Readers who come to Matthew from Mark will recognize much of the terrain but will also find much new territory to explore. Most of what is found in the Gospel of Mark will be found in Matthew as well, including most of the healing stories. Missing are only the casting out of an unclean spirit (Mark 1:23-28), the healing of the deaf man (7:32-37), and the restoration of the sight of the blind man of Bethsaida (8:22-26). However, as if by way of compensation, the author has included other, similar healing accounts or summaries.

Jesus restores the sight of two blind men (Matt. 9:27-31) and casts a demon out of a mute (9:32-33), which leads into a charge that Jesus casts out demons by the ruler of the demons (9:34). In the actual Matthean parallel to the Markan version of the Beezebul controversy, two very similar healings lead into the controversy, but they now happen to one man, who is both blind and mute (12:22-24), rather than to three with these afflictions as in Matthew, chapter nine. The Markan account (10:46-52) of a blind man named Bartimaeus whom Jesus heals as he leaves Jericho appears in Matthew as the healing of two blind men, both unnamed (20:29-34). (The two very similar healings of two blind men [9:27-31; 20:29-34], the first a retelling of the second based on Mark, are what scholars call a doublet. Both versions will be considered later.) The summary account of healings in Matthew 15:29-31 appears where the story of the healing of the deaf man does in Mark (7:31-37) and offers a heightened parallel to it. Moreover, the author of Matthew rearranges certain of the healing accounts found in Mark, grouping them with other miracle stories in chapters eight and nine. Both the author of Matthew and the author of Luke also drew on source material that scholars call “Q” (from the German word Quelle, “source”), which includes healing accounts (Matt. 8:5-13//Luke 7:1-10; Matt. 12:22//Luke 11:14) and material pertaining to healing (Matt. ll:2-6//Luke 7:18-23; Matt. 12:43-45//Luke 11:24-26).