1UndG2532 er stiegG1684 inG1519 das SchiffG4143, setzte überG1276 undG2532 kamG2064 inG1519 seine eigeneG2398 StadtG4172. 2UndG2532 sieheG2400, sie brachtenG4374 einen GelähmtenG3885 zu ihmG846, der aufG1909 einem BetteG2825 lagG906; undG2532 als JesusG2424 ihrenG846 GlaubenG4102 sahG1492, sprachG2036 er zu dem GelähmtenG3885: Sei guten MutesG2293, KindG5043, deineG4675 SündenG266 sind vergebenG863 G4671. 3UndG2532 sieheG2400, etlicheG5100 von den SchriftgelehrtenG1122 sprachenG2036 beiG1722 sich selbstG1438: DieserG3778 lästertG987. 4UndG2532 als JesusG2424 ihreG846 GedankenG1761 sahG1492, sprachG2036 er: WarumG2444 denketG1760 ihrG5210 ArgesG4190 inG1722 eurenG5216 HerzenG2588 ? 5DennG1063 wasG5101 istG2076 leichterG2123, zu sagenG2036: Deine SündenG266 sind vergebenG863 G4671, oderG2228 zu sagenG2036: SteheG1453 auf undG2532 wandleG4043 ? 6Auf daßG2443 ihr aberG1161 wissetG1492, daßG3754 der SohnG5207 des MenschenG444 GewaltG1849 hatG2192 aufG1909 der ErdeG1093 SündenG266 zu vergebenG863.... dannG5119 sagtG3004 er zu dem GelähmtenG3885: SteheG1453 auf, nimm deinG4675 BettG2825 aufG142 undG2532 gehG5217 nachG1519 deinemG4675 HauseG3624. 7UndG2532 er standG1453 auf und gingG565 nachG1519 seinemG846 HauseG3624. 8Als aberG1161 die VolksmengenG3793 es sahenG1492, fürchtetenG2296 sie sich undG2532 verherrlichtenG1392 GottG2316, derG3588 solcheG5108 GewaltG1849 den MenschenG444 gegebenG1325. 9Und alsG2532 JesusG2424 von dannenG1564 weitergingG3855, sahG1492 er einen MenschenG444 amG1909 ZollhauseG5058 sitzenG2521, MatthäusG3156 genanntG3004, undG2532 er sprichtG3004 zu ihmG846: FolgeG190 mirG3427 nach. UndG2532 er standG450 auf und folgteG190 ihmG846 nach. 10UndG2532 es geschahG1096, als erG2424 inG1722 dem HauseG3614 zu Tische lagG345, sieheG2400, da kamenG2064 vieleG4183 ZöllnerG5057 undG2532 SünderG268 und lagenG4873 zu Tische mit Jesu undG2532 seinenG846 JüngernG3101. 11UndG2532 als die PharisäerG5330 es sahenG1492, sprachenG2036 sie zu seinenG846 JüngernG3101: WarumG1302 issetG2068 euerG5216 LehrerG1320 mitG3326 den ZöllnernG5057 undG2532 SündernG268 ? 12Als aberG1161 [Jesus]G2424 es hörteG191, sprachG2036 er: Die StarkenG2192 G2480 bedürfenG5532 nichtG3756 eines ArztesG2395, sondernG235 die KrankenG2192 G2560. 13GehetG4198 aberG1161 hin und lernetG3129, wasG5101 das istG2076: "Ich willG2309 BarmherzigkeitG1656 undG2532 nichtG3756 SchlachtopferG2378;" dennG1063 ich binG2064 nichtG3756 gekommenG2064, GerechteG1342 zu rufenG2564, sondernG235 SünderG268. 14DannG5119 kommenG4334 die JüngerG3101 des JohannesG2491 zu ihmG846 und sagenG3004: WarumG1302 fastenG3522 wirG2249 undG2532 die PharisäerG5330 oftG4183, deineG4675 JüngerG3101 aberG1161 fastenG3522 nichtG3756 ? 15UndG2532 JesusG2424 sprachG2036 zu ihnenG846: KönnenG3361 G1410 etwa die SöhneG5207 des BrautgemachsG3567 trauernG3996, so langeG1909 G3745 der BräutigamG3566 beiG3326 ihnenG846 istG2076 ? Es werdenG2064 aberG1161 TageG2250 kommenG2064, daG3752 der BräutigamG3566 vonG575 ihnenG846 weggenommenG522 sein wird, undG2532 dannG5119 werden sie fastenG3522. 16NiemandG3762 aberG1161 setztG1911 einen FlickenG1915 von neuemG46 TuchG4470 aufG1909 ein altesG3820 KleidG2440; dennG1063 das EingesetzteG4138 reißtG142 vonG575 dem KleideG2440 ab, undG2532 der RißG4978 wirdG1096 ärgerG5501. 