Mateus 9
A.T. Robertson · Citado em PreceptAustin
Mateus 9
Robertson adds "These when put out by Jesus, “laughed him to scorn” (kategelōn]), in a sort of loud and repeated (imperfect) guffaw of scorn. Jesus overcame all this repellent environment." (Matthew 9 Commentary) John MacArthur makes an insightful comment "That their weeping could so quickly turn to laughter, even mocking laughter, betrayed the fact that their mourning was a paid act and did not reflect genuine sorrow. It also betrayed their complete lack of faith in Jesus’ power to raise the girl from the dead." (See Matthew Commentary - Page 85) Spurgeon -Jesus will have the death-music quieted; for it is premature, and even false in its significance. He says to the minstrels, “Give place.”(Mt 9:24KJV) (Leave, go away) Many things have to give place when Jesus comes on the scene; and he takes care that they shall give place; for he puts them out of the room. To him the maid is asleep rather than dead; for he is about to call her back to life. He sees the future as well as the present; and to Him in that light “the maid is not dead, but sleepeth.” The Lord Jesus wants not pipers, flute-players, and wailers; His own still voice is more fit for work in the death-chamber with a young girl. Jesus is going to do wonders, and the hired performances of those who mimic woe are not in tune therewith. When Jesus tells the hired performers that there will be no need to proceed with the funeral, for the girl will live, they answer with scoffs, for they are sure that she is dead. It is a shameful thing to laugh at Christ. Yet “He endured such contradiction of sinners against himself” (Heb 12:3KJV+), and was not angry. We need not be dismayed when we are ridiculed; for “they laughed HIM to scorn.” (cf Mt 5:11-12+) Nor may we stop our working because of derision; for Jesus went on with His resurrection work despite the mockers. (See Spurgeon's Commentary) Adrian Rogers applies the fact that they laughed at Jesus to those times when Christians are laughed at by the world declaring "there’s going to be personal insult. They’re going to revile you. If you’re a child of God, you’re going to be a butt of jokes. You’re going to be openly ridiculed. I’ve been ridiculed since I was in high school for standing up for the Lord Jesus Christ. I’ve been ridiculed by football players that I’ve played football with. I’ve been ridiculed by classmates. I don’t say that feeling sorry for myself. The fleas come with the dog. I mean, you’re going to be ridiculed; they’re going to revile you. And, you know, some people can stand almost anything except to be laughed at. Do you know that? Does it bother you to be laughed at? The Bible says of the Lord Jesus Christ that “they laughed him to scorn.” (Matthew 9:24; Mark 5:40; Luke 8:53) Can you imagine anybody getting a belly laugh at the Lord Jesus Christ? They did. “They laughed him to scorn.” (Matthew 9:24; Mark 5:40; Luke 8:53) They were even mocking Him when He was on the cross dying in agony and blood." (See page 177 for his full sermon When Christians Are Persecuted) Leave (left, departed, go away, give place)(402)(anachoreo from ana = back again or emphatic + choreo = depart, make room) means to depart from a location. Anachoreō is used several times in Matthew to describe a strategic withdrawal in the face of danger (Mt 2:12–14, 22; 4:12; 12:15; 14:13; 15:21) but Jesus going to Galilee was not out of fear of Herod, for Jesus feared no man! Anachoreo describes the magi who after being warned by God "left for their own country by another way." (Mt 2:12). Joseph was also warned and "left for Egypt" (Mt 2:14) and then later "left for the regions of Galilee." (Mt 2:22) In Mt 12:15 Jesus withdrew, retreating to a secluded place (cf Jn 6:15). ANACHOREO - 14V - departed(1), gone(1), gone aside(1), leave(1), left(3), stepping aside(1), withdrew(6). Matt. 2:12; Matt. 2:13; Matt. 2:14; Matt. 2:22; Matt. 4:12; Matt. 9:24; Matt. 12:15; Matt. 14:13; Matt. 15:21; Matt. 27:5; Mk. 3:7; Jn. 6:15; Acts 23:19; Acts 26:31 Died (599) apothnesko from apo = marker of dissociation implying a rupture from a former association, separation, departure, cessation + thnesko = die) literally means to die off (that is, to die and thus be away from this earthly realm). Apothnesko speaks of literal physical death (Ro 6:9+) but figuratively (metaphorically) of a believer's death to sin (Ro 6:2+, Ro 6:7+, Ro 6:8+, Col 3:3+), self, Satan, the law (Ro 7:6+, Gal 2:19) and the world (Col 2:20+, cp Gal 6:14+ - crucified used instead of died) which was effected when Christ was crucified and when by faith we believed in Him and in God's reckoning (albeit a "mysterious" teaching) were crucified with Him (Ro 6:6+). It is notable that as life was never meant to be merely existence, death which is the antonym of life does not mean non–existence. The important point is that to die does not mean one is annihilated as some would falsely teach. Everyone who has ever been born will continue to exist, either in the presence of God or to experience conscious existence in separation from God (see 2Th 1:9+). APOTHNESKO IN MATTHEW - Matt. 8:32; Matt. 9:24; Matt. 22:24; Matt. 22:27; Matt. 26:35; (cf Mk 5:39+; Lk 8:52+ Lxx = Da 12:2+). Asleep (2518) katheudo from katá = an intensive + heúdō = to sleep) means literally to sleep, fall asleep or be fast asleep (Matt. 8:24; 13:25; 25:5; 26:40, 43, 45; Mark 13:36; 14:37, 40, 41; Luke 22:46; 1 Thess. 5:7; Sept.: Gen. 28:13; 1 Sam. 3:2, 3, 5; 2 Sam. 12:3) and figuratively (as here) to die or be dead (Matt. 9:24; Mark 5:39; Luke 8:52 cf. John 11:11-14; 1 Th. 5:10; Da 12:2). Another figurative sense speaks of an attitude of spiritual laziness or indifference, to be spiritually indolent, to be indifferent. The idea is to be "asleep" in your sin, secure and unconcerned in sin, or indolent and careless in the performance of duty (Eph 5.14, 1 Th 5:6, cf. parallel thought but not using katheudo in Ro 13:11-13; 1 Cor. 15:34). KATHEUDO - 7/20V IN MATTHEW - MOST USES ARE IN GOSPELS - Matt. 8:24; Matt. 9:24; Matt. 13:25; Matt. 25:5; Matt. 26:40; Matt. 26:43; Matt. 26:45; Mk. 4:27; Mk. 4:38; Mk. 5:39; Mk. 13:36; Mk. 14:37; Mk. 14:40; Mk. 14:41; Lk. 8:52; Lk. 22:46; Eph. 5:14; 1 Thess. 5:6; 1 Thess. 5:7; 1 Thess. 