Bible Commentaries
Matthew 9

Verses 1-2

Mat 9:1-2

SECTION FOUR

THE GALILEAN MINISTRY

Matthew 8:1 to 18:35

1. GROUP OF MIRACLES PROVING JESUS’

DIVINITY AND ILLUSTRATING HIS TEACHING

Matthew 8:1 to 9:34

Jesus Heals Man with Palsy

Matthew 9:1-2

9:1 And he entered into a boat.—On leaving the country of the Gadarenes Jesus entered a boat, probably the boat which had carried him to this country, and crossed the Sea of Galilee, "and came into his own city." "His own city" was Capernaum. (Matthew 4:13; Matthew 9:1.) According to Jewish custom thirty days’ residence made a man an inhabitant, and a year’s residence, in a city, a citizen thereof. This verse seems to close the narrative which was begun in Matthew 8:18. When Jesus left the borders of the Gadarenes one of the men asked to go with him, but he was sent back to tell the people what God had done for him. Capernaum is now the home city; truly Bethlehem bore him, Nazareth reared him, Capernaum was his residence.

2 And behold, they brought to him a man sick of the palsy. —The series of miracles (8:1, 18) is now continued by giving the healing of the paralytic; this is also recorded by Mark (Mark 2:1-12) and Luke (Luke 5:17-26). "A man sick of the palsy," a paralytic; he could not walk and was brought on a litter or mattress. The full record is to be found in Mark and Luke; he was brought to the house where Jesus was, but they could not get near Jesus for the crowd, so they went upon the housetop and let the sick man down through the roof of the house into the presence of Jesus. Jesus saw their faith as was evinced by the expedient that they adopted to bring the man to Jesus, so Jesus said to him, "Son, be of good cheer; thy sins are forgiven." It was an encouraging address for Jesus to call him "Son"; "be of good cheer" means that he should take courage , this would give him hope and strengthen his faith. We have only two recorded occasions that Jesus said, "Thy sins are forgiven." The other occasion is recorded in Luke 7:48; some make the statement of Jesus to the dying robber equivalent to "thy sins are forgiven." (Luke 23:43.)

Verses 1-8

Mat 9:1-8

Healing the Paralytic, in Capernaum, Matthew 9:1-8.

(Mark 2:1-12; Luke 5:17-26)

J.W. McGarvey

1. his own city.—At the beginning of his ministry in Galilee Jesus left Nazareth and came and dwelt in Capernaum (Matthew 4:12-13), and the latter was thenceforward "his own city."

2. thy sins be forgiven.—As the terms of pardon prescribed in the law were yet in full force, this speech of Jesus was a surprising assertion of authority. It was also exceptional in the ministry of Jesus; for only on three recorded occasions did he thus forgive sins. (See Luke 7:48; Luke 23:43.) Being exceptional, and not the established method of pardon, it must have been designed for a special purpose. The purpose is plainly declared in Matthew 9:6 below.

3. This man blasphemeth.—The scribes were right in charging him with blasphemy if he was not the Son of God. He doubtless made the remark for the purpose of forming this issue, and thereby preparing his hearers for the demonstration which followed.

4. think ye evil.—The thought of the scribes was evil, not because it was illogically drawn from their premises, but because their premises were wrong in that they denied the divinity of Jesus.

5. whether is easier.—This use of whether is now obsolete, having been supplanted by which. The scribes could not deny that it was as easy to say with effect to the man, "Thy sins are forgiven;" as to say, "Arise and walk." The power to work miracles does not in itself imply the authority to forgive sins; but it does when the authority is asserted and the miracles are wrought in proof of it.

6. that ye may know.—Assuming the only possible answer to his question as granted, he now demonstrates his power to forgive sins by commanding the man who was paralyzed to arise from his bed, and take it up, and go home. He had been brought there on his bed, perfectly helpless; he returns, carrying the bed in his arms. The proof was demonstrative, showing that Jesus was in the highest sense a Savior, because he could save men from their sins as well as from the diseases of the body, the stormy elements of the sea, and the power of demons.

8. they were afraid.—Here it the same fear that was exhibited by the Gergesenes (Matthew 8:34); but instead of asking Jesus to leave their country, the people "glorified God who had given such power to men." Notice here Matthew’s peculiar use of the plural. It was to the man, Jesus, that the power was given, and to men only as he was contemplated as one of the race.

For remarks on the faith displayed by the friends of the paralytic, see the note on Mark 2:5, where the details are more fully stated.

Jesus Heals a Paralytic - Matthew 9:1-8

Open It

1. What qualities do you look for in a friend?

2. Why do most people take their physical health for granted?

3. What people did God use to bring you to Jesus?

Explore It

4. What means of transportation did Jesus use to get to His own town? (Matthew 9:1)

5. What was Jesus’ destination? (Matthew 9:1)

6. Upon His arrival, whom did Jesus encounter? (Matthew 9:2)

7. What attribute did the men exhibit in coming to Christ? (Matthew 9:2)

8. What unexpected comment did Jesus make to the disabled person among them? (Matthew 9:2)

9. Who observed the exchange between the paralytic and Jesus? (Matthew 9:3)

10. What did the teachers of the law think about Jesus’ declaration? (Matthew 9:3)

11. What supernatural ability did Jesus use? (Matthew 9:4)

12. What did Jesus say about the teachers’ opinions? (Matthew 9:4-6)

13. What was Jesus’ argument for His authority to forgive sins? (Matthew 9:5-6)

14. What did Jesus do to prove His authority to forgive sins? (Matthew 9:6)

15. What happened to the paralytic? (Matthew 9:7)

16. What did the paralytic do? (Matthew 9:7)

17. What was the crowd’s reaction to this event? (Matthew 9:8)

Get It

18. How can we see a person’s faith?

19. What do you think it would be like to be a paraplegic or quadriplegic?

20. How does it make you feel to realize that Jesus knows your every thought?

21. What experiences led up to you meeting Christ and having your sins forgiven?

22. What emotions did you feel when you realized your sins were forgiven?

23. How do you typically react when someone else becomes a Christian?

Apply It

24. What can you do for a hurting friend this week?

25. How can you show your appreciation to God today for His saving work in your life?

Verses 3-8

Mat 9:3-8

Jesus and the Scribes

Matthew 9:3-8

3-8 And behold, certain of the scribes.—Luke adds that the Pharisees joined with the scribes; these were the religious leaders and they said "within themselves," not aloud; the word in Mark here means "held a dialogue with themselves." They reached the conclusion that Jesus was a blasphemer; they were not courageous enough to accuse him of blasphemy; probably they talked among themselves about Jesus and accused him of blasphemy, but were not bold enough to openly make the accusation. Their argument was, "It is blasphemy for any but God to assume the prerogative of forgiving sins; but this man does so; therefore he blasphemeth." The Jews reasoned in a similar way (John 10:31-36), when they were ready to stone Jesus; this was the penalty for blasphemy according to the law (Leviticus 24:15-16.) To blaspheme was to speak profanely, irreverently of God and religion, so as to diminish his influence among men. It is high treason against the kingdom of God to speak blasphemously.