17AuchG3761 tutG906 man nicht neuenG3501 WeinG3631 inG1519 alteG3820 SchläucheG779; sonstG1490 zerreißenG4486 die SchläucheG779, undG2532 der WeinG3631 wird verschüttetG1632, undG2532 die SchläucheG779 verderbenG622; sondernG235 man tutG906 neuenG3501 WeinG3631 inG1519 neueG2537 SchläucheG779, undG2532 beideG297 werden zusammen erhaltenG4933. 18Während er diesG5023 zu ihnenG846 redeteG2980, sieheG2400, da kamG2064 ein VorsteherG758 herein und huldigteG4352 ihmG846 und sprachG3004 G3754: MeineG3450 TochterG2364 ist eben jetztG737 verschiedenG5053; aberG235 kommG2064 und legeG2007 deineG4675 HandG5495 aufG1909 sieG846, undG2532 sie wird lebenG2198. 19UndG2532 JesusG2424 standG1453 auf und folgteG190 ihmG846, undG2532 seine JüngerG3101. 20UndG2532 sieheG2400, ein WeibG1135, das zwölfG1427 JahreG2094 blutflüssigG131 war, tratG4334 von hintenG3693 herzu und rührteG680 die QuasteG2899 seinesG846 KleidesG2440 an; 21dennG1063 sie sprachG3004 beiG1722 sich selbstG1438: WennG1437 ich nurG3440 seinG846 KleidG2440 anrühreG680, so werde ich geheiltG4982 werden. 22JesusG2424 aberG1161 wandteG1994 sich um, undG2532 als er sieG846 sahG1492, sprachG2036 er: Sei gutes MutesG2293, TochterG2364; deinG4675 GlaubeG4102 hat dichG4571 geheiltG4982. UndG2532 das WeibG1135 war geheiltG4982 vonG575 jenerG1565 StundeG5610 an. 23UndG2532 als JesusG2424 inG1519 das HausG3614 des VorstehersG758 kamG2064 undG2532 die PfeiferG834 undG2532 die lärmendeG2350 VolksmengeG3793 sahG1492, 24sprachG3004 erG846: GehetG402 fort, dennG1063 das MägdleinG2877 istG599 nichtG3756 gestorbenG599, sondernG235 es schläftG2518. UndG2532 sie verlachtenG2606 ihnG846. 25AlsG3753 aberG1161 die VolksmengeG3793 hinausgetriebenG1544 war, ging er hineinG1525 und ergriffG2902 sieG846 bei der HandG5495; undG2532 das MägdleinG2877 standG1453 auf. 26UndG2532 das GerüchtG5345 hiervonG3778 gingG1831 aus inG1519 jenesG1565 ganzeG3650 LandG1093. 27UndG2532 als JesusG2424 von dannenG1564 weitergingG3855, folgtenG190 ihmG846 zweiG1417 BlindeG5185, welche schrieenG2896 undG2532 sprachenG3004: ErbarmeG1653 dich unserG2248, SohnG5207 DavidsG1138! 28Als er aberG1161 inG1519 das HausG3614 gekommenG2064 war, tratenG4334 die BlindenG5185 zu ihmG846; undG2532 JesusG2424 sprichtG3004 zu ihnenG846: GlaubetG4100 ihr, daßG3754 ich diesesG5124 tunG4160 kannG1410 ? Sie sagenG3004 zu ihmG846: JaG3483, HerrG2962. 29DannG5119 rührteG680 er ihreG846 AugenG3788 an und sprachG3004: EuchG5213 gescheheG1096 nachG2596 euremG5216 GlaubenG4102. 30UndG2532 ihreG846 AugenG3788 wurden aufgetanG455; undG2532 JesusG2424 bedrohteG1690 sieG846 und sprachG3004: SehetG3708 zu, niemandG3367 erfahreG1097 es! 31Sie aberG1161 gingenG1831 ausG1310 und machten ihnG846 ruchbarG1310 inG1722 jenemG1565 ganzenG3650 LandeG1093. 32AlsG1161 sie aber weggingenG1831, sieheG2400, da brachtenG4374 sie einen stummenG2974 MenschenG444 zu ihmG846, der besessenG1139 war. 33UndG2532 als der DämonG1140 ausgetriebenG1544 war, redeteG2980 der StummeG2974. UndG2532 die VolksmengeG3793 verwunderteG2296 sich und sprachG3004 G3754: NiemalsG3763 ward es alsoG3779 inG1722 IsraelG2474 gesehenG5316. 