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NARRATIVE 2: 
THE AUTHORITATIVE DEEDS OF THE MESSIAH
Part 2
Matt 9:1-38

This Narrative section Matthew continues the dramatic, powerful, and miraculous ministry of Jesus which we saw developing in the previous lesson.
Jesus continues to do the powerful works expected of the Messiah, yet not accepted by the scribes and Pharisees.

A Paralytic Forgiven and Healed (Matt 9:1-8, Mk 2:1-12, Lk 5:17-26)
Returning to his own city (Capernaum) Jesus entered a house and a paralytic was brought to him.  
Jesus forgave him his sins!
The scribes were beside themselves, for they knew that only God could forgive sins, and here was Jesus forgiving sins!  In their eyes this had to be blaspheme (taking or using God's name falsely or inappropriately).  A grievous sin.
Their problem was that they had not taken note of his messianic signs and would not believe that he was the Messiah.
To prove that he had the right to forgive sins, Jesus performed the miracle of healing the man, asking which was easier, to forgive the man or to heal him.

The connection of sickness and sin lay deep in the Jewish psyche and could be taken all the way back to the fall (Gen 3).  All sickness, suffering, and death tack back to the fall and God's condemnation on sin.  However, the Jews took this to the point that they could blame sickness on individual sin, or the sin of the parents.  Jesus does not follow that line of thought, but nevertheless the connection between the fall and sickness and death cannot be overlooked.

Now Jesus connects with his fundamental and primary reason for coming to earth, to forgive sins.  The cross of Jesus must overshadow this pericope, for Jesus can forgive sins for he is the Son of God, and he would die for the sins of men.

It is much easier to say "Be healed" and to heal a man, than it is to forgive sins, and the forgiveness of sins was the greater gift of the Messiah connecting his ministry to his primary reason for coming, that is, to die on the cross for sins.

We encounter one of Jesus' early Son of man sayings, in this pericope.
Click here to go to the Son of Man discussion.
Here we should not that Jesus uses the term in a titular form in the tradition of Dan 7:13-14, and that he uses it to demonstrate that he has the authority to forgive sins.  Hagner points out that this can hardly be an occasion of a circumlocution for "I", and that it demonstrates the "intrinsic part" of Jesus' ministry to take away sins through the cross.

Matthew Called (Matt 9:9-13, Mk 2:13-17, Lk 5:27-32)
Matthew is unique in naming the disciple called in this instance, Matthew.  Both Mark and Luke name him Levi.
It is for this reason that some feel that the author is Matthew, himself.  This may be so, but not necessarily so.
Many suggestions have been given for the difference in names, Matthew and Levi.  The simplest and most likely is that Matthew had two names, Matthew and Levi!  This was not uncommon in ancient times, especially among the Jews.  

All three Synoptic authors identify Matthew/Levi as a tax collector.
Tax collectors among the Jews were despised for their avarice, being self serving and dishonest.  Furthermore, they were the agents of the despised alien Roman power.  there were considered by the Jews to be among the worst of sinners.  Tax collectors were considered to be relegated among the Gentiles by Jews!
When accused by the Pharisees of fraternizing with tax collectors and sinners, Jesus responds with a parabolic saying that it is the sick who need a physician, not the healthy.  This does not mean that Jesus saw the Pharisees as healthy, but that he did see the tax collectors as those who needed help.  The backhanded comment might be interpreted to mean that the Pharisees were beyond help!

Jesus follows this with a searing reference to Hos 6:6, the scathing implication of which would have been clearly understood by the Jews.  Jesus adds furthermore, that his purpose in coming was not to call those who saw themselves as righteous, but to call those who would see their need, the sinners.

This passage draws attention to the growing antagonism between the Pharisees and Jewish leaders and Jesus.

The Questing About Fasting (Matt 9:14-17, Mk 2:18-22, Lk 5:33-39)
Fasting was a cultural-religious practice with a spiritual depth which was almost synonymous with righteousness among the Jews.

The Day of Atonement was the only annual national fast day set out in Jewish Law.  the requirement for this fast time was repentance for sin. (Lev 16:29, 31; 23:27, 32; Num 29:7). 

