeast, on the borders of Arabia, and at least fifty miles from Gergesa, was the city of Gerasa. The name Gerasenes is, therefore, probably an error of the transcribers for Gergesenes, as Origen suggested.
The region is properly called “country of the Gadarenes,” for Gadara was an important city, and the stamp of a ship on its coins suggests that its territory extended to the Lake of Galilee] [Gergesa] [The sides of the mountain near the ruins of Gergesa are studded with natural and artificial caves which were used as tombs.] [344] [The natural spirit of the man seeking to throw off the dominion of the demons would cry out in agony, and the demons themselves, in their own misery, would use him as a vehicle to express their own grief. It would be hard to imagine a more horrible state] [on this phrase, see , , , , , , , .
How these demons escaped from the abyss is one of the unsolved mysteries of the spirit world; but we have a parallel in the releasing of Satan– .] [Matthew tells of two, while Mark and Luke describe only one. They tell of the principal one–the one who was the fiercer. In order to tell of two, Matthew had to omit the name “legion,” which belonged to one; and conversely, Mark and Luke, to give the conversation with one, did not confuse us by telling of two.] [The judgment-day, the time of punishment and torment– , , .] [About a mile south of Khersa a spur of the mountain thrusts itself out toward the lake so that its foot is within forty feet of the water line. This is the only spot on that side of the lake where the mountains come near the water. The slope is so steep and the ledge at its foot so narrow that a herd rushing down could not check itself before tumbling into the water. [346] Skeptics have censured Jesus for permitting this loss of property. God may recognize our property rights as against each other, but he nowhere recognizes them in the realm of nature.
What was done to the swine was done by the demons, and the owners had no more right to complain than they would have had if the herd had been carried off by murrain, by flood, or by any other natural cause. All animals have a right to die, either singly or in numbers.
The demons evidently did not intend to destroy the swine. Their desire to have live bodies to dwell in shows that they did not. But the presence of the demons in their bodies made the hogs crazy, as it had the demoniac, and they ran the way their noses were pointed at the moment. For discussion of demoniacal possession, see .] [Gergesa] [for the cities which constituted Decapolis, see ] [They could see the sail of his boat as he started back.] [Capernaum.] [348] [FFG 344-348]
Matthew 9:2-8
M 2-8; M 1-12; L 17-26. [Luke uses the general expression [181] “those days,” referring to the early portion of our Lord’s ministry in Galilee. Mark says, “some days,” which implies the lapse of a considerable interval. The healing of the leper created such excitement that for some time, several weeks, Jesus kept out of the cities. He now, after the excitement has subsided, quietly enters Capernaum, and probably goes to the house of Simon Peter, now looked upon as his head quarters in Capernaum . His entrance into Capernaum marks the end of his first missionary tour through Galilee.] [Oriental houses are one or two storied structures, built in the form of a square, or rectangle, with an open space in the center called the court. They have one door which opens from the street into an open space called the porch, and this porch in turn opens upon the court.
In this porch there is usually a stairway leading to the roof. The roofs are invariably flat, and are surrounded by a breastwork or parapet to keep those on them from falling off.
Roofs or housetops are used as we use yards, only they are somewhat private. Some think that this house was a two-storied structure, and that Jesus was teaching in the upper room or second story. If this were so, there would have been little profit to the people who clung about the street door, for they could neither see nor hear. Besides, a two-storied house would probably have been beyond the means of Simon Peter. It is more likely that Jesus was in the room opposite the porch across the court. If so, the crowd at the door might catch an occasional word, or by tiptoing obtain a momentary glance; and thus fan the hope of some ultimate satisfaction.
The gospel is here called “the word,” for it is the Word among words, as the Bible is the Book among books.] [the fact that they were sitting, shows that they were honored above the rest: Jesus did not increase their ill-will by any needless disrespect] [182] [It is not likely that such a gathering came together by accident. Capernaum was known to be the headquarters of Jesus, and these leaders of the people had doubtless gathered there to wait for some opportunity to see or hear Jesus.
They recognized the necessity of coming to some definite judgment regarding him. We shall see in this scene the beginning of their hostility to Jesus, which developed into four objections: 1. Alleged blasphemy; 2. Intercourse with publicans and sinners; 3. Supposed neglect of ascetic duties, such as washings, fastings, etc.; 4. Alleged violation of the sabbath] [That is to say, the power of God the Father was then working in Jesus to perform miracles .
