Matthew 9 · WEB
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Matthew 9

A paralysed man is forgiven and healed

He entered into a boat and crossed over, and came into his own city. Behold, they brought to him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, “Son, cheer up! Your sins are forgiven you.”

Behold, some of the scribes said to themselves, “This man blasphemes.”

Jesus, knowing their thoughts, said, “Why do you think evil in your hearts? For which is easier, to say, ‘Your sins are forgiven;’ or to say, ‘Get up, and walk’? But that you may know that the Son of Man has authority on earth to forgive sins—” (then he said to the paralytic), “Get up, and take up your mat, and go to your house.”

He arose and departed to his house. But when the multitudes saw it, they marveled and glorified God, who had given such authority to men.

Back in Capernaum, 'his own city', people bring Jesus a paralysed man on a mat. Seeing their faith, Jesus tells the man his sins are forgiven. Some scribes think this is blasphemy. Jesus asks which is easier to say, then heals the man to show that the Son of Man has authority on earth to forgive sins.

What does this mean?

'Blasphemy' means insulting God, or claiming what belongs to God alone. In Jewish thought forgiveness of sins was God's prerogative, sought through repentance and, at the temple, sacrifice.

Historical context

Many people in the ancient world assumed a link between illness and sin, though the Jewish scriptures also question that assumption, most famously in the book of Job.

Why does it matter?

This is the first open conflict between Jesus and religious authorities in Matthew. The authority the crowds noticed in his teaching (7:29) now extends to forgiving sins.

Editorial notes, not scripture.

Told in three Gospels

How Matthew tells it

Matthew's account is much briefer than Mark's or Luke's, with no crowd blocking the door and no opening of the roof to lower the man. Only Matthew ends by saying the crowds praised God for giving such authority 'to men'; some interpreters connect this with the authority later given to the disciples (16:19; 18:18).

The call of Matthew

As Jesus passed by from there, he saw a man called Matthew sitting at the tax collection office. He said to him, “Follow me.” He got up and followed him. As he sat in the house, behold, many tax collectors and sinners came and sat down with Jesus and his disciples. When the Pharisees saw it, they said to his disciples, “Why does your teacher eat with tax collectors and sinners?”

When Jesus heard it, he said to them, “Those who are healthy have no need for a physician, but those who are sick do. But you go and learn what this means: ‘I desire mercy, and not sacrifice,’ for I came not to call the righteous, but sinners to repentance.”

Jesus calls a tax collector named Matthew, who leaves his booth to follow him. At a meal, many tax collectors and 'sinners' eat with Jesus; when Pharisees object, Jesus replies that it is the sick who need a doctor, and that he came to call sinners.

  • Scripture connection · Quotation

    Matthew 9:13 quotes Hosea 6:6

    For I desire mercy, and not sacrifice; and the knowledge of God more than burnt offerings.
    Hosea 6:6 · WEB

    Hosea criticised worship without faithfulness. Jesus quotes it again in Matthew 12:7.

What does this mean?

'Publicans' (KJV) are tax collectors. 'Sinners' meant people seen as openly disregarding the Law, not simply everyone. The 'receipt of custom' (KJV) was a toll or tax booth.

Historical context

In Galilee, tolls and taxes were collected for Herod Antipas by local contractors, who were widely despised as collaborators and extortioners. Sharing a meal signalled acceptance and friendship, which is why eating with such people caused offence.

Why does it matter?

Christian tradition from the second century attributes this Gospel to this Matthew, one of the Twelve. Most modern scholars think the author is unknown and drew on Mark's Gospel, though some defend the traditional view.

Editorial notes, not scripture.

Told in three Gospels

How Matthew tells it

Mark and Luke call the tax collector Levi; Matthew calls him Matthew, the name found in all the lists of the Twelve, and only Matthew's list adds 'the tax collector' (10:3). Only Matthew has Jesus tell the Pharisees to 'go and learn' the meaning of Hosea's words about mercy. Luke says Levi held a great feast.

A question about fasting

Then John’s disciples came to him, saying, “Why do we and the Pharisees fast often, but your disciples don’t fast?”

Jesus said to them, “Can the friends of the bridegroom mourn as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast. No one puts a piece of unshrunk cloth on an old garment; for the patch would tear away from the garment, and a worse hole is made. Neither do people put new wine into old wineskins, or else the skins would burst, and the wine be spilled, and the skins ruined. No, they put new wine into fresh wineskins, and both are preserved.”

Disciples of John the Baptist ask why Jesus' disciples do not fast as they and the Pharisees do. Jesus replies that wedding guests do not mourn while the bridegroom is with them, though a time will come when he is taken away. He adds images of new cloth on an old garment and new wine in old wineskins.

What does this mean?

'Children of the bridechamber' (KJV) means the bridegroom's friends or wedding guests. Wineskins were goatskin containers; new wine, still fermenting, would stretch and burst old, brittle skins. 'Bottles' (KJV) are such skins.

Historical context

Weddings were celebrated over several days, a time when ordinary obligations such as fasting were set aside.

