There are 10 events in this 9th chapter of Matthew that are arranged, once more, in an order that is far from being chronological in relation to the reported events of chapter 8. Nevertheless, the reporting of these events of the life of J in this order is in full harmony with the scope of Matthew's Pictorial Narrative. These ten events are (numbered in relation to Matthew's Pictorial Narrative outline):
7. The healing of the paralytic
C. The call of Matthew
D. J entering the house, sitting down with publicans and sinners
E. The question of John's disciples
F. J going to raise up the 12-year old daughter of the Jewish ruler
8. The woman with an issue of blood for 12 years touches J and is healed
9. The raising from the dead of the ruler's 12-year old daughter
10. The healing of 2 blind men
11. The healing of 1 dumb man
12. J's preaching while healing every sickness and every disease
7. In the seventh event on the timeline, J heals the body of a paralytic; however, J went deeper than just the healing of the body and also healed the sin within. J knew the guilt of sins resting upon the paralytic, and before he could rise and walk, before he could be delivered out of his helpless condition, the paralytic's sins had to be forgiven. This event of the life of J, being another sign event, pictures the next of God's dispensational dealings after the ones shown in chapter 8: the time when all of Israel, as a nation, will be forgiven and healed. Notice that this event follows right after event 6 of Matthew’s Pictorial Narrative outline where the REMNANT of Israel is seen coming through the end of the tribulation period after all evil forces are cast out of the land. This is why Matthew placed this event in J's life here in his pictorial narrative even though it falls as event number 9 on the grand chronological sequence, having been reported after event number 30 on the same timeline. The Bible informs us that J's own, paralyzed, blinded, and mute people Israel will be the first of the nations of the earth to receive complete healing of soul and body when J returns. What J did to one paralytic in a past day, in a future day, J will do to the whole nation and others in the earth in that coming age of millennial glory. At this time, according to the Bible, ALL Israel (the whole nation) will be restored, not just a remnant (the 144,000) from it. This does not mean that those Jews who died without faith will be given a second chance, but rather, all Jews who are alive at that time will give the honor due to J. Notice how Matthew, before reporting about the healing of the paralytic, reports that J, after He was asked by the Gergesenes to leave their coasts, came to His own city. Similarly, J will come to his own land once again after the 7-year tribulation period is over in that future day right before He sets up His kingdom which will last on this earth for 1000 years. Also, just as J performed what He said He would do here when He healed the paralytic, causing the multitudes to marvel and glorify God, even so, when J comes to perform on Israel what He said He will do in the Old Testament, His coming and great works will cause the multitudes of that future day to marvel and glorify God.
Note: The Talmud of Jmmanuel contains very similar details as Matthew for its cognate of this event.
C. The next event, which does not appear on the outline (and so, once again, does not picture any of God's dispensational dealings with mankind), is the call of Matthew, event number 10 on the grand sequence. It has already been shown that events A and B of the pictorial narrative outline, which did not picture God's dealings with mankind because no signs were attached to them, instead pictured the state of Israel which cannot, at this time, follow J. Here, in event C, we also do not see any of God's dealings with any nation because no signs are attached to this event. Nevertheless, we do find the state of those, unlike those of events A and B, who ARE able to follow J. Matthew was one such person who could and did follow J. Matthew, as a tax collector, was, along with his colleagues, despised by the leaders of the Jews, the Pharisees, the Sadducees, and the scribes, as well as by the mass of the people. Tax collectors, also known as Publicans, were regarded as thieves who enriched themselves by extortions. The people looked upon the tax collectors as miserable hirelings of the Roman government, who had put themselves under the control of the Gentile rule and helped in the subduing of the their own land and their own brethren. Even though one such as a tax collector was hated and rejected by the world; nevertheless, such a one is received by J and called to follow Him. J did not come to call those who believe that they are, by themselves, righteous, but he came to call those who know that they are sinners to repentance. Even so, this will be the state of those of Israel who receive J when J comes to His own again in that future day. They will acknowledge their sins and their helplessness and receive J as their Savior, according to the Bible.
