I. Video. Matthew Chapter 9 vs 18-38
A. Title. A Dead Girl and a Sick Woman – Jesus Heals the Blind and Mute – The Workers Are Few
B. Data: LuisetReneeandBill.
II. Thomas L. Constable., A. B., Th. M. Th. D.(Notes on Matthew).
All four of the Gospels are selective accounts of the life and work of Jesus Christ, whose “career was destined to change the history of the world more profoundly than that of any other single individual who ever lived.”
“The Gospels are the most important part of Holy Scripture because all that preceded them led up to them, and all that follows emerges from them. If the revelation of the Gospels were to be removed, the Old Testament would be an enigma, and the remainder of the New Testament would never have been written. These two parts of the Bible, comprising sixty-two of its sixty-six Books, derive their value from the four which we call the Gospels.”
Part of the synoptic problem is determining the sources that the Holy Spirit led the evangelists to use in producing their Gospels. There is internal evidence (within the individual Gospels themselves) that the writers used source materials as they wrote. The most obvious example of this is the Old Testament passages to which each one referred directly or indirectly.
Since Matthew and John were disciples of Jesus Christ, many of their statements represent eyewitness accounts of what happened. Likewise, Mark had close connections with Peter, and Luke was an intimate associate of Paul as well as a careful historian (Luke 1:1-4). Information that the writers obtained verbally (oral tradition) and in writing (documents) undoubtedly played a part in what they wrote. Perhaps the evangelists also received special revelations from God before and/or when they wrote their Gospels.
Some scholars have devoted much time and attention to the study of the other sources the evangelists may have used. They are the “source critics” and their work constitutes “source criticism.” Because source criticism and its development are so crucial to Gospel studies, a brief introduction to this subject follows.(in following article)/
III. Charles C. Ryrie. B.A., Th. M., Th. D., Ph. D.. Litt. D., (1925-2016).
Chapter 9 Notes.
9:20. “the fringe of His cloak.” Probably the fringes or tassels at the corners of Christ’s mantle. These were religious reminders to the wearer to observe their commandments (Num. 15:37-39; Ryrie note (15:37-41, Like “tying a string around the finger,” the “tassels” and “cord” of blue on the edges of their garments were to remind Israel to obey God’s commands).
Consider the following information:
Unger’s Bible Dictionary, Merrill F. Unger (Th. D., Ph. D.). page 277, dress. “Mantle or cloak,” a piece of cloth, nearly square, a sort of blanket or plaid. Moses commanded that there should be a fringe upon the four corners of this garment, together with a blue cord or ribband, to remind the people of the heavenly origin of his statutes (Matt 9:20, Lk 8:44).
The Moody Bible Commentary, Michael Vanlaningham, M. Div., Ph. D. Re 9:20. “The fringe of His cloak,” may have been the tassels that were worn on the four corners of one’s garments to remind a person of the Law (Nm 15:38-41, Dt 22:12). Re: Dt 22:12. Tassels were to be placed on the four corners of their garments, and while the explanation or reason is not stated here, it was earlier (Nm 15:37-41). The tassels were to serve as an object lesson to help the Israelites remember the Lord’s commandments wherever they went.
Tallit: What Is Tzitzit (and Tallit)?
Tallit: Did Yeshua (Jesus) Wear Tzitzit, the traditional Jewish Fringes?
9:27. “Son of David.” A title that linked Jesus to the messianic line (of 1:1).
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 (Part 2 of 2)
Two Women Healed, 9:18-26
As Jesus was discussing His answer to the question of the disciples of John, a ruler of the Jews came and, having done obeisance, petitioned Him to raise his daughter whom he declared to be already dead (cf. Mk 5:21-43; Lk 8:40-56). As Jesus followed him, a woman in the crowd, afflicted with an issue of blood for twelve years, touched the hem of His garment, believing that if she could but touch His garment, she would be made well. In Mark 5:30, Christ is recorded to have asked the question, “Who touched my clothes?” In response to the question, the woman identified herself. Matthew does not include these details but records the comforting words of Christ that her faith had made her whole.
