About Matthew

Matthew presents Jesus as the promised Messiah and King of Israel, demonstrating through His teachings and miracles that He fulfills Old Testament prophecies.

Author: Matthew (Levi)Written: c. AD 50-70Reading time: ~5 minVerses: 38
Kingdom of HeavenJesus as MessiahFulfillment of ProphecyDiscipleshipChurch

King James Version

Matthew 9

38 verses with commentary

Jesus Heals a Paralytic

And he entered into a ship, and passed over, and came into his own city.

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After healing the demon-possessed men in Gadara (8:28-34), Jesus returns to 'his own city' (την ιδιαν πολιν/tēn idian polin), referring to Capernaum. Though born in Bethlehem and raised in Nazareth, Capernaum became Jesus' ministry headquarters (4:13). The crossing by ship indicates the Sea of Galilee journey from Gentile territory back to Jewish Galilee. This transition sets up the healing of the paralytic (9:2-8), demonstrating Jesus' authority to forgive sins. The phrase 'his own city' emphasizes Jesus' true home is not merely geographical but relational—wherever He establishes His teaching and healing ministry. Capernaum's rejection of Jesus despite witnessing His mighty works would later bring severe judgment (11:23-24).

And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.

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The phrase 'they brought to him a man sick of the palsy, lying on a bed' shows faith in action—friends brought the paralyzed man to Jesus. Jesus' response 'Son, be of good cheer; thy sins be forgiven thee' addresses the spiritual need before the physical, showing sin is humanity's primary problem. The term 'Son' expresses compassion. 'Be of good cheer' (Greek: tharseō) means 'take courage'—the forgiveness announcement should give confidence.

And, behold, certain of the scribes said within themselves, This man blasphemeth.

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The scribes' internal objection—'This man blasphemeth' (ουτος βλασφημει/houtos blasphēmei)—is theologically astute. Blasphemy (βλασφημια) means speaking against God's character or usurping divine prerogatives. Only God can forgive sins, as sins are ultimately offenses against God (Psalm 51:4). The scribes correctly identify Jesus' claim to forgive as a divine prerogative. Their error lies not in theology but in failing to recognize that Jesus IS God incarnate. They 'said within themselves' (ειπαν εν εαυτοις), thinking privately rather than speaking openly, yet Jesus perceives their thoughts (9:4). This episode demonstrates both Jesus' deity (forgiving sins) and omniscience (knowing hearts). The charge of blasphemy will resurface at Jesus' trial (26:65), when religious leaders condemn Him for the very truth they should have embraced.

And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?

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Jesus' question—'Wherefore think ye evil in your hearts?' (ινα τι ενθυμεισθε πονηρα εν ταις καρδιαις υμων)—demonstrates His omniscience. The verb ενθυμεομαι means 'to ponder, reflect, consider,' indicating deliberate thought rather than passing notion. Jesus identifies their thoughts as 'evil' (πονηρα/ponēra), not merely mistaken but morally corrupt. Their skepticism stems from hard hearts unwilling to recognize God's work. Jesus perceives not only their words but their innermost reasoning, fulfilling messianic expectation (Isaiah 11:3). This divine knowledge terrifies those hiding sin but comforts believers—Jesus knows our hearts fully and loves us still. The question is rhetorical, exposing their evil intent before answering with demonstration of authority.

For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?

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Jesus poses a brilliant diagnostic question: 'Whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?' Both statements are humanly impossible—no one can genuinely forgive sins or heal paralysis by mere words. The question exposes the scribes' logic: they doubted Jesus' authority to forgive because forgiveness is invisible and unverifiable. Healing, however, provides observable proof. Jesus essentially says, 'You question My invisible authority to forgive? Watch Me demonstrate visible authority to heal—proving My invisible authority is equally real.' The physical healing serves as authentication of spiritual authority. This establishes a key kingdom principle: spiritual realities are more fundamental than physical ones, yet God graciously provides physical signs to confirm spiritual truth.

