Mateus 9
Charles Spurgeon · Citado em PreceptAustin
Mateus 9
Spurgeon says "Our Lord had better work to do than to be talking about meats and drinks, feastings and fastings: he is soon clear of that debate. The battle of life and death was raging, and he was needed in the fray. Sorrow comes even to the families of the excellent of the earth. A ruler of the synagogue and a believer in Jesus has such sickness befallen his daughter that she is at death’s door, and is probably by this time actually dead. But the father has a grand faith. Even if she be dead, Jesus can restore her with a touch. Oh, that he would but come! He worships the Lord, and pleads with him: “Come and lay thy hand upon her, and she shall live.” Have we such faith as this? After centuries of manifestation, is Jesus as well trusted as in the days of his flesh? Have we not those among us who have not yet learned the happy blend which we see in the ruler’s conduct? He came to Jesus, he worshipped him, he prayed to him, he trusted in him."(see Matthew 9 Commentary) Matthew omits Mark's description of Jesus' arrival where a large crowd gathered around Him (Mk 5:21+), Luke that the people welcomed (apodechomai from dechomai = put out the welcome mat") Him for they had all been waiting for Him." (Luke 8:40+) Why did such a large crowd gather to welcome and wait for Jesus? One can only surmise that His miraculous healings had gripped their attention. We know that they were amazed also at His teaching but their major focus as subsequent events proved was on His miraculous power, for sadly very few came to believe in His proclamation of the Gospel. A synagogue official came - Behold (idou) is once again omitted by the NAS (NET, ESV, NIV, NLT) but is present in the Greek and is accurately rendered by the KJV " behold, there came a certain ruler." This neglect of the literal Greek text is surprising as every word of the Bible "is inspired by God and profitable for teaching" (2 Ti 3:16+). Here Matthew uses behold to draw the reader's attention to the notable fact that a Jewish leader is coming to beg Jesus for help! (See MacArthur's comment on "behold ") Here was an official or ruler of the Jewish synagogue, humbling himself before his fellow Jews in an act of homage and reverence. Jairus' boldness is a striking contrast "a man of the Pharisees, named Nicodemus, a ruler of the Jews," (Jn 3:1+) who came to Jesus by night (Jn 3:2+)! Jairus came openly, Nicodemus covertly Matthew does not name the official but from Mark 5:22+ and Luke 8:41+ we learn that the man who came up to Jesus was named Jairus and that he not only was an archon but was the chief official of the synagogue, the archisunagōgos (or in Hebrews the "rosh hakeneseth"). This man therefore was probably the highest ranking Jewish man in Capernaum with total control over the running of the Jewish synagogue, including teaching, mediating disputes, and other leadership duties. Some think that Jairus may himself have been a Pharisee, but we cannot be dogmatic.In any event it is fascinating that Jairus comes before Jesus, even bowing before Him, in light of the clear conflict that was beginning to unfold between Jesus and the religious hierarchy! But then this man had a need and it was his need which overruled any hesitation he might have had that it would anger the Pharisees. Jairus was not even like Nicodemus who sought to come in the anonymity of nighttime so that he would not be seen (Jn 3:1-2+)! Whatever thoughts Jairus may have had about the reaction of his fellow religious leaders, he knew that Jesus was the only Source of help in this dire strait of death! THOUGHT - All of us have come to Jesus because we had a need, a great need, for we too were spiritually like Jairus' daughter was physically -- we were dead in our trespasses and sins (Eph 2:1). But a man or woman will not come to Jesus until the recognize their need, until they see they are sinners in danger of eternal separation from a Holy God should they die. That is every man's desperate need and yet so few humble themselves by falling at the feet of Jesus and acknowledging their sins and their need for His healing as their Savior (cf Mt 7:13-14 = "the gate is small and the way is narrow that leads to life, and there are FEW who find it."). Official (758)(archon) refers to one who has administrative authority, including Jewish leaders (Acts 23:5+ = reference to the high priest, Lk 8:41 = "an official of the synagogue;" Mt 9:18, 23 = ruler over a synagogue), members of the Sanhedrin (Lk 18:18, 23:13, 35, 24:20), of Gentile officials (Acts 16:19). And bowed down before Him - NIV and ESV = "knelt before Him." ASV, KJV = "worshipped Him." Luke 8:41+ says "He fell (pipto) at Jesus' feet." This man bows in adoration and respect of Jesus, whereas the demon possessed man bowed in submission to the authority Jesus exercised over him (i.e., over the supernatural realm). THOUGHT - Notice that the verb bowed down clearly implies that Jairus the ruler of the synagogue was worshiping Jesus. And just as important to note is that Jesus received this act of worship. Contrast the reaction of the angel addressing the apostle John who wrote "Then I (JOHN) fell at his feet to worship him. But he said to me, “Do not do (present imperative with a negative) that; I am a fellow servant of yours and your brethren who hold the testimony of Jesus; worship (proskuneo in the aorist imperative) God. For the testimony of Jesus is the spirit of prophecy.” (Rev 19:10+) Again John writes "I, John, am the one who heard and saw these things. And when I heard and saw, I fell down to worship at the feet of the angel who showed me these things. But he *said to me, “Do not do that. I am a fellow servant of yours and of your brethren the prophets and of those who heed the words of this book. Worship (proskuneo in the aorist imperative) God.” (Rev 22:8–9+) So not only are angels not to be worshiped but men are not to be worshiped Luke recording that "When Peter entered, Cornelius met him, and fell (pipto)at his feet and worshiped (proskuneo) him. But Peter raised him up, saying, “Stand up (aorist imperative); I too am just a man.” (Acts 10:25-26+). So what is the clear conclusion of Jairus' act/action in Mt 9:18? Jesus is not a mere man, but is the God-Man, the only Man Who is worthy to be bowed down to and worshiped! How many times do we hear skeptics declare "Jesus never claimed to be God." Clearly, in this passage Jesus' action of receiving the worship of Jairus is tantamount to His declaration that He is in fact God! Bowed down (4352)(proskuneo from pros = before + kuneo = kiss or adore) means to prostrate oneself in homage before another in the full sense of worship, not mere reverence or courtesy. When Jesus Christ was born into this world, He was attended and worshipped by angels. (Lu 2:13f+). Proskuneo represents the most common Near Eastern act of adoration and reverence and also carries the idea of profound awe and respect. Some believe that the root word kuneo may be related to kuon which is the Greek word for dog and which then could be picturing a dog licking his master's hand. The word proskuneo literally means to kiss toward someone, to throw a kiss in token of respect or homage, to prostrate oneself in homage, to do reverence to, to adore and so to worship and show respect. In the ancient Oriental (especially Persia) the mode of salutation between persons of equal rank was to kiss each other on the lips. When the difference of rank was slight, they kissed each other on the cheek. When one was much inferior, he fell upon his knees touched his forehead to the ground or prostrated himself, and as he was bowing down he would be throwing kisses toward the superior. It is this latter mode of salutation that is intended by the Greek writers in the use of the verb proskuneo. Proskuneo occurs 61x in 54v in the NT and 50 are translated as worship (worshiped, etc) Uses in Matthew - Matt. 2:2; Matt. 2:8; Matt. 2:11; Matt. 4:9; Matt. 4:10; Matt. 8:2; Matt. 9:18; Matt. 14:33; Matt. 15:25; Matt. 18:26; Matt. 20:20; Matt. 28:9; ADDITIONAL DETAILS - The other synoptic writers state specifically that Jairus implored Jesus. Mark 5:23+ records he "implored Him earnestly." Luke 8:41+ says Jairus "Began to implore (imperfect tense = again and again) Him to come to his house." Implored in Mark is in the present tense indicating Jairus was continually imploring Jesus, which recalls Jesus' words in the Sermon on the Mount in which He gave the Jews three commands - "Ask (present imperative calling for the asking, seeking and knocking to be continual), and it will be given to you; seek, and you will find; knock, and it will be opened to you." (Mt 7:7+) The idea of implored pictures Jairus appealing to Jesus in supplication, beseeching and begging Him with a deep sense of urgency. Earnestly in Mark 5:23+ is the adjective pollus which means many, numerous, of great magnitude, plentiful, all descriptions which would aptly describe Jairus' "large petitions." Jairus' "large petitions" reminds me of the words of John Newton's great hymn Come, My Soul, Thy Suit Prepare (listen to this vocal and be blessed!) Come, my soul, thy suit prepare: Jesus loves to answer prayer; He Himself has bid thee pray, Therefore will not say thee nay; Therefore will not say thee nay. Thou art coming to a King, Large petitions with thee bring; For His grace and power are such, None can ever ask too much; None can ever ask too much. With my burden I begin: Lord, remove this load of sin; Let Thy blood, for sinners spilt, Set my conscience free from guilt; Set my conscience free from guilt. Lord, I come to Thee for rest, Take possession of my breast; There Thy blood bought right maintain, And without a rival reign; And without a rival reign. While I am a pilgrim here, Let Thy love my spirit cheer; As my Guide, my Guard, my Friend, Lead me to my journey’s end; Lead me to my journey’s end. Show me what I have to do, Every hour my strength renew: Let me live a life of faith, Let me die Thy people’s death; Let me die Thy people’s death. And said, "My daughter has just died - Matthew evidently condensed the story to present at the outset what was really true before Jesus reached his house. When we compare the more detailed accounts of Mark and Luke we learn that when Jairus first came to Jesus, his daughter was not yet dead but was “at the point of death” (Mark 5:23+) and was dying (Luke 8:42+). It was not long however before messengers came, Mark recording "While He was still speaking, they came from the house of the synagogue official, saying, “Your daughter has died; why trouble the Teacher anymore?” (Mk 5:35+). THOUGHT - Beloved, when I was in active medical practice, I worked closely with a Jewish gastroenterologist, who was always such a joy to be around. Then one day, his only precious daughter was immediately killed in a tragic car accident. This man's countenance and demeanor were never, ever the same in all the following years that we interacted professionally. When he was in my office, I would always sense his ongoing grief and indeed I grieved with him for this unspeakable tragedy. Please pray for this man Tom L to meet his Messiah before he passes on. Perhaps this personal story will give you some sense of how dramatic and desperate was the scene on that fateful day in Capernaum.
Mateus 9
Spurgeon - The funeral wailing had already begun: “the minstrels” had commenced their hideous discords. Mistrustful friends are eager to bury us before the due time; and we are ourselves too apt to fall into the same error about others. Unbelief calls in the undertakers and the hired mourners to bury those who will yet live for years. We give over to hopelessness those whom Jesus will save; or we begin “making a noise” where a gracious, silent work would be far better. (see Matthew 9 Commentary) Noisy disorder (Mk 5:39 renders the same verb "Make a commotion") (2350)(thorubeo from thorubos = noise of a tumult) means to throw into disorder, be thrown into confusion, to disturb, set in an uproar, start a riot (Acts 17:5+). Thorubeō is used in classical Greek especially of crowds who “make noise.” THORUBEO - 4V - make a commotion(1), noisy disorder(1), set(1), troubled(1), uproar(1). Matt. 9:23; Mk. 5:39; Acts 17:5; Acts 20:10 Matthew 9:24 He said, "Leave; for the girl has not died, but is asleep." And they began laughing at Him. NET Matthew 9:24 he said, "Go away, for the girl is not dead but asleep." And they began making fun of him. GNT Matthew 9:24 ἔλεγεν, Ἀναχωρεῖτε, οὐ γὰρ ἀπέθανεν τὸ κοράσιον ἀλλὰ καθεύδει. καὶ κατεγέλων αὐτοῦ. NLT Matthew 9:24 "Get out!" he told them. "The girl isn't dead; she's only asleep." But the crowd laughed at him. KJV Matthew 9:24 He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn. ESV Matthew 9:24 he said, "Go away, for the girl is not dead but sleeping." And they laughed at him. NIV Matthew 9:24 he said, "Go away. The girl is not dead but asleep." But they laughed at him. ASV Matthew 9:24 he said, Give place: for the damsel is not dead, but sleepeth. And they laughed him to scorn. CSB Matthew 9:24 "Leave," He said, "because the girl isn't dead, but sleeping." And they started laughing at Him. NKJ Matthew 9:24 He said to them, "Make room, for the girl is not dead, but sleeping." And they ridiculed Him. NRS Matthew 9:24 he said, "Go away; for the girl is not dead but sleeping." And they laughed at him. YLT Matthew 9:24 he saith to them, 'Withdraw, for the damsel did not die, but doth sleep,' and they were deriding him; Leave - 1Ki 17:18-24 Ac 9:40 20:10 not - Joh 11:4,11-13 And they began laughing - Mt 27:39-43 Ps 22:6,7 Isa 49:7 53:3 Related Passages: John 11:11+ This He said, and after that He *said to them, “Our friend Lazarus has fallen asleep; but I go, so that I may awaken him out of sleep.” LAUGHING AT JESUS BUT HE GETS THE "LAST LAUGH!" To get the last laugh means to succeed when others thought you would not:To ultimately achieve success after encountering adversity or doubt from others. These weepers for hire became laughers who scorned. They won't be laughing at Jesus when they see Him sitting on the Great White Throne and sends them to everlasting torment! He said, "Leave (anachoreo - withdraw, go away) for the girl has not (ou) died (apothnesko), but is asleep (katheudo) - Leave is a command in present imperative (cf Peter's words when Tabitha had died - "Peter sent them all out " Acts 9:40+). Jesus asserts His authority over the unbelieving mourners (the flute-players and noisy crowd). Jesus was once again disturbing long established traditions that had actually been prescribed by the rabbis and were to be assiduously followed when someone died. Not died (apothnesko) uses ou which indicates absolute negation. Yes, she was lifeless, but this was absolutely not to be her final state because the Giver of Life had arrived. 🙏 THOUGHT - Physical death does not have the final word, but Jesus as Judge of all mankind has the final word! Listen to His Word and believe while you are still alive, or you will be forced to listen to His final verdict when you die and face Him at the Great White Throne Judgment (Rev 20:11-15+, cf Jn 5:22+). Heed the Savior's call which still echoes down through the ages sounding the alarm "The time is fulfilled, and the kingdom of God is at hand; repent (present imperative see the Holy Spirit's role in obedience) and believe (present imperative see the Holy Spirit's role in obedience) in the Gospel." (Mark 1:15+) In essence Jesus redefined death as a temporary state, just as natural sleep is temporary. Jesus' point was that death is not permanent (see Mt. 27:52; Acts 7:60; 1 Cor. 15:6, 20, 51; 1 Thess. 4:13–15; 5:10; 2 Peter 3:4). Everyone will be alive somewhere for all eternity, either in Heaven or in Hell! There are no exception clauses! The same terminology was used by Him in connection with Lazarus’s death... This He said, and after that He *said to them, “Our friend Lazarus has fallen asleep; but I go, so that I may awaken him out of sleep.” 12 The disciples then said to Him, “Lord, if he has fallen asleep, he will recover.” 13 Now Jesus had spoken of his death, but they thought that He was speaking of literal sleep. 14 So Jesus then said to them plainly, “Lazarus is dead, 15 and I am glad for your sakes that I was not there, so that you may believe; but let us go to him.” (John 11:11–15). And they began laughing (katagelao) at Him - Began laughing is in the imperfect tense picturing them doing this over and over, an ongoing ridiculing of Jesus! Woe! I would hate to be them at the judgment! The NET expresses the sense well rendering it "they began making fun of Him." "Can you imagine—laughing, pointing to Jesus, laughing Him to scorn? More of that is happening in the world today. Jesus is the One who is derided. He is the One who is spoken against. Have you ever thought about how this world hates Jesus Christ?" (Adrian Rogers) A T
Mateus 9
Spurgeon - It was not meet that a ribald throng should behold the majestic mystery of resurrection; they must be “put forth.” Moreover, the hideous noise of the funeral wailers was not a fit accompaniment of the Saviour’s word of power. The people were turned out, and then the Lord “went in” to work his miracle. He loves to work in quiet. There are directions in modern church life in which noise and popular excitement will have to come to an end before much is done by the Lord. When we read, “He took her by the hand”, it reminds us of his touching Peter’s wife’s mother. He shows a sacred familiarity with those whom he saves. He is not said in this gospel to have spoken, and thus the contrast between empty noise and his mighty silence, is brought out clearly. Life was gone from the maiden; but the result was the same as in the case of Peter’s relative who was still alive: she arose. How much had taken place before a dead girl could rise! This is the first case of resurrection by our Lord: it was that of one who had but just died, and it is typical of the giving of spiritual life to persons who have not yet come to the stage of corruption which necessitates carrying them out, like the widow’s son; or of actual decay, which has led to burial, as in the case of Lazarus. In each case the miracle was the same; but the surroundings greatly differed, so that the instruction varied. Lord, take our dear young children by the hand, and raise them up to everlasting life while they are children! (see Matthew 9 Commentary) Don Francisco tells the story of Jairus' daughter in his powerful song Gotta Tell Somebody She kept on getting weaker as day dragged into day The doctors gave no hope for her; she seemed to fade away My hours were filled with constant dread; time became a knife That slowly and relentlessly cut the cord of life There was a teacher in the region then some of us had heard That He'd healed the paralytic by the power of just His Word So with hope again rekindled I went at once to see If I could find a man named Jesus from a town in Galilee I began to search the city and soon I saw the crowd They were pressing in to touch Him and they called His Name out loud But with the strength of desperation I pushed them all aside I threw myself before Him and from my knees I cried "Lord, come and heal my daughter, even now she's close to death Her fever's uncontrollable, she fights for every breath But God's given You the power; life is Yours to give If you'll just lay Your hands on her I know that she will live" (She will live, she will live) Well, He'd just begun to go with me when a face I saw with fear Came towards me with the news I knew I didn't want to hear And although I tried to steel myself I trembled when he said "Why bother the Teacher anymore, your little girl is dead." Then Jesus touched my shoulder and He told me not to grieve" The trembling stopped when He looked at me and said, "Only believe" Then He sent the crowds away except His closest men And they followed right behind us as we started off again But we were still a long ways down the road when I heard the sounds and cries Of the mourners and musicians as they strove to dramatize My grief they had no business with beneath their loud disguise My wife just sat there silently and stared through empty eyes Then Jesus asked the mourners, "Why is it that you weep? She isn't dead as you suppose, the child is just asleep." It only took a moment for their wails to turn to jeers "Who does this man think he is? Get him out of here!" With authority I've never heard in the lips of any man He spoke and every sound rolled out with the thunder of command And in the sudden silence they all hurried for the door Wondering what the reasons were they'd ever come there for Then He called his three disciples that were with Him on the way He led them and my wife and me to where our daughter lay He took her by the hand; He told her "Child, arise" And the words were barely spoken when she opened up her eyes She rose and walked across the room and stood there at our sides My wife knelt down and held her close and at last she really cried And then Jesus told us both to see that our daughter had some food But as to how her life was saved, not to speak a word... Not to speak a word... I got to tell somebody I got to tell somebody I got to tell somebody I got to tell somebody I got to tell somebody, got to tell somebody, what Jesus did for me I got to tell somebody, got to tell somebody, what Jesus did for me I got to tell somebody, got to tell somebody, what Jesus did for me I got to tell somebody, got to tell somebody, what Jesus did for me THOUGHT - Does this song's ending not make you want to go and tell somebody what Jesus did for you? It should! So go and tell somebody what Jesus did for you! QUESTION - What is the meaning of talitha cumi? | GotQuestions.org ANSWER - Talitha cumi or talitha koum is a transcription of an Aramaic phrase found in Mark 5:41. Jesus spoke this when He raised Jairus’s daughter from the dead (Mark 5:21–43). Aramaic was the common, everyday language in Israel at that time. Mark interprets the sentence for us: “Little girl, I say to you, get up!” The account of the healing is also found in Matthew 9 and Luke 8, but only Mark records the Aramaic words that Jesus spoke, talitha cumi. Talitha is a term of endearment. It is etymologically related to a word that can also mean “lamb.” Jesus’ use of this term, coupled with His taking the little girl by the hand, provides an image of a compassion and gentleness. The Good Shepherd is lovingly gathering the lambs in His arms (see Isaiah 40:11): “My little lamb,” He says to her as He restores her life, “it’s time to get up.” Jesus saying, “Talitha cumi,” comes in the context of a larger story. In