THE GOSPEL OF MATTHEW
The Third Cycle: 9,18-35
The disciples of John the Baptist are present in 9,14 and then in 9,18 we hear that Jesus is still speaking to them. A look ahead to 11,2-5 is appropriate therefore. There we hear that John the Baptist is asking if Jesus is the one to come. Jesus' reply in 11,5 indicates that Matthew needs to tell here of a raising from the dead (9,18-26), a healing of the blind (9,27-31) and of the deaf (9,31-32). Whereas the first comes from Mark's Gospel, we will see how Matthew has had to look elsewhere for the other two healings.
Now return to the main page
A Girl and a Woman: 9,18-26
Matthew has edited Mark drastically: 23 verses in Mark have become a mere 9 verses in Matthew. Mark loves to tell a story, Matthew wants to make his point just as we have seen with the previous story of the demoniacs.
We begin with 9,18, a verse which is packed with information. In Mark, the healing of the demoniacs comes immediately before this double healing. So Jesus in that Gospel needs to cross the lake, which he has already done in Matthew, 9,1.
Both Mark and Luke speak of the ruler of the synagogue and Luke goes so far as to name him. Matthew though makes no mention of the synagogue and it is an astonishing harmonisation for the NRSV to add that (see the NRSV footnote). Matthew says nothing about who are ruled by this ruler. His attitude of prostration or worship before Jesus is similar to the Magi (2,11).
In Matthew, the girl is already dead, in Mark she is only at the point of death (Mk 5,23). As we have noted, Matthew at this point in his story needs someone to be raised from the dead.
The ruler is being remarkably bold with Jesus: his daughter is already dead and he is asking Jesus to touch the corpse. That would make Jesus ritually unclean.
In Matthew, only the disciples follow Jesus (verse 19) whereas in Mark (and Luke) the whole crowd follow.
In the middle healing all the details about the woman's bleeding as told by Mark are cut out. The whole tale becomes a simple but dramatic encounter between Jesus and the woman - in verse 22, Jesus just turns and sees her. The word "made whole" occurs three times in verses 21 and 22. The word can also mean "saved" which would give a deeper spiritual meaning to this miracle. We are reminded of the healing of Peter's mother in law (8,14-15) which Matthew has also made into a direct encounter with Jesus.
Also simplified is Matthew's telling of the arrival of Jesus at the child's house. Even the three disciples in Mk 5,37 no longer appear despite 9,19. Matthew does though add the professional mourners, thereby emphasising that the child really is dead.
Thus this second healing becomes another dramatic encounter, especially as Jesus says nothing. In verse 25 he just takes the child by the hand. Once again, Peter's mother in law is recalled: both the mother in law (8,15) and the girl arise: a word with echoes of the resurrection, as also with the preceeding healing of the paralytic, 9,5. (I like the Revised Version translation: "And the damsel arose".)
Matthew then omits Mark's comment that the girl was 12 years old, breaking the link between the two healings.
Whereas Mark is keeping to his Messianic secret (Mk 5,43), Matthew adds the comment (9,26) that the news spread through the land.
Now return to the main page so that we can read the final two healings.
The Blind and the Deaf: 9,27-34
Just as Jesus passes through Jericho later in the Gospel, he meets two blind men (21,29-34). This is a somewhat trimmed version of the story of Bartimaeus in Mark's Gospel (MK 10,46-52). The use of the title "Son of David" indicates that it is this story which has been recycled here in chapter 9. Yet the perseverance needed by the blind men in Jericho (20,31) is not found in this account.
Instead and for the first time in the Gospel Jesus asks those to be healed to confirm their belief that Jesus can heal them. Once again, it is the encounter with Jesus and the assent of faith which is required, an assent to which Jesus responds in verse 29. Sight therefore may be the deeper sight of faith.
The healing of the deaf man which follows, 9,32-34, is an exorcism, the demon is cast out. In the later story, 12,22, however there is simply a cure.
Notable here is a confusion among translations in the references I gave between deaf and mute or dumb. I prefer the NRJB which is consistent using "deaf", though it may be easier to say the dumb spoke.
The issue arises because the Greek word has a basic meaning of "dull". It can therefore become deaf or dumb according to circumstances and many translations use both.
The crowd's reaction in verse 33 continues to be one of amazement, following up verses 26 and 31.
The exorcism of verse 33 provides the background for verse 34. The Pharisees have now moved from asking a question in verse 11 to a demonic conclusion in verse 34.
This episode will be followed up in chapter 12 where the man is now blind and mute, 12,22, which reflects both healings we have just read. That then becomes the starting point for the serious confrontation between Jesus and the Pharisees, 12,24-32.
We can now return to the main page.