But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.

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Jesus' statement 'But that ye may know that the Son of man hath power on earth to forgive sins' makes the healing evidential—proving His divine authority. The title 'Son of man' (from Daniel 7:13-14) claims messianic identity. Only God can forgive sins, so Jesus demonstrates deity by healing the paralytic—the visible miracle authenticates the invisible spiritual reality. The command 'Arise, take up thy bed, and go unto thine house' is immediate and complete healing.

And he arose, and departed to his house.

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The healed man's obedience—'he arose, and departed to his house' (ηγερθη και απηλθεν εις τον οικον αυτου)—demonstrates complete restoration. The verb εγειρω (egeirō) often describes resurrection, anticipating Jesus' ultimate victory over death. The man who came paralyzed and dependent leaves walking and independent. His departure 'to his house' shows social reintegration—he returns to normal life, family, and community. The miracle is comprehensive: spiritual (sins forgiven), physical (paralysis healed), and social (restored to community). This illustrates salvation's fullness: justification (forgiveness), regeneration (new life), and reconciliation (restored relationships). The man becomes living testimony to Jesus' authority and grace.

But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.

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The crowds' response—'they marvelled, and glorified God, which had given such power unto men' (εθαυμασαν και εδοξασαν τον θεον τον δοντα εξουσιαν τοιαυτην τοις ανθρωποις)—reveals both insight and misunderstanding. They correctly recognize divine power (εξουσια/exousia, authority) and appropriately glorify God. However, their phrase 'such power unto men' (plural ανθρωποις) suggests they view Jesus as merely a specially empowered human rather than God incarnate. They see the miracle but miss the fuller revelation. 'Marvelled' (εθαυμασαν) indicates amazement, wonder, even fear. True miracles should provoke both worship and theological reflection. The crowd's partial understanding mirrors our own tendency to appreciate God's benefits while missing deeper revelations of His character.

The Calling of Matthew

And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.

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Jesus' call to Matthew (also called Levi), a tax collector, demonstrates grace to notorious sinners. The command 'Follow me' required abandoning a lucrative career and facing social ostracism. Matthew's response—'he arose, and followed him'—shows immediate, costly obedience. Tax collectors were despised as traitors collaborating with Rome and known for extortion. Jesus' willingness to call Matthew reveals the gospel's radical inclusivity.

And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.

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Jesus eating 'with publicans and sinners' (μετα των τελωνων και αμαρτωλων) was scandalous. Table fellowship in Jewish culture signaled acceptance, intimacy, and shared identity. To eat with someone was to endorse them. 'Publicans' (τελωναι/telōnai, tax collectors) were Jews who collaborated with Rome, extracting taxes plus extra for profit. They were considered traitors and extortioners. 'Sinners' (αμαρτωλοι) likely refers to those living openly immoral lives or violating purity laws. Jesus' willingness to dine with society's outcasts demonstrates radical grace. He doesn't condone their sin but offers redemptive fellowship. This pattern—eating with sinners—becomes Jesus' signature ministry approach, culminating in the Lord's Supper where sinners commune with their Savior.

And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?

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The Pharisees' question to the disciples—'Why eateth your Master with publicans and sinners?'—reveals their theological framework. They assume holiness requires separation from sinners to avoid contamination. Their question is accusatory, seeking to discredit Jesus before His followers. The Pharisees believed righteous people shouldn't associate with sinners except to condemn them. Jesus operates on opposite principle: righteousness seeks sinners to redeem them. The Pharisees' approach creates religious pride and exclusion. Jesus' approach demonstrates mercy and mission. This fundamental difference—separation versus engagement—defines two opposing religious visions: one self-righteous and condemning, the other humble and redemptive.

But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.