Capernaum, Jesus was surrounded by a crowd when Jairus, a synagogue ruler, fell at Jesus’ feet. Jairus “pleaded earnestly with Him” because his 12-year-old daughter was dying and he wanted Jesus to heal her (Mark 5:22–23). The crowds following Jesus were not unusual, but a synagogue leader recognizing Jesus’ authority and requesting His help was. On the way to Jairus’s house, Jesus was met by a woman who had been bleeding for twelve years. The woman had been to doctors, spent all she had, and had only grown worse. She came up behind Jesus, unnoticed by the crowd, and reached out to touch Jesus’ garment, trusting that if she just touched His clothes she would be healed. She was healed, and Jesus felt power go out from Him. He stopped the procession to Jairus’s house and asked who had touched Him. The woman came forward and “trembling with fear, told him the whole truth” (Mark 5:33). Jesus responded with compassion, calling the woman “Daughter,” and told her to go in peace and be free from suffering. The way the accounts of Jairus’s daughter and the woman with the issue of blood are juxtaposed is an interesting framing device. In both stories, Jesus’ compassion toward the woman with the issue of blood and the young girl seems to be highlighted. We understand that Jesus cares for all people—rulers of the synagogue, children, and women who are ceremonially unclean. In the midst of the crowd, He sees the needs of the one and is willing to respond. Faith also becomes an interesting theme in this passage. The woman with the issue of blood believed she only needed to touch Jesus’ clothing to receive healing. As Jesus was affirming the woman’s healing, some people from Jairus’s house came to tell him that it was too late—Jairus’s daughter had died. Overhearing them, Jesus told Jairus, “Don’t be afraid; just believe” (Mark 5:36). At that point, Jairus had to decide if he would believe his friends or Jesus. In this situation, when it seemed death had the final say and all hope was lost, Jairus continued to lead Jesus to his home. Both Jairus and the woman with the issue of blood showed bold faith and disregarded the pressures of the crowd in favor of looking to Jesus. At Jairus’s house, Jesus was met by people weeping and wailing loudly because the young girl had died. Jesus responded by telling everyone that she was not dead but sleeping. The mourners laughed at Him, but Jesus took Jairus, Jairus’s wife, and three of His disciples with Him to the room where the little girl’s body lay. Then He took the little girl by the hand and said to her, “Talitha, cumi,” and Mark translates: “Little girl, I say to you, arise” (Mark 5:41, NKJV). Immediately, the little girl arose and walked around. Both Jairus and the woman with the bleeding found the answers to their needs by coming to Jesus (Mark 5:22, 33). He responded to their faith and revealed that He is Lord over disease and death. That does not mean that God always heals or rescues people from danger (2 Corinthians 12:1–10), but it does mean that He holds the ultimate authority over death. By Jesus’ word, talitha cumi, the girl arose. This same Jesus is the one we look to today—our Savior is both gentle and strong. He is loving and absolutely powerful—loving enough to be our Good Shepherd and powerful enough to raise us from the dead. Faith in Him takes away all fear, even the fear of death (Hebrews 2:14–15). Matthew 9:26 This news spread throughout all that land. NET Matthew 9:26 And the news of this spread throughout that region. GNT Matthew 9:26 καὶ ἐξῆλθεν ἡ φήμη αὕτη εἰς ὅλην τὴν γῆν ἐκείνην. NLT Matthew 9:26 The report of this miracle swept through the entire countryside. KJV Matthew 9:26 And the fame hereof went abroad into all that land. ESV Matthew 9:26 And the report of this went through all that district. NIV Matthew 9:26 News of this spread through all that region. ASV Matthew 9:26 And the fame hereof went forth into all that land. CSB Matthew 9:26 And this news spread throughout that whole area. NKJ Matthew 9:26 And the report of this went out into all that land. NRS Matthew 9:26 And the report of this spread throughout that district. YLT Matthew 9:26 and the fame of this went forth to all the land. This news spread, Mt 4:24 14:1,2 Mk 1:45 6:14 Ac 26:26 ANCIENT VERSION OF "SOCIAL MEDIA"! This news spread throughout all that land - What news? The news that Jesus not only had power to heal disease, cast out demons, and forgive sins, but even had power even to raise the dead! If this was not enough to convince the Jews of the land that this Man was not merely a man but was the long expected Messiah, then nothing would convince them. In fact even Jesus' Himself resurrecting from the dead was not sufficient "evidence." (cf Lk 16:30,31+) When one's neck is stiff and their heart is hard (cf Acts 7:51+), no amount of truth, clear Biblica argumentation or Biblical apologetics can soften their heart. Of course that is where the Holy Spirit must take over and convict them of sin, righteousness and the judgment to come (Jn 16:8) and sweep in like the wind and cause them to be born again (Jn 3:3-8+). Salvation is up to God, not us! But we will be held responsible for speaking the truth of the Gospel even to the most stiff-necked and hard-hearted souls! When they reject us, remember they are really rejecting God not us! Spurgeon - The news of the raising of the dead was sure to spread, especially as it was the daughter of the ruler of the synagogue. Where new life is bestowed, there will be no fear of its being unobserved. Jesus will have fame if we have life, and we should take care that it is so. (see Matthew 9 Commentary)
Mateus 9
Spurgeon - No sooner does Jesus move than fresh candidates for his bounty appear: the blind seek sight from him. Two sightless men had become companions in affliction; they may have been father and son. They were in downright earnest, for they “followed him, crying, and saying, Have mercy on us.” Persevering, vehement, yet intelligent was their appeal. They were of one mind in reference to Jesus, and therefore they went one way, and used one prayer, to one and the same person. Our Lord is here called by his royal name: “Thou Son of David.” Even the blind could see that he was a king’s son. As Son of David, He is entreated to show mercy, and act according to His royal nature. It is mercy which gives us our faculties, and mercy alone can restore them. (see Matthew 9 Commentary) 🙏 THOUGHT - "This prayer suits us when we perceive our own darkness of mind. When we cannot see our way into truth, let us appeal to the Lord for gracious instruction; ever remembering that we have no claim except that which originates in his mercy." (Spurgeon) Blind (5185) tuphlos from tuphlóo = envelop with smoke, be unable to see clearly) can refer to literal blindness (Mt 9:27, 28; 11:5; 12:22; Lk 7:21, 22; Jn 9:1, 2, 3.; Acts 13:11 Lv 19:14; Job 29:15) but more often is used to describe spiritual blindness. Figuratively then tuphlos picture one's mind as blind, ignorant, stupid, slow of understanding, being unable to understand, incapable of comprehending (see Mt 15:14; 23:16, 17, 19, 24, 26; Lk 4:18; Jn 9:39,40,41; Ro 2:19; 2Pe 1:9; Rev 3:17; Isa 42:16,18,19; 43:8) This sense speaks of both mental and spiritual blindness, often the result of self-deception so that one is unable to understand (spiritual truth). The Greek writers used tuphlos to describe those who were "mentally blind". NIDNTT - see page 218 - Classic - typhlos (Homer onwards) means blind. It is used lit. of men and animals, and fig. of the other senses and the mind. It may even be applied to dark, obscure things, and also to rivers and harbours choked with mud. The barbaric custom of blinding for revenge or punishment is well attested. TUPHLOS - 7V - Matt. 9:2; Matt. 9:22; Matt. 14:27; Mk. 6:50; Mk. 10:49; Jn. 16:33; Acts 23:11 Followed (190) akoloutheo from a = expresses union with, likeness + keleuthos = a road, way) means to walk the same road (Ponder that simple definition dear believer - Am I willing to walk the same road as Jesus?) Literally to follow (like the crowds followed Jesus) and in a figurative sense to follow Jesus as a disciple. To follow (closely) and was used of soldiers, servants and pupils. To go after someone or something (not as a true disciple however as we see with the crowds who physically followed Jesus, following however without a willingness to commit wholly to Him! cf John 6:60-65, 66) Early in the history of the Greek language akoloutheo came to mean to imitate or follow someone's example. This dual meaning colored the New Testament use of our word akoloutheo. Click here for an in depth discussion of akoloutheo in the New International Dictionary of the New Testament Friberg summary - (1) literally follow, go along behind, come after (Mk 10.52); of a crowd go along with, accompany (Mt 21.9); figuratively, of discipleship and self-commitment follow, go after, obey (Mt 9.9); “to join one as a disciple, become his disciple, conform wholly to another’s example.” (2) generally, of observance of laws and customs obey, follow. (BORROW Analytical Lexicon of the Greek New Testament) AKOLOUTHEO IN MATTHEW - Matt. 4:20; Matt. 4:22; Matt. 4:25; Matt. 8:1; Matt. 8:10; Matt. 8:19; Matt. 8:22; Matt. 8:23; Matt. 9:9; Matt. 9:19; Matt. 9:27; Matt. 10:38; Matt. 12:15; Matt. 14:13; Matt. 16:24; Matt. 19:2; Matt. 19:21; Matt. 19:27; Matt. 19:28; Matt. 20:29; Matt. 20:34; Matt. 21:9; Matt. 26:58; Matt. 27:55 Crying (2896) krazo refers to a loud cry or vociferation, and is a strong word expressing deep emotion. Krazo is one of those onomatopoeic words, the very pronunciation of which imitates the hoarse cry of the raven (listen), and can be an inarticulate and brutish sound or an exclamation of fear or pain. Abbott-Smith says "generally used of inarticulate cries, to scream, cry out (Aesch., etc.)" It is used of the cry of an animal, the barking of a dog and two men in a quarrel, trying to bawl each other down (so Aristophanes, Knights, 1017)" 'The prophet in awful earnestness, and as with a scream of anguish, cries over Israel' (Morison)" Krazō was also a technical, rabbinic term to refer to the loud summons of a prophet, needing to be heard. In Lk 18:39+ the blind beggar cried "to cry clamorously; to scream or shriek." (You can almost hear hid shrieking! He is motivated because he is blind and thinks this Man might help him see!) KRAZO IN MATTHEW - Matt. 8:29; Matt. 9:27; Matt. 14:26; Matt. 14:30; Matt. 15:22; Matt. 15:23; Matt. 20:30; Matt. 20:31; Matt. 21:9; Matt. 21:15; Matt. 27:23; Matt. 27:50 Have mercy (1653) eleeo (from eleos) means “to feel sympathy with the misery of another, especially such sympathy which manifests itself in action, less frequently in word.” Describes the general sense of one who has compassion or person on someone in need. It indicates being moved to pity and compassion by tragedy and includes the fear that this could happen to me. To see someone in dire need (including one who may not deserve the misfortune), to have compassion on them, and to give help to remove the need. In the active voice eleeo means to show mercy and so to be greatly concerned for someone in need and/or to help someone because of pity. NIDNTT (click for 4 page article on eleos/eleeo) writes of the root word eleos that in classical Greek -- It is “the emotion roused by contact with an affliction which comes undeservedly on someone else” (R. Bultmann, TDNT II 477), viz. compassion, pity, mercy. These feelings are the reverse of envy at another’s good fortune. There is also an element of fear that one might have to suffer in the same way. Aristotle in his Poetics stated that tragedy aroused pity and terror and these caused katharsis, purging. From Plutarch onwards we find the expressions eleon echo, to find mercy, and kat' eleon, out of compassion. eleos was used as a technical term for the end of the speech for the defence, in which the accused tried to awaken the compassion of the judges. Blind, Blindness - See online Dictionary of Biblical Imagery, see page 370 - Some of the most vivid pictures of the Bible center on blindness, including the Sodomites’ groping about Lot’s house, the dim-eyed Isaac tricked by his son, Samson’s eyes gouged out, a troupe of blinded Syrian warriors being led from their intended destination to Samaria, the drama of the man born blind healed by Jesus to the consternation of the Pharisees, the blind beggars who cried out pathetically to Jesus as he passed by and the temporary blindness of Paul at his conversion. The characters in the Bible who are physically blind are a moving spectacle of human misfortune. However, in a spiritual sense, blindness is congenital for all humans, who inherit the tendency simply by virtue of belonging to the human race. In both physical and spiritual instances, blindness is an image of terror, helplessness and despair unless reversed by God’s miraculous intervention. The physical blindness referred to in the Bible is either congenital (Jn 9:1) or acquired. In a region of dust and bright sunlight, ophthalmic diseases were common, as attested by the frequency with which blindness is referred to in Scripture (Lev 19:14; Job 29:15; Mt 9:27; Lk 14:13). Blindness is one of the several disabilities that prevented someone born into a priestly family from exercising his ministry (Lev 21:18); and although blind people deserve special consideration according to the law (Lev 19:14), blindness could be a synonym for weakness and helplessness (2 Sam 5:6; Is 59:10; Lam 4:14). Blinding is a punishment for wrongdoing in neighboring nations (2 Kings 25:7), but never in Israel. On occasion, in order to promote his own purposes, God temporarily blinds individuals or groups of people, either totally or in regard to something they attempt to see (Gen 19:11; 2 Kings 6:18; Acts 9:9; 13:11). Physical blindness is regarded by some of Jesus’ contemporaries as evidence of divine punishment, something Jesus strongly denies (Jn 9:1–3). Figuratively, blindness refers to an inability to recognize the truth, usually a culpable condition. As such, it describes judges whose judgment is perverted because of bribes (Ex 23:8; Deut 16:19; Job 9:24), idolaters whose worship is illogical as well as wrong (Is 44:9–10) and people who simply do not want to know (Is 43:8). Such blindness to the truth and mental confusion could actually be the result of God’s judgment on those who did not want to admit the truth and who therefore forfeit the ability to perceive it at their cost (Deut 28:28–29; Is 6:9–10; 29:9–10). This is true of the Israelites, both leaders (Is 56:10) and followers (Is 42:18–19). Only God in his mercy can reverse this condition (Is 29:18; 35:5; 42:16). Paul describes gradual blindness when he writes of those whose “foolish hearts were darkened” (Rom 1:21). In another vein he talks of seeing poorly now in contrast to seeing perfectly in the life to come (1 Cor 13:12). The imagery of sight and blindness is especially prominent in the account of Jesus’ earthly ministry. The high incidence of physical blindness in the world of the Gospels is attested by the frequency with which Jesus performed miracles of giving sight to the blind. It is, in fact, one of the most vivid signs of Jesus’ supernatural power. Spiritual blindness is no less prominent in the Gospels. Jesus described the religious leaders and teachers of his own generation in terms of blindness (Mt 15:14; 23:16–17, 19, 24, 26). The irony of their situation is that in their spiritual ignorance they assumed that they understand perfectly. Jesus remedied spiritual as well as physical blindness (Mt 13:17; Jn 9:39). Those who rejected Jesus’ words came under a judgment similar to that of Israel-a state of permanent blindness (Jn 12:40; cf. Rom 11:7–10). Although metaphorically blindness may describe mere ignorance (Rom 2:19), it usually carries the overtones of an unwillingness to face up to the truth (Jas 1:23–24); and in the case of those who do not believe in Christ, this is the work of Satan (2 Cor 4:4). As such it requires a miracle in order to become aware of the significance of Christ. Similarly, Christian believers who revert to their pre-Christian ways are described as blind, not perceiving the contradiction expressed in their behavior (2 Pet 1:9; 1 Jn 2:11). Blindness describes the fact that they are unaware of the gravity of their condition (Rev 3:17). See also DEAF, DEAFNESS; DISEASE AND HEALING; MAIMED, HALT AND BLIND. QUESTION - What does it mean that Jesus is the son of David? | GotQuestions.org WATCH VIDEO ANSWER - Seventeen verses in the New Testament describe Jesus as the “son of David.” But the question arises, how could Jesus be the son of David if David lived approximately 1,000 years before Jesus? The answer is that Christ (the Messiah) was the fulfillment of the prophecy of the seed of David (2 Samuel 7:12–16). Jesus is the promised Messiah, which means He had to be of the lineage of David. Matthew 1 gives the genealogical proof that Jesus, in His humanity, was a direct descendant of Abraham and David through Joseph, Jesus’ legal father. The genealogy in Luke 3 traces Jesus’ lineage through His mother, Mary. Jesus is a descendant of David by adoption through Joseph and by blood through Mary. “As to his earthly life [Christ Jesus] was a descendant of David” (Romans 1:3). Primarily, the title “Son of David” is more than a statement of physical genealogy. It is a Messianic title. When people referred to Jesus as the Son of David, they meant that He was the long-awaited Deliverer, the fulfillment of the Old Testament prophecies. Jesus was addressed as “Lord, thou son of David” several times by people who, by faith, were seeking mercy or healing. The woman whose daughter was being tormented by a demon (Matthew 15:22) and the two blind men by the wayside (Matthew 20:30) all cried out to the Son of David for help. The titles of honor they gave Him declared their faith in Him. Calling Him “Lord” expressed their sense of His deity, dominion, and power, and calling Him “Son of David,” expressed their faith that He was the Messiah. The Pharisees understood exactly what the people meant when they called Jesus “Son of David.” But, unlike those who cried out in faith, the Pharisees were so blinded by their own pride that they couldn’t see what the blind beggars could see—that here was the Messiah they had supposedly been waiting for all their lives. They hated Jesus because He wouldn’t give them the honor they thought they deserved, so when they heard the people hailing Jesus as the Savior, they became enraged (Matthew 21:15) and plotted to destroy Him (Luke 19:47). Jesus further confounded the scribes and Pharisees by asking them to explain the meaning of this very title: how could it be that the Messiah is the son of David when David himself refers to Him as “my Lord” (Mark 12:35–37; cf. Psalm 110:1)? The teachers of the Law couldn’t answer the question. Jesus thereby exposed the Jewish leaders’ ineptitude as teachers and their ignorance of what the Old Testament taught as to the true nature of the Messiah, further alienating them from Him. Jesus’ point in asking the question of Mark 12:35 was that the Messiah is more than the physical son of David. If He is David’s Lord, He must be greater than David. As Jesus says in Revelation 22:16, “I am the Root and the Offspring of David.” That is, He is both the Creator of David and the Descendant of David. Only the Son of God made flesh could say that. Related Resources: What does it mean that Jesus is the Son of God? | GotQuestions.org? What does it mean that Jesus is the Son of Man? | GotQuestions.org? Matthew 9:28 When He entered the house, the blind men came up to Him, and Jesus said to them, "Do you believe that I am able to do this?" They said to Him, "Yes, Lord." NET Matthew 9:28 When he went into the house, the blind men came to him. Jesus said to them, "Do you believe that I am able to do this?" They said to him, "Yes, Lord." GNT Matthew 9:28 ἐλθόντι δὲ εἰς τὴν οἰκίαν προσῆλθον αὐτῷ οἱ τυφλοί, καὶ λέγει αὐτοῖς ὁ Ἰησοῦς, Πιστεύετε ὅτι δύναμαι τοῦτο ποιῆσαι; λέγουσιν αὐτῷ, Ναὶ κύριε. NLT Matthew 9:28 They went right into the house where he was staying, and Jesus asked them, "Do you believe I can make you see?" "Yes, Lord," they told him, "we do." KJV Matthew 9:28 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, Yea, Lord. ESV Matthew 9:28 When he entered the house, the blind men came to him, and Jesus said to them, "Do you believe that I am able to do this?" They said to him, "Yes, Lord." NIV Matthew 9:28 When he had gone indoors, the blind men came to him, and he asked them, "Do you believe that I am able to do this?" "Yes, Lord," they replied. ASV Matthew 9:28 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 say unto him, Yea, Lord. CSB Matthew 9:28 When He entered the house, the blind men approached Him, and Jesus said to them, "Do you believe that I can do this?" "Yes, Lord," they answered Him. NKJ Matthew 9:28 And when He had come into the house, the blind men came to Him. And Jesus said to them, "Do you believe that I am able to do this?" They said to Him, "Yes, Lord." NRS Matthew 9:28 When he entered the house, the blind men came to him; and Jesus said to them, "Do you believe that I am able to do this?" They said to him, "Yes, Lord." YLT Matthew 9:28 And he having come to the house, the blind men came to him, and Jesus saith to them, 'Believe ye that I am able to do this?' They say to him, 'Yes, sir.' the blind men came up to Him- Mt 8:14 Mt 13:36 Believe - Mt 9:22 Mt 8:2 Mt 13:58 Mk 9:23-24 Joh 4:48-50 11:26,40 Related Passages: Mark 9:23-24+ And Jesus said to him, “ ‘If You can?’ All things are possible to him who believes.” 