Matthew 9

Matthew 9:1

POWER TO FORGIVE SINS.–Matthew 9:1-8. GOLDEN TEXT.–The Son of man hath power on earth to forgive sins.–Matthew 9:6. TIME.–A. D. 28. Probably May or June. PLACE.-At Capernaum. HELPFUL .–Matthew 8:28-34; Mark 2:1-17; Luke 5:17-32. LESSON .–1. Sins Forgiven; 2. Blasphemy; 3. Power of the Son of Man.. Some place the feast of Matthew immediately after his call (Tischendorf, Stier). But Andrews and Robinson place it several weeks later, and all the events recorded in Mark 2:18-5:21 intervene between verses 14 and 15. In this interval are included the cure of the withered hand (Matthew 12:9-14), the Sermon on the Mount (Matt. 5, 6, 7), many parables by the sea-shore (Matthew 13:1-52; Mark 4:1-34), the stilling of the tempest, and the healing the Gergesene demoniac (Matthew 8:28-34). I. SINS .—

1. He entered into a ship. The last chapter left the Savior in the country of the Gadarenes on the eastern side of the lake. He now returns to Capernaum. Came into his own city. Capernaum, so called because after leaving Nazareth he made Capernaum his Galilean home. He came again into Capernaum, as his headquarters or the center of his operations, to which he constantly returned from his itinerant labors throughout Galilee.

Matthew 9:2

2. They brought to him a man sick of the palsy. As a demonstration of Christ’s divine power, he was pleased to single out the palsy and leprosy, incurable diseases, to work a cure upon such as were afflicted with them.–Burkitt. Mark informs us that there was such a crowd that the palsied man had to be let down through the roof. Seeing their faith. The four bearers of the helpless man and the man himself. The sick man and his friends showed their faith by overcoming great obstacles in order to come to Christ for help; and this showed their confidence, both in his willingness and his ability to help. Observe the illustration of true faith,–not a strong conviction of any doctrine about Christ, but a strong trust and confidence in Christ. Observe, too, that, apparently, Christ answers the prayer before it is presented. They say nothing: he speaks to the silent prayer of their actions.–Abbott. Saith to the sick of the palsy. Palsy is a contraction of the word paralysis. A disease which deprives the part affected of sensation or the power of motion, or both, according as the sensory or the motor nerves, or both, are attacked. As the term is used in the New Testament, it imports apoplexy, or paralysis of the whole system. A fearful form of this disease is known in Eastern countries. The limbs remain immovably fixed in the position in which they were at the time of the attack, and the suffering is so exquisitely severe that death is often occasioned in a few days (Matthew 8:6).–Schaff’s Bible Dictionary. Son, be of good cheer. Literally, “child,” a word of tender affection. The encouragement of good cheer came before the bodily healing, because a still greater blessing had been bestowed, on account of his and their active faith. Thy sins be forgiven thee. The Revision says, “Thy sins are forgiven.” The Greek is in the past tense. Possibly he had brought his sickness upon himself by means of his sins; but was now penitent, and a believer in the Messiah. He saw into the moral condition of the sick man, and knew how it came that this paralysis was really the punishment of his special sins (probably of sensuality). Accordingly he first of all promises forgiveness as being the moral condition necessary to the healing of the body; and then having by forgiveness removed the hindrance, he proceeds to impart that healing itself by an exercise of his supernatural power.–Meyer. Jesus saw that the assurance of forgiveness was what he most needed, whether because his conscience was oppressed with a sense of guilt, or that he must be brought to think more of the sin than of the suffering.–MacDonald. It would seem that the man’s conscience had been quickened through his sickness.–Riddle.

