Miracles in Israel (9:18 34)

Miracles in Israel (9:18 34) Let s look at the big picture. After the Sermon on the Mount and after Jesus descends from the mountain, he heals a leper (8:1-4), an outcast. This is followed by the healing of the servant of a Gentile centurion (8:5-13), an outsider. Following this Jesus heals Peter s mother-in-law, a person with no social standing in Israel. Later, Jesus stills a violent storm with a word (8:23-27), in private and outside Israel. While in the Decapolis, the ten cities of the gentiles, he cast out a legion of demons from two men (8:28-34). A paralytic, who appears to be a notable sinner, is forgiven and healed in a private home (9:1-8). All these may have a common thread, in these stories Jesus is not openly healing in Israel. After this, there is a break in the story line with Matthew s call to discipleship along with questions on fasting, new cloth and new wineskins (9:9-17). We return to the topic of miracles with Jesus publically healing in Israel the women with an issue of blood and then the healing of the daughter of a high-profile Jewish synagogue ruler (9:18-26). Following this we have two blind men, healed by Jesus, publically identifing him as Son of David (9:27-31). And last in this series, Jesus publically cast out a demon, healing a mute (9:32-34). This will be followed by Jesus sending the Twelve on a mission in Israel (9:35-10-42). This creates another break in the story. So, do the stories before us have a common thread? It may be that Matthew here cast Jesus for the first time as publically healing in Israel with 9:34 as the conclusion of this public Jewish facet of his ministry. It is at this point that the religious professionals stop simply looking and now pronounce their official conclusions. This is a turning point in the story. But the Pharisees said, He casts out demons by the prince of demons. (Matthew 9:34, ESV) Two Women Restored (9:18 26) (Mark 5:21-43; Luke 8:40-56) While he was saying these things to them, behold, a ruler came in and knelt before him, saying, My daughter has just died, but come and lay your hand on her, and she will live. And Jesus rose and followed him, with his disciples. And behold, a woman who had suffered from a discharge of blood for twelve years came up behind him and touched the fringe of his garment, for she said to herself, If I only touch his garment, I will be made well. Jesus turned, and seeing her he said, Take heart, daughter; your faith has made you well. And instantly the woman was made well. And when Jesus came to the ruler s house and saw the flute players and the crowd making a commotion, he said, Go away, for the girl is not dead but sleeping. And they laughed at him. But when the crowd had been put outside, he went in and took her by the hand, and the girl arose. And the report of this went through all that district. (Matthew 9:18 26, ESV) The scribes in 9:3 accused Jesus of blasphemy for forgiving sins, the Pharisees in 9:11 accuse Jesus of violating purification laws because he ate with tax collectors and

sinners, in 9:14 John s disciples accuse Jesus of failing to fast and to adhere to standard religious practices. In the two stories that follow a woman defiled with a sickness touches Jesus but instead of corruption adhering to Jesus, cleansing and purity clings to her. This is followed by Jesus touching a dead body, thereby becoming ritually unclean, but instead virtue proceeds from Jesus and she rises from the dead. in the eyes of those present, Jesus assumes the status of uncleanness. He is willing to share suppliants brokenness that they might be made whole. 1 Matthew 9:18 While he was saying these things to them, behold, a ruler came in and knelt before him, saying, My daughter has just died, but come and lay your hand on her, and she will live. While he was saying these things. That is, while Jesus was discussing the bridegroom, new and old cloth and new and old wineskins, the ruler approaches. a ruler. Both Mark and Luke make clear, this was not a Roman ruler but a Jewish one from a local synagogue (Mark 5:22). Then came one of the rulers of the synagogue, Jairus by name, and seeing him, he fell at his feet (Mark 5:22, ESV) Mark identifies the ruler by name, Jairus. This may be because Jairus eventually became a member of the Church and was thereby known to Mark s audience by name. The ruler of the synagogue was a very important person. He was elected from among the elders. He was not a teaching or a preaching official; he had the care of the external order in public worship, and the supervision of the concerns of the synagogue in general. He appointed those who were to read and to pray in the service, and invited those who were to preach. It was his duty to see that nothing unfitting took place within the synagogue: and the care of the synagogue building was in his oversight. The whole practical administration of the synagogue was in his hands. 2 knelt before him The leader approaches Jesus as the leper had, by doing obeisance to him. 3 By way of comparison with the centurion: both men had authority and recognized that of Jesus. 4 and implored him earnestly, saying, My little daughter is at the point of death. Come and lay your hands on her, so that she may be made well and live. (Mark 5:23, ESV) The coming of this man of religious power and authority in such a humbling fashion would have been perceived by the religious professionals as an unexpected threat. This synagogue ruler is breaking ranks an adding his influence to Jesus. 1 Craig S. Keener, The Gospel of Matthew: A Socio-Rhetorical Commentary (Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co., 2009), 301 302. 2 Westminster John Knox Press, 1976), 342 343. 3 Nolland, J. (2005). The Gospel of Matthew: A commentary on the Greek text. New International Greek Testament Commentary (394). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press. 4 Nolland, J. (2005). The Gospel of Matthew: A commentary on the Greek text. New International Greek Testament Commentary (394). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press.