D. In that day, J will sit with the Israelites and those of the other nations at the great banquet in the same way that J is found eating with them in the house after Matthew is called and follows J. When J said in MT 26:29, "But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father's kingdom," J was referring to that future day. J being in the house, again, serves as a picture that shows that J will establish His relationship with His own in that future day as He has promised. The identity of those eating with J being both tax collectors and sinners is a picture showing those in a future day who will dine with J which will be from many different backgrounds, not just native Israelites.
Note: The Talmud of Jmmanuel, again, has a cognate for this event, reported in the same order as Matthew.
E. In the next reported event of the life of J, event number 31 on the grand sequence, the disciples of John came to J with a question. "Why do we and the Pharisees often fast, but Thy disciples fast not?" They didn't approach J as faultfinders like the Pharisees did but as intelligent inquirers who were seeking light. J meets them and solves their difficulty with a gracious answer. "Can the sons of the bride chamber mourn so long as the bridegroom is with them? But days will come when the bridegroom will have been taken away from them, and then they will fast." J, Himself, is the bridegroom. He had come, and while He was with them, mourning could have no place. His rejection was to come and then they would fast. However, J doesn't just answer this question but also adds something which is of great importance, speaking of a complete change of the order of things. "But no one puts a patch of new cloth on an old garment, or its filling up takes from the garment and a worse rent takes place. Nor do men put new wine into old skins, otherwise the skins burst and the wine is poured out, and the skins will be destroyed; but they put new wine into new skins and both are preserved together."
The old garment represents Judaism with its legal righteousness. A new garment, a better righteousness, was about to be given, allowing a change of dispensations to take place. The new wine represents the gospel of grace where those who come to J in faith have the righteousness of J accounted to them. The old skins represent the law, which could not make a single person righteous in the eyes of God. New wine belongs in new skins. If the new wine is put into old skins, the skins will burst and then there is no wine left and the skins are also made useless. The two do not belong together at all. Even so, the gospel and Judaism, law and grace, do not belong together. Thus, this event in J's life shows the presentation of the new dispensation of grace that was put into effect at the cross, the old dispensation of law having been done away with. In the future kingdom, Israel will finally understand this dispensation and enter into grace themselves. The gospel will continue to be preached during those 1000 years and will continue to save those who freely receive it, according to the teachings of the Bible.
Note: The Talmud of Jmmanuel, again, has a cognate for this event, reported in the same order as Matthew. Nevertheless, J's identity as well as the teaching of the wine skins have been significantly altered as compared to Matthew's.
F. The ruler whose 12-year old daughter had died appears next on the scene. We know that the daughter was twelve years old from Luke 8:42. However, while J goes forward to fulfill the request of the ruler, another incident will come in by the way. Because of this, the next event (number 8 of the pictorial narrative outline), the woman touching J, is seen as a parenthesis (an event occurring in the middle of another other event) within this event where J is walking to the house of the daughter, picturing, the house of Israel again, and heals her. This, then, is a picture of the present age where Israel, as a nation, is waiting during this dispensation of grace, just as the daughter of the ruler was waiting in J’s day, to be healed by the redeemer who is constantly approaching the house. In the mean time, salvation comes only to a remnant of the nation who come to J in faith, pictured by the woman in the next event. God, though setting Israel temporarily aside between the 69th and 70th week of Daniel's prophecy found in the book of Daniel chapter 9 and verses 24-27, still gives healing to those Jews who come to J in faith, seeing J as the true and promised Messiah of the Old Testament.
Note: The Talmud of Jmmanuel, again, has a cognate for this event, reported in the same order as Matthew. The details are very similar to Matthew's details.
8. Next, the unclean woman touches J and is healed. It is important to note the number 12 that is associated with this woman in the number of years of her flow. Twelve, in scripture, is consistently used of Israel, thus showing that this woman, having a flow for 12 years, pictures the remnant of Israel who are cleansed by J in this present dispensation. The woman's constant flow of blood would have kept her continuously unclean by the law's standards and by the Jews' standards, causing the Jews to keep away from her. Even so, Jews who trust in J as their Savior in this age are often rejected and persecuted by their fellow countrymen. Notice that while J is heading toward the house in this scene, which pictures the house of Israel, this one who was not a part of the house had to seek after J by herself. This woman, thus, represents those Jews in this dispensation who stand apart from the house, are rejected by their friends and family, and follow J of their own free will apart from the rest of the nation which is still waiting for their coming redeemer to appear for, what they believe to be, the first time.
