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Commentary on Matthew 9 verses 27–34
In these verses we have an account of two more miracles wrought together by our Saviour.
I. The giving of sight to two blind men, Mat 9:27-31. Christ is the Fountain of light as well as life; and as, by raising the dead, he showed himself to be the same that at first breathed into man the breath of life, so, by giving sight to the blind, he showed himself to be the same that at first commanded the light to shine out of darkness. Observe,
1.The importunate address of the blind men to Christ. He was returning from the ruler's house to his own lodgings, and these blind men followed him, as beggars do, with their incessant cries, Mat 9:27. He that cured diseases so easily, so effectually, and, withal, at so cheap a rate, shall have patients enough. As for other things, so he is famed for an Oculist. Observe,
(1.)The title which these blind men gave to Christ; Thou Son of David, have mercy on us. The promise made to David, that of his loins the Messiah should come, was well known, and the Messiah was therefore commonly called the Son of David. At this time there was a general expectation of his appearing; these blind men know, and own, and proclaim it in the streets of Capernaum, that he is come, and that this is he; which aggravates the folly and sin of the chief priests and Pharisees who denied and opposed him. They could not see him and his miracles, but faith comes by hearing. Note, They who, by the providence of God, are deprived of bodily sight, may yet, by the grace of God, have the eyes of their understanding so enlightened, as to discern those great things of God, which are hid from the wise and prudent.
(2.)Their petition, Have mercy on us. It was foretold that the Son of David should be merciful (Psa 72:12, Psa 72:13), and in him shines the tender mercy of our God, Luk 1:78. Note, Whatever our necessities and burthens are, we need no more for supply and support, than a share in the mercy of our Lord Jesus. Whether he heal us or no, if he have mercy on us, we have enough; as to the particular instances and methods of mercy, we may safely and wisely refer ourselves to the wisdom of Christ. They did not each of them say for himself, Have mercy on me, but both for one another, Have mercy on us. Note, It becomes those that are under the same affliction, to concur in the same prayers for relief. Fellow-sufferers should be joint-petitioners. In Christ there is enough for all.
(3.)Their importunity in this request; they followed him, crying. It seems, he did not take notice of them at first, for he would try their faith, which he knew to be strong; would quicken their prayers, and make his cures the more valued, when they did not always come at the first word; and would teach us to continue instant in prayer, always to pray, and not to faint: and, though the answer do not come presently, yet to wait for it, and to follow providence, even in those steps and outgoings of it which seem to neglect or contradict our prayers. Christ would not heal them publicly in the streets, for this was a cure he would have kept private (Mat 9:30), but when he came into the house, they followed him thither, and came to him. Note, Christ's doors are always open to believing and importunate petitioners; it seemed rude in them to rush into the house after him, when he desired to retire; but, such is the tenderness of our Lord Jesus, that they were not more bold than welcome.
2.The confession of faith, which Christ drew from them upon this occasion. When they came to him for mercy, he asked them, Believe ye that I am able to do this? Note, Faith is the great condition of Christ's favours. They who would receive the mercy of Christ, must firmly believe the power of Christ. What we would have him do for us, we must be fully assured that he is able to do. They followed Christ, and followed him crying, but the great question is, Do ye believe? Nature may work fervency, but it is only grace that can work faith; spiritual blessings are obtained only by faith. They had intimated their faith in the office of Christ as Son of David, and in his mercy; but Christ demands likewise a profession of faith in his power. Believe ye that I am able to do this; to bestow this favour; to give sight to the blind, as well as to cure the palsy and raise the dead? Note, It is good to be particular in the exercise of faith, to apply the general assurances of God's power and good will, and the general promises, to our particular exigencies. All shall work for good, and if all, then this. "Believe ye that I am able, not only to prevail with God for it, as a prophet, but that I am able to do it by my own power?" This will amount to their belief of his being not only the Son of David, but the Son of God; for it is God's prerogative to open the eyes of the blind (Psa 146:8); he makes the seeing eye, Exo 4:11. Job was eyes to the blind (Job 29:15); was to them instead of eyes, but he could not give eyes to the blind. Still it is put to us, Believe we that Christ is able to do for us, by the power of his merit and intercession in heaven, of his Spirit and grace in the heart, and of his providence and dominion in the world? To believe the power of Christ is not only to assure ourselves of it, but to commit ourselves to it, and encourage ourselves in it.
