King James Commentary on
Matthew 9 & 10
f.
The
healing of the paralytic and lessons on righteousness. 9:1–17.
9:1–8.
He entered into a ship, and passed over. Jesus never stayed where
He was not wanted; thus, He returns to His own city, i.e.,
Capernaum (cf. 4:13). This is the incident where the paralyzed man was
lowered through the roof by his four friends because of their inability
to penetrate the density of the crowd (see also Mk 2:1–12; Lk
5:17–26). Jesus’ statement, Thy sins be forgiven thee,
shocked the crowds. In reality, Jesus attended to the man’s spiritual
needs before He dealt with his physical problem. This man blasphemeth.
Because He claimed to forgive sins, Jesus was labeled a blasphemer by
the religious leaders who were in attendance. Yet, Jesus instinctively
knew the nature of their wicked attitude and asked them a pointed
question, whether it was easier to forgive sins or heal sicknesses. He
wanted them to understand that He not only had the power to deal with
the symptom, but also the cause of the sickness, which was sin. The
audience was stunned again when Jesus healed the man of his paralysis;
and they marveled, (lit., they were afraid).
9–12.
The receipt of custom refers to the toll booth in the street
where tax collectors sat to receive various taxes. In the house
means at home. We know from the other synoptic writers that this house
was Matthew’s (see Mk 2:15; Lk 5:29, where the expression is phrased
as “in his house”). The usage of the phrase meaning at home in this
passage indicates that Matthew was both the owner of the home and the
author of this writing. This statement serves as strong internal
evidence for Matthew’s authorship of this gospel.
13–15.
The righteous. The word is used here in an ironic sense, meaning
self-righteous. Ultimately, as the Scripture tells us, “there is none
righteous, no, not one” (Rom 3:10). To repentance. Some older
manuscripts omit these words; but the principle taught by our Lord here
is that fasting is not an end in itself, but is to be practiced only
under appropriate circumstances. The Pharisees’ fasting was part of
the righteousness of men, which the Lord condemned. The children of
the bridechamber refers to the wedding guests. As long as the
bridegroom is with them, i.e., while the wedding festivities last,
which might be for some days. When the bridegroom shall be taken from
them is an allusion to His coming death and ascension.
16–17.
The principle expressed here is that Jesus Christ has come to bring in a
new dispensation altogether, which cannot be fitted into the forms of
the old Jewish economy. The principle taught here by illustration is
that the rule of the Law must be replaced by that of Grace, which will
now have free reign in the hearts of all believers. New cloth
means unbleached cloth. The RSV reads “unshrunk.” Bottles
(i.e., skins) were frequently used in the ancient East as liquid
containers. The strength of fermentation of the new wine would be too
much for the partly worn, old, or inelastic skins and would cause them
to break.
g.
The
healing of the woman with the issue and the raising of the ruler’s
daughter. 9:18–26.
18–19.
A certain ruler, i.e., a magistrate. The other Gospels indicate
that his name was Jairus (cf. Mk 5:22–43; Lk 8:41–56). Worshiped.
This suggests that he recognized Jesus’ deity and authority. In the
parallel passages we are told that she was dying when the father first
came and that she died while he was en route. Matthew combines these two
phrases into one, saying, is even now dead.
20–22.
I shall be whole (lit., I shall be saved). It was
customary for a rabbi to address a young girl as daughter.
Jesus’ exhortation to be of good comfort means to cheer up. The
further statement, thy faith hath made thee whole, indicates that
God’s blessing on our behalf is usually in proportion to our
willingness to trust Him.
23–26.
The scene described here is typical of a Middle Eastern home where
someone lay dead. Mourners were actually hired to make noise. The ministrels
were fluteplayers. Jesus’ statement that the maid is not dead, but
sleepeth meant that her death, though real, was ultimately going to
be a temporary “sleep” in light of the fact that He would quickly
raise her back to life again. On the same principle, the “… dead in
Christ …” (I Thess 4:16) are said to be asleep only in view of the
certainty of their resurrection. It should also be observed that those
whom Jesus brought back to life during His earthly ministry later died a
natural death, whereas those who are resurrected at the last day shall
never die again.
h.
The
healing of the blind and dumb men. 9:27–38.
27–32.
