Author: drthomasclothier

²⁷ And as Jesus passed on from there, two blind men followed him, crying aloud, and “Have mercy on us, Son of David.” ²⁸ When he entered the house, the blind men came to him, and Jesus said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.” ²⁹ Then he touched their eyes, saying, “According to your faith be it done to you.” ³⁰ And their eyes were opened. And Jesus sternly warned them, “See that no one knows about it.” ³¹ But they went away and spread his fame through all that district.” (Matthew 9:27–31 (ESV)

Matthew groups together nine stories containing ten specific miracles in chapters 8–9. There are three miracles in 8:1–17, teaching on true discipleship (8:18–22), and then three more miracles (8:23–9:8). This is followed by Jesus’ teaching on true discipleship (9:9–17), and finally three more miracle stories; one of which includes two miracles (9:18–33). Today, we examine the healing to two blind men.

Following the healing of Jairus’ daughter and the ill woman (vs. 18-26), Matthew chronicled Jesus’ healing of two blind men. Jesus had left Jairus’ home. It was then that two blind men followed Him. They were continually and actively crying out (κράζω; krazo) or screaming at the Lord. They were continually and actively saying, ““Have mercy on us, Son of David.”

The title Son of David is a Messianic one. These men were acknowledging, presumably because of what they heard about Jesus and His healings, that He was Immanuel or God incarnate. The pled for mercy (ἐλεέω; eleeo) or kindness for they were needy.

“Son of David” was the title of the Messiah, but in most expectations the Messiah was a political or military figure rather than a healer. But these blind men understand a connection between healing and Jesus’ identity that was not part of Jewish tradition. God ruled over blindness and sight (Ex 4:11; Prov. 20:12) and could answer prophets’ prayers to remove and restore human sight (2 Kings 6:18–20),” explains commentator Craig Keener.  

When Jesus entered an unidentified house, the blind men followed. How they were able to know exactly where Jesus was is not explained. However they were able to find Jesus. Their persistence evidenced their faith in the deity of Christ.

Jesus asked both men, “Do you believe that I am able to do this” Jesus’ question focused not on their faith in His willingness to heal but rather His ability to heal. In other words, did they believe that He was the incarnate God who could restore their sight?

The men’s response indicated they did believe Jesus to be God. “They said to him, “Yes, Lord.” The word Lord (κύριος; kurios) means sovereign God. Matthew recorded that Jesus touched their eyes and said, “According to your faith be it done to you.” Immediately, they were able to see. Jesus’ touch displayed His sympathetic kindness.

Jesus then said, ““See that no one knows about it.” ³¹ But they went away and spread his fame through all that district.” Why did Jesus say this?

“In spite of Jesus’ warning to tell no one about this event, His fame continued to spread throughout the region (cf. v. 26; 12:16). His warning was probably given to keep multitudes from thronging to Him merely for the purpose of physical healing. While Jesus did heal many from physical diseases, His miracles were for the purpose of authenticating His claims. Jesus came primarily for spiritual healing, not physical healing,” explains the Bible Knowledge Commentary.

More to follow on Jesus’ ability to heal; not only in the past, but also in the present. Have a blessed day in the Lord.

Soli deo Gloria!

²⁰ “And behold, a woman who had suffered from a discharge of blood for twelve years came up behind him and touched the fringe of his garment, ²¹ for she said to herself, “If I only touch his garment, I will be made well.” ²² Jesus turned, and seeing her he said, “Take heart, daughter; your faith has made you well.” And instantly the woman was made well.” (Matthew 9:20–22 (ESV)

Matthew interjects in the narrative of Jesus healing Jairus’ daughter, the Lord’s encounter with an ill woman. The incident occurred in between Jesus’ departure to Jarius’ home and His ultimate arrival that resulted in Him raising the ruler’s daughter from the dead. The Gospels of Mark and Luke provided a parallel account (Mark 5:25-34; Luke 8:43-48) regarding Jesus and a desperate woman.

