Jesus was deliberately disobeyed

JESUS WAS DELIBERATELY DISOBEYED
EDITED BY GLENN PEASE
NOTE: This is a strange text and no one can fully interpret it. That is why most
commentaries and sermons just skip these verses. Jesus sternly warned them, and with not
thought whatever they said fooy on you, we are going to tell everyone. Jesus did a
wonderful miracle to heal them and they will not evenlisten to His one request. Yet Jesus
does not condemn them and call for punishment. It both makes sense that they could not
hold back their joy and desire to share their blessing. Yet, you would think they would at
least wait awhile to spread the news. Disobedience is their very first response to the stern
warning. It is a common picture with parents and children. You give them stern warning
not to do something and the next thing you know they are doing it. These blind men were
like children. They were immature and Jesus said to Himself, "Those crazy kids," and just
let it go.
Matthew 9:29-3129Then he touched their eyes and
said, "According to your faith let it be done to you";
30andtheir sight was restored. Jesus warned them
sternly, "See that no one knows about this." 31But
they went out and spread the news about him all over
that region.
BIBLEHUB RESOURCES
COMMENTARIES
Ellicott's Commentary for English Readers

(30) Straitly chargedthem.—The word, implying originally the panting
breath of vehement emotion, is one of the strongestused by the New
Testamentwriters (Mark 1:43; Mark 14:5; John 11:33;John 11:38) to express
repugnance, displeasure, or the command that implies annoyance. It is as if
our Lord saw the garrulous joy on the point of uttering itself, and sought by
every means in His powerto restrain it. The reasons may be sought, as
elsewhere,either(1) in its being goodfor the spiritual life of the men
themselves that they should show forth their praise of God, not with their lips,
but in their lives; or (2) in the shrinking from mere notoriety, from the gaze of
crowds drawn togetherto gaze on signs and wonders, and ready to make the
Wonder-Workera king because He wrought them, which St. Matthew, at a
later stage, notes as characteristic ofour Lord’s ministry (Matthew 12:16-21).
Matthew Henry's Concise Commentary
9:27-31 At this time the Jews expectedMessiahwouldappear; these blind
men knew and proclaimed in the streets ofCapernaum that he was come, and
that Jesus was he. Those who, by the providence of God, have lost their bodily
sight, may, by the grace of God, have the eyes of their understanding fully
enlightened. And whateverour wants and burdens are, we need no more for
supply and support, than to share in the mercy of our Lord Jesus. In Christ is
enough for all. They followedhim crying aloud. He would try their faith, and
would teach us always to pray, and not to faint, though the answerdoes not
come at once. They followedChrist, and followedhim crying; but the great
question is, Do ye believe? Nature may make us earnest, but it is only grace
that can work faith. Christ touched their eyes. He gives sight to blind souls by
the powerof his grace going with his word, and he puts the cure upon their
faith. Those who apply to Jesus Christ, shall be dealt with, not according to
their fancies, nor according to their profession, but according to their faith.
Christ sometimes concealedhis miracles, because he would not indulge the
conceitwhich prevailed among the Jews, thattheir Messiahshould be a
temporal prince, and so give occasionto the people to attempt tumults and
seditions.

Barnes'Notes on the Bible
And their eyes were opened - Immediately. That is, their sight was restored:
"And Jesus straitly chargedthem." He enjoined it on them in the most
earnestand solemnmanner.
See that no man know it - That is, do not make proclamation of this; do not
make it your business to tell every man of it; do not go forth as if I wishedthat
you should proclaim this abroad. The injunction could not mean that they
should screenthe factthat no one "should" know it, for there were witnesses
of it, and it would be made known; but they were not to make it a point to
proclaim to the world what was done to them. This was in accordance withthe
usual habit of the Saviour Matthew 8:4; Matthew 12:16, and also with his own
precepts to others Matthew 6:1-4.
Jamieson-Fausset-BrownBible Commentary
30. And their eyes were opened: and Jesus straitly chargedthem—The
expressionis very strong, denoting greatearnestness.
Matthew Poole's Commentary
See Poole on"Matthew 9:30".
Gill's Exposition of the Entire Bible
And their eyes were opened,.... Some copies read, "immediately";and so do
the Syriac, Persic, and Ethiopic versions:and this was certainly the true and
real matter of fact, that as soonas Christ had touched their eyes, and said the
above words, their sight was perfectly restoredto them; and they had a clear,
full, and true sight of objects, as men have, whose vision faculty is in its full
strength and rigour, and their eyes open:
and Jesus straitly chargedthem, saying, see that no man know it. This was a
very strict charge, and according to the signification of the word here used, it
was given with greatausterity of countenance, and severity of expression, in a
very rough and threatening manner; which Christ might be the rather
induced to, because he had given such like orders already, and they had not
been observed:the reasons forconcealing the miracle are not very obvious; it

seems likely, that with the same view he took no notice of these blind men in
the street, but went into an house, and cured them; which seems to be, to shun
all appearance of vain glory, or seeking popularapplause, that he gave these
orders; or it may be, he did not choose to be made more known by this
miracle, or at this time, or by these men; he might foresee thatit would be
attended with ill consequences;either the more to irritate the resentments of
some persons againsthim; or to put others on doing things which were
disagreeable to him; as setting him up for a temporal prince among them,
being David's son.
Geneva Study Bible
And their eyes were opened; and Jesus straitly chargedthem, saying, See that
no man know it.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary
Matthew 9:30 f. Ἀνεῴχθησαν … ὀφθαλμοί]they recoveredtheir power of
seeing. Comp. John 9:10; 2 Kings 6:17; Isaiah30:5; Isaiah42:7; Psalm 146:8;
Wetsteinon this passage.
ἐνεβριμήθη (see the critical remarks): He was displeasedwith them, and said
(see on John 11:33). The angry tone (Mark 1:43) of the prohibition is due to
the feeling that an unsuccessfulresult was to be apprehended. To such a
feeling correspondthe strict terms of the prohibition: take care to let no one
know it!
διεφήμισαν, κ.τ.λ.]“propter memoriam gratiae non possunt tacere
beneficium,” Jerome. ἐξελθόντες: out of the house. Matthew 9:28. Paulus,
notwithstanding the context, interprets: out of the town. See also Matthew
9:32, where αὐτῶνἐξερχομένων can only mean: whilst they were going out
from Jesus, out of His house.

Expositor's Greek Testament
Matthew 9:30. ἠνεῴχθησαν, a Hebraism. The Jews thought of blind eyes as
shut, and of seeing eyes as open.—ἐνεβριμήθη, sternlyenjoined (vide Mark
1:43). The paraphrase of Euthy. Zig. gives a vivid idea of the meaning,
“lookedseverely, contracting His eyebrows, and shaking His head at them, as
they are wont to do who wish to make sure that secrets will be kept”.
Cambridge Bible for Schools andColleges
30. straitly charged]The word in the original is a remarkable one, Literally,
to roar, then (1) “to charge with vehement threats,” then (2) “to enjoin
strictly,” (here and Mark 1:43); (3) to be loudly indignant (Mark 14:5); (4) “to
groanin the spirit;” said of our Lord at the grave of Lazarus (John 11:33;
John 11:38).
Bengel's Gnomen
Matthew 9:30. Ἀνεῴχθησαν, were opened)The same verb is used also in the
case ofears, Mark 7:34-35, and of the mouth, Luke 1:64.—ἐνεβριμήσατο,
straitly charged)perhaps lest an opportunity might be given to the Pharisees.
Cf. Matthew 9:34.[431]—ὁρᾶτε,see)A word used absolutely; for neither does
the following imperative depend on this.
[431]It would have been better for them to have obeyed His injunction of
silence:and yet their conduct is not without affording us means of inferring,
how greatis the effectwhich the powerof Christ has on those who have
experiencedit.—V. g.
Pulpit Commentary
Verse 30. - And their eyes were opened; and Jesus straitly chargedthem
(ἐνεβριμήθη αὐτοῖς). The notion is of "coercionspringing out of displeasure.
The feeling is called out by something seenin another which moves to anger
rather than to sorrow" (BishopWestcott, onJohn 11:33). Saying, See that no
man know it. Partly to avoid publicity for himself, partly for their own sake,
for eventhe recital of the Lord's mercies towards us often becomes an

occasionofspiritual harm, since it is apt to degenerate into "display" with its
attendant evils. ῾ημᾶς διδάσκει φεύγειν τὸ ἐπιδεικτικὸνὡς αἴτιοντῶν κακῶν
(Origen, in Cromer's 'Catena'). The other occasions (vide ch. 8:4, note) on
which a similar command was given seemall to belong, with this, to the
earlier part of his ministry.
BIBLEHUB RESOURCESON VERSE 31
(31) They . . . spread abroadhis fame.—As in other cases, so in this, the
command was not obeyed. The question has been raised, whether the zeal
which thus showeditself was or not praiseworthy; and, curiously enough, has
been answeredby most patristic and RomanCatholic commentators in the
affirmative, some even maintaining that the command was not meant
seriously;and by most Protestantcommentators in the negative. There can be
no doubt that the latter take that which is ethically the truer view. “To obey is
better than sacrifice,” bettereven than unrestrained emotion, better certainly
than garrulous excitement.
Matthew Henry's Concise Commentary
9:27-31 At this time the Jews expectedMessiahwouldappear; these blind
men knew and proclaimed in the streets ofCapernaum that he was come, and
that Jesus was he. Those who, by the providence of God, have lost their bodily
sight, may, by the grace of God, have the eyes of their understanding fully
enlightened. And whateverour wants and burdens are, we need no more for
supply and support, than to share in the mercy of our Lord Jesus. In Christ is
enough for all. They followedhim crying aloud. He would try their faith, and
would teach us always to pray, and not to faint, though the answerdoes not
come at once. They followedChrist, and followedhim crying; but the great

