Matthew 9:1 - Meaning and Application

The opening words of this chapter point us back to the end of the one before it. There we find the Gadarenes so angry about the loss of their pigs that they were disgusted with Christ’s company and begged him to leave their area. So here it says, “He entered into a ship, and passed over.” They told him to go away, and he took them at their word. We never read that he came into their region again.

Here we should notice two things. First, his justice, in that he left them. Christ does not stay long where he is not wanted. In righteous judgment, he leaves people and places that are tired of him, but he stays with those who desire his presence. If an unbeliever wants to leave Christ, let him go, but he does so at his own risk (1 Corinthians 7:15).

Second, we see his patience, in that he did not leave behind some destroying judgment to punish them for their contempt and stubbornness. He could very easily and very rightly have sent them after their pigs, since they were already so much under the devil’s power. Their offense was great, but he passed it by. Without angry words or insults, he entered the ship and crossed over. This was the time of his patience. He did not come to destroy people’s lives, but to save them, not to kill, but to heal. Spiritual judgments fit the gospel age more than outward punishments do. Yet some have observed that in the bloody wars the Romans later made against the Jews, which began not many years after this, they first besieged the town of Gadara, where these Gadarenes lived. Those who drive Christ away bring trouble on themselves. Woe to us if God leaves us.

He came into his own city, Capernaum, which was then the main place where he lived (Mark 2:1). So it is called his own city. He himself had said that a prophet is least honored in his own country and town, yet he still went there. He was not seeking his own honor, but, being in a low and humbled state, he was willing to be despised by the people. In Capernaum all the events recorded in this chapter took place, and Matthew groups them together here, though other events happened between them in the harmony of the Gospels. The Gadarenes asked Christ to leave, but the people of Capernaum received him. If some reject Christ, others will honor him. If one will not receive him, another will.

The first event after Christ’s return to Capernaum, as recorded here, was the healing of the man with paralysis. In this we may notice, first, the faith of his friends in bringing him to Christ. His condition was such that he could not come to Christ by himself, but had to be carried. Even the lame and helpless may be brought to Christ, and he will not turn them away. If we do as well as we can, he will accept us. Christ also looked at their faith. Little children cannot come to Christ on their own, but he will look with favor on the faith of those who bring them, and that faith will not be wasted. Jesus saw their faith, both the paralytic’s faith and the faith of those who carried him. Jesus saw the settled habit of faith, though his illness may have clouded his mind and kept him from active faith.

Their faith was strong, because they firmly believed that Jesus both could and would heal him. Otherwise they would not have brought the sick man to him so openly and through so much trouble. Their faith was humble, because they did not ask Christ to come to the man’s house. They brought the man to wait on Christ. It is more fitting that we should wait on Christ than he on us. Their faith was active, because they believed in Christ’s power and goodness enough to bring the man lying on a bed, which took much effort. A strong faith pays no attention to obstacles when it is pressing after Christ.

Second, we see the kindness of Christ in what he said to the man: “Son, be of good cheer; your sins are forgiven.” This was a great comfort to a sick man, enough to ease him and quiet his heart. We do not read that the man said anything to Christ. He likely could not speak for himself, and those who brought him preferred action to words. They simply set him before Christ, and that was enough. It is never wasted to present ourselves and our friends to Christ as objects of his pity. Trouble speaks as well as sin does, and mercy hears as quickly as justice.

In Christ’s words there is a gentle address, “Son.” Encouragements and comforts to the afflicted should speak to them as to sons, because afflictions are a father’s discipline (Hebrews 12:5). There is also a gracious encouragement, “Be of good cheer. Take heart. Be encouraged.” The poor man, lowered down before everyone, may have been embarrassed and afraid of being rebuked for being brought in so roughly. But Christ does not stand on ceremony. He tells him to be of good cheer. All would be well, and he would not be brought before Christ in vain. Christ tells him to be of good cheer, and then he heals him. He wants those who seek him and trust him to do so with courage and joy.

There is also a good reason for that encouragement: “Your sins are forgiven.” This may be understood in two ways. First, it can be seen as the beginning of the cure of his bodily sickness. His sins are pardoned, and therefore he will be healed. Sin is the cause of sickness, and the forgiveness of sin gives comfort when recovery comes. This does not mean that sin is always forgiven when sickness is removed, or that sickness always leaves when sin is forgiven. But if we have the comfort of being reconciled to God along with the comfort of recovering from sickness, then it is a true mercy, as it was for Hezekiah (Isaiah 38:17).

