Worthy.Bible » STRONG » Matthew » Chapter 9 » Verse 5

Matthew 9:5 King James Version with Strong's Concordance (STRONG)

5 For G1063 whether G5101 is G2076 easier, G2123 to say, G2036 Thy sins G266 be forgiven G863 thee; G4671 or G2228 to say, G2036 Arise, G1453 and G2532 walk? G4043

Cross Reference

John 5:8-14 STRONG

Jesus G2424 saith G3004 unto him, G846 Rise, G1453 take up G142 thy G4675 bed, G2895 and G2532 walk. G4043 And G2532 immediately G2112 the man G444 was made G1096 whole, G5199 and G2532 took up G142 his G846 bed, G2895 and G2532 walked: G4043 and G1161 on G1722 the same G1565 day G2250 was G2258 the sabbath. G4521 The Jews G2453 therefore G3767 said G3004 unto him that was cured, G2323 It is G2076 the sabbath day: G4521 it is G1832 not G3756 lawful G1832 for thee G4671 to carry G142 thy bed. G2895 He answered G611 them, G846 He that made G4160 me G3165 whole, G5199 the same G1565 said G2036 unto me, G3427 Take up G142 thy G4675 bed, G2895 and G2532 walk. G4043 Then G3767 asked they G2065 him, G846 What G5101 man G444 is G2076 that which G3588 said G2036 unto thee, G4671 Take up G142 thy G4675 bed, G2895 and G2532 walk? G4043 And G1161 he that was healed G2390 wist G1492 not G3756 who G5101 it was: G2076 for G1063 Jesus G2424 had conveyed himself away, G1593 a multitude G3793 being G5607 in G1722 that place. G5117 Afterward G3326 G5023 Jesus G2424 findeth G2147 him G846 in G1722 the temple, G2411 and G2532 said G2036 unto him, G846 Behold, G2396 thou art made G1096 whole: G5199 sin G264 no more, G3371 lest G3363 a worse thing G5501 G5100 come G1096 unto thee. G4671

Mark 2:9-12 STRONG

Whether G5101 is it G2076 easier G2123 to say G2036 to the sick of the palsy, G3885 Thy sins G266 be forgiven G863 thee; G4671 or G2228 to say, G2036 Arise, G1453 and G2532 take up G142 thy G4675 bed, G2895 and G2532 walk? G4043 But G1161 that G2443 ye may know G1492 that G3754 the Son G5207 of man G444 hath G2192 power G1849 on G1909 earth G1093 to forgive G863 sins, G266 (he saith G3004 to the sick of the palsy,) G3885 I say G3004 unto thee, G4671 Arise, G1453 and G2532 take up G142 thy G4675 bed, G2895 and G2532 go thy way G5217 into G1519 thine G4675 house. G3624 And G2532 immediately G2112 he arose, G1453 took up G142 the bed, G2895 and G2532 went forth G1831 before G1726 them all; G3956 insomuch that G5620 they were G1839 all G3956 amazed, G1839 and G2532 glorified G1392 God, G2316 saying, G3004 G3754 We G1492 never G3763 saw G1492 it on this fashion. G3779

Isaiah 35:5-6 STRONG

Then the eyes H5869 of the blind H5787 shall be opened, H6491 and the ears H241 of the deaf H2795 shall be unstopped. H6605 Then shall the lame H6455 man leap H1801 as an hart, H354 and the tongue H3956 of the dumb H483 sing: H7442 for in the wilderness H4057 shall waters H4325 break out, H1234 and streams H5158 in the desert. H6160

