Matthew 9:8

9:8 The mixture of fear and praise in the crowd’s response corresponds to the awesome truth they perceived about Jesus. He is indeed the Son of God who has authority on earth to forgive sins (9:6).

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

Mat 9:8. Ἐξουσίαν τοιαύτην, such authority) sc. to heal and save (see Mat 9:6), and that close at hand in the man Jesus Christ.—τοῖς ἀνθρώποις, to men) so long afflicted with sin.[400] An expansive expression (lata oratio), as in Mat 9:6.[401] They rejoiced that there was one of the human race endued with this authority.

[400] A Dativus Commodi.—V. g. i.e. for the good of men.—ED.

[401] Beng seems to me, not to take ἀνθρώποις as Engl. V., “God who had given such power to men,” but, as the Dative of advantage, “Who had bestowed such power (in the person of the man Christ Jesus) for the benefit of men, so long afflicted as they had been with sin. Thus the meaning of Bengel’s “lata oratio, uti v. 6” is, that the words “on earth,” in Mat 9:6, imply the same wide range of the Saviour’s power for the good of men as ἀνθρώποις here.—ED.

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

Mat_9:8. Ἐφοβήθησαν] not equivalent to ἐθαύμασαν (not even in Mar_4:41; Luk_8:35), but they were afraid. This was naturally the first impression produced by the extraordinary circumstance; and then they praised God, and so on.

τοῖς ἀνθρώποις] Not the plural of category (Mat_2:20), so that only Jesus is meant (Kuinoel), but men generally,the human race. In one individual member of the human family they saw this power actually displayed, and regarded it as a new gift of God to humanity, for which they gave God praise.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 9:8 . ἰδόντες οἱ ὄχλοι . The people are free from the petty jealousies and pedantic theories of the professional class; broad facts settle the matter for them. They probably had no scruples about the forgiving, but if they, had the miracle would put an end to them: the manifest authority and power a witness of the non-apparent ( ποιεῖται τὴν φανερὰν [ ἐξουσίαν ] τεκμήριον τῆς ἀφανοῦς . Euthy.). ἐφοβήθησαν , they feared; may point to a change of mind on the part of some who at first were influenced by the disapproving mood of the scribes. The solemn frown of those who pass for saints and wise men is a formidable thing, making many cowards. But now a new fear takes the place of the old, perhaps not without a touch of superstition.

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

Verse 8. When the multitudes saw it, they marvelled] Instead of εθαυμασαν, wondered, the Codex Vatic. and Cod. Bezae, with several other MSS. and versions, have εφοβηθησαν, feared. In the Gothic, and one copy of the Itala, both readings are conjoined, thus: And the multitudes seeing it, wondered and feared, and glorified God. Wondered at the miracle; feared to offend against such power and goodness; and glorified God for the works of mercy which he had wrought.

That which to the doctors of the law, the worldly-wise and prudent, is a matter of scandal, is to the humble an occasion of glorifying the Most High. Divine things make a deeper impression on the hearts of the simple multitude than on those of the doctors, who, puffed up with a sense of their own wisdom, refuse to receive the truth as it is in Jesus. The conversion of one rebellious soul is a greater miracle, and more to be admired than all that can be wrought on inanimate creatures. He who sees a sinner converted from the error of his way sees a miracle wrought by eternal power and goodness. May such miracles be multiplied!

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

(8) They marvelled.—The better reading, adopted by most editors, gives they were afraid. This agrees better with St. Mark’s “they were amazed, and glorified God,” and St. Luke’s “they were filled with fear.” St. Mark gives the words they uttered, “We never saw it after this fashion;” St. Luke, “We saw strange things to-day.”

Which had given such power unto men.—It was natural that this should be the impression made on the great body of the hearers. They rested in the thought of a delegated authority, a “power given to men,” as such, without passing on to the deeper truth of the union of the manhood with God.

