The incident here recorded follows on the call of Matthew the publican. Our Lord had just appointed a member of an order usually regarded as hopelessly reprobate to be one of his apostles. It was natural that the publican's old associates should recognize this breaking down of old barriers, and flock to the feast which Matthew provided to welcome and honour his new Friend.
I. THE FACT. Jesus did eat and drink with men of questionable occupation, and even with those of notoriously bad character. He did not simply show himself kindly disposed towards such people. He associated with them. Many benevolent persons would wish them well, and-some would support homes and refuges for the most miserable and degraded among them. But the Church of Christ has been slow in following her Master's example in showing real brotherhood for people under a social ban. The conduct of Jesus was new to the world, and it has been but rarely followed. Here is the wonder of his brotherly nature. He will take the lowest to the priceless privilege of his friendship.
II. THE COMPLAINT. This conduct of our Lord was regarded as scandalous by the religious people of his day, as similar conduct on the part of any good man who was daring enough to attempt it would be regarded by the religious people of our own times. It was not really suspected that he enjoyed the bad atmosphere of low society, but he was charged with courting that society in order to win popularity. Ungenerous people cannot conceive of generous motives. To them the grandest act of self-sacrifice must have some sinister aim.
III. THE EXPLANATION. Jesus associated with persons of bad character in the hope of raising them. He compared himself to a physician who does not pay his visits to healthy people. The doctor on his rounds goes to some strange houses. If he were but a casual caller, his choice of associates might raise a scandal. But his work determines his action. Though he has to handle and study what is very repulsive, science and humane ends elevate his treatment of it, and keep this pure. Christ goes first where he is most needed. Not desert, not pleasure, but need, draws him. When he comes it is to heal. His purpose sanctifies his association with persons of loose character. His one aim is to do them good.
IV. THE JUSTIFICATION. The religious people who accused our Lord had formed a totally false conception of the service which was acceptable to God. Jesus answered them out of their own Bible. There they might have read that what God required was not ceremonial offerings, but kindness to our fellow-men - "mercy and not sacrifice." Thus he turns the tables. These very religious people, his accusers, are not pleasing God. They are very particular about formal observances, but they neglect the weightier matters of the Law. Christ is truly doing God's will by showing mercy. God is love, and Divine love is never so gratified as by the exercise of human charity. Therefore it is quite in accordance with his Father's will that Christ shall call the sinners. His mission is to them. Those people who think themselves righteous cannot have any blessing from Christ. The self-righteous hypocrite is really further from the kingdom of heaven than the publican and the sinner. - W.F.A.
A man sick of the palsy.
American Homiletical Review.
I. THE MISERABLE CONDITION OF A HUMAN BEING.
II. THE POWER AND LOVE OF JESUS.
III. THY JOYOUS CHANGE PRODUCED.
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I. OUR FAITH MAY BE EFFECTUAL IN SAVING OTHERS. The faith of the centurion obtained a cure for his servant. Such instances prove that, in all .eases, we may help on the salvation of our friends; that in some cases our faith may stand in the place of theirs. Another one's faith may do for an infant, a lunatic, for one who has an insurmountable obstacle m the way of coming to Christ. Apply this to the case of sponsors in infant baptism. We are related to God, and members one of another.
II. THE CONNECTION BETWEEN DISEASE AND SIN. Christ goes deeper than the outward evil, to that which is evil — sin. The consequence of sin often traced in suffering. The consequences of past deeds remain.
III. CHRIST THE RESTORER OF HEALTH AND THE FORGIVER OF SIN. We have no right to argue there was no repentance: he felt his need of Christ. Christ spoke to the suffering sinner; giving first that we may return to Him of His own. There may be s crowd of evil thoughts, doubts between you and your Saviour; let none of these hinder you.
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There are three views of the outward miracles of our Lord, one as marvels of power, as demonstrations of benevolence, as seeing in them a Divine correspondence between the things of nature and the things of the spirit; between the facts of the outer and inner world. Thus, the multiplied bread a visible image of heavenly nourishment.
I. IN THE TEXT PALSY STANDS FOR SPIRITUAL PROSTRATION AND INDIFFERENCE. Action and feeling are smitten; but not gone.
II. THE CONDITION OF THE CURE. This patient does hear, does believe, and is ready to obey. Let us never despair of another. "They brought him" — notice this neighbourly and vicarious kindness. There are instances when the sick man alone lacks force to arise. In the fulfilment of the necessary condition faith and action are joined, and the action expresses the faith. These persons not only believe abstractly in Christ's power; they brought their sick neighbour where He was. It was not an experiment with them, but the faith of confident expectation. On our way to cure we have no time for speculation, or curiosity; but to draw near with faith.
