Bible Commentaries
Matthew 9

Verses 1-8

Three Miracles Demonstrating Jesus’ Authority (Man’s Body: Physical Demonstration of Jesus’ Divine Authority) Matthew 8:23 to Matthew 9:8 gives us the story of three miracles performed by Jesus Christ which demonstrated His authority over all things. He had authority over nature by calming the storm; He had authority over the spirit realm by casting out demons; and He had authority as only God does to forgive the sins of mankind by forgiving the paralytic. Matthew 9:8 is the key verse to these three miracles recorded in Matthew 8:23 to Matthew 9:8, which says, “But when the multitudes saw it, they marvelled, and glorified God, which had given such power [ ε ̓ ξουσι ́ α ] unto men.” This statement reveals the common factor that they all share, which is the demonstration of Jesus’ authority over all aspects of life, over nature, over the spiritual realm, and even over sin. These three miracles were done in order to demonstrate to the disciples the authority of the name of Jesus with which they were to forth when preaching the Gospel and healing the sick. [416]

[416] Alfred Plummer calls this triplicate of miracles “three miracles of power” in contrast to the other triplicate of miracles in this same narrative section of Matthew. He says these three particular miracles are grouped to demonstrate Jesus’ power “over the forces of nature, over evil spirits, and over sin and its consequences.” See Alfred Plummer, An Exegetical Commentary on the Gospel According to S. Matthew (New York: Charles Scribner’s Sons, 1910), 128.

It may be possible to suggest that the storm represents the physical realm, the demons represents the spiritual realm, and the paralytic represents the human realm where only God has the authority over mankind to forgive sins. Thus, Jesus has authority over every realm of God’s creation.

Outline Here is a proposed outline:

1. The Calming the Storm Matthew 8:23-27

2. The Healing of the Demoniacs Matthew 8:28-34

3. The Healing of the Paralytic Matthew 9:1-8

The Authority of the Name of Jesus - The disciples will learn to use the authority of the name of Jesus as a part of their public ministry (Matthew 7:22, Mark 9:38; Mark 16:17, Luke 9:49; Luke 10:17, Acts 3:16).

Matthew 7:22, “Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?”

Mark 9:38, “And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.”

Mark 16:17, “And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;”

Luke 9:49, “And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us.”

Luke 10:17, “And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.”

Acts 3:16, “And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all.”

Matthew 8:23-27 The Calming the Storm (Mark 4:35-41 , Luke 8:22-25 ) Matthew 8:23-27 tells us the story of Jesus calming the storm. This story demonstrates that Jesus held authority over nature, or over the physical realm.

Matthew 8:23 And when he was entered into a ship, his disciples followed him.

Matthew 8:23 Comments - Note that in Matthew 8:18-22, we are just told that the scribe and a disciple would not follow Jesus; but His true disciples do follow him in Matthew 8:23

Matthew 8:24 And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.

Matthew 8:24 Comments - Storms are known to suddenly appear on the Lake of Galilee and take their toll on boaters. On one trip to Israel, Bob Nichols was on the lake hosting a Church group from the U.S. and the strong winds suddenly appeared and brought large waves against the ship. [417] This all appeared suddenly.

[417] Bob Nichols, “Sermon,” Calvary Cathedral International, Fort Worth, Texas.

Matthew 8:28-34 The Healing of the Demoniacs (Mark 5:1-20 , Luke 8:26-39 ) Matthew 8:28-34 tells us the story of Jesus healing two men possessed with a legion of demons. Jesus cast out many demons during His earthly ministry. However, I believe this story was selected because it so clearly reflected Jesus’ authority over the demonic realm. This event stood out in the mind of the author because it pointed out that Jesus had the authority to deliver the worst of demoniacs. It shows that Jesus held all authority over the spiritual realm.

Matthew 8:28 And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.

Matthew 8:29 And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?

Matthew 8:30 And there was a good way off from them an herd of many swine feeding.

Matthew 8:30 Comments - We have to ask the question of why unclean swine were being raised in a Jewish region. Although the strict Jews abstained from such meats, there was much profit in the sale of salted pork to Roman soldiers and other local people who did each this meat.

Matthew 8:31 So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.

Matthew 8:32 And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.

Matthew 8:31-32 Comments - The Herd of Swine - One would naturally ask the question from this story of why Jesus Christ would allow the legion of demons to enter a herd of swine and it result in the destruction of the entire herd of animals. Was not this herd the livelihood of its herdsman and owner? Perhaps Jesus allowed this to happen because swine were unclean and therefore a detriment to their owner rather than a blessing. For in eating them, it would cause people to lose their health.

Matthew 8:33 And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils.

Matthew 8:34 And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts.

Matthew 9:1-8 The Healing of the Paralytic (Mark 2:1-12 , Luke 5:17-26 ) Matthew 9:1-8 tells the story of Jesus healing the paralytic by forgiving his sins. When comparing this narrative material in the Synoptic Gospels, their individual themes are clearly reflected. Mark makes the unique statement that He was preaching the Word unto them (Mark 2:2), reflecting the office of the evangelist. Luke makes the unique statement that He was teaching the people and the power of the Lord was present to heal them (Luke 5:17), reflecting the office and anointing of the prophet. Thus, we can see a clear emphasis in Mark’s version of an evangelist preaching of the Gospel with signs following, which is the foundation theme of this Gospel. Luke’s parallel passage emphasizes Jesus’ power and anointing in the office of the prophet; and within the context of Luke’s literary structure, Jesus is demonstrating to His disciples His authority over sin. Matthew makes no such comments, but rather places emphasis in this section of narrative material on His ability to heal all manner of sickness and disease in order to demonstrate the healing ministry to which He was about to commission His disciples.