This incident is also peculiar to Matthew’s gospel. (cf. Lk
11:14–26). Two blind men call out, Thou son of David, which was
a messianic designation. The implication of their address seemed to
indicate that they had put their faith in Jesus as the Messiah. Into
the house probably refers to Matthew’s house as in verse 10. Believe
ye …? Notice the emphasis on faith again as the catalyst to this
miracle as well as the previous one. See that no man know it (see
note on 8:4). Their disobedience does not
need to be viewed as a serious violation, but rather, as an overt
exuberance from the effect of the miracle itself.
33–38.
The connection between spiritual evil and physical illness is clearly
illustrated in this incident. The prince of the devils is Satan
himself. Fainted means they were distressed. The observation that
they were as sheep having no shepherd is taken from Numbers
27:17. The quote is taken mainly from the LXX,
but with altered construction. Verses 37–38 constitute one of the
great missionary passages of the New Testament. Jesus pictures the world
as a great spiritual harvest in need of laborers to gather it into the
fold. He urges the disciples to pray that the Lord of the harvest will
send forth the workers to gather it. Kent (p. 945) observes: “As so
often occurs those who prayed were themselves sent.”
3.
His
missionaries: Sending of the Twelve. 10:1–12:50.
10:1.
The twelve disciples had been formed as a group some time
previously. Now after a time of instruction and training they were sent
on their first mission. This would be no ordinary preaching mission
since they were also given power, or “authority” over demons
and disease. Their miracle-working ministry was to attest to the
legitimate claim of Jesus to be the Messiah.
2–4.
Apostles (Gr apostolos)
is the technical term that later came to be applied to the twelve
disciples. The literal meaning of the term is a “sent one.” In this
passage their twelve names are arranged in six pairs, which probably
corresponded to the arrangement in which they were sent out on this
mission. Simon is Peter, who heads all four lists of the Twelve
(cf. Mk 3:16; Lk 6:14; Acts 1:13). Since he appears to be the most
prominent disciple in the early stages of Jesus’ ministry, as well as
in the early period of the church, it may well be that he exercised a
natural leadership over the others. It does not follow from this,
however, that his leadership was necessarily passed on to successors. Bartholomew
was generally considered to be identical with the Nathanael of John
1:45–51. Lebbeus, whose surname was Thaddeus. Better texts read
simply “Thaddaeus.” Luke gives his name as Judas (Lk 6:16). Simon
the Canaanite actually means the Cananaean. Since he had been a
member of the nationalist party known as the Zealots, who resisted Herod
the Great by force, he is also at times referred to as Simon the Zealot.
Judas Iscariot has been variously interpreted as meaning that he
was a member of the tribe of Issachar, or an inhabitant of Kerioth, or
the one who carried the purse (Aram
secariota, purse), or the one
who was strangled (Heb iscara,
strangling). It has been generally recognized that he was the only
disciple who was not a Galilean.
5–10.
The way of the Gentiles. There were several Greek cities in
Galilee which existed separately from the Jewish lifestyle. The apostles
were instructed to avoid these towns and to confine themselves to the
Jewish cities only. Toussaint (p. 138) observes the dispensational
interpretation of this emphasis, noting the exclusiveness of their
ministry to the house of Israel only. The word Gentiles is in the
objective genitive, indicating that they were not to enter into a road
even leading to the Gentiles, nor were they to enter into a city of the
Samaritans. Thus, it is proper to conclude that the legitimate offer of
the kingdom of Israel was still being made by the rightful King. Had
Israel accepted her King, she would have had her long-awaited kingdom.
Therefore, it is properly noted that the kingdom of heaven is at
hand. The apostles were to provide (better “get”) nothing
in the way of money in their purses (lit.,
belts). The fold of the robe or the girdle served the same function as
our pockets. Scrip refers to a wallet, actually a small bag for
holding various articles. Coats were the outer robes or tunics
that corresponded to the Roman toga. The Greek of staves is
actually singular, meaning staff, agreeing with Luke 9:3. Some have
suggested that the meaning of Mark 6:8 is that they were to have one
walking stick between a pair. The workman is worthy of his meat.
They were to rely upon the gifts and hospitality of those to whom they
preached. This same concept is quoted in I Timothy 5:18, in the lucan
form. The idea here is that the preacher of the gospel is to be
supported by the free-will contributions of those to whom he ministers.
