2 Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, “Son, cheer up! Your sins are forgiven you.”
3 Behold, some of the scribes said to themselves, “This man blasphemes.”
4 Jesus, knowing their thoughts, said, “Why do you think evil in your hearts?
5 For which is easier, to say, ‘Your sins are forgiven;’ or to say, ‘Get up, and walk’?
6 But that you may know that the Son of Man has authority on earth to forgive sins—” (then he said to the paralytic), “Get up, and take up your mat, and go to your house.”
7 He arose and departed to his house.
8 But when the multitudes saw it, they marveled and glorified God, who had given such authority to men.
9 As Jesus passed by from there, he saw a man called Matthew sitting at the tax collection office. He said to him, “Follow me.” He got up and followed him.
10 As he sat in the house, behold, many tax collectors and sinners came and sat down with Jesus and his disciples.
11 When the Pharisees saw it, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?”
12 When Jesus heard it, he said to them, “Those who are healthy have no need for a physician, but those who are sick do.
13 But you go and learn what this means: ‘I desire mercy, and not sacrifice,’ for I came not to call the righteous, but sinners to repentance.”
14 Then John’s disciples came to him, saying, “Why do we and the Pharisees fast often, but your disciples don’t fast?”
15 Jesus said to them, “Can the friends of the bridegroom mourn as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast.
16 No one puts a piece of unshrunk cloth on an old garment; for the patch would tear away from the garment, and a worse hole is made.
17 Neither do people put new wine into old wineskins, or else the skins would burst, and the wine be spilled, and the skins ruined. No, they put new wine into fresh wineskins, and both are preserved.”
18 While he told these things to them, behold, a ruler came and worshiped him, saying, “My daughter has just died, but come and lay your hand on her, and she will live.”
19 Jesus got up and followed him, as did his disciples.
20 Behold, a woman who had a discharge of blood for twelve years came behind him, and touched the fringe of his garment;
21 for she said within herself, “If I just touch his garment, I will be made well.”
22 But Jesus, turning around and seeing her, said, “Daughter, cheer up! Your faith has made you well.” And the woman was made well from that hour.
23 When Jesus came into the ruler’s house and saw the flute players and the crowd in noisy disorder,
24 he said to them, “Make room, because the girl isn’t dead, but sleeping.” They were ridiculing him.
25 But when the crowd was sent out, he entered in, took her by the hand, and the girl arose.
26 The report of this went out into all that land.
27 As Jesus passed by from there, two blind men followed him, calling out and saying, “Have mercy on us, son of David!”
28 When he had come into the house, the blind men came to him. Jesus said to them, “Do you believe that I am able to do this?” They told him, “Yes, Lord.”
29 Then he touched their eyes, saying, “According to your faith be it done to you.”
30 Then their eyes were opened. Jesus strictly commanded them, saying, “See that no one knows about this.”
31 But they went out and spread abroad his fame in all that land.
32 As they went out, behold, a mute man who was demon possessed was brought to him.
33 When the demon was cast out, the mute man spoke. The multitudes marveled, saying, “Nothing like this has ever been seen in Israel!”
34 But the Pharisees said, “By the prince of the demons, he casts out demons.”
35 Jesus went about all the cities and the villages, teaching in their synagogues and preaching the Good News of the Kingdom, and healing every disease and every sickness among the people.
36 But when he saw the multitudes, he was moved with compassion for them because they were harassed and scattered, like sheep without a shepherd.
37 Then he said to his disciples, “The harvest indeed is plentiful, but the laborers are few.
38 Pray therefore that the Lord of the harvest will send out laborers into his harvest.”
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 9:9The other Evangelists from respect to Matthew have not called him by his common name, but say here, Levi, for he had both names. Matthew himself, according to that Solomon says, "The righteous man accuses himself," … calls himself both Matthew and Publican, to shew the readers that none need despair of salvation who turn to better things, seeing he from a Publican became an Apostle.
The other Evangelists from respect to Matthew have not called him by his common name, but say here, Levi, for he had both names. Matthew himself, according to that Solomon says, "The righteous man accuses himself," … calls himself both Matthew and Publican, to shew the readers that none need despair of salvation who turn to better things, seeing he from a Publican became an Apostle.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 9:9; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 9:13As much as to say; How do you accuse me for reforming sinners? Therefore in this you accuse God the Father also. For as He wills the amendment of sinners, even so also do I. And He shews that this that they blamed was not only not forbidden, but was even by the Law set above sacrifice; for He said not, I will have mercy as well as sacrifice, but chooses the one and rejects the other.