Mark gives us more detail; when Jairus left home his daughter was still alive, in transient, she dies. for he had an only daughter, about twelve years of age, and she was dying. As Jesus went, the people pressed around him. (Luke 8:42, ESV) has just died. Finding out about her death does not dissuade him. While he was still speaking, there came from the ruler s house some who said, Your daughter is dead. Why trouble the Teacher any further? But overhearing what they said, Jesus said to the ruler of the synagogue, Do not fear, only believe. (Mark 5:35 36, ESV) lay your hand on her, and she will live. This man has a breathtaking faith in Jesus; he believes Jesus can raise the dead! So the father goes from a request that Jesus heal his daughter to a request that he raise her from the dead. Matthew 9:19 And Jesus rose and followed him, with his disciples. Matthew 9:20 And behold, a woman who had suffered from a discharge of blood for twelve years came up behind him and touched the fringe of his garment, discharge of blood 5. The nature of the woman s hemorrhage (v. 20) is uncertain; if, as seems probable, it was chronic bleeding from the womb, then she was perpetually unclean (cf. Lev 15:25 33). 6 and who had suffered much under many physicians, and had spent all that she had, and was no better but rather grew worse. (Mark 5:26, ESV) The Talmud sets out no fewer than eleven different cures for it. Some of them were tonics and astringents which may well have been effective; others were merely superstitious remedies. One was to carry the ashes of an ostrich-egg in a linen bag in summer, and in a cotton bag in winter; another was to carry about a barleycorn which had been found in the dung of a white she-ass. When Mark tells this story, he makes it clear that this woman had tried everything, and had gone to every available doctor, and was worse instead of better (Mark 5:26). 7 Her condition is desperate both for medical reasons and because of its social consequences; her partial ostracism would extend especially to her private life. Her ailment probably had kept her from marriage if it started at puberty, and almost surely would have led to her divorce if it began after she was married (which would have been within a few years after puberty), since intercourse was prohibited under such circumstances (Lev 18:19) and childlessness normally led to divorce. The stigma of 5 discharge of blood αἱμορροέω To have a flow or issue of blood (Matt. 9:20). This is the word from which the Eng. hemorrhage is derived. Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers. 6 (Vol. 8, p. 230). Grand Rapids, MI: Zondervan Publishing House. 7 Westminster John Knox Press, 1976), 346.

