Matthew 15:31

Mat 15:31 . λαλοῦντας : this and the following participles are used substantively as objects of the verb βλέποντας , the action denoted by the participles being that which was seen. ἐδόξασαν τ . θ . Ἰσραήλ . The expression suggests a non-Israelite crowd and seems to hint that after all for our evangelist Jesus is on the east side and in heathen territory. But it may point back to Mat 15:24 and mean the God who conferred such favours on Israel as distinct from the heathen (Weiss-Meyer).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 31. The multitude wondered] And well they might, when they had such proofs of the miraculous power and love of God before their eyes. Blessed be God! the same miracles are continued in their spiritual reference. All the disorders of the soul are still cured by the power of Jesus.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Insomuch that the multitude wondered,.... The multitude of the spectators, who, though they came in expectation of seeing miracles wrought, yet these were so much beyond what they could have imagined, that they were amazed and surprised to see cures so instantly performed, in such a miraculous manner: these were such glaring proofs and evidences of the wonderful power of God, that they were astonished

when they saw the dumb to speak; that is, such who before were dumb, now spoke; and the same is to be observed in the other following instances: some copies have also, "the deaf to hear", and so the Arabic version: "the maimed to be whole". This is left out in some copies; nor is it in the Arabic, Ethiopic, and Vulgate Latin versions, nor in Munster's Hebrew Gospel; but the Syriac has it, and most Greek copies, and seems necessary; since these are particularly mentioned among the persons brought to be cured; and a wonderful cure this was, that persons who had not only lost the use of their limbs, but such who had lost the limbs themselves, should have them restored perfect; for doubtless, the power of our Lord was able to do this, and which was amazing to behold:

the lame to walk, and the blind to see; as was prophesied of the times of the Messiah, and as things to be effected by him, Isa 35:5

and they glorified the God of Israel. The Ethiopic version adds, "which had given such power to the son of man", or "unto men", which seems to be taken out of Mat 9:8. This must be understood both of the multitude that saw these miraculous operations, and the persons on whom they were wrought; who were both affected with them, and gave God the praise and glory of them, by whose power alone such things could be done, who is the one only and true God: and therefore, to distinguish him from the fictitious deities of the Gentiles, he is here styled the God of Israel, of the people of Israel, so called from Jacob their ancestor, whose name was Israel; by whom God was known, and worshipped, and was their Covenant God, and Father.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

31 Insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel.

Ver. 31. They glorified the God of Israel] They saw God in those miraculous cures and gave him his due praise. He is content that we should have the comfort of his benefits, so he may have the glory of them; that’s all the rent and return he looks for. All the fee Christ required for his cures was, "Go and tell what God hath done for thee; go show thyself to the priest, and offer," &c. But we, instead of being temples of God’s praise, become many times graves of his benefits. This made good David so often to put the thorn to his breast, Psa 103:1-3; and King Alphonsus not so much to wonder at his courtiers’ ingratitude to him, as at his own to God.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Mark gives us an account of this motion of our Saviour’s, Mar 7:31-37, and mentions a particular miracle which our Lord wrought, either in the way, or when he came to the place where he rested; which not being mentioned by our evangelist, I shall consider when I come to that chapter in Mark. Matthew only tells us in general that he healed many, some lame, some that were blind, some that were dumb, &c. Such a general account of the miracles wrought by our Saviour we had Mat 4:24; 8:16; 11:5; the evangelist not largely setting down every particular miracle wrought by our Saviour. And they glorified the Lord God of Israel. The Pharisees ascribed these operations to the devil’s power, but the poor people owned them as the works of God, and gave praise unto God.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

31. Glorified the God of Israel — The same God who had performed such wonders for ancient Israel in the days of the Old Testament. They were feeling as if the days of wonders from his hand were now returning.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The maimed to be whole. This clause is omitted by a and some other manuscripts, the Vulgate and other versions, and some modern editors. Probably the difficulty mentioned above led to its being first obliged and then rejected. The God of Israel. Jehovah, whose covenanted mercies they were enjoying. St. Matthew is careful on all occasions to exhibit Jesus as the Messenger and Representative of the God of the Old Testament. The apostles, as Alford suggests, might joyfully contrast this abundance of acts of mercy with the great difficulty with which a Gentile"s faith had lately obtained help. "Seest thou," says St. Chrysostom, "how the woman indeed he healed with so much delay, but these immediately? not because these are better than she is, but because she is more faithful than they. Therefore, while in her case he defers and delays, to manifest her constancy, on these he bestows the gift immediately, stopping the mouths of the unbelieving Jews, and cutting away from them every plea. For the greater favour one hath received, so much more is he liable to punishment, if he be insensible, and the very honour makes him no better.

One effect of miracles of healing.

"They glorified the God of Israel." Two points may be unfolded and illustrated. This effect was good so far as it went. This effect fell far short of what Jesus desired.

I THIS EFFECT WAS GOOD SO FAR AS IT WENT. In a general way they praised God, who had given such power unto men. And it is always good to recognize the hand of God in our guidances, deliverances, and restorations, he is the Healer and Restorer; and we should always turn to thank the Source of blessing before we thank the agent whom God has been pleased to use. But to class Jesus among God"s prophets, to make of him only an Elisha, was to keep in the region of commonplace, when God would have them step up into the higher region of revelation. It was an effect, to "glorify the God of Israel," but it was not the effect. It was a good beginning, but a bad resting place. It did not reach to apprehend the special meaning of Christ"s miracles. Show that men still treat Christ in the same way. They thank God for the example of his life, for the teaching of his inspiring truths, and for the gracious deeds recorded of him; and there they stop. That is all glorify the God of Israel." That does not go far enough.

II THIS EFFECT SHOULD HAVE PREPARED THE WAY FOR A BETTER. After turning to praise God, these healed people should have resolutely fixed their attention on Christ, and tried to understand the Man who could do such mighty works. And this not as a merely curious inquiry, but with the distinct feeling that such a man must have a message; that his work could not end with opening blind eyes and unstopping deaf ears. Such things were signs of authority and power to do greater things. Israel knew well, from its history, that miracles illustrate messages and authenticate messengers; so they ought to have said of Christ, "Who is he?" "What has he to say?" It would be a deeply interesting subject of inquiry What would have been the moral effects of our Lord"s mission if his miracles had been entirely concerned with the healing of bodily infirmities, sicknesses, and disabilities? We may well fear that the people would have used the kind Doctor"s gifts freely enough, and just satisfied themselves with "glorifying the God of Israel. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

31. Glorified the God of Israel. They were Jews, but living on the border, somewhat under heathen ideas. The miracles of Christ led them to praise and reverence Jehovah.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

31.] Mark (7:32-37) gives an instance of κωφοὺς λαλοῦντας.

τὸν θ. Ἰσραήλ] Perhaps this last word is added as an expression of the joy of the disciples themselves, who contrasted the fulness and abundance of the acts of mercy now before them with the instance which they had just seen of the difficulty with which the faith of a Gentile had prevailed to obtain help.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.