Matthew Chapter 9
Matthew 9:1–2 – Jesus Ministers and Heals
Matthew 9:1–2 states, “So He got into a boat, crossed over, and came to His own city. Then behold, they brought to Him a paralytic lying on a bed. When Jesus saw their faith, He said to the paralytic, ‘Son, be of good cheer; your sins are forgiven you.’” (NKJV)
Jesus had just left the region of the Gadarenes, where He had cast demons out of two violent men (Matthew 8:28–34). Upon returning, He entered “His own city”—a reference to Capernaum, which served as His base of operations (cf. Matthew 4:13).
The account here is also recorded in Mark 2:1–12 and Luke 5:17–26, and while Matthew condenses the narrative, the other Gospels provide additional details. Specifically, the paralytic man was brought to Jesus by his friends, who, unable to access Him due to the crowd, climbed to the rooftop, removed part of it, and lowered the man into Jesus’ presence. Their determination and effort became a visible expression of their faith.
This healing miracle was much more than a display of divine power over disease—it revealed the deeper authority of Christ to forgive sin. This is the first time in Matthew’s Gospel where Jesus directly declares someone’s sins forgiven, and it foreshadows the deeper conflict with the religious authorities.
The Messiah as Healer
The healing of the paralytic is consistent with Old Testament expectations of the Messiah. Isaiah 35:5–6 declares, “Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then the lame shall leap like a deer, and the tongue of the dumb sing. For waters shall burst forth in the wilderness, and streams in the desert.” (NKJV)
These miracles were not merely compassionate acts; they were the credentials of the King. They validated His Messianic identity in fulfillment of prophecy. Yet, as seen throughout the Gospels, Israel’s leaders remained spiritually blind, failing to recognize the fulfillment before them. They wanted signs of power—like fire from heaven or the overthrow of Rome—not tender acts of mercy among the weak and broken. But in God's plan, the first advent of the Messiah was marked by humility and atonement, not conquest.
A Faith That Acts
Matthew 9:2 says, “When Jesus saw their faith…” The faith Jesus recognized was not verbalized—it was demonstrated. Faith that does not act is no faith at all. James 2:18 affirms, “Show me your faith without your works, and I will show you my faith by my works.” (NKJV)
The faith of the paralytic's friends brought him to Jesus; they overcame obstacles and showed a sacrificial love for their companion. Yet, it is worth noting that Jesus does not comment on the paralytic’s own faith, but on the collective faith of the group. This aligns with the principle that God often honors the intercessory faith of others, especially in the community of believers.
At the same time, it may be inferred that the man himself was in a state of spiritual despair. As Alexander Bruce observed, Jesus first addressed the man’s emotional and spiritual state: “Son, be of good cheer.” The Greek word for “cheer” (θάρσει, tharsei) is a command to take courage and find comfort. This personal address—“Son”—emphasizes both tenderness and divine authority.
Forgiveness Before Healing
Jesus said, “Son, be of good cheer; your sins are forgiven you.” (Matthew 9:2, NKJV) This was entirely unexpected. The crowd expected a physical healing, but Jesus first dealt with the spiritual issue. This not only reveals Jesus’ priorities but also His divine prerogative.
We should not assume that the man’s paralysis was directly caused by his sin. Jesus does not say that, and elsewhere He refutes such simplistic cause-and-effect thinking (cf. John 9:3). Rather, Jesus addresses the man’s most critical need. As terrible as physical suffering is, separation from God because of sin is infinitely worse. The eternal condition of the soul outweighs the temporal condition of the body.
As Matthew Poole rightly observed, there are several reasons why Jesus dealt with the man’s sin first:
Sin is the root of all human suffering and brokenness.
Forgiveness is more critical than physical restoration.
It was Jesus’ primary mission to deal with sin (Matthew 1:21).
Forgiveness is the mark of sonship—“Son, be of good cheer.”
Faith results in forgiveness, illustrating the priority of spiritual healing.
It prompted a confrontation with the scribes and Pharisees, setting the stage to reveal His authority as God in flesh.