There are several references to personal fasts that involve smaller groups and individuals.  These are likewise associated with occasions of mourning and penitence, or are associated with supplicatory prayers. (Ps 35:15; 1 Kgs 21:27; Num 30:13).

In the post-exilic period a number of annual public fasts were instituted (Ezra 8:21-23; Neh 9:1).  Of particular interest would be the fast at the time of Purim (Esther 4:16).

During the Intertestamentary period fasting as a sign of spiritual devotion was associated with prayer and almsgiving (Tobit 12:8).

By NT times, fasting as a sign of mourning for the condition of Israel, and for personal sin, as well as its association with supplicatory prayer, had become synonymous with the righteous life.

Jesus gave instruction regarding fasting in the Sermon on the mount, warning against the hypocrisy of the scribes and Pharisees (Matt 6:16-18).

During the time of Jesus Jewish practice was to fast twice a week, once on Monday, then again on Thursday.

In this pericope the setting for the discussion of fasting arises out of the question as to why the disciples of John fasted, but Jesus' disciples did not.
Fundamental to the situation was the striking Messianic expectation of John and his disciples, and Jesus' awareness that the Messianic age was breaking in in his person and ministry.
The presence of the Messiah was not an occasion of mourning, but one of rejoicing.
While the Messiah is present fasting was not called for.  In the coming days when the Messiah was no longer with them, there would be time for fasting.

Jesus follows his answer with two proverbial sayings.  The first regarding new cloth and old garments, the second regarding new wine and old wineskins.  The core of these two proverbial statements is that you do not mix opposites, the old and the new.  

Perhaps there is an indication in Jesus' response that the old ways of Torah thinking should not be mixed with the new Messianic ways of thinking or message.

The Issue of Blood Stopped and the Dead Raised (Matt 9:18-26, Mk 5:21-43, Lk 8:40-56).
Matthew has drastically abbreviated the Markan narrative in this pericope in which two striking miracles are performed indicating that Matthew's purpose in recording them is different from that of Mark.  
Mark's emphasis is on the remarkable power of Jesus.  Matthew's purpose is to demonstrate the remarkable faith in the woman and the ruler of the synagogue.

The first story regarding the ruler (Mark and Luke tell us that his name is Jairus, a ruler in the synagogue) is abruptly broken off for a while by the intrusion of the women with the 12 year hemorrhage.  Matthew feels no need to explain to his Jewish audience that the man is a ruler of the synagogue, for they would have immediately made this identification.

First, we will examine the miracle of the healing of the woman.
We do not know for certain the nature of her hemorrhage, but assume that it was a hemorrhaging of the womb.  If this is the case, then her problem was two fold.  First the physical problem she had endured for 12 years.  Second, the ceremonial uncleanness that would have been pronounced on her by Jewish custom.  She is unclean yet tentatively reaching out she touches the fringes of Jesus' garment.

It is obvious that this story is about the simple faith of the woman.  She was convinced that if she could only touch the fringes of his garment she would be healed (Jesus followed the Jewish instructions regarding the four fringes to be at the four corners of the garment (Num 15:38-41; Deut 22:12).  Jesus acknowledged her faith and encouraged her to "take heart"  for her faith had made her well.  Instantly she was healed.

Now to Jairus, the ruler of the synagogue, and his daughter.
Jairus' faith is also the point of this pericope, indicating that some of the Jews in positions of authority believed.  His confidence in Jesus was that all Jesus had to do was reach out his hand and touch his daughter and she would be healed.  When Jesus arrived at his house, the girl was dead.  Luke tells the story from the beginning of the story, when Jairus daughter "was dying".  Matthew tells the story from the point where Jesus gets into the action when Jairus contacts him.  By the time Jesus gets to Jairus'  house, the girl is dead.  When Jesus says "the girl is not dead but sleeping," the crowd laugh, because they know she is dead.  Jesus knows, however, that her death is not permanent, for he is about to raise her.  Jesus raises the girl from death.

This reminds us (and Matthew's audience) of something the Jews did not know or realize, Jesus is Lord even over the dead, and he has the power of life and death.

This pericope drives home the point in two powerful lessons!  Faith in Jesus as the Messiah is essential for understanding the kingdom of God and Christ.