childlessness (cf. Lk 1:24 25 ), the pain of feeling left over, the economic consequences of being unable to earn sufficient income, yet having neither husband nor children for long-term support, probably would have made her condition seem almost unbearable. Still, her desperation also begets a confidence that Jesus is an absolutely certain source of her healing. In desperation, she presses her way to Jesus with the determination of faith, regardless of the consequences. 8 fringe. Israelites were required by the Mosaic Law to have tassels attached to the corners of their clothing. The LORD said to Moses, Speak to the people of Israel, and tell them to make tassels on the corners of their garments throughout their generations, and to put a cord of blue on the tassel of each corner. And it shall be a tassel for you to look at and remember all the commandments of the LORD, to do them, not to follow after your own heart and your own eyes, which you are inclined to whore after. So you shall remember and do all my commandments, and be holy to your God. I am the LORD your God, who brought you out of the land of Egypt to be your God: I am the LORD your God. (Numbers 15:37 41, ESV) This is interesting. We have recently noted how committed Jesus was to keeping the law (Matthew 5:17-20). As seemingly inconsequential as this was, Jesus still did not fail to adhere to it not a jot, not a tittle. Also, note that this tassel was placed on the robe that they would remember and be holy. Holy means to be separated from sin. This women in her sickness symbolizes the corruption of sin, which she could never for a moment cease to remember. There is important symbolism here, when her sin makes contact with his holiness, virtue proceeds from him to her and she is healed. To touch the fringe, she would need to bow or probably prostrate herself before Jesus. Matthew 9:21 for she said to herself, If I only touch his garment, I will be made well. touch. It is very possible that this woman had heard wonderful stories of Jesus s healing touch and wondered if she touched his garment, would she also get well as did others. Apparently this was not uncommon. And all the crowd sought to touch him, for power came out from him and healed them all. (Luke 6:19, ESV) and implored him that they might only touch the fringe of his garment. And as many as touched it were made well. (Matthew 14:36, ESV) for he had healed many, so that all who had diseases pressed around him to touch him. (Mark 3:10, ESV) Matthew 9:22 Jesus turned, and seeing her he said, Take heart, daughter; your faith has made you well. And instantly the woman was made well. 8 Craig S. Keener, The Gospel of Matthew: A Socio-Rhetorical Commentary (Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co., 2009), 303 304.

And Jesus, perceiving in himself that power had gone out from him, immediately turned about in the crowd and said, Who touched my garments? And his disciples said to him, You see the crowd pressing around you, and yet you say, Who touched me? (Mark 5:30 31, ESV) heart 9. Taking heart is a questionable translation actually, she is told to take courage. But, we do use the word heart to imply courage i.e., Richard the Lion- Hearted for instance. But the woman, knowing what had happened to her, came in fear and trembling and fell down before him and told him the whole truth. (Mark 5:33, ESV) In the presence of Jesus the paralytic was able to take courage because his sins were forgiven, Matthew 9:2. When afraid, the disciples were able to take courage because Jesus had come, Matthew 14:27. The blind man was able to take courage because Jesus called him, Mark 10:49. The disciples are told that in tribulation they are to take courage because Jesus has overcome the world, John 16:33. And Paul while in jail is told to take courage because he will have other opportunity to testify about Jesus, Acts 23:11. Courage is the great need of a fearful heart. That courage comes from faith in Jesus. By failing to offer a rebuke he demonstrated both that the healing came by God s power and not automatic magic and that he was unashamed to be identified with her uncleanness which her touch would have communicated in the eyes of the public. 10 faith. One of the reoccurring themes in chapters 8 and 9 of Matthew is faith, Matthew 8:10; 9:2; 9:22; and 9:29. And instantly the woman was made well. The instant or complete nature of Jesus healings are characteristic of Matthew s stories. The great storm instantly became a great calm (8:26) and the paralytic immediately picked up his bed and walked home (9:7). We are meant to see that Jesus miracles cannot be explained by progressive improvements. And immediately the flow of blood dried up, and she felt in her body that she was healed of her disease. (Mark 5:29, ESV) One might ask how the gospel writers new that she became well from that hour. At first reading, she is a shadowy figure moving into and out of the story with little lasting notice. She enters the story line as an intruder and disappears just as quickly. A reasonable conjuncture might be that she later became a member of the new church and delighted to tell this story on how Jesus healed her. 9 heart θαρσέω boldness, courage. be of good cheer, have courage, spoken by way of encouragement. Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers. 10 Craig S. Keener, The Gospel of Matthew: A Socio-Rhetorical Commentary (Grand Rapids, MI; Cambridge, U.K.: Wm. B. Eerdmans Publishing Co., 2009), 304.