Theological Implications
From a premillennial and pretribulational perspective, this healing miracle reinforces the Kingdom offer extended to Israel. Jesus, in healing the sick and forgiving sin, was demonstrating the character of the prophesied Kingdom. The physical healing was a foretaste of the coming Messianic Kingdom described in passages such as Isaiah 11 and Zechariah 14, where disease, deformity, and death will be removed. However, the nation's rejection of Jesus postponed that literal Kingdom, setting the stage for the Church Age—an era characterized by spiritual regeneration rather than physical dominion.
Furthermore, the authority to forgive sins belongs to God alone. This declaration, made publicly and without ceremonial sacrifice, would provoke the religious leaders to challenge Jesus’ authority—leading to further revelation of His identity. As God incarnate, He bore the divine right to pardon sin. This incident, then, serves both as a healing and a theological declaration: Jesus is the One who not only heals bodies but redeems souls.
Matthew 9:3 – The Reaction of the Religious Leaders
Matthew 9:3 says, “And at once some of the scribes said within themselves, ‘This Man blasphemes!’” (NKJV)
The scribes, who were the legal experts in Mosaic law, immediately reacted—not outwardly, but within themselves. This reveals a powerful theological truth: even the unspoken meditations of the heart are exposed before God. Hebrews 4:13 affirms, “And there is no creature hidden from His sight, but all things are naked and open to the eyes of Him to whom we must give account.” (NKJV)
Their inner accusation—“This Man blasphemes”—was based on the theological claim that only God has the authority to forgive sin. In that, they were technically correct: Isaiah 43:25 declares, “I, even I, am He who blots out your transgressions for My own sake; and I will not remember your sins.” (NKJV). However, their grave error was in failing to recognize that Jesus was God incarnate, standing before them.
Their language betrays their contempt. The word “Man” is italicized in the NKJV, indicating it is not in the original Greek. This suggests their disdain was even deeper—they referred to Jesus simply as “this,” with undisguised scorn. Their rejection of His divine nature was the beginning of a long pattern of hostility that would culminate in their demand for His crucifixion. From this moment forward, the shadow of opposition looms.
Matthew 9:4–5 – Jesus Exposes Their Evil Hearts
Matthew 9:4–5 states, “But Jesus, knowing their thoughts, said, ‘Why do you think evil in your hearts? For which is easier, to say, “Your sins are forgiven you,” or to say, “Arise and walk”?’” (NKJV)
This moment is a profound display of omniscience. Jesus demonstrates divine knowledge—He discerns not just behavior, but the inner thoughts of the human heart. Jeremiah 17:10 declares, “I, the LORD, search the heart, I test the mind, even to give every man according to his ways.” (NKJV). Jesus, in reading their thoughts, exercised a prerogative that belongs to God alone.
The question posed by Jesus is both rhetorical and revelatory: “For which is easier, to say, ‘Your sins are forgiven you,’ or to say, ‘Arise and walk’?” On the surface, the forgiveness of sin appears “easier,” because it cannot be empirically verified. Yet spiritually, it is infinitely more costly—it required the shedding of blood, for as Hebrews 9:22 declares, “Without shedding of blood there is no remission.” (NKJV)
The reference to Psalm 103:3—“Who forgives all your iniquities, who heals all your diseases” (NKJV)—reflects a deeper Jewish understanding that healing and forgiveness are interwoven in divine mercy. By referencing this concept, Jesus frames His actions within the scope of Messianic authority. The scribes should have seen the connection and acknowledged that such power could only come from the prophesied Redeemer.
Matthew 9:6–8 – The Authority of the Son of Man
Matthew 9:6–8 states:
“But that you may know that the Son of Man has power on earth to forgive sins”—then He said to the paralytic, ‘Arise, take up your bed, and go to your house.’ And he arose and departed to his house. Now when the multitudes saw it, they marveled and glorified God, who had given such power to men.” (NKJV)
Here Jesus uses His favorite self-designation: “Son of Man.” This term, rooted in Daniel 7:13–14, connects Him to the Messianic figure who is given dominion and glory by the Ancient of Days. It affirms His humanity and His destiny to rule—a foretaste of the coming Messianic Kingdom. “But that you may know…” emphasizes that the healing serves as a visible validation of His invisible authority to forgive.