Why does it matter?

The bridegroom 'taken away' is generally read as Jesus' first hint of his death. Interpreters debate whether the cloth and wineskin images stress the newness of Jesus' message or, as the closing 'both are preserved' may suggest, the keeping of old and new together (compare 13:52).

Editorial notes, not scripture.

A ruler's daughter and a woman's faith

While he told these things to them, behold, a ruler came and worshiped him, saying, “My daughter has just died, but come and lay your hand on her, and she will live.”

Jesus got up and followed him, as did his disciples. Behold, a woman who had a discharge of blood for twelve years came behind him, and touched the fringe of his garment; for she said within herself, “If I just touch his garment, I will be made well.”

But Jesus, turning around and seeing her, said, “Daughter, cheer up! Your faith has made you well.” And the woman was made well from that hour.

When Jesus came into the ruler’s house and saw the flute players and the crowd in noisy disorder, he said to them, “Make room, because the girl isn’t dead, but sleeping.” They were ridiculing him.

But when the crowd was sent out, he entered in, took her by the hand, and the girl arose. The report of this went out into all that land.

A local leader kneels before Jesus, says his daughter has just died, and asks him to lay his hand on her. On the way, a woman who has suffered bleeding for twelve years touches the edge of Jesus' cloak and is healed. At the house, Jesus sends out the mourners, takes the girl by the hand and she gets up.

What does this mean?

'Hem' (KJV) or 'fringe' (WEB) probably means the tassels the Law required on the corners of garments (Numbers 15:38). Calling death 'sleep' was a common image; here it implies that her death is not final.

Historical context

Under the Law, a woman with ongoing bleeding was ritually unclean and passed on uncleanness by touch (Leviticus 15:25–27), so her condition would have isolated her for years. Flute players and wailing mourners were hired even by modest families at a death; the commotion shows that the girl was believed to be dead.

Editorial notes, not scripture.

Told in three Gospels

How Matthew tells it

Matthew's telling is far shorter than Mark's or Luke's. The father is unnamed (Mark and Luke: Jairus) and says from the start that his daughter has died, where in Mark and Luke she is dying. Jesus speaks to the woman before she is healed, 'from that hour', and there is no search in the crowd for who touched him.

Two blind men and a man who could not speak

As Jesus passed by from there, two blind men followed him, calling out and saying, “Have mercy on us, son of David!” When he had come into the house, the blind men came to him. Jesus said to them, “Do you believe that I am able to do this?” They told him, “Yes, Lord.”

Then he touched their eyes, saying, “According to your faith be it done to you.” Then their eyes were opened. Jesus strictly commanded them, saying, “See that no one knows about this.” But they went out and spread abroad his fame in all that land.

As they went out, behold, a mute man who was demon possessed was brought to him. When the demon was cast out, the mute man spoke. The multitudes marveled, saying, “Nothing like this has ever been seen in Israel!”

But the Pharisees said, “By the prince of the demons, he casts out demons.”

Two blind men follow Jesus, calling him 'son of David'. He asks if they believe he can heal them, touches their eyes, and they see; he sternly tells them to keep quiet, but they spread the news. Then a man unable to speak because of a demon is healed. The crowds are amazed, but the Pharisees claim Jesus drives out demons by the prince of demons.

What does this mean?

'Son of David' was a title for the Messiah as heir to David's throne; some Jewish traditions also remembered David's son Solomon as a healer with power over spirits. 'Dumb' (KJV) means unable to speak. 'Straitly charged' means strictly ordered.

Why does it matter?

The episode closes the run of miracles in chapters 8–9 by setting the two responses side by side: the crowds' wonder and the Pharisees' hostility. Matthew tells similar stories of two blind men (20:29–34) and of a mute man possessed by a demon (12:22–24), where the charge of working with Satan is answered at length.

Editorial notes, not scripture.

Sheep without a shepherd

Jesus went about all the cities and the villages, teaching in their synagogues and preaching the Good News of the Kingdom, and healing every disease and every sickness among the people. But when he saw the multitudes, he was moved with compassion for them because they were harassed and scattered, like sheep without a shepherd. Then he said to his disciples, “The harvest indeed is plentiful, but the laborers are few. Pray therefore that the Lord of the harvest will send out laborers into his harvest.”

Jesus travels through all the towns and villages, teaching, preaching and healing. Seeing the crowds harassed and helpless like sheep without a shepherd, he is moved with compassion and tells his disciples to pray for more workers for the harvest.

What does this mean?

'Fainted' (KJV) means were weary or harassed. 'Sheep without a shepherd' is a scriptural image for a people without proper leaders (Numbers 27:17; Ezekiel 34). 'Harvest' is a common image for God's gathering of people at the end, sometimes in judgment.

Why does it matter?

This summary repeats 4:23 almost exactly, rounding off chapters 5–9, and leads into the mission of the Twelve in chapter 10: the prayer for workers is answered by Jesus sending out the disciples themselves.

Editorial notes, not scripture.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24
  25. 25
  26. 26
  27. 27
  28. 28

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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