Matthew 9:3

II. .— 3. Certain of the scribes said within themselves. They had scented heresy from afar, and had come to pry censoriously and inquisitorially into the teaching of the wonderful upstart rabbi. (See Luke 5:17.)–Morison. The scribes, or rabbis, were the heads of the nation in the widest sense; for the religion of the people was also their politics. They were the theologians, the jurists, the legislators, the politicians, and, indeed, the soul of Israel.–Geikie. They had apparently come to see how the new teacher who had so startled them at Jerusalem was carrying on his work in Galilee, and as far as they could to hinder it.–Ellicott. The Lord saw the reasonings of the scribes, just as he had seen the faith of the bearers, and the penitence of him whom they bore.–Stier. This man blasphemeth. “Blasphemy,” says Sir John Mackenzie, in his Laws and Customs of Scotland in Matters Criminal (Tit. iii., 1), “is called in law, divine lese majesty or treason; and it is committed either (1) by denying that of God which belongs to him as one of his attributes, or (2) by attributing to him that which is absurd, and inconsistent with his divine nature,” or, as it may be added (3), by assuming to one’s self, or ascribing to others, what is an incommunicable property or prerogative of God. It is with a reference to this third form of the crime that the word is used in the passage before us.–Morison. If Christ were but a man, as they imagined, the scribes would have been right. And yet so far he had not said that he forgave the sins, but merely declared them forgiven. Christ says nothing more than the prophets frequently say when they announce the ‘grace of God (Calvin). But he does now assume the power which they have denied him, and this without calling in question their principle, that only God can forgive sins.–Abbott. It was the turning-point in the life of Jesus, for the accusation of blasphemy, muttered in the hearts of the rabbis present, was the beginning of the process which ended, after a time, on Calvary, and he knew it.–Geikie.

Matthew 9:4

4. Wherefore think ye evil in your hearts? The fault was not in him, but in themselves who thus presumed to sit in judgment on him.

Matthew 9:5

5. Whether is easier to say, Thy sins be forgiven thee. To say, “Thy sins be forgiven thee,” was easy, for no visible result could test the saying. To say, “Take up thy bed and walk,” was not apparently so easy, for failure would cover with confusion. He said the last, leaving the inference–If I can do the most difficult, then, of course, I can do the easier. Here we have the true character of a miracle; it is the outward manifestation of the power of God, in order that we may believe in the power of God in things that are invisible.–F. W. Robertson.

As much as the soul excels the body does the forgiveness of sin rise above the cure of bodily sickness. But Christ adapts his mode of speech to their capacities, who in their carnal minds felt more influenced by outward signs than by the whole putting forth of his spiritual power as availing to eternal life.–Calvin.

Matthew 9:6

III. THE POWER OF THE SON OF MAN.— 6. But that ye may know. By doing that which is capable of being put to the proof, I will vindicate my right and power to do that which in its very nature is incapable of being proved. By these visible tides of God’s grace I will give you to know in what direction the great under-currents of his love are setting, and that both are obedient to my word.–Alford. The Son of man cannot simply mean a man, or a mere man, for this would be untrue in fact, since the powers in question do not belong to men as such; nor could any reason be assigned for this circuitous expression of so simple an idea. The true sense is determined by Daniel 7:13, where the phrase is confessedly applied to the Messiah, as a partaker of our mature, a description which itself implies a higher nature, or, in other words, that he is called the Son of man because he is the Son of God. This official application of the term accounts for the remarkable and interesting fact that it is never used of any other person in the gospel, nor of Christ by any but himself.–Alexander. Hath power on earth to forgive sins. “Authority” is a better rendering than “power,” and it is so given by the Am. Revision Committee. He had “authority” from the Father who had sent him, and who had committed judgment to his hands on earth. Not merely authority while on the earth to forgive sins, nor authority to forgive sins committed on the earth, but authority to exercise the function of forgiveness of sins upon the earth; that is, that ye may know that this is the Messiah’s earthly mission.–L. Abbott. Bengel finely remarks, “This saying savors of heavenly origin.” The Son of man, as God manifest in man’s flesh, has on man’s earth that power which in its fountain and essence belongs to God in heaven.–Alford.

Sins are against God, and therefore only God can forgive them; for in the nature of things only he can forgive against whom the offence has been committed. I can forgive the evil done to myself, but I cannot forgive the evil done to my neighbor. He only can forgive that. So that the reasoning of the scribes was right: “only God can forgive sins.” Jesus, forgiving sin, either blasphemed or was divine. He goes on to prove that be was divine.–P. Arise. The forgiveness of Christ did not remove the palsy; that was the result of a separate, distinct act of Christ. It is quite conceivable that it might never have been removed at all, that he might have been forgiven, and the palsy suffered to remain. God might have dealt with him as he did in David’s case; on his repentance there came to him the declaration of God’s pardon, his person was accepted, the moral consequences were removed, but the natural consequences remained. “The Lord hath put away thy sin; nevertheless the child which is born to thee shall die.” Consider, too, that without a miracle they must have remained in this man’s case. It is so in every-day life. If the intemperate man repents he will receive forgiveness; but will that penitence give him back the steady hand of youth?–Robertson. Take up thy bed. A light mattress. Other men brought him on the bed; he can now carry himself away, bed and all.–Whedon. Christ’s argument here affords a fair test of all priestly claims to absolve from sin. If the priest has power to remit the eternal punishment of sin, he should be able, certainly, to remit the physical and temporal punishment of sin. This Christ did; this the priest does not, and cannot do.–Abbott. Any popish priest can say, Thy sins be forgiven thee, and the credulous may believe that a miracle of pardon is performed; but it is not quite so easy to perform the bodily miracle.