As much as to say; How do you accuse me for reforming sinners? Therefore in this you accuse God the Father also. For as He wills the amendment of sinners, even so also do I. And He shews that this that they blamed was not only not forbidden, but was even by the Law set above sacrifice; for He said not, I will have mercy as well as sacrifice, but chooses the one and rejects the other.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 9:13; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 9:24By this saying, He soothes the minds of those that were present, and shews that it is easy to Him to raise the dead; the like He did in the case of Lazarus, "Our friend Lazarus sleepeth." … This was also a lesson to them not to be afraid of death; forasmuch as He himself also should die, He made His disciples learn in the persons of others confidence and patient endurance of death. For when He was near, death was but as sleep.
By this saying, He soothes the minds of those that were present, and shews that it is easy to Him to raise the dead; the like He did in the case of Lazarus, "Our friend Lazarus sleepeth." … This was also a lesson to them not to be afraid of death; forasmuch as He himself also should die, He made His disciples learn in the persons of others confidence and patient endurance of death. For when He was near, death was but as sleep.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 9:24; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Rabanus Maurusc. 780–856Catholicin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 9:22What is this that He bids her, "Be of good cheer," seeing if she had not had faith, she would not have sought healing of Him? He requires of her strength and perseverance, that she may come to a sure and certain salvation.
What is this that He bids her, "Be of good cheer," seeing if she had not had faith, she would not have sought healing of Him? He requires of her strength and perseverance, that she may come to a sure and certain salvation.
Rabanus Maurus, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 9:22; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Abbot of Fulda and archbishop of Mainz, a teacher of the church in Charlemagne’s lands.
John Calvin1509–1564ReformedCommentaries · on Matthew 9:16–17He supports the preceding statement by two comparisons, one of which is taken from garments, and the other from vessels of wine … The comparison is beautifully adapted to the matter in hand, if we explain it as referring to the weak and tender disciples of Christ, and to a discipline more strict than they were able to bear. Nor is it of any consequence that the idea of being old does not agree with scholars who were only commencing: for, when Christ compares his disciples to old bottles and torn garments, he does not mean that they were wasted by long use, but that they were weak and wanted strength. The amount of the statement is, that all must not be compelled indiscriminately to live in the same manner, for there is a diversity of natural character, and all things are not suitable to all; and particularly, we ought to spare the weak, that they may not be broken by violence, or crushed by the weight of the burden.
He supports the preceding statement by two comparisons, one of which is taken from garments, and the other from vessels of wine … The comparison is beautifully adapted to the matter in hand, if we explain it as referring to the weak and tender disciples of Christ, and to a discipline more strict than they were able to bear. Nor is it of any consequence that the idea of being old does not agree with scholars who were only commencing: for, when Christ compares his disciples to old bottles and torn garments, he does not mean that they were wasted by long use, but that they were weak and wanted strength. The amount of the statement is, that all must not be compelled indiscriminately to live in the same manner, for there is a diversity of natural character, and all things are not suitable to all; and particularly, we ought to spare the weak, that they may not be broken by violence, or crushed by the weight of the burden.
John Calvin, Commentaries, on 9:16–17; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Matthew 9:2Christ had an eye to their faith. Little children cannot go to Christ themselves, but he will have an eye to the faith of those that bring them, and it shall not be in vain. … Probably the poor man, when let down among them all in his bed, was put out of countenance, was afraid of a rebuke for being brought in so rudely: but Christ does not stand upon ceremony; he bids him be of good cheer; all would be well, he should not be laid before Christ in vain.
Christ had an eye to their faith. Little children cannot go to Christ themselves, but he will have an eye to the faith of those that bring them, and it shall not be in vain. … Probably the poor man, when let down among them all in his bed, was put out of countenance, was afraid of a rebuke for being brought in so rudely: but Christ does not stand upon ceremony; he bids him be of good cheer; all would be well, he should not be laid before Christ in vain.
Matthew Henry, Commentary on the Whole Bible, on 9:1–8; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Matthew 9:37–38The harvest truly is great - When Christ came into the world, it was properly the time of harvest; till then it was the seed time only. But the labourers are few - Those whom God sends; who are holy, and convert sinners. Of others there are many. … The Lord of the harvest - Whose peculiar work and office it is, and who alone is able to do it: that he would thrust forth - for it is an employ not pleasing to flesh and blood; so full of reproach, labour, danger, temptation of every kind, that nature may well be averse to it. Those who never felt this, never yet knew what it is to be labourers in Christ's harvest. He sends them forth, when he calls them by his Spirit, furnishes them with grace and gifts for the work, and makes a way for them to be employed therein.
The harvest truly is great - When Christ came into the world, it was properly the time of harvest; till then it was the seed time only. But the labourers are few - Those whom God sends; who are holy, and convert sinners. Of others there are many. … The Lord of the harvest - Whose peculiar work and office it is, and who alone is able to do it: that he would thrust forth - for it is an employ not pleasing to flesh and blood; so full of reproach, labour, danger, temptation of every kind, that nature may well be averse to it. Those who never felt this, never yet knew what it is to be labourers in Christ's harvest. He sends them forth, when he calls them by his Spirit, furnishes them with grace and gifts for the work, and makes a way for them to be employed therein.