24 Immediately the boy’s father cried out and said, “I do believe; help my unbelief.” Matthew 13:58+ And He did not do many miracles there because of their unbelief. Luke 5:20+ Seeing their faith, He said, “Friend, your sins are forgiven you.” John 11:26+ and everyone who lives and believes in Me will never die. Do you believe this?” THE BLIND MEN SAW WITH EYES OF FAITH When He entered the house, the blind men came up to (proserchomai) Him, and Jesus (Iesous) said to them, "Do you believe (pisteuo) that I am able (dunamai) to do (poieo - accomplish) this?" They said to Him, "Yes, Lord (kurios)." - Jesus went into the house, but clearly the blind men followed and approached Him. Jesus asks not just if they want healing, but if they believe in His ability. He draws out personal, active trust. They do not cry for mercy this time. The Lord has heard them and now asks them if they believe He has the power to make blind men see? They answer with Yes, a strong affirmation, responding in faith with recognition that He is Lord (kurios). Spurgeon - “He waited until they had followed Him indoors. Faith must be tested and proved before its reward is given. But when it is real, He answers it with His power.” “Only believe, only believe, All things are possible, only believe.” – Paul Rader Spurgeon - They were most eager for the boon. They gave him no leisure: they pressed into the house where he had sought privacy and rest: they came to him, even to Jesus himself. The Lord would have them express their faith, and so he makes inquiry of them as to what they believe about himself. Jesus makes no inquiry about their eyes, but only about their faith: this is ever the vital point. They could not see, but they could believe; and they did so. They had a specific faith as to the matter about which they prayed; for our Lord put it plainly, “Believe ye that I am able to do THIS?” They had also a clear view of the character of him to whom they applied; for they had already styled him “Son of David”, and now they called him “Lord.” (see Matthew 9 Commentary) Came up (4334) proserchomai from prós = facing + erchomai = come) means to come facing toward. To approach, come near, visit, figuratively to worship, draw near, go near to. Followed by the dat. of thing, to assent to, embrace (1 Tim. 6:3). Elsewhere in the NT this verb always describes the movement of a body to a place. But in later Greek it came to be used for the assent or consent of the mind. Generally, the literal idea of “approach” prevails in the New Testament, where proserchomai often occurs in Matthew’s Gospel. For example, Jesus approached individuals to minister to them (Mark 1:31; Luke 7:14), and they approached Him for ministry (e.g., Matthew 9:20). Because of Christ’s finished work on the Cross and His present mediation as our High Priest, believers can boldly approach God’s presence! Friberg - (1) literally come or go to, approach (Mt 4.3); come to visit, associate with (Acts 10.28); (2) figuratively; (a) in a cultic sense, as approaching a deity come before, come to (Heb 10.1); (b) in the sense of being occupied with a matter turn to, devote oneself to; mentally accede to, agree with (1Ti 6.3) (Borrow Analytical Lexicon of the Greek New Testament) PROSERCHOMAI USES IN MATTHEW - Matt. 4:3; Matt. 4:11; Matt. 5:1; Matt. 8:2; Matt. 8:5; Matt. 8:19; Matt. 8:25; Matt. 9:14; Matt. 9:18; Matt. 9:20; Matt. 9:28; Matt. 13:10; Matt. 13:27; Matt. 13:36; Matt. 14:12; Matt. 14:15; Matt. 15:1; Matt. 15:12; Matt. 15:23; Matt. 15:30; Matt. 16:1; Matt. 17:7; Matt. 17:14; Matt. 17:19; Matt. 17:24; Matt. 18:1; Matt. 18:21; Matt. 19:3; Matt. 19:16; Matt. 20:20; Matt. 21:14; Matt. 21:23; Matt. 21:28; Matt. 21:30; Matt. 22:23; Matt. 24:1; Matt. 24:3; Matt. 25:20; Matt. 25:22; Matt. 25:24; Matt. 26:7; Matt. 26:17; Matt. 26:49; Matt. 26:50; Matt. 26:60; Matt. 26:69; Matt. 26:73; Matt. 27:58; Matt. 28:2; Matt. 28:9; Matt. 28:18; Believe (4100) pisteuo (see lengthy discussion of this important verb) means to consider something to be true and therefore worthy of one’s trust. To accept as true, genuine, or real. To have a firm conviction as to the goodness, efficacy, or ability of something or someone. To consider to be true. To accept the word or evidence of. The respected Greek lexicon author W E Vine defines belief as consisting of (1) a firm conviction which produces full acknowledgment of God's revelation of Truth - (2Th 2:11+ -"in order that they all may be judged who did not believe [pisteuo] the truth, but took pleasure in wickedness.") (2) a personal surrender to the Truth (Jn 1:12+ "But as many as received Him, to them He gave the right to become children of God, even to those who believe [pisteuo] in His name") and (3) a conduct inspired by and consistent with that surrender. PISTEUO IN MATTHEW - Matt. 8:13; Matt. 9:28; Matt. 18:6; Matt. 21:22; Matt. 21:25; Matt. 21:32; Matt. 24:23; Matt. 24:26; Matt. 27:42 Able (can, could) (1410) dunamai conveys the basic meaning of that which has the inherent ability to do something or accomplish some end. Thus dunamai means to be able to, to be capable of, to be strong enough to do or to have power to do something. It is usually translated able (50x), can (61x and cannot 58x) or could. The derivative word dunamis (from dunamai) refers to intrinsic power or inherent ability, the power or ability to carry out some function, the potential for functioning in some way, the power residing in a thing by virtue of its nature. The word group (dunamai, dunamis, dunatos, etc) gives us our English word dynamic, (synonyms = energetic, functioning, live, operative, working) which describes that which is marked by usually continuous and productive activity or change. That which is dynamic is characterized by energy or forces that produce motion, as opposed to that which is static. DUNAMAI IN MATTHEW - Matt. 3:9; Matt. 5:14; Matt. 5:36; Matt. 6:24; Matt. 6:27; Matt. 7:18; Matt. 8:2; Matt. 9:15; Matt. 9:28; Matt. 10:28; Matt. 12:29; Matt. 12:34; Matt. 16:3; Matt. 17:16; Matt. 17:19; Matt. 19:12; Matt. 19:25; Matt. 20:22; Matt. 22:46; Matt. 26:9; Matt. 26:42; Matt. 26:53; Matt. 26:61; Matt. 27:42 Lord (master, owner)(2962) kurios from kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign (e.g., Roman emperors - Acts 25:26+) and possesses absolute authority, absolute ownership rights and uncontested power. Kurios is used of the one to whom a person or thing belonged, over which he has the power of deciding, the one who is the master or disposer of a thing (Mk 7:28) W E Vine summarizes Kurios - Noun Masculine — kurios — koo'-ree-os ) properly an adjective, signifying "having power" (kuros) or "authority," is used as a noun, variously translated in the NT, "'Lord,' 'master,' 'Master,' 'owner,' 'Sir,' a title of wide significance, occurring in each book of the NT save Titus and the Epistles of John. It is used (a) of an owner, as in Luke 19:33 , cp. Matthew 20:8 ; Acts 16:16 ; Galatians 4:1 ; or of one who has the disposal of anything, as the Sabbath, Matthew 12:8 ; (b) of a master, i.e., one to whom service is due on any ground, Matthew 6:24 ; 24:50 ; Ephesians 6:5 ; (c) of an Emperor or King, Acts 25:26 ; Revelation 17:14 ; (d) of idols, ironically, 1 Corinthians 8:5 , cp. Isaiah 26:13 ; (e) as a title of respect addressed to a father, Matthew 21:30 , a husband, 1 Peter 3:6 , a master, Matthew 13:27 ; Luke 13:8 , a ruler, Matthew 27:63 , an angel, Acts 10:4 ; Revelation 7:14 ; (f) as a title of courtesy addressed to a stranger, John 12:21 ; 20:15 ; Acts 16:30 ; from the outset of His ministry this was a common form of address to the Lord Jesus, alike by the people, Matthew 8:2 ; John 4:11 , and by His disciples, Matthew 8:25 ; Luke 5:8 ; John 6:68 ; (g) kurios is the Sept. and NT representative of Heb. Jehovah ('Lord' in Eng. versions), see Matthew 4:7 ; James 5:11 , e.g., of adon, Lord, Matthew 22:44 , and of Adonay, Lord, Matthew 1:22 ; it also occurs for Elohim, God, 1 Peter 1:25 . (Vine's Expository Dictionary) Blind People Swarm in Oriental Cities C. H. Spurgeon. Matthew 9:29 In our own streets we meet here and there with a blind beggar, gut they swarm in Eastern cities. Ophthalmia is the scourge of Egypt and Syria, and Volney declares that in Cairo, out of a hundred persons whom he met, twenty were quite blind, ten wanted one eye, and twenty others were more or less afflicted in that organ. At the present day every one is struck with the immense number of the blind in Oriental lands, and things were probably worse in our Saviour's time. C H Spurgeon - Our Lord’s question to the blind men (sermon) Matthew 9:27–30 When a soul says to Jesus, ‘I know thou canst save me, my Lord: therefore in thee do I trust,’ he cannot shake him off and cannot wish to do so, for he has said, ‘him that cometh to me I will in no wise cast out.’ I sometimes tell a story to illustrate this; it is a simple tale, but it shows how faith wins everywhere. Many years ago my garden happened to be surrounded by a hedge, which looked green, but was a poor protection. A neighbour’s dog was very fond of visiting my garden, and, as he never improved my flowers, I never gave him a cordial welcome. Walking along quietly one evening, I saw him doing mischief. I threw a stick at him and advised him to go home; but how did the good creature reply to me? He turned round, wagged his tail, and in the merriest manner picked up my stick, brought it to me and laid it at my feet. Did I strike him? No, I am not a monster. I should have been ashamed of myself if I had not patted him on the back and told him to come there whenever he liked. He and I were friends directly, because he trusted me and conquered me. Now, simple as the story is, that is just the philosophy of a sinner’s faith in Christ. As the dog mastered the man by confiding in him, so a poor guilty sinner does, in effect, master the Lord himself by trusting him, when he says, ‘Lord, I am a poor dog of a sinner, and thou mightest drive me away, but I believe thee to be too good for that. I believe thou canst save me and I trust myself with thee.’ You will never be lost if you thus trust. C H Spurgeon - The plain man’s pathway to peace (sermon) Matthew 9:27–30 There are all the essentials of salvation in the simple, pleasant, happy way of coming to Jesus just as you are; what are they? The first is repentance; these dear souls, though they feel no remorse, yet hate the sin they once loved. Though they know no dread of hell, yet they feel a dread of sin, which is a great deal better. Though they have never stood shivering under the gallows, yet the crime is more dreadful to them than the doom. They have been taught by God’s Spirit to love righteousness and seek after holiness; and this is the very essence of repentance. Those who thus come to Christ have certainly obtained true faith. They have no experience to trust in, but are all the more fully driven to rest in what Christ has felt and done. They rest not in their own tears, but in Christ’s blood, not in their own emotions, but in Christ’s pangs, not in their consciousness of ruin, but in the certainty that Christ has come to save all that trust him. They have faith of the purest kind. See, too, how certainly they have love. ‘Faith worketh by love’, and they show it. They often seem to have more love at first than those who come so dreadfully burdened and tempest-tossed, for, in the calm quiet of their minds, they get a fairer view of the beauties of the Saviour, burn with love to him and commence to serve him, while others are having their wounds healed, and are trying to make their broken bones rejoice. I do not wish to depreciate a painful experience, but I only want to show that simply coming to Christ, as the blind men came, simply believing that he could give them sight, is not inferior to the other, and has in it all the essentials of salvation. J J Knapp - Yea, Lord! Mt. 9:28 Two blind men called upon the Lord in public for compassion; pleading upon the one ground that has any influence upon the Lord; and they experienced that such a pleading shall never remain unanswered, because they received back the light in their dull eyes. However, it was inside that Jesus granted them this benefit. Also presently He usually does His great works of grace in secret, as if under four eyes. If a spiritually blind one comes to Him there, asking Him to cure him of his blindness, then He coaxes still first a confession of faithful trust from him, asking: “Believe ye that I am able to do this?” upon which our answer be: “Yea, Lord!” Yea, Lord!—behold a very compact, but at the same time a most ardent confession of faith. Two short words. It is really only one, because if we leave the address of respect that is contained in the word “Lord”, nothing is left but a single “yea”, a “yea” as answer upon the question of the Lord’s grace, faithfulness and power. This “yea” came directly from their souls. It was not a purely rational assent to what Christ had said, but it was a well meant, deeply experienced “yea” of the heart, a voluntary and obedient bowing under the Saviour’s word, a glad and certain trusting upon what He told them, even if it sounded most wonderful. Yea, Lord!—behold in one word what faith really is in its deepest essence. It is a saying ’yea’ with our whole soul upon all God’s promises. A saying ’yea’ with our whole heart upon all God’s words that have been preserved for us in the Holy Scriptures. Above all, a saying ’yea’ upon the message of peace that is proclaimed to us in the Gospel. However, it is also a saying ’yea’ upon those words of God that discover us in our guilt to ourselves and that make us stand before Him with a heart full of shame. Behold, the Saviour stands in the Gospel also before us, as He did before those blind men, to ask us: “Believe ye that I am able to do this?” Believest thou, that the Son of God came into the flesh to seek and save that which was lost?—“Yea, Lord!” Believest thou, that spiritual light can be obtained in Him for a blind sinner, eye salve by which ye can be made to see?—“Yea, Lord!” Believest thou, that no sin is too great and no iniquity too horrible, or you may desire forgiveness for it for His sake?—“Yea, Lord!” Blessed are we, if this “yea” may be ours. Our natural, despairing heart cries against it with its “no”, even against the most glorious demonstrations of redemption and peace. Let that voice of unbelief be silenced, and our heart say believingly “yea” upon all God’s promises, that are yea and amen in Christ! Streams in the Desert (Online) - “Believe ye that I am able to do this?” (Matt. 9:28.) GOD deals with impossibilities. It is never too late for Him to do so, when the impossible is brought to Him, in full faith, by the one in whose life and circumstances the impossible must be accomplished if God is to be glorified. If in our own life there have been rebellion, unbelief, sin, and disaster, it is never too late for God to deal triumphantly with these tragic facts if brought to Him in full surrender and trust. It has often been said, and with truth, that Christianity is the only religion that can deal with man’s past. God can “restore … the years that the locust hath eaten” (Joel 2:25); and He will do this when we put the whole situation and ourselves unreservedly and believingly into His hands. Not because of what we are but because of what He is. God forgives and heals and restores. He is “the God of all grace.” Let us praise Him and trust Him.—Sunday School Times. “Nothing is too hard for Jesus No man can work like Him.” “We have a God who delights in impossibilities.” Nothing too hard for Me.—Andrew Murray. Matthew 9:29 Then He touched their eyes, saying, "It shall be done to you according to your faith." NET Matthew 9:29 Then he touched their eyes saying, "Let it be done for you according to your faith." GNT Matthew 9:29 τότε ἥψατο τῶν ὀφθαλμῶν αὐτῶν λέγων, Κατὰ τὴν πίστιν ὑμῶν γενηθήτω ὑμῖν. NLT Matthew 9:29 Then he touched their eyes and said, "Because of your faith, it will happen." KJV Matthew 9:29 Then touched he their eyes, saying, According to your faith be it unto you. ESV Matthew 9:29 Then he touched their eyes, saying, "According to your faith be it done to you." NIV Matthew 9:29 Then he touched their eyes and said, "According to your faith will it be done to you"; ASV Matthew 9:29 Then touched he their eyes, saying, According to your faith be it done unto you. CSB Matthew 9:29 Then He touched their eyes, saying, "Let it be done for you according to your faith!" NKJ Matthew 9:29 Then He touched their eyes, saying, "According to your faith let it be to you." NRS Matthew 9:29 Then he touched their eyes and said, "According to your faith let it be done to you." YLT Matthew 9:29 Then touched he their eyes, saying, 'According to your faith let it be to you,' touched - Mt 20:34 Joh 9:6,7 According - Mt 8:6,7,13 15:28 Mk 10:52 JUST ONE TOUCH OF THE MASTER'S HAND Then (tote) is an adverb of time that marks sequence, logical progression, or result.Think of τότε as a spotlight that moves the narrative forward — whether chronologically, logically, or climactically. So be alert to this small word which indicates the next event in time — the next step in the story or action. (See also five functions of "THEN" τότε) He touched (hapto/haptomai) their eyes (opthalmos), saying, "It shall be done () to you according to your faith () ." He touched <681> their eyes <3788>, saying <3004>, "It shall be done <1096> to you according <2596> to your faith <4102>." (Mat 9:29 NAU) Faith never goes home with an empty basket. --Elijah P Brown Alexander
Mateus 9
Spurgeon - Two words sufficed for his conversion and obedience: “Follow me.” They are very full and pregnant words. Like the palsied man, he did precisely what he was told to do: “He arose, and followed him.” Matthew describes his own conduct from personal knowledge, but he does not use a superfluous word. He acted with great decision and promptness. No doubt he saw his accounts settled; or, it may be, he had just sent them in, and he could leave at once without causing confusion in the custom-house. At any rate, he did there and then follow Jesus as a sheep follows its shepherd. Lord, let my obedience towards thee be as the echo to the voice.(see Matthew 9 Commentary) 🙏 THOUGHT - The challenge of Jesus was sudden and sharp, but Levi (Matthew) was ready to respond at once. He had heard of Jesus and quickly decided. Great decisions are often made on a moment’s notice. Levi is a fine object lesson for business men who put off service to Christ to carry on their business. Play Chris Tomlin's son "I will follow you, Jesus!" Where you go, I’ll go Where you stay, I’ll stay When you move, I’ll move I will follow… Jesus’ Team He . . . saw a tax collector named Levi . . . . And He said to him, “Follow Me.” —Luke 5:27 (cf Lk 5:27-32, Mk 2:13-17, Mt 9:9-13) In 2002 the Oakland Athletics built a winning baseball team in an unorthodox way. They had lost three top players after 2001, and the team didn’t have money to sign any stars. So Oakland’s general manager, Billy Beane, used some often-neglected statistics to assemble a group of lesser-known players either “past their prime” or seen by other teams as not skilled enough. That ragtag team ran off a 20-game winning streak on the way to winning their division and 103 games. This reminds me a little of the way Jesus put together His “team” of disciples. He included rough Galilean fishermen, a zealot, and even a despised tax collector named Levi (Matthew). This reminds me that “God has chosen the weak things of the world to put to shame the things which are mighty” (1 Cor. 1:27). God used those dedicated men (minus Judas) to ignite a movement that affected the world so dramatically it has never been the same. There’s a lesson here for us. Sometimes we seek out the familiar, the influential, and the rich. And we tend to ignore people with less status or those with physical limitations. In Jesus Christ we all are equal, For God’s Spirit makes us one; As we give each other honor, We give glory to His Son. —Fitzhugh There are no unimportant people in the body of Christ. Follow Me It is not the healthy who need a doctor, but the sick. Mark 2:17 Today's Scripture & Insight: Mark 2:13-17 (cf Lk 5:27-32, Mk 2:13-17, Mt 9:9-13) Health clubs offer many different programs for those who want to lose weight and stay healthy. One fitness center caters only to those who want to lose at least 50 pounds and develop a healthy lifestyle. One member says that she quit her previous fitness club because she felt the slim and fit people were staring at her and judging her out-of-shape body. She now works out 5 days a week and is achieving healthy weight loss in a positive and welcoming environment. Two thousand years ago, Jesus came to call the spiritually unfit to follow Him. Levi was one such person. Jesus saw him sitting in his tax collector’s booth and said, “Follow me” (Mark 2:14). His words captured Levi’s heart, and he followed Jesus. Tax collectors were often greedy and dishonest in their dealings and were considered religiously unclean. When the religious leaders saw Jesus having dinner at Levi’s house with other tax collectors, they asked, “Why does he eat with tax collectors and sinners?” (Mk 2:16). Jesus replied, “I have not come to call the righteous, but sinners” (Mk 2:17). Reflect & Pray Read Acts 9:10-19 and see how one man obeyed God and welcomed someone who was considered spiritually unfit. What were the results? How can you reach out to those who need the Savior? How can you help your church become a more welcoming place for the spiritually unfit? Jesus’ arms of welcome are always open. (ED: WERE HIS ARMS NOT OPENED WIDE EVEN AS HE DIED?) Leader Or Follower? [Jesus] said to him, “Follow Me.” —Luke 5:27 (cf Lk 5:27-32, Mk 2:13-17, Mt 9:9-13) A close friend asked Gandhi, “If you admire Christ so much, why don’t you become a Christian?” It is said that he replied, “When I meet a Christian who is a follower of Christ, I may consider it.” But isn’t that what a Christian is supposed to be—a follower of Christ? Joe Stowell, former president of Moody Bible Institute, wrote in Following Christ: “Many of us live out our faith as though [Christ] exists to follow us. We come to believe that Christ exists to satisfy our demands. . . . This disguised form of self-serving religion sets Christ up as just one more commodity in life that will enhance and empower our dreams.” When Jesus called His disciples to follow Him, He meant that He would do the leading and directing; they would do the following (Luke 5:27). Like the disciples, we must give up our will, obey Him, and choose to “lose” our lives for Him (17:33). Without too much thought, this might sound simple. But in reality, it is impossible to do on our own. Only by choosing each day to let go of our own plans and by trusting the Holy Spirit’s leading can we cooperate with His work in us. Because Christ is the One who holds The key to all our needs, We can release what we hold dear To follow where He leads. —Sper To lead others to Jesus, you must first learn to follow Him. Matthew 9:10 Then it happened that as Jesus was reclining at the table in the house, behold, many tax collectors and sinners came and were dining with Jesus and His disciples
Mateus 9
Spurgeon - Our Saviour King has come to save real sinners. He deals not with our merits, but with our demerits. There would be no need to save us if we were not lost: the Son of God does no unnecessary work; but to those who need repentance he has come to bring it. Lord, I am one who needs thy call; for surely if anyone hath need to repent, I am that one. Call me with thine effectual call. “Turn thou me, and I shall be turned.”