The Papist may claim that He performs a miracle in transforming the sacramental elements into real flesh and blood, and his followers may believe him; but it always takes a sensible and material miracle, attested beyond rational doubt, to make the moral miracle credible. When a man does heal the sick and raise the dead at will, we may then begin to believe that he has authority to forgive the sins by which disease and death are produced.–Whedon.

Matthew 9:7

7. And he arose, and departed to his own house. It may be regarded as an enacted parable of sin and redemption. The paralytic typifies the sinner, by his original helplessness, (Isaiah 40:30; John 6:44; John 15:5;) faith, by his earnestness to come to Christ in spite of obstacle, (Psalms 25:15; Psalms 86:2; Psalms 86:7;) a common Christian experience, by the delay be suffers between his repentance and faith, and his cure, (James 5:7-8;) and the power of divine grace, in the ability to obey Christ’s command, received in the very attempt to comply with it. Philippians 4:13.–Abbott.

Matthew 9:8

8. The multitude . . . marvelled. Three emotions are mentioned on the part of the multitude: (1) wonder, (2) gratitude, which is the sense of Glorified God, (3) reverent fear (mentioned by Matthew).–Prof. Riddle. On all occasions of very great intensity of feeling, the spirit of man instinctively opens into the presence of the Infinite Spirit.–Morison. AND . The forgiveness of sins is a universal need. There may have been but one sick man in that crowd thronging around Christ, but there were as many sinners as individuals. The forgiveness of sins is a more urgent need than the healing of bodily infirmity, yet we do not find that men were as eager to reach Christ for the cure of their souls as of their bodies. .–Bodily diseases, as they were introduced by sin, so they are pictures and representations of corresponding disorders produced by the same sin in our souls, which thereby become subject to the fever of anger, the dropsy of covetousness, the leprosy of uncleanness, the lunacy of ambition, and, among other maladies, to the palsy of spiritual sloth and listlessness in things pertaining to the work of our salvation. This is the last of those called “the seven deadly sins;” and when it seizes upon a man, it takes away the use of his powers and faculties in spiritual, exactly as the palsy does in matters temporal.–Bishop Horne.FAITH.–Faith is not idle. It worketh and is forcible; it breaketh out like fire; it is always fruitful through love.–Bishop Jewel. Christ forgives and saves only on condition of faith and repentance; for the faith that loves and chooses God is the beginning of heavenly life in the soul. It is useless to forgive those who immediately plunge into sin again. MORAL .–In one of our city hospitals a young woman of beautiful face and form had lain motionless for many months. Except for the brightness of her face, and the action of the hands, her body was apparently dead. Yet she spoke with great confidence of her restoration to health at some future time, and was enthusiastically planning good works then to be executed. A physician remarked that it was the saddest case he had ever witnessed. It was a paralysis, not of the flesh, but of the mind: it was a moral paralysis. The will itself had lost its power of action.

She could plan for the future, but not will anything at the present moment. After a few months the inactivity bred fatal disorder, and she passed away. This is a picture of the moral paralysis of many. They mean to be Christians at some time: they do not determine to do it now.–Anon. POINTS FOR . 1. Consider Christ’s return, from whence, and to what place and how received. 2. Note the evidences of strong faith in the palsied man and his bearers. 3. Bring out the circumstances; Christ teaching in a house, crowds around, no way to reach him, the palsied man, helpless brought on a couch by four men, no other way and they open the flat roof and let the sick man down to Christ. 4. Observe the language of Christ, the complaint of the scribes, and the answer of Christ. 5. Consider who forgives sins, blasphemy for a man to make such a claim, why Christ had power. 6.

