Exegetical and Hermeneutical Commentary of Matthew 8:16
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:
16. with his word ] not by a touch, as in the case of leprosy and fever. Christ never laid his hand on demoniacs.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
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?
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 Christs 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 Matthews saying, he healed the peoples diseases, answered the prophets 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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
When the even was come,…. The other evangelists say, when “the sun was set”, or “setting”; which circumstances are observed, not as some think, because the cool of the evening, and when the sun was set, it was more seasonable and convenient, in those hot countries, to bring out their sick, than in the heat of the day: nor are they remarked, as others think, because it was an unseasonable time to bring them to Christ, when he had been fatigued all day long, and yet he healed them; such was his goodness and compassion: but the true reason of the mention of them is, because it had been their sabbath day, as appears from Mr 1:21 and they could not, according to their canons, bring them sooner. Their sabbath began at sun setting; hence they say s, that on the eve of the sabbath, that is, immediately preceding it, when the sabbath is about to begin, it is lawful to work , “until the sun sets”; and so it ended at sun setting the next day, which they judged of by the appearance of three stars t.
“R. Phinehas, in the name of R. Aba Bar Papa, says, if but one star appears, it is certainly day; if two, it is a doubt whether it is night or not; if three, it is certainly night. On the eve of the sabbath, if he sees one star and does any work, he is free; if two, he brings a trespass offering for a doubt; if three, he brings a sin offering; at the going out of the sabbath, if he sees one star, and does any work, he brings a sin offering; if two, he brings a trespass offering for a doubt; if three, he is free.”
So that till the sun was set, and three stars appeared as a proof of it, it was not lawful to do any sort of business; but as soon as it was out of doubt, that the sun was set, they might do anything: and this being the case,
they brought to him (Christ) many that were possessed with devils; whose bodies Satan had been suffered to enter into, and were acted, and governed, and thrown into strange disorders by him. Such possessions, through divine permission, were frequent; that Christ, who was come in the flesh, might have an opportunity of showing his power over Satan, and giving proof of his deity and Messiahship.
And he cast out the spirits with his word; only by speaking to them; who were obliged, at his command, and by his orders, to quit their tenements, though unwillingly enough.
And healed all that were sick; whoever they were, without any respect of persons, of whatsoever disease attended them: the most stubborn, inveterate, and otherwise incurable disorder, was not too hard for him, which he cured without the help of medicine, and where that could be of no use, and either by speaking, or touching, or some such like means.
s T. Hieros. Sheviith, fol. 33. 1. t T. Hieros. Beracot, fol. 2. 2. Maimon. Sabbat, c. 5. sect. 4.
Fuente: John Gill’s Exposition of the Entire Bible
When even was come ( ). Genitive absolute. A beautiful sunset scene at the close of the Sabbath day (Mr 1:21). Then the crowds came as Jesus stood in the door of Peter’s house (Mark 1:33; Matt 8:14) as all the city gathered there with the sick, “all those who had it bad” (see on Mt 4:24) and he healed them “with a word” (). It was a never to be forgotten memory for those who saw it.
Fuente: Robertson’s Word Pictures in the New Testament
1) “When the even was come,” (opsias de genomenes) “Then when evening came,” arrived. There were two evenings, an early and a late, one before, one after sunset, Exo 30:8. This appears to have occurred right after the first.
2) “They brought unto him many that were possessed with devils,” (prosenegkan auto daimconizomenous pollous) “They brought to him many who were demon possessed,” or demon controlled, those mentally and emotionally deranged or imbalanced. They were demonized, mentally and emotionally sick, beyond being personally responsible for their actions; they were brought there by and from among the crowds.
3) “And he cast out the spirits with his word,” (kai eksebalen ta pneumata logo) “And he (Jesus) expelled (tossed or cast out) the spirits (demon spirits) with a word,” a command or a single order or mandate, by the “word of His power,” Heb 1:3; Luk 4:14; Luk 4:32.
4) “And healed all that were sick:” (kai pantas tous kakos echontas etherapeusen) “And he healed all those who were physically ill,” in addition to those who were mentally and emotionally deranged by demon spirits who were brought to Him. He turned none away. There were no fake cures or evasions, Mr 1:32-34; Luk 4:40-41.
Note our Lord healed both the physically ill or disabled and the mentally ill with derangement caused by demon spirits over the emotional system of the victims. There are 17 New Testament accounts of His healing those with physical maladies and at least 6 examples of His healing the mentally deranged or demon possessed.
Fuente: Garner-Howes Baptist Commentary
(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 mans 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And when evening was come, they brought to him many possessed with demons, and he cast out the spirits with a word, and healed all who were sick.’
Having given three remarkable examples of healing; of a leper, a Gentile and a fevered woman, Matthew now goes on to emphasise how Jesus also healed many. It was a special time of healing because of the reason for His coming. He was demonstrating the presence of the Coming One and of the Kingly Rule of Heaven. Notice first that His power over the spirit world was revealed. He had come to destroy the works of the Devil (1Jn 3:8). As a result of His coming the powers of evil were in turmoil and revealing themselves as never before. And His own authority was revealed in that He cast them out with a word. And He also healed all who were sick. For He wanted to make clear that He had come to introduce a new creation (2Co 5:17; Gal 6:15).