The Blind See, and a Demon is Exorcised (Mat 9:27-34).
In striking contrast to the Jewish leaders two blind men know who Jesus is and confess that faith, "Have mercy on us, Son of David".  (notice Matthew's reference to two blind men, for in a Jewish context, at the mouth of two witnesses truth is established.)  Jesus asked whether they really believed he could heal them, they confessed "Yes, Lord."  They not only demonstrate great faith, but acknowledge him as Lord, something the Jewish leaders refused to do.  Jesus immediately healed them and restored their sight.

Again, Matthew demonstrates the necessity of great faith in Jesus, and the acknowledgement that he is Lord.

Jesus, fearing that the crowds would acclaim him Messiah for the wrong reason, strictly charges the two men not to tell others of their healing!  An impossible task, for soon the news of this spread throughout the region.

Without much fanfare, Mathew recounts that Jesus also had power to cast out demons, for a demoniac is healed.  The crowds marveled and observe that nothing like what Jesus was doing had been seen in Israel.  Might it be that Israel had refused to trust in God's workings?  Read Rom 10:17-21 below when Paul describes Israel's predicament.

17 So faith comes from what is heard, and what is heard comes by the preaching of Christ.18 But I ask, have they not heard? Indeed they have; for "Their voice has gone out to all the earth, and their words to the ends of the world." 19 Again I ask, did Israel not understand? First Moses says, "I will make you jealous of those who are not a nation; with a foolish nation I will make you angry." 20 Then Isaiah is so bold as to say, "I have been found by those who did not seek me; I have shown myself to those who did not ask for me." 21 But of Israel he says, "All day long I have held out my hands to a disobedient and contrary people."


In contrast to the two blind men, the demoniac, and people, the Pharisees refuse to believe in Jesus, and charge that Jesus casts out demons by Satan, the prince of demons!  We will return to this charge in Mat 12 where Jesus responds to this charge.

The Need for Workers (Matt 9:35-38).
With this short pericope, Matthew leads us into the second discourse of his gospel, The Limited Commission.

For the sake of emphasis, we set this pericope in the context of Matthew's gospel up to this point.

Narrative One established Jesus' right to be the Messiah, and was devoted to the preparation for his ministry. (Remember Kingsbury's structural analysis which focused attention on Matt 4:17 as a turning point in Jesus ministry.)  His genealogy and birth narrative emphasized the divine intervention aspect of his birth (angels and the Holy Spirit).  Narrative One closed with the radical call of the disciples (Peter, Andrew, James, and John.)

Discourse One, the Sermon on the Mount, described the character, influence, righteousness, and ambition of a disciple, and introduced the radical nature of discipleship.  We learned what kind of person a disciple of Jesus should be.

In Narrative Two we followed Jesus as he performed astonishing miracles and demonstrated the ministry of the Messiah.  We observed the developing contrast between the Jewish leaders who should have believed in Jesus but were blind to his ministry and Messiahship, and the great faith of those who had no great reason to believe other than their need.  We notice the beginning of opposition from the Jewish leaders.  The emphasis in this narrative section was on Jesus performing the powerful deeds of the Messiah.

The pericope we are now examining is a swing passage between Jesus performing Messianic deeds (ministry) and the next discourse material, The Limited Commission.  What do disciples of the Messiah do?  They continue his Messianic Ministry!

Matthew explains that Jesus continued to preach and teach the gospel of the kingdom in the Synagogues, and perform great Messianic deeds.  Matthew emphasized that Jesus had compassion on the crowds because they were harassed and were without a shepherd.  The Jewish leaders (Scribes and Pharisees) should have been providing this leadership, but were not.

With the observation that the harvest was plentiful, meaning that there were many people who would believe in the gospel of the kingdom, but the laborers were few.  The Scribes and Pharisees should have been laboring in the kingdom, but were more interested in their religious position than in the kingdom.  Jesus instruction was that the disciples pray for the Lord of the harvest to send laborers into the ministry of the kingdom.

The next pericope, Matt 10, leads us into Discourse Two, The Limited Commission.  Discourse Two will explain what disciples of Jesus are expected to do, that is, they are expected to carry out the Messianic Ministry of their leader!


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