To this question they give an immediate answer, without hesitation: they said, Yea, Lord. Though he had kept them in suspense awhile, and had not helped them at first, they honestly imputed that to his wisdom, not to his weakness, and were still confident of his ability. Note, The treasures of mercy that are laid up in the power of Christ, are laid out and wrought for those that trust in him, Psa 31:19.
3.The cure that Christ wrought on them; he touched their eyes, Mat 9:29. This he did to encourage their faith, which, by his delay, he had tried, and to show that he gives sight to blind souls by the operations of his grace accompanying the word, anointing the eyes with eye-salve: and he put the cure upon their faith, According to your faith be it unto you. When they begged for a cure, he enquired into their faith (Mat 9:28), Believe ye that I am able? He did not enquire into their wealth, whether they were able to pay him for a cure; nor into their reputation, should he get credit by curing them; but into their faith; and now they had professed their faith he referred the matter to that: "I know you do believe, and the power you believe in shall be exerted for you; According to your faith be it unto you." This speaks, (1.) His knowledge of the sincerity of their faith, and his acceptance and approbation of it. Note, It is a great comfort to true believers, that Jesus Christ knows their faith, and is well pleased with it. Though it be weak, though others do not discern it, though they themselves are ready to question it, it is known to him. (2.) His insisting upon their faith as necessary; "If you believe, take what you come for." Note, They who apply themselves to Jesus Christ, shall be dealt with according to their faith; not according to their fancies, nor according to their profession, but according to their faith; that is, unbelievers cannot expect to find any favour with God, but true believers may be sure to find all that favour which is offered in the gospel; and our comforts ebb or flow, according as our faith is stronger or weaker; we are not straitened in Christ, let us not then be straitened in ourselves.
4.The charge he gave them to keep it private (Mat 9:30), See that no man know it. He gave them this charge, (1.) To set us an example of that humility and lowliness of mind, which he would have us to learn of him. Note, In the good we do, we must not seek our own praise, but only the glory of God. It must be more our care and endeavour to be useful, than to be known and observed to be so, Pro 20:6; Pro 25:27. Thus Christ seconded the rule he had given, Let not thy left hand know what thy right hand doeth. (2.) Some think that Christ, in keeping it private, showed his displeasure against the people of Capernaum, who had seen so many miracles, and yet believed not. Note, The silencing of those who should proclaim the works of Christ is a judgment to any place or people: and it is just in Christ to deny the means of conviction to those that are obstinate in their infidelity; and to shroud the light from those that shut their eyes against it. (3.) He did it in discretion, for his own preservation; because the more he was proclaimed, the more jealous would the rulers of the Jews be of his growing interest among the people. (4.) Dr. Whitby gives another reason, which is very considerable, why Christ sometimes concealed his miracles, and afterwards forbid the publishing of his transfiguration; because he would not indulge that pernicious conceit which obtained among the Jews, that their Messiah should be a temporal prince, and so give occasion to the people to attempt the setting up of his kingdom, by tumults and seditions, as they offered to do, Joh 6:15. But when, after his resurrection (which was the full proof of his mission), his spiritual kingdom was set up, then that danger was over, and they must be published to all nations. And he observes, that the miracles which Christ wrought among the Gentiles and the Gadarenes, were ordered to be published, because with them there was not that danger.
But honour is like the shadow, which, as it flees from those that follow it, so it follows those that flee from it (Mat 9:31); They spread abroad his fame. This was more an act of zeal, than of prudence; and though it may be excused as honestly meant for the honour of Christ, yet it cannot be justified, being done against a particular charge. Whenever we profess to direct our intention to the glory of God, we must see to it that the action be according to the will of God.
II. The healing of a dumb man, that was possessed with a devil. And here observe,
1.His case, which was very sad. He was under the power of the devil in this particular instance, that he was disabled from speaking, Mat 9:32. See the calamitous state of this world, and how various the afflictions of the afflicted are! We have no sooner dismissed two blind men, but we meet with a dumb man. How thankful should we be to God for our sight and speech! See the malice of Satan against mankind, and in how many ways he shows it. This man's dumbness was the effect of his being possessed with a devil; but it was better he should be unable to say any thing, than be forced to say, as those demoniacs did (Mat 8:29), What have we to do with thee? Of the two, better a dumb devil than a blaspheming one. When the devil gets possession of a soul, it is made silent as to any thing that is good; dumb in prayers and praises, which the devil is a sworn enemy to. This poor creature they brought to Christ, who entertained not only those that came of themselves in their own faith, but those that were brought to him by their friends in the faith of others. Though the just shall live eternally by his faith, yet temporal mercies may be bestowed on us with an eye to their faith who are intercessors on our behalf. They brought him in just as the blind man went out. See how unwearied Christ was in doing good; how closely one good work followed another! Treasures of mercy, wondrous mercy, are hid in him; which may be continually communicated, but can never be exhausted.