Note: The Talmud of Jmmanuel, again, has a cognate for this event, reported in the same order as Matthew. The details are very similar to Matthew's details, even containing the same number 12.
9. J comes to the house of the ruler. Entering a house in scripture, especially when the house receives the person, carries with it the meaning of establishing a relationship. The ruler of the Jews, unlike the centurion of chapter 8, wanted J to come in person to his house and touch the one who was without life. This is a picture of the time when J will come to raise up the daughter of Israel when He enters Israel's house again, establishing relationship with His chosen people once more. Notice that J's personal presence is demanded to raise the daughter from death to life. Since this event requires another sign, it, once again, pictures one of God's dispensational dealings with mankind. Israel is often spoken of in the Old Testament Scriptures as a daughter, the daughter of Zion. The ruler's daughter who had died, then, is a picture of the nation of Israel in its present spiritually dead state, but it will not remain in this state forever, according to the Bible. J has declared, in His Word, His purposes concerning Israel, the scriptures being full of promises to Israel and the day of their resurrection and restoration. It can well be said of Israel, as a nation, as J said of the ruler's daughter, "The damsel is not dead, but sleeps." To bring life to Israel can be only through the presence of Him, who is life. When J came the first time, they would not come to Him that they might have life. But He is coming again to raise up His people, to touch the daughter of Zion. J said to that crowd in this event of the life of J, "withdraw," and they were put out of the scene when He came and touched the ruler's daughter to raise her up. Even so, in a future day, scoffers and unbelievers will be put off the scene of the earth when J comes to raise up Israel from its dead state at the beginning of the millennial reign. As news of J spread into all the land as a result of this event in the life of J, even so will it spread into all the world when J comes to the earth in that future day.
Note: The Talmud of Jmmanuel, again, has a cognate for this event, reported in the same order as Matthew. The details are very similar to Matthew's details.
10. The event where the two blind men are healed, which comes immediately after the raising of the daughter, is another picture of Israel's present condition and future healing. The two blind men show Israel's condition like the leper did in the beginning of Matthew’s eighth chapter. Even now, blindness has, in part, happened to Israel by the Bible's own record. They were blind when J came and dwelt among them. When J came to the house (which stands for establishing relationship), the blind men came to Him. J healed them by coming in touch with them, not while absent and unseen, but while present and touching them. Likewise, though J is absent from the earth now and unseen to the eyes of men, He will come back to earth again and back into definite relationship with His people Israel. Then, and only then, will the Jewish nation's blindness be ended, according to the scriptures. Like these two blind men, so will Israel cry out in a coming day, "Have mercy on us, Son of David." The cry these two men utter is specifically Jewish, and surely no Gentile will cry to Him as Son of David, further showing that Israel, in picture, is seen here. When Israel cries for mercy and waits for the coming of the Son of Man and the Son of David, He will arise and have mercy upon Zion and "in wrath, He will remember mercy."
Note: The Talmud of Jmmanuel, again, has a cognate for this event, reported in the same order as Matthew. The details are very similar to Matthew's details, except that the number has been reduced from 2 blind men to 1. If the TJ is the hoax, it is probable that the author of the TJ simply desired to make Matthew look like he had transposed the numbers between this event and the next in error.
11. In the next event, a dumb man (one unable to speak), possessed by a demon, came, and after the demon was cast out, the one once dumb was able to speak. This event, too, is yet another picture of Israel's condition, still under the control of the evil one's power. Instead of being able to genuinely praise their King, Israel was dumb and is dumb now, according to the Bible. Nevertheless, the demon which causes them to insincerely praise God while rejecting His only Son will one day be cast out. At that time, Israel will speak true praises and sing the new song unto J. The crowds were astonished during this event in the life of J, saying, "It has never been seen thus in Israel." And in that future day, when Israel is healed, it will be said in all the lands, "What God has wrought," and all the nations will know that He is the J of the Old Testament.
