Matthew 9

Matthew 9:1-8

Jesus will not abide where he is an unwelcome guest; but we to those who bid him depart, for nothing but wrath and misery are left behind him. Leaving the country of the Carpenters, he returned to Capernaum, the usual place of his residence, where we find him curing a poor paralytic; for his work was ever to be doing good. 1. His friends brought him to Jesus, unable himself to stand or walk: they had compassion for their brother, and counted on pains too great to obtain his cure, and they were perishable the Lord both could and would relieve him from his misery. Note, These of our dear friends and relatives, who are themselves benumbed in spirit as with the palsy, and cannot come to Christ, we must carry in the arms of prayer and love, and spread their care before him: perhaps in so doing we may have a soul from death.

2. Christ kindly received them: seeing their faith, either of those who brought him, or of the sick man also, and to revive the heart of the poor assailed patient, more distressed probably by his sins than his sufferings, Jesus faith, Son, be of good cheer, thy sins be forgiven thee. Note, (1.) Sin is the bitterest of all our burdens; the fling of sickness and death itself is taken out when our iniquity is pardoned. (2.) They who come to Christ are called upon to be of good cheer; no poor beggar ever went from his door with a denial. (3.) God sometimes severely assails his dearest children; they must not question their adoption because of their sufferings, but should rather conclude, that God then deaisteth with them as sons, Heb. xii. 5.

3. The Scribes, who were the doctors of the law, and expounded it to the people, highly offended with what Jesus had said, though they did not speak their sentiments, yet in their hearts regarded him as a blasphemere, for performing by his own authority to forgive sins, which is the prerogative of God alone, and contains a strong argument for his divinity, in which light these men evidently regarded his declaration. Note, Many among us are like these scribes; though they will not say it is blasphemere in Jesus to pardon our sins, they are ready to brand those as blasphemers, who say they have the pardon Jesus pronounces.

4. To give them a proof of his divinity, and confirm their vain imaginations, Jesus lets them know he perceived their thoughts. Wherefore think ye evil in your hearts? conferring him as a blasphemere; For whether is easier to say, Thy sins be forgiven thee? or to say, Arise and walk? He that by his own power could

effect the one, evidently proved he had a right to pronounce the other. Note, Our hearts are naked and open before the Lord; and he observes and is displeased at every evil thought which rises or lodges there.

5. He demonstrates the power he had to forgive sin, by removing that disease which was the punishment of it, and bids the paralytic arise before them all; and, as a proof of his health and strength being perfectly reduced, to take up that bed, on which as a cripple he lay, and go unto his house. And lo! to the astonishment of the multitude, who glorified God for so great a miracle, and to the confusion of these murmurers, the man instantly arose, took up his bed, and departed, cured of every infirmity. Note, (1.) Though we have no strength of ourselves to help ourselves, when Jesus speaks to the paralytic soul, power accompanies his word, and enables us for that which he commands. (2.) The mercies shown to others demand our praises; and for every good gift bestowed on the sons of men, God is to be glorified.

6. And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: And he saith unto him, Follow me. And he arose and followed him. 10. And it came to pals, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples. 11. And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners? 12. But when Jesus heard that, he said unto them, They that he whole need not a physician, but they that are sick. 13. But go ye, and learn what that meaneth, ‘I will have mercy, and not sacrifice.’ For I am not come to call the righteous, but sinners to repentance.

Matthew 9:9-13

The publicans were those who farmed or collected the customs imposed by the Romans, and were not only therefore callous to the Jews, who abhorred this mark of servitude, but were also for the most part men of infamous conduct, who enriched themselves by exaction, being sure of having the government on their side. Hence publicans and sinners are so often used to include the most guilty and abandoned characters; yet such as their Jesus came to save, and out of them was pleased to chuse one of his most eminent disciples, an Apostle and Evangelist, the penman of this gospel. We have,

1. His call. His name is Matthew, the gift of God, which some suppose was given him by our Lord on this occasion, when before he was known by that of Levi, is the other evangelists call him, though it was common for the same person to have two names. He was sitting at the receipt of custom, in the office where it was to be paid, and perhaps little thought of following Christ: but the Lord is often strangely found of them who sought him not, and prevents us with the blessings of his grace, that to his glory it may be for ever acknowledged he hath chosen us, not we him. One word effectually wrought upon the publican’s heart: he said, Follow me; and immediately he arose and followed him. Power accompanies the word of Jesus, when he calls a soul unto himself, which bears down all objections; and out of the most endearing engagements of this world some are made monuments of grace, for nothing is too hard for God.