And Jesus knowing their thoughts.—While they did not speak aloud, but only reasoned "within themselves," Jesus knew their thoughts and answered their accusation. They must have been greatly surprised when Jesus said to them, "Wherefore think ye evil in your hearts?" "But Jesus did not trust himself unto them, for that he knew all men, and because he needed not that any one should bear witness concerning man; for he himself knew what was in man." (John 2:24-25.) Hence, Jesus asked them why these faults and injurious reasonings concerning his character and claims; when they perceived that Jesus knew their thoughts, they ought to have been prepared to recognize his claims, as the power of reading the heart was one of their criteria of the Messiah.

Jesus now gives the proof that he had power to forgive sin. He said to them, "Which is easier, to say, Thy sins are forgiven; or to say, Arise, and walk?" "Which is easier?" He who can say with effect, arise and walk, can say with effect, thy sins are forgiven; both were possible for God, but impossible for man. In the case of the healing they could test the reality of the power he claimed; they could see whether the paralytic arose and walked; and from this they ought to infer that he possessed the other power also, seeing that he claimed to possess it, and that one who could work a miracle ought to be believed. The scribes could not deny that it was as easy to say with effect to the man, "Thy sins are forgiven," as to say, "Arise, and walk."

But that ye may know that the Son of man hath authority. —"Son of man" is a title that Jesus used in referring to himself and also a title that the Jews used in referring to the Messiah, the ideal man, the head and representative of the new humanity, the Son of God manifested in the flesh. That they might know that he had "authority on earth to forgive sins," he would say, "Arise, and take up thy bed, and go unto thy house." It would be impossible without a miracle for this paralytic to do as Jesus commanded him; that they might know that Jesus had both right and might, authority and power, to forgive sins on earth, he would command the man sick of palsy to arise and take up his bed and walk; if the man obeyed his command, then they would know that he had the power and authority to forgive sins. So Jesus demonstrated his power to forgive sins by commanding the man who was paralyzed to arise from his bed and take it up and go home. The man immediately "arose and departed to his house." He took up his bed in the presence of the assembly (Mark), departed to his house; this was a living unimpeachable witness to Jesus that he was the Messiah, doing precisely what the Messiah naturally would do.

But when the multitudes saw it.—The multitudes that saw what was done were afraid and "glorified God"; Luke adds, "they were filled with fear." The miracle awakened a religious awe in the minds of the people such as men ever feel in the presence of a great and mysterious power. They were filled with wonder, reverence, and gratitude when they saw that God had imparted such authority over physical and moral evil; it is probable that they had no knowledge of Jesus’ divine nature. We are not told what influence this miracle had on the prejudiced scribes and Pharisees; such men are rarely touched by any possible demonstration of goodness and grace; but the multitude marveled and glorified God. Mark describes the effect on the multitude by recording that they said, "We never saw it on this fashion" (Mark 2:12); and Luke expresses it, "We have seen strange things today" (Luke 5:26.)

Verse 9

Mat 9:9

Jesus Calls Matthew To Follow Him

Matthew 9:9

9 And as Jesus passed by from thence, he saw a man, called Matthew.—The call of Matthew is recorded by Mark (Mark 2:14-17) and by Luke (Luke 5:27-32). It is impressive to note how Matthew records so briefly his own call. As Jesus went along "he saw a man"; this man was Matthew he was busy "at the place of toll." Luke calls him Levi; his father’s name was Alphaeus "Matthew" in Hebrew means "the gift of God." This name may have been given at this time as Simon’s name was changed to Cephas, Peter. He was a Jew, a publican, that is, a tax collector, or a collector of customs from the commerce that passed through the city on the great road from the east to Egypt. Publicans, especially Jewish publicans, were hated, despised, disreputable men; for the opportunity to grow rich by fraud and extortion was so great that publicans failed to resist the temptation, and this gave a bad name to the whole class. Matthew was "sitting at" the place of toll; literally he was sitting on the elevated platform or bench which was the principal feature of the toll office. "Place of toll" was a tollbooth, or toll cabin; this custom office was at Capernaum, the landing place for the many ships which traversed the lake or coasted from town to town. Jesus simply said to him as he passed by, "Follow me"; this was a call to become his disciple; Matthew immediately arose and followed Jesus. Probably Matthew knew of Jesus before this and that this meant that he should be his constant attendant. Jesus saw in Matthew that which would make of him a faithful disciple.

Verses 9-13

Mat 9:9-13

Matthew’s Call and Feast, Matthew 9:9-13.

(Mark 2:15-17; Luke 5:29-32)

J.W. McGarvey

9. the receipt of custom.—The Greek word (τελώνιον) here rendered "receipt of custom," means "the office of publican," or, "a collector’s office." Matthew was a publican (Matthew 10:3), and was receiving the taxes assessed by the Roman government. (Comp. notes on Matthew 5:46-47.)

he arose and followed him.—That Matthew promptly obeyed when Jesus said "Follow me," is proof that he was already a disciple. He now becomes one of the immediate personal attendants of the Lord, preparatory to being appointed one of the twelve. We are not to conclude, from the apparent abruptness of his movement, that he neglected to settle the accounts of his office. An honest settlement of accounts was indispensable to a good name in the future.

10. at meat in the house.—From Mark 2:15, and Luke 5:29, we learn that this feast was in Matthew’s own house. It was a kind of farewell feast, preparatory to leaving all and following Jesus. The publicans and sinners who made up the company were his old associates, and the only persons, except Jesus and his companions, who would honor Matthew’s invitation.

11. with publicans and sinners.—The publicans and other sinners habitually neglected the law and the traditions in regard to legal purifications, and therefore the Pharisees regarded it as incompatible with religious purity to associate with them.