2.His cure, which was very sudden (Mat 9:33), When the devil was cast out, the dumb spake. Note, Christ's cures strike at the root, and remove the effect by taking away the cause; they open the lips, by breaking Satan's power in the soul. In sanctification he heals the waters by casting salt into the spring. When Christ, by his grace, casts the devil out of a soul, presently the dumb speaks. When Paul was converted, behold, he prays; then the dumb spake.
3.The consequences of this cure.
(1.)The multitudes marvelled; and well they might; though few believed, many wondered. The admiration of the common people is sooner raised than any other affection. It was foretold, that the new song, the New Testament song, should be sung for marvellous works, Psa 98:1. They said, It was never so seen in Israel, and therefore never so seen any where; for no people experienced such wonders of mercy as Israel did. There had been those in Israel that were famous for working miracles, but Christ excelled them all. The miracles Moses wrought had reference to Israel as a people, but Christ's were brought home to particular persons.
(2.)The Pharisees blasphemed, Mat 9:34. When they could not gainsay the convincing evidence of these miracles, they fathered them upon the devil, as if they had been wrought by compact and collusion: he casteth out devils (say they) by the prince of the devils - a suggestion horrid beyond expression; we shall hear more of it afterwards, and Christ's answer to it (Mat 12:25); only observe here, how evil men and seducers wax worse and worse (Ti2 3:13), and it is both their sin and their punishment. Their quarrels with Christ for taking upon him to forgive sin (Mat 9:3), for conversing with publicans and sinners, (Mat 9:11), for not fasting (Mat 9:14), though spiteful enough, yet had some colour of piety, purity, and devotion in them; but this (which they are left to, to punish them for those) breathes nothing but malice and falsehood, and hellish enmity in the highest degree; it is diabolism all over, and was therefore justly pronounced unpardonable. Because the people marvelled, they must say something to diminish the miracle, and this was all they could say.
Or He enjoins silence on the blind men, because to preach was the Apostles' office.
Then after their cure He commands them to tell no man; neither doth He merely command them, but with much strictness.
"For Jesus," it is said, "straitly charged them, saying, See that no man know it. But they, when they were departed, spread abroad His fame in all that country."
They however did not endure this, but became preachers, and evangelists; and when bidden to hide what had been done, they endured it not.
And if in another place we find Him saying, "Go thy way, and declare the glory of God," that is not contrary to this, but even highly in agreement herewith. For He instructs us to say nothing ourselves, concerning ourselves, but even to forbid them that would eulogise us: but if the glory be referred to God, then not only not to forbid, but to command men to do this.
(Hom. xxxii.) Here is no small charge against the Jews, that these men, having lost their sight, yet believe by means of their heaving only; while they who had sight, would not believe the miracles that were done. Observe their eagerness; they do not simply come to Him, but with crying, and asking for nothing but mercy; they call Him Son of David, because that seemed to be a name of honour.
Observe that the Lord oftentimes desired to be asked to heal, that none should think that He was eager to seize an occasion of display.
Here again He teaches us to exclude the desire of fame; because there was a house hard by, He takes them there to heal them apart.
And not for this reason only, but that He might make manifest that they were worthy of healing, and that none might object, that if mercy alone saved, then ought all to be saved. Therefore also He requires faith of them, that He may thereby raise their thoughts higher; they had called Him the Son of David, therefore He instructs them that they should think higher things of Him. Thus He does not say to them, Believe ye that I can ask the Father? But, Believe ye that I am able to do this? They say unto him, Yea, Lord. They call Him no more Son of David, but exalt Him higher, and confess His dominion. Then He lays His hand upon them; as it follows, Then he touched their eyes, saying, According to your faith be it unto you. This He says confirming their faith, and testifying that what they had said were not words of flattery. Then follows the cure, And their eyes were opened. And after this, His injunction that they should tell it to no man; and this not a simple command, but with much earnestness, And Jesus straitly charged them, saying, See that no man know it; but they went forth, and spread abroad the fame of him through the whole country.