This Miracle was a Demonstration that Jesus’ Claim to Divinity was Accepted by God - In this passage of Scripture, Jesus performs a miracle to demonstrate His authority to forgive sin. The foundational theme of Mark’s Gospel is the testimony of Jesus’ works to prove His divinity (and Jews knew that only divinity could forgive their sins). In the Old Testament, the evidence that God received a person’s sacrifice and granted forgiveness of sins was demonstrated when the sacrifice was received. For example, we can find examples of God coming down and consuming sacrifices as He did for Moses at the dedication of the Tabernacle (Leviticus 9:24), for Manoah, the father of Samson (Judges 13:19-20), for King David at the threshing floor of Ornan (1 Chronicles 21:26), for Solomon at the dedication of the Temple (2 Chronicles 7:1) and for Elijah on Mount Carmel (1 Kings 18:38) as a way of receiving their sacrifices. In a similar way, the evidence that Jesus has the divine power to forgive man’s sins was by the fact that He healed him, since the Jews understood that sickness and sin went hand in hand. Thus, the Jews saw that Jesus’ claim to divinity was accepted by God. In addition, the fact that sickness and sin went hand in hand testifies to the fact that divine healing of men’s physical bodies was embedded in the Atonement of Jesus Christ.

This Miracle Demonstrated the Sinful Nature of Every Person - In this story, Jesus heals a man by first forgiving him of his sins. One reason Jesus discussed His authority to forgive sins and demonstrate this authority in front of the Pharisees was so the Jews would have no excuse in knowing Jesus and the Father (See John 15:22-24).

John 15:22-24, “If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.”

Matthew 9:1 And he entered into a ship, and passed over, and came into his own city.

Matthew 9:1 “and came into his own city” - Comments - This city was Capernaum according to Mark 2:1, “And again he entered into Capernaum after some days; and it was noised that he was in the house.” Evidently, in the beginning of His ministry, He moved from Nazareth to Capernaum.

Matthew 9:2 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.

Matthew 9:2 “and Jesus seeing their faith said unto the sick of the palsy” Comments Matthew 9:2 says Jesus “say their faith.” That is, Jesus saw actions from this group of men that demonstrated they had faith for Jesus to heal the palsy. This statement means that it was the corporate faith of the men who carried the palsy that brought the healing of the palsy. Had one of these men discourages the others in their faith, they would have failed to deliver this man to Jesus, and there would be no healing. These men called upon Jesus for healing corporately as taught in James 5:14-15.

James 5:14-15, “Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.”

Matthew 9:2 “Son, be of good cheer” - Comments The term “son” shows a relationship of endearment to the Savior. In many nations, a person who is beloved by a friend is called a son, daughter, father, or mother by the one who loves them. A person is saying that he embraces someone as beloved as dear to him as a member of his own family. He is saying that this person has become a part of the family.

Also, the fact that Jesus uses the word “son” and not “father” reveals that Jesus held a position of authority over this person.

We see this word “son” used again in Hebrews 2:10 in referring to the children of God in relation to Jesus Christ. This term reveals Jesus' authority over the church. It also reveals that they were born into the kingdom, as a son is born from a father.

Hebrews 2:10, “For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.”

Matthew 9:3 And, behold, certain of the scribes said within themselves, This man blasphemeth.

Matthew 9:4 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?

Matthew 9:5-6 Comments - Jesus could have said either, “Thy sins be forgiven thee,” or, “Arise, and walk.” He said the former so that the scribes might know that Jesus did have power on earth to forgive sins.

Matthew 9:5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?

Matthew 9:5 Comments - Jesus says both, that his sins are forgiven (verse 2), and to take up his bed and walk (verse 6).

Matthew 9:6 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.

Matthew 9:6 Comments In the Greek text, the word ε ̓ ξουσι ́ α is placed at the beginning of Jesus’ statement for emphasis.

Jesus is teaching the disciples concerning the authority that He has upon earth to minister redemption to mankind. This realm of authority will be delegated to the apostles and New Testament Church (John 20:23), being embedded into the proclamation of the Gospel of Jesus Christ.

John 20:23, “Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.”

Matthew 9:7 And he arose, and departed to his house.

Matthew 9:8 But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.

Matthew 9:8 Comments Matthew 9:8 is the key verse to the previous three miracles recorded in Matthew 8:23 to Matthew 9:8, revealing the common theme that they all share, which is the demonstration of Jesus’ authority over all aspects of life, over nature, over the spiritual realm, and even over sin. These three miracles were done in order to demonstrate to the disciples the authority of the name of Jesus with which they were to forth when preaching the Gospel and healing the sick.

Verses 1-38

The Work of the Kingdom The emphasis of Matthew 8:1 to Matthew 11:1 is about the work of the Kingdom of God. After Jesus Christ is inaugurated King in the narrative material of Matthew 3:1 to Matthew 4:11, the Kingdom of God comes (Matthew 4:12-25). Jesus then gives His inaugural address, which we call the Sermon on the Mount (Matthew 5:1 to Matthew 7:29). He is now ready to teach His disciples the work of the Kingdom (Matthew 8:1 to Matthew 11:1). The Gospel of Matthew will follow the pattern of presenting narrative material followed by a major discourse that relates to the narrative material. In the same way, the Sermon on the Mount was related to the narrative material preceding it. We now move into a new section of the Gospel made up of narrative material (Matthew 8:1 to Matthew 9:38) followed by Jesus’ second discourse (Matthew 10:1 to Matthew 11:1). The narrative material in this section gives us the story of Jesus training the twelve disciples by example as He works miracles and healings so that He can then send them out to do the same. [398] This narrative material records ten particular miracles that Jesus performed covering a full spectrum of types of healings and miracles, as well as two accounts of Jesus healing the multitudes, ending with a call for labourers to enter the harvest field. Thus, the discourse where Jesus sends out disciples into this harvest field naturally follows this narrative. One obvious literary structure that ties this narrative to the discourse that follows is the phrase “healing all sickness and all disease,” a phrase the author uses to close the narrative material (Matthew 9:35) and repeats it in the opening of the discourse material (Matthew 10:1). This second major division of material in the Gospel of Matthew (Matthew 8:1 to Matthew 11:1) reflects the theme of the Pastoral Epistles in that both of them emphasize divine service in the Kingdom of Heaven and the New Testament Church.