Note: The Talmud of Jmmanuel, again, has a cognate for this event, reported in the same order as Matthew. The details are similar to Matthew's details, but the number of mute persons has increased from 1 to 2. Again, if the TJ is the hoax, it is probable that the author of the TJ simply desired to make Matthew look like he had transposed the numbers between this event and the former in error. It is important to note that the strategy of making deliberate mistakes to make a document look more believable has been used in the past by other authors of alleged gospel documents. Such techniques have been identified in those works and critiqued by competent scholarship.
12. In the three miracles -- the raising of the daughter from the dead (9), the opening of the eyes of the blind (10), and the casting out of the demon from the dumb man (11)-- the story of Israel 's coming redemption is pictured in Matthew's narrative. Israel, having been raised from the dead, will finally see and behold the King, the Son of David, and will speak and praise His name. These 3 events are then followed by event 12, where J further preaches and heals those of all identities in all lands. Even though Israel will be first to be healed in that future day, the Bible reveals that the rest of the nations will be healed as well, such nations being pictured in event number 12 of Matthew's Pictorial Narrative outline. All of these events have their cognates in the Talmud of Jmmanuel and are presented in precisely the same order, without a singe event being omitted.
In the close of the chapter, J continued in His ministry in Galilee and revealed Himself as the Shepherd of Israel. The OT says, "Son of Man, prophesy against the shepherds of Israel ; prophesy, and say unto them, Thus saith the Lord God unto the shepherds: Woe be to the shepherds of Israel that do not feed themselves! Should not the shepherds feed the flock? ... And they were scattered, because there is no shepherd; and they became meat to all the beasts of the field, where they were scattered. My sheep wandered through all the mountains, and upon every high hill; yea, My flock was scattered upon all the face of the earth and none did search and seek after them" (Ezek. 34). In the same chapter, J, Shepherd of Israel, says: "I will both search My sheep and find them out. ... I will seek out My sheep. ... I will bring them out from the people and gather them from the countries. ... I will feed them in a good pasture. ... I will feed My flock and I will cause them to lie down. ... I will seek that which was lost. ... I will make with them a covenant of peace," ... etc. J came thus to His own as the Shepherd, but they did not want Him. Nevertheless, He still remembers them and will not hold back on his promises.
J said to His disciples, “The harvest truly is plentiful, but the laborers are few. Therefore, pray the Lord of the harvest to send out laborers into His harvest.” J Himself appears as the Lord of the harvest in the book of Matthew. He sends forth the workmen and equips them for the service. The sending forth of the laborers into the harvest to preach the gospel of the kingdom leads us into chapter 10.
Note: The Talmud of Jmmanuel ends the chapter in a similar manner as Matthew. The author of the Talmud of Jmmanuel, however, makes it clear that he or she did not know that the disciples had already been twelve in number, showing that he or she did not understand or even know of Matthew's purpose in not mentioning the twelve being chosen at the time of the sermon at the mountain as Mark and Luke recorded. The author of the TJ also did not know that Matthew skipped over the event of the second rejection by Nazareth before reporting the sending out of the twelve as has also been shown, unless one desires to believe that a clever chronological cover-up has occurred between the gospel writers.
Before going on to chapter 10, let's take the time, once again, to consider some things as we compare the events of Matthew to the events in the Talmud of Jmmanuel:
Consider again how amazing it is that these events in chapter 9 stand as perfect pictures of and happen to line up so well with the order of God's past dealings and still future dealings with those of earth (largely the nation of Israel), as well as picturing the house of David's condition, all of which are written and preserved to us in the Bible that we presently have to this day. Notice the key items in each event that create such pictures for us:
The key items in event 7 which create the picture are the man who is paralyzed, J showing that He could carry out what He said He would do, and the multitudes being caused to marvel and glorify God. The first key item appears in both Matthew and the Talmud of Jmmanuel in a similar manner. The second item is somewhat similar in both, even though the purpose and identity of J in the TJ are different from Matthew. Also, the third key item, the marveling, is similar in the TJ but is directed at the teachings of J and not God. Nevertheless, all 3 items of Matthew have their counterparts in the TJ.