Thus, the ministry of preaching is always viewed in the New Testament as
a faith venture.
11–16.
Inquire means to search out. Hospitality was a normal part of
Oriental life and many offers of accommodation were probably received;
however, the disciples were restricted to accepting hospitality only
from those who received their message. Shake off the dust of your
feet is a symbolic act of rejection and condemnation, the idea being
that not even the dust of a wicked city was worthy of them. Verily (Gr ameµn)
is a transliteration from the Hebrew meaning “truly,” which gives
emphasis to the statement that follows. Sodom and Gomorrha are
referred to as an example of the divine judgment against those cities
that reject God (see 11:23–24 for an application of this statement to
Capernaum as well). Wise as serpents (cf. Gen 3:13. In the
ancient east the serpent was commonly regarded as the wisest of beasts.
A cautious wisdom was necessary in order to deal with the fierce
opposition that the disciples would face.
17–22.
Take no thought means do not be anxious (see also Mk 13:9–13;
Lk 12:11–12; 21:12–19). It shall be given you promises that
the inner prompting of the Holy Spirit would tell them what to say in
each situation they would face. Children shall rise up against their
parents is a summary statement of Micah 7:6 (cf. Mk 13:12). For
my name’s sake (i.e., because you belong to Me). They would endure
great persecution because of their identification with Jesus Christ. But
he that endureth to the end shall be saved is a promise of
perseverance, not a teaching that salvation may be lost. Rather, it
indicates that those who are truly saved will indeed endure to the end.
23–24.
Till the Son of man be come. Premillennialists view this passage
as referring to the time of the Great Tribulation and the Second Advent,
which were in the distant future. Thus, the reference to the coming of
the Son of man in this passage is to be viewed as eschatological.
To imply that at this point Jesus merely viewed Himself as a forerunner
to the yet-coming Messiah is ludicrous in light of all the statements
made earlier in the Gospel of Matthew. Therefore, He must have His own
Second Coming in view.
25–31.
Beelzebub refers to Satan himself, the ultimate evil demon. The
disciples are told to Fear … not. Their enemies can only take
their physical life, which cannot prevent their blessed resurrection to
life everlasting. To God alone belongs the power of the second death. In
other words, Jesus reminded them that it was more important to fear Him
who had authority over the soul as well as over the body
and who can bring both to eternal condemnation in hell (Gehenna).
It should be noted that God is the One who has authority to cast men
into hell, and not Satan, who will himself be ultimately cast into
everlasting fire. Conversely, Jesus reminded His disciples of the
Father’s loving care, even for the sparrows (common birds in
Palestine). A farthing (Gr assarion)
was a copper coin worth about one-sixteenth of a denarius. Without
your Father, i.e., without His being concerned. Here we are reminded
of God’s gracious providential care over His saints.
32–37.
Confess me, i.e., acknowledge that you belong to Me. In reality,
secret discipleship is a practical impossibility. Jesus constantly
called for an open confession of Himself by His followers. We must be
willing to acknowledge Jesus as Lord and Saviour, with all that those
terms imply. That our confession is to be before men clearly
indicates that a public confession of true Christian faith is a virtual
necessity. The warning, Whosoever shall deny me, is in the aorist
tense, referring not to one moment of denial (such as Peter’s), but to
an entire lifelong resistance to Christ which shall never cease.
Therefore, it is not a single act of denial which makes one unworthy of
being a disciple, but a refusal to confess Christ at all that eliminates
one from being a true follower of Jesus Christ.
38–40.
Taketh not his cross. This is the first mention of the Cross in
the New Testament (for the theological significance see L. Morris, The
Cross in the New Testament and The Apostolic Preaching of the
Cross). It was the custom for the condemned man to carry his cross
on the way to his own execution. There is plenty of evidence that our
Lord anticipated the mode of His own death. These words come as the
climax of His warning to the apostles that their mission would involve
arrest and persecution, potentially culminating in condemnation to
death. These important words also have a deep spiritual significance for
every believer and constitute the basis of Paul’s teaching about the
identification of the believer with the cross of Christ (see Gal 2:20). Findeth
his life means to gain something out of life for oneself. Here the
word means the self-life, or natural life, as opposed to the spiritual
life. Shall find it refers to a life emptied of self and poured
out in the service of Christ in this world, and which will find full
enjoyment and blessing in the world to come.
