Matthæus 9:2
Og de bragte til ham en lam, der lå på en seng. Da Jesus så deres tro, sagde han til den lamme: "Vær mod, søn! dine synder er tilgivet."
(en) At se deres tro. 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) Dine synder er tilgivet. 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 indgang for Luke 23:34.
(c) Tilgivet; se indgang for tilgivelse.
Matthew 9:5
“Which is easier, to say, ‘Your sins are forgiven,’ or to say, ‘Get up, and walk’?
Your sins are forgiven; se indgang for Matt. 9:2.
Matthew 9:6
“But so that you may know that the Son of Man has authority on earth to forgive sins”—then He said to the paralytic, “Get up, pick up your bed and go home.”
(en) The Son of Man; se indgang for Matt. 8:20.
(en) Forgive sins; se indgang for tilgivelse.
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.
Matthæus. 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.
Matthew 9:10
Then it happened that as Jesus was reclining at the table in the house, behold, many tax collectors and sinners came and were dining with Jesus and His disciples.
Tax collectors and sinners. 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).
Matthew 9:11
When the Pharisees saw this, they said to His disciples, “Why is your Teacher eating with the tax collectors and sinners?”
(en) Pharisees; se indgang for Matt. 3:7.
(b) Tax collectors and sinners; se forrige vers.
Matthæus 9:13
"Men gå hen og lær, hvad det betyder: 'Jeg ønsker medlidenhed og ikke OFRE', for jeg er ikke kommet for at kalde de retfærdige, men syndere."
(en) De retfærdige refers to those who trust in their own righteousness (Luke 18:9). Self-righteous religious people, in other words.
(b) Syndere. 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?”
(en) 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) Johannes 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; se indgang 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).
Matthew 9:15
And Jesus said to them, “The attendants of the bridegroom cannot mourn as long as the bridegroom is with them, can they? But the days will come when the bridegroom is taken away from them, and then they will fast.
(en) 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.”
(en) 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).
Matthæus 9:21
for hun sagde til sig selv: "Hvis jeg kun rører ved hans klæder, bliver jeg rask."
God bedring kan også oversættes til hele. Det oprindelige ord (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 indgang til frelse.
Matthæus 9:22
Men Jesus vendte sig om og så hende og sagde: "Datter, hav mod! din tro har gjort dig rask.” Med det samme blev kvinden rask.
(en) Daughter. 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) Tag mod til dig. Ved at presse på mængden havde den urene, men desperate kvinde brudt Israels love. Jesus roste hende for at tage det risikable valg.
(c) Din tro har gjort dig rask. 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) Lavet godt; se forrige vers.
Matthæus 9:27
Da Jesus gik videre derfra, fulgte to blinde mænd ham og råbte: "Forbarm dig over os, Davids søn!"
(en) Barmhjertighed er, hvordan nåden viser sig for de trængende. Se indgang for Barmhjertighed.
(b) The son of David; se entry for Matt. 1:1.
Matthæus 9:28
Da han gik ind i huset, kom de blinde mænd op til ham, og Jesus sagde til dem: "Tror I, at jeg er i stand til dette?" De sagde til ham: "Ja, Herre."
Tror du? Vi har ikke brug for mere eller større tro; vi skal bare tro på Herren.
Matthæus 9:29
Så rørte han ved deres øjne og sagde: "Det skal ske med jer efter jeres tro."
Ifølge din tro. Enhver gudfrygtig jøde havde en slags tro, men ikke alle jøder troede på Jesus (se indgang 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).
Matthæus 9:35
Jesus gik gennem alle byer og landsbyer, underviste i deres synagoger og forkyndte evangeliet om riget og helbredte enhver form for sygdom og enhver form for sygdom.
(en) Synagoger. 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 indgang for Jas. 2:2.
(b) Proclaiming. The original verb (kerusso) means to herald as a public crier. This word is sometimes translated as “preach” or “preaching.” See indgang for Acts 5:42.
(c) Evangeliet 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 indgang for Evangeliet.
(d) Evangeliet om riget 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) Undervisning... og healing. 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).
Matthew 9:36
Seeing the people, He felt compassion for them, because they were distressed and dispirited like sheep without a shepherd.
Compassion. The original word for compassion (splagchnizomai) appears a dozen times in the New Testament and in every case it is associated with the divine compassion revealed in Jesus Christ. See indgang for Compassion.
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