Matthew 9:18-26 · Bible study
Matthew 9:18-26 Commentary: Jesus Meets Faith at Death's Door
Greek · 10 what the commentators say
Meaning in one sentence
In Matthew 9:18-26, Jesus responds to a ruler's desperate faith and a woman's quiet trust, healing and raising the dead. Two miracles, one message.
Research Summary
- Meaning: Jesus demonstrates his authority over chronic illness and death, responding to both public and private faith.
- Key words: Faith (pistis), saved/healed (sōzō), ruler (archōn), fringe (kraspedon), sleep (katheudō).
- Main debate: Whether Jesus meant the girl was literally sleeping or spoke metaphorically of death from which he would wake her.
- Theological theme: Faith in Christ bridges the gap between human helplessness and divine power over disease and death.
- Best use: For teaching on faith, healing, Jesus’ authority, and how to pray in desperate circumstances.
Translation Comparison
BSB Berean Standard Bible 2020
18While Jesus was saying these things, a synagogue leader came and knelt before Him. “My daughter has just died,” he said. “But come and place Your hand on her, and she will live.”
19So Jesus got up and went with him, along with His disciples.
20Suddenly a woman who had suffered from bleeding for twelve years came up behind Him and touched the fringe of His cloak.
21She said to herself, “If only I touch His cloak, I will be healed.”
22Jesus turned and saw her. “Take courage, daughter,” He said, “your faith has healed you.” And the woman was cured from that very hour.
23When Jesus entered the house of the synagogue leader, He saw the flute players and the noisy crowd.
24“Go away,” He told them. “The girl is not dead, but asleep.” And they laughed at Him.
25After the crowd had been put outside, Jesus went in and took the girl by the hand, and she got up.
26And the news about this spread throughout that region.
WEB World English Bible 2000
18While he told these things to them, behold, a ruler came and worshiped him, saying, “My daughter has just died, but come and lay your hand on her, and she will live.”
19Jesus got up and followed him, as did his disciples.
20Behold, a woman who had a discharge of blood for twelve years came behind him, and touched the fringe of his garment;
21for she said within herself, “If I just touch his garment, I will be made well.”
22But Jesus, turning around and seeing her, said, “Daughter, cheer up! Your faith has made you well.” And the woman was made well from that hour.
23When Jesus came into the ruler’s house and saw the flute players and the crowd in noisy disorder,
24he said to them, “Make room, because the girl isn’t dead, but sleeping.” They were ridiculing him.
25But when the crowd was sent out, he entered in, took her by the hand, and the girl arose.
26The report of this went out into all that land.
KJV King James Version 1769
18While 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.
19And Jesus arose, and followed him, and so did his disciples.
20And, behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment:
21For she said within herself, If I may but touch his garment, I shall be whole.
22But 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.
23And when Jesus came into the ruler’s house, and saw the minstrels and the people making a noise,
24He said unto them, Give place: for the maid is not dead, but sleepeth. And they laughed him to scorn.
25But when the people were put forth, he went in, and took her by the hand, and the maid arose.
26And the fame hereof went abroad into all that land.
ASV American Standard Version 1901
18While he spake these things unto them, behold, there came a ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live.
19And Jesus arose, and followed him, and so did his disciples.
20And behold, a woman, who had an issue of blood twelve years, came behind him, and touched the border of his garment:
21for she said within herself, If I do but touch his garment, I shall be made whole.
22But Jesus turning and seeing her said, Daughter, be of good cheer; thy faith hath made thee whole. And the woman was made whole from that hour.
23And when Jesus came into the ruler’s house, and saw the flute-players, and the crowd making a tumult,
24he said, Give place: for the damsel is not dead, but sleepeth. And they laughed him to scorn.
25But when the crowd was put forth, he entered in, and took her by the hand; and the damsel arose.
26And the fame hereof went forth into all that land.
YLT Young's Literal Translation 1898
18While he is speaking these things to them, lo, a ruler having come, was bowing to him, saying that `My daughter just now died, but, having come, lay thy hand upon her, and she shall live.'