[398] The thematic relationship between the narrative material (8:1 to 9:38) and the discourse that follows (10:1 to 10:42) has already been recognized in scholarship. For example, Benjamin Bacon discusses their parallel themes by saying, “The theme of Mt's second Book appears in both its narrative and discourse divisions. The compilation is intended to meet the needs of the itinerant ‘gospeller’…The ten mighty works of Jesus related consecutively in chh. 8 f. form thus the most appropriate possible prelude to the Discourse of ch. 10. They advance from simple healings in the first group (8:1-17) to mastery of unclean spirits (cf. Mark 3:15) in the second (8:18-34), and finally in 9:1-26 to actual raising of the dead to life. The appended two healings of blind and deaf-mute in 9:27-34 form something of an anti-climax, but are seemingly attached to complete a list of ten.” See Benjamin W. Bacon, Studies in Matthew (New York: Henry Holt and Company, 1930), 361-362.

The one Old Testament prophecy of this division in Matthew’s Gospel is Matthew 8:17, which quotes Isaiah 53:4 and simply states the office and ministry and calling of the Church of Jesus Christ, reflecting the theme of divine service in this division of Matthew.

Matthew 8:17, “That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.”

Isaiah 53:4, “Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.”

The section of Matthew emphasizing sanctification through divine service (Matthew 8:1 to Matthew 11:1) closes with a transitional sentence that concludes each of the five discourses, telling us that Jesus had ended His teaching (Matthew 11:1).

Matthew 11:1, “And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.”

Literary Evidence of a Common Theme between the Second Narrative Section and the Discourse that Follows There is literary evidence that the second narrative section shares a common theme with the discourse that follows. The motif of Jesus’ authority is first mentioned at the conclusion of the Sermon on the Mount (Matthew 7:29); but it is carried forward into the next narrative section (Matthew 8:9; Matthew 9:6; Matthew 9:8) as Jesus demonstrates to His disciples His authority over the storm, over the paralytic, and over the leper. He will then commission twelve disciples by giving them this same authority to carry out public ministry (Matthew 10:1). While the Greek word ε ̓ ξουσι ́ α is used five times within Matthew 7:29 to Matthew 10:1, it only occurs five other times outside this passage in Matthew’s Gospel (Matthew 21:23 [2], 24, 27; Matthew 28:18). [399] Thus, the authority motif is clearly present here. This authority motif provides literary evidence that the narrative material (Matthew 8-9) reflects the theme of the discourse that follows (Matthew 10:0). This literary evidence reflects the common theme between the second narrative and discourse of divine service in the Kingdom of Heaven.

[399] Christopher R. Smith, “Literary Evidences of a FiveFold Structure in the Gospel of Matthew,” in New Testament Studies 43 (1997): 545.

Sanctification: Divine Service - Leviticus Versus The Second Discourse, which Establishes the Divine Service of the Ministry - As the book of Leviticus sets in order the Levitical priesthood, so did Jesus Christ call out His the twelve apostles and send them forth to serve the Lord in the ministry in Matthew 10:1-42. The narrative passage in Matthew 8:1 to Matthew 9:38 emphasizes Jesus performing the work of the Kingdom in preparation for Him calling forth and sending out the twelve to do these same works in His second discourse in Matthew 10:1-42. Thus, we establish a parallel with Leviticus and the second discourse because they both establish the divine service for those called into the ministry. The one Old Testament prophecy of this division in Matthew’s Gospel is Matthew 8:17, which quotes Isaiah 54:4 and simply states the office and ministry and calling of the Church of Jesus Christ.

Matthew 8:17, “That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.”

Isaiah 53:4, “Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.”

Outline Here is a proposed outline:

1. Narrative: Jesus at Work Training the Disciples Matthew 8:1 to Matthew 9:38

2. The Second Discourse: Sending Out the Twelve Matthew 10:1 to Matthew 11:1

Verses 9-17

A Description of Discipleship (Mark 2:13-17 , Luke 5:27-32 ) Matthew 9:9-17 is the second of three important narrative sections placed immediately after three witnesses of Jesus’ healing ministry that reflects the theme of the upcoming discourse (Matthew 10:1 to Matthew 11:1), which is the divine call to discipleship and Christian service in the Kingdom of Heaven. This second section gives a description of true discipleship in the Kingdom of Heaven. Jesus calls Matthew, who forsakes all (Matthew 9:9) and follows Him as they feast with sinners (Matthew 9:10-13) and He ignores the traditional Jewish role of fasting (Matthew 9:14-17). This story is placed within narrative material that places emphasis upon Jesus training His disciples (Matthew 8:1 to Matthew 9:38) in order to send them out (Matthew 10:1-42). In its immediate context, Jesus has just demonstrated His authority over nature, over the demonic realm, and over sin and sickness. He now calls His disciples to forsake the traditions of men in order to walk in the same divine authority of His name, no longer being bound by the fear of men through their traditions.