5:10 Related Resources: What does the Bible say about soul sleep? What happens after death? Is the human soul mortal or immortal? Are there different levels of Heaven? What does it mean to be absent from the body? Will we sleep in heaven? Why is sleep/sleeping necessary? Why did God create us with the need to sleep? Began laughing (2606)(katagelao from kata = down, against + gelao = to laugh) means to laugh at, deride, scorn, ridicule, scornfully mock. Three uses in NT - Matt. 9:24; Mk. 5:40; Lk. 8:53 all three in context refer to the reaction of the mourner to Jesus at the death and resurrection of Jairus' daughter. It is used 16 times in the Septuagint and most often refers to derisive laughter - e.g., Pr 17:5 "He who mocks (Lxx - katagelao in present tense = continually laughs at) the poor taunts his Maker." KATAGELAO IN SEPTUAGINT - Ge 38:23; 2 Chr. 30:10; Est. 4:17; Job 5:22; Job 9:23; Job 21:3; Job 30:1; Job 39:7; Job 39:18; Job 39:22; Job 41:29; Ps. 25:2; Pr 17:5; Pr 29:9; Pr 30:17; Mic 3:7; Matthew 9:25 But when the crowd had been sent out, He entered and took her by the hand, and the girl got up. NET Matthew 9:25 But when the crowd had been put outside, he went in and gently took her by the hand, and the girl got up. GNT Matthew 9:25 ὅτε δὲ ἐξεβλήθη ὁ ὄχλος εἰσελθὼν ἐκράτησεν τῆς χειρὸς αὐτῆς, καὶ ἠγέρθη τὸ κοράσιον. NLT Matthew 9:25 After the crowd was put outside, however, Jesus went in and took the girl by the hand, and she stood up! KJV Matthew 9:25 But when the people were put forth, he went in, and took her by the hand, and the maid arose. ESV Matthew 9:25 But when the crowd had been put outside, he went in and took her by the hand, and the girl arose. NIV Matthew 9:25 After the crowd had been put outside, he went in and took the girl by the hand, and she got up. ASV Matthew 9:25 But when the crowd was put forth, he entered in, and took her by the hand; and the damsel arose. CSB Matthew 9:25 But when the crowd had been put outside, He went in and took her by the hand, and the girl got up. NKJ Matthew 9:25 But when the crowd was put outside, He went in and took her by the hand, and the girl arose. NRS Matthew 9:25 But when the crowd had been put outside, he went in and took her by the hand, and the girl got up. YLT Matthew 9:25 but, when the multitude was put forth, having gone in, he took hold of her hand, and the damsel arose, the crowd - 2Ki 4:32-36 Ac 9:40,41 and took - Mk 1:31 Mk 5:41 8:23 9:27 Lu 8:54 Parallel Passages: Mark 5:41+ Taking the child by the hand, He *said to her, “Talitha kum!” (which translated means, “Little girl, I say to you, get up!”). Luke 8:54+ He, however, took her by the hand and called, saying, “Child, arise!” JESUS' MIRACULOUS RESTORATION OF LIFE But when the crowd had been sent out - The crowd surprisingly obeyed Jesus and left. Mark 5:37+ informs us that Jesus allowed only Peter, James, John and the girl’s parents to go into the room with Him, Mark recording "They began laughing at Him. But putting them all out, He took along the child’s father and mother and His own companions, and *entered the room where the child was." (Mark 5:40+) He entered and took her by the hand, and the girl got up - Mark adds some detail "Taking the child by the hand, He *said to her, “talitha cumi!” (which translated means, “Little girl, I say to you, get up!” (Mark 5:41+). Luke says "And her spirit returned, and she got up immediately; and He gave orders for something to be given her to eat." (Lk 8:55+) So in the case of the woman with hemorrhage for 12 years, she reached out to touch Him. Now with this young girl who had died after 12 years, He reaches out and touches her. He could have raised her by speaking words or even by saying nothing, but the fact that He took her by the hand and spoke to her (Lk 8:55+), reflected His great compassion and tenderness.
Mateus 9
Robertson says refers is the aoristic present which is used of an action or event coincident in time with the act of speaking, and conceived of as a simple event. Most frequently the action denoted by the verb is identical with the act of speaking itself, or takes place in that act. Chamblin adds that are forgiven is in the "present indicative in the passive voice, signaling that the sins are forgiven as the words are uttered (an ‘instantaneous present’), and that God is the one who forgives (a ‘divine passive’)." (Mentor Commentary-Matthew) Stated another way the present tense here indicates that his sins were forgiven then and there, at that very moment! The passive voice (of aphiemi in all three synoptic accounts) indicates the power to forgive the sins of the paralytic came from without, ultimately from God (the so-called "divine passive"). The very One pronouncing this forgiveness, would a few years later become the very One who would assure continual/forever forgiveness by becoming the Lamb of God Who takes away (present tense) the sin of the world (Jn 1:29+). COMMENT - When you compare Lk 5:20+ where Jesus declared "Friend, your sins are forgiven you," the same verb aphiemi is used as in Mark 2:5+ and Matthew 9:2, but there is a difference in tense which is worth noting. In Luke 5:20+ forgiven (aphiemi) is in the perfect tense which indicates the abiding state of the forgiveness, in essence the permanence of divine forgiveness! Once Jesus forgives a person of their sins, He does not take that declaration back and "un-forgive" a forgiven person. Once forgiven by Jesus, forever forgiven! As an aside forgiven in the perfect tense supports the truth of Eternal security of our salvation. Once you are truly saved, you cannot lose salvation (a truth seen even with the verb tense in Lk 5:20!) The present tense in Mark 2:5 and Matthew 9:2 is good, but the perfect tense in Lk 5:20+ gives an added degree of certainty to the popular phrase "Once Saved, Always Saved." (which of course assumes that the person making this declaration is genuinely saved and not simply relying on a verbal profession they made many years earlier but instead have experienced a true possession of Christ (Col 1:27b+) and His Spirit (Ro 8:9+)! Paralytic (3885)(paralutikos from paraluo = to paralyze = verb in Lk 5:17-26 - pará = from + lúō = to loose) is one who is lame, crippled or paralyzed, disabled or weak of limb, usually in the feet or legs and unable to walk. KJV has "sick of the palsy." PARALUTIKOS - 10x in 9v - Matt. 4:24; Matt. 8:6; Matt. 9:2; Matt. 9:6; Mk. 2:3; Mk. 2:4; Mk. 2:5; Mk. 2:9; Mk. 2:10. Not found in Septuagint. Bed (2825)(kline) English - clinic) is any piece of furniture employed for reclining or lying on and so means a couch or divan for dining or a bed for resting (Mk 4:21, Mk 7:30 Lk 8:16 Lk 17:34) or a pallet or stretcher for carrying a sick person (Lk 5:17, 24, Mt 9:2, 6). Gilbrant adds "In classical Greek klinē is anything on which one would lie or recline. It also can refer to a bier; i.e., the supporting framework for a coffin. The Septuagint translates miṯṯāh by klinē, referring to a place for reclining or stretching out. It comes from a root word meaning “to extend.” Zodhiates says "The diminutive is klinídion 2826, a little couch or bed. In the NT, klínē is generally used only when referring to the sick (Mark 7:30; Rev. 2:22; Sept.: Gen. 48:2; 49:33; 2 Sam. 4:7; 1 Ki 17:19); also of a bed on which the sick are borne (Matt. 9:2, 6; Luke 5:18; Acts 5:15). (Complete Word Study Dictionary) KLINE - 8x in NT - Matt. 9:2; Matt. 9:6; Mk. 4:21; Mk. 7:4; Mk. 7:30; Lk. 5:18; Lk. 8:16; Lk. 17:34; Acts 5:15; Rev. 2:22. KLINE - Septuagint = Gen. 48:2; Gen. 49:33; Exod. 8:3; Deut. 3:11; 1 Sam. 19:13; 1 Sam. 19:15; 1 Sam. 19:16; 2 Sam. 3:31; 2 Sam. 4:7; 1 Ki. 17:19; 1 Ki. 21:4; 2 Ki. 1:4; 2 Ki. 1:6; 2 Ki. 1:16; 2 Ki. 4:10; 2 Ki. 4:21; 2 Ki. 4:32; 2 Ki. 11:2; 2 Chr. 16:14; 2 Chr. 22:11; 2 Chr. 24:25; Est. 1:6; Est. 7:8; Job 7:13; Ps. 6:6; Ps. 41:3; Ps. 132:3; Prov. 7:16; Prov. 26:14; Song 1:16; Song 3:7; Ezek. 23:41; Amos 6:4; Take courage (be encouraged, take heart, be of good cheer)(present imperative)(2293)(tharseo from tharsos = boldness, courage) means to have courage. It refers to subjective courage, that which is deep and genuine—in contrast to tolmao, which refers to outward boldness. Tolmaō would be characterized by gritting the teeth to help endure pain or whistling in the dark to stave off fear. It is the kind of courage that tries to master fear by sheer willpower and determination. But tharseō represents the courage that eliminates fear. Be of good courage, be of good cheer or be unafraid. The idea is that the recipient of this command is to to have confidence and firmness of purpose in the face of danger or testing. BDAG = "to be firm or resolute in the face of danger or adverse circumstances, be enheartened." 