question is, Do ye believe? Nature may make us earnest, but it is only grace
that can work faith. Christ touched their eyes. He gives sight to blind souls by
the powerof his grace going with his word, and he puts the cure upon their
faith. Those who apply to Jesus Christ, shall be dealt with, not according to
their fancies, nor according to their profession, but according to their faith.
Christ sometimes concealedhis miracles, because he would not indulge the
conceitwhich prevailed among the Jews, thattheir Messiahshould be a
temporal prince, and so give occasionto the people to attempt tumults and
seditions.
Barnes'Notes on the Bible
But they, when they were departed, spread abroad his fame - The report of
what he had done. This was not unnatural for them. They were so filled with
joy that they could not repress their feelings. In this, however, they violated
the express command of the Saviour; but he was not responsible for that.
Jamieson-Fausset-BrownBible Commentary
31. But they, when they were departed, spread abroad his fame in all that
country—(See on [1245]Mt8:4).
A Dumb Demoniac Healed(Mt 9:32-34).
Matthew Poole's Commentary
Ver. 27-31. This miracle is reported only by St. Matthew, though the other
evangelists tellus of some others of the same kind. They
followedhim in the way,
crying, and saying, Thou Son of David, have mercy on us. These are the first
we read of in this Gospel, that made their applications to Christ under the
notion of the Messiah(for so much that compellation, Thou Son of David,
importeth). He was to open the blind eyes, Isaiah35:5 42:7, and was to be the
Son of David, according to the prophecies of him; nor can any reasonbe

given, why they calledhim the Son of David, but this their belief that he was
the true Messias.
Have mercy on us: their petition is general, though without doubt they had a
particular respectto their want of sight, and so our Saviour understood them.
Others, that came to Christ for cure before, lookedupon Christ as a man to
whom God had given greatpower, and glorified God upon that account, as in
Matthew 9:8. Their courage andboldness in the faith also appeared, in that
they fearednot the Phariseesdecree made, as appearethfrom John 9:22; for
the Christ and the Son of David amongstthe Jews atthis time signified the
same person, as appears by Matthew 22:42. Christ listens not unto them till he
came into the house;there he saith,
Believe ye that I am able to do this? Christ forgetteth not the prayer of faith,
though he doth not give a presentansweraccording to our expectation, that
he may continue us in our duty, and quicken us yet to further importunity.
Our Lord puts the common testupon them, Believe ye that I am able to do
this? There is no absolute particular promise for goodthings of a temporal
concern;it is enough for us in those cases to believe that God is able to do the
thing, and that he will do it if he seeth it be for our good;he only therefore
questions their faith as to his power. In their former owning him as the
Messiah, the Son of David, they had declaredthat they believed his kindness
to the sons of men.
They said unto him, Yea, Lord, we believe thou art able; and we believe thee
the Messiah, come to do good, and we have a trust in thee thou wilt do it; for
this cause we are come, we cry unto thee.
Then touched he their eyes, saying, According to your faith be it unto you. See
the mighty power of the prayer of faith.

Their eyes were opened, that is, their visive faculty was restored, or given to
them.
And Jesus straitly chargedthem, saying, See that no man know it. It was
known they were blind, and men must know that they now saw;but he
charges them not to publish it as done by him. The word used signifieth to
command with authority, and with a threatening annexed: we have met with
severalsuch commands to persons cured, and none of them observed, nor the
persons blamed by Christ for not observing them. We must saythe parties
sinned in publishing the things, unless the command was with some
limitations not mentioned by the evangelists;but we are not able, either to
give a just accountwhy or how Christ commanded them, nor how they
published the things, or were excusable in doing of it.
Gill's Exposition of the Entire Bible
But they, when they were departed,.... That is, out of the house where they
receivedtheir cure, and out of the city; for it appears, by what follows, they
went into other parts, where it is probable they might originally belong; they
spread abroadhis fame in all that country. This they did, not in contempt of
Christ and his orders; but rather out of gratitude to their benefactor, and
through an honest zeal to spread his honour and glory: though they are not to
be commended for disregarding the command of Christ; for, not our
affection, but Christ's will, is to be the rule of our actions.
Geneva Study Bible
But they, when they were departed, spread abroad his fame in all that
country.
EXEGETICAL(ORIGINAL LANGUAGES)
Expositor's Greek Testament
Matthew 9:31. ἐν ὅλῃ τ. γ. ἐκ. (vide remarks on Matthew 9:26).

Pulpit Commentary
Verse 31. - But they, when they were departed; but they went forth and
(RevisedVersion). The very moment that they left the house (cf, ver. 32) they
disobeyed him. Observe that the phrases used in this verso are possibly due to
a reminiscence of the similar phrases found in Mark 1:45 of the leper. Spread
abroad his fame in all that country; land (RevisedVersion); ver. 26, note.
STUDYLIGHT RESOURCESON VERSE 30
Adam Clarke Commentary
Straitly chargedthem - He chargedthem severely, from ενεβριμησατο, from
εν, and βριμαομαι, to roar or storm with anger; he chargedthem, on pain of
his displeasure, not to make it as yet public. See the reasons, Matthew 8:4.
Copyright Statement
These files are public domain.
Bibliography
Clarke, Adam. "Commentary on Matthew 9:30". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/matthew-
9.html. 1832.
return to 'Jump List'
Albert Barnes'Notes onthe Whole Bible
“And Jesus straitly chargedthem.” He enjoined it on them in the most earnest
and solemnmanner.

should screenthe factthat no one “should” know it, for there were witnesses
Copyright Statement
Bibliography
Barnes, Albert. "Commentaryon Matthew 9:30". "Barnes'Notes onthe
Whole Bible". https:https://www.studylight.org/commentaries/bnb/matthew-
9.html. 1870.
Coffman's Commentaries on the Bible
And their eyes were opened. And Jesus strictly chargedthem, saying, See that
no man know it. But they went forth, and spreadabroad his fame in all the
land.
The Greek term in this place translated "strictly" is actually"sternly," as a
glance at the English RevisedVersion (1885)margin will show. It must follow,
then, that those recipients of the Lord's healing grace were most reprehensible
in their violation of his orders not to tell it. Trench noted that most Catholic
commentators on this place, "applaud rather than condemn these men for not
adhering strictly to Christ's command (which) conduct should be regarded,
not as a fault, but a merit."[6] On the other hand, interpreters of the
Reformed Church see in this "a blemish in the perfectness oftheir faith who

thus disobeyed; a fault which remained a fault, even while they recognize it as
one which only grateful hearts could have committed."[7]This profound
difference of the views of expositors is ascribed by Trench to the desire of the
reformers to "take God's word as absolute rule of law, and to worship him not
with self-advisedservices, but after the pattern which he has shown ... that
obedience is better than sacrifice, eventhough the sacrifice be intended for
God's specialhonor."[8]We saythe same and can only wonderat the
disobedience of those who had been so signally honored and healed by the
Saviour.
[6]Richard C. Trench, op. cit., p. 215.
[7] Ibid.
[8] Ibid.
Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Matthew 9:30". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/matthew-9.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible

being David's son.
Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Matthew 9:30". "The New John Gill Exposition
of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/matthew-9.html. 1999.
Commentary Critical and Explanatory on the Whole Bible
And their eyes were opened: and Jesus straitly chargedthem — The

Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Jamieson, Robert, D.D.;Fausset,A. R.; Brown, David. "Commentary on
Matthew 9:30". "Commentary Critical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/matthew-9.html. 1871-8.
Robertson's WordPictures in the New Testament
Were opened (ηνεωιχτησαν— ēneōichthēsan). Triple augment (on οιωι ε —
oî= αν ην — ōi ενεβριμητη αυτοις — e and then on preposition εν — an=
βριμαομαι — ēn).
Strictly chargedthem (εν εαυτωι — enebrimēthē autois). A difficult word,
compound of ενεβριμησατο — en and ενεβριμητη — brimaomai (to be moved
with anger). It is used of horses snorting (Aeschylus, Theb. 461), ofmen
fretting or being angry (Daniel11:30). Allen notes that it occurs twice in Mark
(Mark 1:43; Mark 14:5) when Matthew omits it. It is found only here in
Matthew. John has it twice in a different sense (John 11:33 with απεκριτη —
en heautōi). Here and in Mark 1:32 it has the notion of commanding sternly, a
sense unknown to ancient writers. Mostmanuscripts have the middle ορατε
μηδεις γινωσκετω — enebrimēsato but Aleph and B have the passive
enebrimēthē which Westcottand Hort accept, but without the passive sense
(cf. apekrithē). “The word describes rather a rush of deep feeling which in the
synoptic passages showeditselfin a vehement injunctive and in John 11:33 in
look and manner” (McNeile). Bruce translates Euthymius Zigabenus on Mark