Some take this as implying that other miracles had been wrought that day, before the arrival of the paralytic. But the words are more likely a preface for what follows; in which case the meaning is that the cold disbelief of the Pharisees did not prevent Jesus from working miracles, as disbelief usually did– , .] [Palsy is an abbreviation of the word “paralysis.” It is caused by a cessation of the nervous activities.
See ). So far as the church forgives sins , it does it merely as the organ of God, and must do so according to the methods and ordinances laid down by God. Those who profess to forgive sin by word of mouth, should be able to make good their claim to this boasted power by healing diseases or otherwise removing the consequences of sin. Failing to do this, they must forever rest under justified suspicion that they are, wittingly or unwittingly, guilty of blasphemy.] [they] [A scornful expression, shown by the repetition, which means, literally, “this one these things.”] [In classic Greek to blaspheme means to speak evil or, or to slander a person, and it is used in this sense in the New Testament . Its ordinary New Testament use, however, is quite different, since it is employed to designate something which reflects evil on the character and nature of God. This use is peculiar to monotheistic writers, and was unknown to the Greeks.
Such blasphemies may be divided into three general heads, thus: 1. To attribute the unworthy to God. 2.
To deny the worthy to God. 3. To arrogate or claim any attribute, power, authority, etc., which belongs to exclusively to God. It was under this third head that Jesus seemed to lay himself open to accusation–an accusation entirely just if he had not been the [185] Son of God. The Pharisees were not faulty in their logic, but were mistaken in their premises; hence Jesus does not deny their doctrine; he merely corrects their mistaken application of it to himself. As to this pronounced forgiveness of Jesus, two questions arise: 1. Why did he forgive the man’s sins?
The haste with which the man was brought to Jesus suggests that his condition was critical; in which case the torment of sin would be the greater. As a searcher of hearts, Jesus saw the unuttered desire of the sick man, and at once responded to it.
If his words meant nothing to the conscience of the man, they were wasted; but Jesus knew what was in man. 2. Why did he pronounce the forgiveness so publicly? As the terms of pardon prescribed in the law were yet in full force, this open speech of Jesus was a surprising assertion of authority. In fact, such assertions were exceptional in his ministry; for only on three recorded occasions did he thus forgive sins . Being the exceptional and not the established method of pardon, and being thus employed in the presence of so representative an audience, it was evidently used for a special purpose; and that purpose was to show that Jesus had such power, that men seeing this power might believe him to be the Son of God. He was vindicating an eternal law of the universe, in which all human beings throughout all generations would be interested; viz.: that humanity has a Ruler who can present it spotless before the throne of God .
Jesus propounded his law in the presence of those most interested in exposing it if false, and most able to explode it had it not been true. Whether his words were truth or blasphemy, was the controversy between Christ and the rulers from that day to the end of his ministry– .] [Jesus read their thoughts by his divine insight, and not because of any recognized habit or tendency on their part to criticise him, for this is the first recorded indication of hostility on the part of the Pharisees, [186] though it is hinted at, at .
Such discernment of the thought was to be a characteristic mark of the expected Messiah , and Jesus had it . It also is an attribute peculiar to God– , , , ] [Jesus could see invisible sin, and could forgive it or condemn it, as the conditions moved him. The powers of discernment, forgiveness and condemnation make him the perfect Judge.] [To understand this sentence we should place the emphasis upon the word “say,” because the question at issue was the power or effect of his speech. The rabbis, after their first shock of surprise, thought that Jesus feared to attempt the fraud of a so-called miracle in the presence of learned men, lest he should be detected and exposed; and hence looked upon his present action as an attempt to bear himself safely off before the public, and to maintain his standing by the use of high-sounding words. They felt that he used words of unseen effect, because he dared not use those of seen effect. This was precisely the view that Jesus knew they would take, and that he wished them to take; for by showing his ability to work in the realms of sight that which is impossible; viz.: the healing of the sick man, he could place before them proof suited to their own reasoning that he had a like ability to work the impossible in the realms of the unseen; viz.: the forgiveness of the man’s sins.
By thus demonstrating his authority in the eternal and physical world, Jesus assures us of his dominion over the internal and spiritual.] [Daniel’s name for the Messiah– ] [The words “on earth” are taken by some to indicate the then existing contrast between Christ’s present humiliation or ministry on earth, and his future glorification or enthronement in heaven; in which case they would [187] mean that Jesus could grant now that which some might think could only be exercised hereafter. Others take them to mean the same as if Jesus had said, “You think that forgiveness can only be granted by the Father in heaven, but it can also be granted by the Son upon earth.