6/7 NT uses are in the imperative mood as a command for the distressed to be encouraged. Jesus is the only One who gives this command doing so 7 times (Mt 9:2 = "Take courage, son; your sins are forgiven"; Mt 9:22 = “Daughter, take courage; your faith has made you well.”; Mt 14:27 = “Take courage, it is I; do not be afraid.” ; Mk 6:50 = “Take courage; it is I, do not be afraid.”; Mk. 10:49 = "Take courage, stand up! He is calling for you.”; Jn. 16:33 = "Take courage; I have overcome the world.”; Acts 23:11 = “Take courage; for as you have solemnly witnessed to My cause at Jerusalem, so you must witness at Rome also.”) THARSEO - 7V - ALL TRANSLATED "TAKE COURAGE" (COMMANDS) - Matt. 9:2; Matt. 9:22; Matt. 14:27; Mk. 6:50; Mk. 10:49; Jn. 16:33; Acts 23:11 Sins (266)(hamartia) literally conveys the idea of missing the mark as when hunting with a bow and arrow (in Homer some hundred times of a warrior hurling his spear but missing his foe). Later hamartia came to mean missing or falling short of any goal, standard, or purpose. Hamartia in the Bible signifies a departure from God's holy, perfect standard of what is right in word or deed (righteous). It pictures the idea of missing His appointed goal (His will) which results in a deviation from what is pleasing to Him. In short, sin is conceived as a missing the true end and scope of our lives, which is the Triune God Himself. As Martin Luther put it "Sin is essentially a departure from God." HAMARTIA IN MATTHEW - Matt. 1:21; Matt. 3:6; Matt. 9:2; Matt. 9:5; Matt. 9:6; Matt. 12:31; Matt. 26:28; Are forgiven (863)(aphiemi from apo = prefix implies separation + hiemi = send; cf aphesis) conveys the basic idea of an action which causes separation and means to send from one's self, to hurl away, to put away. Aphiemi conveys the basic idea of bringing about total detachment from a previous condition, a wonderful picture when we think of God forgiving our sins! In one secular writing we read "let the pot drop" (aphiemi) which gives us a vivid picture of what we are to do when we forgive others! Don't bury the pot with the handle showing! The Gospel of Matthew frequently uses aphiemi APHIEMI IN MATTHEW - Matt. 3:15; Matt. 4:11; Matt. 4:20; Matt. 4:22; Matt. 5:24; Matt. 5:40; Matt. 6:12; Matt. 6:14; Matt. 6:15; Matt. 7:4; Matt. 8:15; Matt. 8:22; Matt. 9:2; Matt. 9:5; Matt. 9:6; Matt. 12:31; Matt. 12:32; Matt. 13:30; Matt. 13:36; Matt. 15:14; Matt. 18:12; Matt. 18:21; Matt. 18:27; Matt. 18:32; Matt. 18:35; Matt. 19:14; Matt. 19:27; Matt. 19:29; Matt. 22:22; Matt. 22:25; Matt. 23:13; Matt. 23:23; Matt. 23:38; Matt. 24:2; Matt. 24:40; Matt. 24:41; Matt. 26:44; Matt. 26:56; Matt. 27:49; Matt. 27:50 The basic idea of sending or driving away the sins is picked up in these OT passages... Psalms 103:12 As far as the east is from the west, So far has He removed our transgressions from us. Micah 7:19 He will again have compassion on us; He will tread our iniquities under foot. Yes, You will cast all their sins Into the depths of the sea. ILLUSTRATION - When missionaries in northern Alaska were translating the Bible into the language of the Eskimos, they discovered there was no word in that language for forgiveness. After much patient listening, however, they discovered a word that means, “not being able to think about it anymore.” That word was used throughout the translation to represent forgiveness, because God’s promise to repentant sinners is, “I will forgive their iniquity, and their sin I will remember no more” (Jer. 31:34). (MacArthur) Steven
Mateus 9
Robertson quips "See the sneer in “this fellow.”" Their logic was that only God can forgive sin; so if Christ forgives sin, then He must be claiming to be God. But the scribes and pharisees (for the most part) did not believe Jesus was God, and so they concluded that He had blasphemed in forgiving the paralytic his sins. Chamblin adds "These scribes accuse Jesus of blaspheming God, of reviling His holy Name, because He – in their eyes a mere man (cf. Mt 9:8b) – usurps the divine prerogative." (Ibid) Mark 2:7+ adds the grounds for this charge in their minds - He is blaspheming; who can forgive sins but God alone? Blasphemes (present tense = continually)(987)(blasphemeo from blapto = hinder, injure, hurt + pheme = report, rumor, fame from phemí = to speak; see study of verb form blasphemeo) means literally to speak to harm and in general therefore means to bring into ill repute, to speak verbal abuse against someone which denotes the very worst type of slander. To defame which means to harm the reputation of by libel or slander. In Scripture, blaspheming refers to intentional and overt defilement of the divine name, and so is any abusive speech or action directed against God, especially against the majesty, nature and power of God. The scribes are (correctly) reasoning that Jesus is taking for Himself a right that is reserved for God alone! Ironically, it was not Jesus who was blaspheming, but the scribes themselves, who ascribed his miracles to Satan (cf. Mt 9:34; 12:24, 31; 26:65). John
Mateus 9
Robertson says the idea is that labor is an annoyance, bad, evil; Noun poneria derived from poneros) means evil including evil, malignant character, pernicious (see Webster 1828 definition below), that which is morally or socially worthless, wicked, base, bad, degenerate. Poneros denotes determined, aggressive, and fervent evil that actively opposes what is good. Poneros is not just bad in character (like kakos - see below), but bad in effect (injurious)! Poneros describes evil in active opposition to good. It means not only evil in its nature but viciously evil in its influence and actively harmful. Poneros used to describe Satan (ho poneros = "Evil one"), the god of this age, who is corrupting man and dragging him to destruction. This denotes someone who is not content in being corrupt themselves. They seek to corrupt others and draw them into the same destruction! In Mt 15:19 Jesus describes evil coming from the heart, a description which would be very appropriate for the scribes and pharisees who were confronting Him - “For out of the heart come evil (poneros) thoughts (dialogismos = same word to describe "reasonings" of scribes in Lk 5:22+), murders, adulteries, fornications, thefts, false witness, slanders." = a good description of these scribes and pharisees! Too Nice Why do you think evil in your hearts? —Matthew 