An exposition of The Gospel According to Matthew
by David L. Cooper, Th.M., Ph.D., Litt. D.
Installment nine

AS WE HAVE ALREADY SEEN, Matthew is not chronological, as a rule, in his arrangement of the material which he presents to prove that Jesus of Nazareth was and is the Hebrew Messiah. He is topical. He therefore selected certain outstanding miracles which the Lord performed and brought them together within the compass of two chapters--8 and 9--and presented these as the credentials of the King of the Jews which attest His claims to the messianic office. In this exposition I shall not attempt therefore to show the chronological order of the events of this chapter, which is presented by both Mark and Luke.

Verse 1 of chapter 9 belongs to chapter 8 and tells of our Lord's return from His trip to the east side of the Sea of Galilee and of His coming back to His own city, Capernaum. Jesus was born in Bethlehem, reared in Nazareth, and, after He began His active ministry, He made Capernaum His headquarters. "His own city," therefore, in this connection was in all probability Capernaum.

In verses 2-8 we have a record of one of the outstanding miracles of our Lord--the healing of the paralytic who was brought on a bed to Jesus while He was in a certain home teaching the multitudes who thronged the place. Upon seeing their faith, Jesus said to the man sick of the palsy, "Son, be of good cheer; thy sins are forgiven" (vs. 2).

Jesus saw the faith of the man and that of his friends who were bearing him. Faith always manifests itself in action--whenever there is an opportunity for it to act. By faith Daniel closed the mouths of the lions. There was no opportunity for him to act, but simply to trust. Nevertheless it was pure faith. By faith Abraham and Sarah were empowered to become the parents of Isaac, the child of promise. Their bodies were as good as dead but by faith they received power to conceive seed. There was no opportunity for faith to act in this case. By faith women received their dead back to life (Heb. 11:35). There was no opportunity for faith to act. All these could do was to trust. But whenever there is an opportunity for faith to act it always asserts itself in obedience to the will of God--whenever the Lord has spoken on a definite subject. In the case before us these people knew that Jesus was present in the house. They believed that He was compassionate and that He could heal the man if He chose to do so. The circumstances lead us to believe that all, the sick man and those assisting him, had faith.

The Lord Jesus had power to forgive sins upon earth. Hence when He spoke, saying that He had forgiven the man's sins, they were forgiven.

The carping scribes who were present immediately charged Jesus with blasphemy. They doubtless thought so, for they considered Him simply as a man. They knew that God alone could forgive sins. His stating that the man's sins were forgiven either implied that He was God who had the power to forgive or that He was a blasphemer. Since these scribes considered Him as a mere man, they naturally charged him with blasphemy.

In reply the Lord asked them, "Wherefore think ye evil in your hearts?" Then He added, "For which is easier, to say, Thy sins are forgiven; or to say, Arise, and walk?" But in order that they might understand that He had authority on earth to forgive sins, He said to the sick man, "Arise, and take up thy bed, and go unto thy house." To pronounce the man forgiven and to command him to pick up his bed, arise, and walk are expressions equal to each other--because the Lord Jesus is the one who uttered them.

When the man was thus miraculously restored to soundness of body, he arose and departed as Jesus commanded. Then a great fear came upon all who were present, and they glorified God who had granted such authority to men--to the Lord Jesus Christ, who was the God-man. By this miracle He showed that He had power in both the spiritual realm, to forgive sins, and in the physical realm, to heal the body.

We next come to the call of Matthew, the tax-gatherer, and the entertainment which he extended to the Lord and to his disciples, the record of which is found in verses 9-17.

In the parallel accounts (Mark 2:14-22; Luke 5:27-38), Matthew is simply called Levi and is designated as a tax gatherer. In the first record of the Gospel Levi is given the name of Matthew, to whom the first Gospel is attributed. Our author, without hesitation, mentions his name and his form of vocation prior to his call to the apostolic mission. Matthew's name appears in each of the lists of the Apostles.

As soon as the Lord called him to leave his regular occupation and to follow Him, he did so (Matt. 9:9). It is doubtless true that Matthew was a tax gatherer for the Roman government in Capernaum where Jesus had His headquarters. This being true, he had an excellent opportunity to become thoroughly acquainted with the Lord Jesus and with His work and objectives. He therefore considered it a high honor and privilege to be called into the work of the Master. Let each one of us, regardless of our occupation, be ready for the Lord to call us into any definite, specific work for Him; and may we, like Matthew, answer the call should it come, leaving all to follow Him. When we do so, may we realize that no man having put His hand to the plow and looking back is fit for the kingdom of God.

In verses 10-13 we have an account of a feast which Matthew set and to which he invited Jesus and the disciples. Some think that as soon as Matthew received his call, he set this feast. Other scholars are of the opinion that he made it at a later time. The latter position seems to be the correct one. While Jesus and His disciples were seated at the meal, many tax gatherers and sinners came and sat down with them. It seems from verse 11 that they were partaking of the meal with Jesus and the others; for the Pharisees, upon seeing this, asked the Lord's disciples, "Why eateth your Teacher with the publicans and sinners?" When Jesus heard their question, he said, "They that are whole have no need of a physician, but they that are sick. But go ye and learn what this meaneth, I desire mercy, and not sacrifice: for I came not to call the righteous, but sinners." Our Lord associated with sinners, not because He loved their evil deeds and took pleasure in their practices, but because He wished to reach their hearts, give them the truth, and save their souls. The Pharisees in their blindness were unable to see behind appearances and to recognize the spiritual work of our Lord. As a matter-of-fact, the unregenerated heart, especially one that is steeped in tradition, is unable to recognize in the least degree spiritual realities.