Luke 5:23-25 STRONG

Whether G5101 is G2076 easier, G2123 to say, G2036 Thy G4675 sins G266 be forgiven G863 thee; G4671 or G2228 to say, G2036 Rise up G1453 and G2532 walk? G4043 But G1161 that G2443 ye may know G1492 that G3754 the Son G5207 of man G444 hath G2192 power G1849 upon G1909 earth G1093 to forgive G863 sins, G266 (he said G2036 unto the sick of the palsy,) G3886 I say G3004 unto thee, G4671 Arise, G1453 and G2532 take up G142 thy G4675 couch, G2826 and go G4198 into G1519 thine G4675 house. G3624 And G2532 immediately G3916 he rose up G450 before G1799 them, G846 and took up G142 that whereon G1909 G3739 he lay, G2621 and departed G565 to G1519 his own G846 house, G3624 glorifying G1392 God. G2316

John 5:17-18 STRONG

But G1161 Jesus G2424 answered G611 them, G846 My G3450 Father G3962 worketh G2038 hitherto, G2193 G737 and I G2504 work. G2038 Therefore G1223 G5124 G3767 the Jews G2453 sought G2212 the more G3123 to kill G615 him, G846 because G3754 he G3089 not G3756 only G3440 had broken G3089 the sabbath, G4521 but G235 said G3004 also G2532 that God G2316 was his G2398 Father, G3962 making G4160 himself G1438 equal G2470 with God. G2316

Acts 3:6-11 STRONG

Then G1161 Peter G4074 said, G2036 Silver G694 and G2532 gold G5553 have G5225 I G3427 none; G3756 but G1161 such as G3739 G5124 I have G2192 give I G1325 thee: G4671 In G1722 the name G3686 of Jesus G2424 Christ G5547 of Nazareth G3480 rise up G1453 and G2532 walk. G4043 And G2532 he took G4084 him G846 by the right G1188 hand, G5495 and lifted him up: G1453 and G1161 immediately G3916 his G846 feet G939 and G2532 ankle bones G4974 received strength. G4732 And G2532 he leaping up G1814 stood, G2476 and G2532 walked, G4043 and G2532 entered G1525 with G4862 them G846 into G1519 the temple, G2411 walking, G4043 and G2532 leaping, G242 and G2532 praising G134 God. G2316 And G2532 all G3956 the people G2992 saw G1492 him G846 walking G4043 and G2532 praising G134 God: G2316 And G5037 they knew G1921 that G3754 it G846 was G2258 he G3778 which G3588 sat G2521 for G4314 alms G1654 at G1909 the Beautiful G5611 gate G4439 of the temple: G2411 and G2532 they were filled G4130 with wonder G2285 and G2532 amazement G1611 at G1909 that which had happened G4819 unto him. G846 And G1161 as the lame man G5560 which was healed G2390 held G2902 Peter G4074 and G2532 John, G2491 all G3956 the people G2992 ran together G4936 unto G4314 them G846 in G1909 the porch G4745 that is called G2564 Solomon's, G4672 greatly wondering. G1569

Acts 4:9-10 STRONG

If G1487 we G2249 this day G4594 be examined G350 of G1909 the good deed done G2108 to the impotent G772 man, G444 by G1722 what means G5101 he G3778 is made whole; G4982 Be it G2077 known G1110 unto you G5213 all, G3956 and G2532 to all G3956 the people G2992 of Israel, G2474 that G3754 by G1722 the name G3686 of Jesus G2424 Christ G5547 of Nazareth, G3480 whom G3739 ye G5210 crucified, G4717 whom G3739 God G2316 raised G1453 from G1537 the dead, G3498 even by G1722 him G5129 doth G3936 this man G3778 stand here G3936 before G1799 you G5216 whole. G5199

Acts 14:8-11 STRONG

And G2532 there sat G2521 a certain G5100 man G435 at G1722 Lystra, G3082 impotent G102 in his feet, G4228 being G5225 a cripple G5560 from G1537 his G846 mother's G3384 womb, G2836 who G3739 never G3763 had walked: G4043 The same G3778 heard G191 Paul G3972 speak: G2980 who G3739 stedfastly beholding G816 him, G846 and G2532 perceiving G1492 that G3754 he had G2192 faith G4102 to be healed, G4982 Said G2036 with a loud G3173 voice, G5456 Stand G450 upright G3717 on G1909 thy G4675 feet. G4228 And G2532 he leaped G242 and G2532 walked. G4043 And G1161 when the people G3793 saw G1492 what G3739 Paul G3972 had done, G4160 they lifted up G1869 their G846 voices, G5456 saying G3004 in the speech of Lycaonia, G3072 The gods G2316 are come down G2597 to G4314 us G2248 in the likeness G3666 of men. G444