III. WHAT HE SAID TO THE SICK OF THE PALSY.
1. A title of endearment and an assurance of hope. Adaptation of Christ's treatment; he never administers rebuke to self-abasement.
2. The words reveal a deep insight into the relations of physical and moral evil. Pain, the result of sin; hence He removes disobedience, then discomfort.
IV. THE LOW INSTINCTS AND PREFERENCES OF THE NATURAL MAN CHAFE AT THIS DIVINE FRIENDLINESS. These scribes represent jealous and selfish human nature. This friendliness is too wise, deep, holy, for their low desires. The scribes watch for the chance of hostile criticism. Self-will demands to be saved after its own manner.
V. HERE THEN, IN THE CAVILS OF THESE SPECTATORS, THE DIVINE PHYSICIAN FINDS A NEW DISORDER MORE DEEPLY STRUCK THAN THE OTHER. His compassion; His patience. He changes the manner of His mercy, and is willing by any means to convince the people that He is Lord. All miracle is one, the cure of sick bodies and sick hearts.
VI. THE MULTITUDE GLORIFIED GOD. The intended result was reached.
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I. SIN — ITS RELATION TO THE BODY. Its sphere of action is in "high places; " mere matter cannot sin. It lives secretly in the soul, but works terribly in the body. As sin works outward through the body, punishment strikes the body on its way to the seat of sin. Here is one of God's grandest temples lying in ruins; and God incarnate comes to restore it. He came not to deliver the body from the temporal consequences of sin, but the man from its power here, and its presence hereafter.
II. SIN — ITS REMOVAL BY THE LORD.
1. It is by a free pardon that sin is removed and its eternal consequences averted. There is no other cure.
2. The Saviour to whom this needy man was brought has power to forgive sins. It is the acquired right of Him who bore the law's curse.
3. Christ has power to forgive on earth. While we are on this earth only.
4. The Son of Man hath power to forgive. The power lies in our brother's hands.
5. Christ the Saviour, in coming to a sinful man desires his safety hereafter, but also his happiness now — "Son, be of good cheer." Every man has his own way of seeking "good cheer"; some by money, lands, politics, war.
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1. In awakening the dormant powers of the palsied man.
2. In calming the perturbed soul — "Be of good cheer."
3. In healing both soul and body.
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I. THAT SIN IS GREAT EVIL.
II. THAT FAITH IS A GREAT BLESSING.
III. THAT CHRIST IS A GREAT SAVIOUR.
1. His knowledge. He knew the real need of the paralytic.
2. His authority. It is good to have been afflicted.
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Why does our Saviour begin with the pardon of sin?
1. To display His sovereignty.
2. To show that the soul is the principal care.
3. Perhaps the man suffered more from spiritual distress than from bodily pain.
4. It would seem to emit a ray of His glory, and prove a test to try the dispositions of the company.Here are several things worthy of notice: —
1. This cure was effected by a word.
2. He was ordered to return home. Christ did not seek His own glory.
3. Fix your eye on Jesus, the most prominent figure in the story.
4. How far the case of the paralytic resembles yours.
(1)Are you distressed in mind and body too?(2)Has Christ healed thy body and not thy soul?(3)Has he spoken peace to thy conscience, and is thy body still under the influence of disease?()
I. THE AFFLICTED SUFFERER BROUGHT TO THE SAVIOUR.II. THE RECEPTION GIVEN BY CHRIST.
1. Observe what it was that found its way to the heart of Christ. .Not his suffering, but faith.
2. Mark the peculiarity of the reception he gave to the paralyzed man — "Son, be of good cheer," etc.
III. THE CONTRADICTION OF SINNERS WHICH JESUS HAD TO ENDURE. "This man speaketh blasphemy."
IV. THE GREAT TRUTH TAUGHT US BY THIS NARRATIVE.
1. All men, till they come into saving contact with Christ, are carrying about with them two heavy burdens.
2. Christ has power to meet every case of accumulated guilt and heart-seated depravity.
3. What then is the nature of this blessing?
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1. The connection which subsists between the prevalence of sickness and the invasion of sin.2. Why it is not always the case that when sin is pardoned sickness is healed. Not for want of power on the part of our Lord. Also in the case of the palsied man it was necessary that He should give to the Jewish people a proof that He possessed the power He claimed; this not necessary now. Christ does even now sometimes heal where all human remedy has failed; but not always. Then the discipline of continued affliction is good, impatience is subdued. Also we have given an evidence of the power of the gospel, in the triumph of grace over nature.