1:32: “Lookedseverely, contracting His eyebrows, andshaking His head at
them as they are wont to do who wish to make sure that secrets willbe kept.”
“See to it, let no one know it” (horate mēdeis ginōsketō). Note ellipticalchange
of persons and number in the two imperatives.
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern BaptistSunday SchoolBoard)
Bibliography
Robertson, A.T. "Commentary on Matthew 9:30". "Robertson's Word
Pictures of the New Testament".
https:https://www.studylight.org/commentaries/rwp/matthew-9.html.
Broadman Press 1932,33.Renewal1960.
The Fourfold Gospel
And their eyes were opened. And Jesus strictly chargedthem1, saying, See
that no man know it.
Jesus strictly chargedthem. Sternly.
Copyright Statement

These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentaryon Matthew 9:30".
"The Fourfold Gospel".
https:https://www.studylight.org/commentaries/tfg/matthew-9.html. Standard
Publishing Company, Cincinnati, Ohio. 1914.
Abbott's Illustrated New Testament
The Saviorseems often to have given directions with a view of limiting the
publicity of his most remarkable miracles, in order to keepthe popular
excitement which they occasionedwithin due bounds. Since the Jews expected
the Messiahto head their armies, and expel the Romans from their territories,
there was danger, if he became suddenly knownas the Messiah, before he had
correctedtheir erroneous views of the nature of his reign, that popular
insurrections and bloodshed might ensue. On one occasion, this result was
narrowly escaped. (John6:15.) And besides, evenif no popular tumult should
ensue, still the greaterthe publicity given to his movements and miracles, the
greaterwas the danger of their attracting the attention of Herod's government
in Galilee, or that of the Romans in Judea.
Copyright Statement
Bibliography
Abbott, John S. C. & Abbott, Jacob. "Commentaryon Matthew 9:30".
"Abbott's Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/matthew-9.html. 1878.

Calvin's Commentary on the Bible
30.And Jesus threatenedthem Either he wished to have other persons as
witnesses ofthe miracle, or to delay the publication of it till another time.
Their conduct in immediately proclaiming it every where is worthy of blame:
for the notion entertained by some, that Christ forbade them for the purpose
of exciting them the more, has been already refuted. There was, no doubt,
some reasonfor forbidding it, which is unknown to us; and those men,
through inconsiderate zeal, spread the rumor before the proper time.
Copyright Statement
Bibliography
Calvin, John. "Commentary on Matthew 9:30". "Calvin's Commentary on
the Bible". https:https://www.studylight.org/commentaries/cal/matthew-
9.html. 1840-57.
John Trapp Complete Commentary
30 And their eyes were opened; and Jesus straitly chargedthem, saying, See
Ver. 30. Straitly chargedthem, saying, See that no man, &c.]He threatened
them terribly {a} (as the word here used importeth) should they but open their
mouths to make it known to any man. Some do all for a name: Christ (besides

the veil of his humanity) says, nay, thunders, "See ye tell no man." How far
are those spirits from this which care only to be seen, and wish only to dazzle
others’ eyes with admiration, not caring for unknown riches!
{a} εγεβριμησατο,cum vehementi et fremente comminatione interdixit.
Copyright Statement
Text Courtesyof BibleSupport.com. Used by Permission.
Bibliography
Trapp, John. "Commentary on Matthew 9:30". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/matthew-
9.html. 1865-1868.
Thomas Coke Commentary on the Holy Bible
Matthew 9:30. Straitly charged— Strictly. Campbell.
Copyright Statement
Bibliography
Coke, Thomas. "Commentaryon Matthew 9:30". Thomas Coke Commentary
on the Holy Bible.

https:https://www.studylight.org/commentaries/tcc/matthew-9.html. 1801-
1803.
Greek TestamentCriticalExegeticalCommentary
30. ἐνεβριμήθη]Suidas explains this word, μετὰ ἀπειλῆς ἐντέλλεσθαι, μετʼ
αὐστηρότητος ἐπιτιμᾷν. The purpose of our Lord’s earnestnessappears to
have been twofold: (1) that He might not be so occupied and over-pressedwith
applications as to have neither time nor strength for the preaching of the
Gospel:(2) to prevent the already-excitedpeople from taking some public
measure of recognition, and thus arousing the malice of the Phariseesbefore
His hour was come.
No doubt the two men were guilty of an act of disobedience in thus breaking
the Lord’s solemn injunction: for obedience is better than sacrifice;the
humble observance ofthe word of the Lord, than the most laborious and
wide-spreadwill-worship after man’s own mind and invention. Trench
(Miracles, p. 197)wellremarks, that the factof almostall the Romish
interpreters having applauded this act, is “very characteristic,and rests on
very deep differences.”
Copyright Statement
Bibliography
Alford, Henry. "Commentary on Matthew 9:30". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/matthew-9.html. 1863-
1878.

Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Matthew 9:30 f. ἀνεῴχθησαν… ὀφθαλμοί]they recoveredtheir power of
seeing. Comp. John 9:10; 2 Kings 6:17; Isaiah30:5; Isaiah42:7; Psalms 146:8;
know it!
διεφήμισαν, κ. τ. λ.] “propter memoriam gratiae non possunt tacere
Copyright Statement
Bibliography
Meyer, Heinrich. "Commentary on Matthew 9:30". Heinrich Meyer's Critical
and ExegeticalCommentaryon the New Testament.
https:https://www.studylight.org/commentaries/hmc/matthew-9.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament
Matthew 9:30. ἀνεῴχθησαν, were opened)The same verb is used also in the
case ofears, Mark 7:34-35, and of the mouth, Luke 1:64.— ἐνεβριμήσατο,

Cf. Matthew 9:34.(431)— ὁρᾶτε, see)A word used absolutely; for neither does
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on Matthew 9:30". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/matthew-9.html. 1897.
Matthew Poole's EnglishAnnotations on the Holy Bible
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Matthew 9:30". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/matthew-9.html. 1685.
Cambridge Greek Testamentfor Schools andColleges
30. ἐμβριμᾶσθαι. Lit. ‘to roar,’ leonis voce uti (Schleusner), then [1] ‘to charge
with vehement threats:’ cp. εἰ συ βριμήσαιο, Aristoph. Knights, 851, where

the Scholiastexplains the word τὸ ὀργίζεσθαι καὶ ἀπειλεῖν, implying ‘fretful
impatience,’ (Jebb on Soph. Ajax, 322);[2] ‘to enjoin strictly’ (here and Mark
1:43); [3] to be loudly indignant (Mark 14:5). In John 11:33, ἐνεβριμήσατο τῷ
πνεύματι probably means, ‘felt indignation in his spirit,’ possibly, expressed
indignation, ‘groanedin his spirit;’ so also John 11:38.
Copyright Statement
Bibliography
"Commentary on Matthew 9:30". "Cambridge Greek TestamentforSchools
and Colleges".https:https://www.studylight.org/commentaries/cgt/matthew-
9.html. 1896.
Whedon's Commentary on the Bible
30. That no man know it — Not every man is fit to preachthe Gospelwho has
receivedGod’s mercy. Notevery time is proper for proclaiming the truth.
Compare on Matthew 8:4.
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on Matthew 9:30". "Whedon's Commentary
on the Bible". https:https://www.studylight.org/commentaries/whe/matthew-
9.html. 1874-1909.

PeterPett's Commentary on the Bible
‘And their eyes were opened. And Jesus strictly chargedthem, saying, “See
that no man know it.”
In Isaiah 35:5 it is statedconcerning the coming age, ‘the eyes of the blind will
be opened’, and here it was happening before all eyes. It was declaring to
them, “The Messiah, the son of David’ is among you. The Kingly rule of
Heaven is here.’ Then Jesus told them not to spread abroadwhat had
happened. It was a private miracle done within a private house, and that was
how He wanted it to remain. As ever Jesus aim was to curtail the crowds and
prevent Himself from being swamped.
Copyright Statement
Bibliography
Pett, Peter. "Commentary on Matthew 9:30". "PeterPett's Commentary on
the Bible ". https:https://www.studylight.org/commentaries/pet/matthew-
9.html. 2013.
Schaff's Popular Commentary on the New Testament
Matthew 9:30. And their eyes were opened. A figurative but natural
expressionfor restorationto sight.
And Jesus solemnlychargedthem, almost equivalent to ‘sternly threatened
them.’ These men had already shouted their belief in His Messiahship, in the
public street, and their over-ready zeal might provoke over-ready opposition.