Outline Here is a proposed outline:

1. Jesus Calls Matthew Matthew 9:9-13

2. Questions on Fasting Matthew 9:14-17

Publicans - See also Luke 15:1-2 and Mark 2:15-17 for other passages that mention publicans.

Matthew 9:9-13 Jesus Calls Matthew In Matthew 9:9-13 Jesus calls Matthew to forsake all and follow Him.

Matthew 9:9 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.

Matthew 9:10 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.

Matthew 9:10 “as Jesus sat at meat in the house” - Comments - This meal took place in Levi’s house:

Luke 5:29, “And Levi made him a great feast in his own house: and there was a great company of publicans and of others that sat down with them.”

Matthew 9:10 “many publicans and sinners came and sat down with him and his disciples” - Comments - The publicans were tax collectors, collectors of revenue and taxes in behalf of ancient Rome. The Roman Empire of this day taxed its provinces, of which Judea was one. Some Jews were hired by Rome to collect taxes. Because of the tax system, they had the opportunity to exact unfair taxes. Many corrupt publicans took advantage of this opportunity. So the Jews despised these Jewish publicans and considered them traitors and apostates to the nation of Israel.

Characteristics of publicans:

1. They were avoided: Matthew 18:17, “And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as an heathen man and a publican.”

2. They were considered bad people: Luke 18:11, “The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.”

3. They loved one another: Matthew 5:46, “For if ye love them which love you, what reward have ye? do not even the publicans the same?”

4. They salute one another: Matthew 5:47, “And if ye salute your brethren only, what do ye more than others? do not even the publicans so?”

5. Some obtained wealth: Luke 19:1-2, “And Jesus entered and passed through Jericho. And, behold, there was a man named Zacchaeus, which was the chief among the publicans, and he was rich.”

6. They seemed to be rejected and looked down upon by society, being associated with sinners: Mark 2:15, “And it came to pass, that, as Jesus sat at meat in his house, many publicans and sinners sat also together with Jesus and his disciples: for there were many, and they followed him.”

7. They were baptized at John the Baptist’s baptism: Luke 3:12, “Then came also publicans to be baptized, and said unto him, Master, what shall we do?”

8. They received Jesus: Matthew 21:32, “For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him.”

Matthew 9:11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?

Matthew 9:11 Scripture Reference - Note:

Luke 7:29-30, “And all the people that heard him, and the publicans, justified God, being baptized with the baptism of John. But the Pharisees and lawyers rejected the counsel of God against themselves, being not baptized of him.”

Matthew 9:12 But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.

Matthew 9:12 Comments Those who were whole were the strong and healthy.

Matthew 9:13 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.

Matthew 9:13 “for I am not come to call the righteous, but sinners to repentance” Comments This is the reason for Jesus coming to earth in the form of a servant. This is why He suffered and died on the Cross (see Luke 18:9-14). Paul’s attitude towards himself was that he had been “a chief sinner,” who needed the most mercy from God.

1 Timothy 1:15, “This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief .”

Scripture References - Note similar verses:

Matthew 18:11, “For the Son of man is come to save that which was lost.”

John 3:16-17, “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved.”

Romans 5:8, “But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us.”

Matthew 9:13 Old Testament Quotes in the New Testament - This passage is a quote from Hosea 6:6:

Hosea 6:6, “For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.”

Comments - What God wanted was not sacrifices for the sake of performing a ritual. Instead, God wanted the people to offer these sacrifices as a way of expressing their love and devotion to Him. These offerings were opportunities to give God thanks and praise, and they were times to ask God forgiveness for their sins. It was a time that a person could give an offering in faith to God in order to receive greater blessings from Him, while providing the needs of the priests.

God desires mercy “more than” a particular sacrifice. God tells the children of Israel the same thing through Jeremiah:

Jeremiah 7:22-23, “For I spake not unto your fathers, nor commanded them in the day that I brought them out of the land of Egypt, concerning burnt offerings or sacrifices: But this thing commanded I them, saying, Obey my voice, and I will be your God, and ye shall be my people: and walk ye in all the ways that I have commanded you, that it may be well unto you.”

Frances J. Roberts writes, “Marvel not that I have said that ye must be born anew. Of the flesh, nothing that is spiritual can ever be produced. Spiritual life shall bring forth that which is spiritual; and likewise, carnal flesh shall bring forth only more carnality. This is why I said I loathed your sacrifices. It was not that I despised the ordinance in itself, but that I perceived that it was a product of the flesh an expression of self-righteousness and indifference to the claim of God upon thy heart. My ordinances are good and holy, but they are to be entered into with deep sincerity and with awareness of their true significance. To sacrifice in carelessness and ignorance is to damage thine own soul. Let thy spirit never become callous.” [418]

[418] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 15.

Comments - Note Micah 6:6-8:

Micah 6:6-8, “Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt offerings, with calves of a year old? Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?”

God desires us to do justly, to love mercy and to walk humbly before God, rather than to make a bunch of sacrifices with a wicked heart. Note Isaiah 29:13. The people were drawing near God with their mouths, but their hearts were far from Him. This is what the Pharisees were doing.

Isaiah 29:13, “Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men:”

Jesus was speaking to the Pharisees in Matthew 9:13. He was showing to the publicans and sinners mercy and kindness. The Pharisees, who were concerned about the Law, were violating the Law. Jesus showed to the Pharisees their evil heart in this situation.

Hosea 6:6, “For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings.”

Matthew 9:14-17 Questions On Fasting (Mark 2:18-22 , Luke 5:33-39 ) Matthew 9:14-17 gives us the story of John’s disciples coming to Jesus and asking Him about fasting. This story is placed with narrative material the places emphasis upon Jesus training His disciples (Matthew 8:1 to Matthew 9:38) in order to send them out (Matthew 10:1-42).

