About Matthew

Matthew presents Jesus as the promised Messiah and King of Israel, demonstrating through His teachings and miracles that He fulfills Old Testament prophecies.

Author: Matthew (Levi)Written: c. AD 50-70Reading time: ~5 minVerses: 38
Kingdom of HeavenJesus as MessiahFulfillment of ProphecyDiscipleshipChurch

King James Version

Matthew 9

38 verses with commentary

Jesus Heals a Paralytic

And he entered into a ship, and passed over, and came into his own city.

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KJV Study Commentary

After healing the demon-possessed men in Gadara (8:28-34), Jesus returns to 'his own city' (την ιδιαν πολιν/tēn idian polin), referring to Capernaum. Though born in Bethlehem and raised in Nazareth, Capernaum became Jesus' ministry headquarters (4:13). The crossing by ship indicates the Sea of Galilee journey from Gentile territory back to Jewish Galilee. This transition sets up the healing of the...
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Ellicott’s Commentary for English Readers

IX. (1) Here, again, the order of the facts narrated varies so much in the three Gospels that the labours of the harmonist are baffled. **ST. MATTHEW.** **ST. MARK.** **ST. LUKE.** (1.) The Paralytic, Matthew 9:1-8. Mark 2:1-12. Luke 5:18-26. (2.) The call of Matthew, &c., Matthew 9:9-17. Mark 2:13-22. Luke 5:27-39. (3.) Jairus, and the woman with an issue of blood, Matthew 9:18-26. Mark 5:21-43. ...
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Matthew Henry’s Concise Commentary

Chapter 9 Chapter Outline Jesus returns to Capernaum, and heals a paralytic.(1-8) Matthew called.(9) Matthew, or Levi's feast.(10-13) Objections of John's disciples.(14-17) Christ raises the daughter of Jairus, He heals the issue of blood.(18-26) He heals two blind men.(27-31) Christ casts out a dumb spirit.(32-34) He sends forth the apostles.(35-38) **Verses ...
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And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee.

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KJV Study Commentary

The phrase 'they brought to him a man sick of the palsy, lying on a bed' shows faith in action—friends brought the paralyzed man to Jesus. Jesus' response 'Son, be of good cheer; thy sins be forgiven thee' addresses the spiritual need before the physical, showing sin is humanity's primary problem. The term 'Son' expresses compassion. 'Be of good cheer' (Greek: tharseō) means 'take courage'—the for...
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Ellicott’s Commentary for English Readers

(2) **Behold, they brought to him.**—From the other Gospels we learn:—(1) That He was teaching (Luke 5:17) in a house (apparently, from what follows, from the upper room of a house), while the people stood listening in the courtyard. (2) That the court-yard was crowded, so that even the gateway leading into the street was filled (Mark 2:2). (3) That among the hearers were Pharisees and Doctors of ...
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Matthew Henry’s Concise Commentary

Chapter 9 Chapter Outline Jesus returns to Capernaum, and heals a paralytic.(1-8) Matthew called.(9) Matthew, or Levi's feast.(10-13) Objections of John's disciples.(14-17) Christ raises the daughter of Jairus, He heals the issue of blood.(18-26) He heals two blind men.(27-31) Christ casts out a dumb spirit.(32-34) He sends forth the apostles.(35-38) **Verses ...
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And, behold, certain of the scribes said within themselves, This man blasphemeth.

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KJV Study Commentary

The scribes' internal objection—'This man blasphemeth' (ουτος βλασφημει/houtos blasphēmei)—is theologically astute. Blasphemy (βλασφημια) means speaking against God's character or usurping divine prerogatives. Only God can forgive sins, as sins are ultimately offenses against God (Psalm 51:4). The scribes correctly identify Jesus' claim to forgive as a divine prerogative. Their error lies not in t...
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Ellicott’s Commentary for English Readers

(3) **This man blasphemeth.**—The words were but an echo of the charge that had been brought at Jerusalem, that “He made Himself equal with God” (John 5:18), and may well have come from some of the same objectors. St. Mark and St. Luke give the grounds of their accusation: “What is this that this Man thus speaks? Who can forgive sins but One, that is, God?” Speaking abstractedly, they were affirmi...
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Matthew Henry’s Concise Commentary

Chapter 9 Chapter Outline Jesus returns to Capernaum, and heals a paralytic.(1-8) Matthew called.(9) Matthew, or Levi's feast.(10-13) Objections of John's disciples.(14-17) Christ raises the daughter of Jairus, He heals the issue of blood.(18-26) He heals two blind men.(27-31) Christ casts out a dumb spirit.(32-34) He sends forth the apostles.(35-38) **Verses ...
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And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts?

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KJV Study Commentary

Jesus' question—'Wherefore think ye evil in your hearts?' (ινα τι ενθυμεισθε πονηρα εν ταις καρδιαις υμων)—demonstrates His omniscience. The verb ενθυμεομαι means 'to ponder, reflect, consider,' indicating deliberate thought rather than passing notion. Jesus identifies their thoughts as 'evil' (πονηρα/ponēra), not merely mistaken but morally corrupt. Their skepticism stems from hard hearts unwilli...
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Ellicott’s Commentary for English Readers

(4) **Knowing their thoughts.**—The better MSS. give “seeing,” as with an immediate act of intuition. St. Mark adds his usual “immediately,” and both he and St. Luke use the word which implies fulness of knowledge. **Wherefore think ye evil?**—Literally, *evil things.* The thoughts were evil because, in face of the mighty works and the divine wisdom of the Teacher, they were assuming that He had w...
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Matthew Henry’s Concise Commentary

Chapter 9 Chapter Outline Jesus returns to Capernaum, and heals a paralytic.(1-8) Matthew called.(9) Matthew, or Levi's feast.(10-13) Objections of John's disciples.(14-17) Christ raises the daughter of Jairus, He heals the issue of blood.(18-26) He heals two blind men.(27-31) Christ casts out a dumb spirit.(32-34) He sends forth the apostles.(35-38) **Verses ...
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For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?