Mateus 9
Spurgeon - Our King, in whom is vested the power of life and death, yields at once to the petition of faith, and sets out for the ruler’s house. The Lord follows believers, for believers follow their Lord: such is the order of verse 19. Jesus does as we pray, and we follow as he leads. The Preacher steps down from his pulpit, and becomes a visiting Surgeon, taking his rounds. From discussing Church questions our great Rabbi very readily turns aside to go and see a sick, nay, a dead girl. He is more at home in doing good than in anything else. (see Matthew 9 Commentary) Matthew 9:20 And a woman who had been suffering from a hemorrhage for twelve years, came up behind Him and touched the fringe of His cloak; NET Matthew 9:20 But a woman who had been suffering from a hemorrhage for twelve years came up behind him and touched the edge of his cloak. GNT Matthew 9:20 Καὶ ἰδοὺ γυνὴ αἱμορροοῦσα δώδεκα ἔτη προσελθοῦσα ὄπισθεν ἥψατο τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ· NLT Matthew 9:20 Just then a woman who had suffered for twelve years with constant bleeding came up behind him. She touched the fringe of his robe, KJV And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment: ESV Matthew 9:20 And behold, a woman who had suffered from a discharge of blood for twelve years came up behind him and touched the fringe of his garment, NIV Matthew 9:20 Just then a woman who had been subject to bleeding for twelve years came up behind him and touched the edge of his cloak. ASV Matthew 9:20 And behold, a woman, who had an issue of blood twelve years, came behind him, and touched the border of his garment: CSB Matthew 9:20 Just then, a woman who had suffered from bleeding for 12 years approached from behind and touched the tassel on His robe, NKJ Matthew 9:20 And suddenly, a woman who had a flow of blood for twelve years came from behind and touched the hem of His garment. NRS Matthew 9:20 Then suddenly a woman who had been suffering from hemorrhages for twelve years came up behind him and touched the fringe of his cloak, YLT Matthew 9:20 and lo, a woman having an issue of blood twelve years, having come to him behind, did touch the fringe of his garments, behold (Not in NAS but in the Greek) - Mk 5:25-43 Lu 8:43-56 suffering from a hemorrhage - Lev 15:25-33 touched - Mt 14:36 Mk 5:28 6:56 8:22 Ac 5:15 19:12 hem - Mt 23:5 Nu 15:38,39 De 22:12 Lu 8:44 Parallel Passages (both give much more detail than Matthew's version) Mark 5:21–43+ Luke 8:43–48+ Leviticus 15:25-27+ (CEREMONIALLY UNCLEAN) ‘Now if a woman has a discharge of her blood many days, not at the period of her menstrual impurity, or if she has a discharge beyond that period, all the days of her impure discharge she shall continue as though in her menstrual impurity; she is unclean. 26 ‘Any bed on which she lies all the days of her discharge shall be to her like her bed at menstruation; and every thing on which she sits shall be unclean, like her uncleanness at that time. 27 ‘Likewise, whoever touches them shall be unclean and shall wash his clothes and bathe in water and be unclean until evening. HERE COMES A MIRACLE It is sad that many modern translations (NAS, NET, NIV, CSB, et al ESV is a notable exception) omit the word Behold, for this is surely given by the Spirit (idou - ἰδοὺ in the Greek text) to draw our close attention to this miracle! As Spurgeon commented on this passage "Note the word “behold.” Here we have a notable circumstance." Behold (2400)(idou) is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!" Spurgeon reminds us that "Behold is a word of wonder; it is intended to excite admiration. Wherever you see it hung out in Scripture, it is like an ancient sign-board, signifying that there are rich wares within, or like the hands which solid readers have observed in the margin of the older Puritanic books, drawing attention to something particularly worthy of observation." I would add, behold is like a divine highlighter, a divine underlining of an especially striking or important text. It says in effect "Listen up, all ye who would be wise in the ways of Jehovah!" Zodhiates writes that idou is a "demonstrative particle. “Lo and behold!”, serving to call attention to something external or exterior to oneself; usually used at the beginning of a clause or only with kai (and), before it, but sometimes in the mid. of a clause before words which are to be particularly noted." Spurgeon - This is an incident on the road, a wonder by the way. While the Lord is moving towards the chamber of the ruler’s dying daughter, he works a miracle without a word. He was intent on his design to raise a girl; but without designing it he cures an older woman. The very spillings and overflowings of Christ’s power are precious. (see Matthew 9 Commentary) And a woman who had been suffering from a hemorrhage for twelve years - Twelve years she had experienced, while another woman had experienced happiness for twelve years (Jairus' daughter's death was at age 12 - Mk 5:42). Jairus enjoyed 12 years of delight, while this nameless woman suffered 12 years of despair. (See Contrasts in Table) As a physician that has dealt extensively with hemorrhagic diathesis (bleeding disorders), while none of the 3 synoptic accounts are specific, there is little doubt in my mind from my previous medical experiences, that this woman had what we would call dysfunctional uterine bleeding, which at the very least leads to chronic iron deficiency and consequent anemia which would have made this woman chronically fatigued for 12 years! Not only would she have been tired all the time but would have been rejected all the time because bleeding rendered a Jewish person ritually unclean, including exclusion from the synagogue and the Temple in Jerusalem. She would have kept away from other people and not touched them since by doing so she made them unclean. This background helps us understand her considerable motivation to push her way through the large crowd that was "pressing in on Him" (Mk 5:24+), so that she might touch Jesus! She may have seen or heard that just a touch from the Man Jesus had brought healing and she believed He could accomplish the same miracle for her! Mark adds "A woman who had had a hemorrhage for twelve years, and had endured much at the hands of many physicians, and had spent all that she had and was not helped at all, but rather had grown worse." (Mk 5:25-26+)
Mateus 9
Spurgeon - “She was ignorant enough to think that healing went from him unconsciously; yet her faith lived despite her ignorance, and triumphed despite her bashfulness.” (see Matthew 9 Commentary) Robertson on the fringe - The hem or fringe of a garment, a tassel or tuft hanging from the edge of the outer garment according to Numbers 15:38. It was made of twisted wool. Jesus wore the dress of other people with these fringes at the four corners of the outer garment. The Jews actually counted the words Jehovah One from the numbers of the twisted white threads, a refinement that Jesus had no concern for. This poor woman had an element of superstition in her faith as many people have, but Jesus honours her faith and cures her. (Matthew 9 Commentary)
Mateus 9
Spurgeon - Again he arouses their faith; and this time he throws the whole responsibility upon their confidence in him. “According to your faith be it unto you.” He touched them with his hand; but they must also touch him with their faith. The word of power in the last sentence is one upon which he acts so continually, that we may call it, as to many blessings, a rule of the kingdom. We have the measuring of our own mercies; our faith obtains less or more according to its own capacity to receive. Had these men been mere pretenders to faith they would have remained blind. If we will not in very truth trust our Lord, we shall die in our sins. (see Matthew 9 Commentary) Jesus Heals "Yes, He heals the blind and lame, And His pow’r is just the same As when first to earth He came, Jesus heals, Jesus heals." -- John E. Roberts: Adrian Rogers - Now, when we greet one another around the church, we frequently say, “Say, how are you feeling?” But, I think the more important question is, “How are you faithing?” For it’s not according to your feeling, but “according to your faith be it unto you” (Matthew 9:29)—not according to your friends, but “according to your faith be it unto you” (Matthew 9:29); not according to your fame, but “according to your faith be it unto you” (Matthew 9:29); not according to your fortune, but “according unto your faith be it unto you” (Matthew 9:29). Without faith it is impossible to please God....Now, people, let me tell you something. The measure of your success or your failure as a Christian is your faith. For the Bible clearly and plainly says, “According to your faith be it unto you.” (Matthew 9:29) Now we meet one another, and we say, “How are you feeling?” We ought to say, “How are you faithing?” right? Because how you faith is a lot more important than how you feel. It is not according to how you feel; it is not according to your fame; it is not according to your fortune; it is not according to your fate; not according to your friends; but “according to your faith be it unto you.”....It is faith that is the medium of exchange in the kingdom of heaven. That’s the reason the Lord Jesus Christ said, “Be it unto you according to your faith” (Matthew 9:29)—according to your faith. That is the measure. Your faith is the measure of your victory, your success; all of the things that grace provides, they come to us by faith. So it is so very, very, very—I’ll say it one more time—very important that you learn what faith is.....again, the measure of God’s blessing to you is your faith. “According to your faith be it unto you” (Matthew 9:29)—not your fame, your feeling, your figures, your finances, but your faith be it unto you.....(See page 610 for his sermon Faith for the Family Hebrews 11:23) Faith (4102) pistis is synonymous with trust or belief and is the conviction of the truth of anything, but in Scripture usually speaks of belief respecting man's relationship to God and divine things, generally with the included idea of trust and holy fervor born of faith and joined with it. Note that this discussion of pistis is only an overview and not a detailed treatise of this vitally important subject. Those interested are directed to respected, conservative books on systematic theology for more in depth discussion (eg, Dr Wayne Grudem's book (See Systematic Theology) is an excellent, uncompromising, imminently readable resource for the lay person. See especially Chapter 35 which addresses the question "What is saving faith?" in an easy to understand manner.) Much of this "definition" deals with the general word group for faith (pistis = noun, pistos = adjective, pisteuo = verb) PISTIS IN MATTHEW - Matt. 8:10; Matt. 9:2; Matt. 9:22; Matt. 9:29; Matt. 15:28; Matt. 17:20; Matt. 21:21; Matt. 23:23 In Matthew, faith is directed toward the person of Jesus, rooted in His authority, His compassion, and His power. Aspects emphasized in Matthew: Trust in Jesus’ healing power Confidence in Jesus’ authority (over sin, demons, nature, disease, death) Dependence on God rather than self Perseverance despite obstacles Faith that leads to action (coming to Jesus, calling on Him, obeying Him) 1. Faith as the condition of healing Mt 8:10 – The centurion’s great faith Mt 9:2 – Seeing their faith, Jesus forgave and healed Mt 9:22 – Woman with the flow of blood: “Your faith has made you well.” Mt 9:29 – Two blind men: “Be it done to you according to your faith.” Mt 15:28 – Syrophoenician woman: “Your faith is great.” Matthew highlights faith as the means of drawing on Jesus’ power, not as an achievement but as a humble appeal to Him. 2. Faith contrasted with “little faith” (ὀλιγοπιστία) Mt 6:30 – Worry shows little faith Mt 8:26 – Fear in the storm = little faith Mt 14:31 – Peter sinking = little faith Mt 16:8 – Misunderstanding = little faith Matthew uses "little faith" to expose doubting disciples, not unbelievers. It is faith mixed with fear. 3. Faith and forgiveness / salvation Mt 9:2 – Jesus forgives because of their faith Mt 21:21–22 – Faith can “move mountains” Mt 17:20 – Faith the size of a mustard seed Here faith relates to prayer, divine enablement, and God’s response. 4. Faith and eschatology / perseverance Mt 24:10–13 – Faithfulness tested in tribulation Mt 24:45–51 – The faithful and wise servant Faith is expressed as faithfulness (πιστός)—persistent obedience until the end. III. MAJOR THEMES OF FAITH IN MATTHEW 1. True faith recognizes Jesus’ identity Faith begins with seeing Jesus rightly: He is Lord (Mt 8:2) Son of David (Mt 9:27) Son of God (Mt 14:33) Messiah (Mt 16:16) 2. Faith expresses itself by coming to Jesus. In Matthew, faith is active: People come, kneel, plead, cry out, cling, touch. Faith is movement toward Christ. 3. Faith is often strongest in outsiders. Matthew stresses surprising “great faith” among Gentiles: The centurion (Mt 8:10) The Canaanite woman (Mt 15:28) In contrast, Israel often displays little faith or unbelief. 4. Faith is frequently weakened by fear - Fear is the chief enemy of faith in Matthew: Storm (Mt 8:26) Walking on water (Mt 14:30–31) Anxiety (Mt 6:30) Faith must overcome fear, worry, and doubt. 5. Faith is connected to prayer Mt 21:22 – “All things you ask in prayer, believing…” Mt 17:20 – Prayer + faith = divine intervention Prayer is the voice of faith. 6. Faith is rewarded by Jesus Every instance of faith in Matthew receives mercy, healing, deliverance, or commendation. 7. Faith is tied to discipleship. True disciples: Listen to Jesus Obey His words (Mt 7:24–27) Endure to the end (Mt 24:13) Obedience is the fruit of faith. (See more discussion of this important topic in commentary on Romans 1:5) Adrian Rogers in his sermon Having Strong Faith John 4:46–54 (see page 331) he said Not only do we need to possess faith; what we need is for faith to possess us. We need a mighty faith because we have a mighty God. Doubt sees the obstacles. Faith sees the way. Doubt sees the darkest night. Faith sees the day. Doubt dreads to take a step. Faith soars on high. Doubt questions “Who believes?” Faith answers “I.” —AUTHOR UNKNOWN Steven Cole gives us 5 principles of what it means to lay hold of Jesus by faith: (click here for discussion of each of the following principles) A. Faith is active, not passive. B. Faith works best when human solutions fail. C. Faith accepts the simplicity of the gospel. D. Faith need not be perfect to be effective. E. Faith must be confessed. Our Lord’s question to the blind men C. H. Spurgeon Matthew 9:29 Then touched he their eyes, saying, According to your faith be it to you. I. THE SEEKERS. — the two blind men. 1. They were in downright earnest. 2. They were thoroughly persevering. 3. They had a definite object in their prayers. 4. They honoured Christ in their prayers. 5. They confessed their unworthiness. II. THE QUESTION WHICH WAS PUT TO THEM. 1. It concerned their faith. 2. It concerned their faith in Jesus — "Believe ye that I am able to do this?" 3. Believe ye that I am able to do this? Some think their hearts too hard. III. THAT QUESTION WAS A VERY REASONABLE ONE. Else why do you pray? IV. THE ANSWER. 1. It was distinct. 2. It .was immediate. V. OUR LORD'S RESPONSE TO THEIR ANSWER. 1. A SIMPLE PRAYER. Their prayer was (1) united. Union is strength. (2) Earnest. (3) Persevering. II. AN IMPORTANT INQUIRY. "Believe, ye," etc. 1. What it involves. The dignity of Christ. 2. On account of the principle it sets forth. He required no personal worthiness in those He cured; faith only. 3. Because of its spiritual application. Faith stands in same relation to healing of the soul. III. A GRACIOUS ACT. 1. When He did so — as soon as they professed faith. 2. The words with which the act was accompanied. 3. The result that ensued. IV. AN EXPRESS INJUNCTION. "See that no man know it." The reasons: — 1. The malice of His enemies. 2. The misguided zeal of the multitude. 3. The manner in which it was regarded. The Opened Eye H. R. Reynolds, B. A. Matthew 9:29 The power, glory, rewards of faith form the theme of this chapter. I. The faith described in the text was THE FIRST OUTGROWTH AND EXPRESSION OF A DEEP AND LIVELY SENSE OF WRETCHEDNESS AND DARKNESS. Faith often springs out of such convictions; it Also amounts to a conviction that light is possible. II. The faith in this instance was INTELLIGENT. They had settled it in their minds that Jesus was the Son of David, that He had come to open the eyes of the blind. Their faith conceived the grandeur of His mission. Faith is not merely an emotion; it is a conviction of the understanding. III. This faith of the blind men was EAGER AND IMPORTUNATE. They followed Jesus. It was not crushed by having to wait for mercy. IV. The faith of these individuals was A PERSONAL EXPERIENCE. V. The faith here referred to APPRECIATED CHRIST'S POWER TO SAVE. VI. The faith here mentioned APPROPRIATES and applies the Divine Power to its own case. QUESTION - What does “according to your faith” mean in Matthew 9:29? GOTQUESTIONS ANSWER - Matthew chapters 8—9 showcase the healing ministry of Jesus. From the outcast leper (Matthew 8:1–4) to the Gentile servant (Matthew 8:5–13) and the perpetually unclean woman (Matthew 9:20–22), Jesus disregarded social and religious conventions to demonstrate compassion and minister healing to those who placed their faith in Him. When two blind beggars approached Jesus, crying out for mercy, He asked them, “Do you believe that I can do this?” They answered, “Yes, Lord” (Matthew 9:28, HCSB). Jesus touched their eyes and said, “Let it be done for you according to your faith!” (Matthew 9:29, HCSB). Immediately, their eyes were opened, and the two men could see. Jesus often noted a person’s faith as the impetus for healing (see Matthew 8:13; 15:28). When a woman who had been bleeding for twelve years touched the hem of His garment, believing it was all she needed to do to be healed, Jesus said, “Daughter, be encouraged! Your faith has made you well” (Matthew 9:22, NLT). At that moment, she was healed. This same event is recorded in Mark 5:24–34 and Luke 8:43–48. When Jesus cleansed a leper in Luke 17:19, He said to the man, “Stand up and go. Your faith has healed you” (NLT). To the blind man in Mark 10:52, Jesus said, “Go your way; your faith has made you well” (ESV; see also Luke 18:42). According to your faith does not refer to the quantity, quality, or degree of a person’s faith; instead, it indicates the presence of genuine faith According to your faith does not refer to the quantity, quality, or degree of a person’s faith; instead, it indicates the presence of genuine faith. Having faith in Jesus, having confidence in His ability to heal, was often the key to activating His healing power. Our faith is not the power behind the healing. Faith is merely the channel or conduit for God’s healing. When Jesus said, “Let it be done according to your faith,” He meant that a person’s faith—the fact that the person believed and had confidence in Him—had moved Him to pour out His healing touch. Jesus is the Healer, the One with the power to perform the cure, and He looks for our faith. Christ’s power rarely operates in a climate of unbelief. Just as faith enabled some people to receive healing, a lack of faith sometimes hindered or prevented Jesus from healing (see Matthew 13:53–58; 17:19–20). In Matthew 9, many people in the crowd pressed up against Jesus, but only the woman who reached out in faith and touched the edge of His robe received healing. When the professional mourners who had gathered around the dead girl laughed at Jesus, He sent them away before He raised the child to life (Matthew 9:24–25). Many people saw the incredible miracles Jesus performed, but many still did not believe in Him. Just as healing comes “according to your faith,” salvation comes to sinners through faith: “If you openly declare that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For it is by believing in your heart that you are made right with God, and it is by openly declaring your faith that you are saved” (Romans 10:9–10, NLT; see also Acts 16:31). To the sinful woman who anointed Jesus’ feet with her expensive flask of ointment, Jesus said, “Your faith has saved you; go in peace” (Luke 7:50, NLT). Everyone who believes in Jesus is saved, but Christ’s power accomplishes the saving, not the believer’s faith. The sole value of our faith rests in the object of our faith—the Lord Jesus Christ—and not in ourselves or our faith (John 14:1; 1 Peter 1:21; Romans 4:19–21). God responds graciously, compassionately, and generously according to our faith because faith pleases Him. The author of Hebrews informs, “And it is impossible to please God without faith. Anyone who wants to come to him must believe that God exists and that he rewards those who sincerely seek him” (Hebrews 11:6, NLT). Matthew 9:30 And their eyes were opened. And Jesus sternly warned them: "See that no one knows about this!" NET Matthew 9:30 And their eyes were opened. Then Jesus sternly warned them, "See that no one knows about this." GNT Matthew 9:30 καὶ ἠνεῴχθησαν αὐτῶν οἱ ὀφθαλμοί. καὶ ἐνεβριμήθη αὐτοῖς ὁ Ἰησοῦς λέγων, Ὁρᾶτε μηδεὶς γινωσκέτω. NLT Matthew 9:30 Then their eyes were opened, and they could see! Jesus sternly warned them, "Don't tell anyone about this." KJV Matthew 9:30 And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it. ESV Matthew 9:30 And their eyes were opened. And Jesus sternly warned them, "See that no one knows about it." NIV Matthew 9:30 and their sight was restored. Jesus warned them sternly, "See that no one knows about this." ASV Matthew 9:30 And their eyes were opened. And Jesus strictly charged them, saying, See that no man know it. CSB Matthew 9:30 And their eyes were opened. Then Jesus warned them sternly, "Be sure that no one finds out!" NKJ Matthew 9:30 And their eyes were opened. And Jesus sternly warned them, saying, "See that no one knows it." NRS Matthew 9:30 And their eyes were opened. Then Jesus sternly ordered them, "See that no one knows of this." YLT Matthew 9:30 and their eyes were opened, and Jesus strictly charged them, saying, 'See, let no one know;' their eyes were opened- Ps 146:8 Isa 35:5 42:7 52:13 Joh 9:7-26 sternly warned- Mt 8:4 12:16 17:9 Mk 5:43 Lu 5:14 8:56 And their eyes were opened. And Jesus sternly warned them: " See that no one knows about this!" - "Why? He was saying, “This is not a publicity stunt.” Jesus knew the kind of followship that came from the miracle mongers." (Adrian Rogers) Spurgeon - They both saw: the double miracle was wrought at the same moment. Comrades in the dark, they are now companions in the light. Singular that for two