Matthew 9:14 Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?

Matthew 9:15 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.

Matthew 9:16 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.

Matthew 9:16 “No man putteth a piece of new cloth” Comments - Some translations call this new cloth “a piece of unshrunk cloth.” The Greek word “new” ( άγναφος ) (G46) is used two times in the New Testament (Matthew 9:16, Mark 2:21) and is translated as “new” in the KJV. Strong translates it to mean, “unfulled, i.e. new.” BDAG translates it to mean, “unbleached, unshrunken, unsized, or new.” Strong says the word άγναφος comes from the negative particle α and γναφεύς (G1102), meaning, “a clothe dresser,: or a fuller, and it is a variation of the word κναρτω , which means, “to tease cloth.” Thus, a piece of new cloth was one in which it was not processed and thus not properly shrunken for use as a piece of garment.

Matthew 9:16 “unto an old garment” - Comments - The old garment represents the old, unrenewed man.

Matthew 9:17 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.

Matthew 9:17 “Neither do men put new wine into old bottles” Comments These bottles were made from animal skins. As these skins aged, they were less pliable for expansion when gases formed from fermentation of the wine. The wine represents the Holy Spirit who will indwell the saints under the new covenant, and the old bottles represent the man under the old covenant of the Law.

Matthew 9:17 “but they put new wine into new bottles” - Comments - New bottles were made of fresh animal skins; thus they were pliable and able to contain the gases that formed during the fermentation process. The new wine represents the Holy Spirit who will indwell the saints under the new covenant. These new winskins represent the man who has been born again.

Psalms 31:12, “I am forgotten as a dead man out of mind: I am like a broken vessel.”

Romans 8:9, “But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.”

1 Corinthians 6:19, “What? know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God, and ye are not your own?”

It also illustrates the coming of the Holy Spirit into the new man. The wine is figurative of the Holy Spirit that is given to believers. See John 14:16-17.

Luke 11:13, “If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him?”

John 7:39, “(But this spake he of the Spirit, which they that believe on him should receive: for the Holy Ghost was not yet given; because that Jesus was not yet glorified.)”

John 14:16-17, “And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you.”

2 Corinthians 5:17, “Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new.”

Matthew 9:17 Scripture Reference - Note a similar verse in Job 32:19, “Behold, my belly is as wine which hath no vent; it is ready to burst like new bottles.”

Verses 18-34

Three Miracles Requiring Faith in Jesus for Healing (Man’s Heart: Faith in God’s Word) Matthew 9:18-34 gives us three stories of how Jesus responded to the people’s faith in Him to heal them (Matthew 9:22; Matthew 9:28-29). These three miracles testify of the important aspect of a person’s need to put their faith in Jesus to heal them because it is a part of the atonement. [419] These stories testify to man’s heart to believe His Word.

[419] Grant Osborne acknowledges the dominate theme of faith from those who receive healing in Matthew 9:18-34. See Grant R. Osborne, Matthew, in Zondervan Exegetical Commentary on the New Testament, ed. Clinton E. Arnold (Grand Rapids, MI: Zondervan, 2010), 345.

Outline Here is a proposed outline:

1. Ruler’s Daughter & Woman with Issue of Blood Matthew 9:18-26

2. Two Blind Men Matthew 9:27-31

3. A Dumb Man Matthew 9:32-34

Matthew 9:18-26 The Ruler’s Daughter and the Woman with Issue of Blood (Mark 5:21-43 , Luke 8:40-56 ) Matthew 9:18-26 tells us the stories of the woman with the issue of blood being healed by touching the helm of Jesus’ garment while He was on His way to raise Jarius’ daughter from the dead. This story is placed with narrative material that places emphasis upon Jesus training His disciples (Matthew 8:1 to Matthew 9:38) in order to send them out (Matthew 10:1-42). The story of the ruler’s daughter and the woman with the issue of blood reveals the need for God’s children to put their faith in Him to heal because it is a part of the atonement.

Parallel Accounts - It is interesting to note that Matthew’s Gospel does not mention the fact that Jesus took Peter, James, and John with Him into the room. We know that Matthew’s Gospel gives the briefest account in the Synoptics. Perhaps the reason is the Matthew is simply emphasizing Jesus’ healing ministry in general, while Mark, the longest of these parallel passages, emphasizes the miracles themselves as a testimony of Jesus as the Son of God. Luke’s Gospel places emphasis upon the training of the Twelve.

Matthew 9:18 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.

Matthew 9:18 “but come and lay thy hand upon her, and she shall live” - Comments - The man's confession of faith in this verse is for Jesus to lay hands upon his daughter. In verse 25, Jesus took her by the hand as a response to this confession from the father.

Matthew 9:25, “But when the people were put forth, he went in, and took her by the hand , and the maid arose.”

Matthew 9:19 And Jesus arose, and followed him, and so did his disciples.

Matthew 9:20 And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:

Matthew 9:20 “and touched the hem of his garment” - Comments - Why did she want to touch the fringe of the garment? Numbers 15:37-41 tells us that this fringe of Jesus’ garment represented a remembrance of all the commandments of the Mosaic Law. Within these commandments was the promise of divine health for those who obeyed the Law.

Numbers 15:39, “And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye seek not after your own heart and your own eyes, after which ye use to go a whoring:”

Matthew 9:21 For she said within herself, If I may but touch his garment, I shall be whole.

Matthew 9:21 Comments - Her confession of faith was to touch His garment. In verse 20, she touched the hem of Jesus’ garment and was healed. In verse 22, Jesus said that her faith was what made her whole.