‘The spirits.’ These were also called ‘evil spirits’, ‘demons’ and ‘devils’. They were powers of evil which often possessed men’s lives when they indulged in idol worship or the occult.
Fuente: Commentary Series on the Bible by Peter Pett
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.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 8:16. When the even was come St. Mark adds, At even, when the sun was set; because it was the sabbath, the people did not come with their sick to Jesus; but as soon as the holy rest was ended, that is to say, at sun-setting, they brought them in great numbers to him, fully persuaded that he would heal them.
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
16. ] at sunset , Mar 1:32 : Luk 4:40 . From St. Mark we learn that the whole city was collected at the door; from St. Luke, that the dmons 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.
Fuente: Henry Alford’s Greek Testament
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.
Fuente: The Expositors Greek Testament by Robertson
Mat 8:16 . : 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. . : 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.
Fuente: The Expositors Greek Testament by Robertson
When = And when.
the even. Probably the Sabbath, for they came straight out of the Synagogue and waited for the end of the Sabbath.
devils = demons: i.e. evil spirits. App-101.
spirits. App-101.
with His word = by a word. Supply “a” instead of “His”.
sick = in evil case. App-128.
Fuente: Companion Bible Notes, Appendices and Graphics
16.] at sunset, Mar 1:32 : Luk 4:40. From St. Mark we learn that the whole city was collected at the door; from St. Luke, that the dmons 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 days 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.
Fuente: The Greek Testament
Mat 8:16. 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:
It was the evening after the Sabbath. They did not venture even to bring out their sick till the day of rest was ended; and the Saviour, saying nothing about their lingering superstition, began to work mightily among them. He cast out the spirits with his word. What a power there is in the word of Jesus! There is nothing like it for the casting out of devils All our philosophies will not do what it does, the enemy will say, Jesus I know, and Paul I know, but who are ye? He cast out the spirits with his word, and healed all that were sick.
Mat 8:17. That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.
It does not look like a fulfillment, except upon the wondrous principle of the power of substitution. Jesus takes the sickness, and therefore he removes it from us. He heals our infirmities because he took them upon Himself. Is it so, do you think, that every miracle of healing that Christ wrought took something out of him? We remember that, when the woman with the issue of blood was cured by touching his garment, Jesus said, I perceive that virtue is gone out of me. Was it so that he suffered while he was thus relieving the suffering? It was the joy of his heart to bless mankind; but every blessing that he gave was very costly to him. I think that truth lies embedded in the Evangelists declaration.
Mat 8:18. Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side.
This again looks like a non sequitur. You and I would have said, If there are great multitudes about us, let us speak to them while we are here. But then, again, you see, we may not always judge by the apparent usefulness of the present moment, we have to consider the rest of our career. Our Saviour knew that the governors of the country were very jealous, and that if people came together in large numbers, they might suspect insurrections and revolutions, and they would be there with their troops, and many innocent folk might be slain, and, speaking after the manner of men, his work of usefulness might be quickly brought to an end. Therefore, when he saw the great multitudes, he judged it wise to go elsewhere. Besides, he was no lover of popularity; he looked upon it as a shadow which necessarily followed him, rather than as a thing to be sought after. This he showed in the intense humility of his spirit, and in that love of solitude which was so natural to one who walked in continual fellowship with God. Sometimes we shall really do more by apparently for the moment doing less.
Mat 8:19-20. And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest. And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath nowhere to lay his head.
We hear no more of this man. Our Saviours faithfulness probably dismissed him.
Mat 8:21. And another of his disciples said unto him, Lord, suffer me first to go and bury my father.
Now this man was a disciple, mark you, and, according to Luke, the Lord had said to him, Follow me, yet he urged this plea, Suffer me first to go and bury my father.
Mat 8:22. But Jesus said unto him, Follow me; and let the dead bury their dead.
Nothing, not even the duties of filial love, must be allowed to come in conflict with the command of Christ, Follow me. I take it that this is not so much a word to the common disciple as to a disciple called out to a special ministry: Your ministry is to be your first, your main, your only occupation: follow me: and let the dead bury their dead. Let the politicians attend to the politics; let the reformers see to the reforms; but, as for you, keep to your own work, and follow me. When Gods ministers come to this point, that they have to win souls, and that this is their only business, then souls will be won. There are plenty of dead people to bury the dead, there are plenty of moral people to see after the ordinary affairs of morality. As for us, let us follow Christ, and keep to our one business.
Mat 8:23. And when he was entered into a ship, his disciples followed him.
He went first, and they followed afterwards. If the ship be the type of the Church, then Christ is the first on board, he is the Captain, and the disciples make up the crew: His disciples followed him.
Mat 8:24. And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.