12, 13. he said.—Had Jesus been unable to vindicate himself in reference to these associations, his cause would have been damaged in the estimation of many good persons. But he here presents three brief arguments which are so conclusive, and so tersely expressed, that they must have taken his accusers by surprise. First, his office being analogous to that of a physician who visits the sick and not the well, sinners are the very persons whom he should visit. Second, God himself had said in the Scriptures, "I will have mercy and not sacrifice"—a Hebraism, which means, "I will have mercy in preference to sacrifice." (Hosea 6:6.) The mercy shown to these publicans and sinners by mingling with them for their good, was more acceptable to God than the sacrifices of the altar. (See the context in Hosea.) Third, "I am not come to call the righteous, but sinners." His call was a call to repentance, and therefore sinners alone were those to whom he should go; and the greater the sinners, the greater the need that he should be among them. It is impossible to conceive a more complete vindication, or one more happily expressed.

It should be observed, before we dismiss this incident, that neither the example nor the arguments of Jesus justify us in keeping company with bad people, except for the purpose of doing them good—the purpose for which the physician visits the sick.

The Calling of Matthew - Matthew 9:9-13

Open It

1. If you were starting your own business, what qualities would you look for in prospective employees?

2. What past misdeeds would disqualify someone from: your job? elected office? the Supreme Court? the ministry?

3. What qualities make for a great leader?

Explore It

4. Who did Jesus see sitting at a tax collector’s booth? (Matthew 9:9)

5. What was Matthew’s job? (Matthew 9:9)

6. What did Jesus tell Matthew to do? (Matthew 9:9)

7. How did Matthew respond to Jesus’ statement? (Matthew 9:9)

8. Where did Jesus and Matthew go? Why? (Matthew 9:10)

9. What kind of people joined Jesus and His new follower for dinner? (Matthew 9:10)

10. What did the Pharisees think of Jesus’ attendance at Matthew’s social function? (Matthew 9:11)

11. Who reported the Pharisees’ comments to Jesus? (Matthew 9:12)

12. What was Jesus’ response to the Pharisees? (Matthew 9:12)

13. What did Jesus tell His listeners they needed to learn? (Matthew 9:13)

14. What did Jesus say He had come to earth to do? (Matthew 9:13)

Get It

15. What, in your opinion, are some respectable jobs, and what are some questionable careers for believers to pursue?

16. How do you think you might react if several gang members or street people attended your church this Sunday?

17. What do you think people would say if you associated with a "wild crowd" in order to be a witness for Christ?

18. Why should we not follow this example of Christ if we are weak in our faith?

19. What dangers do we face when we befriend non-Christians?

20. What will happen if we never reach out to those outside the church?

21. What surprises you about Jesus’ actions in this passage?

22. What individuals need your encouragement and support as they seek to minister to those who don’t know Christ?

Apply It

23. How can you cultivate a relationship with a non-Christian friend this week?

24. What can you do to remind yourself to view others as they can be, instead of seeing only their faults?

Verses 10-13

Mat 9:10-13

Jesus at the House of Matthew

Matthew 9:10-13

10-13 And it came to pass, as he sat at meat in the house.— We learn from the record of Mark 2:15 and Luke 5:29 that this feast was in the house of Matthew; some think that it was a farewell banquet or feast that Matthew gave to his friends; however Jesus was present. "He sat at meat in the house" and many publicans and sinners came to this feast and sat with Jesus. Matthew modestly omits some details which are recorded by Luke, who says it was "a great feast," "a feast for all corners." Matthew gave his friends an opportunity to see and hear Jesus; it seems from the record that the feast was held immediately after the call of Matthew. "Publicans" were tax collectors and "sinners" were notoriously wicked persons; they disregarded the law and the tradition of the elders and were regarded by the Pharisees as unfit for association. It may be that the "sinners" were not as wicked as the Pharisees thought they were. Jesus was in the house of Matthew with other publicans and sinners; this was, to the Pharisees, a ridiculous surrounding for one who claimed to be the Messiah.

And when the Pharisees saw it.--The Pharisees were not present at the feast, but they could pass along the street and observe what was going on in Matthew’s house; the self-righteous Pharisee would not pollute himself by going into the house of a publican and making common with sinners. The scribes were associated with the Pharisees. They asked the disciples of Jesus, "Why eateth your Teacher with the publicans and sinners?" Luke records it, "Why do ye eat and drink with the publicans and sinners?" They asked this of the disciples of Jesus after the feast, and the disciples reported it to Jesus. The Pharisees and scribes were astonished at the thought of a "Teacher" of the Jews going into the house of a publican; they thought that a teacher ought carefully to avoid all intercourse with such persons. There was not only the social objection to keeping company with such a low class, but there was the pollution which resulted from contact with those who were ceremonially unclean. Jesus replied, "They that are whole have no need of a physician, but they that are sick." Those who are sound in health do not need a physician; this was a proverbial expression. The application of this proverb is obvious; the physician goes among the sick, and why should not the Teacher of salvation go among sinners? Jesus then added that they should learn a lesson which was, "I desire mercy, and not sacrifice: for I came not to call the righteous, but sinners." Here is a quotation from Hosea 6:6, "I desire mercy," kindness and sympathy and helpfulness, and "not sacrifice." Jesus does not mean that there are any who do not need a Savior, but there were those who claimed to be righteous, and therefore did not need a Savior. His quotation has an ironical application to the Pharisees, who really needed repentance as much as the publicans.

[Then, as now, there were self-righteous Pharisees and scribes who felt it was contamination to go near these weak, sinful classes, and even refused to countenance Jesus when he was working signs and wonders, because he went among these weak and sinning classes. It was a serious charge they made against him, that "he eateth with publicans and sinners." His response is wisdom and instruction to us if we will hear and be guided by it: "I came not to call the righteous, but sinners to repentance." Jesus did not see the rich or the fashionable, the learned or the elite, but he came to call sinners to repentance. To those who felt and acknowledged themselves to be sinners, and they heard.]