Commentary on Matthew 9 Commentary Critical and Explanatory on the Whole Bible


CHAPTER 9

Mt 9:1-8. Healing of a Paralytic. ( = Mr 2:1-12; Lu 5:17-26).

This incident appears to follow next in order of time to the cure of the leper (Mt 8:1-4). For the exposition, see on Mr 2:1-12.

Mt 9:9-13. Matthew's Call and Feast. ( = Mr 2:14-17; Lu 5:27-32).

The Call of Matthew (Mt 9:9).

9. And as Jesus passed forth from thence—that is, from the scene of the paralytic's cure in Capernaum, towards the shore of the Sea of Galilee, on which that town lay. Mark, as usual, pictures the scene more in detail, thus (Mr 2:13): "And He went forth again by the seaside; and all the multitude resorted unto Him, and He taught them"—or, "kept teaching them." "And as He passed by"

he saw a man, named Matthew—the writer of this precious Gospel, who here, with singular modesty and brevity, relates the story of his own calling. In Mark and Luke he is called Levi, which seems to have been his family name. In their lists of the twelve apostles, however, Mark and Luke give him the name of Matthew, which seems to have been the name by which he was known as a disciple. While he himself sinks his family name, he is careful not to sink his occupation, the obnoxious associations with which he would place over against the grace that called him from it, and made him an apostle. (See on Mt 10:3). Mark alone tells us (Mr 2:14) that he was "the son of Alphæus"—the same, probably, with the father of James the Less. From this and other considerations it is pretty certain that he must at least have heard of our Lord before this meeting. Unnecessary doubts, even from an early period, have been raised about the identity of Levi and Matthew. No capable jury, with the evidence before them which we have in the Gospels, would hesitate in giving a unanimous verdict of identity.

sitting at the receipt of custom—as a publican, which Luke (Lu 5:27) calls him. It means the place of receipt, the toll house or booth in which the collector sat. Being in this case by the seaside, it might be the ferry tax for the transit of persons and goods across the lake, which he collected. (See on Mt 5:46).

and he saith unto him, Follow me—Witching words these, from the lips of Him who never employed them without giving them resistless efficacy in the hearts of those they were spoken to.

And he—"left all" (Lu 5:28), "arose and followed him."

The Feast (Mt 9:10-13).

10. And it came to pass, as Jesus sat at meat in the house—The modesty of our Evangelist signally appears here. Luke says (Lu 5:29) that "Levi made Him a great feast," or "reception," while Matthew merely says, "He sat at meat"; and Mark and Luke say that it was in Levi's "own house," while Matthew merely says, "He sat at meat in the house." Whether this feast was made now, or not till afterwards, is a point of some importance in the order of events, and not agreed among harmonists. The probability is that it did not take place till a considerable time afterwards. For Matthew, who ought surely to know what took place while his Lord was speaking at his own table, tells us that the visit of Jairus, the ruler of the synagogue, occurred at that moment (Mt 9:18). But we know from Mark and Luke that this visit of Jairus did not take place till after our Lord's return, at a later period from the country of the Gadarenes. (See Mr 5:21, &c., and Lu 8:40, &c.). We conclude, therefore, that the feast was not made in the novelty of his discipleship, but after Matthew had had time to be somewhat established in the faith; when returning to Capernaum, his compassion for old friends, of his own calling and character, led him to gather them together that they might have an opportunity of hearing the gracious words which proceeded out of His Master's mouth, if haply they might experience a like change.

behold, many publicans and sinners—Luke says, "a great company" (Lu 5:29)

came and sat down with him and his disciples—In all such cases the word rendered "sat" is "reclined," in allusion to the ancient mode of lying on couches at meals.