souls there should thus be one destiny! It was a singular double fact, and deserved to be made widely known; but our Lord had wise reasons for requiring silence. He “straitly charged them.” He left them no option: he demanded complete silence. He that opened their eyes closed their mouths. Jesus did not desire fame; he wanted less crowding; he wished to avoid excitement; and therefore he was express and peremptory in his order: “See that no man know it.” (see Matthew 9 Commentary) Matthew 9:31 But they went out and spread the news about Him throughout all that land. NET Matthew 9:31 But they went out and spread the news about him throughout that entire region. GNT Matthew 9:31 οἱ δὲ ἐξελθόντες διεφήμισαν αὐτὸν ἐν ὅλῃ τῇ γῇ ἐκείνῃ. NLT Matthew 9:31 But instead, they went out and spread his fame all over the region. KJV Matthew 9:31 But they, when they were departed, spread abroad his fame in all that country. ESV Matthew 9:31 But they went away and spread his fame through all that district. NIV Matthew 9:31 But they went out and spread the news about him all over that region. ASV Matthew 9:31 But they went forth, and spread abroad his fame in all that land. CSB Matthew 9:31 But they went out and spread the news about Him throughout that whole area. NKJ Matthew 9:31 But when they had departed, they spread the news about Him in all that country. NRS Matthew 9:31 But they went away and spread the news about him throughout that district. YLT Matthew 9:31 but they, having gone forth, did spread his fame in all that land. spread - Mk 1:44,45 7:36 But they went out and spread the news about Him throughout all that land. Spurgeon - They most industriously published what they were bidden to conceal, till “all that country” rang with the news. In this they erred greatly, and probably caused the Saviour so much inconvenience by the pressure of the crowd, that he had to remove from the town. We may not hope that we are doing right if we disobey our Lord. However natural disobedience may appear to be, it is disobedience, and must not be excused. Even if the results turned out to be advantageous, it would not make it right to break the command of our Lord. Silence is more than golden when our King commands it. He doth not seek applause, nor cause his voice to be heard in the streets that he may be known to be doing a great work. His followers do well to copy his example. We do not wonder that our Lord’s name became famous when there were such persons to advertise it. How earnestly and eloquently would the two formerly blind men tell the story of how he opened their eyes! We are not forbidden, but exhorted to make known the wonders of his grace. Let us not fail in this natural, this necessary, this useful duty. More and more let us “spread abroad his fame.” (see Matthew 9 Commentary) Matthew 9:32 As they were going out, a mute, demon-possessed man was brought to Him. NET Matthew 9:32 As they were going away, a man who could not talk and was demon-possessed was brought to him. GNT Matthew 9:32 Αὐτῶν δὲ ἐξερχομένων ἰδοὺ προσήνεγκαν αὐτῷ ἄνθρωπον κωφὸν δαιμονιζόμενον. NLT Matthew 9:32 When they left, a demon-possessed man who couldn't speak was brought to Jesus. KJV Matthew 9:32 As they went out, behold, they brought to him a dumb man possessed with a devil. ESV Matthew 9:32 As they were going away, behold, a demon-oppressed man who was mute was brought to him. NIV Matthew 9:32 While they were going out, a man who was demon-possessed and could not talk was brought to Jesus. ASV Matthew 9:32 And as they went forth, behold, there was brought to him a dumb man possessed with a demon. CSB Matthew 9:32 Just as they were going out, a demon-possessed man who was unable to speak was brought to Him. NKJ Matthew 9:32 As they went out, behold, they brought to Him a man, mute and demon-possessed. NRS Matthew 9:32 After they had gone away, a demoniac who was mute was brought to him. YLT Matthew 9:32 And as they are coming forth, lo, they brought to him a man dumb, a demoniac, mute, demon-possessed man - Mt 12:22,23 Mk 9:17-27 Lu 11:14 As they were going out, a mute, demon-possessed man was brought to Him. Spurgeon - As a pair of patients leave the surgery, another poor creature comes in. Note the “behold.” The case is striking. He comes not freely, or of his own accord: “they brought” him: thus should we bring men to Jesus. He does not cry for help, for he is “a dumb man.” Let us open our mouths for the dumb. He is not himself, but he is “possessed with a devil.” Poor creature! will anything be done for him? (see Matthew 9 Commentary) Matthew 9:33 After the demon was cast out, the mute man spoke; and the crowds were amazed, and were saying, "Nothing like this has ever been seen in Israel." NET Matthew 9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, "Never has anything like this been seen in Israel!" GNT Matthew 9:33 καὶ ἐκβληθέντος τοῦ δαιμονίου ἐλάλησεν ὁ κωφός. καὶ ἐθαύμασαν οἱ ὄχλοι λέγοντες, Οὐδέποτε ἐφάνη οὕτως ἐν τῷ Ἰσραήλ. NLT Matthew 9:33 So Jesus cast out the demon, and then the man began to speak. The crowds were amazed. "Nothing like this has ever happened in Israel!" they exclaimed. KJV Matthew 9:33 And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel. ESV Matthew 9:33 And when the demon had been cast out, the mute man spoke. And the crowds marveled, saying, "Never was anything like this seen in Israel." NIV Matthew 9:33 And when the demon was driven out, the man who had been mute spoke. The crowd was amazed and said, "Nothing like this has ever been seen in Israel." ASV Matthew 9:33 And when the demon was cast out, the dumb man spake: and the multitudes marvelled, saying, It was never so seen in Israel. CSB Matthew 9:33 When the demon had been driven out, the man spoke. And the crowds were amazed, saying, "Nothing like this has ever been seen in Israel!" NKJ Matthew 9:33 And when the demon was cast out, the mute spoke. And the multitudes marveled, saying, "It was never seen like this in Israel!" NRS Matthew 9:33 And when the demon had been cast out, the one who had been mute spoke; and the crowds were amazed and said, "Never has anything like this been seen in Israel." YLT Matthew 9:33 and the demon having been cast out, the dumb spake, and the multitude did wonder, saying that 'It was never so seen in Israel:' the mute man spoke - Mt 15:30,31 Ex 4:11,12 Isa 35:6 Mk 7:32-37 Lu 11:14 Nothing like this - 2Ki 5:8 Ps 76:1 Jer 32:20 Lu 7:9 After the demon was cast out, the mute man spoke; and the crowds were amazed, and were saying, "Nothing like this has ever been seen in Israel. Spurgeon - Our Lord does not deal with the symptoms, but with the source of the disorder, even with the evil spirit. “The devil was cast out”; and it is mentioned as if that were a matter of course when Jesus came on the scene. The devil had silenced the man, and so, when the evil one was gone, “the dumb spake.” How we should like to know what he said! Whatever he said it matters not; the wonder was that he could say anything. The people confessed that this was a wonder quite unprecedented; and in this they only said the truth: “It was never so seen in Israel.” Jesus is great at surprises: he has novelties of gracious power. The people were quick to express their admiration; yet we see very little trace of their believing in our Lord’s mission. It is a small thing to marvel, but a great thing to believe. O Lord, give the people around us to see such revivals and conversions, as they have never known before! (see Matthew 9 Commentary) Matthew 9:34 But the Pharisees were saying, "He casts out the demons by the ruler of the demons." NET Matthew 9:34 But the Pharisees said, "By the ruler of demons he casts out demons." GNT Matthew 9:34 οἱ δὲ Φαρισαῖοι ἔλεγον, Ἐν τῷ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια. NLT Matthew 9:34 But the Pharisees said, "He can cast out demons because he is empowered by the prince of demons." KJV Matthew 9:34 But the Pharisees said, He casteth out devils through the prince of the devils. ESV Matthew 9:34 But the Pharisees said, "He casts out demons by the prince of demons." NIV Matthew 9:34 But the Pharisees said, "It is by the prince of demons that he drives out demons." ASV Matthew 9:34 But the Pharisees said, By the prince of the demons casteth he out demons. CSB Matthew 9:34 But the Pharisees said, "He drives out demons by the ruler of the demons!" NKJ Matthew 9:34 But the Pharisees said, "He casts out demons by the ruler of the demons." NRS Matthew 9:34 But the Pharisees said, "By the ruler of the demons he casts out the demons." YLT Matthew 9:34 but the Pharisees said, 'By the ruler of the demons he doth cast out the demons.' Mt 12:23,24 Mk 3:22 Lu 11:15 Joh 3:20 Related Passages: Matthew 12:23; 24+ All the crowds were amazed, and were saying, “This man cannot be the Son of David, can he?” 24 But when the Pharisees heard this, they said, “This man casts out demons only by Beelzebul the ruler of the demons.” Mark 3:22+ The scribes who came down from Jerusalem were saying, “He is possessed by Beelzebul,” and “He casts out the demons by the ruler of the demons.” Luke 11:15+ But some of them said, “He casts out demons by Beelzebul, the ruler of the demons.” CHRIST CHARGED WITH COLLUSION! Collusion is an agreement between two or more parties, sometimes illegal and therefore secretive and often for a deceitful purpose. Now the Pharisees accuse Jesus of being in collusion with Satan, Beelzebul! But the Pharisees (pharisaios) were saying, "He casts out the demons by the ruler of the demons." - New Living Translation renders it this way: “He can cast out demons because he is empowered by the prince of demons." Were saying is in the imperfect tense picturing this brood of vipers hissing this false accusation over and over! In essence they were accusing Jesus of performing diabolical acts! They could not deny the reality of the miracles and were forced to try to debunk His miraculous powers. And so they were repeatedly (imperfect tense) telling others Jesus' works were possible because he was in league with Satan who was His power source.He refers to this accusation in Matthew 10:25+ declaring "It is enough for the disciple that he become like his teacher, and the slave like his master. If they have called the head of the house Beelzebul, how much more will they malign the members of his household!" In essence the Jews called Jesus Beelzebul (beelzeboul)! They were calling Jesus the Devil! In claiming that Jesus cast out demons by Beelzebul, BDAG says they were accusing Him of witchcraft! J
Mateus 9
Spurgeon - This afflicted woman had suffered from a weakening hemorrhage for “twelve years”, and had found no cure; but now she beheld the great Miracle-worker, and with a timid courage she pushed into the crowd, and touched the hem of his garment. TWO MIRACLES TWO CONTRASTING PERSONALITIES TWO THINGS IN COMMON A DESPERATE NEED & FAITH IN JESUS A Man A Woman Wealthy Poor Respected Rejected Synagogue Ruler Anonymous "Nobody" Honored Ashamed Leader of synagogue Shut out of the synagogue Wealthy Bankrupt Came to Jesus submissively Came to Jesus secretly One with 12yo child One with 12 yr hemorrhage 12 years of Delight 12 years of Despair All His Needs Met At the Feet of Jesus All Her Needs Met At the Feet of Jesus DEAR READER: ALL YOUR NEEDS MET AT THE FEET OF JESUS! Matthew 9:21 for she was saying to herself, "If I only touch His garment, I will get well." NET Matthew 9:21 For she kept saying to herself, "If only I touch his cloak, I will be healed." GNT Matthew 9:21 ἔλεγεν γὰρ ἐν ἑαυτῇ, Ἐὰν μόνον ἅψωμαι τοῦ ἱματίου αὐτοῦ σωθήσομαι. NLT Matthew 9:21 for she thought, "If I can just touch his robe, I will be healed." KJV Matthew 9:21 For she said within herself, If I may but touch his garment, I shall be whole. ESV Matthew 9:21 for she said to herself, "If I only touch his garment, I will be made well." NIV Matthew 9:21 She said to herself, "If I only touch his cloak, I will be healed." ASV Matthew 9:21 for she said within herself, If I do but touch his garment, I shall be made whole. CSB Matthew 9:21 for she said to herself, "If I can just touch His robe, I'll be made well!" NKJ Matthew 9:21 For she said to herself, "If only I may touch His garment, I shall be made well." NRS Matthew 9:21 for she said to herself, "If I only touch his cloak, I will be made well." YLT Matthew 9:21 for she said within herself, 'If only I may touch his garment, I shall be saved.' If - Mk 5:26-33 Lu 8:45-47 Ac 19:12 Related Passages: Mark 5:27+ after hearing about Jesus, she came up in the crowd behind Him and touched His cloak. 28 For she thought, “If I just touch His garments, I will get well.” In the Catacombs of Marcellinus and Peter TOUCHED BY THE UNTOUCHABLE For - Term of explanation, explains her great motivation and her great faith for a great result. She was saying to herself, "If I only touch (haptomai) His garment (himation), I will get well (sozo) - She reminds us of the four men in (Mk 2:3+) who thought that if they could only get the paralytic to Jesus, he would be healed (see Mark 2:1-12+). Saying is in the imperfect tense so more accurately “She kept saying to herself," conveying the picture of her mulling this over and over in her mind. She gave this some thought and considered that any adverse consequences she might suffer were worth the risk. Twelve years of suffering is a strong motivation for anyone! She could not get this thought out of her mind! David
Mateus 9
Spurgeon - Great fear kept her from facing Him: great faith led her to believe that a touch of his robe behind him would cure her. She was ignorant enough to think that healing went from him unconsciously; but yet her faith lived despite her ignorance, and triumphed despite her bashfulness. It was her own idea to make a dash for it, and steal a cure: “She said within herself.” It was her wisdom that at once she carried out her resolve. Poor soul! it was her only chance, and she would not lose it. It happened that our Lord’s dress was drawn backward by the throng, and she was able with her finger to reach its hem. She believed that this would be enough, and so it proved. Oh, that we were as eager to be saved as she was to be healed! Oh, that we had such confidence in Jesus as to be sure that if we come into contact with Him, even by the least promise, and the smallest faith, He can and will save us! My soul, when thou art in urgent need, be brave to come nigh unto thy Lord; for if a touch of His garment will heal, what virtue must lie in His own self! Amen (see Matthew 9 Commentary-C H Spurgeon) 🙏 THOUGHT - Perhaps, dear reader, you need to touch the hem of His garment today. Don't delay!....Listen to the words of this hymn She only touched the hem of His garment, As to His side she stole, Amid the crowd that gathered around Him; And straightway she was whole. Oh, touch the hem of His garment, And thou, too, shalt be free! His healing pow’r this very hour Shall give new life to thee! She came in fear and trembling before Him, She knew her Lord had come, She felt that from Him virtue had healed her, The mighty deed was done. He turned with “Daughter, be of good comfort, Thy faith hath made thee whole”; And peace that passeth all understanding With gladness filled her soul. -- G F Root ILLUSTRATION - When the godly Sir James Simpson lay dying, a friend said to him, “Well, James, soon you will be able to rest on the bosom of Jesus.” In typical humility he replied, “I don’t know that I can quite do that, but I do think I can take hold of His garment.” Touch (681)(hapto/haptomai) means to grasp, to lay hold of with the basic meaning of touching for the purpose of manipulating. Hapto is frequently used in the Septuagint. The first use of hapto in Ge 3:3+ is by Eve who misquoted God's command saying "You shall not eat from it or touch it (GOD SAID NOTHING ABOUT TOUCHING IT IN Ge 2:17), lest you die.” God touched the socket of Jacob's thigh resulting in dislocation while they wrestled! Hapto is used in Leviticus numerous times of touching something with a negative impact (the majority of uses especially to touching something unclean e.g., Lev 5:2). The negative uses in Leviticus (of which the woman likely would have been aware), made this woman's touching of Jesus all the more remarkable! Get well (4982)(sozo) has the basic meaning of rescuing one from great peril. Additional nuances include to protect, keep alive, preserve life, deliver, heal, be made whole. Sozo is sometimes used of physical deliverance from danger of perishing (see Mt 8:25; Mt 14:30; Lk 23:35; Acts 27:20, 27:31), physical healing from sickness (Mt 9:21, 22; Mk 5:23, Acts 4:9), and deliverance from demonic possession (Lk 8:36). More often sozo refers to salvation in a spiritual sense. SOZO IN MATTHEW - Matt. 1:21; Matt. 8:25; Matt. 9:21; Matt. 9:22; Matt. 10:22; Matt. 14:30; Matt. 16:25; Matt. 18:11; Matt. 19:25; Matt. 24:13; Matt. 24:22; Matt. 27:40; Matt. 27:42; Matt. 27:49 SUMMARY OF USES OF SOZO IN MATTHEW In Matthew, sozo (σῴζω) carries a double dimension: Physical deliverance (healing, rescue, preservation) Spiritual deliverance (salvation from sin and judgment through Jesus) Matthew uses the verb to show that Jesus alone is the Savior promised in the OT—He heals bodies and saves souls. I. BASIC SENSE OF SŌZŌ σῴζω (sōzō) = to save, deliver, rescue, heal, make whole The context determines whether the deliverance is: Physical (from disease, danger, death) Spiritual (from sin, judgment, wrath) Matthew is intentional to show both aspects, preparing the reader for Jesus’ identity as Savior-King. II. KEY THEMES OF SŌZŌ IN MATTHEW 1. Jesus saves from sin (the heart of Matthew’s theology) Matthew 1:21 – “You shall call His name Jesus, for He will save (sōsei) His people from their sins.” This verse sets the theological agenda for the entire Gospel: Jesus is the promised Deliverer Salvation is from sin, not Rome Messiah's mission is fundamentally spiritual rescue Everything else Matthew shows about salvation flows from Mt 1:21. 2. Jesus saves through faith Repeatedly, healing and deliverance occur in response to faith: Mt 9:21-22+ – Woman with the hemorrhage “Your faith has saved you” (made you well) Mt 9:28–29+ – Blind men (Note: It is possible that they were spiritually saved, but text does not state this explicitly) Mt 15:28+ – Canaanite woman: “Your faith is great” - most writers feel her faith was not only in His miracle working power, but in Jesus as Messiah and thus her soul was saved (but the text does not explicitly state this). Though physical, these healings point to the greater salvation Jesus brings. 3. Jesus saves the perishing (rescue from danger) - σῴζω is used for rescue in crisis: Mt 8:25+ – “Lord, save us, we are perishing!” Mt 14:30+ – Peter: “Lord, save me!” Here, sōzō means rescue, foreshadowing Jesus’ saving work on a spiritual level. Cannot we also like the disciples including Peter cry out today "Lord save us" when we are in a difficult situation? 4. Salvation is linked to following Jesus. Matthew connects sōzō with discipleship, especially in paradox statements: Mt 10:22+ – “The one who endures to the end will be saved.” Mt 16:25+ – “Whoever wishes to save his life will lose it; whoever loses his life for My sake will find it.” Salvation is not earned, but perseverance demonstrates true saving faith. 5. Salvation is eschatological. Matthew presents salvation not only as a present reality, but a future deliverance: Endurance in persecution (Mt 10:22+; Mt 24:13+) Final redemption at the King’s return (Mt 24–25) Salvation culminates when the King judges the nations (Mt 25:31–46+). 6. Healing as a sign of the Messiah’s saving mission. Matthew quotes Isaiah to connect healing with the Messiah’s role as Savior: Mt 8:17+ – “He Himself took our infirmities and carried away our diseases” Jesus restores bodies as a foretaste of the full salvation He will bring in His kingdom. III. KEY USES OF SŌZŌ IN MATTHEW (Grouped) A. Salvation From Sin Mt 1:21 – Jesus “will save His people from their sins.” B. Physical Healing Mt 9:21–22+ – Woman healed: “Your faith has saved you.” Mt 9:27–31+ – Blind men healed according to faith Mt 14:36+ – Touching the fringe of His cloak “saved” (healed) many C. Rescue from Danger / Death Mt 8:25+ – “Lord, save us!” Mt 14:30+ – “Lord, save me!” D. Eschatological Salvation Mt 10:22 – Endurance leads to salvation Mt 24:13 – “He who endures will be saved.” E. Paradox of Losing and Saving Mt 16:25+ – Losing life = saving it IV. THEOLOGICAL EMPHASIS OF MATTHEW’S USE OF SŌZŌ 1. Jesus is the True and Final Savior Matthew 1:21+ anchors the Gospel: Jesus is the Messianic Deliverer. 2. Salvation is holistic: body + soul Physical healing illustrates spiritual rescue. 3. Salvation requires faith Faith is the instrument by which both healing and ultimate salvation are received. 4. Salvation demands a response of discipleship True salvation produces endurance, obedience, and allegiance to Jesus. Note that all believers are disciples contrary to the teaching that there are "regular" believers and another group that attains to "disciples." Disciples of course will vary in their degree of maturity in Christ but they are still disciples of Christ. 