I. Video. Matthew Chapter 9 vs 1-17 (1 of 2)
A. Title. Jesus Heals a Paralytic – The Calling of Matthew – Jesus Questioned About Fasting
B. Data: LuisetReneeandBill.
II. Dr. Thomas L. Constable., A. B., Th. M. Th. D.
Notes On Matthew.
The Synoptic Problem.
The synoptic problem is intrinsic to all study of the Gospels, especially the first three. The word synoptic comes from two Greek words, syn and opsesthai, meaning, “to see together.” Essentially the synoptic problem involves all the difficulties that arise because of the similarities and differences between the Gospel accounts. Matthew, Mark, and Luke have received the title “Synoptic Gospels” because they present the life and ministry of Jesus Christ similarly. The content and purpose of John’s Gospel are sufficiently distinct to put it in a class by itself. It is not one of the so-called Synoptic Gospels.
III.Charles C. Ryrie. B.A.,,Th. M., Th. D., Ph. D.. Litt. D., (1925-2016).
Chapter 9 Notes.
9:1. “your sins are forgiven.”This may indicate that the man’s sickness was the direct result of sin. Some Jews speculated that such was always the case, but see Phil 2:30 and John 9:2
9:5. It is obviously easier to say, “Your sins are forgiven,” since the validity of the statement can not be tested so easily as saying, “Get up.” By making the statement, Christ was asserting a prerogative of God, who alone can forgive sins.
9:14. “Sinners” were those whose daily occupations rendered them ceremonially unclean and not, In pharaisac eyes, to be associated with.
9:16-17. The old and the new can not be combined. (See Lk 5:37).
IV. John F. Walvoord. A.B., M.A. Th. B., Th.M., Th. D., D.D., Litt. D. (1910-2002).
John F. Walvoord, https://www.thriftbooks.com/a/john-f-walvoord/203232/
(1910-2012) long-time president of Dallas Theological Seminary, was one of the most prominent evangelical scholars of his generation. He is considered perhaps the world’s foremost interpreter of biblical prophecy.
The Authority Of The King To Forgive Sin
Healing of the Paralyzed Man, and His forgiveness
After being rejected by the people of Gadara, Jesus returned by boat to the other side of the lake to Capernaum. There, a man, paralyzed and lying on a bed, or couch, was brought to Him (cf. Mk 2:3-12; Lk 5:18-26). Recognizing the faith of his friends who had brought him, Jesus first said, “Son, be of good cheer; thy sins be forgiven thee” (Mt 9:2). This was done deliberately by Jesus, knowing the unbelief of the scribes who were watching and who, in their hearts, thought that He committed blasphemy.
Replying to the unspoken objection, Jesus posed the question as to whether it was easier to say, “Thy sins be forgiven thee,” or to say, “Arise and walk.” Obviously, merely to say either was easy. In the case of forgiveness of sins, there would be no way to demonstrate whether it had been accomplished, but to say, “Arise and walk,” would have the testimony of immediate healing. To demonstrate His power to do both, however, Jesus then said to the man, “Arise, take up thy bed, and go unto thine house” (9:6). Before them all, the man arose from his sick bed, taking up the portable couch on which he was lying, and departed as the multitude marveled. This miracle closes the second group of three, demonstrating Christ’s control over nature, the demon world, and His power both to heal disease and to forgive sin.
Call of Matthew, 9:9-17
Before introducing the third group of miracles, Matthew records briefly his own call to the ministry (cf. Mk 2:14; Lk 5:27-29). In the parallel accounts in Mark and Luke, he is called Levi; but here, he refers to himself as Matthew. As an official in the tax office, he left his lucrative position in order to follow Christ. This tax office, located at Capernaum, probably had the responsibility of collecting taxes from those who were on the caravan route from Damascus to the East, which passed through Capernaum. As a tax collector, he probably knew Greek well, which qualified him for writing this gospel in the Greek language.
The incident which followed, according to Luke 5:29, was a feast, which Matthew held in his own house for Jesus. It possibly was Matthew’s way of introducing Jesus to his fellow tax collectors. To eat with publicans or tax collectors, however, was frowned upon by the Pharisees, who considered tax collectors as the enemies of their people and as those who were compromising morally. As W. H. Griffith Thomas notes, “A tax-gatherer was one who elicited intense animosity on the part of the Jews who strongly opposed this work of Roman domination.”The Pharisees, complaining to the disciples, drew from Jesus the reply, “They that [are] whole need not a physician, but they that are sick” (Mt 9:12). He then decited to them Hosea 6:6, which brings out that God prefers mercy to sacrifice, a point mentioned only by Matthew. In the process, Jesus declared, “I am not come to call the righteous, but sinners to repentance” (Mt 9:13).
Objections were also raised by the disciples of John, who, perceiving Jesus attending a feast such as this, wanted to know why the disciples of Jesus did not fast like the Pharisees. To them, Jesus replied that it is unfitting to mourn during a wedding feast, implying that this was not the time in Christ’s ministry to mourn. He prophesied, however, that the time would come when the Bridegroom would be taken away and they then could fast. In this, He anticipated His own death and ascension into heaven.
This attempt to apply the standards of the Pharisees to the new dispensation, which Jesus was introducing, was, in His words, like adding new cloth to an old garment or putting new wine into old wineskins. The Pharisees’ religion, including its fasting, was quite inadequate for what lay ahead, whether it be the dispensation of the church or the dispensation of the kingdom. As Ironside expresses it, “He had not come to add something to the legal dispensation but to supersede it with that which was entirely new… The new wine of grace was not to be poured into the skin-bottles of legality.”
V. Parting Thought.
Consider the following words from the third paragraph above. The conversation clearly is between Jesus and Jews. Gentiles would have had no knowledge of the prophecy of Hosea.
“He then decited to them Hosea 6:6, which brings out that God prefers mercy to sacrifice, a point mentioned only by Matthew. In the process, Jesus declared, “I am not come to call the righteous, but sinners to repentance” (Mt 9:13).”
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