Point out how he demonstrated his power, as no pope or priest ever does. 7. Observe that we have in this lesson an “ENACTED PARABLE OF SIN AND ,” together with Christ’s example in dealing with sinners. (1) The paralytic–a type of sinners (Mark 2:1-3). (2) He is brought to Christ (vers. 3, 4), as we must bring sinners by our labors and our prayers. (3) He comes in faith and finds forgiveness (ver. 5). (4) Forgiveness is proved and followed by healing (vers. 6-12), as renewed lives follow and prove the forgiveness of our sins. (5) Then sinners, even of the worst class, are called to be the disciples of Christ (vers. 13, 14), and may make excellent Christians. (6) Jesus Christ goes among sinners in order to save them (vers. 15-17),–an example to us.

Matthew 9:18

THREE .–Matthew 9:18-31. GOLDEN TEXT.–According to your faith be it unto you.–Matthew 9:29. TIME.–A. D. 28. PLACE.–Capernaum. HELPFUL .–Matthew 9:9-17; Mark 5:22-43; Luke 8:41-56; Mark 10:46-52. LESSON .–1. Death in the House; 2. The Woman’s Faith. 3. The Dead Made Alive; 4. The Blind See.. One always loves to think of the surrounding circumstances of this miracle–Christ called to the ruler’s house filled with mourning and death, with his heart absorbed in the great work which lay before him.

The thronging press of the people is around him, curious and expectant. But nothing, far off or near, future or present, can shut out from him the appeal of misery. He is, always and everywhere, alive to a suppliant’s touch. His very garment, to its hem, is instinct with his own spirit and sensitive to the most trembling hand. It is not less so now far up in heaven. The place which increases the sympathy of all hearts that enter there has not diminished, his.

His garment, wide spread and dropping low, is near our hand, and he feels a sinner’s and a sufferer’s touch upon his throne, with circle on circle of glory gathering round him, and saints and angels thronging in. He came down that, in his nearness to our misery, we might learn to know his heart, and he rose that we might be assured of his power to help and heal. So let us seek to read this incident and consider what it teaches.–Ker.I. DEATH IN THE HOUSE.— 18. While he spake these things unto them. Having been besought by the Gadarenes to leave their country, Christ passes over the lake, again to the western side, to Capernaum, where he was immediately surrounded by the multitude, who had been waiting for him. He healed the paralytic and then being invited by Matthew to a feast at his house, he there held conversation with some Pharisees, and afterwards with some disciples of John (Matthew 9:10-17). While yet speaking with them, Jairus, a ruler of the Capernaum synagogue, came to him, praying him to heal his daughter. There came a certain ruler. One of the rulers of the synagogue (probably of the synagogue of Capernaum). One of the elders and presiding officers, who convened the assembly, preserved order, invited readers and speakers. Mark says his name was Jairus. Worshiped. Reverenced him by falling at his feet; not necessarily denoting divine worship. With beautiful Oriental facility, he would drop upon his knees, and bring his forehead to to the ground, in the direction of the Savior’s feet. My daughter is even now dead. Luke says she was twelve years old. Mark and Luke speak of her as dying when her father came, and Matthew as already dead. Yet these differences are not hard to adjust: he left her at the last gasp; he knew that she could scarcely be living now; and yet, having no certain notices of her death, he in one moment expressed himself in one language, at the next in another.–Trench. Come; lay thy hand on her. The language of the original is peculiar and broken, indicating great emotion. The best explanation is: He states the condition of his daughter “in order that coming thou mayest lay thy hands on her, in order that she may be made whole and live.” He thus expresses his faith.–Schaff. Here is an instance of prayer for a temporal benefit; and that prayer which the ruler offered for his daughter twelve years of age, you may offer for your relatives. I have often said that in prayer we are to express to God every want that we feel, temporal, spiritual, or eternal. It is not your part to discriminate, and say, “I will not pray for this blessing, lest it be not for my good.” It is the prerogative of Him who gives the blessing to determine what is for your good, and what is not. You pray for the blessing you most need, and leave God to give when and how he pleases.–Cumming.

Matthew 9:19

19. And Jesus arose and followed him. Our blessed Redeemer refuses none who come to him with a sincere faith, though in much weakness of faith. Disciples followed. Mark says that much people followed. Perhaps drawn by curiosity to see whether he could heal the maiden.