That which you have heretofore sought from the Father you may now seek from me.” The latter is probably the correct view. As to the test of power or authority, the miracle of Jesus was very convincing; for in the popular opinion sin was a cause of which disease was the effect. We are told, on the authority of later rabbis, that it was a maxim among the Jews that no diseased person could be healed till his sins were blotted out. We also recognize a correlation between sins and diseases, which the Saviour’s use of this miracle justifies. A mere miracle, such as swallowing fire or causing iron to float, would not prove his ability to forgive sins. The proof consisted in the relation which disease bears to sin, and the consequent relation which healing bears to forgiveness.
The connection between disease and sin is a real and necessary one. The Jews were right in seeing this connection, but they erred in thinking that they were warranted in criminating every one whom they found afflicted, and in judging that the weight of the affliction indicated the quantity of the sin.
The Book of Job should have corrected this error. Such unrighteous judgments are condemned by Christ . Paralysis is, however, to-day looked upon as ordinarily the punishment of some personal sin, usually that of intemperance or sensuality] [What command could be more pleasant than that which bade this sick man go home forgiven and healed?] [“A sweet saying! The bed had borne the man; now the man bore the bed”–] [The “all” of this passage hardly includes the scribes and Pharisees, or, if it does, their admiration of Jesus was but a momentary enthusiasm, which quickly passed away] [Some take the word “men” as the plural of category, and apply it to Christ. Others think that they regarded Jesus as a mere man among other men, and that they therefore looked upon his power as a gift given to men generally, and not as something peculiar to himself. If this latter view is correct, it is likely that they took the words “Son of man” as referring to men generally, and not as a reference to the Messiah, such as Jesus meant it to be.] [Literally, seen paradoxes: things contrary to common thought and ordinary experience. They had seen a threefold miracle: sins forgiven, thoughts read and palsy healed.] [FFG 181-189]
Matthew 9:9
(At or near Capernaum.) M 9; M 13, 14; L 27, 28. [after the healing of the paralytic] [ he left Capernaum, and sought the shore of the sea, which formed a convenient auditorium for him, and which was hence a favorite scene for his teaching] [It will be observed that Matthew, in his account of his call, does not make himself prominent. All [189] the evangelists keep themselves in the background. Because Mark and Luke give us the name Levi, it has been thought by some that they describe the call of a different person from the one mentioned by Matthew–an opinion which seems to have started with Origen. But the difference in name is not an important divergence, for many in that day had two names; as, for example, Lebbæus, who was called Thaddæus; Silas, who was called Sylvanus; John, who was called Mark; etc. Moreover, it was then common to change the name; as is shown by the cases of Simon, who became Peter; Joseph, who became Barnabas; Saul, who became Paul, etc. Therefore, as we have previously suggested .
It is not likely, however, that Matthew and James were brothers, for Alphæus was a very common Jewish name, and brothers are usually mentioned in pairs in the apostolic lists, and these two are not so mentioned. Pool takes the extreme view here, contending that James, Matthew, Thaddæus, and Simon Zelotes were four brethren] [Wherever it is at all practicable, Orientals sit at their work.
The place of toil was usually a booth or a small hut. Whether Matthew’s booth was by the lake, to collect duties on goods and people ferried across; or whether it was by the roadside on the great highway leading from Damascus to Acco, to collect taxes on all produce brought into Capernaum, is not material. The revenues which Rome derived from conquered nations consisted of tolls, tithes, harbor duties, taxes for use of public pasture lands, and duties for the use of mines and salt works] [190] [Such obedience was not, of course, performed in ignorance; it indicates that Matthew was already a disciple, as were the four fisherman when they also received a like call. Matthew was now called to become a personal attendant of Jesus, preparatory to being chosen an apostle. Nor are we to conclude from the abruptness of his movements that he went off without settling accounts with the head of his office. Though it may be more dramatic to thus picture him as departing at once, yet the settlement of accounts was indispensable to his good name in the future, and in no way diminishes the reality and beauty of his sacrifice–a beauty which Matthew himself forbears to mention, as became him .