Note the confession of Thomas in John 20:25. This also was a confession of faith that God honored. Jesus responded to this confession of faith in John 20:27 by granting the request of Thomas.

John 20:25, “The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe.”

John 20:27, “Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side: and be not faithless, but believing.”

Matthew 9:22 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.

Matthew 9:20-22 Comments - The Woman with Issue of Blood - The woman with the issue of blood was subject to the Levitical Laws as taught in Leviticus 15:19-33.

Matthew 9:23 And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise,

Matthew 9:24 He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.

Matthew 9:25 But when the people were put forth, he went in, and took her by the hand, and the maid arose.

Matthew 9:25 Comments - It is interesting to note the fact that Jesus put the scorners out of the room before raising Jairus’ daughter from the dead. This is because He had to drive out the atmosphere of doubt and unbelief. Anyone who has every ministered the Gospel knows the witness in his/her spirit of a receptive heart or a stubborn, closed heart of the hearer. When someone is hungry to hear the Gospel, the anointing of words seems to flow out of the mouth of someone preaching the Gospel. But to the scorners, the minister feels as if he has to push each word out with force, because it does not flow out easily, and there is little or no inspiration of words. Jesus knew that if He were to be in the presence of doubt and unbelief, it would hinder the flow of the anointing.

One of the most dramatic examples of this in my ministry took place in 2006. I had the privilege of preaching a number of times in a particular church to a large congregation of over five thousand people. For certain reasons, there were not friendly relationships between the pastor and his wife and me. As I had been invited to preach occasionally in this pulpit over the years, his wife had always hosted me. On one particular Sunday morning in early 2006, I was preaching the three services. Neither the pastor, nor his wife, nor any other skeptical members of the staff were in attendance. As I stepped up to the pulpit and laid down my Bible and notes, the choir was finishing its worship song. I then lifted my hands to heaven, and it felt like I touched electricity. For the next forth-five minutes we stood in the presence of God. I believe one major factor that led to this open door from Heaven was the fact that there were no skeptics sitting close to the front, and the people’s hearts were receptive to my ministry. In contrast, a few months later the pastor and his wife were seated in the front row when I had been invited to preach. It was difficult for me to speak, because I did not feel an unction. It was not that I had not prepared myself, but I believe that a hearer’s heart can determine whether the anointing flows from the minister or not.

Matthew 9:26 And the fame hereof went abroad into all that land.

Matthew 9:27-31 Jesus Heals Two Blind Men Matthew 9:27-31 records the story of Jesus restoring sight to two blind men. This story is placed with narrative material the places emphasis upon Jesus training His disciples (Matthew 8:1 to Matthew 9:38) in order to send them out (Matthew 10:1-42). The story of Jesus healing two blind men reveals the need for God’s children to put their faith in Him to heal because it is a part of the atonement.

Matthew 9:27 And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us.

Matthew 9:28 And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.

Matthew 9:29 Then touched he their eyes, saying, According to your faith be it unto you.

Matthew 9:30 And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it.

Matthew 9:30 Comments - In one country where he was rejected (Luke 8:39), Jesus tells the healed man to tell the Gadarenes what God has done. However, in a place where people received Him, He told them to be silent about what God had done (Matthew 8:4; Matthew 9:30, Mark 5:43, Luke 5:14; Luke 8:56). Why did He do this? Perhaps because Jesus knew that He could not return to the country of the Gadarenes and there would be no one else to preach the Gospel to them. However, in the regions where multitudes came out to hear Jesus, He needed the liberty to move about and to teach to smaller crowds in order to better communicate the Good News. Therefore, with His fame now being spread abroad in this region (Matthew 9:26), it became important for this testimony of the blind men to remain quiet so that the crowds would not make Jesus’ public ministry too difficult.

Matthew 9:31 But they, when they were departed, spread abroad his fame in all that country.

Matthew 9:32-34 Jesus Heals a Dumb Man - Matthew 9:32-34 records the story of Jesus healing a dumb man. This story is placed with narrative material the places emphasis upon Jesus training His disciples (Matthew 8:1 to Matthew 9:38) in order to send them out (Matthew 10:1-42). The story of Jesus healing the dumb man reveals the response of the multitudes to Jesus’ public ministry and the impending persecution coming from the Jewish leaders.

Matthew 9:32 As they went out, behold, they brought to him a dumb man possessed with a devil.

Matthew 9:33 And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.

Matthew 9:34 But the Pharisees said, He casteth out devils through the prince of the devils.

Matthew 9:34 Comments Matthew 9:34 contains the first comments in Matthew’s Gospel of the impending persecution that Jesus will face from the Jewish leaders. This comments is strategically placed by the author because the theme of Matthew 9:32-34 is to reveal both the positive and negative response that Jesus and His disciples will received during their public ministry.

Matthew 9:33-34 Comments Matthew 9:33-34 is the key verse to the previous three miracles recorded in Matthew 9:18-34, revealing the common theme that they all share, which is the demonstration of the growing magnitude of His ministry and fame, coupled with the response of the people: the multitudes were amazed, and the religious leaders were angry, which is the theme of these three miracles. We find similar concluding statements offering passage themes in Matthew 8:17, which reveals God’s will to heal His people, and in Matthew 9:8, which reveals the authority of the name of Jesus. Each of these three triplicates of miracles were used to train the Twelve to be sent out, having first seen Jesus demonstrate (1) God’s will to heal everyone, (2) the authority in the name of Jesus, and (3) the response of the multitudes and adversity from religious leaders.

