Seventh-day Adventist Bible CommentaryMatthew 9
Francis D. Nichol (ed.) and contributors
Read Matthew 9 in the BibleMatthew 9:2
Sick of the palsy. [The Paralytic Lowered Through the Roof, Matt. 9:2–8=Mark 2:1–12=Luke 5:17–26. Major comment: Mark.]
Matthew 9:9
Ellen G. White
9, 10. See EGW on Luke 5:29.
Matthew 9:10
Jesus sat at meat. [Matthew’s Feast, Matt. 9:10–13=Mark 2:15–17=Luke 5:29– 32. Major comment: Mark.]
Matthew 9:11
Ellen G. White
11 (Isaiah 58:4; Luke 5:30). Fasting in Pride Versus Eating in Humility—The Pharisees beheld Christ sitting and eating with publicans and sinners. He was calm and self-possessed, kind, courteous, and friendly; and while they could not but admire the picture presented, it was so unlike their own course of action, they could not endure the sight. The haughty Pharisees exalted themselves, and disparaged those who had not been blessed with such privileges and light as they themselves had had. They hated and despised the publicans and sinners. Yet in the sight of God their guilt was the greater. Heaven’s light was flashing across their pathway, saying, “This is the way, walk ye in it”; but they had spurned the gift. Turning to the disciples of Christ they said, “Why eateth your Master with publicans and sinners?” By this question they hoped to arouse the prejudice which they knew had existed in the minds of the disciples, and thus shake their weak faith. They aimed their arrows where they would be most likely to bruise and wound.
Matthew 9:12
Ellen G. White
12, 13 (ch. 20:28; Mark 2:17; 10:45; Luke 5:31, 32). Relief in Every Case—Christ was a physician of the body as well as of the soul. He was minister and missionary and physician. From His childhood He was interested in every phase of human suffering that came under His notice. He could truly say, I came not to be ministered unto, but to minister. In every case of woe He brought relief, His kind words having a healing balm. None could say He had worked a miracle, yet He imparted His virtue to those He saw in suffering and in need. Through the whole thirty years of His private life He was humble, meek, and lowly. He had a living connection with God; for the Spirit of God was upon Him, and He gave evidence to all who were acquainted with Him that He lived to please, honor, and glorify His Father in the common things of life (The Review and Herald, October 24, 1899).
Matthew 9:13
Go ye and learn. The scribes and Pharisees would not have their Scripture rolls with them, and would have to return either to the synagogue or to their homes in order to study the topic Christ suggested to them. I will have mercy. Or, “I desire mercy” (see Hosea 6:6). As used here, “mercy” may be said to stand for character, that is, for the traits of character that God would have His people reflect (see on Matt. 19:19; 22:39). Similarly “sacrifice” stands for the forms of
religion, which have an unfortunate tendency to eclipse practical religion (see 2 Tim. 3:5). In this sense “mercy” represents righteousness by faith as “sacrifice” does righteousness by works. The forms of religion without the vital spirit of religion, Christ says, are worthless. See on Mark 7:7–9, 13; John 4:23, 24. God did not ordain the Jewish ceremonial system because, in itself, it represented His ideal of religious life. In themselves, the ancient sacrifices had no value (see Heb. 9:9; 10:1–11). The Lord is not pleased with externals alone (see Micah 6:7). What God requires of man is “to do justly, and to love mercy, and to walk humbly with thy God” (see Micah 6:8). “To obey” has always been “better than sacrifice” (see 1 Sam. 5:22; see on Matt. 7:21–27; Mark 7:7–9).
Ellen G. White
13 (Mark 2:17; Luke 5:32). Rejected Pleasantness to Fulfill Need—He [Christ] might have gone to the pleasant homes of the unfallen worlds, to the pure atmosphere where disloyalty and rebellion had never intruded; and there He would have been received with acclamations of praise and love. But it was a fallen world that needed the Redeemer. “I came not to call the righteous,” said He, “but sinners to repentance” (The Review and Herald, February 15, 1898).
Matthew 9:14
The disciples of John. [The Question About Fasting, Matt. 9:14–17=Mark 2:18– 22=Luke 5:33–39. Major comment: Mark.]
Matthew 9:16
Matthew 9:17
Ellen G. White
17 (Mark 2:22; Luke 5:37, 38). New Bottles for New Wine—The work of Jesus was to reveal the character of the Father, and to unfold the truth which He Himself had spoken through prophets and apostles; but there was found no place for the truth in those wise and prudent men. Christ, the Way, the Truth, and the Life, had to pass by the self-righteous Pharisees, and take His disciples from unlearned fishers and men of humble rank. These who had never been to the rabbis, who had never sat in the schools of the prophets, who had not been members of the Sanhedrin, whose hearts were not bound about with their own ideas,—these He took and educated for His own use. He could make them as new bottles for the new wine of His kingdom. These were the babes to whom the Father could reveal spiritual things; but the priests and rulers, the scribes and Pharisees, who claimed to be the depositaries of knowledge, could give no room for the principles of Christianity, afterward taught by the apostles of Christ. The chain of truth, link after link, was given to those who realized their own ignorance, and were willing to learn of the great Teacher.