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KJV Study Commentary

Jesus poses a brilliant diagnostic question: 'Whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk?' Both statements are humanly impossible—no one can genuinely forgive sins or heal paralysis by mere words. The question exposes the scribes' logic: they doubted Jesus' authority to forgive because forgiveness is invisible and unverifiable. Healing, however, provides obser...
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Ellicott’s Commentary for English Readers

(5) **Whether is easier, . . .?**—The form of the question implies what we call an argument *à fortiori.* It was easier to say, “Thy sins are forgiven thee,” for those words could not be put to any outward test, and only the consciousness of the sinner could attest their power. It was a bolder and a harder thing to risk the utterance of words which challenged an immediate and visible fulfilment; a...
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Matthew Henry’s Concise Commentary

Chapter 9 Chapter Outline Jesus returns to Capernaum, and heals a paralytic.(1-8) Matthew called.(9) Matthew, or Levi's feast.(10-13) Objections of John's disciples.(14-17) Christ raises the daughter of Jairus, He heals the issue of blood.(18-26) He heals two blind men.(27-31) Christ casts out a dumb spirit.(32-34) He sends forth the apostles.(35-38) **Verses ...
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But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house.

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KJV Study Commentary

Jesus' statement 'But that ye may know that the Son of man hath power on earth to forgive sins' makes the healing evidential—proving His divine authority. The title 'Son of man' (from Daniel 7:13-14) claims messianic identity. Only God can forgive sins, so Jesus demonstrates deity by healing the paralytic—the visible miracle authenticates the invisible spiritual reality. The command 'Arise, take u...
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Ellicott’s Commentary for English Readers

(6) **That ye may know that the Son of man hath power.**—Better, *authority,* as in John 5:27. The two passages are so closely parallel that we can hardly be wrong in thinking that the words now spoken were meant to recall those which some, at least, of those who listened had heard before. This view, at any rate, brings out the fulness of their meaning. As they stand here, they seem to include bot...
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Matthew Henry’s Concise Commentary

Chapter 9 Chapter Outline Jesus returns to Capernaum, and heals a paralytic.(1-8) Matthew called.(9) Matthew, or Levi's feast.(10-13) Objections of John's disciples.(14-17) Christ raises the daughter of Jairus, He heals the issue of blood.(18-26) He heals two blind men.(27-31) Christ casts out a dumb spirit.(32-34) He sends forth the apostles.(35-38) **Verses ...
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And he arose, and departed to his house.

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KJV Study Commentary

The healed man's obedience—'he arose, and departed to his house' (ηγερθη και απηλθεν εις τον οικον αυτου)—demonstrates complete restoration. The verb εγειρω (egeirō) often describes resurrection, anticipating Jesus' ultimate victory over death. The man who came paralyzed and dependent leaves walking and independent. His departure 'to his house' shows social reintegration—he returns to normal life,...
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Ellicott’s Commentary for English Readers

(7) **He arose, and departed to his house.**—St. Mark adds his usual “immediately”; St. Luke, that he went “glorifying God.” We can picture to ourselves the exultant joy of the soul freed from the burden of its sins, and rejoicing in the new vitality of the body.

Matthew Henry’s Concise Commentary

Chapter 9 Chapter Outline Jesus returns to Capernaum, and heals a paralytic.(1-8) Matthew called.(9) Matthew, or Levi's feast.(10-13) Objections of John's disciples.(14-17) Christ raises the daughter of Jairus, He heals the issue of blood.(18-26) He heals two blind men.(27-31) Christ casts out a dumb spirit.(32-34) He sends forth the apostles.(35-38) **Verses ...
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But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.

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KJV Study Commentary

The crowds' response—'they marvelled, and glorified God, which had given such power unto men' (εθαυμασαν και εδοξασαν τον θεον τον δοντα εξουσιαν τοιαυτην τοις ανθρωποις)—reveals both insight and misunderstanding. They correctly recognize divine power (εξουσια/exousia, authority) and appropriately glorify God. However, their phrase 'such power unto men' (plural ανθρωποις) suggests they view Jesus ...
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Ellicott’s Commentary for English Readers

(8) **They marvelled.**—The better reading, adopted by most editors, gives *they were afraid.* This agrees better with St. Mark’s “they were amazed, and glorified God,” and St. Luke’s “they were filled with fear.” St. Mark gives the words they uttered, “We never saw it after this fashion;” St. Luke, “We saw strange things to-day.” **Which had given such power unto men.**—It was natural that this s...
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Matthew Henry’s Concise Commentary

Chapter 9 Chapter Outline Jesus returns to Capernaum, and heals a paralytic.(1-8) Matthew called.(9) Matthew, or Levi's feast.(10-13) Objections of John's disciples.(14-17) Christ raises the daughter of Jairus, He heals the issue of blood.(18-26) He heals two blind men.(27-31) Christ casts out a dumb spirit.(32-34) He sends forth the apostles.(35-38) **Verses ...
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The Calling of Matthew

And as Jesus passed forth from thence, he saw a man, named Matthew, sitting at the receipt of custom: and he saith unto him, Follow me. And he arose, and followed him.

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KJV Study Commentary

Jesus' call to Matthew (also called Levi), a tax collector, demonstrates grace to notorious sinners. The command 'Follow me' required abandoning a lucrative career and facing social ostracism. Matthew's response—'he arose, and followed him'—shows immediate, costly obedience. Tax collectors were despised as traitors collaborating with Rome and known for extortion. Jesus' willingness to call Matthew...
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Ellicott’s Commentary for English Readers

(9) **As Jesus passed forth from thence.**—All three Gospels agree, as has been noticed, in the sequence of the two events. And the sequence was probably, in part at least, one of cause and effect. The sympathy and power shown in healing the paralytic impressed itself on the mind of one who, as a publican, felt that he too had sins that needed to be forgiven. **A man, named Matthew.**—St. Mark and...
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Matthew Henry’s Concise Commentary

**Verse 9** Matthew was in his calling, as the rest of those whom Christ called. As Satan comes with his temptations to the idle, so Christ comes with his calls to those who are employed. We are all naturally averse from thee, O God; do thou bid us to follow thee; draw us by thy powerful word, and we shall run after thee. Speak by the word of the Spirit to our hearts, the world cannot hold us ...
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And it came to pass, as Jesus sat at meat in the house, behold, many publicans and sinners came and sat down with him and his disciples.