He then commands the paralytic: “Arise, take up your bed, and go to your house.” The healing is immediate, undeniable, and complete. The man obeys in faith, and departs in strength—carrying the very bed that had carried him.
This visible miracle publicly authenticates His invisible work: He truly does have authority on earth to forgive sins. The authority to heal, then, becomes a signpost to the deeper spiritual truth of His ability to cleanse the soul.
The Response of the Multitudes
“Now when the multitudes saw it, they marveled and glorified God, who had given such power to men.” (Matthew 9:8, NKJV)
The people responded with awe. While their understanding was still limited—they attributed the miracle to “power given to men”—they rightly glorified God. They saw divine intervention, even if they did not yet grasp the full reality that God Himself was in their midst.
Spurgeon insightfully remarked that the man did not go to the temple, or the marketplace, but “to his house.” Restoration begins in the home. In the Jewish worldview, the home was the nucleus of covenant life. By returning home, this man resumed his place in community, now a living testimony to the grace and authority of Jesus.
Theological Implications
From a premillennial, pretribulational Baptist framework, this miracle is not only a sign of Jesus’ present authority but a foretaste of the coming Kingdom in which both spiritual and physical restoration will be the norm. In the millennial reign of Christ, such healings will not be isolated events but characteristic of the age, fulfilling Isaiah 35:6, “Then the lame shall leap like a deer.” (NKJV)
Furthermore, the confrontation with the scribes here introduces the developing theme of increasing religious opposition. As the Messianic signs become clearer, so too does the rejection of Jesus by Israel’s leadership. This rejection, foreknown by God, sets in motion the pivot from the offer of the Kingdom to the mystery of the Church Age (cf. Romans 11:25–26).
Matthew 9:9 – The Call of Matthew
Matthew 9:9 states, “As Jesus passed on from there, He saw a man named Matthew sitting at the tax office. And He said to him, ‘Follow Me.’ So he arose and followed Him.” (NKJV)
Jesus, having just demonstrated His authority to forgive sin and heal the paralyzed, now turns to extend His call to one of the most despised figures in Jewish society: a tax collector. The man identified here as Matthew is also called Levi the son of Alphaeus in Mark 2:14, suggesting he may be the brother of James the Less (Matthew 10:3). If so, then two sons of Alphaeus followed Christ, emphasizing that God's call often reaches into families and draws out the most unlikely combinations of people for His purposes.
Matthew was “sitting at the tax office”—a position of occupation and identity. Tax collectors in first-century Judea were viewed not merely as greedy but as apostate. They were agents of the Roman oppressors, extracting funds from their own people to feed the pagan empire. Worse yet, the system incentivized corruption: tax collectors paid Rome in advance for the privilege to collect taxes and profited off anything collected above that amount. Thus, they were regarded as both thieves and traitors. As William Barclay notes, the publicanus was so detested that even touching their belongings rendered a devout Jew ceremonially unclean.
Yet, to this man, Jesus said simply, “Follow Me.” The Greek verb ἀκολούθει (akolouthei) is in the present imperative—a command for continuous following, not just a momentary response. Matthew, remarkably, “arose and followed Him.” There is no recorded hesitation, no protest. His response was immediate and complete. He left behind financial security and social isolation for discipleship and eternal purpose.
This is significant because unlike Peter, James, or John, who could return to fishing if discipleship “failed,” Matthew burned his professional bridge. There was no going back. In modern terms, he left a six-figure government job for an itinerant life of preaching, persecution, and eventually martyrdom. This is the hallmark of true conversion: a forsaking of all for Christ.
Additionally, there is poetic irony here. Matthew—trained in recordkeeping and penmanship—left the tax ledgers behind to become the inspired recorder of the Gospel. What he once used for Caesar, he now used for Christ.
Matthew 9:10 – Jesus Dines with Sinners
Matthew 9:10 says, “Now it happened, as Jesus sat at the table in the house, that behold, many tax collectors and sinners came and sat down with Him and His disciples.” (NKJV)
The context suggests that this dinner was held in Matthew’s own house (cf. Luke 5:29), a kind of farewell feast to his old life and an opportunity to introduce his circle of associates to Jesus. This was not a quiet dinner—it was a public display of grace. These “tax collectors and sinners” were not random passersby; they were Matthew’s former colleagues, associates marginalized by religious society. Jesus did not shrink back from their company but sat among them as a physician among the sick.
