Matthew 9:6-38

9:6 But so that you may know ¹  that the Son of Man ²  has authority on earth to forgive sins” – then he said to the paralytic ³  – “Stand up, take your stretcher, and go home.” ⁴  9:7 And he stood up and went home. ⁵  9:8 When ⁶  the crowd saw this, they were afraid ⁷  and honored God who had given such authority to men. ⁸ 

The Call of Matthew; Eating with Sinners

9:9 As Jesus went on from there, he saw a man named Matthew sitting at the tax booth. ⁹  “Follow me,” he said to him. And he got up and followed him. 9:10 As ¹⁰  Jesus ¹¹  was having a meal ¹²  in Matthew’s ¹³  house, many tax collectors ¹⁴  and sinners came and ate with Jesus and his disciples. 9:11 When the Pharisees ¹⁵  saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” ¹⁶  9:12 When ¹⁷  Jesus heard this he said, “Those who are healthy don’t need a physician, but those who are sick do. ¹⁸  9:13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ ¹⁹  For I did not come to call the righteous, but sinners.”

The Superiority of the New

9:14 Then John’s ²⁰  disciples came to Jesus ²¹  and asked, “Why do we and the Pharisees ²²  fast often, ²³  but your disciples don’t fast?” 9:15 Jesus said to them, “The wedding guests ²⁴  cannot mourn while the bridegroom ²⁵  is with them, can they? But the days ²⁶  are coming when the bridegroom will be taken from them, ²⁷  and then they will fast. 9:16 No one sews a patch of unshrunk cloth on an old garment, because the patch will pull away from the garment and the tear will be worse. 9:17 And no one pours new wine into old wineskins; ²⁸  otherwise the skins burst and the wine is spilled out and the skins are destroyed. Instead they put new wine into new wineskins ²⁹  and both are preserved.”

Restoration and Healing

9:18 As he was saying these things, a ruler came, bowed low before him, and said, “My daughter has just died, but come and lay your hand on her and she will live.” 9:19 Jesus and his disciples got up and followed him. 9:20 But ³⁰  a woman who had been suffering from a hemorrhage ³¹  for twelve years came up behind him and touched the edge ³²  of his cloak. ³³  9:21 For she kept saying to herself, ³⁴  “If only I touch his cloak, I will be healed.” ³⁵  9:22 But when Jesus turned and saw her he said, “Have courage, daughter! Your faith has made you well.” ³⁶  And the woman was healed ³⁷  from that hour. 9:23 When Jesus entered the ruler’s house and saw the flute players and the disorderly crowd, 9:24 he said, “Go away, for the girl is not dead but asleep.” And they began making fun of him. ³⁸  9:25 But when the crowd had been put outside, he went in and gently took her by the hand, and the girl got up. 9:26 And the news of this spread throughout that region. ³⁹ 

Healing the Blind and Mute

9:27 As Jesus went on from there, two blind men followed him, shouting, ⁴⁰  “Have mercy ⁴¹  on us, Son of David!” ⁴²  9:28 When ⁴³  he went into the house, the blind men came to him. Jesus ⁴⁴  said to them, “Do you believe that I am able to do this?” They said to him, “Yes, Lord.” 9:29 Then he touched their eyes saying, “Let it be done for you according to your faith.” 9:30 And their eyes were opened. Then Jesus sternly warned them, “See that no one knows about this.” 9:31 But they went out and spread the news about him throughout that entire region. ⁴⁵ 

9:32 As ⁴⁶  they were going away, ⁴⁷  a man who could not talk and was demon-possessed was brought to him. 9:33 After the demon was cast out, the man who had been mute spoke. The crowds were amazed and said, “Never has anything like this been seen in Israel!” 9:34 But the Pharisees ⁴⁸  said, “By the ruler ⁴⁹  of demons he casts out demons.” ⁵⁰ 

Workers for the Harvest

9:35 Then Jesus went throughout all the towns ⁵¹  and villages, teaching in their synagogues, ⁵²  preaching the good news of the kingdom, and healing every kind of disease and sickness. ⁵³  9:36 When ⁵⁴  he saw the crowds, he had compassion on them because they were bewildered and helpless, ⁵⁵  like sheep without a shepherd. 9:37 Then he said to his disciples, “The harvest is plentiful, but the workers are few. 9:38 Therefore ask the Lord of the harvest ⁵⁶  to send out ⁵⁷  workers into his harvest.”

[9:6]  ¹ sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).

[9:6]  ² sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.

[9:6]  ³ sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.

[9:6]  ⁴ tn Grk “to your house.”

[9:7]  ⁵ tn Grk “to his house.”

[9:8]  ⁶ tn Here δέ (de) has not been translated.

[9:8]  ⁷ tc Most witnesses (C L Θ 0233 ˹³ Ï) have ἐθαύμασαν (eqaumasan; “marveled, were amazed”) instead of ἐφοβήθησαν (efobhqhsan) here, effectively turning the fearful reaction into one of veneration. But the harder reading is well supported by א B D W 0281 ˹ 33 892 1424 al lat co and thus is surely authentic.

[9:8]  ⁸ tn Grk “people.” The plural of ἄνθρωπος (anqrwpo") usually indicates people in general, but the singular is used in the expression “Son of Man.” There is thus an ironic allusion to Jesus’ statement in v. 6: His self-designation as “Son of Man” is meant to be unique, but the crowd regards it simply as meaning “human, person.” To maintain this connection for the English reader the plural ἀνθρώποις (anqrwpoi") has been translated here as “men” rather than as the more generic “people.”

