Mateus 9

Mateus 9:2

E trouxeram-lhe um paralítico deitado numa cama. Vendo a fé deles, Jesus disse ao paralítico: “Tem coragem, filho; seus pecados estão perdoados.”

(uma) Vendo sua fé. Jesus saw the actions that accompanied the faith of those who carried the paralyzed man. From Mark’s account, we learn that the four friends tore a hole in the roof to get their friend to Jesus (Mark 2:4). They did this because they believed Jesus could help their friend.

(b) Seus pecados estão perdoados. Jesus forgave the paralyzed man to show us that God freely forgives us on account of grace and without any regard for our behavior (Eph. 1:7). Jesus died for us while we were sinners, and he forgave us while we were sinners (Col. 2:13). Before you repented, confessed, or did anything, the Lamb of God carried away all your sins – past, present, and future. See entrada for Luke 23:34.

(c) Perdoado; Vejo entrada para o perdão.

Mateus 9:5

“O que é mais fácil dizer: 'Seus pecados estão perdoados' ou dizer: 'Levante-se e ande'?

Seus pecados estão perdoados; Vejo entrada for Matt. 9:2.

Mateus 9:6

“Mas para que saibais que o Filho do Homem tem na terra autoridade para perdoar pecados” - então Ele disse ao paralítico: “Levanta-te, pega a tua cama e vai para casa”.

(uma) O Filho do Homem; Vejo entrada for Matt. 8:20.

(uma) Perdoe pecados; Vejo entrada para o perdão.

Matthew 9:9

As Jesus went on from there, He saw a man called Matthew, sitting in the tax collector’s booth; and He said to him, “Follow Me!” And he got up and followed Him.

Mateus. As a tax collector working for the hated Romans, Matthew would have been despised by his fellow Jews. (Tax collectors were lumped together with prostitutes and sinners; Matt. 9:10, 21:31.)
Yet Jesus loved him and called him to be a disciple and an apostle.

Mateus 9:10

Aconteceu então que, estando Jesus à mesa em casa, eis que chegaram muitos publicanos e pecadores e jantaram com Jesus e seus discípulos.

Coletores de impostos e pecadores. Tax collectors (like Matthew) were revenue collectors for the hated Roman occupiers, while sinners were the irreligious and those considered unrighteous (Matt. 9:13). The word “sinner” in the Gospels, typically refers to someone who does not keep the law (John 7:49).

Tax collectors and sinners were social outcasts. The religious leaders shunned sinners, but Jesus befriended them and ate meals with them (Matt. 11:19, Mark 2:15–16, Luke 5:30, 7:34, 15:2).

Mateus 9:11

Quando os fariseus viram isso, disseram aos discípulos: “Por que o vosso Mestre come com os cobradores de impostos e pecadores?”

(uma) Fariseus; Vejo entrada for Matt. 3:7.

(b) cobradores de impostos e pecadores; ver versículo anterior.

Mateus 9:13

“Mas vá e aprenda o que isto significa: 'EU DESEJO COMPAIXÃO, E NÃO SACRIFÍCIO', pois eu não vim chamar os justos, mas os pecadores.”

(uma) O correto refers to those who trust in their own righteousness (Luke 18:9). Self-righteous religious people, in other words.

(b) pecadores. If the original language did not lack punctuation marks, the word “sinners” would be in quotation marks. Religious people called them sinners; Jesus called them lost sheep (Matt. 10:6, 15:24).

Matthew 9:14

Then the disciples of John came to him, asking, “Why do we and the Pharisees fast, but your disciples do not fast?”

(uma) The disciples of John. Some of John’s disciples had left him to follow Jesus (John 1:35–37), but others did not. They remained with John, choosing the herald over the King. Even after Jesus rose from the dead, some were still preaching John’s baptism of repentance, even in far-away places such as Ephesus (Act 19:1–3).

(b) John was the last and greatest of the old covenant prophets (Matt. 11:11, 13). John said of Jesus, “He must increase, but I must decrease” (John 3:30). He was saying, “The old covenant ministry that I represent must diminish and make way for the new covenant ministry of Jesus.” The old covenant had served its purpose, but now that Jesus had come it was obsolete and had to go (Heb. 8:13).

(c) Fast. Strangely, John’s disciples had more in common with the Pharisees’ disciples than with the disciples of Jesus. Both groups were known for their frequent fasting and long prayers. Such reputations may impress people, but they do nothing to improve our standing before God (Matt. 6:5, 16).