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The Clergyman's Magazine.
1. The terrible state of the patient.2. The charity of his friends.
3. The compassion of Jesus, so ready and comprehensive.
4. The opposition of his enemies.
5. The patient, meek forbearance of our Lord.
6. The triumphant display of His Divine power.
7. Its effect upon the multitude, wonder, not repentance.
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One real case of bodily paralysis may help us to picture what above all things we ought to know, the state of our own inner life. I have seen this quoted from the medical records at Paris: — A man was attacked by a creeping paralysis; sight was the first to fail; soon after, hearing went; then, by degrees, taste, smell, touch, and the very power of motion. He could breathe, he could swallow, he could think, and, strange to say, he could speak; that was all; not the very slightest message from without could possibly, it seemed, reach his mind, nothing to tell him what was near, who was still alive; the world was utterly lost to him, and he all but lost to the world. At last, one day, an accident showed that one small place on one cheek had its feeling left. It seemed a revelation from heaven. By tracing letters on that place, his wife and children could speak to him, his dark dungeon-wall was pierced, his tongue had never lost its power, and once more he was a man among men. Strange this, and true; a parable too if we read it aright. The worst kind of paralysis, but, God be thanked, far the rarest of all, is that of the heart and conscience. There never was a man with no affections and no sense of right and wrong. But never must they be pronounced past cure. God alone knows our real state; there is always some tender spot in our nature, some sensitive place on which He can write in characters of love, and it may be some one's privilege to find it — the thought of a mother, of the days of childhood, of a little one who died, or whatever it be, God- can still use that as a means of cure.()
Not, "Be of good cheer, thy health is given thee," though that he had also; but " thy sins are forgiven thee." If a friend should come to a malefactor, on his way to the gallows, put a sweet posy in his hands, and bid him be of good cheer, smell on that; alas! this would bring little joy with it to the poor man's heart, who sees the place of execution before him. But if one came from his prince with a pardon, put it into his hand, and bade him be of good cheer; this, and this only, would cheer the poor man's heart, and fill it with a ravishment of joy. Truly, anything short of pardoning mercy is as inconsiderable towards pacifying a troubled conscience, as that posy in the dying prisoner's hand would be.()
ailment: — Sin is the well in which it springs, and perdition the sea to which it is flowing. When he looked on disease, he sees its beginning and its ending: his work is to cut short its course, ere it issue in the second death. He looks upward and downward: he will not confine his view to these symptoms which appear in the body, and pertain to time.()
Many Oriental houses have a court or quadrangle in front; the buildings which form the house occupy one or more of its sides. The internal part of such a house is often screened by a corridor below, having the various household officers behind it, and a gallery above, from which is the entrance to the family apartments. The gallery is roofed over, and its roof is about the same height as the roof of the house. Bearing this in mind we may account for what occurred in this way. The quadrangle was full of people; our Lord instructs them from the gallery: the Pharisees are in the family apartments adjoining the gallery; the friends of the sick man cannot enter the quadrangle from the street; or if this could be done, they cannot reach the corridor, from which there were steps leading to the gallery; they ascend, therefore, the stairs from the back or side of the house leading to the roof, and break open the roof or verandah which covered the gallery. The house-roof was used for a terrace, and was built of strong materials; the gallery-roof was of very slight construction, of the same character as the covered balcony.()
People
David, Jesus, John, MatthewPlaces
CapernaumTopics
Ate, Behold, Collectors, Dining, Disciples, Large, Lay, Lying, Matthew's, Meat, Notorious, Party, Pass, Places, Publicans, Reclining, Sat, Sinners, Table, Taking, Tax, Tax-farmers, Tax-gatherers, Tax-gathersOutline
1. Jesus heals a paralytic
9. calls Matthew from the receipt of custom;
10. eats with tax collectors and sinners;
14. defends his disciples for not fasting;
20. cures the sick woman;
23. raises Jairus' daughter from death;
27. gives sight to two blind men;
32. heals a mute man possessed of a demon;
36. and has compassion on the multitude.
