Matthew 9

Matthew 9:2

2.—seeing their faith] In the account of this miracle given by St. Mark, chap. ii. 4, and by St. Luke, chap. v. 18, it is related, that, on account of the multitude, the friends of the sick man let him through the roof of the house in his couch. See note at Mark ii. 4. Nothing could better express the vigour of their faith; that is, their eager desire of obtaining, and their confident expectation of receiving a cure, from the power and goodness of Christ, of which they had entertained so full a persuasion. And therefore He, who never wanted inclination to pity and relieve the distressed, and only waited till men were duly qualified to receive the mercies which he was always ready to bestow, “seeing their faith,” that is, finding them capable of such faith, and judging this a fit opportunity for exercising His Divine compassion, granted their request, and healed the distemper presently. Dean Stanhope.

—thy sins be forgiven] The sins, for which thou wast punished by this disease, are forgiven, and the effect of them shall be removed. Bp. Mann. Our Saviour speaks, not of the eternal, but of the temporal, punishment inflicted for sin. Dr. Whitby.

Like an able and experienced physician, He strikes directly at the root, and sets Himself to remove the cause of the malady, which was sin. Had man never committed sin, he had never known disease. Sickness is a part of the curse inflicted on disobedience. Bp. Horne.

Matthew 9:3

3.—This man blasphemeth.] By undertaking to forgive sins, which God alone has authority to do. Dr. S. Clarke.

True it is that God only can forgive sins. But why then was not the only just and right conclusion drawn,

D Christ cureth one sick of the palsy. He eateth with publicans. Anno DOMINI 31.

Matthew 9:4

4.—Jesus knowing their thoughts] To know the thoughts of others, as Christ did on several occasions, (see chap. xii. 25; Mark xii. 15; Luke vi. 8, &c.) is plainly the attribute of God, Ps. cxxxix. 2.

Matthew 9:5

5.—whether is easier, to say, &c.] Both are equally impossible to any one, but a God of Almighty power and infinite mercy, who first made man, and then redeemed him. Bp. Horne.

Matthew 9:6

6.—that the Son of man hath power &c.] It is evident that Christ here speaks of a power inherent in Himself, and not merely of the power of God assisting Him in the same manner as it did the Apostles. Dr. Whitby. The captious Pharisees, upon His releasing the sick man from inward guilt, immediately charged our Lord with blasphemy; that is, an impious dishonour done to God, by sacrilegiously usurping a right peculiar to Him alone. The principle on which this accusation went, our Lord plainly allows; but then He clears Himself of it by this consequence, that, as no power but God’s could forgive sins, so none but God’s could work this miracle of healing. If therefore He could give them a sensible proof of His divinity in one of the instances, they ought to be satisfied that He had done no more than became Him in the other. Consequently, that He who healed this person’s body, not by a ministerial and delegated authority, not by invoking the assistance of God, as the Prophets used to do, but by an inherent authority of His own, who could command all created nature, was that very Lord of soul and body, who, as they acknowledged, had alone right to acquit the consciences of men. Dean Stanhope.

Matthew 9:8

8.—they marvelled, and glorified God,] What miracle can be more complete, more glorious, than this? What have the Pharisees to say? Do they yet doubt whether this man’s sins are forgiven him, and whether God is in Jesus to forgive them? They remain speechless, swelling with malice and envy, neither willing to commend, nor able to find fault: yet the hearts of the common people, more generous and open to conviction,

custom: and he saith unto him, Follow me. And he arose, and followed him.

Matthew 9:9

9.—a man, named Matthew,] See the Preface to this Gospel.

—at the receipt of custom:] He seems to have sat to receive a certain toll or rate, which was paid at Capernaum by all persons passing over the lake. Dr. Lightfoot.

Matthew 9:10

10.—as Jesus sat at meat in the house,] In the house of Matthew, who, as appears from Luke v. 29, made on the occasion a great feast for Jesus, and invited many of the same corrupt occupation with himself, probably for the purpose of affording them an opportunity of receiving the benefit of conversion, as he had done. Dean Stanhope.

Matthew 9:12

12.—They that he whole &c.] I converse with sinners, He says, for the same reason that physicians visit the sick: the end of My coming into the world is to heal and save men’s souls. I therefore justly apply My remedies to such as want and desire them, not to those who think they have no need of them. Bp. Mann.

