Matthew 8:16

Mat 8:16-17. When even was come, they brought unto him many, &c. — The news of this miracle being spread through the town, those who had sick relations or friends resolved to apply to Jesus for a cure. Only, because it was the sabbath, they did not come immediately to him. They waited till the holy rest was ended, which, according to the Jewish form of the day, was at sunsetting, at which time, according to Mar 1:32, and Luk 4:40, they brought the sick in great numbers to him: and he took pity on them and healed them all, casting out the devils from the demoniacs with his word — His authoritative and powerful word, the same by which he made the world, and all things therein. That it might be fulfilled which was spoken by Esaias — That is, whereby was fulfilled, namely, in a lower sense than that primarily intended by the prophets; saying, Himself took our infirmities, &c. — Isaiah spoke it in a more exalted sense. The evangelist here only alludes to those words as being capable of this lower meaning also. Such instances are frequent in the sacred writings, and are elegances rather than imperfections. He fulfilled these words in the highest sense, by bearing our sins in his own body on the tree: in a lower sense, by sympathizing with us in our sorrows, and healing us of the diseases which were the fruit of sin.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

8:16-17 Jesus is the authoritative Lord over every disease and demon.

8:16 with a simple command: Jesus’ authority extended beyond touch; his words brought healing and life.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 8:16. Ὀψίας, evening) of that day on which so much had been said and done. Diseases are wont to be more oppressive at eventide.—τὰ πνεύματα, the spirits) i.e. the devils.—λόγῳ, with a word[374]) by that alone.[375]—πάντας, all) without exception: some men are said to have a healing power in the case only of certain special diseases.

[374] That such is Bengel’s meaning is clear from his German Version, where he renders it “mit einem wort.” E. V. has “By His word.”—(I. B.)

[375] “Solo,” i.e. without using any other means.—(I. B.)

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat 8:16-17 . Events of that Sabbath evening (Mar 1:32-34 ; Luk 4:40-41 ). A general statement, which, after Mat 4:23 f., might have been dispensed with; but it is in the source (Mark) in the same context, and it gives our evangelist a welcome opportunity of quoting a prophetic text in reference to Christ’s healing work.

Mat 8:16 . Ὀψίας γενομένης : vague indication of time on any day, but especially a Sabbath day. There were two evenings, an early and a late (Exo 30:8 ). Which of them was it; before or after sunset? Mark is more exact. δαιμον . πολλούς : why a crowd just then, and why especially demoniacs brought to be healed? For explanation we must go to Mark. The preaching of Jesus in the synagogue that Sabbath day, and the cure of a demoniac (Mar 1:21-28 ), had created a great sensation, and the result is a crowd gathered at the door of Peter’s house at sunset, when the Sabbath ended, with their sick, especially with demoniacs.

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

Of all sorts.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 16. When the even was come] The Jews kept their sabbath from evening to evening, according to the law, Le 23:32, From evening to evening shall ye celebrate your sabbath. And the rabbins say, The sabbath doth not enter but when the sun is set. Hence it was that the sick were not brought out to our Lord till after sun-set, because then the sabbath was ended.

Many that were possessed with devils] Dr. Lightfoot gives two sound reasons why Judea, in our Lord's time, abounded with demoniacs. First, Because they were then advanced to the very height of impiety. See what Josephus, their own historian, says of them: There was not (said he) a nation under heaven more wicked than they were. See Clarke on Ro 1:1. Secondly, Because they were then strongly addicted to magic, and so, as it were, invited evil spirits to be familiar with them. It seems strange to find men at this distance of time questioning the truth of that which neither scribes nor Pharisees then doubted; nor did they ever object against the pretensions of Christ and his apostles to cast them out. And, if the whole business of demonism had been only a vulgar error, (as wise men now tell us,) what a fine opportunity had the wise men then, to unmask the whole matter, and thus pour contempt on the pretensions of our blessed Lord and his followers, who held it to be one proof of their Divine mission, that demons were subject to them!

And healed all that were sick] Not a soul did the Lord Jesus ever reject, who came to him soliciting his aid. Need any sinner despair who comes to him, conscious of his spiritual malady, to be healed by his merciful hand?