John Wesley, Explanatory Notes upon the New Testament, on 9:37–38; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Matthew 9:13I will have mercy, and not sacrifice--that is, the one rather than the other. "Sacrifice," the chief part of the ceremonial law, is here put for a religion of literal adherence to mere rules; while "mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowship with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with them as is necessary to their recovery, is to abuse it.
I will have mercy, and not sacrifice--that is, the one rather than the other. "Sacrifice," the chief part of the ceremonial law, is here put for a religion of literal adherence to mere rules; while "mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowship with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with them as is necessary to their recovery, is to abuse it.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 9:13; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Matthew 9
Matthew 9:2–38, World English Bible
Matthew 9 in the Bible · Told in the Story: Chapter 18, Through the Roof, Chapter 26, Wind and Waves, Chapter 27, Sent Out
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 9:9The other Evangelists from respect to Matthew have not called him by his common name, but say here, Levi, for he had both names. Matthew himself, according to that Solomon says, "The righteous man accuses himself," … calls himself both Matthew and Publican, to shew the readers that none need despair of salvation who turn to better things, seeing he from a Publican became an Apostle.
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 9:9; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 9:13As much as to say; How do you accuse me for reforming sinners? Therefore in this you accuse God the Father also. For as He wills the amendment of sinners, even so also do I. And He shews that this that they blamed was not only not forbidden, but was even by the Law set above sacrifice; for He said not, I will have mercy as well as sacrifice, but chooses the one and rejects the other.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 9:13; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 9:24By this saying, He soothes the minds of those that were present, and shews that it is easy to Him to raise the dead; the like He did in the case of Lazarus, "Our friend Lazarus sleepeth." … This was also a lesson to them not to be afraid of death; forasmuch as He himself also should die, He made His disciples learn in the persons of others confidence and patient endurance of death. For when He was near, death was but as sleep.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 9:24; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Rabanus Maurusc. 780–856Catholicin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 9:22What is this that He bids her, "Be of good cheer," seeing if she had not had faith, she would not have sought healing of Him? He requires of her strength and perseverance, that she may come to a sure and certain salvation.
Rabanus Maurus, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 9:22; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Abbot of Fulda and archbishop of Mainz, a teacher of the church in Charlemagne’s lands.
John Calvin1509–1564ReformedCommentaries · on Matthew 9:16–17He supports the preceding statement by two comparisons, one of which is taken from garments, and the other from vessels of wine … The comparison is beautifully adapted to the matter in hand, if we explain it as referring to the weak and tender disciples of Christ, and to a discipline more strict than they were able to bear. Nor is it of any consequence that the idea of being old does not agree with scholars who were only commencing: for, when Christ compares his disciples to old bottles and torn garments, he does not mean that they were wasted by long use, but that they were weak and wanted strength. The amount of the statement is, that all must not be compelled indiscriminately to live in the same manner, for there is a diversity of natural character, and all things are not suitable to all; and particularly, we ought to spare the weak, that they may not be broken by violence, or crushed by the weight of the burden.
John Calvin, Commentaries, on 9:16–17; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Matthew 9:2Christ had an eye to their faith. Little children cannot go to Christ themselves, but he will have an eye to the faith of those that bring them, and it shall not be in vain. … Probably the poor man, when let down among them all in his bed, was put out of countenance, was afraid of a rebuke for being brought in so rudely: but Christ does not stand upon ceremony; he bids him be of good cheer; all would be well, he should not be laid before Christ in vain.
Matthew Henry, Commentary on the Whole Bible, on 9:1–8; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Matthew 9:37–38The harvest truly is great - When Christ came into the world, it was properly the time of harvest; till then it was the seed time only. But the labourers are few - Those whom God sends; who are holy, and convert sinners. Of others there are many. … The Lord of the harvest - Whose peculiar work and office it is, and who alone is able to do it: that he would thrust forth - for it is an employ not pleasing to flesh and blood; so full of reproach, labour, danger, temptation of every kind, that nature may well be averse to it. Those who never felt this, never yet knew what it is to be labourers in Christ's harvest. He sends them forth, when he calls them by his Spirit, furnishes them with grace and gifts for the work, and makes a way for them to be employed therein.
John Wesley, Explanatory Notes upon the New Testament, on 9:37–38; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Matthew 9:13I will have mercy, and not sacrifice--that is, the one rather than the other. "Sacrifice," the chief part of the ceremonial law, is here put for a religion of literal adherence to mere rules; while "mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "having no fellowship with the unfruitful works of darkness," is obvious enough; but to understand this as prohibiting such intercourse with them as is necessary to their recovery, is to abuse it.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 9:13; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.