[9:9]  ⁹ tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion, so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.

[9:10]  ¹⁰ tn Grk “And it happened that while.” The introductory phrase καὶ ἐγένετο (kai egeneto, “it happened that”) is redundant in contemporary English and has not been translated.

[9:10]  ¹¹ tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.

[9:10]  ¹² tn Grk “was reclining at table.”

[9:10]  ¹³ tn Grk “in the house.” The Greek article is used here in a context that implies possession, and the referent of the implied possessive pronoun (Matthew) has been specified in the translation for clarity.

[9:10]  ¹⁴ sn See the note on tax collectors in 5:46.

[9:11]  ¹⁵ sn See the note on Pharisees in 3:7.

[9:11]  ¹⁶ sn The issue here is inappropriate associations. Jews were very careful about personal associations and contact as a matter of ritual cleanliness. Their question borders on an accusation that Jesus is ritually unclean.

[9:12]  ¹⁷ tn Here δέ (de) has not been translated.

[9:12]  ¹⁸ sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is healthy (or who thinks mistakenly that he is) will not seek treatment.

[9:13]  ¹⁹ sn A quotation from Hos 6:6 (see also Matt 12:7).

[9:14]  ²⁰ sn John refers to John the Baptist.

[9:14]  ²¹ tn Grk “him”; the referent (Jesus) has been supplied in the translation for clarity.

[9:14]  ²² sn See the note on Pharisees in 3:7.

[9:14]  ²³ sn John’s disciples and the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.

[9:15]  ²⁴ tn Grk “sons of the wedding hall,” an idiom referring to wedding guests, or more specifically friends of the bridegroom present at the wedding celebration (L&N 11.7).

[9:15]  ²⁵ sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).

[9:15]  ²⁶ tn Grk “days.”

[9:15]  ²⁷ sn The statement the bridegroom will be taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 16:13ff.

[9:17]  ²⁸ sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.

[9:17]  ²⁹ sn The meaning of the saying new wine into new wineskins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.

[9:20]  ³⁰ tn Grk “And behold a woman.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:20]  ³¹ sn Suffering from a hemorrhage. The woman was most likely suffering from a vaginal hemorrhage which would make her ritually unclean.

[9:20]  ³² sn The edge of his cloak refers to the kraspedon, the blue tassel on the garment that symbolized a Jewish man’s obedience to the law (cf. Num 15:37-41). The woman thus touched the very part of Jesus’ clothing that indicated his ritual purity.

[9:20]  ³³ tn Grk “garment,” but here ἱμάτιον (Jimation) denotes the outer garment in particular.

[9:21]  ³⁴ tn The imperfect verb is here taken iteratively, for the context suggests that the woman was trying to find the courage to touch Jesus’ cloak.

[9:21]  ³⁵ tn Grk “saved.”

[9:22]  ³⁶ tn Or “has delivered you”; Grk “has saved you.” This should not be understood as an expression for full salvation in the immediate context; it refers only to the woman’s healing.

[9:22]  ³⁷ tn Grk “saved.”

[9:24]  ³⁸ tn Grk “They were laughing at him.” The imperfect verb has been taken ingressively.

[9:26]  ³⁹ tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.

[9:27]  ⁴⁰ tn Grk “shouting, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[9:27]  ⁴¹ sn Have mercy on us is a request for healing. It is not owed to the men. They simply ask for God’s kind grace.

[9:27]  ⁴² sn There was a tradition in Judaism that the Son of David (Solomon) had great powers of healing (Josephus, Ant. 8.2.5 [8.42-49]).

[9:28]  ⁴³ tn Here δέ (de) has not been translated.

[9:28]  ⁴⁴ tn Grk “to him, and Jesus.” This is a continuation of the previous sentence in Greek, but a new sentence was started here in the translation.

[9:31]  ⁴⁵ tn For the translation of τὴν γῆν ἐκείνην (thn ghn ekeinhn) as “that region,” see L&N 1.79.

[9:32]  ⁴⁶ tn Here δέ (de) has not been translated.

[9:32]  ⁴⁷ tn Grk “away, behold, they brought a man to him.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

[9:34]  ⁴⁸ sn See the note on Pharisees in 3:7.

[9:34]  ⁴⁹ tn Or “prince.”

[9:34]  ⁵⁰ tc Although codex Cantabrigiensis (D), along with a few other Western versional and patristic witnesses, lacks this verse, virtually all other witnesses have it. The Western text’s reputation for free alterations as well as the heightened climax if v. 33 concludes this pericope explains why these witnesses omitted the verse.

[9:35]  ⁵¹ tn Or “cities.”

[9:35]  ⁵² sn See the note on synagogues in 4:23.

[9:35]  ⁵³ tn Grk “and every [kind of] sickness.” Here “every” was not repeated in the translation for stylistic reasons.

[9:36]  ⁵⁴ tn Here δέ (de) has not been translated.

[9:36]  ⁵⁵ tn Or “because they had been bewildered and helpless.” The translational issue is whether the perfect participles are predicate (as in the text) or are pluperfect periphrastic (the alternate translation). If the latter, the implication would seem to be that the crowds had been in such a state until the Great Shepherd arrived.

[9:38]  ⁵⁶ sn The phrase Lord of the harvest recognizes God’s sovereignty over the harvest process.

[9:38]  ⁵⁷ tn Grk “to thrust out.”