Dictionary of Bible Themes
Matthew 9:10 4410 banquets
5699 guests
8447 hospitality, examples
Matthew 9:9-10
5503 rich, the
Matthew 9:9-13
4438 eating
6040 sinners
Matthew 9:9-14
5576 tax collectors
Matthew 9:10-11
5822 criticism, against believers
6109 alienation
7525 exclusiveness
Matthew 9:10-12
2042 Christ, justice of
5882 impartiality
Matthew 9:10-13
2027 Christ, grace and mercy
4476 meals
5381 law, letter and spirit
5888 inferiority
6668 grace, and Christ
7552 Pharisees, attitudes to Christ
Library
June 26. "When He Saw the Multitudes He was Moved" (Matt. Ix. 36).
"When He saw the multitudes He was moved" (Matt. ix. 36). He is able to be "touched with the feeling of our infirmities." The word "touched" expresses a great deal. It means that our troubles are His troubles, and that in all our afflictions He is afflicted. It is not a sympathy of sentiment, but a sympathy of suffering. There is much help in this for the tired heart. It is the foundation of His Priesthood, and God meant that it should be to us a source of unceasing consolation. Let us realize, more …
Rev. A. B. Simpson—Days of Heaven Upon Earth Christ's Encouragements
'Son, be of good cheer.'--MATT. ix. 2. This word of encouragement, which exhorts to both cheerfulness and courage, is often upon Christ's lips. It is only once employed in the Gospels by any other than He. If we throw together the various instances in which He thus speaks, we may get a somewhat striking view of the hindrances to such a temper of bold, buoyant cheerfulness which the world presents, and of the means for securing it which Christ provides. But before I consider these individually, let …
Alexander Maclaren—Expositions of Holy Scripture
A Christlike Judgment of Men
'But when He saw the multitudes, He was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd.' --MATT. ix. 36. In the course of our Lord's wandering life of teaching and healing, there had naturally gathered around Him a large number of persons who followed Him from place to place, and we have here cast into a symbol the impression produced upon Him by their outward condition. That is to say, He sees them lying there weary, and footsore, and …
Alexander Maclaren—Expositions of Holy Scripture
Soul-Healing First: Body-Healing Second
'That ye may know that the Son of Man hath power on earth to forgive sins (then saith He to the sick of the palsy), Arise, take up thy bed, and go unto thine house.'--MATT. ix. 6. The great example of our Lord's teaching in the Sermon on the Mount is followed, in this and the preceding chapter, by a similar collection of His works of healing. These are divided into three groups, each consisting of three members. This miracle is the last of the second triad, of which the other two members are the …
Alexander Maclaren—Expositions of Holy Scripture
The Touch of Faith and the Touch of Christ
'While He spake these things unto them, behold, there came a certain ruler, and worshipped Him, saying, My daughter is even now dead: but come and lay Thy hand upon her, and she shall live. 19. And Jesus arose, and followed him, and so did His disciples. 20. And, behold, a woman, which was diseased with an issue of blood twelve years, came behind Him, and touched the hem of His garment: 21. For she said within herself, If I may but touch His garment, I shall be whole. 22. But Jesus turned Him about, …
Alexander Maclaren—Expositions of Holy Scripture
The Call of Matthew
'And as Jesus passed forth from thence, He saw a man, named Matthew, sitting at the receipt of custom: and He saith unto him, Follow Me. And he arose, and followed Him. 10. And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with Him and His disciples. 11. And when the Pharisees saw it, they said unto His disciples, Why eateth your Master with publicans and sinners? 12. But when Jesus heard that, He said unto them, They that be whole need not …
Alexander Maclaren—Expositions of Holy Scripture
The Compassion of Jesus
THIS is said of Christ Jesus several times in the New Testament. The original word is a very remarkable one. It is not found in classic Greek. It is not found in the Septuagint. The fact is, it was a word coined by the evangelists themselves. They did not find one in the whole Greek language that suited their purpose, and therefore they had to make one. It is expressive of the deepest emotion; a striving of the bowels--a yearning of the innermost nature with pity. As the dictionaries tell us-- Ex …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 60: 1914
Eleventh Day for More Labourers
WHAT TO PRAY.--For more Labourers "Pray ye the Lord of the harvest, that He send forth labourers into His harvest."--MATT. ix. 38. What a remarkable call of the Lord Jesus for help from His disciples in getting the need supplied. What an honour put upon prayer. What a proof that God wants prayer and will hear it. Pray for labourers, for all students in theological seminaries, training homes, Bible institutes, that they may not go, unless He fits them and sends them forth; that our churches may …
Andrew Murray—The Ministry of Intercession
Dread of Ridicule.