Matthew 9:13

13.—I will have mercy, and not sacrifice:] See Hosea vi. 6. The words are to be understood not absolutely, but comparatively, “I will have mercy, rather than sacrifice;” for God had commanded sacrifices. Dr. Whitby.

By “mercy” are meant all those instances of kindness to our neighbour, whereby we may promote his advantage; by “sacrifice” the rites and ordinances of the ceremonial law, of which sacrifice was the chief. Dean Stanhope. And the plain meaning of the word is, that, in comparing together the different duties required of us, those which are of moral and natural obligation are most valued by God, and ought to take place of those which are positive and ritual. Abp. Tillotson.

—I am not come to call the righteous, &c.] The great design of My coming into the world was, “not to call the righteous,” but those that have been sinners, to repentance and reformation. Dr. S. Clarke.

—the righteous,] By “the righteous” we are not here to understand those who were, like the Pharisees, righteous only in their own conceit, but those who had truly reformed their lives, had carefully endeavoured to abstain from all known sins, and set themselves sin-

Christ raiseth Jairus’ daughter. Anno DOMINI 31. e Mark 2. 18. Luke 3. 33. at, uncorrughed cloth. f Mark 5. 22. Luke 8. 41.

Matthew 9:14

14.—Why do we and the Pharisees &c.] As if they had said, Our master John observes strict rules of abstinence, and appoints us to act like the Pharisees, the strictest sect among the Jews; wherefore do not Thou and Thy disciples use similar abstinence? Dr. Hammond.

Matthew 9:15

15.—the children of the bridechamber] The guests at a marriage feast. Dr. S. Clarke.

Matthew 9:16

16, 17. No man putteth &c.] His general meaning is, All things should be suited to the conditions of the persons, and to the circumstances of the time. As it would be absurd to put a piece of new cloth into an old garment; so it is very improper that My disciples should mix mourning and rejoicing together, by fasting while they have the enjoyment of My immediate presence. And, as it would be absurd to put new wine into old bottles, which will thereby be in great danger of being rent, so it would be very improper to put My disciples on fasting and austerities, while I am giving them the first instructions for their ministry. Dr. S. Clarke. He thought it not fit to impose the burden of fasting on His disciples, when they were not fit for such austerities, and might be tempted by them to fall off from Him. Dr. Whitby.

Matthew 9:17

17.—new wine into old bottles.] See note at Job xxxii. 19. The bottles of the ancients being made of leather, they were liable to burst when old and dry, by the fermentation of new wine. Bp. Pearce.

Matthew 9:18

18.—a certain ruler.] The ruler of the synagogue which was at Nazareth, named Jairus. See Mark v. 22. Dr. Whitby.

The ruler of the synagogue was properly the president of the council, appointed to superintend the concerns of the synagogue; but this name was sometimes given to all the members of this council. See Mark v. 36; Luke viii. 41. Beausobre.

—is even now dead:] “Is by this time dead,” as appears from the parallel passage of St. Mark, chap. v. 23, and from the sequel of the story. Dr. Whitby.

Matthew 9:20

20.—and touched the hem of his garment:] She was immediately made whole on touching it, according to Mark v. 29, and Luke viii. 44, where more particulars are related. Bp. Pearce.

—the hem] That fringe of His garment, which the Jews were commanded to wear for a distinction. See Numb. xv. 38; Deut. xxii. 12. The woman, it is probable, was sensible that her distemper was a legal uncleanness, and therefore came behind Him by stealth. Dean Stanhope.

Matthew 9:22

22.—thy faith hath made thee whole.] Thy belief that I could do this, was the occasion of My healing thee. Bp. Mann.

Matthew 9:23

23.—the minstrels and the people &c.] The minstrels or pipers playing mournful tunes, and the people making lamentations with their voices, according to the custom of the Jews when preparing for the funeral of a person deceased. Bp. Pearce.

Matthew 9:24

24.—is not dead, but sleepeth.] Is not so departed, that she shall not return again; her death shall not continue above the space of an ordinary sleep, and she shall, as from a sleep, awake from it. Dr. Hammond.

Matthew 9:26

26. And the fame hereof] “The fame hereof” was so great, because her death was publicly known, the

D 2 Christ giveth sight to two blind men. Anno DOMINI 31.