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

And as Jesus passed forth from thence,.... That is, from Capernaum to the sea side; where, as Mark says, the multitude resorted, and he taught them;

he saw a man named Matthew; the writer of this Gospel. The other evangelists call him Levi, who was the son of Alphaeus: he went by two names; Mark and Luke call him by the name, which perhaps was the more honourable, or the least known, on purpose to conceal the former life of the apostle, which might expose him to the contempt of some; but he himself chooses to mention the name by which he was most known, as an apostle, and that the grace of God might appear the more illustrious in his calling and conversion. The Jews say (h), that one of Christ's disciples was called Matthew, which, as Levi, is an Hebrew name; for though he was a publican, yet a Jew; for it was common with the Jews either to be employed by the Roman officers in collecting the toll or tribute, or to farm it of them.

Sitting at the receipt of custom, or "at the custom house", or "toll booth"; which both the Syriac version, and Munster's Hebrew Gospel, call or , the "publican's house". In the (i) Talmud mention is made of it, in the following parable, upon citing

"it is like, (say the doctors,) to a king of flesh and blood, who passing by , "the toll booth", or "publican's house", says to his servants, give "toll to the publicans": they reply to him, is not all the toll thine? he says to them, all that pass by the ways will learn of me, and will not avoid the toll; so says the holy blessed God, &c.''

The publicans had houses, or booths built for them, at the foot of bridges, at the mouth of rivers, and by the sea shore, where they took toll of passengers that went to and fro: hence we read (k) of bridges being made to take toll at, and of publicans being at the water side (l), and of (m), "the tickets", or "seals of the publicans"; which, when a man had paid toll on one side of a river, were given him by the publican, to show to him that sat on the other side, that it might appear he had paid: in which were written two great letters, bigger than those in common use (n). Thus Matthew was sitting in a toll booth, near the seashore, to receive the toll of passengers that came, or went in ships or boats.

And he saith unto him, follow me; notwithstanding the infamous employment he was in, as accounted by the Jews: this was no bar in the way of his call to be a disciple of Christ; and shows, that there was no merit and motive in him, which was the reason of this high honour bestowed upon him; but was entirely owing to the free, sovereign, and distinguishing grace of Christ, and which was powerful and efficacious: for without telling him what work he must do, or how he must live, and without his consulting with flesh and blood, at once, immediately

he arose, and followed him: such a power went along with the call, that he directly left his employment, how profitable soever it might be to him, and became a disciple of Christ.

(h) T. Bab. Sanhedrim, fol. 43. 1. (i) T. Bab. Succa, fol. 30. 1. (k) T. Bab. Sabbat, fol. 33. 2. (l) Jarchi in Jud. v. 10. (m) Misn. Sabbat, c. 8. sect. 2. T. Hieros. Sabbat, fol. 11. 2. T. Bab. Sabbat, fol. 78. 2. & Bechorot, fol. 30. 2. & Avoda Zara, fol. 39. 1. (n) Jarchi, Maimonides, & Bartenora in Misn. Sabbat, c. 8. sect. 2. & Gloss. in T. Bab. Bechorot, fol. 30. 2.

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

8 But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men.

Ver. 8. They marvelled and glorified God] When the proud Pharisees blasphemed and were hardened; and so voided the counsel of God against themselves, Luk 7:30, or to their own singular disadvantage, Suo maximo damno. (Beza.)

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.

They glorified God - See the notes at Mat 5:16. To “glorify” God, here, means to “praise him,” or to acknowledge his power. The expression, “which had given such power to people,” was a part of “their” praise. It expresses no sentiment of the evangelist about the nature of Christ, but is a record of their feelings and their praise.

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

Feared, and glorified God. Here it may be observed, that the people, before they praised, feared God, for the fear of God is the beginning of wisdom. And St. Basil says, that fear, as a good guide, necessarily leads us to piety; and charity takes us, after having been exercised a little in fear, makes us perfect men. (St. Basil)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

8. Multitudes saw it — No motives of self-interest interfered to prevent their yielding to the force of demonstration. They glorified God. Had the hearts of the Pharisees and scribes, many of whom were present, been in a reasonable mood, they would have done the same.