24th Sunday after Trinity. S. Matt. ix. 24. "And they laughed Him to scorn." INTRODUCTION.--"All that will live godly in Christ Jesus shall suffer persecution" (2 Tim. iii. 12.) This is what S. Paul says. This is what everyone of you must make up your mind to, if you intend to live godly lives, and, moreover, to live in Christ. Do you know what that meant to the early Christians? It meant that if they were going to be firm in their faith, live up to their profession, and eschew evil, they should …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent
Evil Thoughts.
19th Sunday after Trinity. S. Matt. ix. 4. "Wherefore think ye evil in your hearts?" INTRODUCTION.--Thoughts are only thoughts! who is to beheld accountable for them? They are clouds blown about by fancy, taking various shapes. God is not so hard as to judge us for our thoughts; He will try us by what we have done, not by what we have dreamed. No garden is without weeds; there are tares in every cornfield. Who speak thus? Is it those who are conscientious and scrupulous to drive away evil thoughts? …
S. Baring-Gould—The Village Pulpit, Volume II. Trinity to Advent
Civilized Barbarism (Preached for the Bishop of London's Fund, at St. John's Church, Notting Hill, June 1866. )
ST. MATTHEW ix. 12. They that be whole need not a physician, but they that are sick. I have been honoured by an invitation to preach on behalf of the Bishop of London's Fund for providing for the spiritual wants of this metropolis. By the bishop, and a large number of landowners, employers of labour, and others who were aware of the increasing heathendom of the richest and happiest city of the world, it was agreed that, if possible, a million sterling should be raised during the next ten years, …
Charles Kingsley—The Water of Life and Other Sermons
The Physician's Calling (Preached at Whitehall for St. George's Hospital. )
ST. MATTHEW ix. 35. And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people. The Gospels speak of disease and death in a very simple and human tone. They regard them in theory, as all are forced to regard them in fact, as sore and sad evils. The Gospels never speak of disease or death as necessities; never as the will of God. It is Satan, not God, who binds the woman with …
Charles Kingsley—The Water of Life and Other Sermons
Of the Words Themselves in General.
We come now to the words themselves, wherein Christ asserts that he is, 1, "the way;" 2, "the truth;" 3, "the life;" and, 4, "that no man cometh to the Father but by him." In them we learn these two things in general. First, The misery of wretched man by nature. This cannot be in a few words expressed. These words will point out those particulars thereof, which we will but mention. 1. That he is born an enemy to, and living at a distance from God, by virtue of the curse of the broken covenant of …
John Brown (of Wamphray)—Christ The Way, The Truth, and The Life
Christ
IF NOT GOD--NOT GOOD BY I. M. HALDEMAN, D.D. "Why callest thou me good? there is none good but one, that is God" (Matthew 9:17). THE world has accepted Jesus Christ as a good man. The evidences of his goodness are manifold. He was full of compassion. He never looked upon the people as a crowd. He never thought of them as a mass. He saw them always as individuals. His heart went out to them. All his impulses were to pity them, sympathize with, and help them. He went among them. He entered into …
I. M. Haldeman—Christ, Christianity and the Bible
Concerted Prayer
"A tourist, in climbing an Alpine summit, finds himself tied by a strong rope to his trusty guide, and to three of his fellow-tourists. As they skirt a perilous precipice he cannot pray, Lord, hold up my goings in a safe path, that my footsteps slip not, but as to my guide and companions, they must look out for themselves.' The only proper prayer in such a case is, Lord, hold up our goings in a safe path; for if one slips all of us may perish.'"--H. Clay Trumbull The pious Quesnel says that "God …
Edward M. Bounds—The Essentials of Prayer
Combination Illustrated.
To illustrate our method of combination, let us take Section 36, which is a fitting together of the following passages, namely: 9 And as Jesus passed by from thence, he saw a man, called Matthew, sitting at the place of toll: and he saith unto him, Follow me. And he arose, and followed him.--Matt. ix. 9. 13 And he went forth again by the sea side; and all the multitude resorted unto him, and he taught them. 14 And as he passed by, he saw Levi the son of Alphæus sitting at the place of toll, …
J. W. McGarvey—The Four-Fold Gospel
The Call of Matthew.