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Jesus' response—'They that be whole need not a physician, but they that are sick' (ου χρειαν εχουσιν οι ισχυοντες ιατρου αλλ οι κακως εχοντες)—uses medical metaphor to explain His mission. The 'whole' (healthy) versus 'sick' comparison exposes Pharisaic self-righteousness. Pharisees considered themselves spiritually healthy and sinners as diseased. Jesus doesn't dispute the metaphor but inverts its application: those who recognize their spiritual sickness seek the Physician; those who deny their illness remain fatally diseased. The Pharisees' problem isn't absence of sin but refusal to acknowledge it. Jesus comes not for the self-righteous but for those who recognize desperate need. This is gospel: diagnosis (you're sick unto death) and remedy (Jesus is the only cure).

But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.

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Jesus quotes Hosea 6:6, turning the tables on His Pharisaic critics. They questioned His association with 'publicans and sinners' (Matthew 9:11), revealing their misunderstanding of God's priorities. 'I will have mercy, and not sacrifice' contrasts genuine compassion (ἔλεος/eleos) with mere ritual observance. God desires heart transformation, not religious performance divorced from love. The command 'go ye and learn' (πορευθέντες μάθετε/poreuthentes mathete) is pointed—these Scripture experts needed to study their own texts more carefully! Jesus' mission statement follows: 'I am not come to call the righteous, but sinners to repentance.' This doesn't mean some people are actually righteous apart from grace, but rather exposes the self-righteous who see no need for a Savior. Christ came for those who recognize their spiritual bankruptcy and need God's mercy.

A Question About Fasting

Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?

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John's disciples question Jesus about fasting: 'Why do we and the Pharisees fast oft, but thy disciples fast not?' (διατι ημεις και οι Φαρισαιοι νηστευομεν πολλα οι δε μαθηται σου ου νηστευουσιν). Fasting was central to Jewish piety, practiced twice weekly by Pharisees (Luke 18:12) plus special occasions. John's disciples practiced rigorous asceticism following their teacher's example. Jesus' disciples, by contrast, feast. The question reveals confusion about appropriate religious expression. Jesus will answer by distinguishing between old covenant preparation and new covenant celebration. The question assumes fasting demonstrates superior spirituality. Jesus challenges this assumption, teaching that external practices matter less than the heart's orientation and recognition of God's redemptive presence.

And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.

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Jesus' response uses wedding imagery: 'Can the children of the bridechamber mourn, as long as the bridegroom is with them?' (μη δυνανται οι υιοι του νυμφωνος πενθειν εφ οσον μετ αυτων εστιν ο νυμφιος). 'Children of the bridechamber' refers to wedding guests, specifically attendants celebrating with the groom. Fasting expresses mourning or longing; feasting expresses joy and celebration. Jesus identifies Himself as the Bridegroom—stunning messianic claim, as Old Testament depicts God as Israel's Bridegroom (Isaiah 54:5, Hosea 2:16). His presence inaugurates the messianic wedding feast. To fast while the Bridegroom is present would be inappropriate, like mourning at a wedding. Jesus then prophesies His departure: 'But the days will come, when the bridegroom shall be taken from them, and then shall they fast.' This predicts His death ('taken,' αρθη) and the church's subsequent longing for His return.

No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. new: or, raw, or, unwrought

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Jesus offers a parable about cloth and garments: 'No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse' (ουδεις δε επιβαλλει επιβλημα ρακους αγναφου επι ιματιω παλαιω). Unshrunk cloth (αγναφος, new/unprocessed) sewn onto old garment will shrink when washed, tearing away from the weakened old fabric and creating worse damage. The illustration teaches that new covenant realities cannot be patched onto old covenant forms. Jesus isn't reforming Judaism but inaugurating something fundamentally new. Attempting to combine the two destroys both. This has profound implications: Christianity isn't Judaism 2.0 but the fulfillment that transcends and replaces the preparatory system.

Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved. bottles: or, sacks of skin, or, leather

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The second parable extends the first: 'Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved' (ουδε βαλλουσιν οινον νεον εις ασκους παλαιους ει δε μηγε ρηγνυνται οι ασκοι). 'Bottles' (ασκοι) were wineskins made from animal hides. New wine ferments, producing gas that expands flexible new wineskins but bursts old, brittle ones. The result: lost wine and ruined wineskins. Jesus teaches that new covenant realities require new forms and structures. The gospel's dynamic, expanding power cannot be contained in rigid old covenant structures. Attempting forced combination destroys both. The solution: 'new wine into new bottles, and both are preserved.' Christianity requires new wineskins—new worship forms, new community structures, new theological frameworks appropriate to the gospel's revolutionary reality.

A Girl Restored and a Woman Healed

While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.

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A synagogue ruler approaches Jesus: 'My daughter is even now dead: but come and lay thy hand upon her, and she shall live' (η θυγατηρ μου αρτι ετελευτησεν αλλα ελθων επιθες την χειρα σου επ αυτην και ζησεται). Mark and Luke identify him as Jairus and clarify she was dying when he left, dead when they arrived. Matthew's compressed account emphasizes the ruler's extraordinary faith: believing Jesus can raise the dead. 'Lay thy hand upon her' shows faith in Jesus' healing touch. 'She shall live' (ζησεται, future tense) expresses confident expectation of resurrection. This ruler risks reputation by publicly approaching Jesus, demonstrating that desperation drives people past social barriers to Jesus. His faith acknowledges Jesus' authority over death itself, anticipating Jesus' ultimate resurrection victory.

And Jesus arose, and followed him, and so did his disciples.

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Jesus' response to Jairus is simple obedience: 'Jesus arose, and followed him, and so did his disciples' (εγερθεις ο Ιησους ηκολουθει αυτω και οι μαθηται αυτου). No hesitation, no conditions, no delay—just immediate response to desperate need. 'Arose' (εγερθεις) suggests Jesus was seated, perhaps teaching or eating. He interrupts His current activity to address urgent human suffering. This models Jesus' accessibility and compassion. Despite growing fame and increasing demands, Jesus responds personally to individual crisis. The disciples 'followed him,' learning compassion through observation. This scene demonstrates incarnational ministry: Jesus doesn't send proxy or offer distant comfort but personally goes to the place of death and grief. His willingness to enter homes, touch the unclean, and face death directly reveals God's intimate involvement in human suffering.

And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:

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The woman 'which was diseased with an issue of blood twelve years' suffered both physical pain and ceremonial uncleanness (Leviticus 15:25-27), making her a social and religious outcast. Her approach from behind reflects shame and faith—'If I may but touch his garment, I shall be whole' (v. 21). Touching Jesus should have defiled Him, but instead, her touch in faith brought healing. Her action demonstrates bold faith overcoming shame.

For she said within herself, If I may but touch his garment, I shall be whole.

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The woman with the issue of blood reasons: 'If I may but touch his garment, I shall be whole' (εαν μονον αψωμαι του ιματιου αυτου σωθησομαι). Her logic combines desperation and faith. Chronic bleeding made her ceremonially unclean (Leviticus 15:25-27), excluded from worship and normal social contact. Anyone she touched became unclean. Her approach from behind, touching Jesus' garment secretly, reflects shame and fear of rebuke for making Him unclean. Yet her faith is profound: 'If I may but touch' expresses confidence that even indirect contact with Jesus brings healing. 'I shall be whole' (σωθησομαι, future passive of σωζω) means 'I shall be saved/healed'—the same word used for salvation, indicating physical healing reflects spiritual redemption. Her faith grasps that Jesus' power flows even through clothing, and His holiness doesn't fear contamination from uncleanness.

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.

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Jesus' response 'Daughter, be of good comfort; thy faith hath made thee whole' publicly affirms the woman He could have left anonymous. The term 'Daughter' shows tender acceptance, replacing her shame with belonging. 'Thy faith hath made thee whole' credits her trust, though Jesus' power effected the healing. The phrase 'from that hour' emphasizes instantaneous, complete restoration—both physical healing and social restoration.