The woman, who is unidentified, suffered from a discharge of blood (αἱμορροέω; haimorroeo). This refers to an internal hemorrhage causing her to consistently bleed. While no age is given to her, she had suffered from this condition for twelve years. Adding insult to injury, Mark 5:25 indicates that she had spent time and money with physicians only to find herself poorer and sicker.

“This woman’s affliction not only was serious physically but also left her permanently unclean for ceremonial reasons (cf. Lev. 15:25–27). This meant she would have been shunned by all, including her own family, and excluded from both synagogue and temple,” explains Dr. John MacArthur.

She reasoned that if she but touched the hem of Jesus’ garment, she would be healed. In other words, Jesus would deliverer her from her affliction. She did, and He did.

“In the ancient world, people had superstitious ideas about powerful men; their power was supposed to reside in their hair, their saliva, and their clothes. Their mere touch could bring deliverance or calamity. All she wanted was a touch, so she could gain that healing power,” explains commentator Daniel M. Doriani.

Jesus turned and seeing her said, ““Take heart, daughter; your faith has made you well.” And instantly the woman was made well.”

Jesus told her that it was not a magic garment that healed her, but rather her faith in Christ. He commanded her to not be afraid of Him. She was in a right relationship with Him; both physically and spiritually.

“The form of the Greek verb translated “has made you well,” which can also be rendered “has made you whole,” indicates that her healing was complete. It is the same Greek word often translated “to save” (Matt. 9:22) and is the normal NT word for saving from sin, which strongly suggests that the woman’s faith also led to spiritual salvation,” states Dr. MacArthur.

Faith in Christ provides deliverance not only from the penalty of sin, but also the power and eventually the presence of sin. As important as her physical healing was, it was most important that she was spiritually whole. Jesus ultimately heals the entire individual.

Soli deo Gloria!

¹⁸ “While he was saying these things to them, behold, a ruler came in and knelt before him, saying, “My daughter has just died, but come and lay your hand on her, and she will live.” ¹⁹ And Jesus rose and followed him, with his disciples. ²³ And when Jesus came to the ruler’s house and saw the flute players and the crowd making a commotion, ²⁴ he said, “Go away, for the girl is not dead but sleeping.” And they laughed at him. ²⁵ But when the crowd had been put outside, he went in and took her by the hand, and the girl arose. ²⁶ And the report of this went through all that district.” (Matthew 9:18-19, 23–26 ESV)

When Jesus arrived at Jarius’ house, He saw flute players and a crowd making a commotion. Flute players (αὐλητής; auletes) were professional minstrels hired as mourners. The crowd was also making a commotion (θορυβέω; thorybeo). There was loud screaming and wailing. Vs. 25 says they were in the ruler’s house for after Jesus spoke to them, they were put outside.

.” In Mark’s account, Jesus permitted only Peter, James and John to follow Him (Mark 5:37). He also told Jairus to not fear but only believe (vs. 36). “Scripture never explains why these men were sometimes allowed to witness things that the other disciples were excluded from (cf. 9:2; 14:33), but the trio did constitute an inner circle within the Twelve,” explains Dr. John MacArthur.

Jesus said to the professional mourners and the crowd, ““Go away, for the girl is not dead but sleeping.” This was a figurative expression, Jesus meant that the girl was not dead in the normal sense, because her condition was only temporary. He would reverse it (John 11:11–14; Acts 7:60; 13:36; 1 Cor. 11:30; 15:6, 18, 20, 51; 1 Thess. 4:13–14).

“Jesus was not saying that her death was a misdiagnosis. This was a prophecy that she would live again. He made a similar comment about Lazarus’s death (John 11:11)—and then had to explain to the disciples that he was speaking metaphorically (John 11:14). Sleep is a designation for death in the NT (cf. 1 Cor. 11:30; 15:51; 1 Thess. 5:10),” states Dr. MacArthur.

The crowd laughed at Jesus. What a mockery of unbelief. What a contrast to the synagogue ruler who explicitly trusted Jesus to bring his daughter back to life.

After the crowd had been put outside the house, Jesus went in, took her by the hand and the girl came back to life. She arose.

What a parallel to our spiritual death prior to Jesus raising us to new life in Him. New life in Christ alone is by grace alone through God-given faith alone to the glory of God alone according to Scripture alone.