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KJV Study Commentary

Jesus eating 'with publicans and sinners' (μετα των τελωνων και αμαρτωλων) was scandalous. Table fellowship in Jewish culture signaled acceptance, intimacy, and shared identity. To eat with someone was to endorse them. 'Publicans' (τελωναι/telōnai, tax collectors) were Jews who collaborated with Rome, extracting taxes plus extra for profit. They were considered traitors and extortioners. 'Sinners'...
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Ellicott’s Commentary for English Readers

(10) **As Jesus sat at meat in the house.**—The Greek runs, *as he sat at meat.* The insertion of the name Jesus in this part of the sentence injures the sense. What seems to have been meant is, that while Matthew sat (*i.e.,* reclined after Roman fashion), many publicans and sinners came and reclined with Jesus and His disciples. On the assumption of St. Matthew’s authorship of the Gospel, there ...
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Matthew Henry’s Concise Commentary

**Verses 10-13** Some time after his call, Matthew sought to bring his old associates to hear Christ. He knew by experience what the grace of Christ could do, and would not despair concerning them. Those who are effectually brought to Christ, cannot but desire that others also may be brought to him. Those who suppose their souls to be without disease will not welcome the spiritual Physician. T...
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And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with publicans and sinners?

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KJV Study Commentary

The Pharisees' question to the disciples—'Why eateth your Master with publicans and sinners?'—reveals their theological framework. They assume holiness requires separation from sinners to avoid contamination. Their question is accusatory, seeking to discredit Jesus before His followers. The Pharisees believed righteous people shouldn't associate with sinners except to condemn them. Jesus operates ...
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Ellicott’s Commentary for English Readers

(11) **When the Pharisees saw it.**—“Scribes of the Pharisees” (Mark 2:16). These were probably those who had been present at the healing of the paralytic. the scribes who had come from Jerusalem. They, of course, would not enter the publican’s house, but they stood outside and watched the mingled guests with wonder, and asked their two-fold question, “Why do *ye* eat and drink . . . (Luke 5:30)?”...
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Matthew Henry’s Concise Commentary

**Verses 10-13** Some time after his call, Matthew sought to bring his old associates to hear Christ. He knew by experience what the grace of Christ could do, and would not despair concerning them. Those who are effectually brought to Christ, cannot but desire that others also may be brought to him. Those who suppose their souls to be without disease will not welcome the spiritual Physician. T...
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But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick.

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KJV Study Commentary

Jesus' response—'They that be whole need not a physician, but they that are sick' (ου χρειαν εχουσιν οι ισχυοντες ιατρου αλλ οι κακως εχοντες)—uses medical metaphor to explain His mission. The 'whole' (healthy) versus 'sick' comparison exposes Pharisaic self-righteousness. Pharisees considered themselves spiritually healthy and sinners as diseased. Jesus doesn't dispute the metaphor but inverts it...
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Ellicott’s Commentary for English Readers

(12) **They that be whole.**—Literally, *They that are strong.* St. Luke gives, with a more professional precision, “They that are in health.” That, speaking from the thoughts and standpoint of those addressed (which in another than our Lord we might term grave irony), which enters so largely into our Lord’s teaching, appears here in its most transparent form. Those of whom He speaks were, we know...
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Matthew Henry’s Concise Commentary

**Verses 10-13** Some time after his call, Matthew sought to bring his old associates to hear Christ. He knew by experience what the grace of Christ could do, and would not despair concerning them. Those who are effectually brought to Christ, cannot but desire that others also may be brought to him. Those who suppose their souls to be without disease will not welcome the spiritual Physician. T...
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But go ye and learn what that meaneth, I will have mercy, and not sacrifice: for I am not come to call the righteous, but sinners to repentance.

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KJV Study Commentary

Jesus quotes Hosea 6:6, turning the tables on His Pharisaic critics. They questioned His association with 'publicans and sinners' (Matthew 9:11), revealing their misunderstanding of God's priorities. 'I will have mercy, and not sacrifice' contrasts genuine compassion (ἔλεος/eleos) with mere ritual observance. God desires heart transformation, not religious performance divorced from love. The comma...
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Ellicott’s Commentary for English Readers

(13) **Go ye and learn.**—The words of Hosea 6:6—cited once again by our Lord in reference to the Sabbath (Matthew 12:7)—asserted the superiority of ethical to ceremonial law. To have withdrawn from contact with sinners would have been a formal “sacrifice,” such as Pharisees delighted to offer, and from which they took their very name; but the claims or “mercy” were higher, and bade Him mingle wit...
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Matthew Henry’s Concise Commentary

**Verses 10-13** Some time after his call, Matthew sought to bring his old associates to hear Christ. He knew by experience what the grace of Christ could do, and would not despair concerning them. Those who are effectually brought to Christ, cannot but desire that others also may be brought to him. Those who suppose their souls to be without disease will not welcome the spiritual Physician. T...
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A Question About Fasting

Then came to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not?

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KJV Study Commentary

John's disciples question Jesus about fasting: 'Why do we and the Pharisees fast oft, but thy disciples fast not?' (διατι ημεις και οι Φαρισαιοι νηστευομεν πολλα οι δε μαθηται σου ου νηστευουσιν). Fasting was central to Jewish piety, practiced twice weekly by Pharisees (Luke 18:12) plus special occasions. John's disciples practiced rigorous asceticism following their teacher's example. Jesus' disc...
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Ellicott’s Commentary for English Readers

(14) **The disciples of John.**—The passage is interesting as showing (1) that the followers of the Baptist continued during our Lord’s ministry to form a separate body (as in Matthew 11:2; Matthew 14:12); and (2) that they obeyed rules which he had given them, more or less after the pattern of those of the Pharisees. They had their own days of fasting (the context makes it probable that the feast...
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Matthew Henry’s Concise Commentary

**Verses 14-17** John was at this time in prison; his circumstances, his character, and the nature of the message he was sent to deliver, led those who were peculiarly attached to him, to keep frequent fasts. Christ referred them to John's testimony of him, Joh 3:29. Though there is no doubt that Jesus and his disciples lived in a spare and frugal manner, it would be improper for his disciples...
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And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast.