And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise,

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Jesus arrives at Jairus's house amid mourning: 'he saw the minstrels and the people making a noise' (ιδων τους αυλητας και τον οχλον θορυβουμενον). 'Minstrels' (αυλητας) were professional flute players hired for funerals. Jewish custom required even poorest families to hire at least two flute players and a wailing woman for funerals. 'Making a noise' (θορυβουμενον) describes the loud, chaotic lamentation—wailing, shouting, instrument playing—that characterized Jewish mourning. This scene contrasts Jesus' calm authority with human despair's chaos. The professional mourners' presence confirms the child is dead; this is official mourning, not vigil for the sick. Jesus enters this scene of death and despair as the Resurrection and the Life, bringing calm and hope where grief reigns.

He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.

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Jesus makes a shocking statement: 'Give place: for the maid is not dead, but sleepeth' (αναχωρειτε ου γαρ απεθανεν το κορασιον αλλα καθευδει). He commands the mourners to leave ('give place') and declares the girl 'sleepeth' (καθευδει) not dead (απεθανεν). Is Jesus saying she's not actually dead? No—Mark and Luke clarify she was truly dead. Rather, Jesus uses 'sleep' as euphemism for death from resurrection perspective. To one with power to raise the dead, death is temporary sleep before waking. This metaphor becomes standard Christian terminology (1 Thessalonians 4:13, 1 Corinthians 15:20). Jesus' statement reflects His authority over death—what others see as permanent tragedy, He sees as brief interruption. The assertion that death is sleep anticipates His resurrection victory, when death becomes defeated enemy, stripped of permanence and terror.

But when the people were put forth, he went in, and took her by the hand, and the maid arose.

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After clearing the room, 'he went in, and took her by the hand, and the maid arose' (εισελθων εκρατησεν της χειρος αυτης και ηγερθη το κορασιον). The simple gesture—taking her hand—demonstrates Jesus' tender compassion even in miracle-working. He doesn't shout commands or perform elaborate rituals; He gently takes the dead child's hand. Touching a corpse made one ceremonially unclean (Numbers 19:11-13), but Jesus' holiness overcomes uncleanness rather than being contaminated by it. 'The maid arose' (ηγερθη, from εγειρω) uses the resurrection verb, anticipating Jesus' own rising. The miracle is immediate and complete. Jesus demonstrates authority over death itself, previewing His ultimate victory. This intimate, gentle raising of a child reveals Jesus' heart: power without harshness, authority without distance, divinity without detachment.

And the fame hereof went abroad into all that land. the fame: or, this fame

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The aftermath: 'the fame hereof went abroad into all that land' (εξηλθεν η φημη αυτη εις ολην την γην εκεινην). Despite Jesus' regular commands for silence about miracles (9:30), news spreads uncontrollably. Raising the dead was unprecedented, undeniable evidence of divine authority. 'Fame' (φημη) means report or reputation, spreading Jesus' renown throughout the region. This creates complex consequences: crowds seeking healing but missing Jesus' message, religious opposition intensifying, and growing danger. Jesus doesn't seek fame but can't avoid it when exercising divine power. The spreading report fulfills messianic expectation (Isaiah 35:5-6, 61:1) while complicating Jesus' mission. Fame becomes burden when it attracts wrong motives and prevents teaching ministry.

Jesus Heals Two Blind Men

And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us.

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The two blind men's cry 'Thou son of David, have mercy on us' uses the messianic title 'son of David,' showing they recognized Jesus' identity despite physical blindness. Their pursuit—following Him 'crying'—demonstrates persistent faith. Their repeated plea for mercy shows understanding that healing is grace, not entitlement. Physical blindness didn't prevent spiritual insight into Jesus' identity.

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.

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Jesus' question 'Believe ye that I am able to do this?' tests and draws out their faith before healing. Faith must be expressed and owned personally, not merely assumed. Their answer 'Yea, Lord' affirms both belief in His ability and His lordship. By having them come 'into the house' before healing, Jesus creates an intentional, private moment for faith expression separate from the crowd.