That He said to another man, Go, and proclaim the glory of God, (Luke 8:39.) is not contrary to this; for what He would teach is, that we should hinder those that would commend us for ourselves. But when it is the Lord's glory that is to be praised, we ought not to forbid, but to promote it ourselves.
(Verse 30, 31.) And Jesus warned them, saying, "See that no one knows." But when they went out, they spread the news about him throughout that whole land. And the Lord, fleeing the glory of boastfulness because of his humility, had commanded this. And they, because of the remembrance of his grace, cannot remain silent about the kindness. Note, therefore, that something contrary to what was commanded must have happened. These blind men are healed in the tenth place.
The miracles that had gone before of the ruler's daughter, and the woman with the issue of blood, are now followed by that of two blind men, that what death and disease had there witnessed, that blindness might now witness. And as Jesus passed thence, that is, from the ruler's house, there followed him two blind men, crying, and saying, Have mercy on us, thou Son of David.
Let Marcion and Manichæus, and the other heretics who mangle the Old Testament, hear this, and learn that the Saviour is called the Son of David; for if He was not born in the flesh, how is He the Son of David?
Yet were they not healed by the way-side and in passing as they had thought to be; but when He was entered into the house, they come unto Him; and first their faith is made proof of, that so they may receive the light of the true faith. And when he was come into the house, the blind men came unto him; and Jesus said unto them, Believe ye that I am able to do this?
The Lord from humility shunning the fame of His glorious works, gave them this charge, and they from gratitude cannot be silent respecting so great benefit.
Rightly they call Him Son of David, because the Virgin Mary was of the line of David.
He who was able to give sight to the blind, was not ignorant whether they believed; but He asked them, in order that the faith which they bare in their hearts, being confessed by their mouth might be made deserving of a higher reward, according to that of the Apostle, By the mouth confession is made unto salvation. (Rom. 10:10.)
Allegorically; By these two blind men are denoted the two nations of Jews and Gentiles, or the two nations of the Jewish race; for in the time of Roboam his kingdom was Split into two parts. Out of both nations such as believed on Him Christ gave sight to in the house, by which is understood the Church; for without the unity of the Church no man can be saved. And they of the Jews who had believed the Lord's coming spread the knowledge thereof throughout the whole earth.
(Mor. xix. 23.) We must enquire how this is that the Almighty, whose will and power are coextensive, should have here willed that His excellent works should be hid in silence, and is yet preached against His will, as it were, by these men who have received their sight. It is only that He herein has left an example to His servants who follow Him, that they should desire their own good deeds to be hid, and that notwithstanding they should be made known against their will, that others may profit by their example. They should then be hid by design, and published of compulsion; their concealment is by our own watchfulness, their betrayal is for others' profit.
The maiden is raised in the house with few to witness, the young man without the gate, and Lazarus in the presence of many; for a public scandal requires a public expiation; a less notorious, a lesser remedy; and secret sins may be done away by penitence.
The house of the ruler is the Synagogue which was ruled by Moses; the house of Jesus is the heavenly Jerusalem. As the Lord passed through this world and was returning to His own house, two blind men followed Him; that is, when the Gospel was preached by the Apostles, many of the Jews and Gentiles began to follow Him. But when He ascended into Heaven, then He entered His house, that is, into the confession of one faith which is in the Catholic Church, and in that they were enlightened.
. Do you see Christ’s humility? They spread abroad His fame in thanksgiving, not out of disobedience. But if in another place Christ says, "Go and tell of the glory of God" (Lk. 8:39), there is nothing contradictory in this. For He wants them to say nothing about Himself, but to speak of the glory of God.
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SUMMARY
Matthew 9:31 describes the immediate aftermath of Jesus' healing of two blind men, who, despite Jesus' explicit command for silence, departed and widely proclaimed His fame throughout the entire region. This act of disobedience, though seemingly counter to Jesus' immediate wishes, paradoxically served to amplify His growing renown as a miracle worker, highlighting the irrepressible nature of God's power and plan, which cannot be contained by human limitations or even disobedience.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 9:31 masterfully employs several literary devices. The most prominent is Irony: Jesus explicitly commands the healed men to keep silent, yet they immediately and widely proclaim His fame. This creates a powerful ironic tension, where human disobedience inadvertently serves a divine purpose. Closely related is Contrast, highlighting the stark difference between Jesus' intention to manage the perception of His Messiahship (the "Messianic Secret") and the men's actions which actively undermine that immediate goal. Furthermore, the verse functions as Foreshadowing. The irrepressible spread of Jesus' fame, despite His attempts to contain it, prefigures the unstoppable expansion of the Gospel message throughout the world, which would eventually be commanded by Jesus Himself in the Great Commission.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while seemingly a simple account of disobedience, carries profound theological weight. It demonstrates the tension between human will and divine sovereignty. Even when individuals act contrary to a specific divine command, God's overarching plan cannot be thwarted. The spreading of Jesus' fame, though initiated by disobedience, ultimately served God's larger purpose of revealing the Messiah and preparing the way for the widespread proclamation of His kingdom. It illustrates that God can use even imperfect human actions, and sometimes human failure, to advance His perfect will. The power of God's works is so profound that it cannot be contained, naturally drawing attention and leading to the expansion of His influence, a testament to His inherent glory.