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KJV Study Commentary

Jesus' response uses wedding imagery: 'Can the children of the bridechamber mourn, as long as the bridegroom is with them?' (μη δυνανται οι υιοι του νυμφωνος πενθειν εφ οσον μετ αυτων εστιν ο νυμφιος). 'Children of the bridechamber' refers to wedding guests, specifically attendants celebrating with the groom. Fasting expresses mourning or longing; feasting expresses joy and celebration. Jesus iden...
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Ellicott’s Commentary for English Readers

(15) **Can the children of the bridechamber** **mourn**?—The words were full of meaning in themselves, but they only gain their full significance when we connect them with the teaching of the Baptist recorded in John 3:29. He had pointed to Jesus as “the Bridegroom.” He had taught them that the coming of that Bridegroom was the fulfilling of his joy. Would he have withdrawn from the outward expres...
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Matthew Henry’s Concise Commentary

**Verses 14-17** John was at this time in prison; his circumstances, his character, and the nature of the message he was sent to deliver, led those who were peculiarly attached to him, to keep frequent fasts. Christ referred them to John's testimony of him, Joh 3:29. Though there is no doubt that Jesus and his disciples lived in a spare and frugal manner, it would be improper for his disciples...
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No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse. new: or, raw, or, unwrought

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KJV Study Commentary

Jesus offers a parable about cloth and garments: 'No man putteth a piece of new cloth unto an old garment, for that which is put in to fill it up taketh from the garment, and the rent is made worse' (ουδεις δε επιβαλλει επιβλημα ρακους αγναφου επι ιματιω παλαιω). Unshrunk cloth (αγναφος, new/unprocessed) sewn onto old garment will shrink when washed, tearing away from the weakened old fabric and c...
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Ellicott’s Commentary for English Readers

(16) **No man putteth a piece of new cloth.**—There is a closer connection between the three similitudes than at first sight appears. The wedding-feast suggested the idea of the wedding-garment, and of the wine which belonged to its joy. We may even go a step further, and believe that the very dress of those who sat at meat in Matthew’s house, coming as they did from the lower and less decently-ha...
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Matthew Henry’s Concise Commentary

**Verses 14-17** John was at this time in prison; his circumstances, his character, and the nature of the message he was sent to deliver, led those who were peculiarly attached to him, to keep frequent fasts. Christ referred them to John's testimony of him, Joh 3:29. Though there is no doubt that Jesus and his disciples lived in a spare and frugal manner, it would be improper for his disciples...
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Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved. bottles: or, sacks of skin, or, leather

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KJV Study Commentary

The second parable extends the first: 'Neither do men put new wine into old bottles: else the bottles break, and the wine runneth out, and the bottles perish: but they put new wine into new bottles, and both are preserved' (ουδε βαλλουσιν οινον νεον εις ασκους παλαιους ει δε μηγε ρηγνυνται οι ασκοι). 'Bottles' (ασκοι) were wineskins made from animal hides. New wine ferments, producing gas that exp...
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Ellicott’s Commentary for English Readers

(17) **Neither do men put new wine into old** **bottles.**—The bottles are those made of hides partly tanned, and retaining, to a great extent, the form of the living animals. These, as they grew dry with age, became very liable to crack, and were unable to resist the pressure of the fermenting liquor. If the mistake were made, the bottles were marred, and the wine spilt. When we interpret the par...
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Matthew Henry’s Concise Commentary

**Verses 14-17** John was at this time in prison; his circumstances, his character, and the nature of the message he was sent to deliver, led those who were peculiarly attached to him, to keep frequent fasts. Christ referred them to John's testimony of him, Joh 3:29. Though there is no doubt that Jesus and his disciples lived in a spare and frugal manner, it would be improper for his disciples...
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A Girl Restored and a Woman Healed

While he spake these things unto them, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.

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KJV Study Commentary

A synagogue ruler approaches Jesus: 'My daughter is even now dead: but come and lay thy hand upon her, and she shall live' (η θυγατηρ μου αρτι ετελευτησεν αλλα ελθων επιθες την χειρα σου επ αυτην και ζησεται). Mark and Luke identify him as Jairus and clarify she was dying when he left, dead when they arrived. Matthew's compressed account emphasizes the ruler's extraordinary faith: believing Jesus ...
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Ellicott’s Commentary for English Readers

(18) **While he spake these things.**—The sequence seems so clear as, at first, hardly to admit of doubt; and yet it is no less clear that St. Mark and St. Luke represent what is told as following close upon our Lord’s return to the western side of the lake after the healing of the Gadarene, and place many events between it and the call of Levi. Assuming St. Matthew’s own connection with the Gospe...
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Matthew Henry’s Concise Commentary

**Verses 18-26** The death of our relations should drive us to Christ, who is our life. And it is high honour to the greatest rulers to attend on the Lord Jesus; and those who would receive mercy from Christ, must honour him. The variety of methods Christ took in working his miracles, perhaps was because of the different frames and tempers of mind, which those were in who came to him, and whic...
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And Jesus arose, and followed him, and so did his disciples.