34Die PharisäerG5330 aberG1161 sagtenG3004: Er treibtG1544 die DämonenG1140 ausG1544 durchG1722 den OberstenG758 der DämonenG1140. 35UndG2532 JesusG2424 zogG4013 umher durch alleG3956 StädteG4172 undG2532 DörferG2968 und lehrteG1321 inG1722 ihrenG846 SynagogenG4864 undG2532 predigteG2784 das EvangeliumG2098 des ReichesG932 undG2532 heilteG2323 jedeG3956 KrankheitG3554 undG2532 jedesG3956 GebrechenG3119. 36AlsG1161 er aber die VolksmengeG3793 sahG1492, wurde er innerlich bewegtG4697 überG4012 sieG846, weilG3754 sie erschöpftG1590 undG2532 verschmachtetG4496 warenG2258 wieG5616 SchafeG4263, die keinenG3361 HirtenG4166 habenG2192. 37DannG5119 sprichtG3004 er zu seinenG846 JüngernG3101: Die ErnteG2326 zwarG3303 ist großG4183, der ArbeiterG2040 aberG1161 sind wenigeG3641; 38bittetG1189 nunG3767 den HerrnG2962 der ErnteG2326, daßG3704 er ArbeiterG2040 aussendeG1544 inG1519 seineG846 ErnteG2326.
Jamieson Fausset Brown Bible Commentary 9 MATTHEW'S CALL AND FEAST. ( =
Mark 2:14-
Mark 2:17;
Luke 5:27-
Luke 5:32). (
Matt 9:9-
Matt 9:13)
And as Jesus passed forth from thence--that is, from the scene of the paralytic's cure in Capernaum, towards the shore of the Sea of Galilee, on which that town lay. Mark, as usual, pictures the scene more in detail, thus (
Mark 2:13): "And He went forth again by the seaside; and all the multitude resorted unto Him, and He taught them"--or, "kept teaching them." "And as He passed by"
he saw a man, named Matthew--the writer of this precious Gospel, who here, with singular modesty and brevity, relates the story of his own calling. In Mark and Luke he is called Levi, which seems to have been his family name. In their lists of the twelve apostles, however, Mark and Luke give him the name of Matthew, which seems to have been the name by which he was known as a disciple. While he himself sinks his family name, he is careful not to sink his occupation, the obnoxious associations with which he would place over against the grace that called him from it, and made him an apostle. (See on
Matt 10:3). Mark alone tells us (
Mark 2:14) that he was "the son of Alphćus"--the same, probably, with the father of James the Less. From this and other considerations it is pretty certain that he must at least have heard of our Lord before this meeting. Unnecessary doubts, even from an early period, have been raised about the identity of Levi and Matthew. No capable jury, with the evidence before them which we have in the Gospels, would hesitate in giving a unanimous verdict of identity.
sitting at the receipt of custom--as a publican, which Luke (
Luke 5:27) calls him. It means the place of receipt, the toll house or booth in which the collector sat. Being in this case by the seaside, it might be the ferry tax for the transit of persons and goods across the lake, which he collected. (See on
Matt 5:46).
and he saith unto him, Follow me--Witching words these, from the lips of Him who never employed them without giving them resistless efficacy in the hearts of those they were spoken to.
And he--"left all" (
Luke 5:28), "arose and followed him."
The Feast (
Matt 9:10-
Matt 9:13).
