Matthew:9:18-26

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rwp @Matthew:9:18 @{Is even now dead } (\arti eteleut ˆsen \). Aorist tense with \arti \ and so better , "just now died ," "just dead " (Moffatt ). Mark (Mark:5:23 |) has it "at the point of death ," Luke (Luke:8:42 |) "lay a dying ." It is not always easy even for physicians to tell when actual death has come . Jesus in strkjv @9:24 | pointedly said , "The damsel is not dead , but sleepeth ," meaning that she did not die to stay dead . rwp @Matthew:9:20 @{The border of his garment } (\tou kraspedou tou himatiou \). The hem or fringe of a garment , a tassel or tuft hanging from the edge of the outer garment according to strkjv @Numbers:15:38 |. It was made of twisted wool . Jesus wore the dress of other people with these fringes at the four corners of the outer garment . The Jews actually counted the words _Jehovah One_ from the numbers of the twisted white threads , a refinement that Jesus had no concern for . This poor woman had an element of superstition in her faith as many people have , but Jesus honours her faith and cures her . rwp @Matthew:9:23 @{The flute-players } (\tous aul ˆtas \). The girl was just dead , but already a crowd "making a tumult " (\thoruboumenon \) with wild wailing and screaming had gathered in the outer court , "brought together by various motives , sympathy , money , desire to share in the meat and drink going at such a time " (Bruce ). Besides the several flute-players (voluntary or hired ) there were probably "some hired mourning women (Jeremiah:9:17 |) _praeficae_ , whose duty it was to sing _naenia_ in praise of the dead " (Bruce ). These when put out by Jesus , "laughed him to scorn " (\kategel “n \), in a sort of loud and repeated (imperfect ) guffaw of scorn . Jesus overcame all this repellent environment . rwp @Matthew:9:27 @{As Jesus passed by } (\paragonti I ˆsou \). Associative instrumental case with \ˆkolouth ˆsan \. It was the supreme opportunity of these two blind men . Note two demoniacs in strkjv @Matthew:8:28 | and two blind men in strkjv @Matthew:20:30 |. See the same word \parag “n \ used of Jesus in strkjv @9:9 |. rwp @Matthew:9:29 @{Touched their eyes } (\h ˆpsato t “n ophthalm “n \). The men had faith (9:28 |) and Jesus rewards their faith and yet he touched their eyes as he sometimes did with kindly sympathy . rwp @Matthew:9:30 @{Were opened } (\ˆne “ichth ˆsan \). Triple augment (on \oi =“i , e \ and then on preposition \an = ˆn \). {Strictly charged them } (\enebrim ˆth ˆ autois \). A difficult word , compound of \en \ and \brimaomai \ (to be moved with anger ). It is used of horses snorting (Aeschylus , _Theb_ . 461 ), of men fretting or being angry (Daniel:11:30 |). Allen notes that it occurs twice in Mark (Mark:1:43 ; strkjv @14:5 |) when Matthew omits it . It is found only here in Matthew . John has it twice in a different sense (John:11:33 | with \en heaut “i \). Here and in strkjv @Mark:1:32 | it has the notion of commanding sternly , a sense unknown to ancient writers . Most manuscripts have the middle \enebrim ˆsato \, but Aleph and B have the passive \enebrim ˆth ˆ\ which Westcott and Hort accept , but without the passive sense (cf . \apekrith ˆ\). "The word describes rather a rush of deep feeling which in the synoptic passages showed itself in a vehement injunctive and in strkjv @John:11:33 | in look and manner " (McNeile ). Bruce translates Euthymius Zigabenus on strkjv @Mark:1:32 |: "Looked severely , contracting His eyebrows , and shaking His head at them as they are wont to do who wish to make sure that secrets will be kept ." "See to it , let no one know it " (\horate , m ˆdeis gin “sket “\). Note elliptical change of persons and number in the two imperatives . rwp @Matthew:9:32 @{A dumb man } (\k “phon \). Literally blunted in tongue as here and so dumb , in ear as in strkjv @Matthew:11:5 | and so deaf . Homer used it of a blunted dart ( _Iliad_ xi . 390 ). Others applied it to mental dulness . rwp @Matthew:9:34 @{By the prince of the devils } (\en t “i archonti t “n daimoni “n \). Demons , not devils . The codex Bezae omits this verse , but it is probably genuine . The Pharisees are becoming desperate and , unable to deny the reality of the miracles , they seek to discredit them by trying to connect Jesus with the devil himself , the prince of the demons . They will renew this charge later (Matthew:12:24 |) when Jesus will refute it with biting sarcasm . rwp @Matthew:9:35 @{And Jesus went about } (\kai peri ˆgen ho I ˆsous \). Imperfect tense descriptive of this third tour of all Galilee . rwp @Matthew:9:36 @{Were distressed and scattered } (\ˆsan eskulmenoi kai erimmenoi \). Periphrastic past perfect indicative passive . A sad and pitiful state the crowds were in . Rent or mangled as if by wild beasts . \Skull “\ 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 (23:13 |), laden with the burdens which the Pharisees laid upon them (23:3 |). \Erimmenoi \ 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 \rhipt “\, to throw down . The masses were in a state of mental dejection . No wonder that Jesus was moved with compassion (\esplagchnisth ˆ\). rwp @Matthew:9:38 @{That he send forth labourers } (\hop “s ekbal ˆi ergatas \). Jesus turns from the figure of the shepherdless sheep to the harvest field ripe and ready for the reapers . The verb \ekball “\ really means to drive out , to push out , to draw out with violence or without . 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 .

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