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

(16) When the even was come.—Or, as St. Luke has it, “While the sun was setting.” There were two reasons why the time should be thus specified. (1) It was natural that the sick should be brought in the cool of the evening, rather than in the scorching heat of the afternoon; and (2) it was the Sabbath, and the feeling which made the Pharisees question the lawfulness of a man’s carrying the bed on which he had been lying (Joh_5:10), would probably have deterred the friends of the sick from bringing them as long as it lasted. But with sunset the Sabbath came to a close, and then they would feel themselves free to act. The prominence given to “those that were possessed with devils,” both by St. Matthew and St. Mark, shows that it was the work of the Sabbath morning that had most impressed itself on their minds.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. with his word] not by a touch, as in the case of leprosy and fever. Christ never laid his hand on demoniacs.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

That it might be fulfilled which was spoken by Esaias the prophet,.... In Isa 53:4 "He hath borne our griefs and carried our sorrows", here rendered,

himself took our infirmities and bare our sicknesses: very agreeable to the Hebrew text, "he himself", not another; "took up", upon himself voluntarily, freely, as a man lifts up a burden, and takes it on his shoulders; "our infirmities", diseases, sicknesses, whether of body or soul, , "and bare", or carried, as a man does a burden upon his back, "our sicknesses", or diseases, which occasion pain and sorrow. And that these words are spoken of the Messiah, the Jews themselves own; for among the names they give to the Messiah, "a leper" is one; which they prove from this passage (u).

"The Rabbins say, "a leper" of the house of Rabbi is his name; as it is said, "surely he hath borne our griefs, and carried our sorrows, yet we did esteem him stricken, smitten of God and afflicted". Says R. Nachman, if he is of the living, he is as I am, as it is said, Jer 30:21 Says Rab, if of the living, he is as our Rabbi, the holy.''

Upon which last clause the gloss is,

"If the Messiah is of them that are alive, our Rabbi the holy is he, "because he bears infirmities".''

Elsewhere (w) they say,

"There is one temple that is called the temple of the sons of afflictions; and when the Messiah comes into that temple, and reads all the afflictions, all the griefs, and all the chastisements of Israel, which come upon them, then all of them shall come upon him: and if there was any that would lighten them off of Israel, and take them upon himself, there is no son of man that can bear the chastisements of Israel, because of the punishments of the law; as it is said, "surely he hath borne our griefs", &c.''

And in another ancient book (x) of their's, God is represented saying to the Messiah,

, "wilt thou bear chastisements", in order to remove their iniquities? (the iniquities of the children of God,) as it is written, "surely he hath borne our griefs": he replied, "I will bear them with joy".''

Hence it is manifest, that according to the mind of the ancient Jews, this passage belongs to the Messiah, and is rightly applied to him by the evangelist. But the difficulty is, how it had its accomplishment in Christ's healing the bodily diseases of men; since Isaiah speaks not of his actions and miracles, but of his sufferings and death; and not of bearing the diseases of the body, as it should seem, but of the diseases of the mind, of sins, as the Apostle Peter interprets it, Pe1 2:24. To remove which, let it be observed, that though the prophet chiefly designs to point out Christ taking upon him, and bearing the sins of his people, in order to make satisfaction for them, and to save them from them; yet so likewise, as to include his bearing, by way of sympathy, and taking away by his power, the bodily diseases of men, which arise from sin; and which was not only an emblem of his bearing and taking away sin, but a proof of his power and ability to do it: for since he could do the one, it was plain he could do the other.

(u) T. Bab. Sanhedrim, fol. 98. 2. (w) Zohar in Exod. fol. 85. 2. (x) Pesikta in Abkath Rochel, l. 1. par. 2. p. 309. Ed. Huls.

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

16 When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:

Ver. 16. When the even was come] In the morning he sowed his seed, and in the evening he withheld not his hand, Ecc 11:6. It is good to be doing while it is day. Mr Bradford, martyr, held that hour not well spent wherein he did not some good, either with his tongue, pen, or hand.

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.

When the even was come ... - The fame of the miracles of Jesus would probably draw together a crowd, and those who had friends that were afflicted would bring them. All that were brought to him he healed. This was proof of two things: first, of his great benevolence; and, secondly, of his divine mission. He might have established the latter by miracles that would do no good. None of his miracles were performed, however, merely to make a display of power, unless the cursing of the barren fig-tree be an exception. Compare Mar 11:11-14. What is here recorded occurred on the evening of the Sabbath, Mar 1:21-32. The Jews kept the Sabbath from evening to evening, Lev 23:32. On the Sabbath they would not even bring their sick to be healed Luk 13:14; but as soon as it was closed, on the evening of the same day, they came in multitudes to be cured.