19And Jesus having risen, did follow him, also his disciples,
20and lo, a woman having an issue of blood twelve years, having come to him behind, did touch the fringe of his garments,
21for she said within herself, `If only I may touch his garment, I shall be saved.'
22And Jesus having turned about, and having seen her, said, `Be of good courage, daughter, thy faith hath saved thee,' and the woman was saved from that hour.
23And Jesus having come to the house of the ruler, and having seen the minstrels and the multitude making tumult,
24he saith to them, `Withdraw, for the damsel did not die, but doth sleep,' and they were deriding him;
25but, when the multitude was put forth, having gone in, he took hold of her hand, and the damsel arose,
26and the fame of this went forth to all the land.
Darby Darby Bible 1890
18As he spoke these things to them, behold, a ruler coming in did homage to him, saying, My daughter has by this died; but come and lay thy hand upon her and she shall live.
19And Jesus rose up and followed him, and [so did] his disciples.
20And behold, a woman, who had had a bloody flux [for] twelve years, came behind and touched the hem of his garment;
21for she said within herself, If I should only touch his garment I shall be healed.
22But Jesus turning and seeing her, said, Be of good courage, daughter; thy faith has healed thee. And the woman was healed from that hour.
23And when Jesus was come to the house of the ruler, and saw the flute-players and the crowd making a tumult,
24he said, Withdraw, for the damsel is not dead, but sleeps. And they derided him.
25But when the crowd had been put out, he went in and took her hand; and the damsel rose up.
26And the fame of it went out into all that land.
Douay-Rheims Douay-Rheims Bible 1899
18As he was speaking these things unto them, behold a certain ruler came up, and adored him, saying: Lord, my daughter is even now dead; but come, lay thy hand upon her, and she shall live.
19And Jesus rising up followed him, with his disciples.
20And behold a woman who was troubled with an issue of blood twelve years, came behind him, and touched the hem of his garment.
21For she said within herself: If I shall touch only his garment, I shall be healed.
22But Jesus turning and seeing her, said: Be of good heart, daughter, thy faith hath made thee whole. And the woman was made whole from that hour.
23And when Jesus was come into the house of the ruler, and saw the minstrels and the multitude making a rout,
24He said: Give place, for the girl is not dead, but sleepeth. And they laughed him to scorn.
25And when the multitude was put forth, he went in, and took her by the hand. And the maid arose.
26And the fame hereof went abroad into all that country.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 9:18
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Matthew 9:18-26 presents two interwoven miracles revealing Jesus' authority over disease and death. The narrative hinges on faith: the ruler Jairus (Barnes identifies him from Mark 5:22) falls at Jesus' feet in desperate hope, while the hemorrhaging woman acts on a quiet conviction. Calvin notes that her faith, though mixed with fear, is commended. The crowd's mocking laughter when Jesus says the girl is sleeping only sharpens the contrast between human despair and divine power. Gill and Clarke emphasize that Jesus does not scold the woman for touching him; instead he calls her "daughter," a term of tenderness. Matthew Henry observes that Christ readily sets aside controversy to do good. The healing and raising are immediate and complete, leaving no doubt about Jesus' identity as the Son of God.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Literal sleep (skeptical explanation): Some interpreters propose that Jairus’ daughter was in a deep coma or in a state mistaken for death, and Jesus discerned this. Verses like 9:24 'the girl isn’t dead, but sleeping' can be read literally.
- Metaphorical sleep (Christian reading): Jesus refers to death as sleep because he knows he will wake her. This aligns with the broader New Testament use of 'sleep' for death (John 11:11-14; 1 Thessalonians 4:13-14) and with the immediate context of raising her to life.
- Matthew’s condensation (harmonistic view): Matthew records the final request as the ruler’s first approach, omitting the intermediate news of death. This is consistent with Matthew’s tendency to compress narratives (Calvin, Barnes).
