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Augustine: "That Matthew here speaks of his own city, and Mark calls it Capharnaum, would be more difficult to be reconciled if Matthew had expressed it Nazareth. But as it is, all Galilee might be called Christ’s city, because Nazareth was in Galilee; just as all the Roman empire, divided into many states, was still called the Roman city.
Matthew 9 is the ninth chapter of the Gospel of Matthew in the New Testament. It continues the narrative about Jesus' ministry in Galilee as he ministers to the public, working miracles, and going through all the cities and towns of the area, preaching the gospel, and healing every disease. [ 1 ]
Biblegateway.com (opens at Matt.1:1, NIV) A textual commentary on the Gospel of Matthew – detailed text-critical discussion of the 300 most important variants of the Greek text (PDF, 438 pages) Early Christian Writings Gospel of Matthew: introductions and e-texts. Bible: Matthew public domain audiobook at LibriVox Various versions
[9] Justus Knecht comments on the dignity of the soul, writing, "Jesus first healed the palsied man's soul, and then his body. He desired to teach us by this that He came to cure and save souls, that the soul is worth more than the body, and that the health of the body can only avail those whose soul is healthy.
Augustine: " That Matthew writes here mourn, where Mark and Luke write fast, shows that the Lord spake of that kind of fasting which pertains to humbling one’s self in chastisement; as in the following comparisons He may be supposed to have spoken of the other kind which pertains to the joy of a mind wrapt in spiritual thoughts, and therefore ...
This narrative is told in Matthew 9:10-17, Mark 2:15-22, and Luke 5:29-39. [1] The Pharisee rebuke Jesus for eating with sinners, to which Jesus responds, "It is not the healthy who need a doctor, but the sick." Jesus shows mercy as opposed to self-righteous judgment. The narrative occurs directly after the Calling of Matthew.
Therefore Matthew and Mark have related it as said to the disciples, because so it was as much an objection against their Master whom they followed and imitated. The sense therefore is one in all, and so much the better conveyed, as the words are changed while the substance continues the same."
(1 Tim. 1:15.) [1] MacEvilly notes the condescension of Christ in calling Matthew, "the publican, and a man so infamous among the Jews, not only to grace but to His family and intimate friendship and Apostleship." He also comments on the efficacy of Christ's calling, and the ready obedience of Matthew.
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