Verses 14-15

Mat 9:14-15

Jesus and the Disciples of John

Matthew 9:14-15

14, 15 Then come to him the disciples of John.—The question of fasting is now brought to the attention of Jesus; it is recorded by Mark (Mark 2:18-22) and by Luke (Luke 5:33-38) with only slight variations from Matthew’s record. The disciples of John were the disciples of John the Baptist; Mark adds "and the Pharisees"; so the Pharisees joined the disciples of John in asking the question, "Why do we and the Pharisees fast oft, but thy disciples fast not?" It seems that John’s disciples were honest in making the inquiry, and the Pharisees may have been honest, but they are so hypocritical that we never know when they make an honest inquiry. Luke in recording this adds "prayers" to the practice of fasting. The Pharisees fasted regularly every Monday and Thursday, and on many special occasions, as in times of pestilence, famine, war, and droughts. John had taught his disciples to fast and the Pharisees were taught to fast, but "thy disciples fast not" was the accusation that they brought against Jesus. At least, the disciples of Jesus did not fast according to the tradition of the Pharisees. John’s disciples did not ask Jesus why they fasted or why the Pharisees fasted; they were satisfied that their practice was correct, but they wanted to know why Jesus did not teach his disciples to fast. The feast at Matthew’s house which was on a fast day (see Mark 2:18) naturally would bring this question up. It is very likely that the Pharisees prompted the disciples of John to ask this question.

Jesus said unto them, Can the sons of the bridechamber mourn, as long as the bridegroom is with them?—The friends, or companions, of the bridegroom were called "sons of the bridechamber" because they had access to it during the bridal feast. (Judges 14:10-11.) The festivities at a marriage were commonly prolonged for a week; the guests invited to a wedding go for joy and to have a good time generally; they go to feast and not to fast. If the bridegroom should be suddenly taken away from them by accident, sickness or death, there would be occasion for fasting; but so long as the bridegroom was present his friends enjoyed the feast with him. Jesus seems to have alluded to the hour when he himself would be taken from his disciples, but so long as Jesus was present with his disciples there was no occasion for mourning.

[There was no occasion for the disciples to fast and sorrow while he was with them to comfort them. But the time would come when he would leave them, then they would fast and mourn. Fasting is usually connected with mourning. The disciples after his departure would have frequent occasion for mourning and sorrow.]

Verses 14-17

Mat 9:14-17

Question about Fasting, Matthew 9:14-17

(Mark 2:18-22; Luke 5:33-39)

J.W. McGarvey

14. the disciples of John.—The fact that the question about fasting was propounded by the disciples of John should not be overlooked. It shows that the question was not intended as a captious objection, but as an honest inquiry: for although the disciples of John were not, as yet, identical with those of Jesus, we can not class them among the enemies of Jesus. Fast ing twice in the week was regarded by the Pharisees as a mark of superior piety (Luke 18:12), and the disciples of John seem to have agreed in this matter with the Pharisees. Indeed, John himself practiced what may be regarded as a continual fast, eating only locusts and wild honey, and this was well calculated to impress his disciples with great respect for fasting. It appeared to them, therefore, as a serious defect in the religious life of Jesus and his disciples, that they paid no respect to the regular fast days. The feast at Matthew’s house, which occurred on a fast day (see note on Mark 2:18), very naturally brought the matter up for consideration, because it shocked the sensibility of the objectors.

15-17. Jesus said unto them.—Jesus reduces the objection to an absurdity by three arguments from analogy. First, he refers to the wedding customs of the day, and demands, "Can the children of the bridechamber"—that is, the invited guests at a wedding—"mourn, as long as the bridegroom is with them?" While he remained with his disciples, they were enjoying a wedding feast, and it would be absurd to fast as if they were mourning. But when he should leave them they would fast, because that would be a time of sorrow. Secondly, he draws an argument from the absurdity of putting a patch of new (properly rendered unfulled) cloth on an old garment. The unfulled piece, never having been shrunk, would shrink the first time it got wet, and would tear open the rent still wider. Thirdly, it would be equally absurd to put new wine into old bottles. The bottles being made of goat skins, an old one had little strength and no elasticity, and therefore the fermentation of new wine would burst it. The argument drawn from these two examples is not, as some have supposed, that it would be absurd to patch the old Jewish garment with the unfulled cloth of the gospel, or to put the new wine of the gospel into the old Jewish bottles; for the question at issue was not one concerning the proper relation of the gospel dispensation to the Jewish law, but one concerning the propriety of fasting on a certain occasion. Moreover, in Luke’s report of this answer we find the additional argument, "No man, having drunk old wine, straightway desireth new; for he says the old is better." (Luke 5:39.) To carry out the interpretation just named, would make Jesus here argue that the old dispensation was better than the new But the argument is the same as in the first example. It shows that it would have been absurdly inappropriate to the occasion for his disciples to fast, as much so as to mourn at a wedding, to patch an old garment with unfulled cloth, or to put new wine into old bottles. The arguments not only vindicated his disciples, but taught John’s disciples that fasting has value only when it is demanded by a suitable occasion.

Jesus Questioned About Fasting - Matthew 9:14-17

Open It

1. What makes a party successful?

2. What are some traditions or customs from the past that you feel we ought to revive?

3. Why do we feel uncomfortable with change?

Explore It

4. Who approached Jesus after the dinner party at Matthew’s house? (Matthew 9:14)

5. What topic were John’s disciples interested in discussing with Christ? (Matthew 9:14)

6. What did John’s disciples want to know? (Matthew 9:14)

7. How did Jesus explain the fact that His disciples did not fast? (Matthew 9:15)

8. What imagery did Jesus use as an illustration? (Matthew 9:15)

9. To what did Jesus compare Himself? (Matthew 9:15)

10. What did Jesus suggest would happen? (Matthew 9:15)

11. What sewing illustration did Jesus use? (Matthew 9:16)

12. Using an illustration from the world of wine making, Jesus talked about the need to do what? (Matthew 9:17)

13. What did Jesus say would happen if new wine was poured into old wineskins? (Matthew 9:17)

Get It

14. Why is it that wonderful spiritual traditions can turn into dull, lifeless rituals?

15. What are some reasons you might consider fasting?

16. In what ways are you guilty of being legalistic?

17. What legalistic habits or practices do you need to get rid of?

18. How can we Christians do a better job of demonstrating the joy of Christ to the world?

19. Why is it wrong for us to measure our performance as Christians by a list of dos and don’ts?

20. How would you explain this passage to a friend?

Apply It

21. Throughout this week, how can you embrace God’s grace and acceptance in Christ?

22. What specific steps can you take today to experience the joy that comes from appreciating Christ’s saving work?

Verses 16-19

Mat 9:16-19

THE OLD and THE NEW

Matthew 9:16-19

16, 17 And no man putteth a piece of undressed cloth upon an old garment.—No one "seweth" a new piece of cloth, rough from the weaver, "undressed," unshrunken, upon an old garment; if it should be done the new would shrink and would rend the garment. The new piece would shrink the first time it got wet and would tear the rent still wider; the same would occur should "new wine" be put into "old wineskins." The new wine would ferment and expand and would burst the "old wineskins," which had very little strength and no elasticity. Some think that Jesus here taught by these two illustrations that it would be absurd to patch the old Jewish law with the new gospel of Christ; or that it would not do to put the new gospel into old Jewish law; others think that it was not a question of the proper relation between the gospel and the Jewish law, but it was the propriety of fasting on certain occasions. The argument seems to be that Jesus showed the absurdity of his disciples fasting, as a sign of mourning, while he was with them; this would vindicate his disciples in not following the custom of the Pharisees to fast and impress the lesson that the value of fasting was only when proper occasions demanded it.