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KJV Study Commentary

Jesus' response to Jairus is simple obedience: 'Jesus arose, and followed him, and so did his disciples' (εγερθεις ο Ιησους ηκολουθει αυτω και οι μαθηται αυτου). No hesitation, no conditions, no delay—just immediate response to desperate need. 'Arose' (εγερθεις) suggests Jesus was seated, perhaps teaching or eating. He interrupts His current activity to address urgent human suffering. This models ...
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Matthew Henry’s Concise Commentary

**Verses 18-26** The death of our relations should drive us to Christ, who is our life. And it is high honour to the greatest rulers to attend on the Lord Jesus; and those who would receive mercy from Christ, must honour him. The variety of methods Christ took in working his miracles, perhaps was because of the different frames and tempers of mind, which those were in who came to him, and whic...
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And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:

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KJV Study Commentary

The woman 'which was diseased with an issue of blood twelve years' suffered both physical pain and ceremonial uncleanness (Leviticus 15:25-27), making her a social and religious outcast. Her approach from behind reflects shame and faith—'If I may but touch his garment, I shall be whole' (v. 21). Touching Jesus should have defiled Him, but instead, her touch in faith brought healing. Her action dem...
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Ellicott’s Commentary for English Readers

(20) **Behold, a woman** **. . .**—The “issue of blood” was probably of the kind that brought with it ceremonial uncleanness (Leviticus 15:26), and this accounts for the sense of shame which made her shrink from applying to the Healer openly, and from confessing afterwards what she had done. It is significant that the period of her sufferings coincided with the age of the ruler’s daughter. His sor...
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Matthew Henry’s Concise Commentary

**Verses 18-26** The death of our relations should drive us to Christ, who is our life. And it is high honour to the greatest rulers to attend on the Lord Jesus; and those who would receive mercy from Christ, must honour him. The variety of methods Christ took in working his miracles, perhaps was because of the different frames and tempers of mind, which those were in who came to him, and whic...
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For she said within herself, If I may but touch his garment, I shall be whole.

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KJV Study Commentary

The woman with the issue of blood reasons: 'If I may but touch his garment, I shall be whole' (εαν μονον αψωμαι του ιματιου αυτου σωθησομαι). Her logic combines desperation and faith. Chronic bleeding made her ceremonially unclean (Leviticus 15:25-27), excluded from worship and normal social contact. Anyone she touched became unclean. Her approach from behind, touching Jesus' garment secretly, ref...
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Ellicott’s Commentary for English Readers

(21) **She said** **within herself.**—The words indicate a faith real but not strong. She believed, as the leper did, in the power to heal, but did not trust the love, and shrank from the thought lest the Healer should shrink from her. And she thought not of a will that seeks to bless and save, but of a physical effluence passing from the body to the garments, and from the garments to the hand tha...
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Jamieson-Fausset-Brown Bible Commentary

CHAPTER 9 Mt 9:1-8. Healing of a Paralytic. ( = Mr 2:1-12; Lu 5:17-26). This incident appears to follow next in order of time to the cure of the leper (Mt 8:1-4). For the exposition, see on Mr 2:1-12. Mt 9:9-13. Matthew's Call and Feast. ( = Mr 2:14-17; Lu 5:27-32). The Call of Matthew (Mt 9:9). **9. And as Jesus passed forth from thence--**that is, from the scene of the paralytic's cure in...
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Matthew Henry’s Concise Commentary

**Verses 18-26** The death of our relations should drive us to Christ, who is our life. And it is high honour to the greatest rulers to attend on the Lord Jesus; and those who would receive mercy from Christ, must honour him. The variety of methods Christ took in working his miracles, perhaps was because of the different frames and tempers of mind, which those were in who came to him, and whic...
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But Jesus turned him about, and when he saw her, he said, Daughter, be of good comfort; thy faith hath made thee whole. And the woman was made whole from that hour.

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KJV Study Commentary

Jesus' response 'Daughter, be of good comfort; thy faith hath made thee whole' publicly affirms the woman He could have left anonymous. The term 'Daughter' shows tender acceptance, replacing her shame with belonging. 'Thy faith hath made thee whole' credits her trust, though Jesus' power effected the healing. The phrase 'from that hour' emphasizes instantaneous, complete restoration—both physical ...
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Ellicott’s Commentary for English Readers

(22) **Be of good comfort.**—The same word of tenderness is spoken to her as had been spoken to the paralytic. What each needed, she the most of the two, was the courage, the enthusiasm of faith. **Thy faith hath made thee whole.**—Literally, *thy faith hath saved thee.* The rendering of the Authorised version is not wrong, and yet it represents but part of the full meaning of the word. Her faith ...
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Jamieson-Fausset-Brown Bible Commentary

**10. And it came to pass, as Jesus sat at meat in the house--**The modesty of our Evangelist signally appears here. Luke says (Lu 5:29) that "Levi made Him a great feast," or "reception," while Matthew merely says, "He sat at meat"; and Mark and Luke say that it was in Levi's "own house," while Matthew merely says, "He sat at meat in the house." Whether this feast was made now, or not till afterw...
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Matthew Henry’s Concise Commentary

**Verses 18-26** The death of our relations should drive us to Christ, who is our life. And it is high honour to the greatest rulers to attend on the Lord Jesus; and those who would receive mercy from Christ, must honour him. The variety of methods Christ took in working his miracles, perhaps was because of the different frames and tempers of mind, which those were in who came to him, and whic...
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And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise,

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KJV Study Commentary

Jesus arrives at Jairus's house amid mourning: 'he saw the minstrels and the people making a noise' (ιδων τους αυλητας και τον οχλον θορυβουμενον). 'Minstrels' (αυλητας) were professional flute players hired for funerals. Jewish custom required even poorest families to hire at least two flute players and a wailing woman for funerals. 'Making a noise' (θορυβουμενον) describes the loud, chaotic lame...
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Ellicott’s Commentary for English Readers

(23-26) The other Gospels fill up the gap. While our Lord was speaking the words of promise to the woman, messengers came from the house of Jairus, reporting that the child was dead. They whisper to him, using the self-same words as had been used by the friends of the centurion, “Why *troublest* thou the Teacher any further?” And Jesus turns, and speaks words of comfort to the father’s heart: “Be ...
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Jamieson-Fausset-Brown Bible Commentary

**11. And when the Pharisees--**"and scribes," add Mark and Luke (Mr 2:6; Lu 5:21). **saw it, they said--**"murmured" or "muttered," says Luke (Lu 5:30). **unto his disciples--**not venturing to put their question to Jesus Himself. **Why eateth your Master with publicans and sinners?--**(See on Lu 15:2).