Matthew 9:20

II. THE WOMAN’S FAITH.— 20. And, behold, A certain woman. I think the circumstances of the New Testament narrative render the inference almost certain that this account was meant for the consolation of those multitudes of stricken women in all ages who seem to be afflicted with sorrows in very unequal measure, compared with the stronger, and so generally, also, the more depraved, sex.–W. H. Thomson, M. D. An issue of blood. A hemorrhage either from the bowels or the womb, probably the latter. The precise nature of the malady is of no importance. Instead of dwelling upon this point the Evangelists direct attention to its long continuance and hopeless state. Came behind and touched the hem of his garment. Matthew and Luke give it, “hem or border of his garment;” or rather, “approaching from behind, touched the tassel of his outer robe.” The word which we translate by “the hem of the garment” denotes one of the four tassels or tufts of woolen cord attached to the four corners of the outer robe.–Godet. The ordinary outer Jewish garment was a square or oblong piece of cloth (worn something like an Indian blanket, or with a hole in the center for the neck) with tassels at each corner, and a, fringe along the two edges.

Matthew 9:21

21. Touch but his garment. The Jews paid to this fringe a superstitious reverence. Sharing the superstition, and imagining that Christ healed by a sort of magic, this woman touched it in hope of cure. An ordinary teacher would have rebuked her superstition; Christ used it to teach her better. Observe that Christ complied with Jewish law and Jewish usage in his attire.–Abbott. She believed that she was to receive something, a real blessing from Christ. This was that in her which was not in the crowd around her. They all traveled on in the highway together, talked about Christ, were interested in him in various ways, discussed his origin and nature, hoped that some good would come of him to the nation. But the woman believed that she should personally receive new life from him.–F. D. Huntington.

Matthew 9:22

22. Jesus turned . . . saw her, and said. The narrative of Mark is fuller and gives some facts that Matthew has omitted. Daughter. A term of affection, but, no doubt, as employed by our Savior, implying that all that was spiritually distinctive in her character had been derived from himself. Thy faith hath made thee whole. Literally thy faith hath saved thee. In the higher and in the lower sense, soul and body. Her faith, of course, had not been the efficient cause of her cure. Christ’s power had been that. And behind his power was his person, the real healer. But her faith was the condition on her part, that rendered it fitting on his part to put forth his curative efficiency. Hence it might be represented as having in a certain subordinate respect “made her whole.”–Morison. The student should observe that hers was not a passive faith, but it led to action. A passive faith is a dead faith. The cure was effected by an exercise of Jesus’ will, which responds to the woman’s faith in his miraculous power, not through the mere touching of the garment. The result was instantaneous and complete.–Meyer.

Matthew 9:23

III. THE DEAD MADE WHOLE.— 23. And when Jesus came into the ruler’s house. He healed the woman on the way. As he spoke his last words to her, according to Mark, they reached the house. Jesus had likely been delayed before starting, and, as preparations for burial commence as soon as breath leaves the body, the corpse had likely been washed and laid out, in the customary way for the grave, before he came. Saw the minstrels. The Jews, like other orientals, were wont to employ professional mourners, minstrels who made plaintive music, or wailed. This purchased grief was intended to make the occasion of death important, to distribute the impression of sorrow over many, and lighten the grief of the friends. Thus it was mere heathenish vanity.

Matthew 9:24

24. Give place, for the maid is not dead, but sleepeth. The reality of the death is not denied, but only the fact implicitly assumed, that death will be followed by a resurrection, as sleep is by an awakening. He, the Lord of life, takes away that word of fear, “She is dead,” and puts in its room that milder word which gives promise of an awakening, “She sleepeth.”–Trench. The whole account of this incident is inconsistent with the idea that the maiden was simply raised from slumber or a fainting fit. She is reported dead by the messenger (Mark 5:35), is known to be dead by the bystanders (Luke 8:53), on Christ’s taking her by the hand her spirit returns to her again (Luke 8:55; comp. 1 Kings 17:21-22), though this does not of itself necessarily imply her death (compare Judges 15:19), and the account of the cure implies, not a natural awakening from sleep, but a miraculous resurrection from the dead. It seems to me unquestionable that the historian believed in the death and the miraculous resurrection from the dead of this maiden.–Abbott. Laughed him to scorn. The company of mourners was certain that the child was dead, and, understanding neither the language nor the power of Jesus, laughed him to scorn, in derision. With the consent of the ruler Jesus orders them to leave, and they depart. He had entered the house, now he enters the room where the child was.