Copyright Statement
Bibliography
Schaff, Philip. "Commentary on Matthew 9:30". "Schaff's Popular
Commentary on the New Testament".
https:https://www.studylight.org/commentaries/scn/matthew-9.html. 1879-90.
The Expositor's Greek Testament
shut, and of seeing eyes as open.— ἐνεβριμήθη, sternly enjoined (vide Mark
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Matthew 9:30". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/matthew-9.html. 1897-
1910.
George Haydock's Catholic Bible Commentary

And Jesus strictly chargedthem. Although our Saviour strictly chargedthem
to keepthe miracle silent, they nevertheless published it throughout all that
country; not being able to contain themselves, they became the evangelists and
publishers of what they were commanded to conceal. Thus we are admonished
not only to keepsilent ourselves whateveris to our own commendation, but
likewise to endeavour to hinder others from publishing it; to actotherwise
would be to render ourselves odious to men, and abominable in the sight of
God. But if we are silent, we shall obtain greaterglory in the sight both of God
and men. On the other hand, whateverredounds to the glory of the Almighty,
we must ourselves publish, and exhort others to make it knownto the whole
world. Therefore it is said, Go and relate the glory of God. (St. John
Chrysostom, hom. xxxiii.)
Copyright Statement
Bibliography
Haydock, George Leo. "Commentaryon Matthew 9:30". "GeorgeHaydock's
Catholic Bible Commentary".
https:https://www.studylight.org/commentaries/hcc/matthew-9.html. 1859.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
no man know it.
And their eyes were opened: and Jesus straitly chargedthem. The expression
is very strong enebrimeesato (Greek#1690)autois (Greek #846), denoting
greatearnestness.

Copyright Statement
Bibliography
Matthew 9:30". "Commentary Critical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/matthew-
9.html. 1871-8.
STUDYLIGHT RESOURCESON VERSE 31
Adam Clarke Commentary

Straitly chargedthem - He chargedthem severely, from ενεβριμησατο, from
εν, and βριμαομαι, to roar or storm with anger; he chargedthem, on pain of
his displeasure, not to make it as yet public. See the reasons, Matthew 8:4.
Copyright Statement
Bibliography
Clarke, Adam. "Commentary on Matthew 9:30". "The Adam Clarke
Commentary". https:https://www.studylight.org/commentaries/acc/matthew-
9.html. 1832.
Albert Barnes'Notes onthe Whole Bible
“And Jesus straitly chargedthem.” He enjoined it on them in the most earnest
and solemnmanner.
should screenthe factthat no one “should” know it, for there were witnesses
Copyright Statement

Bibliography
Barnes, Albert. "Commentaryon Matthew 9:30". "Barnes'Notes onthe
Whole Bible". https:https://www.studylight.org/commentaries/bnb/matthew-
9.html. 1870.
Coffman's Commentaries on the Bible
And their eyes were opened. And Jesus strictly chargedthem, saying, See that
no man know it. But they went forth, and spreadabroad his fame in all the
land.
The Greek term in this place translated "strictly" is actually"sternly," as a
glance at the English RevisedVersion (1885)margin will show. It must follow,
then, that those recipients of the Lord's healing grace were most reprehensible
in their violation of his orders not to tell it. Trench noted that most Catholic
commentators on this place, "applaud rather than condemn these men for not
adhering strictly to Christ's command (which) conduct should be regarded,
not as a fault, but a merit."[6] On the other hand, interpreters of the
Reformed Church see in this "a blemish in the perfectness oftheir faith who
thus disobeyed; a fault which remained a fault, even while they recognize it as
one which only grateful hearts could have committed."[7]This profound
difference of the views of expositors is ascribed by Trench to the desire of the
reformers to "take God's word as absolute rule of law, and to worship him not
with self-advisedservices, but after the pattern which he has shown ... that
obedience is better than sacrifice, eventhough the sacrifice be intended for
God's specialhonor."[8]We saythe same and can only wonderat the
disobedience of those who had been so signally honored and healed by the
Saviour.
[6]Richard C. Trench, op. cit., p. 215.
[7] Ibid.
[8] Ibid.

Copyright Statement
James Burton Coffman Commentaries reproduced by permission of Abilene
Christian University Press, Abilene, Texas, USA. All other rights reserved.
Bibliography
Coffman, James Burton. "Commentary on Matthew 9:30". "Coffman
Commentaries on the Old and New Testament".
https:https://www.studylight.org/commentaries/bcc/matthew-9.html. Abilene
Christian University Press, Abilene, Texas, USA. 1983-1999.
John Gill's Exposition of the Whole Bible
being David's son.

Copyright Statement
The New John Gill's Exposition of the Entire Bible Modernisedand adapted
for the computer by Larry Pierce of Online Bible. All Rightes Reserved,
Larry Pierce, Winterbourne, Ontario.
A printed copy of this work can be ordered from: The Baptist Standard
Bearer, 1 Iron Oaks Dr, Paris, AR, 72855
Bibliography
Gill, John. "Commentary on Matthew 9:30". "The New John Gill Exposition
of the Entire Bible".
https:https://www.studylight.org/commentaries/geb/matthew-9.html. 1999.
Commentary Critical and Explanatory on the Whole Bible
And their eyes were opened: and Jesus straitly chargedthem — The
Copyright Statement
These files are a derivative of an electronic edition prepared from text
scannedby Woodside Bible Fellowship.
This expanded edition of the Jameison-Faussett-BrownCommentary is in the
public domain and may be freely used and distributed.
Bibliography
Matthew 9:30". "Commentary Critical and Explanatory on the Whole Bible".
https:https://www.studylight.org/commentaries/jfb/matthew-9.html. 1871-8.

Robertson's WordPictures in the New Testament
“See to it, let no one know it” (horate mēdeis ginōsketō). Note ellipticalchange
Copyright Statement
The Robertson's WordPictures of the New Testament. Copyright �
Broadman Press 1932,33,Renewal1960. All rights reserved. Used by
permission of Broadman Press (Southern Baptist Sunday SchoolBoard)
Bibliography

Robertson, A.T. "Commentary on Matthew 9:30". "Robertson's Word
Pictures of the New Testament".
https:https://www.studylight.org/commentaries/rwp/matthew-9.html.
Broadman Press 1932,33.Renewal1960.
The Fourfold Gospel
And their eyes were opened. And Jesus strictly chargedthem1, saying, See
Jesus strictly chargedthem. Sternly.
Copyright Statement
These files are public domain and are a derivative of an electronic edition that
is available on the Christian ClassicsEtherealLibrary Website. These files
were made available by Mr. Ernie Stefanik. First published online in 1996 at
The RestorationMovementPages.
Bibliography
J. W. McGarveyand Philip Y. Pendleton. "Commentary on Matthew 9:30".
"The Fourfold Gospel".
https:https://www.studylight.org/commentaries/tfg/matthew-9.html. Standard
Publishing Company, Cincinnati, Ohio. 1914.
Abbott's Illustrated New Testament

The Saviorseems often to have given directions with a view of limiting the
publicity of his most remarkable miracles, in order to keepthe popular
excitement which they occasionedwithin due bounds. Since the Jews expected
the Messiahto head their armies, and expel the Romans from their territories,
there was danger, if he became suddenly knownas the Messiah, before he had
correctedtheir erroneous views of the nature of his reign, that popular
insurrections and bloodshed might ensue. On one occasion, this result was
narrowly escaped. (John6:15.) And besides, evenif no popular tumult should
ensue, still the greaterthe publicity given to his movements and miracles, the
greaterwas the danger of their attracting the attention of Herod's government
in Galilee, or that of the Romans in Judea.
Copyright Statement
Bibliography
Abbott, John S. C. & Abbott, Jacob. "Commentaryon Matthew 9:30".
"Abbott's Illustrated New Testament".
https:https://www.studylight.org/commentaries/ain/matthew-9.html. 1878.
Calvin's Commentary on the Bible
30.And Jesus threatenedthem Either he wished to have other persons as
witnesses ofthe miracle, or to delay the publication of it till another time.
Their conduct in immediately proclaiming it every where is worthy of blame:
for the notion entertained by some, that Christ forbade them for the purpose
of exciting them the more, has been already refuted. There was, no doubt,
some reasonfor forbidding it, which is unknown to us; and those men,
through inconsiderate zeal, spread the rumor before the proper time.

Copyright Statement
Bibliography
Calvin, John. "Commentary on Matthew 9:30". "Calvin's Commentary on
the Bible". https:https://www.studylight.org/commentaries/cal/matthew-
9.html. 1840-57.
John Trapp Complete Commentary
30 And their eyes were opened; and Jesus straitly chargedthem, saying, See
Ver. 30. Straitly chargedthem, saying, See that no man, &c.]He threatened
them terribly {a} (as the word here used importeth) should they but open their
mouths to make it known to any man. Some do all for a name: Christ (besides
the veil of his humanity) says, nay, thunders, "See ye tell no man." How far
are those spirits from this which care only to be seen, and wish only to dazzle
others’ eyes with admiration, not caring for unknown riches!
{a} εγεβριμησατο,cum vehementi et fremente comminatione interdixit.
Copyright Statement

Bibliography
Trapp, John. "Commentary on Matthew 9:30". John Trapp Complete
Commentary. https:https://www.studylight.org/commentaries/jtc/matthew-
9.html. 1865-1868.
Thomas Coke Commentary on the Holy Bible
Matthew 9:30. Straitly charged— Strictly. Campbell.
Copyright Statement
Bibliography
Coke, Thomas. "Commentaryon Matthew 9:30". Thomas Coke Commentary
on the Holy Bible.
https:https://www.studylight.org/commentaries/tcc/matthew-9.html. 1801-
1803.
Greek TestamentCriticalExegeticalCommentary
30. ἐνεβριμήθη]Suidas explains this word, μετὰ ἀπειλῆς ἐντέλλεσθαι, μετʼ
αὐστηρότητος ἐπιτιμᾷν. The purpose of our Lord’s earnestnessappears to
have been twofold: (1) that He might not be so occupied and over-pressedwith
applications as to have neither time nor strength for the preaching of the
Gospel:(2) to prevent the already-excitedpeople from taking some public
measure of recognition, and thus arousing the malice of the Pharisees before
His hour was come.