5. Salvation leads to kingdom inheritance Matthew repeatedly connects salvation with entering the kingdom (Mt 19:25+; Mt 25:34+). Matthew 9:22 But Jesus turning and seeing her said, "Daughter, take courage; your faith has made you well." At once the woman was made well. NET But when Jesus turned and saw her he said, "Have courage, daughter! Your faith has made you well." And the woman was healed from that hour. GNT ὁ δὲ Ἰησοῦς στραφεὶς καὶ ἰδὼν αὐτὴν εἶπεν, Θάρσει, θύγατερ· ἡ πίστις σου σέσωκέν σε. καὶ ἐσώθη ἡ γυνὴ ἀπὸ τῆς ὥρας ἐκείνης. NLT Jesus turned around, and when he saw her he said, "Daughter, be encouraged! Your faith has made you well." And the woman was healed at that moment. KJV 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. ESV Jesus turned, and seeing her he said, "Take heart, daughter; your faith has made you well." And instantly the woman was made well. NIV Jesus turned and saw her. "Take heart, daughter," he said, "your faith has healed you." And the woman was healed from that moment. ASV But Jesus turning and seeing her said, Daughter, be of good cheer; thy faith hath made thee whole. And the woman was made whole from that hour. CSB But Jesus turned and saw her. "Have courage, daughter," He said. "Your faith has made you well." And the woman was made well from that moment. NKJ But Jesus turned around, and when He saw her He said, "Be of good cheer, daughter; your faith has made you well." And the woman was made well from that hour. NRS Jesus turned, and seeing her he said, "Take heart, daughter; your faith has made you well." And instantly the woman was made well. YLT And Jesus having turned about, and having seen her, said, 'Be of good courage, daughter, thy faith hath saved thee,' and the woman was saved from that hour. Daughter - Mt 9:2 Mk 5:34 Lu 8:48 your faith has made you well - Mt 9:29 Mk 10:52 Lu 7:50 17:19 18:42 Ac 14:9 Heb 4:2 At once the woman was made well. - Mt 17:18 Joh 4:53 Ac 16:18 Related Passages: Mark 5:34+ And He said to her, “Daughter, your faith has made you well; go in peace and be healed of your affliction.” Luke 8:48+ And He said to her, “Daughter, your faith has made you well; go in peace.” JESUS HEALS THE WOMAN But Jesus turning (strepho) and seeing (horao) her said, "Daughter (thugater) , take courage (tharseo); your faith (pistis) has made you well (sozo)" - This story reminds us of the four friends in Mt 9:2+ (cf Mk 2:3+) and in Mk 2:5+ where Mark records "Seeing their faith." Jesus’ response to the woman is deeply personal and full of grace. He turns to her, sees her, and speaks directly to her heart calling her Daughter, a term of endearment and inclusion which strongly suggests she is not an outcast to Him. By calling her daughter, Jesus restores her dignity, affirms her worth, and most likely welcomes her into the family of faith. It is notable that this is the only time in the Gospels (includes the 2 parallel uses in Mk 5:34+ and Lk 8:48+) where Jesus directly addresses a woman as daughter, highlighting the tenderness and spiritual adoption implied in the term. The irony is that she shouldn’t have touched Him by Levitical law, but instead of defiling Jesus, she is cleansed by Jesus. In one word—‘Daughter’—the outcast became family. The command take courage (tharseo) dispels her fear and affirms her dignity. Her trust (your faith) in Jesus was the means through which His healing power was applied. This moment reveals the heart of Christ Who is not only powerful to heal but also tender to the broken (See Mighty to Save). He honors faith—even when it trembles, hides, or barely dares to reach out. His grace flows wherever genuine faith makes its appeal. The woman who had been ceremonially unclean and socially cut off for twelve long years (Lev 15:25–27+) is now publicly affirmed, lovingly addressed, and fully restored. What shame had silenced, Jesus restored with dignity; what isolation had stolen, He returned with compassion. Her timid touch becomes a testimony of His tender mercy. He honors faith, even when it is expressed quietly and fearfully. His grace flows when faith reaches out. A trembling touch can reach an omnipotent Savior. At once (ekeinos) the woman was made well (sozo - perfect tense) - This important time phrase at once parallel's Luke's description which notes that the woman was healed immediately (Lk 8:47+) when she touched His fringe. Jesus even perceived the power going out from Him before He publicly affirmed, “Your faith has made you well” (Lk 8:46+). Mark adds the vivid detail that "Immediately the flow of her blood was dried up; and she felt in her body that she was healed of her affliction." (Mk 5:29+) When Jesus healed, the transformation was instantaneous and complete, unlike the staged, manipulative displays of many modern ‘faith healers,’ whose counterfeit theatrics bear no resemblance to the genuine, sovereign power of Christ. 🙏 THOUGHT - Remember that this woman hemorrhaging was like a leper covered with scales and to touch her would bring ceremonial uncleanness. But once again we see that Jesus brings a new way of approaching God for He did not care that her touching made Him ceremonially unclean in the eyes of His fellow Jews. Jesus was touchable even by the most untouchable! Perhaps dear reader you need to hear that because you think of your past sins and feel you are unredeemable! Take courage and touch Him for that is exactly why He died! If you feel like an outcast, like your presence or touch would even defile others, then run to Jesus and touch Him and be healed forever! As long as you have the breath of life it is never too late to run and touch Jesus! But it is best not to put it off for we do not know the number of our days and it could be that "Behold, now is “THE ACCEPTABLE TIME,” behold, now is “THE DAY OF SALVATION." (2 Cor 6:2+). John
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Spurgeon - We have not all the story here in Mt 9:22. It will be well to read it in Mark 5. and Luke 8. Jesus knew all that was going on behind Him. If His back be towards us now, it need not always be; for He “turned Him about.” Even when fear would hide from Jesus, He spies out the trembler. His eye found her speedily, for He knew where to look. “He saw her.” His voice cheered her with joyful tones of acceptance. He did not chide the blundering of her ignorance, but He commended the bravery of her faith, and consoled her trembling heart. A piece of fringe and a finger sufficed to form a contact between a believing sufferer and an Almighty Saviour. Along that line faith sent its message, and love returned the answer. She “was made whole”, and she knew it; but she feared when she was found out lest she should lose the blessing and earn a curse. This fear soon vanished: Jesus called her “daughter.” He fathered her because he had created faith in her. He gave her “good comfort” because she had good faith. It was his garment which she touched, but it was her faith which had touched it; therefore our Lord said, “Thy faith hath made thee whole”; and thus he put the crown upon the head of her faith, because her faith had already set the crown on his head. The moment we touch Jesus we are made whole; yea, “from that hour.” May we touch him now, and may this hour be as memorable to us as that hour was to her! (see Matthew 9 Commentary) Daughter (2364) thugater is a female in relation of child to parent, daughter. A female descendant (Luke 1:5; 13:16; Sept.: Ge 36:2; Ex. 2:1) Thugater is placed in front of the names of places - thus we have daughters of Jerusalem (Lk 23:28; Sept.: Isa 3:16, 17; 4:4) which simply means the female inhabitants born and living in Jerusalem. Thugater in the singular as daughter of Zion (Mt. 21:5 quoting Zech 9:9), means the inhabitants of Zion or Jerusalem. Metaphorically expressing a relation of kindness and tenderness 2Co 6:18 [Jer 31:1, 9] THUGATER - 27V - Matt. 9:18; Matt. 9:22; Matt. 10:35; Matt. 10:37; Matt. 14:6; Matt. 15:22; Matt. 15:28; Matt. 21:5; Mk. 5:34; Mk. 5:35; Mk. 6:22; Mk. 7:26; Mk. 7:29; Lk. 1:5; Lk. 2:36; Lk. 8:42; Lk. 8:48; Lk. 8:49; Lk. 12:53; Lk. 13:16; Lk. 23:28; Jn. 12:15; Acts 2:17; Acts 7:21; Acts 21:9; 2 Co. 6:18; Heb. 11:24 W E Vine - "a daughter," (etymologically, Eng., "daughter" is connected), is used of (a) the natural relationship (frequent in the Gospels); (b) spiritual relationship to God, 2 Cor. 6:18, in the sense of the practical realization of acceptance with, and the approval of, God (cp. Isa. 43:6), the only place in the NT where it applies to spiritual relationship; (c) the inhabitants of a city or region, Matt. 21:5; John 12:15 ("of Zion"); cp. Isa. 37:22; Zeph. 3:14 (Sept.); (d) the women who followed Christ to Calvary, Luke 23:28; (e) women of Aaron's posterity, Luke 1:5; (f) a female descendant of Abraham, Luke 13:16. (Vine's Expository Dictionary of Old Testament and New Testament Words) Take courage (be encouraged, take heart, be of good cheer)(present imperative)(2293)(tharseo from tharsos = boldness, courage) means to have courage. Be of good courage, be of good cheer or be unafraid. The idea is that the recipient of this command is to to have confidence and firmness of purpose in the face of danger or testing. BDAG = "to be firm or resolute in the face of danger or adverse circumstances, be enheartened." All 7 NT uses are in the imperative mood as a command for the distressed to be encouraged. THARSEO - 7V - take courage(7). Matt. 9:2; Matt. 9:22; Matt. 14:27; Mk. 6:50; Mk. 10:49; Jn. 16:33; Acts 23:11 Steven Cole gives us 5 principles of what it means to lay hold of Jesus by faith: ( click here for discussion of each of the following principles) A. Faith is active, not passive. B. Faith works best when human solutions fail. C. Faith accepts the simplicity of the gospel. D. Faith need not be perfect to be effective. E. Faith must be confessed. ILLUSTRATION - A Turkish watchmaker decided to build a special grave for himself that had an eight-inch window on top, an electric light, and a button beside the window connected to an outside alarm. In case he was accidentally buried alive and managed to revive, he could press the button to summon help. He instructed his friends to leave the light burning for seven days after his death and to turn it off only if they were sure he was actually dead. Cemeteries have been a companion of man throughout history, a constant reminder that he is mortal. And as the earth’s population grows, grave space is becoming extremely scarce in some places, and more and more people are turning to cremation. We live in a dying world, where before all of us looms the inevitability of death. We are deteriorating human beings in a deteriorating world that is marked by tragedy, sorrow, pain, and death. Since the Fall, there has been a curse on the earth, and that curse has sent the earth and all of its inhabitants careening and spiraling into disasters, tears, sickness, and the grave. (MacArthur) The Fragile Thread That Stopped God - A tiny spider’s thread can stretch farther than you think. Scientists discovered that a single silk strand, almost invisible, can lift objects many times its weight when woven into a web. This woman’s faith was just a thin, trembling strand—but she stretched it toward Jesus. And that fragile thread of trust was strong enough to stop the Son of God in His tracks. Even the smallest faith, when stretched toward Christ, becomes strong enough to bring His healing touch. The Power in the Touch, Not the Crowd - Years ago, a preacher described a massive electrical tower. Thousands of birds perched on it, but none of them received power from it. How? They weren’t connected. The woman in Matthew 9:22 was surrounded by a crowd beyond number, yet she alone touched the power of Christ by the "thin wire" of faith. Being near Jesus is not the same as touching Him in faith. The Interrupted Miracle - Jesus was on His way to raise a dying girl when this woman interrupted Him. But He stopped anyway. It shows us something important: Your need is never an interruption to Jesus. He treats trembling souls as if they are the only person in the world. Adrian Rogers on faith in his comments on The Sowing of the Mustard Seed - And think, not only of the source of that seed, but, friend, think of the sowing of that seed. What is a seed for? A seed is not a museum piece. What is your faith for? You plant it. You see, the seed has life. And when you take that little bit of faith that God has given you and you plant it, God will give you more. Now, in another gospel, that little boy’s father—it’s another description of this same episode—that little boy’s father said to Jesus, “Lord, if you can do something for my son, please do it.” And Jesus said to him, “If you can believe, all things are possible to him that believes.” (Mark 9:22–23) Now, he said, “Lord, if you can.” Jesus said, “No, if you can—if you can believe.” Do you know what that father said? Something I’ve said to the Lord many times this week: “Lord, I believe; help [my] unbelief.” (Mark 9:24) Have you ever said that to the Lord? You know, you don’t have to have perfect faith. This father didn’t have perfect faith. His faith was so small it was like a grain of mustard seed. And it was a very fragile faith. But he said, “O God, I believe.” And then, all the doubts rush in on him. He says, “God, help my unbelief.” You know, a weak faith is still a wonderful thing—not that I want you to have a weak faith; but friend, a weak faith can lay hold of a mighty God. Do you believe that? It did here. This man said, “Lord, I believe; help [my] unbelief.” (Mark 9:24) Jesus was going through the city one time, and the crowd was all around Him; and there was a woman who was sick, and she’d tried so many doctors and couldn’t get any relief or release. And she saw Jesus, and she said, “If I can just touch the hem of His garment, I will be healed.” (Matthew 9:21) And I want to tell you, friend, that was a superstitious faith. That’s really not Bible faith. And yet, it was Bible faith. There were a lot of things she didn’t understand. That was superstition. It’s a wonder we haven’t gotten several denominations, some called the Hemites, and others called the Touchites, and so forth. “If I can just touch the hem of His garment, I’ll be healed.” She touched the hem of His garment, and immediately she was healed. Jesus said, “Virtue went out of me.” (Mark 5:30; Luke 8:46) And Jesus said to her, “Blessed is your faith.” (Matthew 9:22; Mark 5:34; Luke 8:48) Now, I want to tell you, she had a weak faith, but she had faith. You start with the faith you have. If your faith is like a grain of mustard seed, plant it. Use it. Say, “God, I’m like that man. I believe; help my unbelief”—because in one mustard seed there are thousands and millions of mustard seeds, if they’re planted. So, you think of the size of the seed; you think of the secret of the seed; you think of the source of the seed; you think of the sowing of the seed. God put that faith in your heart for you to serve Him. (For full sermon See page 1303 in Matthew Sermons) David Guzik (Matthew 9 Commentary) - This woman hoped to receive something from Jesus without drawing any attention to herself or her embarrassing problem. Jesus insisted on making public notice of her, and He did this for good reasons. • He did it so she would know that she was healed, having heard an official declaration of it from Jesus. • He did it so others would know she was healed, because her ailment was private in nature. • He did it so she would know why she was healed, that it was by her faith and not because of a superstitious touch in and of itself. • He did it so that she would not think she had stolen a blessing from Jesus, and so she would never feel that she needed to hide from Him. • He did it so that the ruler of the synagogue would see the power of Jesus at work and therefore have more faith himself for his ill daughter. • He did it so that He could bless her in a special way, giving her an honored title that we never see Jesus give to any other: daughter. SUMMARY - When Jesus said, “Your faith has made you well,” He was highlighting the role of faith as the means through which His healing power was received, NOT the source of the power itself. The Greek word often used in these instances is sozo, which can mean physical healing, rescue, or spiritual salvation, depending on the context. In passages like Matthew 9:22 and Mark 5:34, Jesus healed individuals who demonstrated personal trust in Him, and He affirmed their faith as the channel through which His grace was applied. However, Scripture also shows that Jesus sometimes healed people who had no faith at all, such as the man at the pool of Bethesda (John 5:1–13) and the man born blind (John 9), emphasizing that healing ultimately depends on His sovereign will and mercy. Faith is the INSTRUMENT by which people receive healing or salvation, but the power always belongs to Christ Alone. Thus, the value of faith lies not in the one who believes, but in the One in whom that faith is placed—Jesus Christ, the true Healer and Savior QUESTION - What did Jesus mean when He told people, “Your faith has made you well”? GOTQUESTIONS.ORG ANSWER - The first recorded instance of Jesus saying, “Your faith has made you well” is found in Matthew 9:22 (ESV) where Jesus heals the woman with the issue of blood. The KJV translates Jesus’ words as “Thy faith hath made thee whole,” and the NIV says, “Your faith has healed you.” The same incident is also recorded in Mark 5:34, where Jesus says, “Daughter, your faith has made you well; go in peace, and be healed of your disease” (ESV). Jesus also says, “Your faith has made you well,” to a leper He had healed (Luke 17:19) and a blind beggar (Luke 18:42). Other times Jesus links faith and healing without using the exact words, “Your faith has made you well,” such as in Matthew 8:13 and 15:28. The healing that these people experienced is expressed, in Greek, by a form of the word sozo, which means “to preserve, rescue, save from death, or keep alive.” Sometimes, sozo refers to spiritual salvation, which is also linked to a person’s faith. For example, when the penitent prostitute washed Jesus’ feet with her tears, He told her much the same thing: “Your faith has saved you” (Luke 7:50; for other examples, see Mark 10:52 and Luke 17:19). When Jesus spoke of the faith of the woman with the issue of blood in Matthew 9, His healing was very likely more than physical; it was a spiritual healing as well, as she is told to “go in peace” (Mark 5:34). When Jesus said to certain people, “Your faith has made you well,” He was saying that their faith (their confidence in Him) had been the means of their restoration. The power of Christ was what effected the cure, but His power was applied in connection with their faith. Just as the faith of some enabled them to receive healing, so healing was sometimes stymied by a lack of faith (see Matthew 13:58). In the same way, salvation comes to a sinner through faith. Everyone who is saved must believe, but it is the power of Christ that saves, not the power of faith. Faith is only the instrument, not the power itself. In other words, the value of one’s faith does not come from the one who expresses it but from the object in which it rests (Mark 10:52; 11:22). Ultimately, healing is not contingent upon the quality of one’s faith, but upon the Healer. It was through Christ that the woman in Matthew 9 was able to receive a bodily peace as well as a spiritual peace. We must recognize that Jesus did not indiscriminately heal all the people all of the time. For example, in the scene of the disabled man at the pool of Bethesda where multitudes gathered to be healed, Jesus chose only one man to heal (John 5:1–11), and his is an interesting case. Jesus asked the man if he wanted to be made well. His answer was steeped in superstition: there was no one to carry him to the pool, and he wasn’t fast enough to get into the water at the right time. This confused and needy man was healed by God’s grace. He had no faith in Jesus; he didn’t even know it was Jesus who had healed him until later (John 5:12–13). Another example of someone who was healed before faith is the man born blind in John 9. He did not ask to be healed, but from many others, he was chosen to be healed—another example of God’s grace. In the case of the man born blind and in the case of the man at the pool, Jesus dealt with their physical problems separately from dealing with their spiritual need—the man in John 9 later comes to a full realization of who Jesus is and exercises faith in Him (verse 38). Jesus’ healing of these men was not about their faith as much as it was about His will. Everyone whom Jesus willed to be healed was healed. Sometimes He healed those who expressed their faith in Him, and He made a point of emphasizing the condition of their heart: “Your faith has made you well.” Other times, in His great mercy, He healed those who had no faith and later drew them to Himself. Matthew 9:23 When Jesus came into the official's house, and saw the flute-players and the crowd in noisy disorder, NET Matthew 9:23 When Jesus entered the ruler's house and saw the flute players and the disorderly crowd, GNT Matthew 9:23 Καὶ ἐλθὼν ὁ Ἰησοῦς εἰς τὴν οἰκίαν τοῦ ἄρχοντος καὶ ἰδὼν τοὺς αὐλητὰς καὶ τὸν ὄχλον θορυβούμενον NLT Matthew 9:23 When Jesus arrived at the official's home, he saw the noisy crowd and heard the funeral music. KJV Matthew 9:23 And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise, ESV Matthew 9:23 And when Jesus came to the ruler's house and saw the flute players and the crowd making a commotion, NIV Matthew 9:23 When Jesus entered the ruler's house and saw the flute players and the noisy crowd, ASV Matthew 9:23 And when Jesus came into the ruler's house, and saw the flute-players, and the crowd making a tumult, CSB Matthew 9:23 When Jesus came to the leader's house, He saw the flute players and a crowd lamenting loudly. NKJ Matthew 9:23 When Jesus came into the ruler's house, and saw the flute players and the noisy crowd wailing, NRS Matthew 9:23 When Jesus came to the leader's house and saw the flute players and the crowd making a commotion, YLT Matthew 9:23 And Jesus having come to the house of the ruler, and having seen the minstrels and the multitude making tumult, into - Mt 9:18,19 Mk 5:35-38 Lu 8:49-51 the flute-players - Mt 11:17 2Ch 35:25 Jer 9:17-20 Mk 5:38-40 Lu 7:32 Ac 9:39 THE LORD OF LIFE CALMS THE CHAOS OF DEATH When Jesus came into the official's house, and saw the flute-players and the crowd in noisy disorder (thorubeo) - When Jesus enters the ruler’s home, He walks into a scene typical of first-century Jewish funerals—high emotion, loud lamentation, and organized mourning. The presence of flute-players is significant. According to Jewish custom, even the poorest families were expected to hire at least two flute-players and one wailing woman to accompany expressions of grief. These musicians played piercing, dissonant melodies intended to provoke and amplify sorrow. The louder the noise, the greater the perceived honor shown to the deceased. What Jesus encountered, then, was not quiet sadness but public, ritualized lamentation, marked by cacophony, confusion, and emotionally charged noise. This funeral gathering was not reverent grief but chaotic disturbance, an atmosphere of hopelessness and emotional turbulence. Robertson (Matthew 9 Commentary) explains that "The girl was just dead, but already a crowd “making a tumult” (thoruboumenon) with wild wailing and screaming had gathered in the outer court, “brought together by various motives, sympathy, money, desire to share in the meat and drink going at such a time” (Bruce). Besides the several flute-players (voluntary or hired) there were probably “some hired mourning women (Jer. 9:17) praeficae, whose duty it was to sing naenia in praise of the dead” (A B Bruce)." Jesus has a long history of interrupting funerals: Nain’s widow, Jairus’ daughter, Lazarus, His own. Every funeral Jesus attends becomes a resurrection rehearsal. France writes “Professional mourners were hired even by the poorest families (Mishnah Ketuboth 4:4 specifies ‘not less than two flutes and one wailing woman’).” (NICNT-Mt) Robertson (Matthew 9 Commentary) on flute players - The girl was just dead, but already a crowd "making a tumult" (thoruboumenon) with wild wailing and screaming had gathered in the outer court, "brought together by various motives, sympathy, money, desire to share in the meat and drink going at such a time" (Bruce). Besides the several flute-players (voluntary or hired) there were probably "some hired mourning women (Jeremiah 9:17) praeficae, whose duty it was to sing naenia in praise of the dead" (A B Bruce). These when put out by Jesus, "laughed him to scorn" (katagelao), in a sort of loud and repeated (imperfect) guffaw of scorn. Jesus overcame all this repellent environment. A B Bruce - “Mourning, like everything else, had been reduced to a system, two flutes and one mourning woman at the burial of a wife incumbent on the poorest man.” John