But Matthew certainly neither delayed nor sought counsel . By thus calling a publican, Jesus reproved the religious narrowness of his times.] [191] [FFG 189-191]
Matthew 9:10-17
(Capernaum.) M 10-17; M 15-22; L 29-39. [another name for the apostle Matthew] [Matthew had invited his old friends] [that is, the scribes which were of their party or sect] [From their standpoint, the question was natural enough. No strict Jew could eat with a Gentile , and Matthew’s guests were classed with the heathen.] [For an explanation of this passage, see , , , ). Mourning and fasting would therefore ill befit such an occasion.] [350] [Jesus here foretells the removal of his visible presence from his disciples by his ascension. His words predict but do not command a fast. He prescribed no stated fasts, and the apostolic church kept none. History shows that prescribed fasts become formal and tend to Phariseeism.] [Jesus justifies the conduct of his disciples by an appeal to the principles of the new dispensation, by which they were governed.
The disciples of John looked upon Jesus as a reformer of Judaism, but he corrects their false impressions. To tear the new dispensation to pieces to renovate or embellish the old would be to injure the new and to destroy the old.
By the process of fulling or dressing, new cloth was cleansed and shrunk so as to become more compact. The new cloth, therefore, had in it, so to speak, a life-element, and in its movement while shrinking it would tear the weaker fiber of the old cloth to which it was sewed, and thus enlarge the rent. The new dispensation could have rites and forms of its own, but could not conform to the rites of the Pharisees. If the conduct of his disciples had made a rent in the rabbinical traditions with regard to fasting, Jesus could not so modify the conduct of his disciples as to patch the rent without injuring the moral sense of his disciples, and without making Phariseeism a more meaningless hypocrisy than ever.] [This parable is also an illustration of the principles set forth above. Wine was then stored in casks of skin–usually hides of goats. Wine-skins, newly made, were elastic, and would expand to accommodate the fermentation of the new wine within. But the old wine-skins were stiff and of little strength, and would burst if fermenting liquid were confined within them.] [The thought here is that as wine should be put in skins suited for it, and as, at an entertainment, the different kinds of wine should be served in appropriate succession; so, fasting should be observed on suitable occasions–not, for instance, at a wedding.] [FFG 349-352]
Matthew 9:18-26
(Capernaum, same day as last.) M 18-26; M 22-43; L 41-56. [while he talked about fasting at Matthew’s table] [He was one of the board of elders which governed the synagogue at Capernaum. These elders were not necessarily old men– , ] [It was a very lowly act for the ruler of a synagogue thus to bow before the Man of Nazareth. But the ruler was in trouble, and his needs were stronger than his pride] [he left her dying, [352] and so stated his fears in the very strongest way] [From Matthew’s table. Jesus did not fast for form’s sake, but he was ever ready to leave a feast that he might confer a favor] [The ruler, of highest social rank in the city, found Jesus among the lowliest, and they were naturally curious to see what Jesus would do for this grandee] [Medicine was not a science in that day. Diseases were not cured by medicine, but were exorcised by charms. The physician of Galilee in that age did not differ very widely from the medicine-man of the North American Indians.
One in easy circumstances could readily spend all during twelve years of doctoring with such leeches.] [her faith rested on hearing rather than on sight] [The nature of her disease made her unclean . Her consciousness of this made her, therefore, timidly approach Jesus from behind.] [The feeble pulse of sickness gave way to the glow and thrill of health.] [353] [because being unclean, any rabbi would have rebuked her severely for touching him] [To have permitted the woman to depart without this exposure would have confirmed her in the mistaken notion that Jesus healed rather by his than by his Hence he questions her, not that he may obtain information, but rather as a means of imparting it.
By his questions he reveals to her that no work of his is wrought without his consciousness, and that it was himself and not his garment which had blessed her.] [Faith gets a sweet welcome] [Be permanently whole: an assurance that relief was not temporal, but final.] [Faith healed her by causing her to so act as to obtain healing. Faith thus saves; not of itself, but by that which it causes us to do. It causes us to so run that we obtain.] [The delay caused by healing this woman must have sorely tried the ruler’s patience, and the sad [354] news which followed it must have severely tested his faith; but we hear no word of murmuring or bitterness from him.] [not succumbing to the situation] [Thus, with words of confidence and cheer, Jesus revived the ruler’s failing faith.] [into the house with him] [These three were honored above their fellows by special privileges on several occasions, because their natures better fitted them to understand the work of Christ.] [Mourning began at the moment of death, and continued without intermission until the burial, which usually took place on the day of the death. Even to this day Oriental funerals are characterized by noisy uproar and frantic demonstrations of sorrow, made by real and hired mourners. Flute-players, then as now, mingle the plaintive strains of their instruments with the piercing cries of those females who made mourning a profession] [Jesus used this figurative language with regard to Lazarus, and explained by this he meant death– .] [His words formed a criticism as to their judgment and experience as to death, and threatened to interrupt them in earning their funeral [355] dues.] [because their tumult was unsuited to the solemnity and sublimity of a resurrection. They were in the outer room–not in the room where the dead child lay] [the three] [Jesus took with him five witnesses, because in the small space of the room few could see distinctly what happened, and those not seeing distinctly might circulate inaccurate reports and confused statements as to what occurred.