9:4 Today's Scripture:Matthew 23:1-15 Sometimes we tend to be too nice. When people are doing wrong, we are afraid to confront their behavior, and we choose just to be nice. When a friend is slipping into an illicit relationship or a relative is becoming an alcoholic, we ignore the situations and do not confront them. When an unsaved friend is trusting in good works for eternal life, we remain silent about Christ and His death on the cross. But believers should not compromise obedience to God’s Word just to be nice. A US Supreme Court Justice said that “in the effort to be civil in conduct, many who know better actually dilute [their] firmly held views to avoid appearing judgmental. They curb their tongues, not only in form but also in substance. . . . This is not civility, it is cowardice. Or well-intentioned self-deception at best.” In Matthew 9, Jesus wasn’t concerned about being nice. He looked the Jewish teachers of the law in the eye and said, “Why do you think evil in your hearts?” (v.4). Nor was He worried about being civil when He called the Pharisees “whitewashed tombs . . . full of dead men’s bones” (23:27). He courageously confronted them and exposed their sin. Reflect & Pray Some will hate you, some will love you; Some will flatter, some will slight; Cease from man, and look above you, Trust in God and do the right. —Macleod Being too nice can be a disguise for cowardice. Matthew 9:5 "Which is easier, to say, 'Your sins are forgiven,' or to say, 'Get up, and walk'? NET Matthew 9:5 Which is easier, to say, 'Your sins are forgiven' or to say, 'Stand up and walk'? GNT Matthew 9:5 τί γάρ ἐστιν εὐκοπώτερον, εἰπεῖν, Ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν, Ἔγειρε καὶ περιπάτει; NLT Matthew 9:5 Is it easier to say 'Your sins are forgiven,' or 'Stand up and walk'? KJV Matthew 9:5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? ESV Matthew 9:5 For which is easier, to say, 'Your sins are forgiven,' or to say, 'Rise and walk'? NIV Matthew 9:5 Which is easier: to say, 'Your sins are forgiven,' or to say, 'Get up and walk'? ASV Matthew 9:5 For which is easier, to say, Thy sins are forgiven; or to say, Arise, and walk? CSB Matthew 9:5 For which is easier: to say, 'Your sins are forgiven,' or to say, 'Get up and walk'? Which is easier- Mk 2:9-12 Lu 5:23-25 Get up, and walk - Isa 35:5,6 Joh 5:8-14,17,18 Ac 3:6-11,16 4:9,10 9:34 14:8-11 CHRIST CHALLENGES CRITICS NAS and NET do not translate (ESV, HCSB, KJV do translate) the gar which means for and serves as a term of explanation. Which is easier, to say 'Your sins are forgiven,' or to say, 'Get up (egeiro), and walk (peripateo)' - Both get up and walk are present imperative. Jesus often taught by asking questions and in this case He surely adds a touch of rebuke. He is the ultimate trial Lawyer so to speak. In this case He paints these religious leaders into a proverbial corner, with no escape. And apparently He does not even give them time to voice a reply because the "right" answer is so obvious. Alternatively, they were at least smart enough to keep their mouths shut because they knew the answer! Jesus knows (and they also know) that it is easy to say one's sins are forgiven, but not "easy" to tell a paralytic to walk! Larry Chouinard - Jesus’ argument is in accord with basic rabbinic reasoning, where what applies to the easy or light will surely apply to the more difficult or heavy. (College Press NIV Commentary – Matthew) Knox Chamblin notes that "Jesus’ question acknowledges the close connection between the guilt of sin and the afflictions of the body (cf. Ps. 103:3). According to the Scriptures a physical ailment is sometimes judgment for personal sin: see Numbers 12:8-10 (Miriam); John 5:14 (another paralyzed man); 1 Corinthians 11:29-32 (participants in the Lord’s Supper). But the Bible also warns against universalizing that principle: see the story of Job; John 9:2-3 (which denies, not that the man and his parents sinned, but that his or their sin caused his blindness); 2 Corinthians 12:7 (the thorn in the flesh to discourage sin). At the deepest level, of course, Scripture traces all suffering to the Fall, and to the entry of sin and death into the world in consequence of Adam’s disobedience (Rom. 5:12). This is precisely why Jesus begins as he does: his words in Matthew 9:2b (exactly repeated in 9:5) address the man’s severest malady and deepest need. ( A Mentor Commentary – Matthew) John Broadus makes an interesting statement - We are often told at the present day that Jesus always relied on his teaching to convince men, and not at all on his miracles; but here he distinctly appeals to miracles as establishing the truth of his teachings. (Commentary on the Gospel of Matthew) Matthew 9:6 "But so that you may know that the Son of Man has authority on earth to forgive sins"--then He said to the paralytic, "Get up, pick up your bed and go home. NET Matthew 9:6 But so that you may know that the Son of Man has authority on earth to forgive sins"– then he said to the paralytic– "Stand up, take your stretcher, and go home." GNT Matthew 9:6 ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας- τότε λέγει τῷ παραλυτικῷ, Ἐγερθεὶς ἆρόν σου τὴν κλίνην καὶ ὕπαγε εἰς τὸν οἶκόν σου. NLT Matthew 9:6 So I will prove to you that the Son of Man has the authority on earth to forgive sins." Then Jesus turned to the paralyzed man and said, "Stand up, pick up your mat, and go home!" KJV Matthew 9:6 But 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. ESV Matthew 9:6 But that you may know that the Son of Man has authority on earth to forgive sins"-- he then said to the paralytic-- "Rise, pick up your bed and go home." NIV Matthew 9:6 But so that you may know that the Son of Man has authority on earth to forgive sins..." Then he said to the paralytic, "Get up, take your mat and go home." ASV Matthew 9:6 But that ye may know that the Son of man hath authority on earth to forgive sins (then saith he to the sick of the palsy), Arise, and take up thy bed, and go up unto thy house. CSB Matthew 9:6 But so you may know that the Son of Man has authority on earth to forgive sins"-- then He told the paralytic, "Get up, pick up your mat, and go home." that the Son of Man - Isa 43:25 Mic 7:18 Mk 2:7,10 Lu 5:21 Joh 5:21-23 10:28 17:2 Joh 20:21-23 Ac 5:31 7:59,60 2Co 2:10 5:20 Eph 4:32 Col 3:13 Get up,- Mt 9:5 Lu 13:11-13 Ac 9:34 JESUS WILL PROVE HIS AUTHORITY TO FORGIVE SINS But so that you may know that the Son of Man has authority on earth to forgive (aphiemi) sins (hamartia) - NLT has "So I will prove to you." Jesus accepts their challenge and apparently does not give His opponents time to answer the question in Mt 9:5, but here presents the purpose for the question. So that (hina) introduces His purpose. Authority is first in the clause for emphasis (literally "authority He has" in present tense = Jesus continually possesses authority!) He wanted them to know (eido) this truth beyond a shadow of doubt that He had the Messianic power on earth to forgive sins even as God does in Heaven! He would demonstrate the unseen by means of the seen, the unseen spiritual forgiveness by the seen physical healing! Normally "seeing is believing" but that would not prove true in the case of these hard-hearted religious leaders! Son of man was used frequently by Ezekiel to describe the prophet himself, but Daniel used Son of Man to refer to a prophecy of the Messiah = "“I kept looking in the night visions, And behold, with the clouds of heaven One like a Son of Man was coming, And He came up to the Ancient of Days And was presented before Him. (Da 7:13+). Based on their knowledge of this OT passage this designation of Son of Man by Jesus should have raised thoughts about whether this man was claiming to be the Messiah! In the NT Son of Man is used in 84 verses the majority referring to Jesus. Son of Man was Jesus' favorite description of Himself. By using the phrase "of Man" Jesus demonstrates His compassionate willingness to identify with fallen mankind.