Possessed with devils - See the notes at Mat 4:24.

With his word - By his command; by a word.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Mark hath much the same Mar 1:32-34 and Luk 4:40,41. Luke adds, he laid his hands upon them, and healed them. We before, Mat 4:24, showed who were meant by persons possessed by devils. See Poole on "Mat 4:24". It is only observable that it is said,

he cast out the spirits by his word, by the same power by which he made the world and all things therein, Gen 1:1-31, by his authoritative word. He

healed all that were sick, that is, all that were brought to him. Laying on of his hands, was but an external symbol or rite used in blessing, in miraculous operations, and in ordination of ministers. The great question is, how that which the prophet Isaiah said, Isa 53:4, was fulfilled by these miraculous operations. The words are, Surely he hath borne our griefs, and carried our sorrows; and, Isa 53:5, with his stripes we are healed: and the apostle Peter, referring to that text, saith, Who bare our sins in his own body on the tree, 1Pe 2:24. The words neither seem truly quoted, nor doth the sense appear the same, the evangelist applying what the prophet seems to speak of our sins, to our bodily infirmities, and his bearing them, to his curing them; whereas Peter seemeth to apply it to his bearing our sins, that is, the punishment of our sins, in his stripes, and by his sufferings on the cross. What I observed before is here to be considered, that the evangelists, in their quotations out of the Old Testament, took themselves only concerned to keep to the sense, not exactly to the words (which is a liberty we ordinarily take in quotations). As to the sense, grief and sorrows are terms capable of an interpretation, as to whatsoever comes upon us as the fruit and demerit of our sins, so as the prophet designed to express Christ’s suffering all the punishment due to us for sin, of which nature are all the afflictions of this life, and death itself, as well as the pains of hell. The only question is, how Matthew’s saying, he healed the people’s diseases, answered the prophet’s expression, he bore our griefs and carried our sorrows. This scripture was twice fulfilled in Christ: as to their bodily griefs and sorrows, that is mentioned by Matthew, though he bare them not all in his own body, yet he had compassion on men with reference to them, and showed himself afflicted in their afflictions by his putting forth his Divine power to heal them; and he bore the guilt that was the cause of these and other griefs and sorrows upon the tree, as is said by Peter; and he therefore healed them, that he might demonstrate himself to be the true Messias prophesied of by Isaiah, who was to come, who was to bear our griefs and to carry our sorrows.

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

16. Even — Old English for evening. Some say they waited for evening to avoid the heat of the day. But as it was Sabbath, and we read of no other instance of withholding the sick until evening, doubtless they waited until the Jewish Sabbatical hours were over.

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

Vers. 16, 17. The great number of his miracles, and the secret of his performing them.

Parallel passages: Mar_1:32-34 Luk_4:40. When the even was come; Revised Version, and when even-According to the original connexion, preserved, as it seems, in Mark and Luke, this was the evening of the day in which our Lord had healed the man with the withered hand in the synagogue. Probably, therefore, the day had been a sabbath. But with the setting sun (parallel passage in Luke), or rather, according to Talmudic teaching, when three stars were visible after sunset (vide Lightfoot, " Her. Hebr.," in lec. ), the sabbath was over, (Lev_23:32) and people were free to carry out their sick. Should the day not have been a sabbath, we may presume that the evening was chosen as cooler for the sick to be moved, and as more convenient to those who carried them, the day"s work being done. They brought unto him many that were possessed with devils: (Mat_4:24, note) and he cast out the spirits with his (Revised Version, a) word (ver. 8). In contrast to saying over them the long formulas of exorcism used by others. And healed all that were sick. The stress is on all. None were so ill as to be beyond his power, and no kind of disease too great for him to subdue.

Vers. 16, 17. The sympathy of Christ.

He has finished a long day"s work, and has gone into the house for rest. Even there he finds work to do, and he heals Peter"s wife"s mother. Meanwhile a crowd is collecting at the door. They have brought their sick from all quarters, and Jesus cannot let them come in vain. Tired as he is, he goes forth to them and heals them nit. So touching a proof at once of the people"s need and of Christ"s sympathetic help leads the evangelist to see a fulfilment of the ancient prophecy of the" Servant of the Lord." Here the sympathy of Christ is revealed to us.