It seems that while they were partaking of this great feast, certain of John's disciples came to Jesus and asked Him, "Why do we and the Pharisees fast oft, but thy disciples fast not?" Our Lord answered this question in the words recorded in verses 15-17 of this passage. He illustrated the truth which He wished to teach by the parable of a wedding. While the bridegroom is present, the guests feast sumptuously. After the festivities are over, they fast--in comparison with their feasting during his presence. Again He illustrated the point by stating that a new piece of cloth is not sewed on an old garment; neither is new wine put into old wineskins. In the event that either of these things is done, the old garment is rent and the old wineskins are burst. The latter situation becomes worse than the former. The lesson to be taught was that it was inconsistent for those who were with the Lord, the bridegroom, to fast while He was present with them. But, said He, ". . . the days will come, when the bridegroom shall be taken away from them, and then will they fast." This was ample justification for His partaking of a feast with those who were hungering and thirsting after truth and righteousness. The suggestion made regarding His leaving and the development of a changed situation led to His use of the two parables, regarding the rent garment and the old wineskin. When the time should come for the change which would inevitably occur at His departure, there would be a necessity for having new things. The old ceremonial system of the law was insufficient to hold or contain the things of the new order--the coming Christian Dispensation--which would be in the power of the Spirit and would transcend the limits of ceremonialism and legalism.

While our Lord was speaking these things to the multitude, a ruler entered the house and worshiped Jesus, stating that his daughter was at that time dead, but he implored Him to come and restore her to life. The Lord immediately arose and began to follow the man. So did His disciples. As they were going on the way, a woman who had been plagued with an issue of blood for twelve years came behind Him and touched the border of His garment. Immediately power went forth from Him and restored her to perfect health. At this point the Lord turned around and said to her, "Daughter, be of good cheer; thy faith has made thee whole." She was made whole from that hour. Her faith had made her whole--her faith in Jesus as the one who was able to perform the miracle of healing. In the Gospel Records our Lord constantly emphasized that the blessings of God can be procured only by faith. The fact of her touching His garment did not bring the desired result. The faith that lay behind the action was the thing which the Lord honored, as He does on all occasions. Those who come to God must believe two things: first, that He is; and that He is a rewarder of those who seek after Him. This woman was of that character. Hence her faith made her whole.

In verses 23-26 we have the account of our Lord's reaching the ruler's home where his little daughter lay a corpse. The flute players and the multitudes were making a great tumult. Upon arriving He said, "Give place: for the damsel is not dead, but sleepeth." At this remark they laughed Him to scorn. Being unmindful of their ridicule, He entered the house, after the multitude had been put forth, and took the damsel by the hand. She immediately arose to life.

Such a miracle as this astounded the people, "And the fame hereof went forth into all that land." From this we see that our Lord is the Master of life and death. He has the keys of death and of hades. He will give life to the dead in Christ when He comes for His saints, which event may occur at any moment. Are we ready for that great event?

In verses 27-31 we have a record of our Lord's restoring sight to two blind men. As He was leaving the ruler's house where He had restored his daughter to life, He was traveling along the way. These men began following Him and crying, "Have mercy on us," and addressing Him as "son of David," a messianic designation. Evidently they had heard from others that Jesus was present. They knew enough about Him to realize that He was able to perform miracles. This belief doubtless caused them to identify Him as the Messiah for whom the nation was looking. When He entered into a house the blind men followed Him and spoke to Him. In reply the Lord said, "Believe ye that I am able to do this?" Instantly they affirmed their faith in His ability to restore their sight saying, "Yea, Lord." Then He touched their eyes and said, "According to your faith be it done unto you." Instantly their eyes were opened. Then He sternly charged them not to make the miracle known. Nevertheless, they went forth and spread abroad his fame throughout all the countryside. We are not to believe that they willfully disobeyed His instructions, but that through great joy they told what He had done for them. Thus again we see our Lord performing His miracles within the realm of the physical.

The final miracle of this chapter is recorded in verses 32-34. In this paragraph we have the account of our Lord casting out a demon from a man who had been unable to speak. Doubtless this incapacity was due to the influence and the power of the demon. As the multitudes observed the man and heard him speak, all marveled saying, "It was never so seen in Israel." The unprejudiced, unsophisticated multitudes could recognize the power of God in the mighty miracles wrought, but the Pharisees who were standing by, through their prejudice and hatred, were unable to detect the presence and power of God in the miracle wrought. Hence they, in blasphemy said, "By the prince of the demons casteth he out demons." It is not said in this record that they blasphemed, but this is what the Lord called blasphemy against the Son of man (Mark 3:28-30). To all truth seekers it was evident that our Lord was performing His miracles by the power of God. There are none so blind as those who will not see.

In verse 55 we have a record of our Lord's going throughout the country, through cities and villages, "teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness." The sight of the suffering and the sin which was in evidence on every hand touched His compassionate heart; because the people were as sheep scattered abroad without any shepherd. Being able to see the real spiritual situation, the Lord Jesus then said very solemnly to His disciples, "The harvest indeed is plenteous, but the laborers are few. Pray ye therefore the Lord of the harvest, that he send forth laborers into his harvest." God is interested in the salvation of every man. Christ tasted death for every man. Our Lord invited all who are weary and who are heavy-laden to come to Him and find rest. But people cannot know the spiritual facts and realities as they are unless someone proclaims the truth to them. Recognizing these general principles our Lord said to the disciples that they should pray the Lord of the harvest--God the Father--to send laborers into His harvest. Every real, true laborer who has entered into the harvest has done so because some faithful person who realized the spiritual need prayed earnestly to the Lord of the harvest to send laborers into the fields, which are white unto harvest. 0 that we might see the spiritual realities and recognize the days in which we are living! Let us, dear friends, be much in prayer in imploring the Lord of the harvest to send laborers that men may turn from darkness to light and from the power of Satan unto God.