“And you were dead in the trespasses and sins ² in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience— ³ among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind. ⁴ But God, being rich in mercy, because of the great love with which he loved us, ⁵ even when we were dead in our trespasses, made us alive together with Christ—by grace you have been saved—” (Ephesians 2:1–5 (ESV)

A father’s despair gave way to widespread news of what Jesus had done (Matt. 9:26). This is comparable to when a sinner is converted. They share with anyone the good news of the Gospel of Jesus Christ and their new life in Christ. There will be some who will mock. Others will think it fine for the individual in question, but not for them. Still others will be convicted of their sin and will also trust in Jesus Christ to raise them from spiritual death. They come to know the joy of God’s gracious salvation.

In which category are you? May you have a blessed day in Christ.

Soli deo Gloria!

¹⁸ “While he was saying these things to them, behold, a ruler came in and knelt before him, saying, “My daughter has just died, but come and lay your hand on her, and she will live.” ¹⁹ And Jesus rose and followed him, with his disciples. ²³ And when Jesus came to the ruler’s house and saw the flute players and the crowd making a commotion, ²⁴ he said, “Go away, for the girl is not dead but sleeping.” And they laughed at him. ²⁵ But when the crowd had been put outside, he went in and took her by the hand, and the girl arose. ²⁶ And the report of this went through all that district.” (Matthew 9:18-19, 23–26 ESV)

Matthew groups together nine stories containing ten specific miracles in chapters 8–9. There are three miracles in 8:1–17, teaching on true discipleship (8:18–22), and then three more miracles (8:23–9:8). This is followed by Jesus’ teaching on true discipleship (9:9–17), and finally three more miracle stories; one of which includes two miracles (9:18–33). Today, we examine the raising of a girl from the dead.

In the midst of Jesus’ discussion with John the Baptist’s disciples, and the Pharisees (Mark 2:18-22; Luke 5:33-39), a ruler came and knelt before Him. Ruler (ἄρχων; archon) refers to either a judge who makes decisions on the basis of law, a military commander, or even a king. Matthew does not provide any further information about this individual.

Mark states that the ruler’s name was Jairus. He was one of the rulers of the synagogue (Mark 5:21-24). Luke also affirms this (Luke 5:41).

However, by kneeling before Jesus, the ruler was deferring to Jesus’ authority. This parallels Matthew’s account of the healing of the centurion’s servant (Matt. 8:5-13). To kneel (προσκυνέω; proskyneo) means to bow down and worship a deity.

The ruler was acknowledging Jesus was God and able to raise the dead. The ruler displayed this faith and trust by saying, “My daughter has just died, but come and lay your hand on her, and she will live.”  Luke states that the girl was about twelve years old and the man’s only daughter (Luke 8:40-42).

Both Mark and Luke indicate that the girl was close to death when the ruler appeared to Jesus, but that she had died before Jesus arrived at the house (Mark 5:35; Luke 8:49). The tone of the text is of a desperate man seeking a miracle from God. He seeks such a miracle from Jesus. He affirms that if Jesus were to lay His hand on her, his daughter would live again.

“Matthew’s parallel account has Jairus saying that his daughter was already dead when he met Jesus (Matt. 9:18), but that is likely due to Matthew’s preference for shorter accounts of the events in Jesus’ life. For brevity’s sake, he reports in Jairus’ first encounter with Jesus what was ultimately true of the girl, namely, that she died before our Lord could get to her (see Mark 5:35),” explains Dr. R. C. Sproul.

Jesus immediately got up and followed the man to his house. Both Mark and Luke refer to a great crowd following Jesus (Mark 5:24; Luke 9:42).

“As we see in our text, Jesus went with Jairus straightaway to address the need. This shows our Savior’s remarkable compassion. Even though a large and surely noisy crowd surrounded Him, Jesus still had time to address the needs of one man. We can be confident that He hears our individual needs even though millions cry out to Him,” writes Dr. Sproul.

For what pressing need are you crying out to the Lord Jesus Christ today? Know that He hears and He cares.

Soli deo Gloria!

