3 At that, some of the scribes 2 said to themselves, ＂This man is blaspheming.＂
6 3 But that you may know that the Son of Man has authority on earth to forgive sins＂ --he then said to the paralytic, ＂Rise, pick up your stretcher, and go home.＂
8 4 When the crowds saw this they were struck with awe and glorified God who had given such authority to human beings.
10 While he was at table in his house, 7 many tax collectors and sinners came and sat with Jesus and his disciples.
11 The Pharisees saw this and said to his disciples, ＂Why does your teacher 8 eat with tax collectors and sinners?＂
12 He heard this and said, ＂Those who are well do not need a physician, but the sick do. 9
13 Go and learn the meaning of the words, ‘I desire mercy, not sacrifice.' 10 I did not come to call the righteous but sinners.＂
15 Jesus answered them, ＂Can the wedding guests mourn as long as the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast. 11
16 No one patches an old cloak with a piece of unshrunken cloth, 12 for its fullness pulls away from the cloak and the tear gets worse.
20 A woman suffering hemorrhages for twelve years came up behind him and touched the tassel 15 on his cloak.
24 he said, ＂Go away! The girl is not dead but sleeping.＂ 16 And they ridiculed him.
32 As they were going out, 19 a demoniac who could not speak was brought to him,
34 20 But the Pharisees said, ＂He drives out demons by the prince of demons.＂
35 21 Jesus went around to all the towns and villages, teaching in their synagogues, proclaiming the gospel of the kingdom, and curing every disease and illness.
36 At the sight of the crowds, his heart was moved with pity for them because they were troubled and abandoned, 22 like sheep without a shepherd.
37 23 Then he said to his disciples, ＂The harvest is abundant but the laborers are few;
3  It is not clear whether ＂But that you may know . . . to forgive sins＂ is intended to be a continuation of the words of Jesus or a parenthetical comment of the evangelist to those who would hear or read this gospel. In any case, Matthew here follows the Marcan text.
4  Who had given such authority to human beings: a significant difference from Mark 2:12 (＂They . . . glorified God, saying, ＂We have never seen anything like this' ＂). Matthew's extension to human beings of the authority to forgive sins points to the belief that such authority was being claimed by Matthew's church.
6  A man named Matthew: Mark names this tax collector Levi (Mark 2:14). No such name appears in the four lists of the twelve who were the closest companions of Jesus (Matthew 10:2-4; Mark 3:16-19; Luke 6:14-16; Acts 1:13 [eleven, because of the defection of Judas Iscariot]), whereas all four list a Matthew, designated in Matthew 10:3 as ＂the tax collector.＂ The evangelist may have changed the ＂Levi＂ of his source to Matthew so that this man, whose call is given special notice, like that of the first four disciples (Matthew 4:18-22), might be included among the twelve. Another reason for the change may be that the disciple Matthew was the source of traditions peculiar to the church for which the evangelist was writing.
10  Go and learn . . . not sacrifice: Matthew adds the prophetic statement of Hosea 6:6 to the Marcan account (see also Matthew 12:7). If mercy is superior to the temple sacrifices, how much more to the laws of ritual impurity.
11  Fasting is a sign of mourning and would be as inappropriate at this time of joy, when Jesus is proclaiming the kingdom, as it would be at a marriage feast. Yet the saying looks forward to the time when Jesus will no longer be with the disciples visibly, the time of Matthew's church. Then they will fast: see Didache 8:1.
12 [16-17] Each of these parables speaks of the unsuitability of attempting to combine the old and the new. Jesus' teaching is not a patching up of Judaism, nor can the gospel be contained within the limits of Mosaic law.
13 [18-34] In this third group of miracles, the first (Matthew 9:18-26) is clearly dependent on Mark (Mark 5:21-43). Though it tells of two miracles, the cure of the woman had already been included within the story of the raising of the official's daughter, so that the two were probably regarded as a single unit. The other miracles seem to have been derived from Mark and Q respectively, though there Matthew's own editing is much more evident.
14  Official: literally, ＂ruler.＂ Mark calls him ＂one of the synagogue officials＂ (Mark 5:22). My daughter has just died: Matthew heightens the Marcan ＂my daughter is at the point of death＂ (Mark 5:23).
16  Sleeping: sleep is a biblical metaphor for death (see Psalm 87:6 LXX; Daniel 12:2; 1 Thes 5:10). Jesus' statement is not a denial of the child's real death, but an assurance that she will be roused from her sleep of death.
17 [27-31] This story was probably composed by Matthew out of Mark's story of the healing of a blind man named Bartimaeus (Mark 10:46-52). Mark places the event late in Jesus' ministry, just before his entrance into Jerusalem, and Matthew has followed his Marcan source at that point in his gospel also (see Matthew 20:29-34). In each of the Matthean stories the single blind man of Mark becomes two. The reason why Matthew would have given a double version of the Marcan story and placed the earlier one here may be that he wished to add a story of Jesus' curing the blind at this point in order to prepare for Jesus' answer to the emissaries of the Baptist (Matthew 11:4-6) in which Jesus, recounting his works, begins with his giving sight to the blind.
18  Son of David: this messianic title is connected once with the healing power of Jesus in Mark (Mark 10:47-48) and Luke (Luke 18:38-39) but more frequently in Matthew (see also Matthew 12:23; 15:22; 20:30-31).
19 [32-34] The source of this story seems to be Q (see Luke 11:14-15). As in the preceding healing of the blind, Matthew has two versions of this healing, the later in Matthew 12:22-24 and the earlier here.
20  This spiteful accusation foreshadows the growing opposition to Jesus in Matthew 11; 12.
23 [37-38] This Q saying (see Luke 10:2) is only imperfectly related to this context. It presupposes that only , , God (the master of the harvest) can take the initiative in sending out preachers of the gospel, whereas in Matthew's sett, ing it leads into Matthew 10 where Jesus does so.