Matthew 9:18
While he spake these things. [Jairus’ Daughter and the Invalid Woman, Matt. 9:18–26=Mark 5:21–43=Luke 8:40–56. Major comment: Mark.] Matthew states that it was during the discussion recorded in vs. 14–17 that Jairus (see Mark 5:22) came to Christ. Couple with this the statement in DA 342 that Jairus found Christ at the home of Matthew, and it becomes clear that there is a close chronological relationship between the feast in Matthew’s home, the protest of the Pharisees about Christ’s eating with “publicans and sinners,” the question about fasting, and the raising of Jairus’ daughter. Even now dead. From the narrative as given in Mark (see ch. 5:23, 35) and Luke (see ch. 8:42, 49) it is clear that the girl was not actually dead when Jairus made his request, but was, as we would say, “all but dead.” Matthew’s statement is not to be considered in disagreement with those of Mark and Luke; rather, according to Matthew, the father speaks of death as being certain unless Christ intervenes. Whether the father knew of the raising of the son of the widow at Nain, which had taken place shortly before this (see on Luke 7:11), it is not possible to say. Most likely he had heard the report.
Matthew 9:27
Two blind men. [Two Blind Men, Matt. 9:27–31. Comment: Matthew. Cf. Mark 8:22–26; 10:46–52. See Closing Galilean Ministry; on miracles pp. 208–213.] This miracle probably occurred in Capernaum during the autumn of A.D. 29. The healing at Bethsaida (see Mark 8:22–26) occurred about one year later, and that of Bartimaeus at Jericho (see Mark 10:46–52) more than a year and a half later. From ancient times blindness, very often caused by trachoma, has been common in Bible lands. Son of David. Their use of this term indicates that the blind men recognized Jesus as the Messiah (see on ch. 1:1).
Matthew 9:28
Come into the house. Though not so designated here, this may well have been the house of Peter. Use of the definite article implies that it was some certain house, probably that in which Jesus Himself resided while in Capernaum (see on Mark 1:29). Why Jesus did not heal the blind men in the street, is not mentioned. Believe ye? Without the exercise of faith on their part Christ would not be able to exercise His power in their behalf. Man’s faith must rise to meet and to unite with the power of God in order that blessings, whether physical or spiritual, may be imparted and received (see Heb. 11:6).
Matthew 9:29
Then touched. For the meaning and purpose of the healing touch see on Mark 1:31.
Matthew 9:30
Straightly charged. That is, Jesus commanded them sternly. Here, this no doubt refers to the stern expression on Jesus’ face and in His voice. As to Christ’s purpose in thus forbidding publicity for certain miracles see on Mark 1:43.
Matthew 9:31
Spread abroad. Compare the neglect of the leper to heed the injunction against publicity (see on Mark 1:45).
Matthew 9:32
As they went out. [A Dumb Demoniac, Matt. 9:32–34. Comment: Matthew. See Closing Galilean Ministry; on miracles pp. 208–213.] The word “they” evidently refers to the two blind men who had just been healed, possibly in the home of Peter (see on v. 28), and who were leaving the house at the very time this demoniac came to Jesus. They brought. When a man lacks the ability or the faith to come to Jesus for the healing of either body or soul, he is fortunate to have someone interested enough in him to bring him (cf. Mark 2:2, 3). A dumb man. Gr. kōphos, “blunted,” or “dull” (see on Luke 1:22). Used as a noun kōphos could mean either “a dumb [man]” or “a deaf [man],” depending on the context. A devil. Rather, “a demon.” For a discussion of demon possession in Bible times see on Mark 1:23.
Matthew 9:33
The dumb spake. This was tangible evidence of healing. This is the last recorded miracle for several months, the next being that of feeding the 5,000 the following spring. Whether Jesus went into retirement for the winter after the second tour of Galilee is not stated. Popular excitement occasioned by the many miracles of Jesus tended to obscure the Saviour’s main objective in performing them—the advancement of the kingdom of heaven in the hearts and lives of men.
Matthew 9:34
The Pharisees said. See on ch. 12:24. Probably becoming desperate to silence Christ or to turn the people against Him, the Pharisees sought to have it believed that His miracle-working power constituted evidence that Christ was in league with Satan. The fact that Matthew here records no answer on the part of Jesus suggests the possibility that the Pharisees did not advance this claim in His presence, but rather circulated it among the people.