41–42.
In the name of a prophet (i.e., as a prophet). The meaning of
this statement is that those who are not prophets themselves may share
in the labor and reward of the prophets by willingly supporting their
ministry. One of these little ones is a reference to the fact
that even the smallest service done to the most insignificant of
Christ’s servants shall be rewarded by the Lord Himself.
a.
Excursus:
John the Baptist and Christ. 11:1–30.
11:1–7.
Verses 2–19 are a parallel with Luke 7:18–35. This imprisonment has
already been mentioned in Matthew 4:12, but the circumstances leading up
to it are not described in detail until 14:3–12, where the manner of
John’s death is also recounted. The works of Christ refers to
His miracles. He that should come refers to the predicted Messiah
of Old Testament prophecy whose coming had already been proclaimed by
John. The blind receive their sight is an allusion to Isaiah
35:5; 61:1, where it is stated that this will be one of the works
performed by the Messiah. John would certainly have understood the
allusion. The poor have the gospel preached to them is another
allusion to Isaiah 61:1. Hence, Jesus was clearly vindicating His
messiah-ship to John who may have begun to question why Jesus had left
him in prison.
8–11.
But what went ye out for to see? A prophet? … more, i.e., much
more (Gr perissos). The quotation in
verse 10 is from Malachi 3:1. John was recognized as the foreordained
forerunner of the Saviour and, technically, the last of the Old
Testament prophets. Thus, he belonged to the Old Testament dispensation.
This certainly emphasizes the clear distinction between the Old
Testament era (i.e., before the resurrection) and the New Testament era
(after the resurrection). The weakest believer who has the knowledge of
the glory of God in the face of the risen Christ is, therefore, in a
more privileged position than the greatest of the Old Testament
prophets. The expression, them that are born of women means
mortal men, the idea being that the greatest of all in this life cannot
be compared with the glory of the life to come.
12–15.
The kingdom of heaven suffereth violence (Gr biazo-mai).
The meaning of this saying, and the connection of verses 12–14 with
preceding and following contexts, indicates that John opened the kingdom
of heaven to sinners and thus became the culminating point of Old
Testament witness. Jesus’ statement that this is Elijah [Elias]
indicates that He saw the ministry of John as the fulfillment of the
prophecy of the coming of Elijah in Malachi 4:5–6. This is a valuable
hint that we are not to over-literalize Old Testament prophecy. The
meaning of Malachi 4:6 seems to be that John was to form a link between
the Old and New Testaments. Most commentators have taken suffereth
to be in the passive voice, indicating that the church has been
suffering from the days of John until that of the author of this gospel
(cf. also the parallel passage in Lk 16:16 where the same verb is used).
16–19.
This generation refused to exercise its capacity to hear, but
made excuses for rejecting both John and Jesus. Some have likened the
illustration of Christ to that of children playing a game of
“weddings” and then a game of “funerals.” The idea is that the
children cannot decide which game to play, therefore, they decide to
play nothing at all. The reference to the rejection of John’s ascetic
ministry brought the charge that he was demon-possessed. However,
Jesus’ open contact with sinners brought the equally untrue claim that
He was gluttonous, and a winebibber. But wisdom is justified of her
children is probably the correct reading, even though some texts
read “works” for children. The meaning is the same in either
case. The differing life-styles of John and Jesus were justified in
either case by their results.
20–24.
The denunciation of Galilean cities which follows is recorded also by
Luke, but in a different context (see Lk 10:13–16). Chorazin
was about an hour’s journey on foot north of Capernaum. Bethsaida
was on the west side of the Sea of Galilee, about three miles southeast
of Chorazin. Tyre and Sidon were both on the Mediterranean coast
beyond the northern boundary of Palestine. Shalt be brought down to
hell. The statement here is an allusion to Isaiah 14:13, 15, where
it is spoken of the king of Babylon and probably refers to Satan
himself.
25–30.
Answered. The words that follow are the response of Jesus to the
circumstances just described. Thank (Gr ex-omologeoµ)
is literally to acknowledge. Babes refers to spiritual babes who
receive God’s revelation in simple faith. The yoke refers to
the teaching of Christ, which is represented as being light in
comparison with the burdensome teaching of the Pharisees (see 23:4). Ye
shall find rest unto your souls. These words are taken from Jeremiah
6:16. The LXX
has “ye shall find purification unto your souls” and is corrected by
Matthew to the original meaning in the Hebrew. Easy means good or
kind. The entire passage is peculiar to Matthew’s gospel.
b.