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Spurgeon - Of course, they had some bitter sentence ready. Nothing was too bad for them to say of Jesus. They were hard pressed when they took to this statement, which our Lord in another place so easily answered. They hinted that such power over demons must have come to him through an unholy compact with “the prince of the devils.” Surely this was going very near to the unpardonable sin. (see Matthew 9 Commentary) Casts out (present tense)(1544)(ekbállō from ek = out + bállō = to cast, throw, drive) means to cast out, drive out, throw out, expel often with the idea of force - ejection by force (Mt. 8:12; 15:17; 25:30; Acts 16:37, 27:38; Lxx - Lev. 14:40). Ekballo is used by Mark in Mk 1:34, 39 of Jesus "casting out the demons." In Mark 3:15 Jesus gave His disciples "authority (the right and the might) to cast out the demons." All of Mark's uses of ekballo - Mk. 1:34; Mk. 1:39; Mk. 1:43; Mk. 3:15; Mk. 3:22; Mk. 3:23; Mk. 5:40; Mk. 6:13; Mk. 7:26; Mk. 9:18; Mk. 9:28; Mk. 9:38; Mk. 9:47; Mk. 11:15; Mk. 12:8; Mk. 16:9; Mk. 16:17; Ruler (758)(archon from present participle of archo = to rule) in context describes Satan as the one who had eminence in a ruling capacity, and exercised authority over the "lower ranked" demons. Lk 11:15+ = "He casts out demons by Beelzebul, the ruler (archon) of the demons.” If Satan is the chief demon the Pharisees are implying Jesus bows to Beelzebub and serves Satan! There is a demonic hierarchy a word which describes a system or organization in which one is ranked one above others according to status or authority. Paul alludes to the stratification of authority in Ephesians 6:12+ "For our struggle is not against flesh and blood, but against the rulers (related word arche), against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places." Paul uses archon in Ephesians 2:1-2+ "And you were dead in your trespasses and sins, 2 in which you formerly walked according to the course of this world, according to the prince (archon) of the power of the air, of the spirit that is now working (energeo in present tense) in the sons of disobedience." Demons (1140)(daimonion from daímon = demon) most often describes demons or evil spirits who have supernatural powers and are neither human nor divine (Mt 7:22). BDAG says daimonion is a "transcendent incorporeal being with status between humans and deities." All the uses in Matthew - Mt. 7:22; Mt. 9:33; Mt. 9:34; Mt. 10:8; Mt. 11:18; Mt. 12:24; Mt. 12:27; Mt. 12:28; Mt. 17:18 Alan Carr asks "Have you ever been misunderstood? Have you ever been misrepresented? Has anyone ever taken your words and motives and twisted them around and used them against you? If you live long enough in this world you are going to face that kind of a personal attack. I can remember an instance in another church when a certain group in that church took my preaching tapes and listened to them to find words and phrases they disagreed with. These disagreeable sayings were brought up in a business meeting and used to attack me personally. It hurt at the time, but it was a good lesson to me. It served to remind me that God’s servants will be attacked. It also reminded me to think about my words before I say them because I might be called on to give an account of them. The earthly ministry of the Lord Jesus was surrounded by constant controversy. Nearly everyone He met misunderstood Him and what He came to this world to do. Nearly everyone was guilty of misrepresenting His words and His works. The things He did and said in love were used to attack Him in hate!" THOUGHT- Have you ever been unjustly accused of something? Take heart, because you are in good company. Jesus was also unjustly accused. And as the writer of Hebrews says "For since He Himself was tempted in that which He has suffered, He is (CONTINUALLY) able to come to the aid of (boetheo = MEANS HEAR THEIR CRY AND COME RUNNING TO THEIR AID!) those who are (CONTINUALLY BEING) tempted." (Hebrews 2:18+) Matthew 9:35 Jesus was going through all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness. NET Matthew 9:35 Then Jesus went throughout all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom, and healing every kind of disease and sickness. GNT Matthew 9:35 Καὶ περιῆγεν ὁ Ἰησοῦς τὰς πόλεις πάσας καὶ τὰς κώμας διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν. NLT Matthew 9:35 Jesus traveled through all the towns and villages of that area, teaching in the synagogues and announcing the Good News about the Kingdom. And he healed every kind of disease and illness. KJV Matthew 9:35 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. ESV Matthew 9:35 And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction. NIV Matthew 9:35 Jesus went through all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom and healing every disease and sickness. ASV Matthew 9:35 And Jesus went about all the cities and the villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness. CSB Matthew 9:35 Then Jesus went to all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and every sickness. NKJ Matthew 9:35 Then Jesus went about all the cities and villages, teaching in their synagogues, preaching the gospel of the kingdom, and healing every sickness and every disease among the people. NRS Matthew 9:35 Then Jesus went about all the cities and villages, teaching in their synagogues, and proclaiming the good news of the kingdom, and curing every disease and every sickness. YLT Matthew 9:35 And Jesus was going up and down all the cities and the villages, teaching in their synagogues, and proclaiming the good news of the reign, and healing every sickness and every malady among the people. Mt 4:23,24 11:1,5 Mk 1:32-39 6:6,56 Lu 4:43,44 13:22 Ac 2:22 10:38 Jesus was going through all the cities and villages - "Jesus traveled through all the towns and villages of that area." Teaching in their synagogues and proclaiming the gospel of the kingdom - Jesus never wasted a second of His precious 3 years of ministry and was always teaching, preaching or performing miracles so that the Jews might see the King had arrived on the scene! Teaching (1321)(didasko from dáo= know or teach; English = didactic; didaskalia and didaktikos) means to provide instruction or information in a formal or informal setting. The root meaning carries with it the idea of systematic teaching or systematic training. It is the word that is used to refer to a choir director who trains a choir over a long period of rehearsals until they are able to perform. Didasko in Matthew - Matt. 4:23; Matt. 5:2; Matt. 5:19; Matt. 7:29; Matt. 9:35; Matt. 11:1; Matt. 13:54; Matt. 15:9; Matt. 21:23; Matt. 22:16; Matt. 26:55; Matt. 28:15; Matt. 28:20; Proclaiming (2784)(kerusso from kerux/keryx = a herald - one who acts as the medium of the authority of one who proclamation he makes; kerugma = the thing preached or the message) means to proclaim (publicly) or to herald or act as a public crier - the town official who would make a proclamation in a public gathering. Kerusso was used of the official whose duty it was to proclaim loudly and extensively the coming of an earthly king, even as the gospel is to clearly announce the coming of the King of kings and Lord of lords (Rev 19:16+)! Gospel (2098)(euaggelion from eú = good + aggéllo = proclaim, tell) is literally good news or glad tidings. In the NT euaggelion is used only of God's message of salvation in three senses (1) act of proclamation (preaching the gospel) (1Cor 4:15), (2) the work of evangelization (spread of the gospel) (Phil 4:3), (3) the content of the message as an offer of salvation (good news) (Ro 1:16). In secular Greek it originally referred to a reward for good news and later became the good news itself. The word euaggelion was commonly used in the first century as our words "good news" today. The idea then and now is something like this - “Have you any good news (euaggelion) for me today?” This was a common question in the ancient world. In ancient secular Greek euaggelion described good news of any kind and prior to the writing of the New Testament, had no definite religious connotation in the ancient world until it was taken over by the "Cult of Caesar" which was the state religion and in which the emperor was worshipped as a god. Our English word Gospel is from the Old English or Saxon word gōdspell (gōd = good + spell = message) which is literally "good tale, message". When I was a young man Godspell was actually the name of a popular musical play (See description). I wonder if they really understood the meaning of this word which is the very foundation stone of Christianity. In modern secular use Gospel has an interesting meaning of something accepted as infallible truth or as a guiding principle (e.g., such and such is "the Gospel truth"). This is not a bad Biblical definition either! Uses in Matthew - Matt. 4:23; Matt. 9:35; Matt. 24:14; Matt. 26:13 Kingdom (932)(basileia from basileus = a sovereign, king, monarch) denotes sovereignty, royal power, dominion. Basileia can also refer to the territory or people over whom a king rules. Basileia is used most often in the NT to describe God's (Christ's) rule and reign, a rule and reign which in turn most often described by the phrases kingdom of heaven or kingdom of God. Here are several detailed discussions on the Kingdom of God in the commentaries on the following verses... Luke 17:20-21-commentary Luke 19:11ff-commentary Acts 1:6-commentary Matthew 5:3 - commentary Here is my simplistic summary of the Kingdom of God/Heaven: THE KINGDOM OF GOD/HEAVEN Internal Invisible In Hearts of Believers Present Age (Between 1st & 2nd Comings) External Visible Literal On earth Messianic Age (After 2nd Coming) External Visible Literal New Earth Eternal Age (After Christ gives Kingdom to Father) Internal, Invisible - in hearts of believers only - in this present age (between Christ's First and Second Comings) External, Visible - literal earthly Kingdom - will include both believers ("internal" aspect of Kingdom) and unbelievers - in the next age (After Christ's Second Coming) External, Visible - literal heavenly Kingdom - only believers ("internal" aspect of Kingdom) - following age #2 (After Christ gives the Kingdom to His Father) Related Resource: See Peter's massive 3 volume treatise on The Theocratic Kingdom and healing every kind of disease and every kind of sickness - Despite continually performing miraculous healing probably to the point that there were almost not diseased people left in the land, the people still refused to accept Jesus as the Messiah. Beloved, be careful! Miracles do not save anyone. Only the Gospel has the power of salvation. Healing (curing)(2323)(therapeuo from therapon = an attendant, servant) means primarily to care for, to wait upon, minister to. It has two main senses in the NT, one speaking of rendering service (Acts 17:25) and the more common use describing medical aspects such as to take care of the sick, to heal, to cure (Matt. 4:24; 12:10; Mark 1:34; Luke 6:7; 10:9), to recover health, to restore. Therapeúō means to heal miraculously in Matt. 4:23, 24; 10:1, 8; Acts 4:14. Providing care to improve a situation. Disease (3554)(nosos) means a physical malady, disease, illness. BDAG adds it was "frequently viewed in Mediterranean society as socially devaluing." Matt. 4:23; Matt. 4:24; Matt. 8:17; Matt. 9:35; Matt. 10:1; Mk. 1:34; Lk. 4:40; Lk. 6:18; Lk. 7:21; Lk. 9:1; Acts 19:12 Spurgeon - This was his answer to the blasphemous slanders of the Pharisees. A glorious reply it was. Let us answer calumny by greater zeal in doing good. Small places were not despised by our Lord: he went about the villages as well as the cities. Village piety is of the utmost importance, and has a close relation to city life. Jesus turned old institutions to good account: the “synagogues” became his Seminaries. Three-fold was his ministry: expounding the old, proclaiming the new, healing the diseased. Observe the repetition of the word “every” as showing the breadth of his healing power. All this stood in relation to his royalty; for it was “the gospel of the kingdom” which he proclaimed. Our Lord was “the Great Itinerant”: Jesus went about preaching, and healing. His was a Medical Mission as well as an evangelistic tour. Happy people who have Jesus among them! Oh, that we might now see more of his working among our own people! (see Matthew 9 Commentary) The writers of the New Testament adapted the term Gospel as God's glorious message of salvation for lost otherwise hopeless, helpless sinners. Euaggelion is found in several combination phrases, each describing the gospel like a multifaceted jewel in various terms from a different viewpoint (from the NASB, 1977): the gospel of the kingdom (Mt 4:23+, Mt 9:35+, Mt 24:14+) the gospel of Jesus Christ, the Son of God (Mk 1:1+) because it centers in Christ the gospel of God (Mk 1:14+, Ro 15:16+, 2Co 11:7+, 1Th 2:2+, 1Th 2:8,9+, 1Pe 4:17+) because it originates with God and was not invented by man the gospel of the kingdom of God (Lu 16:16+) the gospel of the grace of God (Acts 20:24+, Ro 1:1+), the gospel of His Son (Ro 1:9+) the gospel of Christ (Ro 15:19+, 1Co 1:9+, 2Co 2:12+, 2Co 9:13+, 2Co 10:14+, Gal 1:7+, Phil 1:27+, 1Th 3:2+) the gospel of the glory of Christ (2Co 4:4+) the gospel of your salvation (Eph 1:14+) the gospel of peace (Eph 6:15+) the gospel of our Lord Jesus (2Th 1:8+) the glorious gospel of the blessed God (1Ti 1:11+) In Ro 16:25, 26+ Paul called it “my Gospel” indicating that the special emphasis he gave the gospel in his ministry. For a rewarding study, study the preceding references in context making notation of the truth you observe about the gospel. If you would like a special blessing, take an afternoon to go through all 76 uses of euaggelion in context making a list of what you learn about the gospel. The Spirit of God will enlighten your heart and encourage your spirit in a very special way...and you'll want to share the "good news" with someone because of your "discoveries"! Euaggelion - Matt. 4:23; Matt. 9:35; Matt. 24:14; Matt. 26:13; Mk. 1:1; Mk. 1:14; Mk. 1:15; Mk. 8:35; Mk. 10:29; Mk. 13:10; Mk. 14:9; Mk. 16:15; Acts 15:7; Acts 20:24; Rom. 1:1; Rom. 1:9; Rom. 1:16; Rom. 2:16; Rom. 10:16; Rom. 11:28; Rom. 15:16; Rom. 15:19; Rom. 16:25; 1 Co. 4:15; 1 Co. 9:12; 1 Co. 9:14; 1 Co. 9:18; 1 Co. 9:23; 1 Co. 15:1; 2 Co. 2:12; 2 Co. 4:3; 2 Co. 4:4; 2 Co. 8:18; 2 Co. 9:13; 2 Co. 10:14; 2 Co. 11:4; 2 Co. 11:7; Gal. 1:6; Gal. 1:7; Gal. 1:11; Gal. 2:2; Gal. 2:5; Gal. 2:7; Gal. 2:14; Eph. 1:13; Eph. 3:6; Eph. 6:15; Eph. 6:19; Phil. 1:5; Phil. 1:7; Phil. 1:12; Phil. 1:16; Phil. 1:27; Phil. 2:22; Phil. 4:3; Phil. 4:15; Col. 1:5; Col. 1:23; 1 Thess. 1:5; 1 Thess. 2:2; 1 Thess. 2:4; 1 Thess. 2:8; 1 Thess. 2:9; 1 Thess. 3:2; 2 Thess. 1:8; 2 Thess. 2:14; 1 Tim. 1:11; 2 Tim. 1:8; 2 Tim. 1:10; 2 Tim. 2:8; Phlm. 1:13; 1 Pet. 4:17; Rev. 14:6 James Smith - MIGHTY TO SAVE MATTHEW 9:35 JESUS CHRIST is— 1. A Wise Saviour, “Teaching.” 2. A Gracious Saviour, “Preaching the Gospel.” 3. A Mighty Saviour, “Healing every disease.” 4. A Willing Saviour, “He went about.” Looking for Laborers By Melvin Worthington SCRIPTURE: Matthew 9:35–38; John 4:34–38; 1 Corinthians 3:5–9 INTRODUCTION: One of the issues the church grapples with is the need for laborers. Various methods have been devised for recruiting workers. While it may not be wrong to use a number of methods to discover, direct, and deploy workers we must never lose sight of God’s way. 1. The Lord of the Harvest. The Lord of the harvest knows the state of the harvest, the shortage of workers, and the source of the workers. 2. Laborers for the Harvest. The Lord directs His disciples to pray to the Lord of the harvest. The Lord is responsible for the deployment of personnel. The Lord also designates the placement of personnel. 3. The Laws of the Harvest. The laws of the harvest include the sovereignty of the Sovereign, the supplication of the saints, the sending of the servants, and the sharing in the success. CONCLUSION: Laborers are needed for the harvest. The simple sufficient solution to the shortage of servants is to pray to the Lord of the harvest. “Harvest Time” By Drew Wilkerson Matthew 9:35–38 INTRODUCTION: Jesus came to save the lost. His concern for people never diminished. Ours shouldn’t either. If we are disciples of Christ, we must be willing to reach out to those in need. Jesus models the three steps it takes to touch the world. Step #1: Be willing to go. Jesus went out among the people. It is easy to stay in our comfort zones, but God said go! Step #2: Be willing to see. Ignorance is not bliss. We must be willing to open our eyes to the needs surrounding us and respond with compassion. Step #3: Be willing to ask. The Lord of the harvest is ready to help us if we will ask. There is nothing more important than to reach out to people who are hurting and lost. CONCLUSION: “A ship in harbor is safe, but that is not what ships are built for” (William Shedd). It’s harvest time! Matthew 9:36 Seeing the people, He felt compassion for them, because they were distressed and dispirited like sheep without a shepherd. NET Matthew 9:36 When he saw the crowds, he had compassion on them because they were bewildered and helpless, like sheep without a shepherd. GNT Matthew 9:36 Ἰδὼν δὲ τοὺς ὄχλους ἐσπλαγχνίσθη περὶ αὐτῶν, ὅτι ἦσαν ἐσκυλμένοι καὶ ἐρριμμένοι ὡσεὶ πρόβατα μὴ ἔχοντα ποιμένα. NLT Matthew 9:36 When he saw the crowds, he had compassion on them because they were confused and helpless, like sheep without a shepherd. KJV Matthew 9:36 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. ESV Matthew 9:36 When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. NIV Matthew 9:36 When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd. ASV Matthew 9:36 But when he saw the multitudes, he was moved with compassion for them, because they were distressed and scattered, as sheep not having a shepherd. CSB Matthew 9:36 When He saw the crowds, He felt compassion for them, because they were weary and worn out, like sheep without a shepherd. NKJ Matthew 9:36 But when He saw the multitudes, He was moved with compassion for them, because they were weary and scattered, like sheep having no shepherd. NRS Matthew 9:36 When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. YLT Matthew 9:36 And having seen the multitudes, he was moved with compassion for them, that they were faint and cast aside, as sheep not having a shepherd, Seeing the people- Mt 14:14 15:32 Mk 6:34 Heb 4:15 5:2 like sheep without a shepherd.- Mt 10:6 15:24 Nu 27:17 1Ki 22:17 2Ch 18:16 Isa 56:9-11 Jer 50:6 Eze 34:3-6 Zec 10:2 11:16 13:7,8 A SYMPATHIZING SAVIOR GOES TO HARASSED AND HELPLESS SHEEP IN NEED Seeing the people - Jesus was a people Person, alway mentally alert and ready to catch sight of people and perceive their spiritual needs. O, that God would grant us to have the eyes of Jesus to see people the way He saw them. In Jesus' Name. Amen
Mateus 9
Spurgeon - A great crowd is a demand upon compassion, for it suggests so much sin and need. In this case, the great want was instruction: “they fainted” for want of comfort; they “were scattered abroad” for lack of guidance. They were eager to learn, but they had no fit teachers. “Sheep having no shepherd” are in an ill plight. Unfed, unfolded, unguarded, what will become of them? Our Lord was stirred with a feeling which agitated his inmost soul. “He was moved with compassion.” What he saw affected not his eye only, but his heart. He was overcome by sympathy. His whole frame was stirred with an emotion which put every faculty into forceful movement. He is even now affected towards our people in the same manner. He is moved with compassion if we are not. His heavy heart sought solace among “his disciples”, and he spake to them. He mourned the scantiness of workers. (Full sermon - Joy of the Harvest) Like sheep without a shepherd - This is the description of ALL mankind apart from a personal relationship with their Creator through the sacrificial death of the Shepherd! Yes, kings, rulers, presidents, Nobel prize winners, etc, etc, are but dumb, helpless sheep apart from a relationship with Jesus! 🙏 THOUGHT - Shepherds in ancient Israel were vital to ensure that the sheep were not devoured by wild, ravenous wolves and other animals. The same principle applies to every man and every woman who is not watched over by the Good Shepherd! Felt compassion (4697)(splanchnizomai from splagchnon = bowel, viscera) means to experience a deep visceral feeling for someone, to feel compassion for, to feel sympathy, to take pity on someone. Splanchnizomai is the strongest word for pity and describes the compassion which moves a man to the deepest depths of his being. Spurgeon notes that "The original word is a very remarkable one. It is not found in classic Greek. The fact is, it was a word coined by the evangelists themselves. They did not find one in the whole Greek language that suited their purpose, and therefore they had to make one.” Compassion is the sympathetic consciousness of others’ distress together with a desire to alleviate it. This verb expresses an outward flow of one's life in contrast to our natural tendency toward self centeredness. It is not surprising that 8/12 NT uses describe this deep seated emotion in Jesus. It follows that if we desire to imitate Jesus, we need to be men and women of deep compassion! SPLANCHNIZOMAI - 12V - feel compassion(2), felt compassion(7), moved with compassion(2), take pity(1). Matt. 9:36; Matt. 14:14; Matt. 15:32; Matt. 18:27; Matt. 20:34; Mk. 1:41; Mk. 6:34; Mk. 8:2; Mk. 9:22; Lk. 7:13; Lk. 10:33; Lk. 15:20 It is not found in the Septuagint. Distressed (4660)(skullo) means literally to skin, flay, lacerate but in NT is used metaphorically meaning to be afflicted, to be grievously affected. To suffer trouble or harassment. To be bothered. Cause trouble, bother, annoy, harass (Mk 5:35; Lk 8:49) Trouble oneself (by taking an interest in) (Lk 7:6).