Matthew 9:27

27.— Thou son of David.] This is the first time that we read of this title being given to Jesus, except by the angel Gabriel before His birth, Luke i. 32. By this title He was acknowledged to be the Messiah, or Christ, who (as all Jews agreed) was to be the Son of David, chap. xxii. 42, and John vii. 42. And by being the Son of David, Jesus had a right to the title of Messiah, 2 Sam. vii. 13, 16. Bp. Pearce.

Matthew 9:30

30. And their eyes were opened.] We should well observe of how many various kinds were the miracles performed by our Saviour. He made the blind to see, the deaf to hear, the dumb to speak; He cleansed lepers, made the maimed whole, cast out devils, and healed every human malady; He stilled the sea, raised the dead, &c. And, under some of these kinds, His miracles were so numerous, that they exceed the sum of all which are recorded in the Hebrew Scriptures, as performed by God’s Prophets. Besides those distinctly transmitted down to us, there are numerous other acts of supernatural power, which are referred to in general terms. The effects too of Christ’s miraculous interposition were often, as in the present instance, immediate, and they were lasting. The miracles, again, were, in very many instances, wrought in the most publick manner; and, in general, they had a beneficial tendency, being acts of goodness as well as of power. Thus, in these and many other particulars, their nature and character is such, as to prove the conclusion of St. John, (John xx. 31,) “that He was the Christ, the Son of God.” Abp. Newcome.

— See that no man know it.] See notes at chap. viii. 4.

Matthew 9:33

33.— It was never so seen in Israel.] This admiration of the people is extremely natural; for none of their Prophets, not even Moses, had ever equalled Christ in the power and facility of working miracles. Here are four miracles, chiefly of the highest kind, wrought in the course of one afternoon: the infirm woman; the raising of Jairus’s daughter from the dead; the cure of the two blind men; and the ejecting of the evil spirit. Dr. Lightfoot.

Matthew 9:34

34.— He casteth out devils through the prince of the devils.] Thus it appears, that those who beheld our Saviour’s miracles, did not deny their performance, but,

Matthew 9:35

35.— all the cities and villages.] That is, of Galilee or of that part of it where Capernaum was, Mark vi. 6, Bp. Pearce.

— teaching in their synagogues,—healing every sickness] Let us observe how Jesus, on all occasions, discovers Himself to be, what His name implies, the Saviour; leaving behind Him, wherever He goes, the warmth of fervent charity, the light of evangelical truth, and the fragrance of a good report concerning something done for the benefit of man and the glory of God. He goes about, not to gratify or profit Himself, but to diffuse His benefactions. He either teaches, or comforts, or raises from the dead, or heals, or feeds, or delivers, or departs into a mountain to pray. And all for us. For us He preaches, that we may learn the truth; for us He heals, and performs various miracles, that we may believe Him; for us, no less, He retires, for us He prays, for us He gives thanks to the Father. Thus He changes His situation often, His disposition never. In this, as well as in other things, “leaving us an example that we should follow His steps,” and not suffer any outward circumstances to make us forget our Christian profession. Bp. Horne.

Matthew 9:36

36.— they fainted.] See the margin. Anno DOMINI 31. g Luke 11. 14. h Chap. 12. 24. Mark 3. 22. Luke 11. 15. i Mark 6. 6. Luke 13. 22. k Mark 6. 34. were tired and lay down. Christ sendeth out his twelve apostles.

Anno DOMINI 31. and were scattered abroad, ¹ as sheep having no shepherd.

Matthew 9:37

37.— The harvest truly &c.] Many remain to be instructed, but there are few to instruct them. Bp. Mann. This seems to have led Jesus in the next chapter to send His twelve disciples forth for the purpose of instructing the people. Bp. Pearce.

Chap. X. ver. 1.— had called unto him his twelve disciples,] Jesus had before this time chosen twelve from among His disciples, and given them the name of Apostles, according to St. Mark’s account in chap. iii. 14.; and St. Luke’s, in chap. vi. 13. Bp. Pearce.

— he gave them power &c.] The circumstance of Christ’s here delegating to the Apostles from His own authority the power of performing miracles, manifests His divine origin in a manner and degree far superior to the instances of Moses, Elijah, and all other Prophets commissioned by God. Dr. Whitby. It is an instance of Divine power to which no other Prophet, true or false, ever pretended. In this, as in many other respects, He stands unrivalled and alone. Bp. Porteus.