REFLECTION AND APPLICATION
Matthew 9:31 offers a compelling lesson on the interplay of obedience, divine sovereignty, and the unstoppable nature of God's work. While the men's actions were disobedient, their excitement for what Jesus had done for them was undeniable, leading them to share their testimony widely. This reminds us that while our zeal for Christ is commendable, it must always be tempered by a humble commitment to His specific commands and wisdom. True discipleship calls for obedience, even when we don't fully understand the reasons behind a command, trusting that God's ways are higher than our own. Yet, the verse also offers profound comfort: God's ultimate purposes will prevail, even in the face of human error or imperfection. Our mission today is to spread the good news of Jesus, but with discernment, integrity, and a focus on glorifying Him, not merely seeking sensationalism or personal acclaim. We are called to be faithful stewards of the message, trusting that God will ensure its ultimate triumph.
Questions for Reflection
FAQ
Why did Jesus command the healed men to keep silent about their healing?
Answer: Jesus' command for silence, often referred to as the "Messianic Secret," was a strategic part of His early ministry. He sought to manage public perception of His identity and mission. If His miracles were widely publicized too early, it could lead to several issues: a premature political uprising against Roman rule, as many people expected a Messiah who would be a military or political liberator; a misunderstanding of His spiritual mission, reducing Him to merely a miracle worker rather than the suffering servant and spiritual King; or an acceleration of opposition from religious authorities before His appointed time. By commanding silence, Jesus aimed to control the timing and nature of His revelation as the Messiah, ensuring His ministry culminated in His atoning death and resurrection, not a popular but ultimately misdirected movement. This is seen in other instances, such as when He charges His disciples not to tell anyone He is the Christ in Matthew 16:20.
Were the men's actions sinful, given that they disobeyed Jesus' direct command?
Answer: From a strict interpretation of obedience, the men's actions were indeed disobedient to Jesus' explicit instruction. Disobedience to a direct command from God, or in this case, the Son of God, is generally considered sinful. However, the narrative does not explicitly condemn them, and their motivation appears to have been one of overflowing gratitude and excitement for the miraculous healing they received. While their actions went against Jesus' immediate wishes, Matthew's account highlights that God's sovereign plan ultimately prevailed, and Jesus' fame spread regardless. This incident underscores that while human obedience is paramount and always God's desire, God is also capable of working through and even despite human imperfections to accomplish His greater purposes, as affirmed in Romans 8:28.
CHRIST-CENTERED FULFILLMENT
Matthew 9:31, though detailing an act of human disobedience, powerfully foreshadows the unstoppable and global spread of the fame of Christ. Jesus' attempts to contain His renown during His earthly ministry, often referred to as the "Messianic Secret," were strategic, designed to prevent a premature political uprising and ensure His path led to the cross rather than a misdirected popular movement. Yet, the very nature of His divine power and the profound impact of His miracles meant His fame could not be confined to "all that country." This irrepressible spread of His reputation points forward to the ultimate, universal proclamation of His identity as the Lamb of God who takes away the sin of the world, as declared by John the Baptist in John 1:29. After His death, resurrection, and ascension, Jesus commanded His disciples to "make disciples of all nations" in Matthew 28:18-20, transforming the localized spreading of His fame into a global mission. The fame of Christ, now rooted in His atoning work and resurrection power, is meant to reach every corner of the earth, drawing all people to Himself, as He promised, "And I, if I be lifted up from the earth, will draw all men unto me" in John 12:32. Thus, the unintended consequence of the blind men's actions in Matthew 9:31 becomes a microcosm of the gospel's triumphant, worldwide advance.