Far from contaminating Him, their presence became an opportunity for healing. In a society that erected rigid barriers between the “clean” and the “unclean,” Jesus’ actions were radically redemptive. He was not compromising holiness; He was demonstrating it. Holiness, as defined by God, does not mean withdrawal from sinners, but engagement with them in truth and love.
Matthew 9:11 – Pharisaic Condemnation
Matthew 9:11 reads, “And when the Pharisees saw it, they said to His disciples, ‘Why does your Teacher eat with tax collectors and sinners?’” (NKJV)
The Pharisees, self-appointed guardians of ceremonial purity, could not fathom a Rabbi who would condescend to eat with such people. To dine with someone in the ancient world was to accept them into your fellowship. Their question was not genuine—it was an indictment, laced with contempt.
Note their strategy: they did not confront Jesus directly but challenged His disciples, perhaps hoping to sow doubt among them. This is the subtle tactic of religious legalism: rather than approach Christ, it undermines others’ faith through criticism and insinuation.
Matthew 9:12 – Jesus Defends His Mission
Matthew 9:12 records Jesus’ response: “When Jesus heard that, He said to them, ‘Those who are well have no need of a physician, but those who are sick.’” (NKJV)
Here Jesus unveils the core of His earthly mission. The metaphor is unmistakable: sinners are spiritually ill, and He is the only cure. He does not deny their sin—He highlights it. But unlike the Pharisees, who diagnosed without remedy, Jesus came to heal.
The Pharisees’ great error was believing themselves spiritually “well.” In their self-righteousness, they saw no need for the Great Physician. Jesus’ response is both a rebuke and a revelation: it is the awareness of one’s need that qualifies a person to receive the mercy of God.
This principle harmonizes with the Beatitudes in Matthew 5:3, “Blessed are the poor in spirit, for theirs is the kingdom of heaven.” (NKJV) Until a person sees their spiritual bankruptcy, they will not cry out for grace.
Matthew 9:13 – “I Desire Mercy, Not Sacrifice”
Matthew 9:13 concludes, “But go and learn what this means: ‘I desire mercy and not sacrifice.’ For I did not come to call the righteous, but sinners, to repentance.” (NKJV)
Jesus here quotes Hosea 6:6, “For I desire mercy and not sacrifice, and the knowledge of God more than burnt offerings.” (NKJV). The Pharisees were well-versed in the Law, but their hearts were far from God. Their religion was outward ritual devoid of inward compassion. They knew the letter but had abandoned the spirit.
Christ’s statement—“Go and learn what this means”—was a pointed challenge. It was the language a Rabbi would use with a pupil, and thus it was a stinging rebuke to men who prided themselves on being the teachers of Israel.
God's desire for mercy (Hebrew: chesed, covenantal lovingkindness) reflects His own character. The religious leaders had made sacrifice an idol, thinking it could substitute for justice, mercy, and humility. But Micah 6:8 makes God’s desire plain: “He has shown you, O man, what is good; and what does the Lord require of you but to do justly, to love mercy, and to walk humbly with your God?” (NKJV)
Finally, Jesus summarizes His mission: “I did not come to call the righteous, but sinners, to repentance.” (NKJV). The word repentance is crucial. Jesus is not tolerating sin—He is transforming sinners. The call is not to remain as they are, but to turn from sin and follow Him. Christ’s mercy is not mere acceptance; it is redeeming grace that calls sinners into holiness.
Theological Summary
This passage is a powerful theological statement about Christ’s mission during His first advent. From a premillennial perspective, it demonstrates the offer of the Kingdom to Israel was extended even to the outcasts, yet that offer would be rejected by the religious elite. From a pretribulational view, it affirms that before the judgment of the end times, Jesus came first in mercy—to call sinners to repentance.