Excursus:
A dispute with the Pharisees. 12:1–50.
12:1–9.
The sabbath day, i.e., the seventh day of the week, corresponding
to our Saturday (cf. Mk 2:23–3:6; Lk 6:1–11). However, in New
Testament times it began at sunset on Friday and lasted until the
following sunset. The Pharisees had burdened the Sabbath with a
multitude of detailed observances which were not laid down in the Mosaic
law. Correspondingly, in this incident they had objected to the manner
in which Jesus’ disciples had plucked grain on the Sabbath, violating
the command against reaping on that sacred day (Ex 20:10). In responding
to their legalistic traditions, Jesus always referred to Scripture. Have
ye not read …? The passage referred to is I Samuel 21:1–6. The
point that our Lord makes is that in the case of necessity the
ceremonial law might be overruled. He uses the illustration of David
eating the showbread. These loaves were placed on the table in
the holy place in the Tabernacle each Sabbath. They were to be eaten
only by the priest and his family (cf. Lev 24:5–9; Num 28:9). The
priests prepared the sacrifices on the Sabbath in spite of the general
prohibition of work. If the necessities of temple worship permitted the
priests to profane the sabbath, there was all the more reason why
the service of Christ would allow a similar liberty. I will have
mercy, and not sacrifice. The application of this principle is that
ethics are more important than ritual. The passage clearly asserts that
Jesus had the right to interpret the Mosaic ordinances in light of their
spiritual intention, rather than their literal application.
10–27.
Withered (i.e., paralyzed). Luke 6 shows that this incident
occurred on a different Sabbath. However, the objection of the Pharisees
on this occasion was ultimately the same. They were in opposition to
Jesus’ healing on the Sabbath. The reference to their synagogue
indicates that in this particular synagogue the Pharisees were
predominant. He asked them the searching question, Is it lawful to
heal on the sabbath days? The Old Testament made no such
prohibition, but some rabbis considered healing as work. Jesus’
response was that what one would be willing to do for an unfortunate
animal, in sparing its life on the Sabbath, ought to be extended as a
gesture of mercy to people in physical peril as well. The miracle only
enraged the Pharisees further who immediately held a council (lit., took counsel). The Old Testament
reference to my servant is here applied to the person of the
Messiah Himself. The statement that he shall show judgment to the
Gentiles is a prophecy that the righteousness of God would be made
known to the Gentiles through the ministry of the Messiah. Till he
send forth judgment unto victory means until the final triumph of
righteousness which shall be brought about by Christ Himself. The
question Is not this the son of David? is definitely a messianic
title (see 9:27). Beelzebub refers to Satan. Jesus knew
implies that He fully understood the true meaning and intention of their
thoughts. His reference to your children meant the disciples of
the Pharisees.
28–30.
The kingdom of God. Matthew’s usual expression is the kingdom
of heaven (e.g., 3:2). While some have attempted to distinguish
between the meaning of the two, it is more likely that they mean the
same thing. Is come unto you (lit.,
has come upon you unawares). The Lord’s power over demons was evidence
enough that He was the Messiah. Hence, spoil his goods … house
refers to Satan as being defeated or ruined by the capture of souls from
him for Christ by the gospel. It must be noticed that the kingdom of
God was, in a sense, already present in the person of the
King—Christ Himself! Jesus’ admonition He that is not with me is
against me clearly states that there is no middle course in relation
to the authority of Christ as King and Lord. In Mark 9:40 we have the
converse truth stated. The present passage applies to any person or
position that is definitely anti-Christ. While the passage in Mark
indicates that there may be minor differences (e.g., denominational
distinctives) among genuine believers, Matthew’s passage indicates
that there can be no departure from the doctrine of Christ. Those who
fail to affirm Him as the divine Son of God are ultimately against Him,
no matter what kind of “appreciation” they claim to have for Him.
31–38.
The blasphemy against the Holy Ghost. This sin is that of
deliberate rejection of Christ and His salvation. It is the ultimate sin
that by its very nature puts a man beyond the opportunity of salvation.