I SYMPATHY IS THE MOTIVE OF CHRIST"S LIFE-WORK. It was sympathy that led him to take up the great task of saving the world. Sympathy is also apparent in the details of that task. There have been philanthropists whose private conduct seemed hard, who were negligent of the misery at their feet, who took little interest in individual cases of distress, while they manifested the greatest energy in pressing on large measures of humanitarian reform. Christ is not thus partial in his kindness. Moreover, we find no attempt at working miracles for any other purpose than the help of the sufferers. No doubt Christ was aiming at the glory of God throughout; (see Joh_2:11 Joh_11:4) evidently his miracles were visible parables, setting forth in concrete acts the grace of his spiritual work. Yet the motive in his heart was not didactic, but sympathetic. His first idea was not to teach a lesson, but to relieve distress. He was "moved with compassion.

II THE SYMPATHY OF CHRIST EXTENDED TO BODILY TROUBLE. He healed the sick. He cared for men"s bodies as well as their souls. Often he reached their spiritual natures by first of all showing himself their Friend in temporal affairs.

1. Thus he encourages us to pray to him in sickness for our sick friends, and in regard to earthly troubles generally. Christ does not disdain these things.

2. Thus, also, we are urged by the example of Christ to help the suffering in their bodily needs. God gave miracles to the first century; he has given medicine to the nineteenth century. It is our duty to use what means we have for healing the sick. Medical missions are most Christ-like.

III THE SYMPATHY OF CHRIST IS EFFECTIVE. It is more than the tear of pity. Christ feels with the sufferers, and that is much; but he goes further, and relieves them of their sufferings. He cured the sick. He freed the possessed. He reclaimed the lost. His spiritual work now is practical. When we open our hearts to the love of Christ we receive more than compassion; we receive redemption.

IV THE SYMPATHY OF CHRIST IS COSTLY, He takes our infirmities; he bears our diseases. This means more than the removal of those troubles; the strong words cannot be satisfied unless we understand them to teach that the afflictions are a burden to Christ. The sympathy which costs us nothing is shallow and worthless. Christ"s sympathy was deep and real. It was pain to him. Perhaps the healing process was itself painful, as he felt the "virtue" going out of him. However that may have been, his coming into this world, his endurance of sights of misery, and his deep compassion for the distressed, wrung his heart, because he felt that the sufferings of his brethren were his own sufferings. All this was a shadow of his great anguish when he bore more than sickness, when he bore the sins of the world on the cross. W.F.A.

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

Mark i, 32; Luke iv, 40.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

possessed

(Greek - δαιμονίζομαι - "demonized"). (See Scofield "Mat 7:22").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

Events of that Sabbath-evening:

v. 16. When the even was come, they brought unto Him many that were possessed with devils; and He cast out the spirits with His word, and healed all that were sick,

v. 17. that it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.

All Galilee was filled with the report concerning Christ, and a steady stream of sick people with their relatives was usually pouring in from every direction. It was after the close of the Sabbath-day, Lev 23:32; they need hesitate no longer for fear of transgressing the Law. The fame of the Lord’s having cured a demoniac in the morning had spread like wild-fire. The majority of those brought to Him were afflicted with the same terrible disease, that of being possessed of evil spirits. With a word He cast out the demons who, like the entire spirit world, are subject to Him; with tender kindness He healed all the other sicknesses; there was none that could withstand His almighty mercy. The reference of Matthew to the prophecy, Isa 53:4, is very appropriate. The prophet’s reference is to griefs and sorrows, to diseases and pains of the soul, due to sin and its curse. But the evangelist rightly argues: He that bears the greater is master of the smaller. The diseases of man are connected with sin, on the one hand, and with death, on the other. And so our High Priest, touched with the feeling of our infirmities, had sympathy with the results and consequences of sin, knowing its curse, its destructive influence, upon body and soul, Heb 4:15; Heb 5:2. He bare, He took away, our sins and infirmities; they are no longer a curse for the believers.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

It was very common about the time of our Saviour’s coming in the flesh, for the devil bodily to possess persons, and very grievously to torment them. This is one of the sad and dismal evils which sin had made us liable an obnoxious to, to be bodily possessed by Satan; whan we give Satan the power of our hearts, it is a just and righteous thing wiah God, to give him the possession of bodies.