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

But when the multitudes saw it, they marvelled; were afraid (Revised Version); efobhyhsan . A more solely physical effect than the eyaumasan of the Textus Receptus. (For a similar instance of fear at miraculous events, cf. Mar_5:15) Resch"s supposition ("Agrapha," p. 62), that the difference of words here and in the parallel passages is due to various translations of the Aramaic, or rather of the Hebrew according to his theory, is in this ease not improbable (cf. supra, ver. 4, and Introduction, p. 14.). And glorified God, (cf Mat_15:31) which had given such power (authority, as ver. 6) unto men ( toiv anyrwpoiv); i.e. the human race. Observe that though the phrase recalls ver. 6, there is here no mention of forgiving sins: the multitudes appear to have thought only of authority to perform the miracle; further, that although the multitudes seem to have heard Christ"s words, they did not understand his expression to refer to Messiah.

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

So what was to the scribes an occasion of blaspheming, was to the people an incitement to praise God.

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

The effect upon the people:

v. 8. But when the multitudes saw it, they marveled, and glorified God, which had given such power unto men.

They were not interested in the scruples of the scribes and Pharisees; the miracle settled the matter so far as they were concerned. They were filled with the fear of amazement and relevance: A Healer in their midst that assumed and exercised divine rights, that manifested an authority over the soul as well as over the body! It may also be that the spirit of Christ was struggling in many of the hearts there present with the unbelief of the scribes. But finally they glorified, they praised God for giving such power to men, not only to the one man, Jesus, but through Him, to men that are His followers. "This power, which hitherto had been enthroned in the Most Holy Place as the prerogative of Jehovah, now stood embodied before them. Hence their joyous expression: He has given it to the Son of Man, and therefore to men. " God, through Christ, has given to men the power to forgive sins. It is the peculiar church power, by which the sins of the penitent sinners are remitted to them. "This power all men have that are Christians and are baptized, for therewith they praise Christ and have the word forgiveness in their mouth, that they can and may say when they want to and as often as it is needed: Behold, man, God offers thee His grace, presents to thee all thy sins, be of good cheer, thy sins are forgiven, only believe, then it is certain, or what other words one would use. This voice shall not cease among the Christians until the last day: Thy sins are forgiven thee, be full of gladness and comfort! Learn, then, that you can say and instruct others concerning the forgiveness of sins, that God in Baptism, in Absolution, on the pulpit, and in the Sacrament speaks to us, through the servant of the Church and through other Christians; them we shall believe, and we find forgiveness of sins."

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

8. The multitude … marvelled. Why should they not? “His name shall be called Wonderful” (Is. 9).

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.

8. ἐφοβήθησαν. ἐθαύμασαν of textus receptus is a gloss.

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.

8. τοῖς ἀνθρώποις] Not plur. for sing. ‘to a man,’ nor ‘for the benefit of men;’ but to mankind. They regarded this wonder-working as something by God granted to men—to mankind; and without supposing that they had before them the full meaning of their words, those words were true in the very highest sense. See Joh 17:8. In Mark they say, ὅτι οὕτως οὐδέποτε εἴδαμεν: in Luke, ὅτι εἴδομεν παράδοξα σήμερον.

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

(M) 8. And the multitudes, seeing (it), feared and glorified God, who had given such power to men.] Mk. has: “So that all were amazed, and glorified God, saying that we never saw anything like it.” Mt. makes it clear that the πάντας of Mk. means the multitude.—ἐφοβήθησαν] Mk. has the strong word ἐξίστασθαι. Mt. once (12:23) uses this in reference to the effect produced by the healing of a blind and dumb demoniac, where its use is probably due to Mar 3:21. He twice omits verses of Mk. which have it (Mar 5:42, Mar 6:51). Here he substitutes “fear” as being more appropriate to the forgiveness of sin than “astonishment.” But Mk., no doubt, has chiefly in mind the effect produced by the miracle of healing, rather than by the exercise of forgiveness.

τοῖς ἀνθρώποις] Christ, the “Son of Man,” was also man. If He had the power to forgive sins, then this power can be said to have been given to mankind as represented by Him. It is, therefore, pedantic to see in τοῖς ἀνθώποις a proof that the editor regarded ὁ υἱὸς τοῦ ἀνθρώπου as equivalent to “mankind.”

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