Matthew 9:35
Jesus went. [Second Galilean Tour, Matt. 9:35=Luke 8:1–3. Major comment: Luke.] Because ch. 9:36 opens the section dealing with Christ’s instruction to the Twelve preparatory to the Third Galilean Tour, and that the section closes with a statement of Christ’s activity during the time the Twelve made their itinerary of the towns and villages of Galilee (ch. 11:1), ch. 9:35 probably stands as a summary statement for the Second Galilean Tour. Matthew records a similar summary statement for the First Galilean Tour (see on ch. 4:23). All the cities and villages. Evidently a typical Hebraistic hyperbole. In view of the fact that there were some 200 villages in Galilee (see on Luke 8:1), it would have been difficult if not impossible for Jesus to visit every one of them during His brief Galilean ministry of little more than one year. Teaching. For the synagogue teaching of Jesus see on Mark 1:39; Luke 4:15, 16. Synagogues. See pp. 56-58. The gospel of the kingdom. See on Mark 1:1. Every sickness. See on ch. 4:23. The disciples were likewise given this power when Christ sent them out to preach (ch. 10:1). Among the people. Textual evidence favors (cf. p. 146) the omission of these words here, but attests their inclusion in ch. 4:23.
Matthew 9:36
When he saw the multitudes. [Third Galilean Tour, Matt. 9:36 to 11:1=Mark 6:7–13=Luke 9:1–6. Major comment: Matthew. See Closing Galilean Ministry; The Ministry of Our Lord.] Thus Matthew begins his account of the Third Galilean Tour, which was conducted during the winter of A.D. 29–30 (see DA 359, 364; see on Mark 1:39). Little is said of events on the tour itself, almost all of the narrative being devoted to Christ’s instruction to the Twelve preparatory to sending them out. No particular incident is recorded so far as the disciples themselves are concerned, and the only experience recorded of Christ is His second visit to Nazareth (Matt. 13:54–58). For the relationship of the third tour to the two preceding tours see on Mark 1:39. On the third tour the Twelve were to go out two by two and apply the principles they had observed in the ministry of Jesus. While the Twelve were thus engaged Jesus Himself went out, accompanied by many other disciples (see Luke 10:1; cf. DA 488). Reference to the “multitudes” points to another reason for the sending forth of the Twelve—the demands upon Christ during the second tour made it apparent that the “labourers” were too “few” (see Matt. 9:37). The third tour marked an important extension of Christ’s ministry (see DA 395). Fainted. Literally, “were exhausted.” Textual evidence attests (cf. p. 146) the reading “distressed,” or “troubled.” Scattered abroad. Gr. rhiptō, “to cast down,” “to hurl,” or “to lay prostrate.” Apparently the people as a whole were so thoroughly downcast and dejected that they no longer were putting forth any effort to improve their religious condition. Things looked hopeless to them. The word rhiptō thus does not refer so much to the scattering of the “sheep” as it does to their “prostrate” or “helpless” condition. Having no shepherd. See Num. 27:17; 1 Kings 22:17; Eze. 34:5. The undershepherds of Christ’s day had proved to be no more than hirelings (see John 10:12, 13), and when the Good Shepherd Himself came, He found His sheep scattered.
Matthew 9:37
Then saith he. What Christ here (vs. 37, 38) says to the Twelve is almost word for word what He later said to the Seventy under similar circumstances (Luke 10:2). See on Mark 2:10. Harvest. The harvest was often used as a symbol of the last great judgment (see chs. 3:10, 12; 13:30, 39). More than a year earlier Jesus had used the figure of the harvest in connection with His ministry for the Samaritans of Sychar (see John 4:35–38). Labourers are few. When there are but few laborers to reap an abundant harvest much good grain will inevitably be lost. Thus far there had been but one gospel harvest crew in the field gathering in the grain for the kingdom of heaven, and it was now apparent that unless broader plans were laid, most of the grain, even in the small region of Galilee, could never be gathered in.
Matthew 9:38
Pray ye therefore. Their prayer to the Lord of the harvest does not imply that He was unconcerned or unaware of the need of more laborers. The Twelve were to make this need the object of prayer in order that thus the Lord of the harvest might have an opportunity to bring to their own hearts conviction of their personal responsibility to meet that need. For the most part prayer is designed, not to inform God of what He would otherwise not know or to prevail upon Him to do what He would otherwise not do, but to condition our own hearts and minds to cooperate with Him. No doubt Christ led the disciples in a season of prayer, in which this urgent need, now felt keenly by all members of the little
group, was made foremost. They were to pray, and then go forth in faith to cooperate with God in answering their own prayers (see on ch. 10:10). Send forth. Here is expressed the urgency with which it was anticipated the “Lord of the harvest” would send forth laborers found willing to go.
Seventh-day Adventist Bible Commentary — Francis D. Nichol (ed.) and contributors. Review and Herald Publishing Association · all rights reserved
Matthew 9:1
He entered into a ship. Matt. 9:1 is the concluding statement of the narrative of the two demoniacs of Gadara (Matt. 8:28 to 9:1; see on Mark 5:21). The chapter division here should come between vs. 1 and 2 of Matt. 9. His own city. That is, Capernaum (see on Mark 1:29).
Ellen G. White
Proud but foolish Pharisees, who fast for strife and debate, and to smite with the fist of wickedness! Christ eats with publicans and sinners that He may draw men to Himself. The world’s Redeemer cannot honor the fasts observed by the Jewish nation. They fast in pride and self-righteousness, while Christ eats in humility with publicans and sinners.