The call of Matthew and the meal with tax collectors stand as a warning to the self-righteous and a beacon to the broken. Grace comes not to those who think themselves clean, but to those who confess their need and follow Christ.
Matthew 9:14 – A Question about Fasting
Matthew 9:14 says, “Then the disciples of John came to Him, saying, ‘Why do we and the Pharisees fast often, but Your disciples do not fast?’” (NKJV)
Here we see an intersection between the old and the new: the followers of John the Baptist—who represented a transitional movement between the Old Covenant and the revelation of the Messiah—now confront Jesus, influenced perhaps by the legalistic framework of the Pharisees. The very question betrays a misunderstanding of the nature of Jesus’ mission. Both groups—John’s disciples and the Pharisees—fasted, but their reasons were different. John’s disciples fasted out of genuine repentance and national mourning, aligned with the prophetic call of Joel 2:12, “Turn to Me with all your heart, with fasting, with weeping, and with mourning.” (NKJV)
The Pharisees, by contrast, fasted from pride and performance. Luke 18:12 quotes the self-righteous Pharisee in prayer: “I fast twice a week; I give tithes of all that I possess.” (NKJV). Their fasting had become a religious show, devoid of the heart transformation God desired. This is precisely what Jesus condemned in Matthew 6:16–18, warning against disfiguring one’s face to appear spiritual.
So when the disciples of John asked Jesus why His disciples did not fast, they were applying an old framework to a new reality. Jesus’ answer would reorient them completely.
Matthew 9:15 – The Bridegroom Paradigm
Matthew 9:15 says, “And 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.’” (NKJV)
Jesus answers with a wedding metaphor: the time for mourning is not during the feast. He identifies Himself as “the bridegroom,” a profound claim loaded with messianic and covenantal implications. In Isaiah 62:5, God describes His joy over Israel: “As the bridegroom rejoices over the bride, so shall your God rejoice over you.” (NKJV). In claiming to be the bridegroom, Jesus implicitly identifies Himself with Yahweh—the divine Husband of Israel. This is no small claim.
The “friends of the bridegroom” (Greek: huioi tou nymphōnos) are akin to the wedding guests, or the groomsmen, who would celebrate the presence of the groom. The implication is clear: Jesus’ physical presence among them is not a time for fasting, but for joy. The disciples are not refusing to fast out of negligence, but because it is entirely inappropriate in the presence of the Messiah.
Yet Jesus gives a veiled prediction of His death: “But the days will come when the bridegroom will be taken away from them, and then they will fast.” This is the first subtle allusion in Matthew’s Gospel to the coming rejection and crucifixion of Jesus. The verb “taken away” (Greek: aparthē), used here, is abrupt and forceful, suggesting a violent removal—not a peaceful departure. It anticipates the trauma of the cross and the sorrow of the disciples in His absence.
Matthew 9:16 – The Unshrunk Cloth and the Old Garment
Matthew 9:16 says, “No one puts a piece of unshrunk cloth on an old garment; for the patch pulls away from the garment, and the tear is made worse.” (NKJV)
Jesus now shifts to two illustrations to underscore the incompatibility between the Old Covenant forms and the new reality He is ushering in. The first image is that of patching old clothing with a new, unshrunk piece of fabric. When the garment is washed or stressed, the new patch shrinks, tearing away from the old cloth and making the damage worse.
This reflects the futility of trying to insert New Covenant life into Old Covenant structures. Jesus is not a reformer of Judaism; He is the fulfillment of the Law and the inaugurator of a new and better covenant. Hebrews 8:13 affirms, “In that He says, ‘A new covenant,’ He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away.” (NKJV)
Matthew 9:17 – New Wine and New Wineskins
Matthew 9:17 says, “Nor do they put new wine into old wineskins, or else the wineskins break, the wine is spilled, and the wineskins are ruined. But they put new wine into new wineskins, and both are preserved.” (NKJV)
The metaphor of new wine in new wineskins complements the prior illustration. In ancient times, wine was stored in animal skins, which would stretch with fermentation. Old skins, already stretched and brittle, would burst if filled with fermenting wine.