10 And it came to pass, as Jesus sat at meat in the house--The modesty of our Evangelist signally appears here. Luke says (
Luke 5:29) that "Levi made Him a great feast," or "reception," while Matthew merely says, "He sat at meat"; and Mark and Luke say that it was in Levi's "own house," while Matthew merely says, "He sat at meat in the house." Whether this feast was made now, or not till afterwards, is a point of some importance in the order of events, and not agreed among harmonists. The probability is that it did not take place till a considerable time afterwards. For Matthew, who ought surely to know what took place while his Lord was speaking at his own table, tells us that the visit of Jairus, the ruler of the synagogue, occurred at that moment (
Matt 9:18). But we know from Mark and Luke that this visit of Jairus did not take place till after our Lord's return, at a later period from the country of the Gadarenes. (See
Mark 5:21, &c., and
Luke 8:40, &c.). We conclude, therefore, that the feast was not made in the novelty of his discipleship, but after Matthew had had time to be somewhat established in the faith; when returning to Capernaum, his compassion for old friends, of his own calling and character, led him to gather them together that they might have an opportunity of hearing the gracious words which proceeded out of His Master's mouth, if haply they might experience a like change.
behold, many publicans and sinners--Luke says, "a great company" (
Luke 5:29) --came and sat down with him and his disciples. In all such cases the word rendered "sat" is "reclined," in allusion to the ancient mode of lying on couches at meals.
11 And when the Pharisees--"and scribes," add Mark and Luke (
Mark 2:6;
Luke 5:21).
saw it, they said--"murmured" or "muttered," says Luke (
Luke 5:30).
unto his disciples--not venturing to put their question to Jesus Himself.
Why eateth your Master with publicans and sinners?--(See on
Luke 15:2).
12 But when Jesus heard that, he said unto them--to the Pharisees and scribes; addressing Himself to them, though they had shrunk from addressing Him.
They that be whole need not a physician, but they that are sick--that is, "Ye deem yourselves whole; My mission, therefore, is not to you: The physician's business is with the sick; therefore eat I with publicans and sinners." Oh, what myriads of broken hearts, of sin-sick souls, have been bound up by this matchless saying!
13 But go ye and learn what that meaneth-- (
Hos 6:6),
I will have mercy, and not sacrifice--that is, the one rather than the other. "Sacrifice," the chief part of the ceremonial law, is here put for a religion of literal adherence to mere rules; while "mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowship with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with them as is necessary to their recovery, is to abuse it. This was what these pharisaical religionists did, and this is what our Lord here exposes.
for I am not come to call the righteous, but sinners to repentance--The italicized words are of doubtful authority here, and more than doubtful authority in
Mark 2:17; but in
Luke 5:32 they are undisputed. We have here just the former statement stripped of its figure. "The righteous" are the whole; "sinners," the sick. When Christ "called" the latter, as He did Matthew, and probably some of those publicans and sinners whom he had invited to meet Him, it was to heal them of their spiritual maladies, or save their souls: "The righteous," like those miserable self-satisfied Pharisees, "He sent empty away."
27 TWO BLIND MEN AND A DUMB DEMONIAC HEALED. (
Matt 9:27-
Matt 9:34)
And when Jesus departed thence, two blind men followed him--hearing, doubtless, as in a later case is expressed, "that Jesus passed by" (
Matt 20:30).
crying, and saying, Thou son of David, have mercy on us--It is remarkable that in the only other recorded case in which the blind applied to Jesus for their sight, and obtained it, they addressed Him, over and over again, by this one Messianic title, so well known--"Son of David" (
Matt 20:30). Can there be a doubt that their faith fastened on such great Messianic promises as this, "Then the eyes of the blind shall be opened," &c. (
Isa 35:5)? and if so, this appeal to Him, as the Consolation of Israel, to do His predicted office, would fall with great weight upon the ears of Jesus.
28 And when he was come into the house--To try their faith and patience, He seems to have made them no answer. But
the blind men came to Him--which, no doubt, was what He desired.
and Jesus saith unto them, Believe ye that I am able to do this? they said unto him, Yea, Lord--Doubtless our Lord's design was not only to put their faith to the test by this question, but to deepen it, to raise their expectation of a cure, and so prepare them to receive it; and the cordial acknowledgment, so touchingly simple, which they immediately made to Him of His power to heal them, shows how entirely that object was gained.
