Matthew 9

Matthew 9 gathers a run of Jesus’ works: forgiving and healing a paralytic, calling Matthew, eating with sinners, and answering questions about fasting. Then He raises a girl, heals a woman, opens blind eyes and frees a mute man. Through it all He shows authority over sin, sickness, death and demons. The chapter ends with His heart for the shepherdless crowds and a call to pray for workers.

Matthew 9:1

Jesus crosses the lake by boat and returns to Capernaum, the town that had become His base in Galilee. Matthew calls it His own town. The Son of God is willing to settle among ordinary people in an ordinary place.

See also: Matthew 4:13.

Matthew 9:2

Friends carry a helpless man to Jesus, and He sees their faith. Before He mentions the body, He deals with the deeper need: forgiveness. He calls the man “son” and tells him to take heart. Jesus meets people at their deepest need, not only the one they bring.

BSA: forgiven (“released, left behind”): Sin is pictured as a weight let go and left behind, no longer held against the man. faith (“trust, confidence in God”): Their faith was active trust, shown by carrying the man to Jesus.

Greek: θάρσει (tharsei, G2293) — “take courage, be of good cheer.” It is a command that steadies a frightened heart. Jesus speaks it to the paralytic here and to the woman in verse 22.

See also: Mark 2:1-12.

Matthew 9:3

Some scribes, experts in the Law, silently charge Jesus with blasphemy. In their view only God can forgive sins, and Jesus is claiming what belongs to God alone. They were right about God and wrong about who stood before them.

BSA: blaspheming (“speaking evil, showing disrespect to God”): They thought Jesus was dishonoring God by taking a right that is God’s alone.

Greek: βλασφημεῖ (blasphēmei, G987) — “speaks abusively, slanders.” The word means speaking in a way that harms or insults. Here it is used for words thought to insult God’s honor.

Matthew 9:4

Jesus reads their unspoken thoughts and exposes them. He does not accuse them of a mistaken idea. He says they are nursing evil in their hearts. God sees the inner life as plainly as the outer, and Jesus shows He is not a stranger to either.

BSA: hearts (“the seat of thoughts, feelings, and emotions, the inner being”): The heart in Scripture is the whole inner person, where thoughts and desires begin.

Matthew 9:5-6

Saying “Your sins are forgiven” is easy, because no one can check it. Saying “Get up and walk” can be proved or disproved at once. Jesus does the visible thing so they will know He holds real authority to forgive. The healing is the sign, and the forgiveness is the gift.

BSA: authority (“power, freedom to act”): Jesus does not merely announce forgiveness. He has the right and power to give it.

See also: Psalm 103:3; Daniel 7:13-14.

Matthew 9:7-8

The man rises, picks up his mat and walks home, which proves the word of forgiveness. The crowds are gripped by holy fear and give glory to God. They do not yet see who Jesus is, but they see that God is at work among them.

BSA: awe (“fear, wonder”): Their response mixes reverent fear with amazement, the right reaction to God’s near presence.

Matthew 9:9

Jesus calls Matthew, a tax collector, from his booth. Tax collectors worked for Rome and were widely despised as cheats and traitors. Matthew, also called Levi, simply gets up and follows. The call is short, and so is the answer.

Greek: ἀκολούθει (akolouthei, G190) — “keep following, come after.” The command is in a form that suggests continuing action. It is not a single step but a whole way of life walking behind Jesus.

See also: Mark 2:14.

Matthew 9:10

Matthew celebrates with a meal at his house, and his old tax-collecting friends and other notorious sinners join Jesus and His disciples. Sharing a table meant acceptance and friendship. Jesus shows that He welcomes those whom others have written off.

BSA: dining (“reclining at table, sharing a meal”): Meals in that culture were relaxed, close fellowship, which is why Jesus’ company drew attention.