Matthew 9:25

25. When the people were put forth. Luke (8:51) says that Peter, James, and John, and the father and mother of the maiden were permitted to remain. He took her by the hand. As we learn from the parallel accounts, he said to her, Talitha cumi. This is Aramaic, the language generally spoken by the common people in Palestine at the time of Christ. Talitha, in the ordinary dialect of the people, is a word of endearment to a young maiden, so that the words are equivalent to “Rise, my child.” It is in harmony with the sublime familiarity of Jesus on all the points of this subject, which men had consecrated with all solemn symbols as the one great dread of the race, that he should have used the dear mother-call to this little girl,–Talitha cumi,–as if she only had slept soundly for a night. . . . Over every silent grave the ear of faith can hear the words, I am the resurrection and the life; he that believeth in me never dies.–C. H. Hall. The maid arose. Mark says, “Straightway.” The cure was immediate. He says she “walked.” The cure was complete.

Matthew 9:26

26. The fame went abroad. Mark dwells emphatically upon the astonishment felt by the parents (see St. Luke), but shared doubtless by the three apostles. It was the first miracle which manifested their Master as Lord over death and life, the first which prepared their minds for the resurrection.–Cook.

Matthew 9:27

IV. THE BLIND SEE.— 27. Two blind men follow him. This account is given only by Matthew. Other evangelists give the very similar case which occurred at Jericho, related also by Matthew in 20:30-34. This miracle occurred at Capernaum, probably as he left the house of Jairus. Blindness is still very common under the burning sun and among the blinding sands of the East. To follow Christ these two men would only need to follow the crowd. They had doubtless heard of the wonderful work of that day. Have mercy on us, thou son of David. The title, “son of David,” applied to Jesus by these blind men, as well as by those healed at Jericho, implied his Messiahship, as it was understood that the Christ was to be the son of David.

Matthew 9:28

28. The blind men came to him. Not until he was come into the house he was seeking. The Lord did Dot heed their cry until they had been drawn out of the great throng, probably because he did not wish to publicly respond to the title that he was the son of David. It was too early in his ministry for him to publicly confess to his Messiahship. He wished to demonstrate it, rather than claim it. Believe ye that I am able to do this? He demands, as a condition of the blessing, that there should be a confession of faith.

Matthew 9:29

29. According to your faith be it unto you. Faith is the hand which takes what God offers, the spiritual organ of appropriation, the conducting link between man’s emptiness and, God’s fulness.–Schaff.

Matthew 9:30

30. Jesus strictly charged them, etc. They had already shouted on the streets a title that had annoyed the Master. After this he wished them to keep their mouths closed. Their changed condition would sufficiently tell the story without their indiscreet babbling.

Matthew 9:31

31. But they . . . spread abroad his fame in all that country. This was wrong. It was their duty to obey whether they understood why or not. Christ had not commanded silence without good reasons. Loud-mouthed and prating zeal often does harm, even when the parties intend well. AND . It is right to pray for temporal as well as spiritual blessings,–for whatever we want. We should act with as much energy as those who expect every thing from themselves; and we should pray with as much earnestness as those who expect everything from God. Those who come to Christ for benefits should approach him earnestly, directly, and with humility. Christ’s purpose to heal the ruler’s daughter does not lessen his willingness to heal the suffering woman on the way. He has power enough and grace enough for all who need. THE HELPER.–He had an ear open for every tone of wail; a heart ready to respond to every species of need. Specially the Redeemer of the soul, he was yet as emphatically the “Savior of the body.” He “taught the people;” but he did not neglect to multiply the loaves and fishes. The peculiar need of the woman, the father’s cry of anguish, the infant’s cry of helplessness, the wail of oppression, and the shriek of pain–all were heard by him, and none in vain.–F. W. Robertson.FAITH .–The faith, which in itself is nothing, is yet the organ of receiving every thing. It is the conducting link between man’s emptiness and God’s fullness; and herein is all the value which it has.

It is the bucket let down into the fountain of God’s grace, without which the man could not draw up out of that fountain the purse which does not itself make its owner rich, but which yet effectually enriches him by the treasure which it contains.–Trench.WHO TOUCHED ME?–There is a vast difference between the world-touch and the faith-touch. Christ has untold blessings for all; but what men receive from him depends on the faith and love with which they come to him.