2. Having talked the grace of Jesus himself, he is solicitous his brethren by protection should be acquainted with him also; and for this purpose made a feast for Jesus and his disciples, to which many publicans and sinners were invited: nor did the Lord disdain their company, but gladly sat down with them. Note, (1.) They who have truly experienced the Redeemer’s grace, from that moment begin to labour, that all who are near and dear to them may partake of their blessing. (2.) Where the heart is open to Christ, there all who are his disciples will be welcome for his sake.

3. The Pharisees with malignant eye marked the condescensions of Jesus, and wanted to call a reflection upon his character, and prejudice his disciples against him. Why eateth your Master with publicans and sinners? These proud and self-righteous creatures thought it infamous to be seen in such company, and would infirmate, that our Lord was like the men with whom he had sat down to meat. Note, (1.) The self-righteous formalists are ever the most rigid censurers of others conduct. (2.) The noblest acts of charity are liable to the habit misrepresentation.

4. Christ vindicates himself from their infatuations. He overheard their whispers; or his disciples, weak themselves, carried the question to him, that they might be furnished with an answer; for to him in all our difficulties we must have recourse; and he gives them an abundant vindication of his conduct. They that he whole need not a physician, but they that are sick. He came into the world as the great physician of sin-sick souls; sinners are his unhappy patients, who groan under their spiritual maladies, incurable but for his healing grace: and they who feel

5. He came into the world as the great physician of sin-sick souls; sinners are his unhappy patients, who groan under their spiritual maladies, incurable but for his healing grace: and they who feel

6. He came into the world as the great physician of sin-sick souls; sinners are his unhappy patients, who groan under their spiritual maladies, incurable but for his healing grace: and they who feel

fied their sufferers and fly to him, he is ever ready to relieve; but the unfully ignorant, and the self-righteous, who know nothing of their deep corruption, guilt, and sinfulness, and conceit themselves whole; these, as they experience no want of him, and will not come to him that they may have life, are left to perish in their blindness and their pride. But ye ye, faith he, and learn what that meaneth, Hol. vi. 6. I will have mercy, and not sacrifice; that is, in a comparative sense, acts of kindness and charity to men’s bodies or souls are much more acceptable to God, than all the formalities of ritual devotion; and therefore Christ intimates, that his conceiting with sinners for their good, was, according to the word of truth, far more pleasing to God, than their scrupulous adherence to the tradition of the others. For I am not come to call the righteous, but sinners to repentance; this being the very end of his mission, he was fully justified in receiving them into his company, that he might acquaint them with his salvation. Had man been righteous, he never had needed a Redeemer; and they who fancy they are such, have nothing to do with him who came only to seek and save that which is left. The Saviour’s errand is to sinners, the wind of lenders, to invite them to return to God, with promises of pardon purchased by his blood, and to call them in virtue thereof to report and turn from all their abominations. And so this a sense of his love engages them, and for this his grace enables them: Whilst they who vainly conceit that they are righteous, and need no repentance, are left to perish in their own deceivings.

14. ¶ Then came to him the disciples of John, saying, ‘Why do we and the Pharisees fast often, but thy disciples fast not? 15. And Jesus said unto them, Can ’the children of the bride-chamber mourn, as long as the bridegroom is with them? But the day will come, when ’the bridegroom shall be taken from them, and ’then shall they fast. 16. No man putteth a piece of new cloth unto an old garment: For that which is put in to fill it up, taketh from the garment, and the rent is made worse. 17. Neither do men put new wine into old bottles: Else the bottles break, and the wine run-neth out, and the bottles perish: But they put new wine into new bottles, and both are preserved.

15. 14—17. Our Lord was ever beset by insidious foes, yet his wisdom enabled him to confute and confound all their malicious designs. We have here,

16. The question addressed to Jesus by some of John’s disciples: Why do we and the disciples of the Pharisees fast often, but his disciples fast not? and herein they would insinuate, that they were not to strict and holy in their religious profession as they ought to be. It appears from Luke v. 33, that they were set on by the Pharisees, who joined them; for designing and wicked men likely how to set good men at variance, and are happy if they can suggest any cause of discord between them. They seem to take a pride in proclaiming the frequency of their own fasts, and to look down upon the disciples of Jesus as far their inferiors in this respect; and this leaven of self-complicance effectually destroyed what otherwise might be laudable in their practice. Nate, (1.) In the externals of devotion and mortification, formal professors often go farther than true converts: being under a spirit of bondage, they reft upon their sufferings, which in fact are not of any value in the sight of God, but are to the satisfying of the flesh, Col. ii. 23. (2.) They who boast of their own good works, evidently shew their religion is vain.