The key items in event C which create the picture are the identity of the one called being one hated by the world and the willingness of that same one to follow J. These key items appear very similarly in both Matthew and the Talmud of Jmmanuel.
The key items in event D which create the picture are J being in a house again, J eating supper with those who were hated by the world, and the identity of those people being of various backgrounds. All three of these key items appear in both Matthew and the Talmud of Jmmanuel in a similar fashion.
The key items in event E which create the picture are J explaining himself to be the bridegroom who has authority to give the new covenant and J explaining how the new covenant is going to work. These key items appear in both Matthew and the Talmud of Jmmanuel, even though the TJ has severely distorted both items. The TJ’s counterpart to item one reveals J simply as a wise teacher, not a bridegroom, and the TJ’s counterpart of the wine skins has nothing to do with Judaism or the gospel of grace. Nevertheless, these 2 items of Matthew have their counterparts in the TJ.
The key item in event F which creates the picture is J being in the process of going to heal the ruler’s daughter but being interrupted by another one in need of healing, causing a parenthesis to occur in the life of J that represents a parenthesis in God’s dispensational dealings with Israel. This key item appears in both Matthew and the Talmud of Jmmanuel in almost precisely the same manner.
The key items in event 8 which create the picture are the event occurring in the middle of another event and the number 12 being connected to the woman. These key items appear in both Matthew and the Talmud of Jmmanuel, once again, in a similar fashion.
The key items in event 9 which create the picture are J entering a house again, the identity of the one in the house being a daughter of the nation of Israel, the scoffers being removed from the house when J enters it, J being physically present when the daughter is healed, and the news of J spreading into all of the land. Amazingly, all of these key items appear in both Matthew and the Talmud of Jmmanuel, once again, in a very similar manner.
The key items in event 10 which create the picture are the blindness of those needing to be healed, the identity of them being Israelites, J entering the house before healing them, J being physically present with them, healing them by His touch, and the news of J, once again, spreading throughout all the land as a result of this. Remarkably, all of these key items of Matthew have their counterparts in the Talmud of Jmmanuel, even though the TJ possibly changed the number of blind men from 2 to 1 to make Matthew look like he was suffering from editorial fatigue.
The key items in event 11 which create the picture are the inability to speak of the one needing to be healed and the multitudes marveling yet once more after he is healed. Both of these key items appear in Matthew and the Talmud of Jmmanuel despite the number of those in need of healing having been changed.
The key items in event 12 which create the picture are J going about to all places, J healing all kinds of illnesses, and J healing all kinds of people. These key items are practically the same in both Matthew and the Talmud of Jmmanuel once more.
Thus, ALL of these events of Matthew chapter 9 have their parallels, contain practically the same key items, and are presented in the EXACT same order in the Talmud of Jmmanuel with various alterations compared to Matthew. Now ask yourself the question once more: how likely is it that the Judas of the TJ, "just happened to recall these events" in this particular order and in this particular manner, perhaps correctly or incorrectly? Is it possible that a narrative about the teachings of Creation, which has nothing to do with the prophetic program of events outlined in the Bible, has nothing to do with a Creator-God dealing with the nations of Earth, and which is fully opposed to most teachings contained within the Bible as a whole… would just happen to line up these events in a way that would further help to picture the God of the Bible's present dealings with Israel and future dealings with Israel and all the nations of earth in the Book that the TJ says and which the Plejarens say was made by liars and distorters of the truth? All of this is only a further segment of what is necessary to hold to if one desires to conclude that the TJ was the original document that Matthew distorted. Let each one have a solid answer to these questions (and still more to come) within themselves, combining these questions with the former of chapter 8, if they desire to hold to the notion that the Talmud of Jmmanuel is not only the original document that Matthew copied from, but also a document which the Plejarens stated contains all truth.
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