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Robertson points out that "It was a strange medley at Levi’s feast (Jesus and the four fisher disciples, Nathanael and Philip; Matthew Levi and his former companions, publicans and sinners; Pharisees with their scribes or students as on-lookers; disciples of John the Baptist who were fasting at the very time that Jesus was feasting and with such a group)." (Matthew 9 Commentary) Then it happened that as Jesus was reclining at the table in the house - Lk 5:29+ tells us that "Levi gave a big reception for Him (JESUS) in his house" (which he also apparently eventually left behind - Lk 5:28+) "At Matthew’s house there gathered a crowd that Jesus could not reach in the synagogues. The tax collectors had been excommunicated." (Barton) It is notable that another tax collector names Zaccheus also threw a big banquet after he was saved (Lk 19:1-10, 5, 9+). Jesus and the guests would most likely have reclined on their left elbow around a low horseshoe-shaped table such as that shown below with their feet behind them. Apparently only in Egypt did people sit at a table to eat. It follows that the picture of the banquet is probably not an accurate representation of the actual scene. Reclining (2621)(katakeimai from katá = down + keímai = lie outstretched) means to lie down and in this context to recline on a couch at a dinner table and thus to dine or eat a meal (Mk 2:15; 14:3; Lk 5:29; Lk 7:37; 1 Cor 8:10). Click picture to enlarge Click here for further explanation Behold - Why would Matthew use the attention grabbing word "behold" (see discussion of idou) here? Obviously the tax collector wants to draw our attention to the fact that this not just any dinner but is in essence a "dinner of the despised," the despised tax collectors and other assorted sinners. (Lk 5:29+ has "other people" instead of sinners).
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Robertson adds an interesting thought on why John's disciples were colluding with those of the Pharisees - "John was languishing in prison and they perhaps were blaming Jesus for doing nothing about it. At any rate John would not have gone to Levi’s feast on one of the Jewish fast-days. “The strict asceticism of the Baptist (Mt 11:18) and of the Pharisaic rabbis (Luke 18:12) was imitated by their disciples” (McNeile)." (Matthew 9 Commentary) NET Note on the practice of fasting in Jesus' day - John's disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29–34; 23:26–32; Nu 29:7–11). The zealous fasted twice a week on Monday and Thursday. Fast (3522)(nesteuo from ne- = not + esthío = to eat) means to abstain from food (and sometimes drink) for a certain length of time and in the NT most often done for religious reasons. One idea is that fasting was done to express dependence on God and submission to His will. Others say fasting was done as a mark of religious commitment and devotion or as an expression of repentance for sins. Fasting was also connected with mourning or grieving (Septuagint of 2 Sa 12:16). Some see fasting as a "weakening" of the body in order to "strengthen" the spirit, which sounds good but can easily evolve into a fleshly, self-centered "work" (see Mt 6:18+) rather than an act of genuine self-less devotion. Clearly, we can strengthen our spirit in other ways, most importantly by regular, daily intake of God Word of truth (Mt 4:4, cf Heb 13:9)! In Jesus' day zealous Jews fasted twice a week on Monday and Thursday (cf Lk 18:12+). Jesus discussed fasting in Mt 6:16-18+ but He did not command fasting. Jews sometimes fasted as a result of personal loss, sometimes as an expression of repentance, sometimes as preparation for prayer, and sometimes merely as a meritorious act. The only biblically prescribed fast was on the Day of Atonement (Lev 16:29, 31, cf Lev 23:26–32; Nu 29:7–11), although other fasts grew up late in the OT period (Zech 7:5; Zech 8:19). So important was fasting for ancient Jews that an entire tractate of the Mishna, Taanith, was devoted to it. Today fasting is a matter of Christian freedom, not obligation. Therefore Didache 8.1 (early second century) is wrong in insisting that Christians fast on Wednesdays and Fridays instead of Mondays and Thursdays (like the Jews). Note that the OT does mention several non-required fasts and these were generally spontaneous and associated with grief, mourning, and/or humbly seeking God. So over time fasts multiplied and varied as to the length of the fast. And so we see fasts -- From sunrise to sunset (Jdg. 20:26; 1 Sa 14:24; 2 Sa 1:12; 2 Sa 3:35); for seven days (1 Sa 31:13); for three weeks (Da 10:3); fro forty days (Ex 34:2, 28; Dt. 9:9, 18; 1 Ki 19:8); in the fifth and seventh month (Zech 7:3–5); in the fourth, fifth, seventh, and tenth month (Zech 8:19), and by the time of Jesus being observed “twice a week,” as boasted by the Pharisee in Luke 18:12. This twice a week fast was practiced by the more zealous (and more legalistic) Jews on Monday and Thursday. Evans adds that "Fasting is usually observed at times of repentance (Jdg. 20:26; 1 Sam. 7:6; 1 Ki 21:27; Ezra 8:21, 23; Neh. 9:1; Jonah 3:5) or in times of mourning (1 Sa 31:13; 2 Sa 1:12; Neh. 1:4), in times of great distress (2 Sa 12:16, 21–23; Esth. 4:3; 4 Ezra 5:20 “I fasted seven days, mourning and weeping”), or in preparation for a time of trial or special mission (Esth. 4:16; Da 9:3; Mt. 17:21; Acts 13:2–3; 14:23; 27:33). It was self-effacing and self-humiliating, the antithesis to pride and presumption (or at least it was supposed to be)." (See The Bible Knowledge Background Commentary: Matthew - allows access to all notes on Sermon on the Mount)
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Robertson writes "A sad and pitiful state the crowds were in. Rent or mangled as if by wild beasts." (Matthew 9 Commentary) A B Bruce - “The state of things suggested two pictures to His mind: a neglected flock of sheep, and a harvest going to waste for lack of reapers. Both imply, not only a pitiful plight of the people, but a blameworthy neglect of duty on the part of their religious guides … The Pharisaic comments on the Capernaum mission festival (Matthew 9:11) were sufficient to justify the adverse judgment.”