17. Christ vindicates his disciples by an appeal to themselves. Can the children of the bride-chamber mourn, as long as the bridegroom is such them? On such seasons of festivity falling would be unfeasurable. Christ was this heavenly bridegroom, as John had called him, John iii. 29. He came now openly to espouse his church, whom he had loved from eternity. His disciples were the children of the bride-chamber, who, whilst their Lord was with them, could not but rejoice; but the time would come, when the bridegroom should be taken from them, and then shall they fast: besides, at present they were but young disciples, and therefore to be inured by degrees to harder services. As improper would it be to lay upon them at present these authorities, as to put a piece of new cloth on an old garment, which would soon make a worse hole than that which it covered; or new wine, which ferments most, into old bottles, which, being made of leather or skins, would by long use grow weak, and be liable to burst; but now mine must be put new with kittles, and then both are preserved. There must be a proper consideration had of the persons and their measure of grace: children and babes in Christ must not be set upon the services which require peculiar interferences of mind, or the severest acts of self-control, but gently led, as Jacob’s castle, Gen. xxxiii. 13. left by being over-driven they should be destroyed.

4 Mark v. 22. Luke viii. 4.

18. ¶ While he spoke these things unto them, behold, there came a certain ruler, and worshipped him,

saying, My daughter is even now dead: but come and lay thy hand upon her, and ’the shall live. 19. And Jesus arose and followed him, and he did his disciples. 20. ¶ (And behold a woman which was diseased with ‘an issue of blood twelve years, came behind him, and touched the hem of his garment. 21. For the said within herself, if I may but touch his garment, I shall be whole. 22. But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort, ’thy faith hath made thee whole. And the woman was made whole from that hour.) 23. And when Jesus came into the ruler’s house, and saw ’the minifrets, and the people making a noise, 24. He said unto them, ‘Give place, for the maid is not dead, but sheepeth. And they laughed him to scorn. 25. But when the people were put forth, he went in, and took her by the hand, and the maid arose. 26. And the same hereof went abroad into all that land.

6. 18—26. While Jesus was vindicating the conduct of his disciples from the cavils of those who found facts with them, an agreeable avocation calls him from this unpleading work of disputation.

7. A ruler of the synagogue, a man of rank and importance, applies to Jesus on the behalf of his daughter, who was either now in the very agony of death, as the other evangelists lay, or by this time, as he concludes, actually dead. He therefore with deepest humility begs him to come to his house, and lay his hand upon her, persuaded that Jesus could easily restore her, desperate as the case appeared. Though few, very few, in his station respected Christ, he was one of those singularly favoured, to whom it was given to believe on his name. Nate, (1.) Christ has disciples of every rank; and though in general to the poor the gospel is preached, yet some, though not many, mighty and noble are called. (2.) The breaches in our family should drive us to the Lord; if not to restore the dead to life, as leads to sanctify the providence as a means of quickening our own souls.

8. Christ immediately complies with his request; for he is more willing to give, than we to ask, and none seek him in vain; and his disciples followed him, defenses to behold a fresh instance of the divine power of their Lord.

9. In the way he heals a poor woman assisted with a disease of long standing, that weakened her in body, rendered her ceremonially unclean, and impoverished her in seeking a cure, without obtaining any relief from the physicians. At her disorder was of such a nature that she might be ashamed to mention it, and by the law should have kept her from mingling in society with others, she came behind our Lord, and touched the hem of his garment, persuaded that there was such a piety of healing virtue in Jesus, that if she but touched his garment she should certainly be cured. Nor was she disappointed of her hope; she immediately felt herself perfectly well, but must not steal off unnoticed. Though others observed her not, Jesus, who had brought her thither, knew what was done, and for his own glory and her comfort addresses her with kind encouragement, saying, Daughter, be of good comfort, thy faith hath made thee whole. Nate, (1.) The poor sinner who comes to Christ, ashamed, confounded, and distressed, shall be sent from him rejoicing. (2.) They who honour Christ by believing in his name, he will honour, approving and rewarding the faith which he believes.