Or, second, it may be taken as a reason for being of good cheer, whether the man were healed or not. Even if I do not heal you, have you not sought me well if I assure you that your sins are forgiven? Would not that be enough ground for comfort, even if you remained paralyzed? Those who, by grace, have some evidence that their sins are forgiven have good reason to be cheerful, whatever outward troubles they bear (Isaiah 33:24).

Third, we see the complaint of the scribes against what Christ said (Matthew 9:3). They said within themselves, in their hearts and secret whisperings, “This man blasphemes.” Notice how the greatest display of heaven’s power and grace is marked by the darkest name of hell’s hatred. Christ’s forgiving sin is called blasphemy. It would indeed have been blasphemy if he had not had God’s authority for it. Those who have no such authority, yet claim to forgive sins, are guilty of blasphemy themselves.

Fourth, we see the conviction Christ gave them of how unreasonable their complaint was, before he went further. He charged them with it. Though they said it only within themselves, he knew their thoughts.

Jesus knows everything we say within ourselves. Our thoughts may be secret and sudden, but they are open and clear before Christ, the eternal Word (Hebrews 4:12, 13). He understands them from far away (Psalm 139:2). He could say to these men, which no mere human could, “Why are you thinking evil in your hearts?” There is a great deal of evil in sinful thoughts, and that deeply offends the Lord Jesus. He rules the heart, so sinful thoughts invade his rightful place and disturb what belongs to him. For that reason, he notices them and is greatly displeased with them. In sinful thoughts, the bitter root lies hidden (Genesis 6:5). Sins that begin and end in the heart are just as dangerous as sins that become visible.

He also reasoned them out of their objection, in Matthew 9:5, 6. Here, he shows his authority in the kingdom of grace. He proves that the Son of Man, the Mediator, has authority on earth to forgive sins. The Father has given all judgment to the Son, and has given him this authority because he is the Son of Man (John 5:22, 27). If he has power to give eternal life, as he certainly does (John 17:2), then he must also have power to forgive sin. Guilt is a barrier that must be removed, or we can never get to heaven. What a comfort this is to poor sinners who repent, that the power to forgive sin is placed in the hands of the Son of Man, who shares our human nature! And if he had this power on earth, then how much more now that he is exalted at the Father’s right hand, giving repentance and forgiveness of sins, and acting as both Prince and Savior (Acts 5:31).

He also proves it by his power in the natural world, especially his power to heal disease. Is it not just as easy to say, “Your sins are forgiven,” as to say, “Get up and walk”? The one who can heal the disease, whether by speaking for God as a prophet or by acting with divine authority as God himself, can also forgive sin in the same way. This is a general proof that Christ had a divine mission. His miracles, especially his healings, confirmed his claims that he was the Son of God. The power shown in his healings proved that he was sent by God, and the pity shown in them proved that he was sent to heal and save. The God of truth would never set his seal on a lie.

This argument had special force in this case. The palsy was only a sign of the deeper disease of sin. By removing that sign at once, he showed that he could truly cure the root disease. The sin and the sickness were closely connected. The one who had power to remove the punishment surely had power to forgive the sin. The scribes put a lot of weight on legal righteousness, meaning outward rule-keeping under the law, and trusted in that. They did not think much of the forgiveness of sin, the very doctrine Christ wanted to honor here. He showed that his great mission in the world was to save his people from their sins.

Then Christ turned from arguing with them and spoke healing to the man. Even the most necessary arguments must not keep us from doing the good that is in our hands. He said to the man with the palsy, “Get up, take your bed, and go home,” and healing, life-giving, and strengthening power went with the word (Matthew 9:7). The man got up and went to his house. Christ told him to take up his bed to show that he was fully healed, and that he not only no longer needed to be carried, but now had strength to carry his bed. He sent him home to be a blessing to his family, where he had long been a burden. He did not keep him with him as a display, the way people do when they want praise from others.

The crowd was deeply affected by this (Matthew 9:8). They were amazed and gave glory to God. Our wonder should lead us to praise God, who alone does wonderful things. They praised God for what he had done for this poor man. The mercy shown to others should become our praise too, and we should thank God for it, because we are members of one another. Even though only a few in the crowd were fully convinced and brought to believe in Christ and follow him, they still admired him. They did not yet see him as God, or as the Son of God, but as a man to whom God had given such power. God must be glorified in every power given to people for good, because all power comes from him in the first place. He is the fountain, and people are only the vessels.