Verses 35-38

The Prayer to Send Forth Disciples into the Harvest Fields Matthew 9:35-38 is the third of three important narrative sections placed immediately after three witnesses of Jesus’ healing ministry that reflects the theme of the upcoming discourse (Matthew 10:1 to Matthew 11:1), which is the divine call to discipleship and Christian service in the Kingdom of Heaven. This third section tells the story of how Jesus healed the multitudes; then He called His disciples to pray for the Lord to send them into the harvest field of souls. This story is placed within narrative material that places emphasis upon Jesus training His disciples (Matthew 8:1 to Matthew 9:38) in order to send them out to do the work of the ministry (Matthew 10:1-42).

The Sitz im Leben of the Second Discourse Both Matthew 4:23-25; Matthew 9:35-38 share the common element of being transitional passages between narrative and discourse. In additional, they share an almost identical verse (Matthew 4:23; Matthew 9:35) that gives the circumstances ( Sitz im Leben) surrounding the upcoming discourse. Some scholars place Matthew 9:35-38 within the second discourse material because it seems to offer the circumstances ( Sitz im Leben) in which Jesus delivered this message to the Twelve. [420] Other scholars assign this passage to the narrative material while acknowledging its transitional nature. For example, David Turner keeps it within the narrative material because it fits neatly within a three-fold structure that alternates between miracles and discourse. [421]

[420] Robert E. Morosco, “Redaction Criticism and the Evangelical: Matthew 10 a Test Case,” Journal of the Evangelical Theological Society 22.4 (December 1979): 323-331.

[421] David L. Turner, Matthew, in Baker Evangelical Commentary on the New Testament, eds. Robert Yarbrough and Robert H. Stein (Ada, MI: Baker Academic, 2008), 262-263.

The Compassion of Jesus - In Matthew 9:35-38 Jesus is moved with compassion for the multitudes. Jesus is moved with compassion on many other occasions and responds by healing the sick (Matthew 14:14), teaching the people (Mark 6:34), raising the dead (Luke 7:13), feeding the multitudes (Matthew 15:32), healing two blind men (Matthew 20:34), and healing the leper (Mark 1:41).

Matthew 14:14, “And Jesus went forth, and saw a great multitude, and was moved with compassion toward them, and he healed their sick.”

Mark 6:34, “And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things.”

Luke 7:13, “And when the Lord saw her, he had compassion on her, and said unto her, Weep not.”

Matthew 15:32, “Then Jesus called his disciples unto him, and said, I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: and I will not send them away fasting, lest they faint in the way.”

Matthew 20:34, “So Jesus had compassion on them, and touched their eyes: and immediately their eyes received sight, and they followed him.”

Mark 1:41, “And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean.”

This compassion of Jesus was at the heart of three parables; The Good Samaritan (Luke 10:33), The Prodigal Son (Luke 15:20), and the Unmerciful Servant (Matthew 18:27).

Luke 10:33, “But a certain Samaritan, as he journeyed, came where he was: and when he saw him, he had compassion on him,”

Luke 15:20, “And he arose, and came to his father. But when he was yet a great way off, his father saw him, and had compassion, and ran, and fell on his neck, and kissed him.”

Matthew 18:27, “Then the lord of that servant was moved with compassion, and loosed him, and forgave him the debt.”

In this passage, compassion moved Jesus to pray to God for laborers to be sent into this great harvest. Here for the first time, we find the Lord equipping others to do the work of the ministry. Up until now, Jesus had carried the burden alone, and He had done the work by Himself.

One morning I woke up with a heaviness on my heart for a lost and dying world. I wept as this burden rested upon me. It was not my natural feelings, but something from the Spirit of God. I was allowed to actually feel the heart of God as He sees this world lost in sin. Shortly afterwards, the Lord gave me a song. The song goes:

First Stanza:

“There are souls to be gathered in the fields of life,

Can't you see, lift your eyes, my friend?

They are white unto harvest, these fields of men,

Won't you gather these souls bound in sin?

Chorus:

“Won't you come with me harvesting men?

Can't you see how they're crying within?

There are souls who are dying in sin.

Please come, bring the Gospel to win.

Second Stanza:

“Shod your feet and be ready, spread this message of light,

Of how Jesus has suffered for men.

How He died on the cross, left His glory above,

Now is risen and conquered sin.

Third Stanza:

“Come with tears of weeping for these souls to have life,

Bearing seed, so precious, my friend.

You will come back singing, bringing sheaves so ripe,

Oh, the joy, such joy, within.

Jesus prayed for and taught us to pray for God to send forth laborers into this great harvest. The word “send forth” in the Greek has a literal meaning of “driving out,” expelling or throwing out. Figuratively, it means, “to send out, send away, release, or lead out.” This same word is used in the Greek in Mark 1:12.

Mark 1:12, “And immediately the spirit driveth him into the wilderness.”

After Jesus' water baptism, the Spirit of God literally drove Him into the wilderness to be tempted of the Devil. Evidently, when we are ready to go into the ministry, it is a difficult thing to understand in the natural, and it takes a strong inner drive by the Holy Spirit to push us over into that area of our lives, much like a bird pushing her young ones out of the nest for the first time.

In his book A Daily Guide to Miracles Oral Roberts says, “So in 1947 God thrust me into a healing ministry that spread all over the world.” [422] I sense in that statement that Roberts had the same struggle that everyone has when they take that great step of faith into the ministry.

[422] Oral Roberts, A Daily Guide to Miracles and Successful Living Through SEED-FAITH (Tulsa, Oklahoma: Pinoak Publications, c1975, 1976), 262.

Kenneth Hagin tells of his near death experience as he struggled against his inner man to launch out into the field ministry in 1950, and to leave the pastorate. [423] I believe that this strong Greek word for sending forth is used because of the struggle that takes place in all of us as God launches us forth into new areas of ministry.