Then touched he their eyes, saying, According to your faith be it unto you.

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Jesus' action—'Then touched he their eyes'—shows personal, compassionate engagement. His words 'According to your faith be it unto you' directly link the healing to their faith, establishing the principle that God responds to trust. Faith is the channel through which divine power flows. The measure of healing corresponded to the measure of faith—they believed for complete healing and received it.

And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it.

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After healing the two blind men, Jesus 'straitly charged them, saying, See that no man know it' (ενεβριμησατο αυτοις ο Ιησους λεγων Ορατε μηδεις γινωσκετω). The verb ενεβριμησατο (enebrēmēsato) means 'sternly warned' or 'charged with strong emotion'—this is forceful prohibition, not gentle suggestion. Why command silence about such clear proof of messiahship? Several reasons: (1) Jesus seeks to prevent being reduced to miracle-worker rather than Messiah and teacher; (2) mounting fame brings increasing opposition and danger; (3) messianic expectations were politicized and revolutionary—Jesus must define messiahship through teaching, not just power; (4) the time for full revelation hasn't yet come. This 'messianic secret' pattern appears throughout the Gospels, showing Jesus carefully controlling the timing and framing of His messianic claims.

But they, when they were departed, spread abroad his fame in all that country.

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The healed men disobey Jesus' command: 'But they, when they were departed, spread abroad his fame in all that country' (οι δε εξελθοντες διεφημισαν αυτον εν ολη τη γη εκεινη). Their disobedience seems well-intentioned—gratitude overflowing into testimony. However, obedience matters more than enthusiasm. Their public proclamation creates the very problems Jesus sought to avoid: crowds seeking miracles, intensified opposition, hindered teaching ministry. This illustrates common error: assuming good intentions justify disobedience. Faithful witness requires obedience to Christ's methods and timing, not just proclamation of His power. The passage warns that even testimony can become sin when it violates Christ's explicit commands. Zealous disobedience isn't faithfulness but pride.

Jesus Heals a Mute Man

As they went out, behold, they brought to him a dumb man possessed with a devil.

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A unique case arrives: 'they brought to him a dumb man possessed with a devil' (προσηνεγκαν αυτω ανθρωπον κωφον δαιμονιζομενον). The combination of muteness (κωφον, unable to speak) and demon possession connects the physical symptom to spiritual cause. Unlike other healings where Jesus addresses disease directly, here He casts out the demon, resulting in speech restoration. This indicates the muteness stemmed from demonic oppression rather than natural causes. The passive 'they brought' shows the community's role in bringing the afflicted to Jesus—the man couldn't ask for himself. This models intercessory compassion: bringing those who cannot come themselves. Demon possession manifests in various ways—violence (8:28), seizures (17:15), muteness (9:32), blindness (12:22)—showing Satan's multi-faceted assault on human flourishing.

And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.

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Two contrasting responses emerge. The crowds marvel: 'It was never so seen in Israel' (Ουδεποτε εφανη ουτως εν τω Ισραηλ). They recognize unprecedented divine activity—Israel's history, despite prophetic miracles, had seen nothing comparable to Jesus' sustained miraculous power. However, the Pharisees accuse: 'He casteth out devils through the prince of the devils' (εν τω αρχοντι των δαιμονιων εκβαλλει τα δαιμονια). Unable to deny the miracles, they attribute Jesus' power to Beelzebub (Satan). This blasphemous accusation, later developed in 12:24-32, represents the unforgivable sin—attributing the Holy Spirit's work to Satan. The contrast reveals hardened hearts resisting clear evidence. Same miracle, opposite conclusions: humble crowds amazed, proud leaders blaspheming.

But the Pharisees said, He casteth out devils through the prince of the devils.

