Matthew 9:33

Mat 9:33. Ἰσραὴλ, Israel) In the nation in which so many wonderful things had been seen.

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

Mat 9:33 . ἐλάλησεν : that cured, speech followed. ἐθαύμασαν : the crowd present wondered, hearing one speak whom they had so long known to be dumb. οὐδέποτε ἐφάνη , etc.: thus they expressed their surprise; the like was never seen in Israel. ἐφάνη is impersonal, the reference being to the change in the man; the manner of expression is colloquial, and it is idle to discuss the precise meaning of οὕτως , and what nominative is to be supplied to ἐφάνη . It is more to the purpose to inquire why this seemingly minor miracle should make so great an impression. Perhaps we should not isolate it, but take it along with the other marvels that followed in quick succession as joint causes of admiration. The people were worked up into a high measure of astonishment which, at last, found vent in these words. So in effect Euthy., also Rosenmüller (“tot signa, tam admirabilia, tam celeriter, neque contactu tantum, sed of verbo, et in omni morborum genere”).

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

And when the devil--demon.

was cast out, the dumb spake--The particulars in this case are not given; the object being simply to record the instantaneous restoration of the natural faculties on the removal of the malignant oppression of them, the form which the popular astonishment took, and the very different effect of it upon another class.

and the multitudes marvelled, saying, It was never so seen in Israel--referring, probably, not to this case only, but to all those miraculous displays of healing power which seemed to promise a new era in the history of Israel. Probably they meant by this language to indicate, as far as they thought it safe to do so, their inclination to regard Him as the promised Messiah.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 33. And when the devil was cast out, the dumb spake] The very miracle which was now wrought was to be the demonstrative proof of the Messiah's being manifested in the flesh. See Isa 35:5-6.

It was never so seen in Israel.] The greatest of the prophets has never been able to do such miracles as these. This was the remark of the people; and thus we find that the poor and the simple were more ready to acknowledge the hand of God than the rich and the learned. Many miracles had been wrought in the course of this one day, and this excited their surprise.

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

(33) The verse is obviously intended to stand in contrast with that which follows. The “multitude” gave free expression to their natural wonder, which, though it did not actually amount to faith, was yet one step towards it. The Pharisees stood aloof, not denying the facts, but having their own solution of them.

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

And Jesus went about all the cities and villages,.... He did not confine himself, and his acts of kindness and compassion, to his own city, Capernaum, but he took a circuit throughout all Galilee; and not only visited their larger and more principal cities and towns, but their villages also; doing good to the bodies and souls of men in every place, and of whatever state and condition.

Teaching in their synagogues; which were places of public worship, where prayer was made, the law and the prophets were read, and a word of exhortation given to the people; and which, it seems, were in villages, as well as in cities and towns: and indeed it is a rule with the Jews (h), that

"in what place soever there are ten Israelites, they ought to build a house, to which they may go to prayer, at all times of prayer; and such a place is called , "a synagogue".''

And hence we often read of (i) , "the synagogue of villages", as distinct from the synagogues of cities and walled towns; which confutes a notion of the learned Dr. Lightfoot (k), who thought there were no synagogues in villages. Now, wherever Christ found any of these, he entered into them, and taught the people publicly,

preaching the Gospel of the kingdom; the good news and glad tidings of peace and pardon, reconciliation and salvation, by himself the Messiah; all things relating to the Gospel dispensation; the doctrines of grace, which concern both the kingdom of grace and glory; particularly the doctrine of regeneration, and the necessity of having a better righteousness than that of the Scribes and Pharisees; the one as a meetness, the other as a title to eternal happiness:

and healing every sickness, and every disease among the people. As he preached wholesome doctrine for the good of their souls; for their spiritual health, and the cure of their spiritual maladies; so he healed all sorts of diseases the bodies of men were incident to, that were brought unto him; and by his miracles confirmed, as well as recommended, the doctrines he preached.

(h) Maimon Hilchot Tephilla, c. 11. sect. 1. (i) T. Bab. Megilla. fol. 26. 1. & Gloss. in ib. Maimon. & Bartenora in Misn. Megilla, c. 3. sect. 1. & Maimon. Hilch. Tephilla, c. 11. sect. 16. (k) In Mark i. 38. & Chorograph. ad Matt. c. 98.

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

33 And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.

Ver. 33. The multitudes marvelled, &c.] Others censured, a third sort tempted, a fourth applauded. What can we do, to undergo one opinion to avoid variety of constructions?

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.

And when the devil was cast out, the dumb spake - The miracle is narrated in the briefest terms; but the effect was immediate and the restoration was complete.

It was never so seen in Israel - Never was there in our land - among the Jews - such a succession of wonders, so striking, so marvelous, so full of the power of God. This was literally true.

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

And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel. In Mat_12:23 they have advanced a stage further, and suggest that Jesus is Messiah ("the Son of David;" cf. supra, ver. 27).

Vers. 32, 33. (see also Luk_11:14, Luk_11:15) The tyrannous intrusion.