No doubt the two men were guilty of an act of disobedience in thus breaking
the Lord’s solemn injunction: for obedience is better than sacrifice;the
humble observance ofthe word of the Lord, than the most laborious and
wide-spreadwill-worship after man’s own mind and invention. Trench
(Miracles, p. 197)wellremarks, that the factof almostall the Romish
interpreters having applauded this act, is “very characteristic,and rests on
very deep differences.”
Copyright Statement
Bibliography
Alford, Henry. "Commentary on Matthew 9:30". Greek TestamentCritical
ExegeticalCommentary.
https:https://www.studylight.org/commentaries/hac/matthew-9.html. 1863-
1878.
Heinrich Meyer's Critical and ExegeticalCommentaryon the New Testament
Matthew 9:30 f. ἀνεῴχθησαν… ὀφθαλμοί]they recoveredtheir power of
seeing. Comp. John 9:10; 2 Kings 6:17; Isaiah30:5; Isaiah42:7; Psalms 146:8;
know it!
διεφήμισαν, κ. τ. λ.] “propter memoriam gratiae non possunt tacere

Copyright Statement
Bibliography
Meyer, Heinrich. "Commentary on Matthew 9:30". Heinrich Meyer's Critical
and ExegeticalCommentaryon the New Testament.
https:https://www.studylight.org/commentaries/hmc/matthew-9.html. 1832.
Johann Albrecht Bengel's Gnomonof the New Testament
Matthew 9:30. ἀνεῴχθησαν, were opened)The same verb is used also in the
case ofears, Mark 7:34-35, and of the mouth, Luke 1:64.— ἐνεβριμήσατο,
Cf. Matthew 9:34.(431)— ὁρᾶτε, see)A word used absolutely; for neither does
Copyright Statement
Bibliography
Bengel, JohannAlbrecht. "Commentary on Matthew 9:30". Johann Albrecht
Bengel's Gnomonof the New Testament.
https:https://www.studylight.org/commentaries/jab/matthew-9.html. 1897.

Matthew Poole's EnglishAnnotations on the Holy Bible
Copyright Statement
Bibliography
Poole, Matthew, "Commentaryon Matthew 9:30". Matthew Poole's English
Annotations on the Holy Bible.
https:https://www.studylight.org/commentaries/mpc/matthew-9.html. 1685.
Cambridge Greek Testamentfor Schools andColleges
30. ἐμβριμᾶσθαι. Lit. ‘to roar,’ leonis voce uti (Schleusner), then [1] ‘to charge
with vehement threats:’ cp. εἰ συ βριμήσαιο, Aristoph. Knights, 851, where
the Scholiastexplains the word τὸ ὀργίζεσθαι καὶ ἀπειλεῖν, implying ‘fretful
impatience,’ (Jebb on Soph. Ajax, 322);[2] ‘to enjoin strictly’ (here and Mark
1:43); [3] to be loudly indignant (Mark 14:5). In John 11:33, ἐνεβριμήσατο τῷ
πνεύματι probably means, ‘felt indignation in his spirit,’ possibly, expressed
indignation, ‘groanedin his spirit;’ so also John 11:38.
Copyright Statement
Bibliography

"Commentary on Matthew 9:30". "Cambridge Greek TestamentforSchools
and Colleges".https:https://www.studylight.org/commentaries/cgt/matthew-
9.html. 1896.
Whedon's Commentary on the Bible
30. That no man know it — Not every man is fit to preachthe Gospelwho has
receivedGod’s mercy. Notevery time is proper for proclaiming the truth.
Compare on Matthew 8:4.
Copyright Statement
Bibliography
Whedon, Daniel. "Commentary on Matthew 9:30". "Whedon's Commentary
on the Bible". https:https://www.studylight.org/commentaries/whe/matthew-
9.html. 1874-1909.
PeterPett's Commentary on the Bible
‘And their eyes were opened. And Jesus strictly chargedthem, saying, “See
that no man know it.”
In Isaiah 35:5 it is statedconcerning the coming age, ‘the eyes of the blind will
be opened’, and here it was happening before all eyes. It was declaring to
them, “The Messiah, the son of David’ is among you. The Kingly rule of
Heaven is here.’ Then Jesus told them not to spread abroadwhat had
happened. It was a private miracle done within a private house, and that was
how He wanted it to remain. As ever Jesus aim was to curtail the crowds and
prevent Himself from being swamped.

Copyright Statement
Bibliography
Pett, Peter. "Commentary on Matthew 9:30". "PeterPett's Commentary on
the Bible ". https:https://www.studylight.org/commentaries/pet/matthew-
9.html. 2013.
Schaff's Popular Commentary on the New Testament
Matthew 9:30. And their eyes were opened. A figurative but natural
expressionfor restorationto sight.
And Jesus solemnlychargedthem, almost equivalent to ‘sternly threatened
them.’ These men had already shouted their belief in His Messiahship, in the
public street, and their over-ready zeal might provoke over-ready opposition.
Copyright Statement
Bibliography
Schaff, Philip. "Commentary on Matthew 9:30". "Schaff's Popular
Commentary on the New Testament".
https:https://www.studylight.org/commentaries/scn/matthew-9.html. 1879-90.

The Expositor's Greek Testament
shut, and of seeing eyes as open.— ἐνεβριμήθη, sternly enjoined (vide Mark
Copyright Statement
Bibliography
Nicol, W. Robertson, M.A., L.L.D. "Commentary on Matthew 9:30". The
Expositor's Greek Testament.
https:https://www.studylight.org/commentaries/egt/matthew-9.html. 1897-
1910.
George Haydock's Catholic Bible Commentary
And Jesus strictly chargedthem. Although our Saviour strictly chargedthem
to keepthe miracle silent, they nevertheless published it throughout all that
country; not being able to contain themselves, they became the evangelists and
publishers of what they were commanded to conceal. Thus we are admonished
not only to keepsilent ourselves whateveris to our own commendation, but
likewise to endeavour to hinder others from publishing it; to actotherwise
would be to render ourselves odious to men, and abominable in the sight of
God. But if we are silent, we shall obtain greaterglory in the sight both of God
and men. On the other hand, whateverredounds to the glory of the Almighty,
we must ourselves publish, and exhort others to make it knownto the whole
world. Therefore it is said, Go and relate the glory of God. (St. John
Chrysostom, hom. xxxiii.)

Copyright Statement
Bibliography
Haydock, George Leo. "Commentaryon Matthew 9:30". "GeorgeHaydock's
Catholic Bible Commentary".
https:https://www.studylight.org/commentaries/hcc/matthew-9.html. 1859.
Commentary Critical and Explanatory on the Whole Bible - Unabridged
no man know it.
And their eyes were opened: and Jesus straitly charged them. The expression
is very strong enebrimeesato (Greek#1690)autois (Greek #846), denoting
greatearnestness.
Copyright Statement
Bibliography
Matthew 9:30". "Commentary Critical and Explanatory on the Whole Bible -
Unabridged". https:https://www.studylight.org/commentaries/jfu/matthew-
9.html. 1871-8.

PRECEPTAUSTIN RESOURCES
GREG ALLEN
THE RESULT OF JESUS'RESPONSE (vv. 30-31).
One result is, of course, quite obvious. The two men receivedwhat they asked
for. They could see.
But notice also what Jesus says next. Matthew says that Jesus warns them
"sternly" not to tell anyone about it. It's as if, now that their eyes are open, He
grabs them by the shoulders, looks them square in those healedeyes, and says,
"Now listen to Me, fellas. See to it that no one knows whatI just did for you. I
mean no one! Tellnobody! Got it?"

Why would He say this? I suspectthat Jesus wantedno one to know about it
because, if they did, the crowds of people would soonso surround Him that
He could no longer move around. We're told that, in spite of Jesus'stern
command, these two went out anyway and "spreadthe news about Him in all
that country" (v. 31). And as we read on, just five verses ahead, we see that
Jesus then beheld "multitudes" (v. 36). He had compassiononthem all; but it
surely must have gottento the point that He could hardly walk across the
streetbecause ofthe crowds pressing in on Him!
Let me make two observations about this. First of all, we have to admit that
the two blind men disobeyed Jesus. I don't think we cancondone what they
did; but personally, I find it hard to blame them. I suspectthat they could
barely keep it in! They were almost ready to explode with joy over what Jesus
did for them! And who would we be to point a finger at them? He told them to
keepquiet about Him, and yet they blabbed the news all over the place;but
He commands us to tell everyone everywhere about Him, and yet we keep
quiet.
And another thing I notice is that, in telling everyone, look at what it is they
told. They didn't tell everyone about themselves. Matthew says, "they spread
the news about Him in all that country". They told of Him; because it was by
faith in Him that they could now see.
* * * * * * * * * *
So; what need do you have today? How greatis your need? I hope now that
you know that the greatness ofthat need is not the real question.
The real question is suggestedin Jesus'words to the blind men: "According to
your faith let it be to you." The realquestion is, How much faith do you have
in Jesus? Whatdo you believe He is sufficient to do?
BARCLAY
Faith's TestAnd Faith's Reward(Matthew 9:27-31)