What is clear: Jesus miraculously healed the woman with a chronic hemorrhage and raised Jairus’ daughter from death, demonstrating his divine authority over both incurable illness and the finality of death, and responding to faith from both an outsider and a community leader.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'not dead but sleeping' | Jesus uses sleep as a metaphor for death that will be reversed by his power. | Some skeptics argue Jesus meant the girl was in a coma, while historic Christian teaching sees the statement as a declaration that death is not final for those God raises. |
| Matthew's compression of the story vs Mark/Luke | Matthew gives a condensed version, omitting the delay and the messenger announcing the death. | Is Matthew deliberately abbreviating, or does he conflate two different accounts? Most harmonize by saying Matthew telescopes events for brevity (Calvin, Barnes). |
| Role of the woman's touch | She touched the fringe in faith, and Jesus healed her. | Did healing power flow through the garment automatically, or only in response to Jesus’ conscious will? Calvin says it was an extraordinary impulse of the Holy Spirit, not a general principle to be imitated. |
| Faith of the ruler | The ruler believed Jesus could raise the dead or heal a dying child. | Was his faith complete from the start? Mark and Luke show he initially believed she could be healed while still alive; Matthew records the final, desperate plea. Some see growth in faith, others see a consistent trust. |
Historical & Cultural Context
The "ruler" (Gk. archōn) was a president of a synagogue, likely Jairus from Capernaum (Lange, Gill). Such leaders were respected but often cautious toward Jesus. Jairus' public act of worship (Gk. prosekunei, imperfect tense: he was repeatedly kneeling) was socially risky and shows his desperation.
The woman with a flow of blood (Gk. haimorroousa) had suffered for twelve years, rendering her ceremonially unclean under Leviticus 15:25-27. She could not enter the temple, and her touch conveyed impurity. She came "behind" Jesus and touched the kraspedon, the fringe of his outer garment. This fringe was commanded in Numbers 15:38-39 as a reminder of the Law; Vincent notes that Jewish tradition wove God's name into the tassels. Her faith seized on a physical symbol of divine presence.
Jesus arrived at the ruler's house to find hired flute-players (Gk. aulētas) and a crowd making a loud lament (Gk. thoruboumenon, "tumult"). Burial customs included professional mourners, especially for the young (Clarke). Jesus clearing the room shows his authority over death and his desire for a quiet, faith-filled context.
Matthew condenses the story. Mark and Luke add the messenger who announces the daughter's death while Jesus is delayed (Barnes). This detail tests Jairus' faith: will he trust Jesus even when hope seems gone? The number twelve connects the two accounts: the woman's suffering and the girl's lifetime both span twelve years, underscoring God's timing.
Textual Notes
None of the supplied commentary sources note significant textual variants for Matthew 9:18-26. The passage is well-attested across the manuscript tradition, with minor differences in word order and the presence or absence of the Greek conjunction kai in a few verses, none affecting the meaning.
Reception History
Throughout church history, this passage has been read as a powerful demonstration of Jesus’ authority over sickness and death. Early church fathers saw in the two miracles a sign of Christ’s divinity: only God can heal incurable disease and raise the dead. The interweaving of the stories has been interpreted as showing that faith is accessible to both the prominent and the marginalized. In medieval and Reformation preaching, the woman’s confident touch and the ruler’s humble plea were held up as models of saving faith. The passage has been a source of comfort in Christian funerals, affirming that death is not the final word for those who belong to Christ. Modern readings often highlight Jesus’ willingness to stop for one person, even on a life-saving errand, and his welcome of those considered unclean.
Preaching This Verse
Three-point outline
- Desperate faith risks everything to reach Jesus. The ruler, despite his status, worships publicly. The woman, though unclean, touches him secretly. Both break social and religious barriers because they trust Jesus’ power.
- Faith touches Jesus even from behind. The woman’s inner conviction (“If I just touch his garment, I will be healed”) drives her action. She does not need a formal request, only connection. Jesus honors that.
- Faith receives life back from death itself. Jairus’ daughter is dead by every human measure, but Jesus speaks of sleep. He takes her hand, and she arises. Trusting Jesus means believing he holds final authority over death.
Five-point outline
- The ruler’s public worship shows that status does not shield us from need. He falls down, a posture of surrender.
- The woman’s secret touch shows that Jesus welcomes the hidden and the unclean. She reaches from the margins.
- Jesus stops for one person even while en route to another crisis. He is never too busy for a heart that reaches out.
- Jesus speaks to fear. To the woman he says, “Take courage” (Gk. tharsei). To the ruler (in Mark’s account), “Do not be afraid, only believe.”