But who is the person that dispossesses Satan? Christ Jesus; it is a stronger than the strong man that must cast out Satan: our Jesus in whom we trust, by his powerful word alone can deliver us from Satan’s power, and all the sad effects and consequences thereof.

But observe, with what condolency and sympathizing piety he exercises these acts of mercy and compassion towards poor creatures: he is said to take our infirmities upon himself, and to bare our sicknesses: he bare the guilt, which was the cause of these griefs and sorrows; and he bare the sorrows themselves, by a tender sympathy with us under the burden of them. Christ considers our sufferings as his own: he was afflicted in all our afflictions, and pained with all our pains; in this sense, he took our infirmities and bare our sicknesses.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

16. They brought many. See also Mark 1:32. Possessed with devils. See note on Matt. 4:24. Healed the sick. The sick were diseased in body; the demoniacs were spiritually diseased.

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.

Connecting Statement:

Here the scene shifts to later that evening and tells of Jesus healing more people and casting out demons.

General Information:

In verse 17, Matthew quotes the prophet Isaiah to show that Jesus' healing ministry was a fulfillment of prophecy.

When evening had come

Because Jews did not work or travel on the Sabbath, "evening" may imply after the Sabbath. They waited until evening to bring people to Jesus. You do not need to mention the Sabbath unless you need to avoid wrong meaning. (See: Assumed Knowledge and Implicit Information)

many who were possessed by demons

This can be stated in active form. AT: "many people whom demons possessed" or "many people whom demons controlled" (See: Active or Passive)

He drove out the spirits with a word

Here "word" stands for a command. AT: "He commanded the spirits to leave" (See: Metonymy)

was fulfilled that which had been spoken by Isaiah the prophet

This can be stated in active form. AT: "Jesus fulfilled the prophecy that the prophet Isaiah had spoken to the people of Israel" (See: Active or Passive)

took our sickness and bore our diseases

Matthew is quoting the prophet Isaiah. These two phrases mean basically the same thing and emphasize that he healed all of our diseases. AT: "healed those who were sick and made them well" (See: Parallelism)

translationWords

demon-possessed

cast out

spirit

cure

fulfill

Isaiah

prophet

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

16. λόγῳ. Not by a touch, as in the case of leprosy and fever. Christ never laid his hand on demoniacs.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

16.] at sunset, Mark ver. 32: Luke ver. 40. From St. Mark we learn that the whole city was collected at the door; from St. Luke, that the dæmons cried out and said, ‘Thou art Christ the Son of God.’ And from both, that our Lord permitted them not to speak, for they knew Him. They brought the sick in the evening, either because it was cool,—or because the day’s work was over, and men could be found to carry them,—or perhaps because it was the sabbath (see Mar 1:21, Mar 1:29, Mar 1:32), which ended at sunset.

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

16. And when it was evening, they brought to Him many demoniacs; and He cast out the spirits with a word, and healed all that were in evil plight.] Mk has: “And when it was evening, when the sun set, they were bringing to Him all who were in evil plight, and the demoniacs. And the whole city was gathered at the door. And He healed many who were in evil plight, and cast out many demons; and did not suffer the demons to speak, because they knew Him to be the Christ.”

This passage is very characteristic of Mk.’s style. Notice the tautologous “When it was evening, when the sun set,” the repetition of τοὺς κακῶς ἔχοντας and of τὰ δαιμόνια, and the emphasis upon the multitude who thronged the door. Mt. omits “when the sun set”; cf. Introduction, p. xxiv. He substitutes the aorist προσήνεγκαν for Mk.’s imperfect ἔφερον. See Introduction, p. xx. προσφέρειν occurs fifteen times in Mt., three in Mk. The substitution of the composite for the simple verb carries with it the substitution of αὐτῷ for πρὸς αὐτόν; cf. the same change in 9:2 = Mar 2:3, the dat. for πρός με in 17:17 = Mar 9:19, the dot. for πρὸς αὐτόν in 22:23 = Mar 12:18, and the dat. for πρὸς τὸν ΙΙειλᾶτον in 27:57 = Mar 15:43. He abbreviates the rest in such a way as to omit one occurrence of τοὺς κακῶς ἔχοντας and of τὰ δαιμόνια, and by a slight transposition has “many brought, all healed” for Mk.’s “all brought, many healed.” Cf. Introduction, p. xxxii. λόγῳ is an assimilation to v. 8 It enhances the miraculous character of the healing. Cf. Introduction, p. xxxii.

(O)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.