10. He is pleased to raise from the dead the ruler’s daughter. At his arrival he found the house filled with mourners and minifrets, as was usual on those occasions, with melancholy notes of woe, exciting greater grief and wailing; but he had them cease their lamentations, and leave the room, since they would find the damself not as they supposed dead and just hope, but as one asleep, whom he would soon awake; though they assured him she was dead, and supposing the case desperate, treated what he said with utter contempt. But he quickly convinced them of their folly and wickedness herein; for having ordered them to be put out of the house, or room, as unworthy to be spectators of his miracles who thus derided him, in the presence of the father and mother, and three of his disciples, he went in, took her by the hand, and at his word she instantly arose, alive and well as if she had indeed awaked from a refreshing sleep. Nate, (1.) Death is but a longer night, and sleep in trite mysteries. They who die in the Lord, are said to sleep in Jesus; for though dead to us, they live to him, and only wait for the resurrection more to wake up to eternal life and day, when sleep and death shall be no more. (2.) When our dear relatives go before us to their bed of shift, though nature cannot but find the pangs of parting, we forrow not as those who have no hope. If they fall asleep in Christ, we shall wake up together shortly never to part again. (3.) Many look at Christ’s words, and because they cannot comprehend them, brand them as foolishness, though they will be found the true sayings of God. (4.) He that by a touch, a word, raised the dead body, doth thus

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by his word and spirit raite our fouls from the death of sin unto the life of righteousness. We are wholly passive, nor can perform the least act of spiritual life, till he hath first quickened us.

5. The fame of this amazing miracle soon spread throughout that land, the certainty of the fact being put beyond doubt by the multitude of those who had been fully convinced of the damnet’s death.

6. ¶ And when Jesus departed thence, two blind men followed him, crying and saying, Thou son of David, have mercy on us. 28. And when he was come into the house, the blind men came to him: and Jesus saith unto them, believe ye that I am able to do this? They said unto him, Yes, Lord. 29. Then touched the their eyes, saying, According to your faith be it unto you. 30. And their eyes were opened, and Jesus straitly charged them, saying, ‘See that no man know it. 31. ‘But they, when they were departed, spread abroad his fame in all that country. 32. ¶ ‘As they went out, behold, they brought to him a dumb man possessed with a devil. 33. And when the devil was cast out, the dumb quake: and the multitudes marvelled, saying, It was never to seen in Israel. 34. But the Pharisees said, ‘He cast out the devils through the prince of the devils.

Matthew 9:27-34

Miracle upon miracle confirmed our Lord’s divine million, and left those inexcusable who, in the face of such evidence, rejected him.

1. We find him, immediately after railing Jairus’s daughter, giving sight to two blind men.

[1.] They followed him with importunate cries, hearing of his fame, and hoping for a cure. He who gave life to the dead, could surely give sight to the blind. Their address shewed their persuasion, that Jesus was the true Messiah, the promised Son of David, and all their prayers centered in one point, have mercy on us. All the sinner needs is comprehended in this one word, and all he can hope for, or all, is free, unretired grace. Being in the same distress, they joined their mutual implications; fellow-sufferers should be joint petitioners: and though their request was not, as usual, immediately granted, they did not desist; but with persevering earnestness followed him through the street, and then into the house. If the Lord Jesus for a while seem to disregard our prayers, it must not be interpreted a denial of our requests, but as designed to quicken our importunity, and to make the mercy sought more valued by us. We shall assuredly succeed, if we faint not.

[2.] In answer to the question of our Lord, they make a noble confession of their faith. Jesus asked them, Believe ye that I am able to do this? to open your eyes, and by my own divine power to cure your blindness, they said unto him, yea, Lord, we are fully persuaded of it. Note, (1.) They who have true faith, never desist till they have obtained the blessing. (2.) In all our trials, the full and fixed persuasion of Christ’s power to have us out of them, must be as an anchor to our souls amidst the storm. (3.) Christ requires open profession of our faith, that we may give him the glory due unto his name.

[3.] Hereupon he grants their request. He touched their eyes, saying, According to your faith be it unto you. And their eyes were opened. He knew their sincerity, and he designed to express his approbation of their faith in conferring the cure. Whoever still comes to him with their wants, will find the same language from Jesus, according to our faith, the blessings of the gospel become possessed by us. Whatever we want, saith may ever draw it out of his fulness; and whenever we fail of strength or comfort, we may be assured it is owing to our unbelief.