- Jesus commands death itself. The flute-players and mourners are sent out. Power, not ritual, has the last word.
Illustration hooks
- A parent whose child is in a hospital emergency room, grasping at any hope from a doctor or nurse, but here, the Healer himself walks in.
- Someone who has struggled with a chronic health condition for years, too ashamed to ask for prayer, but finally reaching out in a moment of quiet desperation.
- A congregation that has just buried a young member, wondering if God can still raise the dead. This story speaks directly to that ache.
Questions your congregation is asking
- Is it okay to come to Jesus even when I feel unworthy or unclean?
- Does my faith have to be perfect for Jesus to help me?
- How do I hold onto hope when the situation seems worse than before?
Leading a Discussion
This passage pairs two starkly different situations: a ruler with prestige but no power to save his daughter, and a woman with no status but deep trust. Both come to Jesus in their desperation. As you discuss, notice how Jesus responds to each one personally, and think about what that means for your own faith.
Discussion questions
- What does the ruler’s act of worship (Gk. prosekunei) tell you about his view of Jesus? Why might this be surprising given his position?
- Why do you think the woman tried to approach Jesus secretly? What does her touch of the fringe reveal about her expectations?
- Jesus says to the woman, “Your faith has made you well.” The verb (Gk. sesōken) can mean “saved” or “healed.” How does that double meaning shape your understanding of her situation?
- Why did Jesus say the girl was “sleeping”? What effect did that statement have on the crowd, and what does it mean for us when we face death?
- In what ways do you see Jesus’ authority in this passage? How does it compare to the authority of human leaders or institutions?
- What might it look like today to “only touch the fringe of his garment”, to reach for Jesus in a simple, personal way?
- How can this passage encourage someone who feels their situation is hopeless or their faith is too small?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Kings 5:11 | But Naaman was angry, and went away and said, “Behold, I thought, ‘He will surely come out to me, and stand, and call on the name of Yahweh his God, and wave his hand over the place, and heal the leper.’ |
| Matthew 8:2 | Behold, a leper came to him and worshiped him, saying, “Lord, if you want to, you can make me clean.” |
| Matthew 8:8 | The centurion answered, “Lord, I’m not worthy for you to come under my roof. Just say the word, and my servant will be healed. |
| Matthew 8:9 | For I am also a man under authority, having under myself soldiers. I tell this one, ‘Go,’ and he goes; and tell another, ‘Come,’ and he comes; and tell my servant, ‘Do this,’ and he does it.” |
| Matthew 14:33 | Those who were in the boat came and worshiped him, saying, “You are truly the Son of God!” |
| Matthew 15:25 | But she came and worshiped him, saying, “Lord, help me.” |
| Matthew 17:14 | When they came to the multitude, a man came to him, kneeling down to him and saying, |
| Matthew 20:20 | Then the mother of the sons of Zebedee came to him with her sons, kneeling and asking a certain thing of him. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
5 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes reconciles the Gospel accounts, noting that Matthew condenses the story and that the Greek word for "dead" may simply mean dying. His main point is that faith serves as the instrument through which Jesus's power works, not the power itself, whether for physical healing or salvation.
Calvin's Commentaries Reformed 1564
Calvin highlights that the woman who touched Jesus' garment had real faith, but it was mixed with fear and weakness. He sees her trembling afterward as proof of imperfection, yet Christ gently accepted her and strengthened that imperfect faith rather than condemning it. This shows that even flawed faith pleases God because He supplies what it lacks.
Lange's Commentary Reformed 1857
Lange sees the interruption by the bleeding woman as a deliberate test of Jairus's faith
Vincent's Word Studies Evangelical 1887
Vincent draws on the original Greek to highlight the stark immediacy of the scene: the girl has not simply died but has "just now died," a sudden, graphic reality. He also clarifies the cultural details of the hired flute players and the ritual fringe on the garment, grounding the account in its first-century setting.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that Jesus raised exactly three dead persons, each representing a different stage of death: the child newly departed, the widow's son on the bier, and Lazarus already in the tomb. This shows that no degree of death is so desperate that Christ cannot help.