Matthew Henry’s Concise Commentary

**Verses 18-26** The death of our relations should drive us to Christ, who is our life. And it is high honour to the greatest rulers to attend on the Lord Jesus; and those who would receive mercy from Christ, must honour him. The variety of methods Christ took in working his miracles, perhaps was because of the different frames and tempers of mind, which those were in who came to him, and whic...
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He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.

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KJV Study Commentary

Jesus makes a shocking statement: 'Give place: for the maid is not dead, but sleepeth' (αναχωρειτε ου γαρ απεθανεν το κορασιον αλλα καθευδει). He commands the mourners to leave ('give place') and declares the girl 'sleepeth' (καθευδει) not dead (απεθανεν). Is Jesus saying she's not actually dead? No—Mark and Luke clarify she was truly dead. Rather, Jesus uses 'sleep' as euphemism for death from re...
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Jamieson-Fausset-Brown Bible Commentary

**12. But when Jesus heard that, he said unto them--**to the Pharisees and scribes; addressing Himself to them, though they had shrunk from addressing Him. **They that be whole need not a physician, but they that are sick--**that is, "Ye deem yourselves whole; My mission, therefore, is not to you: The physician's business is with the sick; therefore eat I with publicans and sinners." Oh, what my...
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Matthew Henry’s Concise Commentary

**Verses 18-26** The death of our relations should drive us to Christ, who is our life. And it is high honour to the greatest rulers to attend on the Lord Jesus; and those who would receive mercy from Christ, must honour him. The variety of methods Christ took in working his miracles, perhaps was because of the different frames and tempers of mind, which those were in who came to him, and whic...
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But when the people were put forth, he went in, and took her by the hand, and the maid arose.

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KJV Study Commentary

After clearing the room, 'he went in, and took her by the hand, and the maid arose' (εισελθων εκρατησεν της χειρος αυτης και ηγερθη το κορασιον). The simple gesture—taking her hand—demonstrates Jesus' tender compassion even in miracle-working. He doesn't shout commands or perform elaborate rituals; He gently takes the dead child's hand. Touching a corpse made one ceremonially unclean (Numbers 19:1...
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Jamieson-Fausset-Brown Bible Commentary

**13. But go ye and learn what that meaneth--**(Ho 6:6), **I will have mercy, and not sacrifice--**that is, the one rather than the other. "Sacrifice," the chief part of the ceremonial law, is here put for a religion of literal adherence to mere rules; while "mercy" expresses such compassion for the fallen as seeks to lift them up. The duty of keeping aloof from the polluted, in the sense of "ha...
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Matthew Henry’s Concise Commentary

**Verses 18-26** The death of our relations should drive us to Christ, who is our life. And it is high honour to the greatest rulers to attend on the Lord Jesus; and those who would receive mercy from Christ, must honour him. The variety of methods Christ took in working his miracles, perhaps was because of the different frames and tempers of mind, which those were in who came to him, and whic...
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And the fame hereof went abroad into all that land. the fame: or, this fame

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KJV Study Commentary

The aftermath: 'the fame hereof went abroad into all that land' (εξηλθεν η φημη αυτη εις ολην την γην εκεινην). Despite Jesus' regular commands for silence about miracles (9:30), news spreads uncontrollably. Raising the dead was unprecedented, undeniable evidence of divine authority. 'Fame' (φημη) means report or reputation, spreading Jesus' renown throughout the region. This creates complex conse...
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Matthew Henry’s Concise Commentary

**Verses 18-26** The death of our relations should drive us to Christ, who is our life. And it is high honour to the greatest rulers to attend on the Lord Jesus; and those who would receive mercy from Christ, must honour him. The variety of methods Christ took in working his miracles, perhaps was because of the different frames and tempers of mind, which those were in who came to him, and whic...
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Jesus Heals Two Blind Men

And when Jesus departed thence, two blind men followed him, crying, and saying, Thou Son of David, have mercy on us.

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KJV Study Commentary

The two blind men's cry 'Thou son of David, have mercy on us' uses the messianic title 'son of David,' showing they recognized Jesus' identity despite physical blindness. Their pursuit—following Him 'crying'—demonstrates persistent faith. Their repeated plea for mercy shows understanding that healing is grace, not entitlement. Physical blindness didn't prevent spiritual insight into Jesus' identit...
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Ellicott’s Commentary for English Readers

(27) **Two blind men.**—The two narratives that follow are peculiar to St. Matthew. The title by which the blind address our Lord as “the Son of David,” was that which expressed the popular belief that He was the expected Christ. It is used afterwards by the woman of Canaan (Matthew 15:22), and again by the blind at Jericho (Matthew 20:30-31; Mark 10:47; Luke 18:38-39).

Matthew Henry’s Concise Commentary

**Verses 27-31** At this time the Jews expected Messiah would appear; these blind men knew and proclaimed in the streets of Capernaum that he was come, and that Jesus was he. Those who, by the providence of God, have lost their bodily sight, may, by the grace of God, have the eyes of their understanding fully enlightened. And whatever our wants and burdens are, we need no more for supply and s...
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And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They said unto him, Yea, Lord.

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KJV Study Commentary

Jesus' question 'Believe ye that I am able to do this?' tests and draws out their faith before healing. Faith must be expressed and owned personally, not merely assumed. Their answer 'Yea, Lord' affirms both belief in His ability and His lordship. By having them come 'into the house' before healing, Jesus creates an intentional, private moment for faith expression separate from the crowd.

Ellicott’s Commentary for English Readers

(28) **Into the house.**—The article indicates the house in which He sojourned at Capernaum, probably that of St. Peter. **Believe ye that I am able to do this?**—The cry, “Have mercy on us,” had implied the request that He would restore their sight. In this case, as in others, faith was the antecedent condition of the miracle.

Matthew Henry’s Concise Commentary

**Verses 27-31** At this time the Jews expected Messiah would appear; these blind men knew and proclaimed in the streets of Capernaum that he was come, and that Jesus was he. Those who, by the providence of God, have lost their bodily sight, may, by the grace of God, have the eyes of their understanding fully enlightened. And whatever our wants and burdens are, we need no more for supply and s...
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Then touched he their eyes, saying, According to your faith be it unto you.