It is the common experience. We receive from nature according to what we bring to nature. Multitudes of men have seen apples fall, but only Newton received from the falling apple the law of gravitation. Men still go through the world with “eyes and no eyes,” and one writes a book where another sees nothing. Arthur Helps compares some men to the birds on a telegraph-wire, who are utterly unconscious of the messages of sorrow and joy, of business and friendship,–messages sometimes affecting whole nations, which are passing right under under their feet. It needs the battery and connecting instruments in order to read what passes on the wire.

It needs hearts of love and faith, longings for holiness, and the spirit of prayer, if we would receive the blessings which Christ has for us all.–P.POINTS FOR . 1. Note the three great lessons about our Lord: (1) He is the Life.

He not only breaks the bonds of mortal death but endows the soul with spiritual life. (2) He is the infallible Physician. Diseases of the body, sorrows of the heart, and sins of the soul that no man could heal, disappear at his touch. (3) He is the Light of the world. At his word sightless eyes see. At his word darkened souls are flooded with light. 2. Note the three lessons for us: (1) In time of Deed we must pray if we would be heard, and we may ask for whatever We need. (2) We must come near to Christ, so near as to touch the hem of his garment. If we can lay the hand of faith upon him we will be made whole. (3) We must not only believe, but confess our faith by word and by act. 3. Peloubet suggests that this lesson teaches that faith in Christ is the cure for all human ills, and the nature of that faith. (1) We see the dying girl, and faith leading her father to Jesus for help. (2) The suffering woman comes to Jesus, having sought cure as earnestly as we should seek salvation; but seeking in vain, as we often seek from the law, and good works, and good resolutions, the cure for sin. (3) The faith cure, showing the nature of true faith,–strong, humble, patient, confessing, and in Jesus. (4) We see certain trials of faith in the delay of Jesus while the child was dying, and in the report of her death; but the trials were to lead to greater blessings. (5) The rewards of faith: first to the disciples, by receiving this privilege of being with Jesus; and, second, to Jairus, whose daughter Jesus brought to life.

Matthew 9:35-36

THE HARVEST AND THE .–Matthew 9:35-38; Matthew 10:1-8. GOLDEN TEXT.–Freely ye have received, freely give.–Matthew 10:8. TIME.–A. D. 28. PLACE.–Somewhere in the vicinity of the Sea of Galilee. HELPFUL .–Matthew 9:32-34; Mark 3:6-19; Mark 6:7-11; Luke 9:1-6. LESSON .–1. Laborers for the Harvest; 2. The Twelve Chosen; 3. The First Commission.. The commissioning of the apostles opens the Sixth Period of our Lord’s history upon earth. It is the period of his expanding ministry. His apostles go forth; the Baptist retreats from the world; the fame of Jesus fills the palace of Herod; and the faith of his disciples is so established that at the next period he commits to them the keys of his kingdom, and prepares for his departure.–Whedon.I. FOR THE HARVEST.— 36. When he saw the multitudes, he was moved with compassion. The Lord seldom looked upon a crowd of the poor, lost, human beings without being moved with tender compassion. It was his compassion that brought him to the earth, that led him to travel his weary ministry and to die; it was his compassion also that led him to send his preachers out to save. Our compassion, if we have Christ’s spirit, will lead us to preach the gospel and to send others to preach it. Because they fainted, and were . . as sheep having no shepherd. A figure representing their spiritual condition. They “fainted” under the burdens placed on them by pretended shepherds, Pharisees and scribes. They wandered, as sheep left without care.

Matthew 9:37

37. The harvest truly is plenteous, but the laborers are few. First the people are represented under the figure of sheep, scattering abroad, without a shepherd’s care; next as a ripe and abandoned harvest, ready to be lost unless reapers are sent to gather it. This same figure is used in John 4:35-36, and underlies the parables of the Sower, and the Tares. The people were ready to hear, but the preachers were lacking.

Matthew 9:38

38. Pray ye therefore the Lord of the harvest. The Lord of the harvest is Christ. When we pray the Lord for anything we must work to fulfill our own prayers. If we pray for laborers we must be willing to become laborers ourselves, or to send and sustain other laborers. A prayer is hypocritical if we do nothing to fulfill it. The sequel to these words, and the answer to this prayer, is in the sending forth of the Twelve, as narrated immediately. They were bidden to pray for laborers, did no doubt pray, and their prayers were answered, for the Lord of the harvest sent them. Do you pray the same prayer with an entire willingness to do his will, and perhaps he will send you.