11. And when the Pharisees—"and scribes," add Mark and Luke (Mr 2:6; Lu 5:21).

saw it, they said—"murmured" or "muttered," says Luke (Lu 5:30).

unto his disciples—not venturing to put their question to Jesus Himself.

Why eateth your Master with publicans and sinners?—(See on Lu 15:2).

12. But when Jesus heard that, he said unto them—to the Pharisees and scribes; addressing Himself to them, though they had shrunk from addressing Him.

They that be whole need not a physician, but they that are sick—that is, "Ye deem yourselves whole; My mission, therefore, is not to you: The physician's business is with the sick; therefore eat I with publicans and sinners." Oh, what myriads of broken hearts, of sin-sick souls, have been bound up by this matchless saying!

13. But go ye and learn what that meaneth—(Ho 6:6),

I will have mercy, and not sacrifice—that is, the one rather than the other. "Sacrifice," the chief part of the ceremonial law, is here put for a religion of literal adherence to mere rules; while "mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowship with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with them as is necessary to their recovery, is to abuse it. This was what these pharisaical religionists did, and this is what our Lord here exposes.

for I am not come to call the righteous, but sinners to repentance—The italicized words are of doubtful authority here, and more than doubtful authority in Mr 2:17; but in Lu 5:32 they are undisputed. We have here just the former statement stripped of its figure. "The righteous" are the whole; "sinners," the sick. When Christ "called" the latter, as He did Matthew, and probably some of those publicans and sinners whom he had invited to meet Him, it was to heal them of their spiritual maladies, or save their souls: "The righteous," like those miserable self-satisfied Pharisees, "He sent empty away."

Mt 9:14-17. Discourse on Fasting.

See on Lu 5:33-39.

Mt 9:18-26. The Woman with the Issue of Blood Healed.The Daughter of Jairus Raised to Life. ( = Lu 8:40-56; Mr 5:21-43).

For the exposition, see on Mr 5:21-43.

Mt 9:27-34. Two Blind Men and a Dumb Demoniac Healed.

These two miracles are recorded by Matthew alone.

Two Blind Men Healed (Mt 9:27-31).

27. And when Jesus departed thence, two blind men followed him—hearing, doubtless, as in a later case is expressed, "that Jesus passed by" (Mt 20:30).

crying, and saying, Thou son of David, have mercy on us—It is remarkable that in the only other recorded case in which the blind applied to Jesus for their sight, and obtained it, they addressed Him, over and over again, by this one Messianic title, so well known—"Son of David" (Mt 20:30). Can there be a doubt that their faith fastened on such great Messianic promises as this, "Then the eyes of the blind shall be opened," &c. (Isa 35:5)? and if so, this appeal to Him, as the Consolation of Israel, to do His predicted office, would fall with great weight upon the ears of Jesus.

28. And when he was come into the house—To try their faith and patience, He seems to have made them no answer. But

the blind men came to Him—which, no doubt, was what He desired.

and Jesus saith unto them, Believe ye that I am able to do this? they said unto him, Yea, Lord—Doubtless our Lord's design was not only to put their faith to the test by this question, but to deepen it, to raise their expectation of a cure, and so prepare them to receive it; and the cordial acknowledgment, so touchingly simple, which they immediately made to Him of His power to heal them, shows how entirely that object was gained.

29. Then touched he their eyes, saying, According to your faith be it unto you—not, Receive a cure proportioned to your faith, but, Receive this cure as granted to your faith. Thus would they carry about with them, in their restored vision, a gracious seal of the faith which drew it from their compassionate Lord.

30. And their eyes were opened: and Jesus straitly charged them—The expression is very strong, denoting great earnestness.