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Robertson adds "Skullō occurs in the papyri in sense of plunder, concern, vexation. “Used here of the common people, it describes their religious condition. They were harassed, importuned, bewildered by those who should have taught them; hindered from entering into the kingdom of heaven (Mt 23:13), laden with the burdens which the Pharisees laid upon them (Mt 23:3)." (Matthew 9 Commentary) SKULLO - 4v - distressed(1), trouble(3). Matt. 9:36; Mk. 5:35; Lk. 7:6; Lk. 8:49. Not found in the Septuagint. Dispirited (cast down) (4496)(rhipto) means to throw, hurl or cast and here used figuratively meaning to be discouraged or be dejected. Robertson (Matthew 9 Commentary) adds that rhipto "denotes men cast down and prostrate on the ground, whether from drunkenness, Polyb. v. 48.2, or from mortal wounds” (Allen): This perfect passive participle from rhiptō, to throw down. The masses were in a state of mental dejection. No wonder that Jesus was moved with compassion." RHIPTO - 8x - cast(1), dispirited(1), laid...down(1), threw(2), throwing off(1), thrown(1), had thrown...down(1). Matt. 9:36; Matt. 15:30; Matt. 27:5; Lk. 4:35; Lk. 17:2; Acts 22:23; Acts 27:19; Acts 27:29 QUESTION - What is the significance of sheep without a shepherd (Matthew 9:36)? GOTQUESTIONS.ORG ANSWER - The role of a shepherd is to watch over, feed, protect, guide, comfort, and sustain the flock under his care. Spiritual leaders have a similar responsibility toward the people entrusted to their oversight. While Jesus traveled the countryside ministering to the crowds, He felt deep concern for the people because they lacked spiritual guidance and pastoral care from their leaders: “When he saw the crowds, he had compassion on them, because they were harassed and helpless, like sheep without a shepherd” (Matthew 9:36). A shepherd theme twines throughout the Bible. In the Old Testament, the Lord’s people, the Israelites, are portrayed as a flock of sheep, and God is their loving, caring Shepherd (Psalm 23; 100:3; Jeremiah 23:3; 31:10). God expected Israel’s leaders to be spiritual under-shepherds to His flock (2 Samuel 5:2; Numbers 27:17). Sadly, they failed at their duty (see Ezekiel 34). The prophets declared, “I saw all Israel scattered on the hills like sheep without a shepherd, and the Lord said, ‘These people have no master’” (Kings 22:17; see also Isaiah 56:11; Jeremiah 10:21). The shepherd theme continues in the New Testament, with Jesus portrayed as the “Good Shepherd” (John 10:11; cf. Isaiah 40:11) and the “Great Shepherd” (1 Peter 5:4). The people swarming toward Jesus are like sheep without a shepherd because their spiritual overseers, Israel’s religious leaders, have harassed and abandoned them. In Matthew 9:36, the verb translated as “harassed” (skyllomai in the original Greek) means “to be afflicted, troubled, grieved, bothered, annoyed.” “Helpless” comes from a verb that means “to be thrown down, rejected; thrown away, cast off.” This word speaks of the utterness of the people’s abandonment by their leaders and its thoroughly damaging effect. Jesus was profoundly moved when He looked into their faces because He saw people who were wholly disheartened, demoralized, and discouraged. In Matthew 9:36, Jesus fulfills the prophecy of Ezekiel 34:2–6: “Son of man, prophesy against the shepherds, the leaders of Israel. Give them this message from the Sovereign Lord: What sorrow awaits you shepherds who feed yourselves instead of your flocks. . . . You have not taken care of the weak. You have not tended the sick or bound up the injured. You have not gone looking for those who have wandered away and are lost. Instead, you have ruled them with harshness and cruelty. So my sheep have been scattered without a shepherd, and they are easy prey for any wild animal. They have wandered through all the mountains and all the hills, across the face of the earth, yet no one has gone to search for them” (NLT). Sheep without a shepherd scatter easily, wander into dangerous territory, and become lost (Isaiah 53:6; Zechariah 10:2; 13:7; Matthew 26:31; John 10:12). Like sheep, we all need a shepherd to guide us along the right path (Psalm 23:3). Without a shepherd we will eventually starve and die. Therefore, a truly good shepherd never leaves his flock unattended (John 21:15–19). And if even one of his sheep goes astray, he will “leave the ninety-nine others on the hills and go out to search for the one that is lost” (see Matthew 18:12–14). Jesus, the perfect Shepherd, lays down His life for the sheep (John 10:15). In sharp contrast with the biblical depiction of a good shepherd, Israel’s leaders received this scathing indictment from Jesus: “They crush people with unbearable religious demands and never lift a finger to ease the burden. Everything they do is for show. . . . And they love to sit at the head table at banquets and in the seats of honor in the synagogues” (Matthew 23:4–6, NLT). Jesus goes on to call them “hypocrites” who “shut the door of the Kingdom of Heaven in people’s faces” (Matthew 23:13, NLT). Instead of shepherds, they are “blind guides” only looking out for themselves (Matthew 23:16). The apostle Paul instructs church leaders: “Keep watch over yourselves and all the flock of which the Holy Spirit has made you overseers. Be shepherds of the church of God, which he bought with his own blood” (Acts 20:28). Instead of leaving people as sheep without a shepherd, God’s Word calls true spiritual leaders to “care for the flock that God has entrusted to you. Watch over it willingly, not grudgingly—not for what you will get out of it, but because you are eager to serve God. Don’t lord it over the people assigned to your care, but lead them by your own good example” (1 Peter 5:2–3, NLT). Shepherds patterned after the example of Jesus Christ are self-sacrificing servants, willing to lay down their lives for the sheep (John 15:13; 1 John 3:16). They provide spiritual nourishment and guidance and rule people justly and with love. Adrian Rogers - Perhaps the worst thing is not that we don’t win souls; perhaps the worst thing is not that we don’t share; the worst thing is that we don’t even care. Now I know that you have an intellectual feeling about it. But do you have a tender and a sympathetic heart? The Bible says, “When Jesus saw the multitudes as they fainted and were scattered abroad as sheep without a shepherd, He was moved with compassion.” (Matthew 9:36) Some years ago, I read a story I’ve never been able to forget. It took place in my home state of Florida—over in the Tampa area, as I remember. A man was driving a high-powered boat. He tried to go underneath a bridge, somehow lost control, hit a bridge abutment, and the boat was wrecked, and the man was seriously injured. They fished him out of the water. They were trying to resuscitate him to keep him alive. They were giving him some sort of artificial respiration, or they were doing something on him, the medics who were there. And this man drove up and he looked and he saw that the boat had been wrecked. He saw the crowd there. He saw the ambulance there and he saw the medics there. And the man was