The journey to the ruler’s house continued, and upon arrival, Jesus saw the musicians who had been hired to play the dirges, as was customary when a death occurred. He told them, however, “Give place: for the maid is not dead, but sleepeth” (Mt 9:24). They responded by laughing with unbelief. Jesus, having put the people out of the house, took the maid by the hand, and she was immediately restored. Because Jesus used a word for sleeping (Gr. katheudo) not customarily used in Scripture for death, some expositors believe that she was not actually dead, but merely in a stupor.52 Most commentators, however, believe that Christ was merely declaring to them that she was sleeping, in the sense that she would soon rise. Actually, her parents were correct that she was dead. The report of the miracle was given widespread notice and added to the fame of Christ, which would have involved a degree of deception if she were not actually dead.
Healing of Two Blind Men, 9:27-31
This account, found only in Matthew, records Christ’s encounter with two blind men who followed Him, saying, “Son of David, have mercy on us” (9:27). Apparently, because Jesus did not heal them immediately, the blind men followed Him into the house. Having thus tested them, Jesus asked if they believed He was able to heal. When they replied in the affirmative, He touched their eyes saying, “According to your faith be it unto you,” and they were healed. Although He told them not to tell anyone, they nevertheless spread abroad His fame. The prohibition of revealing that they had been healed was probably due to the fact that Jesus did not want to excite followers who would come to Him simply to be healed.
Another Demoniac Healed, 9:32-35
As the blind men were leaving with their newfound sight, a man was brought in, possessed of a demon and unable to talk. This account also is found only in Matthew. Christ, according to the record, immediately healed him so that he was able to speak, and as the multitudes watched, they marveled, saying that such miracles had never happened before in Israel. The Pharisees, however, continued to be unbelieving, accusing Him of casting out demons by Satan, the prince of demons. The account of this miracle is followed by a statement summarizing Christ’s ministry of teaching and preaching, accompanied by healing all who came to Him.
Compassion of Jesus for the Multitudes, 9:36-38
Although the miracles of Christ had attracted hundreds of followers, Jesus was all too aware of their spiritual needs. Their faith was superficial, and they were like sheep without a shepherd. His compassion for them moved Him to say to His disciples that they should pray for laborers, for the harvest was great and the laborers few. The great miracles He had performed, recorded in Matthew 8-9, were not accepted by many of the Jews, and growing evidence of unbelief is found in the chapters which follow. As Kelly observes, “The Lord is utterly rejected in chapter 11. And then chapter 12 gives the final pronouncing of the judgment on that generation… The consequence is that the Lord turns from the unbelieving race and introduces the kingdom of heaven, in connection with which He gives the parables in chapter 13.”
In what sense did Jesus introduce the kingdom of heaven at this point? Obviously, He had been talking about kingdom principles all through the gospel of Matthew. The change here relates to the kingdom in its mystery form, the kingdom as it will exist between the first and second comings of Christ, in contrast to the millennial kingdom, predicted in the Old Testament and to be fulfilled after His second advent.
It is important to remember that the activity of these verses show Jesus interacting with Jews, and not Gentiles.
Per the note of Charles Ryrie on 9:20, Gentiles would have known nothing about the significance of the “fringe of the cloak” of Jesus, or of its relationship to Numbers 15:37-41. Per the note of Ryrie on 9:27, neither would Gentiles have had any knowledge of the term,”Son of David,” in relation to Jesus as Messiah.
As the Gospel of Matthew relates to the offer of the Kingdom to Israel, Jesus was giving the Jews a glimpse of the Kingdom, which will be on earth (Matt 6:10, “thy kingdom come…to earth”), such as in relation to healing, Matt 9:18-35. See Isaiah 35: 5-6. (Ryrie note, The Kingdom and its Blessings), “physical healings will abound.”
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