Like Matthew 8:1–34, Matthew 9:1–38 also narrates a number of Jesus’ miraculous healings, which is only interrupted by the calling of Matthew, similar to how the narratives of the miraculous healings in Matthew 8:1–34 had been interrupted by Jesus’ emphasis on the importance of following him. In this chapter the miracles also connect to the forgiveness of sins. As well, in a sense the preaching in Matthew 9 goes deeper than the preaching of Matthew 8, because the scene of Matthew 8:1–34 was a Gentile territory, and Jesus had left there at the request of the Gadarenes precisely because the time had not yet arrived for God to preach the Gospel in a Gentile territory. Indeed, just as in Matthew 8:5–13, the emphasis in Matthew 9:1–8 is not on the miraculous healing itself, but instead on Jesus’ authority to forgive sins. This passage also links to Matthew 8:17, where healing an illness symbolized the forgiveness of sins, but this passage reveals more than the earlier miraculous healings or the calming of the storm, as the revelation of Jesus’ divine power to actually forgive sins in Matthew 9:1–38 now points forward to his substitutionary atonement.
In Matthew 9:9–13, Jesus reveals his redemption for all who trust in him, with compassion for all who reject self-righteousness. A physician does not reject any who approach him with an illness, not even with a contagious or infectious illness. Here we thus see a prophecy regarding the wedding ceremony of the lamb, where the redeemed from all nations will be present (Matthew 9:11, Isaiah 25:6).
Although Matthew 9:14–17 focuses on fasting, Jesus’ double parable regarding the old garment and old wineskins conveys a broader theological truth. The Old Covenant’s time has passed. Jesus does not dishonour the Old Covenant, but reveals its proper place. The old garment here signifies the Old Covenant, in particular the ceremonial law, which is shown in the fact that Jesus is here answering a question arising from what was basically an exaggerated and legalistic stress on fasting. He does still allow some practices associated with the ceremonial law, such as fasting, to continue, but with a new purpose: for example, as an expression of misery. As well, as Jesus himself has shown, by means of his example in Matthew 8:4, where he commanded someone to go offer a gift to the priest in accordance with the law of Moses, that he also continued to observe the ceremonial law unto death. He also taught that the commandments remained valid (Matthew 23:2), apart from those he as Redeemer liberates us from (Matthew 12:7). What he rejects is any attempt to intrinsically connect the old covenant with the new, as this would detract from the significance of his redemptive work. He is showing the nature of the future kingdom (John 4:23) in connection with a specific point (fasting), related to which he had already granted an exemption.
Matthew 9:1–38 immediately connects with Matthew 8:1–34 in that it also narrates a number of Jesus’ miraculous healings, which is only interrupted by the calling of Matthew, very much like the narratives of the miraculous healings in Matthew 8:1–34 had been interrupted by Jesus’ emphasis on the importance of following him. In this chapter the miracles also serve to convey a special message, with the healing being connected to the forgiveness of sins. Moreover, in a certain sense the preaching in Matthew 9:1–38 goes much deeper than the preaching of Matthew 8. This is because the scene of Matthew 8:1–34 was a Gentile territory, and Jesus had left there at the request of the Gadarenes precisely because the time had not yet arrived for God to preach the Gospel in a Gentile territory.1 Indeed, just as in Matthew 8:5–13 the emphasis in Matthew 9:1–8 falls not upon the miraculous healing itself, which in itself rather serves to highlight the fact that Jesus has the power to forgive sins. There is also a clear connection between this passage and Matthew 8:17, where healing an illness serves to represent the forgiveness of sins. Yet here in this passage we find an even more wondrous revelation than had been the case with preceding miraculous healings or even with the calming of the storm, as the new revelation of Jesus’ divine power to actually forgive sins in Matthew 9 now points forward to his substitutionary atonement.2
In Matthew 9:9–13 Jesus reveals the glory of his redemptive work, which is directed to all who believe in (or hear or follow) him. Jesus shows compassion to those who reject hypocritical righteousness. There is no one who is so great a sinner that they are beyond the reach of the grace of Jesus Christ. A physician does not reject those who approach him with an illness, not even with a contagious or infectious illness. Here we therefore see a prophecy regarding the wedding ceremony of the lamb, where the redeemed from all nations will be present (Matthew 9:11, Isaiah 25:6).3
Although in Matthew 9:14–17 the issue of fasting is at the forefront, Jesus, by means of his double parable regarding the old garment and old wineskins, does convey a general theological truth. The Old Covenant had its place and value, but its time has passed. Jesus does not dishonour the Old Covenant, but elucidates its proper place. The old garment here signifies the Old Covenant and in particular the ceremonial law, which is evident from the fact that Jesus is here answering a question arising from what was essentially an exaggerated form of legalism with respect to fasting. He does, however, allow for the future continuation of certain practices formerly associated with the ceremonial law such as fasting, but then strictly with a new meaning: for example, as an expression of misery. Furthermore, as Jesus himself had shown by means of his example in Matthew 8:4, where he commanded someone to go offer a gift to the priest in accordance with the law of Moses, he also continued to observe the ceremonial law unto death. He furthermore taught that all the commandments of the law remain valid (Matthew 23:2) apart from those he as Redeemer liberates us from (Matthew 12:7). What he rejects in this passage is a system that tries to intrinsically connect the old covenant with the new, something he cannot allow, as this would detract from the significance of his redemptive work. The Saviour wants to reveal the nature of the future kingdom (John 4:23) and does so in connection with a specific point (fasting) with regard to which He already granted an exemption.4
1 And getting into a boat he crossed over and came to his own city.