9:27-31 And, as he passedon from there, two blind men followedhim,
shouting. "Have pity on us," they said, "you Son of David." When he came
into the house, the blind men came to him. Jesus saidto them, " Do you
believe that I am able to do this?" "Yes, Lord," they said. Then he touched
their eyes. "Be it to you," he said, "according to your faith." And their eyes
were opened. And Jesus sternly commanded them, "See, letno one know of
this." But they went out and spreadabroad the story of him all over the
country.
Blindness was a distressingly common disease in Palestine. It came partly
from the glare of the easternsun on unprotected eyes, and partly because
people knew nothing of the importance of cleanliness andhygiene. In
particular the clouds of unclean flies carriedinfections which led to loss of
sight.
The name by which these two blind men addressedJesus was SonofDavid.
When we study the occurrencesofthat title within the gospels,we find that it
is almost always usedby crowds or by people who knew Jesus only, as it were,
at a distance (Matthew 15:22;Matthew 20:30-31;Mark 10:47; Mark 12:35-
37). The term Son of David describes Jesus in the popular conceptionof the
Messiah. Forcenturies the Jews had awaitedthe promised deliverer of
David's line, the leaderwho would not only restore their freedom, but who
would lead them to powerand glory and greatness.It was in that way that
these blind men thought of Jesus;they saw in him the wonder-workerwho
would lead the people to freedom and to conquest. They came to Jesus with a
very inadequate idea of who and what he was, and yet he healed them. The
way in which Jesus dealt with them is illuminating.
(i) Clearly he did not answertheir shouts at once. Jesus wishedto be quite
sure that they were sincere and earnestin their desire for what he could give
them. It might well have been that they had takenup a popular cry just
because everyone else was shouting, and that, as soonas Jesus had passedby,
they would simply forget. He wanted first of all to be sure that their request
was genuine, and that their sense ofneed was real.

After all there were advantages in being a beggar;a man was rid of all the
responsibility of working and of making a living.
There are advantages in being an invalid.
There are people who in actualfact do not wish their chains to be broken. W.
B. Yeats tells of Lionel Johnson, the scholarand poet. Johnsonwas an
alcoholic. He had, as he said himself, "a craving that made every atom of his
body cry out." But, when it was suggestedthat he should undergo treatment
to overcome this craving, his answerquite frankly was:"I do not want to be
cured."
There are not a few people who in their heart of hearts do not dislike their
weakness;and there are many people, who, if they were honest, would have to
say that they do not wish to lose their sins. Jesus had first of all to be sure that
these men sincerelyand earnestlydesired the healing he could give.
(ii) It is interesting to note that Jesus in effectcompelled these people to see
him alone. Becausehe did not answerthem in the streets, they had to come to
him in the house. It is the law of the spiritual life that sooneror later a man
must confront Jesus alone. It is all very well to take a decisionfor Jesus on the
flood tide of emotion at some great gathering, or in some little group which is
chargedwith spiritual power. But after the crowda man must go home and be
alone;after the fellowship he must go back to the essentialisolationof every
human soul; and what really matters is not what a man does in the crowd, but
what he does when he is alone with Christ. Jesus compelledthese men to face
him alone.
(iii) Jesus askedthese men only one question: "Do you believe that I am able
to do this?" The one essentialfora miracle is faith. There is nothing
mysterious or theologicalaboutthis. No doctor cancure a sick person who
goes to him in a completely hopeless frame of mind. No medicine will do a
man any goodif he thinks he might as wellbe drinking water. The way to a
miracle is to place one's life in the hands of Jesus Christ, and say, "I know
that you canmake me what I ought to be."

JIM BOBKAMP
Jesus here sternly warns them not to tell anyone about this miraculous work
that He has performed in healing them, howeverthey did not obey Him in this
but insteadwent and published it everywhere
2.8.1. This just shows us that these blind men were just people like us whom
He reachedout to and healed, and as new believers they had weaknessesin
their lives just as we have them in our life
2.9. It is interesting to note that it appears in the New Testament
that none of the people whom Christ told to not tell anyone about a
miraculous work that He had wrought were obedient to His command
ALLEN ROSS
III. Jesus warns those He healed about publicizing the event (9:30b,31). Here
is a goodexample of a part of the passagethat was given for that specific time
alone and that is not now applicable. We learn this by probing why Jesus gave
the instruction. When Jesus healedthe men, He sternly warnedthem not to let
anyone know about this. Why would He do this? Jesus here was doing a
“Messianic” work,anotherone on the same day, but He did not want the
word to get out. In fact, He waited to do this indoors, out of the sight of the
public eye.
The answerprobably concerns the timing and the circumstance. Jesus
certainly was revealing Himself as the Messiah, but in the proper way the

Messiahshould be understood. The crowds were enthusiasticallyfollowing
Him for healing and for food; but His mission was first to deal with the
problem of sin, and that would not come through enthronement but through
His sacrificialdeath. He had to controlthe crowd’s response and
understanding of His mission. So in these severalincidents where He warned
people not to publish the news, or where He retreatedfrom the crowds into
the hills or out in the boat, or where He beganto explain His death when the
people were eagerto make Him king, Jesus was trying to avoid a premature
king movement that was falsely basedand ill-conceived.
Today we do not have a binding word like this not to publish what the Lord
has done--because the purpose of the binding word to the blind men was
temporary in view of the circumstances.Instead, we are to go throughout all
the world telling of Jesus’Messiahship, and of His miraculous power.
If there is an application from this part of the story for today, it would be a
warning againsttelling about Jesus in a falsely basedor ill-conceivedway. For
example, publishing the news about the power of Jesus to heal without the
primary focus on the spiritual healing through His death on the cross would
be close to what Jesus was trying to prevent. People love to throng to one who
has the power to heal; but they are not eagerto come to one whose death
reveals their sin and their need of salvation. Spiritual sight is more important
than physical sight.
A. T. ROBERTSON
Verse 30

“See to it, let no one know it” (horate mēdeis ginōsketō). Note elliptical change
Matthew 9:27f
by Grant | Aug 4, 2008 | Matthew | 2 comments
ReadIntroduction to Matthew
27WhenJesus departed from there, two blind men followedHim, crying out
and saying, “Sonof David, have mercy on us!” 28And when He had come into
the house, the blind men came to Him. And Jesus saidto them, “Do you
believe that I am able to do this?” They said to Him, “Yes, Lord.” 29ThenHe
touched their eyes, saying, “According to your faith let it be to you.” 30And
their eyes were opened. And Jesus sternly warned them, saying, “See that no
one knows it.” 31But when they had departed, they spread the news about
Him in all that country.

Matthew 9:27-31 relates the story of Jesus’healing of two blind men.
9:27
When Jesus departed from there,
Jesus left the house of the ruler of the synagogue.
two blind men followedHim, crying out and saying, “Sonof David, have
mercy on us!”
The ascription“Sonof David” is an assertionofJesus as King of Israel. These
two blind men recognizedJesus as the Messiah. Theircallfor Jesus to “have
mercy” on them was not an appeal for pity but a requestfor healing.
9:28
And when He had come into the house, the blind men came to Him. And Jesus
said to them, “Do you believe that I am able to do this?” They said to Him,
“Yes, Lord.”
The two outcastblind men assertedtheir belief that Jesus was able to heal
them.
9:29
Then He touched their eyes, saying, “According to your faith let it be to you.”
Jesus healedthe blind men according to their faith, not in proportion to their
faith. This cure was grantedbecause oftheir faith.
9:30
And their eyes were opened.
Their healing was instantaneous.
And Jesus sternly warned them, saying, “See thatno one knows it.”

Jesus did not want to foment the populace to prematurely enthrone Him as
King, so he warned the blind men not to tell people about their healing.
Premature movement in this regard would have riled the Roman government.
9:31
But when they had departed, they spread the news about Him in all that
country.
The two blind men disregardedJesus’sternwarning. They could not help but
to tell their story.
PRINCIPLE:
Faith is the means of connectionwith God.
APPLICATION:
God does not require us to experience or observe a miracle to have fellowship
with Him; He simply expects us to believe His Word. Faith is the means that
accepts God’s offeror promise. It is through faith that we appropriate or
apply truth to experience.
The healing of the blind men was a proof of Christ’s Messiahship:
1“The Spirit of the Lord God is upon Me, Because the Lord has anointed Me
To preach goodtidings to the poor; He has sent Me to heal the brokenhearted,
To proclaim liberty to the captives, And the opening of the prison to those
who are bound; 2To proclaim the acceptable yearof the Lord, And the day of
vengeance ofour God; To comfort all who mourn…” Is 61:1-2
Verses 27-31
CRITICAL NOTES