[Skins were used for bottles in the days of Jesus. When they were new, and new wine was put into them, they would stretch when the wine fermented and would not burst. When they became old they would burst from the fermentation of the wine. Jesus evidently intended to teach that his disciples were correct in not following the traditions of the Pharisees in fasting.]

18, 19 While he spake these things unto them.—We have here a record of two miracles which interlocked—the second occurring during the stages of the first; they serve to illustrate the great number and frequency of Jesus’ miracles. A record of these miracles is found also in Mark (Mark 5:22-43) and in Luke (Luke 8:41-56). The record given by Matthew is most brief, as he omitted many of the incidents recorded by Mark and Luke; Mark’s record seems to be the fullest and most in detail. Mark and Luke place the raising of Jairus’ daughter immediately after the cure of the Gadarene demoniac; but they do not say that it took place just as Jesus landed on the western side of the Sea of Galilee. Matthew seems to make the miracle occur immediately after the feast in his house. "There came a ruler," Mark and Luke say, "one of the rulers of the synagogue, Jairus by name." This ruler came and "worshipped him" that is, he bowed down before him as an expression of profound respect; he fell at the feet of Jesus and besought him saying, "My daughter is even now dead: but come and lay thy hand upon her, and she shall live." Mark uses a term which denotes "my dear little daughter," while Luke records it, "for he had an only daughter, about twelve years of age, and she was dying." Matthew omits the message from the house (Luke 8:49) and states the case briefly she is just dead; the father had left her dying, and he thought perhaps that she was dead by the time he came to Jesus. At his earnest request Jesus arose and followed him; his disciples accompanied him, but an interference occurred as they were on the way to Jairus’ house.

Verses 18-26

Mat 9:18-26

The Ruler’s Daughter and the Bloody Issue,

Matthew 9:18-26. (Mark 5:22-43; Luke 8:41-56.)

J.W. McGarvey

18. a certain ruler.—Ruler of a synagogue. (Mark 5:22.) Even men of this class were ready to honor Jesus when they were in distress and wanted his aid. So it is with sinners generally.

even now dead.—On this expression see note on Mark 5:23.

20-22.—See for remarks on the cure of the bloody issue the notes on Mark 5:25-34, where the account is more elaborate than here. Matthew mentions it briefly as an instance of the cure of a chronic disease by merely touching the hem of the Savior’s garment.

23. saw the minstrels.—Minstrels in a house of mourning would be incongruous according to western taste. But among the Jews it had been customary for ages to call to their service, on funeral occasions, certain women who were professional mourners, and who, by continual wailing and plaintive instrumental music, intensified the grief of the family and friends of the deceased. (Comp. Jeremiah 9:17-18; Amos 5:16; and see Smith’s Dictionary, Art. Mourning.)

24. not dead but sleepeth.—The maid was actually dead (Luke 8:53), but not, as the company thought, permanently so. She was about to be revived, and her death would then be more like sleep than death. The remark of Jesus was easily understood by the Jews after he had raised her to life, but before he did so it appeared so absurd that "they laughed him to scorn," or derided him. This is the only instance given by Matthew of raising the dead. The account is singularly free from suspicion as to its authenticity. If it were a pretended death and revival, we would expect to see an anxiety on the part of Jesus to make it appear that the girl was dead, and a disposition on the part of the unbelievers present to question this fact. But the reverse is true: it is the unbelievers who insist that the girl is dead, while Jesus alone raises a question about it. Perhaps the chief object of the remark, "She is not dead, but sleepeth," was to bring forth from the inmates of the house, who had the best opportunity to know the fact, a more emphatic affirmation that she was certainly dead.

For a more elaborate discussion of the details of this miracle, see the notes on Mark 5:22-43.