[4.] He strictly charges them to conceal the miracle he had wronged for them. Either he shunned all appearance of seeking popular applause, or he knew the more his fame spread, the more his enemies would be exasperated: or perhaps he did it to prevent the Jews, or his own disciples, too much disposed to expect in their Messiah a temporal prince, from crowding around him; or attempting, by insurrections, to set him on the throne of Israel.

[5.] They, notwithstanding, spread abroad his fame; so full of gratitude, they could not conceal the favour; and though their disobedience was not commendable, their motive no doubt pleaded their excuse. Well meant zeal, though sometimes imprudently exerted, should not meet a harsh censure.

2. He cures a dumb man possessed of a devil. His friends brought him to Jesus as a truly pitiable object, just as the blind men, who were healed, went out; for Christ’s door was open to all the miserable, and he was never weary in doing good. The favour is no sooner asked than granted; the devil is dispossessed, and the dumb man speaks freely as ever. Note, They who live in the neglect of prayer and praise and godly conversation, are under the possession of this spirit of dumbness; but when the grace of Jesus touches the heart, the tongue of the Vol. II.

dumb will instantly sing, speaking his praises, and telling what great things God hath done for his soul.

3. Their miracles had a very different effect on the spectators. The multitudes marvelled, and owned, to the glory of Jesus, that never had such miracles been seen before in Israel; so many, so immediate, and performed with such divine authority. But the malignant Pharisees, determined to find fault, though unable to deny the facts, imputed their miracles to disabused agency, as if Christ was in league with the devil. They who are bent against conviction, will always have something to object; and the more they are pressed with the evidence of the truth, the more enraged, inveterate, and blasphemous is their abide.

4. And ‘Jesus went about all the cities and villages, ’teaching in their synagogues and preaching the gospel of the kingdom, and healing every sickness, and every disease among the people. 36. ¶ ‘But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, ‘as sheep having no shepherd. 37. Then saith he unto his disciples, ‘The harvest truly is plenteous, but the labourers are few. 38. ‘Pray ye therefore, ’the Lord of the harvest, that he will send forth labourers into his harvest.

Matthew 9:35-38

Christ did not long fix his abode at one place. We have an account,

1. Of his journeys, preaching, and cures, through all the cities and villages of Galilee. He taught publically in the synagogues the doctrines of the gospel; and the nature, blessings, and privileges of that kingdom he came to erect; and in confirmation of his mission in every place performed the most miraculous cures on the bodies of all the diseases who applied to him, as his word was designed to heal the greater maladies of their souls.

2. Of the compassion he expressed towards the multitudes who followed him. It grieved him to see the darkness, ignorance and carelessness which every where appeared; they fainted, perishing through lack of knowledge; instead of the bread of life and truth, fed with the miserable husts of Pharisaical traditions, and mislead in the most effectual truths of God’s word, through the adulterations with which their scribes had corrupted it; and they were scattered abroad, as deep without a shepherd, exposed to the great destroyer of souls, and destitute of every faithful guide to bring them to the fold of God: they who should have directed them aright, contributed to increase their errors, or by total negligence abandoned them to ruin. Our Lord therefore stirs up his disciples to pray, that since the harvest is so plenteous, and multitudes of immortal souls willing to hear the good word of God, and to few to labour for their conversion, to gather them into God’s church; the great Lord of the harvest would send forth labourers qualified for their work, and bless them with success. Note, (1.) They who know the value of their own souls, cannot but feel with Jesus, the tenderest compassion for those who live in ignorance, error and sin, and pity them the more because they appear to insensible, and to have no pity on themselves. (2.) The neglect of ministers is an awful judgment upon the people, and must be attended with aggravated guilt and ruin on their own souls. (3.) When multitudes appear attentive, and willing to hear the gospel, it is a grief to see them deprived of the means, and a double obligation is laid on the few faithful to exert themselves. (4.) The grievous neglect of men’s souls we see should excite our fervent prayers to God, that he would revise his work in the midst of the years, and send forth faithful shepherds to feed and guide his flock. (5.) Christ must appoint his own servants; he is the Lord of the harvest; none can call or qualify for the office but himself, and whom he sends he will support and bless; their labour shall not be in vain in the Lord. They who see no gracious fruits of their ministry, may justly conclude the Lord of the harvest never sent them. (6.) All Christ’s servants are labourers, there are no loiterers who are of his appointing. Diligence, fidelity, and zeal mark their ministrations.