trying to figure out the situation. And he was thinking, “You know, that’s tragic. Look at that. That could happen just like that. One moment, here’s a man in a boat; and the next moment, he’s hanging by a thread between life and death.” And as he got up closer to look, they turned the face of the man who was on the ground being ministered to, and the man said, “My God! That’s my brother!” It was his own brother in the flesh. He had no idea. He looked down. He said, “That is my brother!” At that moment, the man was transformed. He said, “Hey, somebody do something! Help this man, medic! Listen, people! Pray! Here’s a man in danger! Pray for him that he’ll not die!” And he was transformed. What was the difference? One time, he had an intellectual belief; the next time, he had an emotional conviction: “That is my brother.” .... I’ll tell you, one of the great problems today is, in the words of another, “a dry-eyed Church in a Hell-bent world.” There are people in our auditorium today—when I give the invitation, they’ll start to look at their watch, so they want to get out. They’re not concerned about the lost. They’re not concerned about souls coming to Jesus. They’re not praying during the invitation. Many of us have brothers, and sisters, and fathers, and mothers, and neighbors who, if they die in their state today, are going to die and go to Hell. And, we claim to know the answer. Now friend, we must share our faith with compassion and with love.....And, if you do not have tears for the lost, it is because you do not have the Spirit of Jesus Christ in you. There’s the soul winner’s program: “He that goeth forth” (Psalm 126:6). There’s the soul winner’s passion: “He that goeth forth and weepeth” (Psalm 126:6). The tragedy today is a dry-eyed church in a Hell-bent world. Turn on the television and see the debauchery. Pick up the newspaper—see the tragedy. Look around you and see the confusion, the heartache, the despair, the marching, milling multitudes who do not know. Your heart will be moved with compassion....If you don’t have a broken heart for the unsaved, I suggest that you get on your knees in prayer before God, confess the coldness of your heart, and ask God to give you a broken heart to be moved with compassion. (SOURCE -Learning to Share Jesus Psalm 126:5–6, PAGE 843) Adrian Rogers discusses sheep (from sermon on Luke 15:4-7 PAGE 485) - And so Jesus is speaking of the weakness of man without God. He’s like a sheep. You know, it is not like a real compliment to be called a sheep. You know, let me tell you several things about a sheep. A. A Sheep Is Dumb - In the first place, a sheep is dumb. That’s right: dumb. Now you may have heard of a trained horse and seen a trained cat or a trained seal. Or I’ve even heard of trained fleas. Has anybody ever seen a circus act where the sheep were in it? Trained sheep? They’re just stupid. You can’t train them. They are dumb. A sheep is dumb. And therefore, because he is dumb, he is easily lost. A sheep can’t find his way home: he just wanders. That’s the reason the Bible says in Isaiah chapter 53, “All we like”—what?—“sheep have gone astray.” (Isaiah 53:6) A sheep has gone astray. It’s just the nature of a sheep to go astray. He’ll nibble here, and browse here, and feed here; and first thing you know, he’s lost and can’t find his way home. A dog can find his way home. A horse can find his way home. A cow can find her way home. A cat—have you ever tried to get rid of a cat? There’s about one way: put them in a bag. Well, I won’t say that. It’s hard to get rid of those things. They come home. But a sheep, he just keeps on wandering. And so a sheep is stupid. Now you say, “Now, wait a minute. I’m not a Christian, but I’m not stupid.” Right. You’re smart. You made good grades in school, and you run your business, and you manage your home, and you’re very intelligent. But we’re not talking about that kind of stupid. A man may be brilliant in this world, but spiritually he’s without understanding. You know, the Bible says in Romans chapter 3, “There is none that understandeth … no, not one” (Romans 3:11–12)—none that understandeth in spiritual things. That’s the reason that Jesus had to say to Nicodemus, who was one of the high muckety-mucks in his day, “You are master in Israel, but you don’t understand these things; you don’t understand the new birth.” I mean, he had it all. He had a pedigree. He had the background. He had education. He had it all. But he didn’t understand spiritual things. B. A Sheep Is Dependent - But not only is a sheep dumb; a sheep is also dependent. Did you know that a sheep has to have someone to take care of him, or something will get him? It’s just that true; it’s just that simple. That’s the reason the Bible says of Jesus, “When he saw the multitudes, he was moved with compassion on them, because they fainted, and were scattered abroad, as a sheep having no shepherd.” (Matthew 9:36) A sheep needs a shepherd, because a sheep is dependent upon the shepherd. That is, you just don’t let the sheep go out on the dangerous hillside alone like you might some other animal, because he is so dependent. Keller, in his book A Shepherd Looks at Psalm 23, tells the condition that a sheep may get into, in which he says that a sheep is cast. That is an old English term, an English sheepherder’s term, for a sheep that gets himself in a predicament that he cannot get out of. What he does is this: the sheep sometimes, after feeding upon the tender, succulent grass, will lie down in the warm sun to rest. And as he stretches, if he is not on level ground, there may be a crevice there or a hollow place in the ground, and the center of gravity will shift on the sheep, and he rolls over on his back with his paws and legs up in the air. And he cannot get over it to push himself up or right himself, because he’s not agile enough to do this. So he just falls frantically in the air. Sometimes he may bleat and call for help; but many times he will just lie there in confusion and frustration, just pawing. Now as he does this, the gases begin to build up in his abdomen, and he bloats. And this cuts off the circulation to his legs. And in a few hours, he will be dead—just lying there, absolutely, completely, helpless. And so the shepherd, when he gets back to the fold at night, will count the sheep, because one of them may be out there on his back, and he must go. For, you see, the shepherd must take that sheep and right him up. He cannot rise; he cannot get up by himself. C. A Sheep Is Defenseless - But the shepherd is not the only one that watches for a sheep like that. The coyotes, the wolves, the vultures are watching for this sheep. You see, the sheep is dumb, and the sheep is dependent; but I will tell you something else about a sheep: he’s defenseless. A sheep can’t defend himself. He’s not equipped for flight or fight. A horse can run and kick. The dog can bite. The cat can scratch. The skunk—we all know what they can do. You heard of the little baby skunk with the mother skunk cornered in a cave by a fox, and it looked like the fox was going to get them, but the mother skunk said to her children, “Children, let us