Note, in introduction, that the words of the passage quoted above from Luk_11:14, Luk_11:15, though given in a different connection, certainly seem to describe one occasion with that before us, or vice versa. If this be not so, the present passage is isolated, and has no parallel in either of the other Gospels. The blasphemy of "some of them," however those "some" apparently the Pharisees is treated of at length in a subsequent chapter of the present Gospel, and in both of the other Gospels. The present passage is allowed by very leading commentators to be distinct from such a one as that recorded in Mar_7:31-37, and can scarcely be thought to be simply included in those sacred descriptions, that tell generally how the grace and power of the Lord healed many dumb and deaf and blind; and therefore needs its own consideration in this present place. Notice

I THE OBJECT OF PITY THAT WAS BROUGHT BEFORE CHRIST A MAN DUMB, NOT BY NATURAL DEFECT, NOT BY FORCEOF DISEASE, NOT BY REASON OF ACCIDENT, BUT BY THE TYRANNOUS INTRUSION INTO HIS BODILY ORGANIZATION OF A DEVIL WHOSE MALIGNITY TOOK THE DIRECTION OF INFLICTING DUMBNESS ON THE VICTIM. Whether this possession and other similar were a result and forestalled punishment of excess of immoral vice of their own, or of "their parents," on the part of those of whom we read from time to time; or whether really vicarious suffering, in days that were marked by the lowest social degradation, and could not justly be fixed on the individual sufferer as the meriting cause; or whether it were all to be safely described, as to the end, that the works of God might be manifested, it seems impossible to assert. The barest facts of these cases of possession are terrible, and for the fidelity with which they are portrayed, they are indisputable. They must be accepted even if they lay only on the page of profane history, instead of on the specially tested, the microscopically examined, pages of sacred history.

II THE "MERCIFUL AND GRACIOUS" METHOD OF TREATMENT OF THAT MOURNFUL OBJECT OF PITY ON THE PART OF CHRIST. It is the method of One who takes in the whole situation; who regards it as it is now; who recognizes who the invisible enemy is, and what the sting of his enmity; who delays not to confront his odious challenge, nor delays by a moment remedy and rescue for the sufferer.

III THE SWIFT AND SUPREME EASE WITH WHICH THE MIGHTY ONE EXPOSES THE WORK OF THE EVIL PRESENCE; AND DISPLAYS TO MANIFESTATION ITSELF THE GRACE OF HIS OWN PRESENCE. Now "he did not strive nor cry; neither was his voice heard in the streets;" but the voice of the dumb was heard, and the voice of an acclaiming, admiring, blest multitude was heard! And the crown was already being raised that should be placed on the brow of that King of kings. B.

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

Even in Israel - Where so many wonders have been seen.

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

devil

demon. (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.

33. ἐκβληθέντος τοῦ δαιμονίου. An expression like this raises the question of demoniacal possession. We ask whether the instances described by the Evangelists point of forms of disease recognised in modern medical practice or to a distinct class of phenomena.

Jewish belief indeed appears to have attributed diseases, cases of insanity and even bodily infirmities such as dumbness, to the agency of indwelling personal evil spirits or δαιμόνια. The distinguishing feature of such demoniacal possession may be described as the phenomenon of a double consciousness. The occult spiritual power became as it were a second self ruling and checking or injuring the better and healthier self.

But on the other hand the use by the evangelists of a word or expression with which a theory is bound up, or even vivid and picturesque description in accordance with it, does not necessarily imply their acquiescence in that theory much less the actual truth of it. Accordingly the adoption of the word δαιμόνιον and its cognates cannot be considered as decisive on the point of the real existence of personal spiritual agents in disease. A hundred words and phrases implicitly containing false theories, are yet not rejected by correct thinkers. Christ left many truths to come to light in the course of ages, not needlessly breaking into the order by which physical facts are revealed.

At the same time not only is there nothing in the result of science (which does not deal with ultimate causes) inconsistent with some form of the belief in demoniacal possession, but certain phenomena of madness and infatuation are more naturally described by the words of the evangelists in their accounts of demoniacal possession than by any other; and our Lord’s own words, ‘This kind goeth not out but by prayer and fasting,’ seem more than a mere concession to vulgar beliefs; for it is obvious a less definite expression might have been used if the belief itself was mistaken.

In the classical writers δαιμόνιος is used of acts, agencies, or powers that lie beyond human control or observation. Demosthenes e.g. in a striking passage speaks of the divine power or force which he sometimes fancied to be hurrying on the Hellenic race to destruction: ἐπελήλυθε καὶ τοῦτο φοβεῖσθαι, μή τι δαιμόνιον τὰ πράγματα ἐλαύνῃ, Phil. III. § 54. Of the return of Orestes, Electra says δαιμόνιον τίθημʼ ἐγώ, Soph. El. 1270. The δαιμόνιον of Socrates was the divine warning voice which apart from his own reasoning faculties checked him from entering upon dangerous enterprizes. Again δαιμόνιον had the meaning of a divine being or agent, a divinity or demi-god. The enemies of Socrates in their indictment used the word in this secondary sense not intended by him. He was charged with introducing καινὰ δαιμόνια (cp. Act 17:18). It is in this sense of demigods or intermediate divine agencies that δαιμόνια is used 1Co 10:20-21, where the argument is obscured by the rendering of the A.V. ‘devils.’ As a classical word δαιμόνιον never means ‘evil spirit.’

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.

33. ἐφάνη οὕτως] viz. the casting out of devils:—‘never was seen to be followed by such results as those now manifested.’ See above. οὕτως is not for τοῦτο or τοιοῦτό τι (De Wette, &c.); the passages cited as bearing out this meaning in the LXX do not apply, for in all of them οὕτως is so. 1 Kings 23:17: Psa 47:8: Jdg 19:30 : Neh 8:17.

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