Under the Law of Moses, one day each year was set aside for fasting: the Day of Atonement (Lev. 16:29–31; 23:27–32). On that day, the Israelites were commanded to “afflict themselves,” and this was traditionally understood as abstaining from food and drink. However, the disciples of John and the Pharisees fasted far more often, presumably to demonstrate their devotion to God. In the parable of the Pharisee and the Tax Collector, the Pharisee even boasted that he fasted twice a week (Luke 18:12).

(d) Pharisees; Vejo entrada for Matt. 3:7.

(e) Do not fast. While John and his disciples were known for fasting, Jesus and his disciples were known for feasting (e.g., Luke 5:29, John 2:1–11). Because he dined with Pharisees, tax collectors, and others, Jesus’ critics went so far to call him “a glutton and a drunkard” (Luke 7:34).

Mateus 9:15

E Jesus lhes disse: “Será que os servos do noivo não podem ficar de luto enquanto o noivo estiver com eles? Mas chegarão dias em que o noivo lhes será tirado, e então jejuarão.

(uma) The bridegroom. Just as God was compared to a bridegroom in the Old Testament (e.g., Is. 62:5, Ez. 16:8, Hos. 2:19), Jesus compares himself to a bridegroom in the New Testament (e.g., Matt. 22:2, 25:1).

(b) The bridegroom is with them. Just as a wedding is a time for feasting not fasting, it is inappropriate for the disciples of Christ to fast while he is with them. The kingdom of heaven is a party, not a funeral.

Jesus brought life, freedom, and healing wherever he went. He opened deaf ears and blind eyes. He raised the dead and delivered the oppressed. Why would anyone fast when Jesus is around?

(c) Taken away from them. When Jesus was taken away to be tortured and crucified, the disciples would not feel like eating.

(d) They will fast. Jesus is making an observation, not issuing a command. In times of sorrow, people sometimes fast. David fasted when his child became sick (2 Sam. 12:16).

In the Old Testament, people fasted during the annual Day of Atonement and on a few other special occasions, such as after losing a battle (Jud. 20:26) or when Ezra read the Book of Law (Neh. 9:1). When they fasted, they were essentially saying, “God, forgive us.” In the new covenant, that prayer has been answered. In Christ, we are fully forgiven (Acts 13:38, Eph. 1:7). Fasting done to earn forgiveness, impress God, or draw him out of hiding is a dead work and a form of unbelief.

Matthew 9:16

“But no one puts a patch of unshrunk cloth on an old garment; for the patch pulls away from the garment, and a worse tear results.

Unshrunk cloth. New, unshrunk cloth from a new garment that is stitched onto an old garment will shrink and tear at the first wash.

Matthew 9:17

“Nor do people put new wine into old wineskins; otherwise the wineskins burst, and the wine pours out and the wineskins are ruined; but they put new wine into fresh wineskins, and both are preserved.”

(uma) New wine into old wineskins. New wine, which expands as it ferments, must be kept in a new wineskin that will stretch with it. If you put new wine in an old skin that has lost its pliability, the skin will burst. You will ruin the old skin and lose the new wine.

(b) The new wine represents the new covenant message of grace and the new reality of the kingdom that was at hand (Matt. 4:17). On the Day of Pentecost, when the Lord poured out his Spirit on the new church, onlookers mocked and said, “They are filled with new wine” (Act 2:13).

(c) Old wineskins. The old wineskins represent the old structures and traditions of rule-keeping religion. The old wineskins are not useless (see Rom. 3:1–2), but they cannot contain the new wine. The Spirit of God does not dwell in temples (or religions) made with human hands (Act 17:24).

(d) Wineskins are ruined. Whenever Jesus (the new wine) engaged with the priests in the temple (the old wineskin), there was conflict and aggravation. The new wine of the new covenant wouldn’t go into the old wineskin of old covenant religion. The new wine needed a new wineskin, a new temple of the Holy Spirit.

(e) Fresh wineskins. The body of Christ, a.k.a. the church.

The message of grace revealed by Jesus was not embraced by the priests and temple worshippers. A new and more pliable wineskin was needed. So God provided a new temple, the body of Christ or the church. “For we are the temple of the living God” (2 Cor. 6:16).

Mateus 9:21

pois ela dizia consigo mesma: “Se eu apenas tocar em Suas vestes, ficarei boa”.