¹⁶ “No one puts a piece of unshrunk cloth on an old garment, for the patch tears away from the garment, and a worse tear is made. ¹⁷ Neither is new wine put into old wineskins. If it is, the skins burst and the wine is spilled and the skins are destroyed. But new wine is put into fresh wineskins, and so both are preserved.” (Matthew 9:16–17 (ESV)

In the midst of His discussion with the disciples of John and the Pharisees about fasting (Mark 2:18-20; Luke 5:33-35), Jesus introduced a parable concerning old and new wineskins (Mark 2:21-22; Luke 5:36-39). What, if anything, did this illustration have to do with fasting?

“The use of bottles made from the skins of animals is very ancient. Water or wine bottles were frequently made from animal skins (Joshua 9:4, 13; Judges 4:19; 1 Samuel 1:24; 10:3; 2 Samuel 16:1; Nehemiah 5:18; Job 32:19; Psalms 119:83; Mark 2:22; Luke 5:37). Such leather vessels are still popular among the Bedouin for their durability, portability, and accessibility since they are mostly pastoral nomads and animal herding is their main occupation,” explains commentator James M. Freeman in his book Manners and Customs of the Bible.

“In our text-verse and its parallels, allusion is made to this use of skins. When the skin is green, it stretches with the fermentation of the liquid and retains its integrity. But when it becomes old and dry, the fermentation of the new wine soon causes the skin to burst. This expression is still used today to mean that it is often difficult, if not impossible, to put new things into old ways.”

Jesus was comparing His incarnation as the fulfillment of the Old Testament prophecies and covenants. His birth, life, substitutionary death on the cross and bodily resurrection from the dead was the content and the fulfillment of the Gospel. Old rituals and the ceremonial fasting’s by John the Baptist, his disciples and the Pharisees in order to be acceptable to God had nothing to do with the New Covenant Gospel of Jesus Christ.

“Jesus responded by pointing out that there was a right time for fasting to accompany repentance, but His earthly ministry was not that occasion (Luke 5:34–35). If an old garment needs patching, one does not simply sew a new, unshrunk piece of cloth over the whole. The new patch would shrink once the mended garment was washed, and it would tear away from the older cloth, damaging it (Luke 5:36). The point is that one cannot patch the new onto the old. Jesus came not to maintain everything about the old covenant but to create a new structure for God’s people,” explains Dr. R. C. Sproul.

“One cannot put new wine into old wineskins. Old wineskins, made from animal hides, have been stretched almost to their bursting point and are brittle. New wine continues to ferment, releasing gases as it does so. If new wine were put into old wineskins, the fermentation would cause the old wineskins to rupture, and the wine would pour out and be lost. The point is that Jesus does a new work, and only a new covenant can accommodate it (Luke 5:37).”

“Some things, such as God’s moral law, are the same under the old and new covenants. Other elements of the old covenant, such as the ceremonial law of sacrifices and certain rituals, pass away (e.g., Eph. 2:15). Jesus brings something genuinely new to God’s people,” concludes Dr. Sproul.

The image of a wedding, new wineskins and new wine all describe the initiation of the New Covenant through the person and work of Jesus Christ. Rather than patching up the inadequacies of Old Testament righteousness in Judaism, Jesus offered an imputed and eternal righteousness by grace alone, through faith alone, in Christ alone. While this kingdom theology was present and prophesied in the Old Testament, it had been obscured by the Jews self-righteous religion. The two were as incompatible as old and new wineskins.

Are you endeavoring to achieve acceptance by God through your old wineskin of self-righteousness? You cannot attach Jesus to that works based, self-righteous system; although many try. True righteousness is from God and in the person and work of Jesus Christ, alone. It is accessible by God given faith alone (Rom. 3:21-26; Gal. 2:15-16; Eph. 2:8-9).

Soli deo Gloria!

¹⁴ “Then the disciples of John came to him, saying, “Why do we and the Pharisees fast, but your disciples do not fast?” ¹⁵ And Jesus said to them, “Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast.” (Matthew 9:14–15 (ESV)

The Adult Bible Fellowship (ABF) my wife and I attend at our church is presently studying Ecclesiastes. We just recently examined Ecclesiastes 3.  