Matthew 9:11-12

The Pharisees, who kept strictly apart from sinners, question the disciples instead of Jesus. Jesus answers with a simple picture: a doctor goes where the sick are. He does not call the sinners well already. He comes to be among the ill and heal them.

BSA: sick (“those who are ill, in a bad state physically or morally”): Jesus uses bodily sickness as a picture of moral and spiritual need.

Matthew 9:13

Jesus sends the Pharisees back to Scripture. God wants mercy shown to others, not only religious ritual performed. Then He states His mission: He came to call sinners. Those who think they need no healing will not come to the Physician.

BSA: mercy (“showing pity, compassion”): God wants a heart that feels for the needy and acts, not just correct offerings.

Greek: ἔλεος (eleos, G1656) — “mercy, kindness shown to the needy.” It describes compassion that moves toward someone in trouble. It is the same word the blind men cry out in verse 27.

See also: Hosea 6:6; 1 Timothy 1:15.

Matthew 9:14

John’s disciples, joined by the Pharisees, ask why Jesus’ followers do not fast. Fasting was a respected sign of seriousness before God. The question shows how Jesus’ freedom looked to people who took religion seriously, since He did not simply follow their habits.

Matthew 9:15

Jesus calls Himself the bridegroom. While He is present, a wedding feast is under way, and mourning would be out of place. He says a day is coming when He will be taken away, and then fasting will fit. It is a quiet hint of His death.

BSA: bridegroom (“the husband in a newly formed marriage”): A wedding is a time of joy, and Jesus says His presence is that kind of occasion.

See also: John 3:29.

Matthew 9:16-17

Two pictures make one point. New cloth ruins an old garment, and new wine bursts old wineskins. Jesus brings something fresh that cannot be squeezed into worn-out forms. Skins stretched by earlier fermenting could not hold new wine, which still expands. The gospel needs room to live.

BSA: preserved (“kept safe, protected from harm”): The new thing is saved and kept when it is given the right container.

Greek: ἀσκούς (askous, G779) — “wineskins, bags made of animal hide.” These were whole animal skins sewn into bottles. Old ones had stiffened and could not stretch when new wine fermented inside.

Matthew 9:18-19

A synagogue leader, a respected man, kneels before Jesus in desperate need. His daughter has just died, yet he believes Jesus’ hand can bring her back. Jesus gets up and goes with him. Great need does not bother Him.

BSA: knelt (“in worship, showing respect”): The man humbles himself completely before Jesus, setting aside his own standing.

Greek: προσεκύνει (prosekynei, G4352) — “bowed down, did homage.” The verb pictures bowing to the ground in honor. It is used both for respect before a ruler and for worship of God.

Matthew 9:20-21

On the way, a woman with a twelve-year bleeding condition comes up behind Jesus. Her illness made her ceremonially unclean under the Law, so she kept hidden. She believes that touching even the edge of His cloak will be enough.

BSA: fringe (“the edge or border”): She reaches for the very edge of His clothing, humble and unwilling to ask for attention.

Greek: κρασπέδου (kraspedou, G2899) — “fringe, tassel.” Faithful Jews wore tassels on their cloaks as the Law commanded, to remind them of God’s commandments. She touched one of these.

See also: Numbers 15:38-39; Leviticus 15:25-27.

Matthew 9:22

Jesus turns, sees her and calls her daughter. She came in secret, and He receives her openly with tenderness. He credits her faith, and she is healed from that very hour. She came for a cure and received welcome as well.

BSA: healed (“saved, made whole”): The word reaches past the body; she is restored in the whole person.

Greek: σέσωκέν (sesōken, G4982) — “has saved, has made whole.” The same word is often used for salvation. Here it covers her healing and hints at the fuller rescue Jesus brings.

Matthew 9:23-24

At the leader’s house, professional mourners and flute players are already at work, as was customary at a death. Jesus tells them to go, saying the girl is asleep. They laugh, since they know she is dead. For Jesus, death is a sleep from which He can wake someone.