The new wine represents the vibrant, expanding reality of the gospel—the message of the Kingdom in power, grace, and Spirit. The old wineskins symbolize the rigid legalism, empty ritual, and ethnic exclusivity of pharisaic Judaism. Jesus did not come to patch up the Mosaic system—He came to fulfill it and replace it with a Spirit-empowered community, the Church, composed of believing Jews and Gentiles.
Paul explains this theological transition in Ephesians 2:14–16: “For He Himself is our peace, who has made both one, and has broken down the middle wall of separation… so as to create in Himself one new man from the two, thus making peace.” (NKJV)
Theological Implications
This passage teaches that the arrival of Christ brings a fundamental shift in how God deals with humanity. The Mosaic Covenant—though holy and good—could never bring life, only condemnation (cf. Galatians 3:10–14). The New Covenant, foretold in Jeremiah 31:31–34, brings internal transformation, forgiveness of sin, and the indwelling of the Holy Spirit. This cannot be housed in the old religious frameworks.
From a premillennial perspective, Jesus was offering the Kingdom to Israel, but on His terms—not through the Mosaic Law, but through grace and personal allegiance to the Messiah. Their rejection of Him would lead to the temporary setting aside of Israel and the mystery of the Church Age (cf. Romans 11:25–26).
The Church—formed at Pentecost and comprised of Jew and Gentile in one body—is the new wineskin, suitable for the new wine of the gospel. The Church is not the Kingdom itself but serves as its witness during this parenthetical age between the rejection of the King and His return.
Matthew 9:18–19 – A Ruler’s Desperate Plea
Matthew 9:18–19 says, “While He spoke 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.’ So Jesus arose and followed him, and so did His disciples.” (NKJV)
The narrative now shifts from teaching to action. As Jesus is speaking, “a ruler”—identified in Mark 5:22 and Luke 8:41 as Jairus, a synagogue official—approaches Jesus in desperation. Despite his status among the Jews and probable association with the religious establishment, he bows in worship, openly expressing dependence on Jesus.
This act of worship (Greek: proskuneō) is significant. In the New Testament, such worship is only permitted when offered to God. When Cornelius fell before Peter, Peter rebuked him (Acts 10:25–26). When John bowed before the angel in Revelation, he was corrected (Revelation 22:8–9). Yet here, Jesus receives the worship without rebuke, implying that such reverence is both proper and accepted—another implicit declaration of His deity.
The ruler’s faith is commendable, yet not as mature as that of the centurion in Matthew 8:8, who recognized that Jesus could heal from a distance. Jairus believed that Jesus must come and “lay [His] hand” on the girl. His theology of Jesus' power was more tactile and limited, but it was still sincere faith.
Matthew 9:20–22 – The Woman with the Issue of Blood
Matthew 9:20–22 reads, “And suddenly, a woman who had a flow of blood for twelve years came from behind and touched the hem of His garment. For she said to herself, ‘If only I may touch His garment, I shall be made well.’ But Jesus turned around, and when He saw her He said, ‘Be of good cheer, daughter; your faith has made you well.’ And the woman was made well from that hour.” (NKJV)
This miracle is deliberately interwoven with Jairus’s story. As Jesus goes to raise a young girl from death, He is interrupted by a woman in the grip of chronic affliction. She had “a flow of blood for twelve years”—a hemorrhagic condition that not only caused physical suffering but ceremonial uncleanness (cf. Leviticus 15:25–27). She was likely excluded from synagogue worship, socially isolated, and considered ritually defiled.
Her approach was desperate and discreet. She dared not speak publicly due to the stigma of her condition, but she had faith that even touching “the hem of His garment”—the fringe or tzitzit commanded in Numbers 15:38–39 to remind Israel of the law—would heal her. The irony is striking: the garment designed to remind Israel of their holiness is now touched by one considered unclean, yet it becomes the means by which she is restored.
Though her faith may have been mingled with superstition or fear, it was anchored in the right object: Jesus. What matters most in saving faith is not its strength, but its direction. She did not fully understand Jesus’ nature or power, but she knew enough to trust Him. Jesus, fully aware of what had happened, did not let her receive her healing in silence. He turned and publicly declared, “Be of good cheer, daughter; your faith has made you well.”