Matthew 9:23 And when Jesus came to the ruler s house and saw the flute players and the crowd making a commotion, flute players. Reed-pipe players were a standard part of Jewish mourning customs. 11 One Jewish document directs records that Rabbi Judah later said, Even the poorest in Israel should hire not less than two flutes and one wailing woman. 12 In the family of a prominent person like the ruler, many professional mourners would have joined the family and friends in expressing their grief. 13 crowd making a commotion. This was a part of the mourning process that characterized that era. Coming to the house, Jesus encounters a gathering of people readying themselves for the funeral that would take place the same day, as was the custom in that culture. 14 Considering the status of the man, it was probably a very large and noisy gathering. We can then picture the scene in the house of the ruler of the synagogue. The garments were being rent; the wailing women were uttering their shrieks in an abandonment of synthetic grief; the flutes were shrilling their eerie sound. In that house there was all the pandemonium of eastern grief. 15 Matthew 9:24 he said, Go away, for the girl is not dead but sleeping. And they laughed at him. Go away. For Jesus, who is about to bring the girl back to life, the lamenting is inappropriate, and so the mourners are told to go away. They are not needed. 16 sleeping 17. the word cemetery comes from the Greek word koimētērion [κοιμητήριον], and means a place where people sleep. In Greek there are two words for to sleep; the one is kiomasthai [κοιμάω], which is very commonly used both of natural sleep and of the sleep of death; the other is katheudein [καθεύδω], which is not used nearly so frequently of the sleep of death, but which much more usually means natural sleep. It is katheudein [καθεύδω], which is used in this passage. 18 Another common word for sleep is hýpnos [ὕπνος]; that world is not used in this passage. So, was she dead? In the east cataleptic coma was by no means uncommon. Burial in the east follows death very quickly, because the climate makes it necessary.. Because of the commonness of this state of coma, and because of the commonness of speedy burial, not infrequently people were buried alive, as the evidence of the tombs shows. It may well be that here we have an example, not so much of divine healing as 11 Nolland, J. (2005). The Gospel of Matthew: A commentary on the Greek text. New International Greek Testament Commentary (397). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press. 12 Clinton E. Arnold, Zondervan Illustrated Bible Backgrounds Commentary: Matthew, Mark, Luke (vol. 1; Grand Rapids, MI: Zondervan, 2002), 65. 13 Clinton E. Arnold, Zondervan Illustrated Bible Backgrounds Commentary: Matthew, Mark, Luke (vol. 1; Grand Rapids, MI: Zondervan, 2002), 65. 14 Donald A. Hagner, Matthew 1 13 (vol. 33A; Word Biblical Commentary; Dallas: Word, Incorporated, 1998), 249. 15 Westminster John Knox Press, 1976), 344. 16 Donald A. Hagner, Matthew 1 13 (vol. 33A; Word Biblical Commentary; Dallas: Word, Incorporated, 1998), 250. 17 sleeping καθεύδω the state of being asleep to sleep, to be asleep, sleep. Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 258. 18 Westminster John Knox Press, 1976), 345.

of divine diagnosis; and that Jesus saved this girl from a terrible end. One thing is certain; Jesus that day in Capernaum rescued a Jewish maid from the grasp of death. 19 So, in fact, the Greek word suggest she may be in a coma, which would have soon resulted in a horrible death by being buried alive. Jesus saves her and her family from this. And they laughed at him. Unlike the ruler, the crowd had no confidence in Jesus ability to help a dead person. They mocked him for any suggestion that the girl was not dead. They knew she was; they were wrong. And they laughed at him. But he put them all outside and took the child s father and mother and those who were with him and went in where the child was. (Mark 5:40, 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. And he allowed no one to follow him except Peter and James and John the brother of James. (Mark 5:37, ESV) the crowd had been put outside. Although the crowd was put outside, Peter, James and John (Mark 5:37) as well as father and mother (Mark 5:40) were present. On two other occasions Jesus raised the dead, but he did so pubically. Why did he not do so this time? Then he came up and touched the bier, and the bearers stood still. And he said, Young man, I say to you, arise. (Luke 7:14, ESV) When he had said these things, he cried out with a loud voice, Lazarus, come out. (John 11:43, ESV) took her by the hand. Mark gives us Jesus exact words. Taking her by the hand he said to her, Talitha cumi, which means, Little girl, I say to you, arise. (Mark 5:41, ESV) the girl arose And immediately the girl got up and began walking (for she was twelve years of age), and they were immediately overcome with amazement. (Mark 5:42, ESV) Although the word authority is not used in this story, in fact the message here is about the authority to command the dead to live. for Matthew the miracle showed that Jesus authority as the Christ extended even over the dead. 20 19 Westminster John Knox Press, 1976), 345. 20 (Vol. 8, p. 231). Grand Rapids, MI: Zondervan Publishing House.