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The Pharisees' accusation that Jesus cast out demons 'through the prince of the devils' (Beelzebub) reveals their willful spiritual blindness. Having witnessed undeniable miracles, they cannot deny the supernatural power, so they attribute it to Satan—a blasphemous attempt to explain away Christ's divine authority. This accusation foreshadows the unpardonable sin against the Holy Spirit (Matthew 12:31-32), where persistent rejection of clear divine evidence hardens into irreversible unbelief. The charge is logically absurd—why would Satan cast out his own forces?—yet it demonstrates how desperately the religious establishment sought to maintain control. Reformed theology recognizes this as judicial hardening, where God gives persistent rejecters over to their chosen delusion (Romans 1:24-28). The Pharisees' response contrasts sharply with the multitudes who marveled (v.33), showing that the same evidence produces vastly different responses depending on the condition of the heart.

The Harvest Is Plentiful

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.

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Matthew summarizes Jesus' comprehensive ministry: 'teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people' (διδασκων εν ταις συναγωγαις αυτων και κηρυσσων το ευαγγελιον της βασιλειας και θεραπευων πασαν νοσον και πασαν μαλακιαν). Three components: teaching (διδασκων, systematic instruction), preaching (κηρυσσων, proclamation/heralding), and healing (θεραπευων, medical care). Jesus addresses both spiritual and physical needs. 'Gospel of the kingdom' identifies the message: God's reign breaking into history through Jesus. 'Every sickness and every disease' emphasizes comprehensive healing—no condition beyond Jesus' power. This holistic ministry models mission: proclamation plus demonstration, word plus deed, spiritual truth plus practical compassion.

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. fainted: or, were tired and lay down

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Jesus' response to the crowds: 'he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd' (εσπλαγχνισθη περι αυτων οτι ησαν εσκυλμενοι και ερριμμενοι ωσει προβατα μη εχοντα ποιμενα). 'Moved with compassion' (εσπλαγχνισθη) describes gut-level, visceral emotional response—feeling in the depths of one's being. Jesus sees beyond individual needs to systemic spiritual crisis. 'Fainted' (εσκυλμενοι) means harassed, troubled, weary. 'Scattered abroad' (ερριμμενοι) means thrown down, helpless. The sheep metaphor evokes Old Testament imagery of Israel as God's flock and leaders as shepherds who often failed their trust (Ezekiel 34, Zechariah 10:2). Jesus sees Israel's spiritual leaders have failed—the sheep are harassed, helpless, without true guidance. His compassion leads to mission: providing the shepherding Israel desperately needs.

Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few;

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Jesus offers agricultural metaphor: 'The harvest truly is plenteous, but the labourers are few' (Ο μεν θερισμος πολυς οι δε εργαται ολιγοι). 'Harvest' (θερισμος) represents people ready to respond to the gospel—the fields are 'white unto harvest' (John 4:35), indicating readiness and urgency. 'Plenteous' (πολυς) emphasizes abundance: vast numbers need the gospel. However, 'labourers' (εργαται, workers) are 'few' (ολιγοι). The problem isn't lack of receptive people but shortage of workers to reach them. This creates urgency: harvest timing is critical; delay means lost opportunity. The metaphor shifts from shepherding (9:36) to harvesting, both expressing need for workers. Jesus prepares to send out the Twelve (chapter 10), expanding ministry beyond His personal reach through multiplied workers.

Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.

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Jesus' solution to the worker shortage: 'Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest' (δεηθητε ουν του κυριου του θερισμου οπως εκβαλη εργατας εις τον θερισμον αυτου). The command is to pray, not to organize human solutions. God is 'Lord of the harvest' (κυριου του θερισμου)—He owns the field and directs the work. Workers aren't self-appointed but sent by the Lord. 'Send forth' (εκβαλη) is forceful verb, literally 'cast out' or 'thrust out'—suggesting God's initiative and authority in calling workers. Prayer acknowledges that God raises up, gifts, and sends workers; human effort alone cannot produce genuine laborers. The passage teaches that mission begins with prayer, not programs. Before sending the Twelve (chapter 10), Jesus teaches them to pray for workers—they themselves become the answer to their own prayers.

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