Mat . Two blind men.—This miracle narrated by St. Matthew only. Blindness
is a far more frequent calamity in Palestine and the adjoining countries than
with us. Its frequency is attributable to various causes, as, e.g.to the flying
dust and sand pulverised by the sun's intense heat; to the perpetual glare of
light; to uncleanness;to the effectof dews during night on those who sleepon
the roofof their houses, etc. ThouSon of David.—See onMat 1:1.
Mat . The house.—The house in which He sojourned at Capernaum, probably
that of Peterand Andrew (Mar 1:29). Believe ye? etc.—His early cures had
been wrought almost without solicitation. Now that evidences were multiplied,
the kingdom recognised, a proportionate expressionof faith is expected
(Laidlaw).
Mat . Straitly.—Strictly, sternly (R.V. and margin). The word, implying
originally the panting breath of vehement emotion, is one of the strongestused
by the New Testamentwriters (Mar 1:43; Mar14:5; Joh11:33; Joh 11:38)to
express repugnance, displeasure, orthe command that implies annoyance. It
is as if our Lord saw the garrulous joy on the point of uttering itself, and
sought by every means in His powerto restrain it. The reasons may be sought,
as elsewhere, either:
1. In its being goodfor the spiritual life of the men themselves that they should
show forth their praise of God, not with their lips, but in their lives; or
2. In the shrinking from mere notoriety, from the gaze of crowds drawn
togetherto gaze on signs and wonders, and ready to make the Wonder-worker
a king because He wrought them (Plumptre).
MAIN HOMILETICS OF THE PARAGRAPH.—Mat
A sharp contrast.—The earlierand later halves of this passageare alike in one
thing. They both speak of requests. Theyare different in almost everything
else. The first request was the request of two blind men to Jesus. The second
request was the request of Jesus to them. The first request was complied with.
The secondwas not.
I. The request of the blind men, which we considerfirst, was natural enough
in their case. He being such as they had doubtless heard Him to be, and they

being such as they knew themselves to be, what more natural than that they
should ask from Him what they required? If others had been helped by Him,
why not they? What was more remarkable was the apparent strength and
depth of their faith. Not every one, at that time, had recognisedJesusas the
"Sonof David." Not every one was ready by calling Him so, virtually to salute
Him as Christ (cf. 2Ti). It is carefully to be noted, therefore, that these two
blind men—not blind in mind—were not afraid so to do; and still more to be
noted that they followedthis up with much endeavourand prayer. It is never
very easyfor blind men to "follow" any one. Perhaps for two blind men more
difficult still. Yet we are told here with something of emphasis that this was
done by these two. They follow Jesus in the way(ver: 27); they follow Him
into the house (Mat 9:28); they come finally to Himself. If their effort is to fail
it shall not fail through any slackness oftheirs. Nothing could better prove the
strength of their faith. Yet before He blesses them, the Saviour requires from
them a further proof still. They have virtually professedfaith in His mission.
They must now openly declare their faith in His power. "Believe ye that I am
able to do this?" That question must be answered, andansweredaloud, before
anything can be done. When it was answered, as answeredit was immediately,
then all that was needed was done. Done by a "touch," done by a word, done
by the exercise oftheir faith (Mat 9:29), done with a yet added blessing at
leastas greatas the first. "Theireyes are open," and they are looking on
Christ! A double blessing indeed!
II. The requestof Jesus to them.—This was noteworthy in its matter. In what
it did not ask. In what it did. What might not have been askedoftwo men who
had just been enabled, so to speak, to gain half the world at a stroke?
Certainly, compared with what it had been a moment before, the world was
now double to them—twice as full of sources ofpleasure, of the means of
knowledge, ofideas of beauty and glory. To them, in a word, what Christ had
done was to say "Let there be light." How strange, therefore, that all He asks
in return should be of a negative kind, not to publish what He had done for
them, to be silent about it, to leave it untold. That, in substance, is all He asks.
The manner of His requestis as surprising, in an almostequal degree. He
"sternly" chargedthem, so some; He peremptorily forbad them, so others; He
did with them, in a word, in a manner which is illustrated by what is said (the

word is the same)of the severity and indignation of some of the disciples in
Mar . Do not you go and begin telling this story. That is My express word and
command. Whatever you do if you wish to please Me, do not take up that line.
The receptionaccordedto this request is the last surprising thing here. It was
as uncompliant and defiant in every wayas it could possibly be. Instead of
being silent, the two men did nothing but speak. Insteadof not telling it at all,
they spread it abroad. Instead of confiding it only to a few, they proclaimed it
whereverthey could. They acted, in a word, just as though the requestof the
Saviour had commanded them the very thing He forbade. Apparently His
request was as strange to them as it is, at first, to ourselves.
To us, who look on from a distance, and compare what is saidhere with what
is said elsewhere ofour Saviour, there are two truths which this very
strangenessseems allthe more to enforce.
1. The superiority of Christ's character.—Atthe leastwe see here that He
does not seek forthat praise of men which is sought for by most; which is the
very breath of their nostrils to many men; and about which they are more
jealous than anything else (1Sa ; Pro 15:30; Mat 27:18). The love of fame, it
has been said, is "the last infirmity of noble minds." Evidently, in His case,
there is not a trace even of this.
2. The identity of His nature—His human nature—with ours.—This supreme
anxiety to avoid the praises of men in this case points to something behind; to
something which is deeper than it is possible for us in all points to explain. But
we may at leasthope that we are on the right track to such an explanation
when we bear in mind the mysterious yet indubitable truth that our Divine
Lord and Master, on the human side of His being, was "tempted in all points
as we are." Viewedin this light, what we read of here seems quite parallel to
such passagesas Mat, Mat16:23; and not altogetherdissimilar to those
words of BishopHooper, who, when someone was ledto speak, on the night
before his martyrdom, of all the misery he might escape from if only willing to
recant, replied by saying, "As you love my soul do not speak to me so." At any
rate, in those words of His we seemto hear something of the same indignant
earnestnessas that noted by us above. We may believe, therefore, that it was
due in part to a similar cause!

"He knows whatsore temptations mean,
For He hath felt the same."
HOMILIES ON THE VERSES
Mat . Expectancyand success.—"According to your faith," etc. These words
embody a principle which applies to church work. If we expectlittle we shall
have little; if we expectmuch we shall have much. Large successis greatly to
be desired. A hopeful spirit is important in order to success inany work. If the
school-boybelieves himself a dunce, he loses heart, his lessons become
irksome, and there is greatdanger of his becoming the dunce he fears he is
already. If a man takes up a business without much hope of succeeding, ifhe
imagines he sees the bankruptcy court ahead, it is not unlikely that he will see
it indeed. How can he go into his new enterprise with enthusiasm if he indulge
in gloomy forebodings, and how can he achieve any considerable success
without enthusiasm? So in church work;if we expect large success, we are
much more likely to realise it than if there be no such expectation. Notice how
this spirit of expectancyworks:—
I. It stimulates prayer.—Our praying will be very different if there be a lively
expectationof receiving, from what it will be if this be absent. There will be a
ring of joyous exultation about it, and the voice of thanksgiving and praise
will be heard as well as the voice of prayer. It might seem, at first, as though
expectationwould check prayer rather than stimulate it, for why should we
ask if we are already confident of receiving? But experience teachesthat this
is not so. Having prayed, and receivedthe assurance that blessing will be
given, we continue in prayer; our expectant eyes are raised unto the Lord our
God, and we wait before Him still with eagerdesire. Indeed, our confidence
enlarges our desire.
II. It stimulates effort.—To achieve nothing requires no greatexertion; so if
the members of a church are not expecting successthey will not work for it.
III. It promotes co-operation.—Where the members of a church are not
standing shoulder to shoulder and togetherstriving for the faith of the gospel,
it is an indication that there is no expectationof large success.

IV. It promotes consistentChristian living.—The conversionof souls to God
being much in the thoughts, Christians are carefulabout their conduct lest
they should be stumbling-blocks in the way of any.
Why should we not have success?
1. Think of the material we have to operate upon—in the congregation, the
Sunday-school, the town.
2. Think of the powerof the gospel.
3. Think of the capabilities of the church. 4. Think of the experience of the
past. Has not God granted successwhenthe conditions have been fulfilled?
Experience should work hope. He may be depended upon for the future.—H.
M. Booth.
Faith.—It is the bucketlet down into the fountain of God's grace, without
which the man could not draw up out of that fountain; the purse which does
not itself make its owner rich, but which yet effectuallyenriches him by the
treasure which it contains.—Anon.
Mat . A time to be silent.—
I. When silence is commanded.
II. When the truth itself may be out of season.
III. When the truth is only partially known.
IV. When it might be as pearls castbefore swine.—J. C. Gray.
Preacher's Complete HomileticalCommentary
The TouchThat Opens Our Eyes
By Terry Trivette

Bible Book:Matthew 9 : 27-31
Subject: Touch of God; Salvation
Series:He TouchedMe
Introduction
Just for a moment, I want you to close your eyes. Imagine what it would be
like to see only that darkness every moment of every day. Imagine what it
would be like to no longer see the faces ofyour family. Think of how sadit
would be to not know what your children look like. Think of what it would
mean if colors were nothing more than words that describe something you
have never seen.
For the two men we meet in this text, all these things were tragicallytrue.
Every day they awoke to the same dark, colorless world. Theyheard voices
but saw no faces. Theyfelt the warmth of the sun, but saw no light.
Like so many that cluttered the streets of their day, these men were crippled
by blindness. Most in their condition were forced to the miserable life of
begging and groveling for the charity of those around them.
One day, however, the darkness oftheir existence was brokenby a touch. In
an answerto their extraordinary faith, the Lord Jesus put His hands on their
eyes, and as those once dead pupils adjusted to that first burst of light, the
first sight those men saw was the face of their Savior.
As we continue looking at some instances in which the Lord Jesus touched
someone, we come to the story of these two blind men, and their miraculous
encounter with the Son of God.
As we examine their case, we are reminded that not all blindness is physical,
and not all blindness is the same. We can learn from these men about the
touch that opens our eyes.
There are three truths that I want us to notice from their story.
I. WHAT THEIR CONDITION REPRESENTS