Note:
This is the only time in the Gospels where Jesus directly addresses someone as “daughter.” It’s a term of endearment, family, and covenant—affirming her worth and status in God’s sight.
The phrase “made you well” (Greek: sōzō) also carries the broader connotation of salvation. Jesus healed her physically, but He also affirmed her spiritually.
This public acknowledgment served several purposes:
It confirmed the healing both to her and to others.
It cleared her of ceremonial uncleanness.
It reassured her that she had not “stolen” a blessing.
It served to deepen Jairus’s own faith, reminding him that Jesus' power was both compassionate and active even in delay.
Matthew 9:23–26 – The Girl is Raised from the Dead
Matthew 9:23–26 continues, “When Jesus came into the ruler’s house, and saw the flute players and the noisy crowd wailing, He said to them, ‘Make room, for the girl is not dead, but sleeping.’ And they ridiculed Him. But when the crowd was put outside, He went in and took her by the hand, and the girl arose. And the report of this went out into all that land.” (NKJV)
Upon arriving, Jesus encounters the “flute players and the noisy crowd wailing”—typical of Jewish mourning customs, even among the poorest (cf. Mishnah Ketuboth 4:4). These were likely professional mourners hired to offer audible, visible signs of grief. Their quick shift from lamentation to ridicule demonstrates their insincerity.
Jesus tells them, “Make room, for the girl is not dead, but sleeping.” He is not denying her death, but redefining it. In Scripture, sleep is a common euphemism for the temporary state of physical death (cf. John 11:11–14; 1 Thessalonians 4:13–14). Jesus, Lord over life and death, views death as no more irreversible than sleep.
When “the crowd was put outside,” Jesus entered the room with the child's parents and a few disciples (Mark 5:37), took the girl by the hand—again defying ceremonial norms about touching the dead—and “the girl arose.” With a simple touch, Jesus demonstrated His authority over death.
This moment foreshadows the greater resurrection power that Jesus would unleash after His own death and resurrection. His authority over death was not limited to Himself. He came not only to defeat death, but to reverse it.
The final verse notes that “the report of this went out into all that land.” The miracle could not be hidden. It served as a sign that the long-awaited Messiah had power even over the grave—a power prophesied in passages like Isaiah 25:8, “He will swallow up death forever.” (NKJV)
Theological Reflections
Jesus Receives Worship as God: Jairus’s act of worship underscores the deity of Christ. He is not merely a prophet or teacher—He is God in flesh, worthy of worship.
Faith is Powerful Even When Imperfect: The woman with the issue of blood illustrates that saving faith does not require theological perfection, but must be rightly placed in the person of Christ.
Jesus is Lord Over Death: The raising of Jairus’s daughter is a preview of His future triumph at the cross and the empty tomb. It foreshadows the ultimate resurrection promised to all who believe (1 Corinthians 15:20–26).
The New Covenant Reverses the Curse: Both miracles emphasize personal restoration. Jesus, the mediator of a better covenant, brings not only spiritual life but foretastes of the physical restoration that awaits the believer in the coming Kingdom.
Jesus Disregards Human Ceremony for Divine Mercy: In touching a bleeding woman and a dead girl—both considered ritually defiling under the Old Covenant—Jesus demonstrated that mercy triumphs over man-made ritual. He came not to uphold traditions, but to fulfill the Law and bring life.
Matthew 9:27–31 – Jesus Heals Two Blind Men
Matthew 9:27–31 says,
"When Jesus departed from there, two blind men followed Him, crying out and saying, 'Son of David, have mercy on us!' 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.' Then He touched their eyes, saying, 'According to your faith let it be to you.' And their eyes were opened. And Jesus sternly warned them, saying, 'See that no one knows it.' But when they had departed, they spread the news about Him in all that country." (Matthew 9:27–31, NKJV)
This healing account showcases not only the compassionate nature of Christ but also serves as a key demonstration of faith and Messianic identity during His Galilean ministry.
Determined Pursuit Despite Blindness
The passage opens with “two blind men followed Him”—a statement that under normal circumstances would seem contradictory. These men, blind and limited in mobility, still pursued Jesus with persistence. Their physical blindness did not prevent spiritual insight. They had to rely on others for guidance, discern Jesus’ location by sound, and press forward despite the obstacles. Their condition only magnified the intensity of their faith.