“Ecclesiastes 3:1–8 stands as one of the most familiar texts of Scripture in modern culture even outside the church, for this passage was famously adapted by the rock group The Byrds in 1965 as the hit single “Turn! Turn! Turn!” The focus of the passage is the idea that in God’s created order, there is a proper time for all sorts of things, from birth to death to mourning to dancing to war to peace and so on. The implication of the text is that living wisely entails discerning the proper time for every activity,” explains one commentator.

In today’s text from Matthew’s Gospel, the people who asked Jesus a question about fasting were the disciples of John. Mark indicates it was only unidentified people who posed the question, without any indication they were either John’s disciples or the disciples of the Pharisees. Luke implicitly refers to the Pharisees and their scribes (Mark 2:18-20; Luke 5:30-32).

What is consistent in all three Synoptic Gospels is the question about fasting and prayer. The disciples of John the Baptist and the Pharisees often fasted and prayed. They wondered why Jesus’ disciples did not? Jesus spoke about the importance of, and qualifications for, fasting (Matt. 6:16-18). Fasting was to be done secretly and not with a gloomy facial expression. How would either of these two people groups know if Jesus and His disciples fasted, or did not fast, according to Jesus’ instructions?

Jesus responded by saying, ““Can you make wedding guests fast while the bridegroom is with them? ³⁵ The days will come when the bridegroom is taken away from them, and then they will fast in those days.”

Jesus responded metaphorically, as He often did, to His critics. He compared Himself and His disciples respectively to a bridegroom and wedding guests. While He was with them, it was a time for celebration. There was too much joy for fasting. He would leave soon enough, which would bring a time for fasting and prayer following His departure. During that time, often filled with sorrow and despair, there would be plenty of opportunities for fasting and prayer.

“Wisdom consists not only in doing the right thing but also in doing it at the right time. Often, knowing the right time to do something is the most difficult thing. The only way to attain sufficient wisdom to do the right thing at the right time is through careful study of the wisdom given in God’s Word, accompanied by prayer that He will help us understand its teaching,” concludes Dr. R. C. Sproul.

Have a blessed day in the Lord.

Soli deo Gloria!

¹⁴ “Then the disciples of John came to him, saying, “Why do we and the Pharisees fast, but your disciples do not fast?” ¹⁵ And Jesus said to them, “Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast.” (Matthew 9:14–15 (ESV)

It is wise for us to compare Mark and Luke’s account of this incident with Matthew’s. While there are similarities, there are also distinctive differences.

¹⁸ “Now John’s disciples and the Pharisees were fasting. And people came and said to him, “Why do John’s disciples and the disciples of the Pharisees fast, but your disciples do not fast?” ¹⁹ And Jesus said to them, “Can the wedding guests fast while the bridegroom is with them? As long as they have the bridegroom with them, they cannot fast. ²⁰ The days will come when the bridegroom is taken away from them, and then they will fast in that day.” (Mark 2:18–20 (ESV)

³³ “And they said to him, “The disciples of John fast often and offer prayers, and so do the disciples of the Pharisees, but yours eat and drink.” ³⁴ And Jesus said to them, “Can you make wedding guests fast while the bridegroom is with them? ³⁵ The days will come when the bridegroom is taken away from them, and then they will fast in those days.” (Luke 5:33–35 (ESV)

 In Matthew’s text, the people who asked Jesus a question about fasting were the disciples of John. Mark indicates it was only people who posed the question, without any indication they were John’s disciples of the disciples of the Pharisees. Luke implicitly refers to the Pharisees and their scribes as the questionaries (Luke 5:30-32).

There is no contradiction in these three narratives. Evidently, there were Pharisees present when John’s disciples came and these two groups comprised the people who asked Jesus about fasting. Mark’s Gospel indicates that the people in question were fasting when they asked the question.  