BSA: asleep (“sleeping, in a sleep-like state”): Jesus speaks of death as something He can undo as easily as waking a sleeper.

Greek: καθεύδει (katheudei, G2518) — “is sleeping.” It is the ordinary word for sleep. Jesus uses it to show that, before Him, death is no more final than sleep.

See also: John 11:11.

Matthew 9:25-26

The crowd is sent out, and Jesus takes the girl by the hand. She gets up, and word of it spreads widely. There is no spectacle, just a quiet touch that brings her back to life.

BSA: hand (“with his power, in a gentle grasp”): The same hand that holds all power takes hers gently.

Greek: ἠγέρθη (ēgerthē, G1453) — “was raised, rose up.” It is the word used for waking and for rising from the dead, and it is later used of Jesus’ own resurrection.

Matthew 9:27

Two blind men follow Jesus, calling Him Son of David, a title for the promised king. They cannot see Him, yet they recognize who He is. They ask for mercy, not as something owed to them but as a gift.

BSA: mercy (“show compassion, feel sorry”): They appeal to His kindness, not to any claim of their own.

See also: Isaiah 35:5.

Matthew 9:28-29

Jesus tests their faith with a plain question: do they believe He can do this? They say yes, and He touches their eyes. The answer is given in line with what they trust. Faith is not a lever, but it is the open hand that receives.

BSA: believe (“have faith, trust”): Jesus asks for trust in Him personally, not just agreement that miracles happen. faith (“trust, confidence in God, having confidence in Jesus’ power”): Their faith rests on what Jesus can do, and He responds to it.

Matthew 9:30-31

Their sight is restored, and Jesus sternly tells them to keep it quiet. They cannot hold it in and tell everyone. Jesus perhaps wanted to avoid crowds seeking only miracles. Their joy was real, but it is a reminder that we should do what He says.

BSA: warned (“sternly charged, commanded”): Jesus spoke with great seriousness, so the command was not a casual suggestion.

Matthew 9:32-34

A mute man possessed by a demon is brought to Jesus. The demon is driven out and the man speaks. The crowds marvel that nothing like this has been seen in Israel, but the Pharisees say His power comes from the prince of demons. Some who see the same miracle still choose to turn against Jesus.

BSA: amazed (“marveled, felt great wonder”): The crowd’s wonder shows they sensed something new was happening among them.

See also: Matthew 12:24.

Matthew 9:35

Matthew sums up Jesus’ work as a steady round of teaching, preaching and healing in every town and village. The good news of the kingdom is spoken and also shown in acts of mercy. It is a repeated pattern, not a single event.

BSA: gospel (“good news, message of salvation”): What Jesus announced was news of rescue, not merely instruction.

See also: Matthew 4:23.

Matthew 9:36

Jesus looks at the crowds and feels deep compassion, because they are worn down and without direction, like sheep with no shepherd. Their leaders have not cared for them. His heart goes out to people who are weary and lost.

BSA: harassed (“troubled, distressed”): The crowds are worn out and pressed down by life’s burdens. helpless (“fainting, scattered”): They are like a flock thrown down and scattered with no one gathering them.

Greek: ἐσπλαγχνίσθη (esplagchnisthē, G4697) — “was moved in His inner being with pity.” It comes from the word for the gut. Jesus did not feel mild sympathy but a deep stir within Him.

See also: Numbers 27:17; Ezekiel 34:5.

Matthew 9:37-38

Jesus turns the crowd’s need into a call. The harvest is large and the workers are few, so His disciples should ask the Lord of the harvest to send out laborers. The work belongs to God, and prayer is the first step toward it.

BSA: send out (“to expel, thrust forth”): It is a strong word, as if workers must be pushed out into the field with urgency.

Greek: ἐκβάλῃ (ekbalē, G1544) — “may thrust out, send forth.” The verb is often used for driving something out. It shows how urgently God is asked to send workers out.

See also: Luke 10:2.