Wherefore think ye evil in your hearts? Thought-reading may be made a plaything, and it may be developed into a science. It is a commonplace faculty which every one possesses, in greater or less degree, and which every one more or less efficiently cultivates by the practice and experience of life. The mother reads the thought of her child; the wife the thought of her husband; and the friend often guesses, as we say, the thought of his friend. This ordinary power our Lord possessed, and the faces and movements of his disciples must often have suggested to him what was in their minds. This, however, may not be felt to explain all the instances that are recorded, and we may well assume that our Lord had a Divine power of thought-reading, and it included not only the thought, but also the tone and character and quality of the thought. Here our Lord reproves the spirit of the thought rather than the thought; the suspicious temper, which prefers to light upon an evil explanation rather than a good one, and assumes that every one must mean to do the bad thing. The apostle makes a special point of "charity" that it "thinketh no evil." And the sin is so common that a familiar proverb has been fashioned to warn us against it, "Honi sol qui real y pense" - "Evil be to him who evil thinks." The loving, trustful temper will ensure kindly thoughts, and the suggestion of good motives wherever possible.

I. THINKING EVIL AS AS ACT. It is an act that Jesus here reproves. These scribes heard words which were strange to them, and found a claim made which they could not understand. What, then, should they have done? Plainly they should have taken the matter into quiet consideration; gathered up what might help to explain it, and formed a careful and wise judgment. What did they do? Thought too quickly; let bias and prejudice guide thought; encouraged the evil suggestion that came; allowed themselves to feel pleasure in the assumption of bad motives. When a judgment has to be made of persons or of motives, it should never be made hurriedly; because at first we seldom can get into consideration the entire circle of grounds on which a judgment should be based. It is the easiest thing to "think evil;" it may be the right thing to "think good." If these scribes had thought more, they might have thought good.

II. THINKING EVIL AS A HABIT. This it readily grows to become. This involves distortion of the mental faculties. The soul sees through coloured glasses, and never sees the truth. Suspicion becomes a mood of mind; and with those who have fixed this habit, no man's character is safe. - R.T.

This narrative is remarkable,

1. Because it is evident that while our Lord forgave the sick man's sins for his own sake, He healed his disease for the sake of those who stood by.

2. Because our Lord claims the power of forgiving sins, not because He is the Son of God, but because He is the Son of Man.

3. It is one of the very rare instances in which a miracle seems to have been performed for the purpose of convincing unbelief. What is this forgiveness? It must be the same thing as human forgiveness. "Forgive us our trespasses, as we forgive them that trespass against us." It therefore cannot mean the remission of punishment. Forgiveness is reconciliation; the offence is no longer allowed to stand between the parties. When God forgives He receives us back to His favour. It is free, full, and outruns our repentance. But He does not destroy the consequences of sin; the punishment remains. But it entirely changes the character of the punishment. What we regarded as the blow of an angry Ruler, becomes the chastisement of a kind Father. Our Lord claims the power of forgiving sins, not because He is the Son of God, but because He is the Son of Man. Why does our Lord thus describe Himself? We are accustomed to think that the pardon of sin is a power possessed by God alone. When Christ calls Himself the Son of Man, He is displaying before our eyes a pattern of what we ought to be, and of powers we ought to possess. Were we perfect beings, the power of forgiving sins would be ours. The ministry of reconciliation is committed to man. The forgiveness of sins is the reconciliation of the sinner to God; people of great personal holiness have the power of reconciling sinners to God. This may fall short of the power to forgive; but it is because the holiest man falls short of the measure of Christ. We may now see why our Lord accepted the challenge of unbelief. He cured the man to show the bystanders that they ought to have like power. It was man, not God, who had made the way of forgiveness hard. Love raised the life that self-righteous scorn had trampled down.

(J. P. Wright, M. A.)

Christ here addressed the soul of the man first; sometimes His first attention was given to the body. From the indiscriminate order of Christ's procedure in this matter, we like to see how body and soul are equally dear to God. The power which is given to Christ upon earth to forgive sins.

1. There is a beautiful justice in the fact that He who purchased the pardon, at such an untold price of suffering, should be the one to whom it is permitted to have the joy of giving it.

2. At the moment when our blessed Lord said these words the apostles were all standing by; and He did His own work, in His own solitude, to His own glory.

3. In these words "on earth "I read the blessed promise that so long as this earth shall last, more and more wicked though it may grow, He will never leave this earth while it is an earth, but will be always here to do His forgiving work.

(J. Vaughan, M. A.)

I. As THE GREAT WANT OF MAN.

II. AS THE PECULIAR ACHIEVEMENT OF CHRIST.

III. As THE PRIMARY OFFER OF THE GOSPEL.

(J. A. Seiss, D. D.)

1. The force of the name " Son of Man," implying

(1)Divine origin.

(2)Representative of manhood. Not the Son of the Jew, or carpenter.

(3)Brotherhood.

(4)Manlike sympathy.

2. His grand prerogative — "power on earth to forgive sins.":Forgiveness is His own right by virtue of His

(1)Sacrifice;

(2)Intercession (Acts 5:31).

3. The great blessing — "forgiveness." "The soul might have been healed and the body untouched; but the paralysis, both moral and physical, was removed.

(1)Forgiveness is obtainable "on earth."

(2)Many realized it now.

(J. Harris.)

"There have been two men in the world," says St. Paul: "the fallen Adam, with his infantile and undeveloped perfections; and the Christ, with His full and complete humanity." All other men are fragments; He is the "Entire and perfect Chrysolite." "Aristotle is but the rubbish of an Adam," and Adam is but the dim outline sketch of a Jesus. And between the two there have been none. The one Man as God meant Him, the type of man, the perfect humanity, the realized ideal, the home of all the powers of manhood.

(Dr. Maclaren.)

The Oriental frequently spreads a mat upon the ground and sleeps in the open air. In the morning he rolls up his mat, and carries it away.

(A. Cart, M. A.)

The Rev. H. Wilkins, Cheltenham, in " Good Cause for Good Cheer," writes: "It is no general statement, but a personal assurance of the forgiveness of sins. Looking with His own keen glance of love into the sick man's eyes, He says: 'Thy sins be forgiven thee.' The general truth of the pardon of sins is not enough for us, we want a personal forgiveness. One day when Martin Luther was almost overwhelmed with despair in his cell at Erfurth, an old monk tried to comfort him by repeating the article of the Apostles' Creed, 'I believe in the forgiveness of sins.' Luther often repeated the same words. 'Ah!' said the good old monk, 'it is not enough to believe in the forgiveness of David's sins or Peter's sins; this the devils believe. God's command is to believe that our own sins are forgiven.' This was the assurance that Jesus gave here. He knew this man's life-history; He knew, probably, that there was a close connection between his suffering and his sin; but whatever his sins were, they were frankly forgiven."

David, Jesus, John, MatthewCapernaumDeparted, Got, Home, Risen, Rose1. 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.

Matthew 9:1-8

     2012   Christ, authority
     6654   forgiveness, Christ's ministry

Matthew 9:2-7

     6040   sinners
     7552   Pharisees, attitudes to Christ

Matthew 9:2-8

     5162   lameness
     5285   cures
     7464   teachers of the law

Matthew 9:4-8

     5030   knowledge, of Christ

Matthew 9:6-7

     1418   miracles, responses

Matthew 9:6-8

     5962   surprises

Matthew 9:7-8

     8624   worship, reasons

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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