A Dead Girl and a Sick Woman - Matthew 9:18-26

Open It

1. What epitaph would you like on your tombstone?

2. What punishment should be meted out to those who prey on weak or defenseless individuals?

3. What do you think about people who claim to have died and then come back to life?

Explore It

4. Who approached Jesus? (Matthew 9:18)

5. What did the man do? (Matthew 9:18)

6. With what startling situation and request did the man present Jesus? (Matthew 9:18)

7. How did Jesus react? (Matthew 9:19)

8. Who accompanied Jesus? (Matthew 9:19)

9. While Jesus and the others made their way to the man’s house, who touched Jesus’ cloak? (Matthew 9:20)

10. From what kind of ailment did the woman suffer? (Matthew 9:20)

11. What was the woman’s reasoning for touching Jesus’ cloak? (Matthew 9:21)

12. What happened as the woman made contact with Jesus? (Matthew 9:22)

13. What did Jesus do for the woman? (Matthew 9:22)

14. Why was the woman healed? (Matthew 9:22)

15. Upon arriving at the ruler’s house, what did Jesus say to the crowd? (Matthew 9:24)

16. What was the crowd’s response to Jesus’ unexpected statement? (Matthew 9:24)

17. What did Christ do after He put the crowd outside? (Matthew 9:25)

18. What happened after Christ left? (Matthew 9:26)

Get It

19. What personal encouragement and comfort do you find in Christ’s ability to heal the sick and raise the dead?

20. How is your faith challenged by the people in this story?

21. What are some ways we "laugh at Jesus" in our beliefs and behavior?

22. How do you think a twelve-year illness would affect your faith in God?

23. What does this passage teach you about Jesus’ sensitivity to the needs of a lonely, hurting individual?

24. What impossible situation are you facing?

25. How can we follow Jesus’ example?

Apply It

26. How can you trust God today to work in the impossible situation you are facing?

27. What act of kindness can you show this week to someone who is ill or grieving?

Verses 20-22

Mat 9:20-22

Jesus Heals the Woman with an Issue of Blood

Matthew 9:20-22

20-22 And behold, a woman, who had an issue of blood twelve years.—This interruption naturally delayed the arrival of Jesus at Jairus’ house; the woman is described as having "an issue of blood twelve years." We not told any of the particulars of the nature of the hemorrhage, but the obvious supposition is probably correct. (Leviticus 15:19-33.) She had suffered for twelve years and had sought in vain physicians to heal her, but grew worse rather than better. She had faith in Jesus’ power to heal her. Jesus and his disciples were following Jairus, and a multitude of people was following them; this poor woman "came behind him, and touched the border of his garment"; literally "border" means a tassel of threads suspended from each of the four corners of the upper garment; it means the fringe worn on the border of the outer garment. (Numbers 15:38.) She had said or reasoned within herself that "if I do but touch his garment, I shall be made whole." Her faith in Jesus’ power to heal her was so great that she thought that if she could but just touch his garment or the fringe on his garment she could be made whole. Such a faith moved her to press her way through the crowd to Jesus and stretch forth her hand that she might touch his garment. She had heard of Jesus and believed that she would be cured by touching the border of his garment. She did this. Matthew omits the facts narrated by Mark and Luke that Jesus insisted on being told who had touched him; the disciples taught that it was preposterous to make such inquiry as there was a great multitude thronging about him. Jesus turned and saw the woman and said, "Daughter, be of good cheer; thy faith bath made thee whole." Her faith had brought her to Jesus; it had caused her to press through the thronging multitude to reach him, and now she was blessed by the recognition of her faith and a complete cure of her ailment. Her faith had been rewarded by the restoration of her health. Her faith was not the source of the healing, but it brought her into touch with Jesus who had the power to heal.

Verses 23-26

Mat 9:23-26

Jesus at the Ruler’s House

Matthew 9:23-26

23-26 And when Jesus came into the ruler’s house.—The healing of the woman took place. at the time that she touched Jesus and there was a short delay in his journey, but Matthew resumes the narrative without any further interruption. Jesus went into the house of Jairus and "saw the fluteplayers, and the crowd making a tumult." While Jesus was talking to the woman word had been received that Jairus’ daughter was dead, and it was the custom for the relatives and special friends of the dying person to gather round a couch, and the moment the breath ceased they would break out into loud cries, with every exclamation and sign of the most passionate grief.

Frequently the friends and relatives would exhaust themselves and would hire professional mourners, especially women, who would keep up the loud, wailing cry throughout the day and night. (Jeremiah 9:17; Jeremiah 16:6; Ezekiel 24:17; Amos 5 16.) People of wealth could afford to hire musicians, and jairus being a ruler of the synagogue, we find that the flute players had already arrived when Jairus and Jesus arrived. Jesus asked that they give him opportunity and space to enter the house or room, and added that "the damsel is not dead, but sleepeth." The figurative language used by Jesus here was not understood by the people;death is frequently spoken of as a sleep; but these people "laughed him to scorn." They derided him; they knew that she was dead; they did not understand the meaning of Jesus’ language. At the command of Jesus the crowd left the room and Jesus in the presence of Peter, James, and John and the father and mother "took her by the hand; and the damsel arose." In the presence of these five persons who could be witnesses to the miracle Jesus brought the damsel to life; the noisy crowd and minstrels were excluded from the presence of so sacred a scene. Jesus did not take her by the hand to raise her up, but accompanied his miracle with some outward act. Peter took Dorcas by the hand to lift her up, but that was after she was restored to life. "The damsel arose" shows that Jesus did not raise her up; according to Mark and Luke, Jesus had said, "Damsel, I say unto thee, Arise," and "Maiden, arise." "Her spirit returned, and she rose up immediately"; Jesus then commanded that food be given her. The fame of Jesus spread abroad in the land because of what he had done.

Verses 27-31

Mat 9:27-31

Two Blind Men Healed, Matthew 9:27-31

J.W. McGarvey

27. Thou son of David.—By thus addressing Jesus, the blind men acknowledged him to be the Christ; for it was understood by all the Jews that the Christ was to be a son of David. (See Matthew 22:42.)

28. Believe ye.—Being blind, the two men could not see the miracles for themselves; hence the pertinency of the question, "Believe ye that I am able to do this?" That they believed with so little opportunity to know the evidence, being necessarily dependent on the testimony of others, shows, on the one hand, the abundance of the evidence, and, on the other, the obduracy of those who could see and still would not believe. Jesus questions them in order to draw attention to this consideration. He had also paid no attention to their cries until after they followed him into the house, in order that they might show their faith by their perseverance.

30, 31. See that no man know it.—The cure of the woman with the issue of blood, immediately followed by the resurrection of the ruler’s daughter, and this by the cure of the blind men, had probably thrown the people into an ecstasy which once more required repression by the injunction of silence. (Comp. Matthew 8:4.) Mark tells us that Jesus gave the same injunction to the parents of the girl just mentioned. The two blind men, however, were too much exhilarated by the recovery of their eyesight, to heed the command of Jesus, or, perhaps, to believe that he meant what he said. They were too full to hold in; so "they spread abroad his fame throughout all that country."

