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Matthew 9:8. But when the multitude saw it— The people were struck with a high degree of surprise, mixed with admiration. What was to the Scribes an occasion of blasphemy, proved to them an incitement to praise and bless; they glorified God, who had given such power to men; power not only to heal diseases, but to forgive sins; for they could not but acknowledge the authority of Christ's declaration, thy sins are forgiven, when their eyes shewed them the efficacy of his command, arise and walk. Even the Pharisees could not help being confounded at this miracle; for it was performed by one whom they had but a few moments before pronounced a blasphemer. Besides, they were incapable of finding the least fault with the miracle, although, no doubt, they examined it with a scrupulous exactness. It is strange, therefore, that they did not forthwith lay aside their enmity against Jesus. Probably in this, as in other instances, they resisted the dictates of their own minds; or they might overlook the miracle, and continue to find fault with the expression uttered when it was performed; for with respect to good, their minds seem to have been in the same enervated and dead condition, which the body of the paralytic had been in before his cure; only the misery of their state was greater than his; the palsy of the soul being an evil infinitely more deplorable than the palsy of the body. See Macknight. We may just observe, that Cocceius is of opinion, that men in this verse refers to the men cured by Jesus, who had given such power to men; that is to say, of receiving remission of sins, and bodily health: but the interpretation referring it to Christ, as a prophet, seems preferable. See Bishop Smallbrooke's Vindication of the Miracles, vol. 2 p. 248.

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Matthew 9:9. As Jesus passed—thence, he saw a man, &c.— St. Luke, in the parallel place, calls St. Matthew a publican, which was a very odious name among the Jews, as the employment was attended with so much corruption and temptation, that there were but few honest men supposed to be engaged in it. They were generally persons of so infamous and vile a character, that publicans and sinners are often joined together as synonymous terms. See on ch. Mat 5:46 Mat 9:11 Matthew 11:19. The original word Τελωνιον properly signifies the custom-house; some have rendered it tolbooth; which, say Beausobre and Lenfant, was a place near the lake and harbour; there were toll-booths on the great roads, as also on the lakes and rivers. The other Evangelists call St. Matthew by the more honourable name of Levi. Porphyry and Julian have blamed St. Matthew for following one of whom he had so little knowledge, thus rashly, as they are pleased to call it. But as it is evident that this publican lived in Capernaum, or near it, he must have often heard our Lord preach; for it was the town where he ordinarily resided; and probably he might have been witness to a number of Christ's miracles: wherefore the opposers of our religion must forgive us if we affirm, that there was neither rashness nor imprudence in the readiness which Matthew shewed to follow Jesus. He might have been his disciple long before this, and only waited for permission to attend him. But farther; why may we not suppose that a divine and supernatural influence attended this call of our Lord? which, considering all its circumstances, may well be acknowledged as great a miracle as any ofthosewhichwehave before reviewed. Dr. Doddridge makes the following pleasing and pious remarks upon the event. "Let us view, with humble wonder and pleasure, this farther instance of the condescension and grace of the Redeemer, in the call of Matthew: his condescension, in calling to so near an attendance, and so intimate a friendship, a man who was a publican, infamous as that employment was; and his grace, which could immediately inspire this publican with so firm a resolution of quitting all the profits of that employment; that he might reduce himself to circumstances of life as precarious as those of his divine Master. Many, no doubt, censured him as a rash enthusiast and a lunatic, rather than as a sober convert; but he is even now reaping the abundant reward: his loss is gain, and his contempt glory." See on ch. Matthew 10:2, &c.

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Matthew 9:10. And it came to pass— Matthew, thinking himself highly honoured by the call of Jesus, made an entertainment for his Master, who did not refuse to partake of it: at the same time he invited as many of his brother publicans as he could, hoping that Christ's conversation might bring them to repentance. In this feast, therefore, St. Matthew shewed both gratitude and charity; gratitude to Christ, who had reclaimed him; charity to his acquaintance, in labouring to bring about their conversion. It has been commonly thought that Matthew made this entertainment on the very day that Christ called him to attend upon him. The early harmonies of Tatian and Ammonius very justly separated them (see Chemnitz, Harm. cap. 23.). And to the many convincing arguments which Mr. Jones, in his Vindication of Matthew, p. 129, &c. has brought to prove that they ought to be separated; we may add, that it seems very evident they were not both on the same day, from the following obvious consideration. So many things happened before the calling of Matthew, that the day must be far advanced, and there could not have been time to prepare a great feast, and invite a number of guests: on which account it is certain that the feast was after the day of his calling; perhaps some months, after, when he had made up his accompts, and regularly passed his business into other hands; which certainly, from a principle of justice as well as prudence, he would take care to do.

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Matthew 9:18. While he spake— As St. Mark has given us the history of these two extraordinary miracles so much more circumstantially than St. Matthew, we shall postpone our observations upon them till we come to Mark 5:22. See also Luke 8:41. Dr. Campbell renders the verse, While he was speaking, a ruler came, and, prostrating himself, said, my daughter is by this time dead; but come, and lay thy hand upon her, and she will revive.

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Matthew 9:21. If, &c.— If I can, &c. I shall be cured. The original σωθησομαι, is, literally, I shall be saved; Dr. Doddridge renders it, I shall be recovered; and he observes that there are many other places in which the word is used in the same sense; as certainly it may with great propriety be applied to a rescue from any imminent danger, or pressing calamity, especially in an extraordinary way. The same word is used in the next verse. Compare Mark 5:23; Mark 5:43.Luke 8:36; Luke 8:36; Luke 17:19; Luke 18:42. Joh 11:12 and Act 4:9 in the original.

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Matthew 9:23. The minstrels— The musicians or pipers, Heylin; the players on the flute, Beausobre and Lenfant. It was the custom among the Jews to have musical instruments at funerals, whereon mournful tunes were played. See Jeremiah 48:5; Jeremiah 48:36.

Some learned authors observe, that the trumpet was used at the funerals of grown or old persons, and the flute at those of children; such as was the daughter of Jairus, who was but twelve years old. Concerning the usual lamentations at funerals, see the note on Jer 9:17 the introductory one to the book of Lamentations, and Explication des Textes Difficiles, p. 531.

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Matthew 9:27. Thou son of David, &c.— Son of David was one of the names then ascribed by the Jews to the Messiah. See ch. Matthew 12:23.

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Matthew 9:28. Believe ye that I am able, &c.— See the note on Mar 9:23 where the reasons of proposing this question before the cure, and of conferring the cure in this form or expression, are assigned.

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