This condition was tragically common in first-century Palestine. As William Barclay notes, the combination of the harsh sunlight, poor hygiene, and fly-borne infections led to widespread ocular disease. Despite their affliction, these men refused to remain passive or silent.
Recognition of Jesus as the Messiah
Their cry, “Son of David, have mercy on us!” is deeply significant. This is the first time in Matthew’s Gospel that Jesus is openly addressed as “Son of David”—a Messianic title rooted in 2 Samuel 7:12–16, which promised an everlasting throne to David’s lineage. By using this title, they were acknowledging Jesus as the promised Messiah of Israel, the King to come.
This was a bold proclamation, especially considering the risk. According to John 9:22, even later in Jesus' ministry, anyone confessing Him as the Christ could be expelled from the synagogue. Thus, their public confession may have come at great cost.
Their plea, “Have mercy on us,” reveals a proper theological posture. They do not claim healing as a right or bargain for it with works or merit; they appeal to grace. As Charles Spurgeon observed, “He will never win a blessing from God who demands it as if he had a right to it.” The theology of mercy lies at the heart of Christian soteriology—we are saved not because of our righteousness, but because of God’s mercy (Titus 3:5).
Jesus Questions Their Faith
Once inside the house—presumably to reduce public fervor or to separate spectacle from sincere faith—Jesus poses a simple yet profound question:
"Do you believe that I am able to do this?"
Their answer is both immediate and reverent: “Yes, Lord.” They do not ask if He is willing, as the leper did in Matthew 8:2, nor do they question His authority. Their faith affirms His power as the Messiah.
Jesus then “touched their eyes”—a deeply personal and intentional act. Though He had previously healed with a word or at a distance, here He affirms their faith through personal contact. His response is both declarative and conditional: “According to your faith let it be to you.”
This statement does not suggest a proportionate reward system but rather affirms that the healing they desired was granted because of their trust in Christ. Faith is the instrument by which divine power is received. As Spurgeon wrote, “We have the measuring of our own mercies; our faith obtains less or more according to its own capacity to receive.”
Characteristics of True Faith
These two men model several vital aspects of genuine, biblical faith:
They followed Jesus, despite physical difficulty.
They cried out, publicly confessing their need.
They were not silent, unafraid to speak and be heard.
They invoked His Messianic identity, calling Him Son of David.
They asked for mercy, not merit.
They believed Jesus was able, without demanding a sign.
They responded to His question with humble submission, saying “Yes, Lord.”
Their healing was not due to ritual, merit, or proximity, but to this active faith.
Jesus’ Stern Warning and Their Disobedience
After healing them, Jesus “sternly warned them, saying, ‘See that no one knows it.’” The language here is unusually strong in Greek (ἐνεβριμήσατο), implying that Jesus was very serious about this instruction. He often silenced those He healed to avoid premature elevation as a political Messiah. The people of Israel longed for a deliverer from Roman oppression, but Jesus’ first coming was to deal with sin, not Caesar.
Despite this clear command, “they spread the news about Him in all that country.” While their enthusiasm is understandable, their disobedience should not be excused. The same faith that brought them to healing should have led to obedience afterward. This is a reminder that faith must be followed by submission, not just excitement.
Theological Implications
Messianic Identity Affirmed: This is the first instance in Matthew where Jesus is called “Son of David.” It signals rising recognition that Jesus is not merely a healer but the promised King in David’s line.
Faith Is the Instrument of Blessing: While not all who believe are healed, Scripture makes clear that those who receive divine blessings often do so in accordance with their faith. As with salvation, it is not the strength of faith but its object that saves.
Mercy Over Merit: True prayer is not grounded in one’s goodness but in God's mercy. These men model this by appealing to God’s character, not their own condition.
Faith Should Lead to Obedience: Miracles are not ends in themselves. When Jesus commands silence, it is not arbitrary—it serves a divine purpose. Their disobedience, though well-intentioned, reveals a common human error: valuing emotional zeal over submissive reverence.