What is consistent in all three Synoptic Gospels is the question about fasting and prayer. The disciples of John the Baptist and the Pharisees often fasted and prayed. They wondered why Jesus’ disciples did not. This inquiry is significant occurred just after Jesus and His disciples attended a feast hosted by Matthew (Matt. 9:10-13). This could either be a question of condemnation or accusation regarding the holiness, or lack thereof, of both Jesus and His disciples.  Jesus spoke about the importance of, and qualifications for fasting (Matt. 6:16-18). Fasting was to be done secretly and not with a gloomy facial expression. How would either of these two people groups know if Jesus and His disciples fasted, or did not fast, according to Jesus’ instructions?

The implication in the texts is that a hypocritical standard for the discipline of fasting, and perhaps prayer (Luke 18:9-14) had become normal. The issue may have been about self-righteousness posturing and not about repentance and communion with God; which are the respective goals for prayer and fasting.

What was Jesus’ response? This will be studied tomorrow. Until then, take time to evaluate your own fasting and prayer disciplines. Are these practices done for personal and private worship and edification? Or, are they done for public display and self-exaltation, violating Jesus’ instructions?

Have a blessed day in the Lord.

Soli deo Gloria!

¹⁰ “And as Jesus reclined at table in the house, behold, many tax collectors and sinners came and were reclining with Jesus and his disciples. ¹¹ And when the Pharisees saw this, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” ¹² But when he heard it, he said, “Those who are well have no need of a physician, but those who are sick. ¹³ Go and learn what this means: ‘I desire mercy, and not sacrifice.’ For I came not to call the righteous, but sinners.” (Matthew 9:10–13 (ESV)

Following Jesus’ conversion and call of Matthew (Matt. 9:9; Mark 2:13-14; Luke 5:27-28), the new disciple hosted a meal in his house (Mark 2:15; Luke 5:29). Luke describes the gathering as a great feast (Luke 5:29). It included a large company of tax collectors and sinners (Mark 2:15; Luke 5:29).

The religious leaders grumbled at Jesus’ disciples. They said, ““Why does your teacher eat with tax collectors and sinners?” It is interesting that the Pharisees did not directly come to Jesus. The religious leaders are not interested in information as they are in making an accusation.

“Consorting with outcasts on any level—even merely speaking to them—was bad enough. Eating and drinking with them implied a level of friendship that was abhorrent to the Pharisees (cf. Luke 7:34; 15:2; 19:7),” explains Dr. John MacArthur.

What was Jesus’ reaction to the Pharisees’ criticism? How did He respond to such an obvious cultural faux pas, which is a significant or embarrassing error or mistake? The Pharisees reasoned that Jesus could not truly be a godly teacher, or a righteous man, since He associated with sinners.

Jesus said three things to the religious leaders. First, He replied, ““Those who are well have no need of a physician, but those who are sick.” It is often more difficult to share the Gospel with successful, morally upright and religious people than it is with addicts, the poor and diseased. Why? It is because the latter can at least understand they need help and assistance while the former, at least on the surface, believe themselves to be self-sufficient. The irony is that both people groups need Christ’s imputed righteousness before God the Father.

Second, Jesus said, “Go and learn what this means: ‘I desire mercy, and not sacrifice.’” What Jesus wants is for people to be compassionate to other people and not just concerned about religious rituals.

Third, Jesus replied, “For I came not to call the righteous, but sinners.” Jesus’ mission was to invite sinners unto salvation. Salvation is not for the self-righteous because they are convinced they do not need a Savior.

“In the parallel passage, Luke 5:32, sinners are called “to repentance.” The repentant person—the one who recognizes he is a sinner and who turns from his sin—is the object of Jesus’ call. The person who is sinful but thinks he is righteous refuses to acknowledge his need to repent of his sin,” states Dr. MacArthur.

“Samuel Rutherford once said that you and I are “at the worst” sinners, and sinners are “nothing to Christ.” The reason that sinners are “nothing” to Christ is because He came specifically to call sinners to Himself, to heal us of our spiritual “disease,” to work in us that which is pleasing to Himself. No matter how dark our sins may be, we know that Jesus really is able to wash us whiter than snow,” concludes Dr. R. C. Sproul.

Thank you, Lord, for your salvation.

Soli deo Gloria!