The reason for this is that it is the Holy Spirit who brings the offer
of salvation to the heart of man. To reject Him is to act
“presumptuously” and thus to “blaspheme” God. Those who reject
His offer of salvation are in reality blaspheming the very nature of God
Himself and the genuineness of His grace. The tree is known by his
fruit. The point of this verse seems to be that the good works done
by Christ were evidence of His personal goodness and should have
prevented any such blasphemous saying as that spoken by the Pharisees.
However, this illustration is conversely applied to the Pharisees who
are known by their wickedness as well. By thy words does not
refer to justification or condemnation on the basis of what one says,
but to the outward evidence of the inward attitude of the heart. While
the Pharisees asked for evidence of Christ’s claim, they overlooked
the clear evidence that was to be seen in His miracles.
39–42.
The word adulterous means unfaithful to God. It was a metaphor
frequently used in the Old Testament for spiritual “adultery.” The
prophet Jonah [Jonas]. Here Jesus clearly refers to one of the most
controversial stories in the Old Testament. Jesus uses Jonah’s
interment in the fish for three days and three nights as an
illustration of the literal three days and three nights that He would
spend in the grave Himself. The actual period was either, minimally,
from Friday evening to Sunday morning (covering parts of three days
idiomatically) or, maximally, from Wednesday evening to Sunday morning
(covering seventy-two literal hours; see W. G. Scroggie, Guide to the
Gospels, pp. 569–577). The reference to the whale’s belly
in verse 40 is unfortunate in the AV.
The Greek word ketos means a great sea
monster. The Old Testament references are to a “great fish” (e.g.,
Jon 1:17). It should be noted that our Lord placed this entire account
on the same level of historical reality as that with which He Himself
was dealing. To imply that Jesus was the “victim of the ignorance of
His day” is ludicrous. He certainly did not show such victimization in
dealing with other issues of life. The queen of the south refers
to the Queen of Sheba (see I Kgs 10). Here our Lord contrasts her
eagerness to hear the wisdom of a man (Solomon) with the refusal of His
listeners to hear one greater than Solomon. Again, this statement
must be taken in light of the deity of Christ, rather than as a
presumptuous boast.
43–45.
Jesus gives a striking parable of the precarious spiritual condition of
the nation. The parable is that of a house well swept but
unoccupied. The demon having been driven out, but finding no place to
rest, returns with seven other spirits, resulting in an even greater
degeneration. In using this illustration Jesus clearly indicated that
though the Jews had been cleansed from their idolatry by the severity of
the Babylonian exile, their unbelief and hardness of heart was in danger
of producing an even worse moral condition than when they were
idolaters. The moral reformation that had taken place after the
captivity should have prepared Israel for the ministries of John and
Jesus. Unfortunately, in most cases it fell short in that Israel’s
spiritual house was empty. Only by inviting Christ to occupy the
position of Honored Guest and Head of the Home could Israel know the
full blessing of God.
46–50.
The chapter closes with a reference to his mother and his brethren.
These brothers are presumably the children of Joseph and Mary born after
the virgin birth of Jesus. While some have attempted to view them as
cousins, this certainly is not implied in the gospel records. Kent (p.
951) believes that Jesus’ preaching at Nazareth had already forced the
family to move to Capernaum. By asking, Who is my mother? Jesus
called attention away from earthly relationships to more important
spiritual relationships. A believer is even closer to Christ than to a
physical relative. This saying was not intended to be one of disrespect
to Mary or to His brothers, for they too would come to share that
spiritual relationship. It should also be noted that there is no
suggestion here at all, however, that Jesus’ mother had any special
access to His presence or any particular influence over Him. By using
this startling question, Jesus prepares the crowd to receive the
precious truth that whosoever shall do the will of my Father was,
in fact, His mother, His brother, His sister. Hendriksen (p. 542)
suggests that it was to His inner circle of disciples that He gave this
loving and honored designation. The beauty of this passage can be seen
in the fact that while they had left all and followed Him, they were
still often “of little faith” (8:26). Yet He was not ashamed to call
them brothers (see Heb 2:11). Those who trust Him as their personal
Saviour become adopted members of the family of God (see Rom 8:17, 29).
[i]
RSV Revised Standard Version