31. But they, when they were departed, spread abroad his fame in all that country—(See on Mt 8:4).

A Dumb Demoniac Healed (Mt 9:32-34).

32. As they went out, behold, they brought to him a dumb man possessed with a devil—"demonized." The dumbness was not natural, but was the effect of the possession.

33. And when the devil—demon.

was cast out, the dumb spake—The particulars in this case are not given; the object being simply to record the instantaneous restoration of the natural faculties on the removal of the malignant oppression of them, the form which the popular astonishment took, and the very different effect of it upon another class.

and the multitudes marvelled, saying, It was never so seen in Israel—referring, probably, not to this case only, but to all those miraculous displays of healing power which seemed to promise a new era in the history of Israel. Probably they meant by this language to indicate, as far as they thought it safe to do so, their inclination to regard Him as the promised Messiah.

34. But the Pharisees said, He casteth out devils through the prince of the devils—"the demons through the prince of the demons." This seems to be the first muttering of a theory of such miracles which soon became a fixed mode of calumniating them—a theory which would be ridiculous if it were not melancholy as an outburst of the darkest malignity. (See on Mt 12:24, &c.).

Mt 9:35-10:5. Third Galilean CircuitMission of the Twelve Apostles.

As the Mission of the Twelve supposes the previous choice of them—of which our Evangelist gives no account, and which did not take place till a later stage of our Lord's public life—it is introduced here out of its proper place, which is after what is recorded in Lu 6:12-19.

Third Galilean Circuit (Mt 9:35)—and probably the last.

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—The italicized words are of more than doubtful authority here, and were probably introduced here from Mt 4:23. The language here is so identical with that used in describing the first circuit (Mt 4:23), that we may presume the work done on both occasions was much the same. It was just a further preparation of the soil, and a fresh sowing of the precious seed. (See on Mt 4:23). To these fruitful journeyings of the Redeemer, "with healing in His wings," Peter no doubt alludes, when, in his address to the household of Cornelius, he spoke of "How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil: for God was with Him" (Ac 10:38).

Jesus Compassionating the Multitudes, Asks Prayer for Help (Mt 9:36-38). He had now returned from His preaching and healing circuit, and the result, as at the close of the first one, was the gathering of a vast and motley multitude around Him. After a whole night spent in prayer, He had called His more immediate disciples, and from them had solemnly chosen the twelve; then, coming down from the mountain, on which this was transacted, to the multitudes that waited for Him below, He had addressed to them—as we take it—that discourse which bears so strong a resemblance to the Sermon on the Mount that many critics take it to be the same. (See on Lu 6:12-49; and Mt 5:1, Introductory Remarks). Soon after this, it should seem, the multitudes still hanging on Him, Jesus is touched with their wretched and helpless condition, and acts as is now to be described.

36. But when he saw the multitudes, he was moved with compassion on them, because they fainted—This reading, however, has hardly any authority at all. The true reading doubtless is, "were harassed."

and were scattered abroad—rather, "lying about," "abandoned," or "neglected."

as sheep, having no shepherd—their pitiable condition as wearied under bodily fatigue, a vast disorganized mass, being but a faint picture of their wretchedness as the victims of pharisaic guidance; their souls uncared for, yet drawn after and hanging upon Him. This moved the Redeemer's compassion.

37. Then saith he unto his disciples, The harvest truly is plenteous—His eye doubtless rested immediately on the Jewish field, but this he saw widening into the vast field of "the world" (Mt 13:38), teeming with souls having to be gathered to Him.

but the labourers—men divinely qualified and called to gather them in—"are few."

38. Pray ye therefore the Lord of the harvest—the great Lord and Proprietor of all. Compare Joh 15:1, "I am the true vine, and My Father is the husbandman."

that he will send forth labourers into his harvest—The word properly means "thrust forth"; but this emphatic sense disappears in some places, as in Mt 9:25, and Joh 10:4—"When He putteth forth His own sheep." (See on Mt 4:1).