Matthew 9:26 And the report of this went through all that district. It is not clear why the story of the woman is nestled in the story of the child. They appear to have only one thing in common, twelve years. However, that does not appear to be a significant factor. And immediately the girl got up and began walking (for she was twelve years of age), and they were immediately overcome with amazement. (Mark 5:42, ESV) And behold, a woman who had suffered from a discharge of blood for twelve years came up behind him and touched the fringe of his garment, (Matthew 9:20, ESV) The report that went out was not that Jesus had awakened a sleeping girl but that he had raised a dead one. Since beginning this series of healings, Jesus has violated several laws addressing cleanliness. First, he touched or hugged a leper (8:2-4), then he touched a woman with a fever (8:14-17) which very well might have been contagious, he then is touched by a women with a sever discharge of blood (9:20-22) and last he touches a dead body (9:23-26). In all this, Jesus endures the threat of uncleanness that he might bring cleanness to others. This is all illustrative of when he will soon take on the uncleanness of his children, that they may be eternally clean. Two Blind Men Healed (9:27 31) (Martk 10:46-52) Matthew 9:27 And as Jesus passed on from there, two blind men followed him, crying aloud, Have mercy on us, Son of David. followed 21. One wonders, how many sick people Jesus walked by that momentarily cried out for alms or healing and that, when he is past, go back to their normal day of begging. The synagogue ruler aggressively sought Jesus out, the women with an issue of blood persistently worked her way through the crowd to Jesus, the blind men did more than cry out, they got up and followed Jesus. The mute man is brought to Jesus; his family does not simply hope that someday Jesus will walk by. Action demonstrates faith. crying aloud 22. Not only were they following Jesus, they were making a scene. mercy 23. Prominent in the concept of mercy is the compassionate disposition to forgive an offender or adversary and to help or spare him in his sorry plight. 24 21 followed ἀκολουθέω. to come/go behind or after someone else to follow, to come behind, to go behind. Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 200. 22 crying aloud κράζω. to shout or cry out, with the possible implication of the unpleasant nature of the sound to shout, to scream. Johannes P. Louw and Eugene Albert Nida, Greek-English Lexicon of the New Testament: Based on Semantic Domains (New York: United Bible Societies, 1996), 398. 23 mercy ἐλεέω to show kindness or concern for someone in serious need. Louw, J. P., & Nida, E. A. (1996). Greek-English lexicon of the New Testament: based on semantic domains. New York: United Bible Societies. 24 Walter A. Elwell and Barry J. Beitzel, Baker Encyclopedia of the Bible (Grand Rapids, MI: Baker Book House, 1988), 1440.

Son of David. This title has been used by Matthew in chapter 1 but not used again until this chapter. How is it that these blind men came to use this Messianic phrase of Jesus? Up to this point others have not done so. It will be used again in chapters 12:23; 15:22; 20:30, 31; 22:42. It seems that these blind men had been considering the stories they have heard of this Jesus. Perhaps they even heard him teach. At this point the evidence seems overwhelming to them this is the promised Son of David! For centuries the Jews had awaited the promised deliverer of David s line, the leader who would not only restore their freedom, but who would led them to power and glory and greatness. It was in that way that these blind men thought of Jesus; they saw in him the wonder-worker who would lead the people to freedom and to conquest. 25 It is on the basis of this faith that they ask for mercy. It is not unlikely that they had heard the scripture say: In that day the deaf shall hear the words of a book, and out of their gloom and darkness the eyes of the blind shall see. (Isaiah 29:18, ESV) Then the eyes of the blind shall be opened, and the ears of the deaf unstopped; then shall the lame man leap like a deer, and the tongue of the mute sing for joy. For waters break forth in the wilderness, and streams in the desert; (Isaiah 35:5 6, ESV) If Jesus was really the Messiah, the blind reasoned, then he would have mercy on them; and they would have their sight. 26 And so they lifted their voices and asked for mercy. Matthew 9:28 When he entered the house, the blind men came to him, and Jesus said to them, Do you believe that I am able to do this? They said to him, Yes, Lord. house. Jesus miracles were drawing a lot of attention. By waiting till he was in a house he would have eliminated a great deal of unwanted attention. Do you believe. Jesus question accomplished two things: (1) it revealed that their cries were not merely those of desperation only but of faith; and (2) it showed that their faith was directed not to God alone but to Jesus person and to his power and authority. 27 Yes, Lord. And they again affirm their faith in the one they call the Son of David. Matthew 9:29 Then he touched their eyes, saying, According to your faith be it done to you. 25 Westminster John Knox Press, 1976), 349. 26 (Vol. 8, p. 233). Grand Rapids, MI: Zondervan Publishing House. 27 (Vol. 8, p. 233). Grand Rapids, MI: Zondervan Publishing House.