(at or Near Capernaum.) ^A Matt. IX. 9; ^B Mark II. 13, 14; ^C Luke V. 27, 28. ^c 27 And after these thingsa [after the healing of the paralytic] he went forth, ^a again by the seaside [i. e., he left Capernaum, and sought the shore of the sea, which formed a convenient auditorium for him, and which was hence a favorite scene for his teaching]; and all the multitude resorted unto him, and he taught them. 14 And as he ^a Jesus passed by from thence, he saw ^c and beheld ^a a man, ^c a publican, named …
J. W. McGarvey—The Four-Fold Gospel
Matthew's Feast. Discourse on Fasting.
(Capernaum.) ^A Matt. IX. 10-17; ^B Mark II. 15-22; ^C Luke V. 29-39. ^c 29 And Levi [another name for the apostle Matthew] made him a great feast in his house: ^b 15 And it came to pass, that he was sitting { ^a as he sat} at meat in the { ^b his} ^a house, ^c and there was a great multitude of publicans [Matthew had invited his old friends] and of others ^b and ^a behold, many publicans and sinners came and sat down with Jesus and his disciples. ^b for there were many, ^c that were sitting at meat …
J. W. McGarvey—The Four-Fold Gospel
Jairus' Daughter and the Invalid Woman.
(Capernaum, Same Day as Last.) ^A Matt. IX. 18-26; ^B Mark V. 22-43; ^C Luke VIII. 41-56. ^c 41 And ^a 18 While he spake these things unto them [while he talked about fasting at Matthew's table], behold, there came, { ^b cometh} ^c a man named Jairus, { ^b Jairus by name;} ^c and he was a ruler { ^b one of the rulers} of the synagogue [He was one of the board of elders which governed the synagogue at Capernaum. These elders were not necessarily old men--Matt. xix. 16-22; Luke xviii. 18-23], and seeing …
J. W. McGarvey—The Four-Fold Gospel
Jesus Heals a Paralytic at Capernaum.
^A Matt. IX. 2-8; ^B Mark II. 1-12; ^C Luke V. 17-26. ^c 17 And it came to pass on one of those days, ^b when he entered again into Capernaum after some days, ^c that he was teaching; ^b it was noised that he was in the house. [Luke uses the general expression "those days," referring to the early portion of our Lord's ministry in Galilee. Mark says, "some days," which implies the lapse of a considerable interval. The healing of the leper created such excitement that for some time, several weeks, …
J. W. McGarvey—The Four-Fold Gospel
Lix. Healing Blind Men and a Dumb Demoniac.
(Probably Capernaum.) ^A Matt. IX. 27-34. ^a 27 And as Jesus passed by from thence [If construed strictly, this phrase means, as he departed from Jairus' house. But the phrase is indefinite], two blind men followed him, crying out, and saying, Have mercy on us, thou son of David. [This, among the Jews, was a common and thoroughly recognized name for the expected Messiah.] 28 And when he was come into the house [possibly Peter's. But the place is not important. The house is mentioned to show that …
J. W. McGarvey—The Four-Fold Gospel
Third Circuit of Galilee. The Twelve Instructed and Sent Forth.
^A Matt. IX. 35-38; X. 1, 5-42; XI. 1; ^B Mark VI. 6-13; ^C Luke IX. 1-6. ^b 6 And he ^a Jesus ^b went about ^a all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner sickness and all manner of sickness. [In the first circuit of Galilee some of the twelve accompanied Jesus as disciples (see [3]Section XXXIII.); in the second the twelve were with him as apostles; in the third they, too, are sent forth as evangelists to supplement …
J. W. McGarvey—The Four-Fold Gospel
The Return to Capernaum - Concerning the Forgiveness of Sins - the Healing of the Paralysed
It is a remarkable instance of the reserve of the Gospel-narratives, that of the second journey of Jesus in Galilee no other special event is recorded than the healing of the leper. And it seems also to indicate, that this one miracle had been so selected for a special purpose. But if, as we have suggested, after the Unknown Feast,' the activity of Jesus assumed a new and what, for want of a better name, may be called an anti-Judaic character, we can perceive the reason of it. The healing of leprosy …
Alfred Edersheim—The Life and Times of Jesus the Messiah
The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter
THERE seems remarkable correspondence between the two miracles which Jesus had wrought on leaving Capernaum and those which He did on His return. In one sense they are complementary to each other. The stilling of the storm and the healing of the demonised were manifestations of the absolute power inherent in Christ; the recovery of the woman and the raising of Jairus' daughter, evidence of the absolute efficacy of faith. The unlikeliness of dominion over the storm, and of command over a legion of …
Alfred Edersheim—The Life and Times of Jesus the Messiah
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