spray.” The sheep has no defense. The sheep is at the mercy of those animals, those wolves, those vultures, those other things. Some visitors, some tourists, were in the Scottish highlands, and they were looking at the scenery—the mountain scene. And as they were on one mountain looking across the valley, one of them said to the guide, “What is that animal over there on the sheer face of the cliff across the ravine?” “Oh,” he said, “that’s a sheep.” He put his glasses on it. He said, “Take a look.” The visitor said, “How did he get down there?” He said, “Well, the sheep, many times, feeding in this area will go from one ledge to another ledge looking for a morsel, a bit of grass, and they step down. When they get to a certain place, they sometimes get on a very narrow ledge where they cannot turn around and go back. And that sheep will perish.” “Well,” the visitor said, “what will happen to him?” He said, “The eagles will get him.” He said, “Do you want to stay and watch?” And he said, “Yes.” And so before too long they saw five mighty eagles flying through that valley. The lead eagle spotted the helpless, defenseless sheep, and he folded his wings like a bomber diving and hit that sheep on the head. When he did, it stunned the sheep, and he went to his knees. But then he rose up again, and the old eagle flew off. But then he circled again and dived again and hit the head of that sheep—stunned him. The sheep went to his knees. The old eagle flew off. The sheep, this time bleeding from the head, rose and looked around frantically and turned around to try to scramble back up the mountainside. And of course, the ledge was so narrow, and the sheep plunged to his death on the rocks beneath. And those five eagles zeroed in for the feast. A sheep is so defenseless. And what Jesus was saying when He talked about a lost sheep was this: We are no match for the devil’s eagles; we are no match for the devil’s wolves; we are no match for the devil’s coyotes and the devil’s vultures. What He is saying is, “The reason that I keep company with these people is because they so need me”—the weakness of man without God. (from sermon on Luke 15:4-7 PAGE 485) Matthew 9:37 Then He said to His disciples, "The harvest is plentiful, but the workers are few. NET Matthew 9:37 Then he said to his disciples, "The harvest is plentiful, but the workers are few. GNT Matthew 9:37 τότε λέγει τοῖς μαθηταῖς αὐτοῦ, Ὁ μὲν θερισμὸς πολύς, οἱ δὲ ἐργάται ὀλίγοι· NLT Matthew 9:37 He said to his disciples, "The harvest is great, but the workers are few. KJV Matthew 9:37 Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few; ESV Matthew 9:37 Then he said to his disciples, "The harvest is plentiful, but the laborers are few; NIV Matthew 9:37 Then he said to his disciples, "The harvest is plentiful but the workers are few. ASV Matthew 9:37 Then saith he unto his disciples, The harvest indeed is plenteous, but the laborers are few. CSB Matthew 9:37 Then He said to His disciples, "The harvest is abundant, but the workers are few. NKJ Matthew 9:37 Then He said to His disciples, "The harvest truly is plentiful, but the laborers are few. NRS Matthew 9:37 Then he said to his disciples, "The harvest is plentiful, but the laborers are few; YLT Matthew 9:37 then saith he to his disciples, 'The harvest indeed is abundant, but the workmen few; The harvest - Mt 28:19 Mk 16:15 Lu 10:2 24:47 Joh 4:35,36 Ac 16:9 18:10 but - Ps 68:11 1Co 3:9 2Co 6:1 Php 2:19-21 Col 4:11 1Th 5:12,13 1Ti 5:17 A PLENTIFUL HARVEST OF SOULS GREAT NEED GIVES GREAT OPPORTUNITY Then (Expression of time) Your "encounter" with the word then should prompt a question, at least asking "When?" Answer (it is usually determined by examination of the context). When He felt compassion. Compassion should not be static but dynamic. It should be an attitude that leads to an action. Does your compassion affect your actions toward those you feel compassion? Compassion and appropriate response are two sides of the same coin as Jesus shows us in this section. He said to His disciples - In Matthew 10 we see them begin to join in as laborers as "These twelve Jesus sent out after instructing them." (Mt 10:5) Disciples (3101)(mathetes) from manthano = to learn which Vine says is "from a root math, indicating thought accompanied by endeavor". Gives us our English = "mathematics") describes a person who learns from another by instruction, whether formal or informal. Discipleship includes the idea of one who intentionally learns by inquiry and observation (cf inductive Bible study) and thus mathetes is more than a mere pupil. A mathetes describes an adherent of a teacher. Mathetes itself has no spiritual connotation, and it is used of superficial followers of Jesus as well as of genuine believers. As followers of Jesus we are to be, first of all, learners. We are to learn from Him by listening to Him, learn the truth that will set us free (John 8:32) and keep us from error. But we are also to learn from Him by looking at Him‑ learn how to live a life of beauty and blessing. Mathetes in this chapter - Matt. 9:10; Matt. 9:11; Matt. 9:14; Matt. 9:19; Matt. 9:37;
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Robertson - Jesus turns from the figure of the shepherdless sheep to the harvest field ripe and ready for the reapers. Prayer is the remedy offered by Jesus in this crisis for a larger ministerial supply. How seldom do we hear prayers for more preachers. Sometimes God literally has to push or force a man into the ministry who resists his known duty. (Matthew 9 Commentary) Beseech the Lord of the harvest - Beseech is in the aorist imperative which is like the "Nike Commercial" meaning "Just Do It!" The idea is don't delay and it even conveys a sense of urgency. Souls are slipping into eternity and harvesters are needed! Notice that the harvest is the Lord, expressing His sovereignty over the harvest process. Since the harvest belongs to the Lord of the harvest, here we see that we are commanded to pray that He would compel workers to reap His harvest. Have you felt any compulsion in your innermost being to share the Gospel with someone? Then follow through in the power of the Spirit with the Gospel which is the power of God for salvation (since the results do not depend on you, this should take the pressure off of you!) We need the attitude of Spirit filled Paul who said "For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek." (Romans 1:16+). Beseech (1189)(deomai from deo = to bind) means to ask for something with the sense of pleading, beseeching or begging, even with a sense of urgency and a presumed need, in this case men and women going into a Christ-less eternity! When used in the context of prayer deomai means to make petition, to plead, to ask in prayer, to implore (pray for earnestly) and emphasizes the existence of a need. Deomai is a strong way to ask for something - a leper imploring Jesus to heal him (Lk 5:12+), a father's desperate plea to Jesus to cast a demon out of his son (Lk 9:38+). To beg in English means to ask for earnestly, urgently or insistently. It implies more urgency than simply asking, with is apropos for the need for workers is urgent.