Jesus Heals the Blind and Mute - Matthew 9:27-34

Open It

1. Which of your senses would be the hardest to do without?

2. On what recent occasion were you so excited about something that you could not resist telling everyone?

Explore It

3. Who was following Jesus? (Matthew 9:27)

4. What were the men calling Jesus? (Matthew 9:27)

5. What were the men asking Christ to do? (Matthew 9:27)

6. What question did Jesus ask the men who were following Him? (Matthew 9:28)

7. How did the men respond to Jesus’ question? (Matthew 9:28)

8. What did Jesus do to grant the men’s request? (Matthew 9:29)

9. What did Jesus say to the men? (Matthew 9:30)

10. What was the effect of Jesus’ actions on the men? (Matthew 9:30)

11. What stern warning did Jesus give the men? (Matthew 9:30)

12. How well did the men heed Jesus’ command? (Matthew 9:31)

13. Who was brought to Jesus for healing after the two blind men were healed? (Matthew 9:32)

14. What happened to the demon-possessed man? (Matthew 9:33)

15. What was the reaction of the onlookers when the demon was driven out? (Matthew 9:33)

16. How did the Pharisees explain what happened? (Matthew 9:34)

Get It

17. How would you have handled the command not to tell anyone that you had been miraculously healed of blindness?

18. How can we be more persistent in asking God to help us or bless us?

19. How can you be involved in spreading the news of Christ around the region in which you live?

20. What commands of God are difficult for you to obey?

21. Of what ailments would you like God to heal you?

22. In what area of your life do you need to have more faith in God?

Apply It

23. What is the first step you need to take in obeying one command that you have found difficult to obey?

24. How might you demonstrate the love of Christ this week to someone who is disabled?

Verses 32-34

Mat 9:32-34

JESUS HEALS A DUMB MAN

POSSESSED WITH A DEMON

Matthew 9:32-34

32-34 And as they went forth, behold, there was brought to him a dumb man possessed with a demon.—This case is not mentioned by any of the other writers; "and as they went forth," that is, as they "were going" out of the house in which they had been where Jesus healed the two blind men; "they" is slightly emphatic, standing in contrast to the next person who came to be healed. There was "brought to him a dumb man" who was also possessed with a demon. The word for "dumb" in the original also means "deafness" (Matthew 11:5; Mark 7:32; Luke 7:22); it means "dull" or "blunted"; in the New Testament the word is used only of hearing and speaking, the meaning in each case being determined by the context. We are not told who brought this afflicted man to Jesus; in addition to being "dumb" he was "possessed with a demon." It may be that his dumbness was due to the demon which he possessed; those who were possessed of demons were affected in different ways; some were deprived of reason (Mark 5:15); some were deprived of one or more of the senses. Later Matthew mentions one who was possessed of a demon, and "blind and dumb." (Matthew 12:22.)

And when the demon was cast out, the dumb man spake.— Jesus never failed; the demon was cast out and the effect was that "the dumb man spake"; the cause being removed, the dumb man spoke again, to the amazement of the people who had never seen such a case; they said, "It was never so seen in Israel." The multitude was amazed because they had never seen such before; Jesus was doing in their midst that which they had never seen before; Jesus was the wonder-working prophet among them and hence many are ready to believe on him as the Messiah. Prophets had miraculously healed the sick and raised the dead, but it was a prerogative of the Messiah to cast out demons; the pretended exorcisms of the Jews had never been followed by such results as they now witnessed.

But the Pharisees said, By the prince of the demons casteth he out demons.—They could not deny the miracle; it was evidence of superhuman power; there were only two alternatives for these Pharisees to take: either Jesus cast out demons by the power of God, or he did by the power of the devil. If he exercised the power of God, then God was with him and he was true in making his claim in being the Messiah; if the Jews rejected him, they must reject the power by which Jesus cast out demons; they did this by attributing his power to that of the devil. The devil was "the prince of the demons"; the demons were the agents of the devil. These Pharisees rejected Jesus in their unbelief. Faith in Jesus as the Son of God is the noblest possible attitude of the soul; sneering at that faith is the most ignoble attitude of the soul, and leads the soul into the blackest peril. It seems that Jesus made no reply to these Pharisees at this time; the insulting charge was blasphemy against both Jesus and God.

Verses 32-35

Mat 9:32-35

The Dumb Demoniac, Matthew 9:32-35

J.W. McGarvey

32. a dumb man.—He was dumb in consequence of the demon-possession, as appears from the fact that he spoke as soon as the demon left him. (Matthew 9:33.) Demon-possession had different effects on different persons. Some it deprived of reason, as in case of the man in the land of the Gergesenes (Mark 5:15); some it deprived of one or more of the senses, as in the present case; and some it threw into convulsions or distortions. (See Mark 9:18; Luke 13:11; Luke 13:16.)

33. the multitude marveled.—With every new variety of miracles there came fresh surprise among the people. After seeing a few sick persons cured, they naturally ceased being surprised at cures of sickness; but when they saw this dumb man restored to speech, they were almost as much surprised as if they had seen no previous miracle. The range of fresh miracles, however, necessarily had a limit, and therefore miracle working, as a means of impressing men, had to be of temporary duration. A permanent continuance of miracles would have robbed them of their value by making them common.

34. through the prince of the devils.—It seems that when the Pharisees now accused Jesus of casting out demons by the prince of the demons, he made no reply, but waited till a subsequent occasion when they repeated the charge, and then he replied exhaustively. (See Matthew 12:22-30.)

35. Jesus went about.—In this verse Matthew groups together in a general statement a multitude of miracles and discourses, of which those in the section which is here brought to a close are specimens.

Argument of Section 6

The obvious purpose of Matthew in the preceding section is to present miraculous proofs of the claims of Jesus. The fact that his word was attended by divine power is proof that he spoke by divine authority. He is represented as making this argument himself in the case of the paralytic (Matthew 9:5-6), and it is Matthew’s argument throughout the section. The demonstration is manifold, including the miraculous cure of six diseases—leprosy, paralysis, fever, chronic female hemorrhage, blindness, and dumbness. It includes also the expulsion of demons, the stilling of a tempest at sea, and the raising of the dead. All the ills to which humanity is exposed—the diseases of the flesh, the dangers of land and sea, the dominion of demons, and the power of death—are proved to be alike under the control of Jesus, and they are all controlled for the good of man. The benevolent purpose of his mission is demonstrated at the same time with its divine origin.

Verses 35-38

Mat 9:35-38

2. THE NEED OF MORE LABORERS

Matthew 9:35-38

35 Jesus went about all the cities and the villages, teaching. —This was Jesus’ second missionary tour in Galilee; the first Matthew 4:23. "Cities and the villages" were about the same as in modern times; villages were unincorporated and cities were larger centers of inhabitants. This is identified with the tour recorded by Luke 8:1; the first tour occurred some six months before this. His work is expressed by "teaching in their synagogues, and preaching the gospel of the kingdom." "Synagogue" was the place of study and worship among the Jews; Jesus visited the synagogue at the hours of worship as a teacher; he had a new message; he both taught and preached; he taught them the will of the Father and proclaimed the glad tidings, or "the gospel of the kingdom."

Jesus was doing some preparatory work to sending out his disciples. In addition to his preaching and teaching he healed "all manner of disease and all manner of sickness." "Disease," a weakness, want of health and vigor; "sickness," positive ailment; he healed their temporary ailments and also their permanent ailments. His chief purpose was to teach and preach, but he healed their diseases. He was a divine healer and by his power to heal their diseases he established his claim as a teacher come from God. Many lost sight of his teaching and were blessed only by his healing.