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Spurgeon - His heavy heart sought solace among “his disciples”, and he spake to them. He mourned the scantiness of workers. Pretenders were many, but real “labourers” in the harvest were few. The sheaves were spoiling. The crowds were ready to be taught, even as ripe wheat is ready for the sickle; but there were few to instruct them, and where could more teaching men be found? (Full sermon - Joy of the Harvest) Adrian Rogers - The problem in today is not primarily with the harvest; it is with the harvesters, with the reapers. The harvest is white (Jn 4:35). We’ve talked unto harvest. The fields are white unto harvest. That means, not that the grain is ripening—it’s already past ripe and falling to the ground. The harvest is plentiful (polus = large, great), but the workers are few - This was true then and is sadly true today. How many sit in church on Sunday and live the other 6 days almost completely unconcerned and/or indifferent to the the eternal destiny of those souls they encounter? Harvest (2326)(therismos from therízo = harvest, reap in turn from theros = summer which is harvest time) means the process of harvesting or reaping (Jn 4:35; Lxx = Ge 8:22, 30:14), but most NT uses are figurative - harvest of converts or saved souls (Mt 9:37, 38, Lk 10:2), the time of future judgment (Mt 13:30, Rev 14:15 because their iniquity is "ripe"). In the Septuagint the Feast of Harvest (First Fruits, Pentecost) (Ex 23:16) 🙏 THOUGHT - Play Lord of the Harvest -- as you sing it note you are singing a prayer! I pray this song breaks our hearts for those who are dropping off into a Christ-less eternity and begin with me Lord. In Jesus' Name. Amen. Lord of the Harvest Let your voice be heard In every nation In the farthest comes Of the World Shatter the darkness Let your truth be known Gather the nations to bow At Your throne Lord of the Harvest The fields are ripe for harvest But the labourers are few Father send Your workers Those with hearts for You Out into your vineyard Weeping as they go Help them reap a mighty Harvest of souls Some of us will water Others plant the seed Some of us will battle In the heavenlies None of us take glory For those who find the truth Jesus their praises Are waiting for You Lord of the Harvest
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Spurgeon - “Pretenders were many, but real ‘laborers’ in the harvest were few … Man-made ministers are useless. Still are the fields encumbered with gentlemen who cannot use the sickle. Still the real ingatherers are few and far between. Where are the instructive, soul-winning ministries?” 🙏 THOUGHT - You may say "I am not really able to go out into the mission field and harvest souls for Jesus." You may have many good reasons. But let me suggest an alternative -- you can "go" in a sense by praying for the souls of those around you and around the world. You can pray for the unreached people groups. Some unreached groups number in the millions and yet have not a single known believer in Jesus. This should shock us because their destiny is eternal punishment away from the presence of the Lord! So consider going daily into the harvest by pleading daily using the tool below. And if you need more motivation to engage in this great eternal enterprise read the seven reasons below. Why Should You Consider Interceding for the Hidden People Groups? "The harvest is plentiful, but the workers are few." (Mt 9:37) - Will you be a laborer for the Lord of the harvest (Mt 9:38)? You are in effect entering the mission field with your intercessory prayers. "With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints (including those of the hidden people groups who will become saints - see Rev 5:9 below) (Eph 6:18+) You are storing up "for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there your heart will be also." (Mt 6:20-21+) You will rejoice with Paul for those precious souls in this hidden people group who accept Christ as their Savior for they will be your "hope or joy or crown of exultation...in the presence of our Lord Jesus at His coming." (1 Th 2:19+, You will shine like the stars for "those who lead the many to righteousness, like the stars forever and ever." (Da 12:3+) You can be confident God will answer your prayer for Rev 5:9+ says Jesus was "slain, and purchased for God with (His) blood men from EVERY tribe and tongue and people and nation." If these Biblical truths are not sufficient motivation to redeem the precious time then take a moment and Read the longer answer. Here is the daily prayer link for the hidden people groups. ILLUSTRATION - In a city dump in the Philippines is a “squatter village” called “Smokey Mountain” with needy people everywhere; but in the middle of the dump stands a new building with a banner over it, saying: “Welcome to Smokey Mountain.” It is the “Smokey Mountain”headquarters of Youth With A Mission. These youth teach about health, give inoculations, and run literacy programs. If you were to ask them why they’re located in the middle of a dump, they’d say, “The Lord of the Harvest sent us. We wanted to be obedient. We know God loves these people, though circumstances are forcing them to live in a dump.” This is a symbol of our church—a beam of hope in the middle of a hopeless world. It’s also a symbol of you and me, ambassadors for Christ in the midst of the moral dump of this city. Let’s be His laborers, viewing people compassionately, submitting and praying to Christ as Master, and allowing Him to use us for His global purpose. QUESTION - What does it mean that the harvest is plentiful (Matthew 9:37)? GOTQUESTIONS.ORG ANSWER - Matthew 9 lists a number in incidents, in somewhat “rapid fire” fashion, that involve Jesus ministering while the Pharisees are being critical: Mt 9:1–8 — Jesus heals a paralytic. Mt 9:9–13 — Jesus calls Matthew, a tax collector, and is chided by the Pharisees for spending time with “sinners.” Mt 9:14–17 — The Pharisees criticize Jesus and His disciples for not fasting enough. Apparently, Jesus’ followers are too social. Mt 9:18–26 — A woman with chronic bleeding is healed, and Jesus raises a young girl back to life. Mt 9:27–31 — Jesus heals two blind men. Mt 9:32–34 — Jesus heals a man unable to speak, but the Pharisees say He heals by demonic power. All of these incidents lead to the final section of Matthew 9:35–38: “And Jesus went throughout all the cities and villages, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction. When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples, ‘The harvest is plentiful, but the laborers are few; therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.’” Jesus could have spent every waking hour healing and teaching. There was no shortage of people who needed the gospel of the kingdom proclaimed to them. In His earthly existence, He was limited by His human body. He could not be everywhere at once, nor could He meet every need. He grew tired and hungry. Practically speaking, He needed others to go out and preach the gospel. People are the harvest—lost souls waiting to be saved and brought into God’s kingdom. The problem was not that there were not enough people to harvest, but that there were not enough laborers to do the work. If a man owned a farm, there are two problems he might encounter when it came time to harvest. The first is that he might hire a lot of people to work in the fields but there would not be enough work to keep them busy. The second might be that there is so much to harvest that he just can’t find enough people to do the work. The same set of problems could be evident in any church or Christian ministry. There might be so many volunteers and donors that the needs are fully met and many of the helpers just stand around with nothing to do. On the other hand, there might be so many needs that everyone who turns out to work is stretched to the max, with many needs remaining unmet. In reality, the second scenario is far more common, and the first is virtually unheard of. In Matthew 10, Jesus sends out the disciples to begin the harvest. That pattern continues with the “Great Commission” in Matthew 28. All Christians are supposed to be working in the harvest. The problem is not that there are not enough needs to meet and souls to harvest but that there are too few workers to do all that needs to be done. In Christian ministry, we need to pray for more workers to go out into the harvest fields to work. Practically speaking, instead of praying for more people to be saved, we should pray that more people actively share the gospel. When praying for a lost loved one, we should pray for him or her to encounter more believers who will reach out with truth and love. If we are dissatisfied with the way things are, we need to pray that God will send us out to make a difference. If any Christian is not involved in gospel ministry, it is not because there is nothing for him to do; rather, is that he has chosen to sit on the sidelines instead of joining in the work that surrounds him. The harvest is plentiful. May God use this small article to motivate Christians to join the harvest workforce! QUESTION - What does it mean that the workers are few (Matthew 9:37)? GOTQUESTIONS.ORG ANSWER - In Matthew 9:37, Jesus makes a lamentable statement: “The harvest is plentiful but the workers are few.” This verse underscores the urgency of active participation in the work of God. The expression work of God refers to sharing the gospel of the kingdom with the unbelieving world. It is a work of God because believers lack the tools, resources, and strength to accomplish this task on their own. For this reason, the Holy Spirit must empower us for gospel ministry. Otherwise, we will not accomplish anything (see John 15:5). Matthew 9:37 is situated within the context of Matthew 9:35–38. In Matthew 9:35, the apostle records that Jesus traveled through cities and villages, taught in synagogues, preached the gospel of the kingdom, and healed the sick. As a result, enormous crowds began to follow Him. The crowds saw a teacher and a miracle-worker, but Jesus saw into their heart: “When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd” (verse 36, ESV). Without the care and protection of the Good Shepherd (see John 10:1–21), everyone will be harassed by the enemy and helpless to defend themselves. There is hope, but it can only be found in Christ (Hebrews 6:19–20). Jesus employed the metaphor of a harvest to symbolize the abundance of individuals who are ripe and ready to hear, receive, and believe the gospel message (cf. John 4:31–38). Just as a waving field of grain invites many reapers, the crowds who flocked to Jesus were prepared to receive the gospel. Jesus saw both the spiritual readiness of the people and the opportunity to bring them into the kingdom of God. Despite the plentiful harvest, Jesus lamented the gospel’s labor shortage: “The workers are few” (Matthew 9:37). The labor shortage indicates an urgent need for more ministers to spread the gospel and gather the people of God into His kingdom. This is challenging because “Pretenders were many, but real ‘laborers’ in the harvest were few. . . . Man-made ministers are useless. Still are the fields encumbered with gentlemen who cannot use the sickle. Still the real ingatherers are few and far between. Where are the instructive, soul-winning ministries?” (Charles Spurgeon, “The Joy of Harvest,” no. 3058, 1865). Are we pretenders, or are we laborers? In response to the labor shortage, Jesus commands His disciples to “Pray earnestly to the Lord of the harvest to send out laborers into his harvest” (Matthew 9:38). Simply “throwing bodies at the problem” is not the best solution for the gospel’s labor shortage. To the contrary, we must pray that God would supply the church with faithful and diligent ministers of the gospel to meet the demand of His harvest. Ministry is burdensome, but ministers do not have to rely on their own strength: “For we do not want you to be unaware, brothers, of the affliction we experienced in Asia. For we were so utterly burdened beyond our strength that we despaired of life itself. Indeed, we felt that we had received the sentence of death. But that was to make us rely not on ourselves but on God who raises the dead” (2 Corinthians 1:8–9, 12:9–10). In conclusion, the statement, “The harvest is plentiful but the workers are few” is a reminder that workers are needed for the spiritual harvest. There are abundant opportunities to share the gospel with unbelievers, but workers must go and preach the gospel. As the apostle Paul declared, “How then will they call on him in whom they have not believed? And how are they to believe in him of whom they have never heard? And how are they to hear without someone preaching? And how are they to preach unless they are sent?” (Romans 10:14–15). Let us pray that God will send more workers into the field. Afraid To Fail?. —Luke 10:2 Things haven’t changed much in 2,000 years. Jesus observed in His day what a thoughtful Christian observes in ours. “The harvest truly is great” (Lk. 10:2). Stroll through a bookstore and you can see shelves of books on “new age” and “spirituality.” But what is called “new age” is merely the age-old desire to make some sense out of life. Citizens of our age try to satisfy their thirst for significance by drinking too much, eating too much, watching too much television. What they are longing for is Jesus Christ. The great theologian Augustine took the pulse of his time and ours when he wrote, “O Lord, You have made us for Yourself, and our heart is restless until it finds its rest in You.” The harvest has never been greater. But Jesus noted, “The laborers are few.” Why? How come there aren’t enough workers to gather in the crop? There are certainly enough professing Christians to make a dent in the harvest, but we don’t seem to want to go. Is it a fear that we may fail? Are we afraid that people will reject us and our message? If faith in Christ is worth having, it's worth sharing. Matthew 9:38 "Therefore beseech the Lord of the harvest to send out workers into His harvest." NET Matthew 9:38 Therefore ask the Lord of the harvest to send out workers into his harvest." GNT Matthew 9:38 δεήθητε οὖν τοῦ κυρίου τοῦ θερισμοῦ ὅπως ἐκβάλῃ ἐργάτας εἰς τὸν θερισμὸν αὐτοῦ. NLT Matthew 9:38 So pray to the Lord who is in charge of the harvest; ask him to send more workers into his fields." KJV Matthew 9:38 Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest. ESV Matthew 9:38 therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest." NIV Matthew 9:38 Ask the Lord of the harvest, therefore, to send out workers into his harvest field." ASV Matthew 9:38 Pray ye therefore the Lord of the harvest, that he send forth laborers into his harvest. CSB Matthew 9:38 Therefore, pray to the Lord of the harvest to send out workers into His harvest." NKJ Matthew 9:38 "Therefore pray the Lord of the harvest to send out laborers into His harvest." NRS Matthew 9:38 therefore ask the Lord of the harvest to send out laborers into his harvest." YLT Matthew 9:38 beseech ye therefore the Lord of the harvest, that he may put forth workmen to His harvest.' beseech- Lu 6:12,13 Ac 13:2 2Th 3:1 the Lord of the harvest - Mt 10:1-3 Joh 20:21 Eph 4:11 to send out workers - Ps 68:11,18 Jer 3:15 Mic 5:7 Lu 10:1,2 Ac 8:4 1Co 12:28 WORKERS NEEDED A CALL TO ACTION Therefore - Term of conclusion. Based on the preceding truths that there is a large harvest available but only a few workers, Jesus issues a command as if from a general in the army, for indeed we are involved in a spiritual war for the souls of men.
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Spurgeon - “He did not say, ‘The harvest truly is plenteous, and the laborers are few, but that matters not, God can bless a few, and make them accomplish as much as many.’ He believed in his Father’s omnipotence, but he also believed that the Lord would work by means, and that many laborers were required to gather in a plenteous harvest, and therefore he told us to pray for them. We are to pray that the Lord would send out laborers: “Now the Greek is much more forcible, it is that he would push them forward, and thrust them out; it is the same word which is used for the expulsion of a devil from a man possessed. It takes great power to drive a devil out, it will need equal power from God to drive a minister out to his work.””
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Spurgeon - God only can thrust out, or “send forth labourers.” Man-made ministers are useless. Still are the fields encumbered with gentlemen who cannot use the sickle. Still the real ingatherers are few and far between. Where are the instructive, soul-winning ministries? Where are those who travail in birth for their hearers’ salvation? Let us plead with the Lord of the harvest to care for his own harvest, and send out his own men. May many a true heart be moved by the question, “Whom shall I send? And who will go for us?” to answer, “Here am I! Send me.” (see Matthew 9 Commentary) To send out workers into His harvest - Workers filled with and empowered by the Spirit are needed. It will be hard work, but the Spirit will supply the power (Acts 1:8, 1 Cor 15:10). Send out is ekballo which is a strong verb that means to drive out, to push out, to draw out even with force! It is the same verb used describing the casting our of demons (Mk 1:34, 39+), but here describes the casting out of disciples! Ekballo also describes the "sons of the kingdom" being cast into the outer darkness (Mt 8:12), which is another reason we need to be urgent in our evangelistic efforts to both Jews and Greeks (Ro 1:16+).