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KJV Study Commentary

Jesus' action—'Then touched he their eyes'—shows personal, compassionate engagement. His words 'According to your faith be it unto you' directly link the healing to their faith, establishing the principle that God responds to trust. Faith is the channel through which divine power flows. The measure of healing corresponded to the measure of faith—they believed for complete healing and received it.

Ellicott’s Commentary for English Readers

(29) **Then touched he their eyes.**—This is the first recorded instance of the method which our Lord seems always to have adopted in the case of the blind, and, in part also, in that of the deaf. Others might have their faith strengthened by the look of sympathy and conscious power which they saw in the face of the Healer. From that influence they were shut out, and for them therefore its absence...
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Matthew Henry’s Concise Commentary

**Verses 27-31** At this time the Jews expected Messiah would appear; these blind men knew and proclaimed in the streets of Capernaum that he was come, and that Jesus was he. Those who, by the providence of God, have lost their bodily sight, may, by the grace of God, have the eyes of their understanding fully enlightened. And whatever our wants and burdens are, we need no more for supply and s...
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And their eyes were opened; and Jesus straitly charged them, saying, See that no man know it.

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KJV Study Commentary

After healing the two blind men, Jesus 'straitly charged them, saying, See that no man know it' (ενεβριμησατο αυτοις ο Ιησους λεγων Ορατε μηδεις γινωσκετω). The verb ενεβριμησατο (enebrēmēsato) means 'sternly warned' or 'charged with strong emotion'—this is forceful prohibition, not gentle suggestion. Why command silence about such clear proof of messiahship? Several reasons: (1) Jesus seeks to pr...
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Ellicott’s Commentary for English Readers

(30) **Straitly charged them.**—The word, implying originally the panting breath of vehement emotion, is one of the strongest used by the New Testament writers (Mark 1:43; Mark 14:5; John 11:33; John 11:38) to express repugnance, displeasure, or the command that implies annoyance. It is as if our Lord saw the garrulous joy on the point of uttering itself, and sought by every means in His power to ...
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Matthew Henry’s Concise Commentary

**Verses 27-31** At this time the Jews expected Messiah would appear; these blind men knew and proclaimed in the streets of Capernaum that he was come, and that Jesus was he. Those who, by the providence of God, have lost their bodily sight, may, by the grace of God, have the eyes of their understanding fully enlightened. And whatever our wants and burdens are, we need no more for supply and s...
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But they, when they were departed, spread abroad his fame in all that country.

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KJV Study Commentary

The healed men disobey Jesus' command: 'But they, when they were departed, spread abroad his fame in all that country' (οι δε εξελθοντες διεφημισαν αυτον εν ολη τη γη εκεινη). Their disobedience seems well-intentioned—gratitude overflowing into testimony. However, obedience matters more than enthusiasm. Their public proclamation creates the very problems Jesus sought to avoid: crowds seeking mirac...
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Ellicott’s Commentary for English Readers

(31) **They . . . spread abroad his fame.**—As in other cases, so in this, the command was not obeyed. The question has been raised, whether the zeal which thus showed itself was or not praiseworthy; and, curiously enough, has been answered by most patristic and Roman Catholic commentators in the affirmative, some even maintaining that the command was not meant seriously; and by most Protestant co...
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Matthew Henry’s Concise Commentary

**Verses 27-31** At this time the Jews expected Messiah would appear; these blind men knew and proclaimed in the streets of Capernaum that he was come, and that Jesus was he. Those who, by the providence of God, have lost their bodily sight, may, by the grace of God, have the eyes of their understanding fully enlightened. And whatever our wants and burdens are, we need no more for supply and s...
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Jesus Heals a Mute Man

As they went out, behold, they brought to him a dumb man possessed with a devil.

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KJV Study Commentary

A unique case arrives: 'they brought to him a dumb man possessed with a devil' (προσηνεγκαν αυτω ανθρωπον κωφον δαιμονιζομενον). The combination of muteness (κωφον, unable to speak) and demon possession connects the physical symptom to spiritual cause. Unlike other healings where Jesus addresses disease directly, here He casts out the demon, resulting in speech restoration. This indicates the mute...
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Ellicott’s Commentary for English Readers

(32) **A dumb man possessed with a devil.**—This narrative also is given by St. Matthew only. Referring to the Note in the *Excursus* on Matthew 8:28 for the general question as to “possession,” it may be noted here that the phenomena presented in this case were those of catalepsy, or of insanity showing itself in obstinate and sullen silence. The dumbness was a spiritual disease, not the result o...
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Matthew Henry’s Concise Commentary

**Verses 32-34** Of the two, better a dumb devil than a blaspheming one. Christ's cures strike at the root, and remove the effect by taking away the cause; they open the lips, by breaking Satan's power in the soul. Nothing can convince those who are under the power of pride. They will believe anything, however false or absurd, rather than the Holy Scriptures; thus they show the enmity of their...
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And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.

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KJV Study Commentary

Two contrasting responses emerge. The crowds marvel: 'It was never so seen in Israel' (Ουδεποτε εφανη ουτως εν τω Ισραηλ). They recognize unprecedented divine activity—Israel's history, despite prophetic miracles, had seen nothing comparable to Jesus' sustained miraculous power. However, the Pharisees accuse: 'He casteth out devils through the prince of the devils' (εν τω αρχοντι των δαιμονιων εκβ...
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Ellicott’s Commentary for English Readers

(33) The verse is obviously intended to stand in contrast with that which follows. The “multitude” gave free expression to their natural wonder, which, though it did not actually amount to faith, was yet one step towards it. The Pharisees stood aloof, not denying the facts, but having their own solution of them.

Matthew Henry’s Concise Commentary

**Verses 32-34** Of the two, better a dumb devil than a blaspheming one. Christ's cures strike at the root, and remove the effect by taking away the cause; they open the lips, by breaking Satan's power in the soul. Nothing can convince those who are under the power of pride. They will believe anything, however false or absurd, rather than the Holy Scriptures; thus they show the enmity of their...
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But the Pharisees said, He casteth out devils through the prince of the devils.