Besides, Jesus worked his miracles as privately as possible in order to suppress undue excitement.] [Mark gives the Aramaic words which Jesus used. They were the simple words with which anyone would awaken a child in the morning.] [her restoration was complete] [Her frame, emaciated by sickness, was to be invigorated by natural means.] [Faith in God’s great promise is seldom so strong that fulfillment fails to waken astonishment.] [A command given to keep down popular excitement.
Moreover, Jesus did not wish to be importuned to raise the dead. He never was so importuned] [FFG 352-356]
Matthew 9:27-34
(Probably Capernaum.) M 27-34. [If construed strictly, this phrase means, as he departed from Jairus’ house. But the phrase is indefinite] [This, among the Jews, was a common and thoroughly recognized name for the expected Messiah.] [possibly Peter’s. But the place is not important. The house is mentioned to show that the blind men persistently followed Jesus until he stopped] [In the earlier stages of his ministry Jesus had worked his miracles with little or no solicitation; but now, as the evidences of his power were multiplied, Jesus demanded a fuller expression of faith; for faith was the fruitage for which the miracles were wrought.] [sternly] [Jesus might well speak severely when charging his beneficiaries to be silent, for apparently no one of them ever obeyed him.] [Some regard this demoniac as being the victim of combined physical and spiritual maladies, but it is more likely that the dumbness was [357] caused by the demon, since in some instances they deprived men of reason , and in others they threw men into convulsions or distortions– , , .] [If we are correct in our chronology, Jesus had already fully answered this charge. See . If he repeated any part of this answer at this time, Matthew is silent as to it.] [FFG 357-358]
Matthew 9:35-200
M 35-38; 1, 5-42; 1; M 6-13; L 1-6. [In the first circuit of Galilee some of the twelve accompanied Jesus as disciples . As Jesus himself was sent only to the Jews, so during his days on earth he sent his disciples only to them.] [It was set up about a year later, on the day of Pentecost, under the direction of the Holy Spirit– .] [Here is the true rule of giving. Paul repeats it at . If we would obey this rule, we would make this a happy world.] [The prohibition is against securing these things before starting, and at their own expense. It is not that they would have no need for the articles mentioned, but that “the laborer is worthy of his food,” and they were to depend on the people for whose benefit they labored, to furnish what they might need. This passage is alluded to by Paul .
To rightly understand this prohibition we must remember that the apostles were to make but a brief tour of a few weeks, and that it was among their own countrymen, among a people habitually given to hospitality; moreover, that the apostles were imbued with powers which would win for them the respect of the religious and the gratitude of the well-to-do. The special and temporary commission was, therefore, never intended as a rule under which we are to act in preaching the gospel in other ages and in other lands.] [The customs of the East gave rise to this rule.
The ceremonies and forms with which a guest was received were tedious and time-consuming vanities, while the mission of the apostles required haste.] [364] [The form of salutation on entering a house was, “Peace to this house.” The apostles are told to salute each house, and are assured that the peace prayed for shall return to them if the house is not worthy; that is, they shall receive, in this case, the blessing pronounced on the house.] [Jesus here warns them that their experiences would not always be pleasant] [The word “house” indicates a partial and the word “city” a complete rejection] [The dust of heathen lands as compared with the land of Israel was regarded as polluted and unholy . The Jew, therefore, considered himself defiled by such dust. For the apostles, therefore, to shake off the dust of any city of Israel from their clothes or feet was to place that city on a level with the cities of the heathen, and to renounce all further intercourse with it.] [For comment on similar remarks, see , , ). When an apostle stood over a sick man to heal him by a touch or a word, he was about to send him out of his sick chamber, and just before the word was spoken, the oil was applied. It was, therefore, no more than a token or symbol that the man was restored to his liberty, and was from that moment to be confined to his chamber no longer. Comp. . This practice bears about the same relation to the Romish practice of extreme unction as the Lord’s Supper does to the mass, or as a true baptism does to the sprinkling of an infant.] [FFG 362-369]