touched. when Jesus touches the eyes of blind people (cf. 20:34; Mark 8:23, 25; John 9:6) they would find special significance in this physical contact with a healer they could not yet see. 28 Matthew 9:30 And their eyes were opened. And Jesus sternly warned them, See that no one knows about it. And their eyes were opened. It happened immediately. sternly warned 29. This rather violent verb reveals Jesus intense desire to avoid a falsely based and ill-conceived acclaim that would not only impede but also endanger his true mission. 30 Matthew 9:31 But they went away and spread his fame through all that district. Once again, despite the admonition to silence, the report of the healing spreads almost inevitably. Matthew thus shows that although Jesus wants to avoid stirring up the popular expectations concerning the Messiah, which have no room for his more important work on the cross, the news of such wonderful deeds is simply too good to be kept a secret. 31 But the men whose faith brought them to Christ for healing did not stay with him to learn obedience. 32 No doubt there is a lesson here to all of us who have received salvation from God by faith in Jesus. Have we gone beyond that to obedience to that same Jesus? A Demon Possessed Mute (9:32 34) Matthew 9:32 As they were going away, behold, a demon-oppressed man who was mute was brought to him. One comes in as quickly as the other goes out. This makes the point that Jesus reputation was getting so great that it was increasingly difficult for him to have time for other things except healing. Hence the warning See that no one knows about it (9:30). We don t know who actually brought this man to Jesus, but clearly they did so in an act of faith. They believed he could do this thing. mute 33. He may have been deaf as well as mute. 28 France, R. T. (2007). The Gospel of Matthew (p. 367). Grand Rapids, MI: Wm. B. Eerdmans Publication Co. 29 sternly warned ἐμβριμάομαι to admonish sternly, charge strictly, threaten indignantly for disobedience. Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers. 30 (Vol. 8, p. 233). Grand Rapids, MI: Zondervan Publishing House. 31 Donald A. Hagner, Matthew 1 13 (vol. 33A; Word Biblical Commentary; Dallas: Word, Incorporated, 1998), 254. 32 (Vol. 8, p. 233). Grand Rapids, MI: Zondervan Publishing House. 33 mute κωφός As pertaining to the tongue, meaning speechless or dumb to hearing, meaning blunted, dull, deaf. Zodhiates, S. (2000). The complete word study dictionary: New Testament. Chattanooga, TN: AMG Publishers.

Matthew 9:33 And when the demon had been cast out, the mute man spoke. And the crowds marveled, saying, Never was anything like this seen in Israel. Muteness was not necessarily explained as the result of demonic possession, in other cases the mute spoke through Jesus healing ministry and not as a result of an exorcism. And great crowds came to him, bringing with them the lame, the blind, the crippled, the mute, and many others, and they put them at his feet, and he healed them, so that the crowd wondered, when they saw the mute speaking, the crippled healthy, the lame walking, and the blind seeing. And they glorified the God of Israel. (Matthew 15:30 31, ESV) Matthew 9:34 But the Pharisees said, He casts out demons by the prince of demons. Up to this point we were not even aware that Pharisees were present. We have not heard of them since 9:11. The response is unexpected in that Jesus was not healing on the Sabbath which was often the cause of their hostility. They simply hate him all seven days of the week. They actively seek to use their authority and influence to turn the crowd away from Jesus by identifying him as a servant of the prince of demons. But when the Pharisees heard it, they said, It is only by Beelzebul, the prince of demons, that this man casts out demons. (Matthew 12:24, ESV) Since the Pharaoh s magicians had performed miracles and Paul himself accuses Elymas in the same way (Acts 13:10), on its surface the accusation is given far more consideration by the crowd than one would at first think. Invocation of the power of Satan offers itself as a ready explanation for the presence of extraordinary power in a person who is thought on other grounds not to be acting in concert with God. 34 34 Nolland, J. (2005). The Gospel of Matthew: A commentary on the Greek text. New International Greek Testament Commentary (404). Grand Rapids, MI; Carlisle: W.B. Eerdmans; Paternoster Press.