In verse 27, Matthew tells us that as Jesus was leaving from one place of
ministry, He was immediately confronted with another. Verse 27 says, "And
when Jesus departed thence, two blind men followedhim..."
Matthew does not give us the specifics oftheir case. We do not know if they
were born with this condition, or had come into it later in life. Likewise, we do
not know the extent of their blindness.
While we do not know everything about the condition from which these men
suffered, we do know something about the spiritual application of their
condition.
Warren Wiersbe tells us that when we see blindness in the Bible, It is "...a
picture of spiritual ignorance and unbelief."i
When we see the physical blindness of these two men, we are reminded of the
spiritual blindness that afflicts mankind. I want you to notice a couple of
things about their condition, and what it represents. Notice firstof all:
A. What it Represents for the Sinner
There are different levels and degrees ofblindness. The most severe blindness
is called"NLP", which stands for "no light perception". A person with no
light perception cansee absolutely nothing. They live in total darkness. Their
eyes are essentiallydead.
A person that is lost, and does not know the Lord Jesus, suffers from spiritual
NLP. The light of the gospelis completely invisible to them. The truth in no
way shines in their heart. They grope through life in total spiritual darkness.
Proverbs 4:19 clearly describes this. It says, "The wayof the wickedis as
darkness:they know not at what they stumble." I John 2:11 describes the lost
man as someone in which "...the darkness hath blinded his eyes."
A person without Christ may be able to see this world, but they cannot see the
world to come. They may see the sun light, but they cannot see the Son of
light.

Is it any wonder why our world is in the shape that is in? This world is
increasinglyinhabited by those who are completelyblind to spiritual truth.
They can't see the wickedness andevil of their lives because spiritually
speaking, they live in total darkness. Theycanperceive no light of truth.
On November30, 1991 a terrible dust storm near Coalinga, California
reduced the visibility to zero on Interstate 5. When the storm passed, there
was a three mile trail of twisted and mangled cars. Unable to see what was
ahead, driver after driver drove straight into the wreckage, andheadlong into
disaster.ii
Every day lives are wreckedand ruin simply because people cannotsee the
danger of the direction in which they are headed. Their total spiritual
blindness leads them inevitably to their destruction.
The blindness of these two men in Matthew chapter nine speaks to us of the
spiritual blindness of the sinner. Notice something else their blindness
represents. Notice notonly what it represents for the sinner, but notice also
further:
B. What it Represents for the Saint
While the severestform of blindness results in total darkness, there are other
degrees ofblindness in which a person cansee some levels and forms of light.
Some people that are consideredto be legallyblind, can make out light and
darkness, and caneven see some shapes and various shades of color.
When we considerthis level of blindness, we are reminded of those who are
saved, but have very little spiritual vision. The light of the gospelhas shined in
their hearts, and while they can see some truth, there is much that they do not
see.
An example of a believer that still suffers from a degree of blindness is found
in II Peter 1:9, where the apostle refers to a carnal, worldly Christian as
someone that is "...blind, and cannot see afaroff, and hath forgottenthat he
was purged from his old sins."

Likewise, in Revelationchapter 3, the Lord Jesus referredto the members of
the church at Laodicea as "blind."
The reality is that to some degree, no one has perfectspiritual vision. The
Apostle Paul said that now "we see through a glass darkly(I Cor. 13:12)." He
also prayed for the believers in Ephesus that the "eyes of[their]
understanding [would be] enlightened (Eph. 1:18).
It could be said that all of us, to some degree, are spiritually blind. Some may
see spiritual truth better than others, but none of us see perfectly.
The point is that we can all in some way relate to these two men. Their
blindness is a condition from which we all, in one way or another, suffer.
Notice a secondtruth we find as we look at this story. We see not only what
their condition represents, but notice also secondly:
II. WHAT THEIR CRY REVEALS
Look againwith me at this text, and notice verse 27. Matthew says, "...two
blind men followedhim, crying, and saying, Thou Son of David, have mercy
on us."
What makes these two men notable is not their condition. There was a
multitude of blind people living in that day. What makes these men notable is
that they blindness was cured.
We find in the text that the Lord touched their eyes as a result of their cries to
Him. When we look at the cry of these men, we learn something about their
heart, and their desire to see.
By looking at their cry, we also learn something about the heart we need in
order to have our spiritual eyes opened to truth.
Notice a couple of things about their cry. Notice first of all that:
A. They Knew the Seriousnessoftheir Problem
These men had grown wearyof their blindness. They were not content to live
in the darkness and eek their waythrough life.

No one needed to tell them that their blindness was debilitating. They were
well aware ofthe seriousnessoftheir problem. When they cried to the Lord
they revealedtheir desire to see.
Unfortunately, many people are not so disturbed by their spiritual blindness.
The lostpeople of our world so often continue in their darkness, becauseas
John says, "they love darkness rather than light."
Likewise, fartoo many Christians have grownsatisfied and complacentwith
their current level of spiritual light. They don't care that they don't know and
see the Lord as well as they could.
It is sad to say, but too many of us don't realize the seriousnessofour poor
spiritual vision. So many are ignorant of the things of God, and yet they never
cry out to see and know more.
When we are first born, our vision is relatively poor. An infant will spend
much of the first days and weeksofits life learning to see. In those early days
of life we learn how to control our eye movements, focus on certainobjects,
and develop depth perception. It cantake a couple of months for our eyes to
really begin to work as they should.
In much the same way, when we are first saved, our eyes are opened to the big
world of spiritual truth. We know very little, but with time our spiritual vision
and understanding canget better.
Unfortunately, through neglectof the Word of God and sin we can hinder the
development of our spiritual sight. Too many Christians have never
progressedpastthe infant stagesofspiritual perception, and far too many of
those Christians don't realize the seriousnessoftheir blindness.
Notice something else we learn from the cry of these men. We see not only that
they knew the seriousnessoftheir problem, but notice also further that:
B. They Knew the Solution to their Problem
Look againat the cry of these two men in verse 27. It says they followedthe
Lord Jesus, "...crying, ThouSon of David, have mercy on us..."

These men, while physically blind, could already see whatthe religious leaders
of their day could not. They calledthe Lord Jesus, the "Sonof David". This
title referred specificallyto the Messiah.
When these men came to the Lord, they came with an understanding that He
was no mere man. He was the Sonof the Father, the Messiah, the Savior.
They believed that He was the solution to their problem. They believed that
He alone could give them sight.
Once againwe can learn from these blind men. The only source of spiritual
sight is the Lord Jesus. If our eyes are opened to spiritual truth, that vision
will from the Lord Jesus.
The writer of Hebrews tells us that in these last days, God speaks through His
Son. Therefore, if you want to increase your spiritual knowledge andspiritual
vision, you must come to the Lord Jesus. He is the only optometrist that can
give spiritual sight.
I remember reading severalyears ago about a blind man that was treated by a
doctor, and had his sight restored. It was said that not long after he regained
his sight, he was heard walking through a train, stopping people and saying,
"Do you know anyone that is blind? Send them to Dr. Smith. He can cure
them."
I would say to you, are you blind? Do you know someone that is blind? Send
them to the GreatPhysician. He can cure them! He is the solution the problem
of blindness.
There is a final truth we gleanfrom this wonderful story. Notice not only what
their condition represents, and what their cry reveals, but notice also thirdly:
III. WHAT THEIR CURE REQUIRED
These blind men were about to be removed from a world darkness as their
eyes were opened by the Lord Jesus. Yetwe see in this text that the miracle of
their healing required some things.

There is a reminder here that spiritual vision is not an easything to acquire
and develop. In fact, many that are blind remain in their blindness because
they do not meet the requirements to have their eyes opened.
Let me explain what I mean. Notice a couple of things that their cure
required. Notice first of all that:
A. It Required a DedicatedPursuit
Look at this story again. We are told in verse 27 that these men "...followed
the Lord, crying..." The indication is that they did not gettheir answerafter
the first request.
They had to follow after the Lord, continually crying for His merciful
intervention in their life. To get the sight they desired, they had to pursue the
Lord.
The application for us clear, we will not see with clearerspiritual vision until
we are willing to pursue the Lord with dedication.
Once they followedthe Lord into the house, He still questioned their faith. In
verse 28, He asks them, "Believe ye that I am able to do this?"
The Lord Jesus knew their hearts, and yet He still required their confessionof
faith. The indication is that spiritual vision and better spiritual understanding
is reservedfor those that are willing to earnestlyand sincerelyseek for it.
To put it plainly, if you never seek the Lord in His Word and in prayer, you
will never see any better than you do now. You will remain dim sighted and
blind until you pursue the Lord with dedication.
Former PresidentCalvin Coolidge once said, "Presson. Nothing in the world
can take the place of persistence."iii
When in comes to improving our spiritual eyesight, and being able to see more
spiritual truth, nothing can take the place of persistence.
Do you want to see betterspiritually? Then follow Christ everywhere,
everyday, and in every way. Readthe Word of God passionately, and pray
consistentlyfor Godto open your eyes.

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