36 He was moved with compassion for them.—The sympathies of Jesus are deeply moved by the sight of great multitudes, hungry for the bread of life, and yet more by their spiritually forlorn condition. This is frequently stated of Jesus (Matthew 14:14; Mark 1:41; Mark 6:34);when he saw the vast multitudes attracted by the fame of his miracles, and heard their cries for mercy, he was moved with pity; this continued throughout his ministry in Galilee. He saw the people not only afflicted with all manner of diseases, but they were as "sheep not having a shepherd." They were scattered abroad. Many of them came from other parts of Galilee and beyond the Jordan and were fatigued with journeying and dispersed about the fields in search of food and the necessary things of life. He saw the people neglected by those who ought to have been teachers; they were ignorant, helpless, hopeless, dying, and unfit to die; the sight moved him to deep pity. The figure of the flock and shepherd was familiar in Palestine. They were in a pitiable condition as they were shepherdless and scattered. He was their true and rightful shepherd; he came to revive them and bring them back to the fold. Those who should have been interested in them were like wolves instead of shepherds he was deeply moved for the poor misled people whose guilt he merges in their misery, imputing that guilt all the more severely to those who had been instead of their shepherds their deceivers.

37, 38 The harvest indeed is plenteous.—Such a scene would call forth this statement. The figure is changed from flock and shepherd to field and harvesters. There was an abundant harvest; so much teaching needed; the people so ignorant and helpless;but the laborers were few. The harvest of souls was ready, but there were but few laborers or those who were interested in the spiritual condition of the people. The harvest is a frequent symbol in the Bible of spiritual work. God is the husbandman (John 15:1);the world is a field (Matt. 13 38);faithful disciples are workmen whom the Lord employs (Matthew 20:1); souls are God’s husbandry (1 Corinthians 3:9); the faithful children of God are separated from sinners by a process of threshing and winnowing (Isaiah 21:10; Matthew 3:12); the end of the world witnesses the gathering of the grain in the barns and the destruction of tares (Matthew 13:30). The more bountiful the harvest, the greater number of laborers needed; this was true while Jesus was on earth; it is equally true today.

Pray ye therefore the Lord of the harvest.—The spiritual condition is uppermost in the mind of Jesus; the scribes and Pharisees, the teachers of the people were worse than worthless as shepherds and bishops of human souls; the great mass of people had no religious shepherds and were in an ignorant state concerning the law and the prophets. Jesus exhorts his disciples to "pray" for more laborers. They could not pray for laborers without being impressed that they were to labor themselves. Jesus is about to send his apostles out and this exhortation is a part of their preparation to do faithful work. No one can set limits to the resources of the Lord of the harvest when his sympathizing people cry unto him for help. It is the duty of all Christians to pray that faithful ones may be prepared to go into the harvest to gather souls unto salvation. In the harvest, when the grain is ripe, men go in with sickles and gather it, bind it into bundles to be kept in the garners, leaving the tares to be burned; so the world at that time was likened to a harvest because men were ripe for knowledge, ready to hear, and in many instances to become disciples of Jesus. Only teachers were wanting to instruct them in "the gospel of the kingdom." Jesus immediately appointed and sent on a short mission the twelve disciples.

Verses 36-38

Mat 9:36-38

Section VII.
First Commission of the Apostles, Matthew 9:35 to Matthew 10:42

J.W. McGarvey

Occasion of the Commission, Matthew 9:36-38

36. moved with compassion.—The masses of the people in Galilee had now been deeply stirred by the teaching and miracles of Jesus, but they knew not as yet what direction was to be given to this popular movement. Jesus very aptly compares them, in their bewildered state, to a flock of sheep without a shepherd, scattered over the hills, and faint from fright and running. He has compassion on them, and is moved by this to provide for their relief by appointing twelve men who shall assist him in teaching them now, and shall be shepherds to them hereafter. Men are still like sheep—they must have shepherds to lead them.

37. The harvest.—The figure is here changed from that of a flock to that of a harvest. The condition of the people, as represented in the previous comparison, rendered them like an abundant harvest ready to be gathered in for the master’s use. But as Jesus contemplates it, he laments the absence of laborers, as he has lamented the want of a shepherd. Shepherds to gather them into the fold, and laborers to reap an abundant harvest, are two figures to represent the one want of the unhappy people.

38. pray ye.—When any want is realized, the first impulse of a worshiping soul, and rightly so, is to pray. Jesus here teaches us to pray for more laborers to reap the world’s great harvest, and so long as the laborers continue to remain few in proportion to the harvest, the disciples must continue to offer this prayer. Our compassion should be moved, like his, toward a scattered and distracted world. Like him, too, we must not be content with praying, but we must act. Having told his disciples to pray that laborers be sent, he proceeded in the same discourse to command them to go. (Matthew 10:5-7.) It is in vain that we pray God to send laborers unless we go ourselves, or co-operate in finding and sending those whom God makes willing to go.

The Workers Are Few - Matthew 9:35-38

Open It

1. In what situations do you tend to feel compassion?

2. What missionaries do you know personally?

3. What do you pray about on a regular basis?

Explore It

4. Where did Jesus go? To do what? (Matthew 9:35)

5. Where did Jesus teach? (Matthew 9:35)

6. What did Jesus preach about? (Matthew 9:35)

7. What kinds of disease and sickness did Jesus heal? (Matthew 9:35)

8. What emotion did Jesus feel when He saw the crowds of people around Him? (Matthew 9:36)

9. Why did Jesus feel as He did? (Matthew 9:36)

10. What helpless animals were the people compared to? (Matthew 9:36)

11. In what terms did Jesus describe the situation He and His disciples were observing? (Matthew 9:37)

12. How did Jesus describe the number of people helping others come to Him? (Matthew 9:37)

13. Who did Jesus tell His disciples to discuss the lack of workers with? (Matthew 9:37)

14. For whom did Jesus tell His disciples to pray? (Matthew 9:37)

Get It

15. For what non-Christians do you feel compassion?

16. How would you describe the spiritual and moral state of the majority of the people in your town or on your campus?

17. Who are the non-Christians in your life?

18. What can you do to help people see their need for Christ?

19. What skills, gifts, abilities, or talents can you use to help others come to Christ?

20. What barriers stand in the way of people you know listening to the gospel?

21. What can you do to overcome your friends’ and neighbors’ objections or reservations about following Jesus?

Apply It

22. For what non-Christians will you pray regularly from now on?

23. What missionaries can you pray for this week?

24. How can you make a difference today in the life of someone who is "harassed and helpless"?