Fica bem também pode ser traduzido como inteiro. A palavra original (sozo) is usually translated as save (e.g., Matt. 1:21), but it also implies healing. When Jesus healed the sick, he sozo ed them; he healed them (Mark 5:23), delivered them (Luke 8:36) and made them whole (Matt. 9:21). See entrada para a Salvação.

Mateus 9:22

Mas Jesus, voltando-se e vendo-a, disse: “Filha, tenha coragem; sua fé o curou”. Imediatamente a mulher ficou boa.

(uma) Filha. Jesus recognized her as a daughter of Abraham (Luke 13:16). Religion had made her an outcast, but in God’s eyes she was a treasured possession (Deu. 26:18). People matter to God.

(b) Tenha coragem. Ao pressionar a multidão, a mulher impura, mas desesperada, violou as leis de Israel. Jesus a elogiou por tomar a decisão arriscada.

(c) Sua fé o curou. It is the grace of God that brings healing, but since grace only comes by faith (Eph. 2:8), Jesus said what he said.

(d) Bem feito; ver versículo anterior.

Mateus 9:27

Enquanto Jesus saía dali, dois cegos o seguiram, clamando: “Tem misericórdia de nós, Filho de Davi!”

(uma) Misericórdia é como a graça aparece para os necessitados. Ver entrada para Misericórdia.

(b) O filho de Davi; Vejo entrada for Matt. 1:1.

Mateus 9:28

Quando Ele entrou em casa, os cegos aproximaram-se dele e Jesus disse-lhes: “Vocês acreditam que eu sou capaz de fazer isso?” Eles lhe disseram: “Sim, Senhor”.

Você acredita? Não precisamos de mais ou de maior fé; só precisamos crer no Senhor.

Mateus 9:29

Então Ele tocou seus olhos, dizendo: “Faça-se-vos segundo a vossa fé”.

De acordo com sua fé. Todo judeu temente a Deus tinha um tipo de fé, mas nem todo judeu acreditava em Jesus (ver entrada for Jas. 2:18). The two blind men had a faith in God and they believed in the one he sent. Like the woman who touched his garment, they drew upon the riches of God’s grace through faith (Matt. 9:22).

Mateus 9:35

Jesus percorria todas as cidades e aldeias, ensinando nas sinagogas e proclamando o evangelho do reino, e curando todo tipo de doença e todo tipo de enfermidade.

(uma) Sinagogas. Jesus preached in the Jewish assemblies or synagogues (Matt. 12:9, Mark 1:21, Luke 4:44, John 6:59) and the apostle Paul followed his example (Acts 17:1–2). The first Christians were Jewish and when they travelled they proclaimed the good news in Jewish assemblies. To a large degree, the Christian church was birthed in Jewish synagogues. See also the entrada for Jas. 2:2.

(b) Proclamando. O verbo original (Kerusso) significa ser anunciado como um pregoeiro público. Esta palavra às vezes é traduzida como “pregar” ou “pregar”. Ver entrada for Acts 5:42.

(c) O Evangelho revealed in the Bible goes by several names. There is the gospel of Jesus Christ (Mark 1:1) or the gospel of Christ (Rom. 15:19, 1 Cor. 9:12, 2 Cor. 2:12, 9:13, 10:14, Gal. 1:7, Php. 1:27, 1 Th. 3:2). There is the gospel of God (Mark 1:14, Rom 1:1, 15:16, 2 Cor. 11:7, 1 Th. 2:2, 8, 9, 1 Pet. 4:17), gospel of the blessed God (1 Tim. 1:11), and the gospel of his Son (Rom 1:9). There is the gospel of the kingdom (Matt. 4:23, 24:14, Luke 16:16), and the gospel of the glory of Christ (2 Cor. 4:4). These are different labels for the one and only gospel of the grace of God (Acts 20:24). See entrada para o Evangelho.

(d) O evangelho do reino is the good news of the King Jesus’ dominion and reign on earth as it is in heaven. This kingdom is not far away but right here (Mark 1:14-15).

(e) Ensinando… e curando. The gospel of the kingdom is a show and tell gospel. When we preach the good news, the Holy Spirit confirms the word with supernatural signs (Mark 16:20).

Mateus 9:36

Ao ver o povo, teve compaixão deles, porque estavam angustiados e desanimados como ovelhas sem pastor.

Compaixão. A palavra original para compaixão (splagchnizomai) aparece uma dúzia de vezes no Novo Testamento e em todos os casos está associado à compaixão divina revelada em Jesus Cristo. Ver entrada por Compaixão.

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