[423] Kenneth Hagin, The Spirit Upon and the Spirit Within (Tulsa, Oklahoma: Faith Library Publications, c2003, 2006), 105-9.

Jesus equipped the disciples and the early church for the work of the ministry in two ways. He equipped them by first giving them power, or authority, over the devil by giving them his Name. The disciples said that the devils were subject to them through his name Luke 10:17.

Luke 10:17, “And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.”

In Matthew 10:1 Jesus teaches his disciples how to do the work of the ministry and gives them the authority to use His name.

Matthew 10:1, “And when he had called unto him his twelve disciples, he gave them power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of disease.”

The second way that Jesus equipped the church for the work of the ministry was to empower it with the anointing of the Holy Spirit. We see this Acts 1:8.

Acts 1:8, “But ye shall receive power after that the Holy Ghost is come upon you: and ye shall be witnesses unto me both in Jerusalem, and in all Judaea, and in Samaria, and unto the uttermost part of the earth.”

In Acts 2:0, the promise was fulfilled as the Holy Spirit was poured out upon those in the upper room in order to empower them with the anointing and gifts of the Spirit.

The Relationship between Prayer and the Harvest of Souls In Matthew 9:35-38 Jesus gives us insight into the direct relationship between prayer and the harvest of souls. Todd Bentley speaks regarding this two-fold relationship in the context of the great harvest that will precede the Second Coming of the Lord Jesus Christ.

“While traveling to an evening crusade I was caught up in an interactive vision. I saw the great harvest field already white. The angels were working in this field. Then Jesus came to me. I knew in my spirit He was the Lord of the Harvest, but He came to me dressed as the Good Shepherd (John 10:0) and holding a staff. I wondered why the Lord of Psalms 23:0 was the Lord of the Harvest. Then I understood this is not just about winning souls, but also about discipling these same souls. Jesus doesn’t want to just be savior, but He also wants to be the great overseer of their souls and He wants to lead them into the depth of Psalms 23:0. He desires to restore their souls and to lead them beside the still waters. Immediately, these Scriptures came to my mind: Psalms 24:1, Revelation 11:15, Isaiah 40:15, Psalms 2:8.

“This was a faith level where whole cities and nations can be saved in a day. The Lord said to me, ‘Todd, enter into My harvest power! It’s the Harvest of Amos 9:13, “Behold, the days come, saith the LORD, that the plowman shall overtake the reaper, and the treader of grapes him that soweth seed; and the mountains shall drop sweet wine, and all the hills shall melt.”’

“There is coming an acceleration of the laws of sowing and reaping. The seed will be planted and as soon as the seed is sown, it will be reaped. There will be harvest until the days of sowing and sowing until the days of harvest a holy overlapping of continual sowing and reaping. When this acceleration happens, men and women will cry out, ‘What must I do to be saved?’

“As I continued to walk in the harvest I noticed a tent in the field and asked, ‘Lord, what is that tent doing in the harvest and why does it look so old and ragged? It’s not as glorious and golden as these fields.’ The Lord responded, ‘Todd, this is the tabernacle of David and it looks that way because, for many, prayer is so inviting. It is a matter of perspective and priority. To many, prayer is tedious work, but to others it is the glory. Most importantly, the tabernacle releases the Amos 9:13 harvest.’

“In the book of Acts, Paul, Barnabas, Peter and their ministry teams are seeing tremendous harvest in cities. Churches are being planted and the Holy Ghost is falling on the Gentile believers as well as the Jews. In Acts 15:0 they meet for the Jerusalem council and give reports of the harvest and discuss whether Gentile believers need to be circumcised. In the midst of this James quotes Amos 9:11-12, ‘In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins, and I will build it as in the days of old: That they may possess the remnant of Edom, and of all the heathen, which are called by my name, saith the LORD that doeth this.’

I said, ‘God there it is again the great harvest and the house of David.’ Night and day prayer, 24 hours a day, seven days a week is already taking place in the Church. These houses of prayer are essential to the releasing of an end-time signs and wonders movement, healing revival and the geographic healing centers.” [424]

[424] Todd Bentley, Journey Into the Miraculous (Victoria, BC, Canada: Hemlock Printers, Ltd., 2003), 327-9.

Matthew 9:35 And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.

Matthew 9:35 Comments - Matthew 9:35 is clearly a repeat of Matthew 4:23. Both passages in which these verses are found (Matthew 4:23-25, Matthew 9:35-38) share the common element of being transitional passages between narrative and discourse. Jesus used this pattern of ministering in Galilee because of the receptivity of the people. As He taught, faith rose in the hearts of the people to receive a miracle of healing and deliverance. In contrast, Jesus faced more objections and persecutions during His Judean ministry. As a result, He operated in the gifts of the Holy Spirit as a demonstration of His divinity because the multitudes were not as receptive.

Matthew 4:23, “And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.”

Matthew 9:36 But when he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.

Matthew 9:36 Comments - When Jesus saw people (you must be among them to really see them), He was moved with compassion. It is by being among people and seeing their struggles that we are moved with this same compassion. Jesus saw people as being fainted and scattered. God wants us to see world as Jesus saw it. Therefore, in verses 37-38, Jesus sees the harvest and the need to recruit workers. Then, in chapter 10, we see the answers to their own prayers of sending laborers into harvest.

Jesus was working as hard as possible to teach and minister to all of these people. We do not hear from His lips a confession of frustration and of complaining about tiredness and over work. His was a confession of genuine love and compassion for people.

Matthew 9:37 Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few;

Matthew 9:38 Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.