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KJV Study Commentary

The Pharisees' accusation that Jesus cast out demons 'through the prince of the devils' (Beelzebub) reveals their willful spiritual blindness. Having witnessed undeniable miracles, they cannot deny the supernatural power, so they attribute it to Satan—a blasphemous attempt to explain away Christ's divine authority. This accusation foreshadows the unpardonable sin against the Holy Spirit (Matthew 1...
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Ellicott’s Commentary for English Readers

(34) **Through the prince of the devils.**—In Matthew 12:24-30 the charge reappears, with the addition of the name of “Beelzebub,” as the prince of the devils; and, together with our Lord’s answer to it, will be better discussed in the Notes on those verses. Here it will be enough to note the coincidence with Matthew 10:25, which shows that the accusation had been brought before the mission of the...
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Matthew Henry’s Concise Commentary

**Verses 32-34** Of the two, better a dumb devil than a blaspheming one. Christ's cures strike at the root, and remove the effect by taking away the cause; they open the lips, by breaking Satan's power in the soul. Nothing can convince those who are under the power of pride. They will believe anything, however false or absurd, rather than the Holy Scriptures; thus they show the enmity of their...
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The Harvest Is Plentiful

And Jesus went about all the cities and villages, teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people.

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KJV Study Commentary

Matthew summarizes Jesus' comprehensive ministry: 'teaching in their synagogues, and preaching the gospel of the kingdom, and healing every sickness and every disease among the people' (διδασκων εν ταις συναγωγαις αυτων και κηρυσσων το ευαγγελιον της βασιλειας και θεραπευων πασαν νοσον και πασαν μαλακιαν). Three components: teaching (διδασκων, systematic instruction), preaching (κηρυσσων, proclama...
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Ellicott’s Commentary for English Readers

(35) **And Jesus went about.**—The verse is all but identical with Matthew 4:23, and may be described as recording our Lord’s second mission circuit in Galilee, in which He was accompanied probably by His disciples, whom, however, He had not as yet invested with a delegated authority as His “apostles,” or representatives. It is manifestly the beginning of the section which contains the great disco...
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Matthew Henry’s Concise Commentary

**Verses 35-38** Jesus visited not only the great and wealthy cities, but the poor, obscure villages; and there he preached, there he healed. The souls of the meanest in the world are as precious to Christ, and should be so to us, as the souls of those who make the greatest figure. There were priests, Levites, and scribes, all over the land; but they were idol shepherds, Zec 11:17; therefore C...
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But when he saw the multitudes, he was moved with compassion on them, because they fainted , and were scattered abroad, as sheep having no shepherd. fainted: or, were tired and lay down

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KJV Study Commentary

Jesus' response to the crowds: 'he was moved with compassion on them, because they fainted, and were scattered abroad, as sheep having no shepherd' (εσπλαγχνισθη περι αυτων οτι ησαν εσκυλμενοι και ερριμμενοι ωσει προβατα μη εχοντα ποιμενα). 'Moved with compassion' (εσπλαγχνισθη) describes gut-level, visceral emotional response—feeling in the depths of one's being. Jesus sees beyond individual need...
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Ellicott’s Commentary for English Readers

(36) **He was moved with compassion.**—The words that follow are so vivid and emphatic that we may well believe them to have had their starting-point in our Lord’s own expression of His feelings. We find Him using the identical words in Matthew 15:32, and Mark 8:2 : “I have compassion on the multitude.” **They fainted.**—The English represents the received printed text of the Greek Testament at th...
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Matthew Henry’s Concise Commentary

**Verses 35-38** Jesus visited not only the great and wealthy cities, but the poor, obscure villages; and there he preached, there he healed. The souls of the meanest in the world are as precious to Christ, and should be so to us, as the souls of those who make the greatest figure. There were priests, Levites, and scribes, all over the land; but they were idol shepherds, Zec 11:17; therefore C...
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Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few;

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KJV Study Commentary

Jesus offers agricultural metaphor: 'The harvest truly is plenteous, but the labourers are few' (Ο μεν θερισμος πολυς οι δε εργαται ολιγοι). 'Harvest' (θερισμος) represents people ready to respond to the gospel—the fields are 'white unto harvest' (John 4:35), indicating readiness and urgency. 'Plenteous' (πολυς) emphasizes abundance: vast numbers need the gospel. However, 'labourers' (εργαται, wor...
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Ellicott’s Commentary for English Readers

(37) **Then saith he unto his disciples.**—No where in the whole Gospel record is there a more vivid or more touching instance of the reality of our Lord’s human emotions. It is not enough for Him to feel compassion Himself. He craves the sympathy of His companions and disciples, and needs even their fellowship in prayer. A great want lies before Him, and He sees that they are the right agents to ...
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Matthew Henry’s Concise Commentary

**Verses 35-38** Jesus visited not only the great and wealthy cities, but the poor, obscure villages; and there he preached, there he healed. The souls of the meanest in the world are as precious to Christ, and should be so to us, as the souls of those who make the greatest figure. There were priests, Levites, and scribes, all over the land; but they were idol shepherds, Zec 11:17; therefore C...
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Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.

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KJV Study Commentary

Jesus' solution to the worker shortage: 'Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest' (δεηθητε ουν του κυριου του θερισμου οπως εκβαλη εργατας εις τον θερισμον αυτου). The command is to pray, not to organize human solutions. God is 'Lord of the harvest' (κυριου του θερισμου)—He owns the field and directs the work. Workers aren't self-appointed but ...
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Ellicott’s Commentary for English Readers

(38) **The Lord of the harvest**—i.e., the Father who had sent Him to be the Sower of the divine seed, and who, through Him, was about to send forth the labourers. **Ellicott's Commentary for English Readers Text Courtesy of BibleSupport.com. Used by Permission. **Bible Hub

Matthew Henry’s Concise Commentary

**Verses 35-38** Jesus visited not only the great and wealthy cities, but the poor, obscure villages; and there he preached, there he healed. The souls of the meanest in the world are as precious to Christ, and should be so to us, as the souls of those who make the greatest figure. There were priests, Levites, and scribes, all over the land; but they were idol shepherds, Zec 11:17; therefore C...
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