29 Then touched he their eyes, saying, According to your faith be it unto you--not, Receive a cure proportioned to your faith, but, Receive this cure as granted to your faith. Thus would they carry about with them, in their restored vision, a gracious seal of the faith which drew it from their compassionate Lord.
30 And their eyes were opened: and Jesus straitly charged them--The expression is very strong, denoting great earnestness.
31 But they, when they were departed, spread abroad his fame in all that country--(See on
Matt 8:4).
A Dumb Demoniac Healed (
Matt 9:32-
Matt 9:34).
32 As they went out, behold, they brought to him a dumb man possessed with a devil--"demonized." The dumbness was not natural, but was the effect of the possession.
33 And when the devil--demon.
was cast out, the dumb spake--The particulars in this case are not given; the object being simply to record the instantaneous restoration of the natural faculties on the removal of the malignant oppression of them, the form which the popular astonishment took, and the very different effect of it upon another class.
and the multitudes marvelled, saying, It was never so seen in Israel--referring, probably, not to this case only, but to all those miraculous displays of healing power which seemed to promise a new era in the history of Israel. Probably they meant by this language to indicate, as far as they thought it safe to do so, their inclination to regard Him as the promised Messiah.
34 But the Pharisees said, He casteth out devils through the prince of the devils--"the demons through the prince of the demons." This seems to be the first muttering of a theory of such miracles which soon became a fixed mode of calumniating them--a theory which would be ridiculous if it were not melancholy as an outburst of the darkest malignity. (See on
Matt 12:24, &c.).
35 THIRD GALILEAN CIRCUIT--MISSION OF THE TWELVE APOSTLES. (Mat. 9:35-10:5)
And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people--The italicized words are of more than doubtful authority here, and were probably introduced here from
Matt 4:23. The language here is so identical with that used in describing the first circuit (
Matt 4:23), that we may presume the work done on both occasions was much the same. It was just a further preparation of the soil, and a fresh sowing of the precious seed. (See on
Matt 4:23). To these fruitful journeyings of the Redeemer, "with healing in His wings," Peter no doubt alludes, when, in his address to the household of Cornelius, he spoke of "How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil: for God was with Him" (
Acts 10:38).
Jesus Compassionating the Multitudes, Asks Prayer for Help (
Matt 9:36-
Matt 9:38). He had now returned from His preaching and healing circuit, and the result, as at the close of the first one, was the gathering of a vast and motley multitude around Him. After a whole night spent in prayer, He had called His more immediate disciples, and from them had solemnly chosen the twelve; then, coming down from the mountain, on which this was transacted, to the multitudes that waited for Him below, He had addressed to them--as we take it--that discourse which bears so strong a resemblance to the Sermon on the Mount that many critics take it to be the same. (See on Luke 6:12-49; and
Matt 5:1, Introductory Remarks). Soon after this, it should seem, the multitudes still hanging on Him, Jesus is touched with their wretched and helpless condition, and acts as is now to be described.
36 But when he saw the multitudes, he was moved with compassion on them, because they fainted--This reading, however, has hardly any authority at all. The true reading doubtless is, "were harassed."
and were scattered abroad--rather, "lying about," "abandoned," or "neglected."
as sheep, having no shepherd--their pitiable condition as wearied under bodily fatigue, a vast disorganized mass, being but a faint picture of their wretchedness as the victims of pharisaic guidance; their souls uncared for, yet drawn after and hanging upon Him. This moved the Redeemer's compassion.
37 Then saith he unto his disciples, The harvest truly is plenteous--His eye doubtless rested immediately on the Jewish field, but this he saw widening into the vast field of "the world" (
Matt 13:38), teeming with souls having to be gathered to Him.
but the labourers--men divinely qualified and called to gather them in.
38 Pray ye therefore the Lord of the harvest--the great Lord and Proprietor of all. Compare
John 15:1, "I am the true vine, and My Father is the husbandman."
that he will send forth labourers into his harvest--The word properly means "thrust forth"; but this emphatic sense disappears in some places, as in
Matt 9:25, and
John 10:4 --"When He putteth forth His own sheep." (See on
Matt 4:1).