What! a tempest where Christ is? Yes, it is generally so. If all seems very calm, thou mayest question whether Christ is there, but when he goes into the ship, and his disciples follow him, it is not remarkable that the devil comes after him. The ship was covered with the waves. That sea of Galilee lies very deep indeed, and it is surrounded by lofty crags and yawning chasms that act like funnels to the wind, so that to this day it is very dangerous for those who are on it in a boat. The ship was covered with the waves: but he was asleep. Here is the weakness of humanity; and here is also the strength of faith. Jesus went to sleep because that boat was in his Fathers hands, and he would take care of it. He was asleep. Sometimes, the best thing that we can do is to go to bed. You are worrying and troubling yourself, and you can do nothing; go to sleep, brother. It is the climax of faith to be able to shake off all care, and to feel, If the Lord careth for me, why should I not sleep? Remember what Alexander the Great said of his friend Parmenio: Alexander may sleep, for Parmenio watches, and surely we, who have a far greater friend than Parmenio, can say at any time, We may sleep, for God watches. He was asleep. To sleep was the best thing that Jesus could do to recruit his bodily energies and to prepare himself for the time when his efforts would be needed for the deliverance of his disciples from danger.
Mat 8:25-26 And his disciples came to him, and awoke him, saying, Lord, save us: we perish. And he saith unto them: Why are ye fearful, O ye of little faith?
The disciples might have answered, Lord, how canst thou ask us why we are fearful? The ship is covered with waves, the sea threatens to swallow it and all of us up. Still, they might have thought, If Christ be on board the ship, will he allow it to sink? Can he be drowned? We carry Christ and all his fortunes, is not our vessel thus insured beyond all risk? He may well say to us, Why are ye fearful, O ye of little faith?
Mat 8:26. Then he arose, and rebuked the winds and the sea; and there was a great calm.
A great calm. No ordinary stillness of the sea; but it was a great calm, as the tempest had been great which had preceded it. What! and all on a sudden too? Storms sob themselves to sleep through lengthened intervals of fretfulness, but when Jesus gives the word of command, the storm is gone at once. There was a great calm.
Mat 8:27. But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him?
They did not know their Lord yet; nor do we. Perhaps we have to go to sea to learn more of him, I mean that troubles and trials of a greater sort than we have known before may yet have to come to be our schoolmasters to teach us what Jesus is. They that go down to the sea in ships, that do business in great waters, these see the works of the Lord, and his wonders in the deep. You landsmen are thankful for your quiet, but you do not see so much of Jesus as others of his disciples do, you must go to sea to be able to cry, What manner of man is this?
Mat 8:28-29. And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?
They know that there is a time when he will judge them, and when their torment will begin. Say what you please, sin in men or devils will be followed with torment, with sorrow indescribable, unutterable; and these devils knew it, and they were obliged to confess the truth. They were afraid lest Jesus had come to inflict upon them the penalty of their evil deeds before that last great day.
Mat 8:30. And there was a good way off from them an herd of many swine feeding.
The owners of these animals had no business to have any swine there; swine were forbidden in that holy country, and they should not have been kept there.
Mat 8:31. So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.
What a wonderful creature a man is, as compared with an animal! A legion of devils could be packed away into these two men, but they needed a whole herd of swine to contain them all. How much greater is a man than a beast; that is to say, how much more capable of spiritual influence for evil as well as for good!
Mat 8:32. And he said unto then, Go.
Jesus never wastes words upon devils; he is always short and sharp with them: Go.
Mat 8:32. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.
The proverb has it, They run fast whom the devil drives, they run to destruction, even as these swine perished in the waters.
Mat 8:33-34. And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. And, behold, the whole city came out to meet Jesus:
You feel that they are going to worship him, or at least to ask him to come, and teach them the way of salvation; nothing of the sort.
Mat 8:34. And when they saw him, they besought him that he would depart out of their coasts. And there are many still who try all they can to get Christ to go away from them. Woe be to them if he grants their desire!
Mat 9:1. And he entered into a ship, and passed over, and came into his own city.
I think I see the departing sail, love, hope, and peace melting away upon the distant horizon, and the Gergesenes left to perish. O God, do not so with any of us! Say not, Ephraim is joined to idols. Let him alone.
Fuente: Spurgeon’s Verse Expositions of the Bible
Mat 8:16. , evening) of that day on which so much had been said and done. Diseases are wont to be more oppressive at eventide.- , the spirits) i.e. the devils.-, with a word[374]) by that alone.[375]-, all) without exception: some men are said to have a healing power in the case only of certain special diseases.
[374] That such is Bengels 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.)
Fuente: Gnomon of the New Testament
possessed
(Greek – – “demonized”). (See Scofield “Mat 7:22”).
Fuente: Scofield Reference Bible Notes
the even: Mar 1:32-34, Luk 4:40
they brought: Mat 4:24, Mat 9:2, Mar 2:3, Act 5:15
and he: Mat 12:22, Mar 1:25-27, Mar 1:34, Mar 5:8, Mar 9:25, Act 19:13-16
and healed: Mat 14:14, Exo 15:26
Reciprocal: Mat 4:23 – healing Luk 13:12 – Woman Act 5:16 – bringing Heb 4:15 – we have
Fuente: The Treasury of Scripture Knowledge
THE DIVINE CONSOLER
When the even was come healed all that were sick.
Mat 8:16
It is easy to imagine the scene. Our Lord had healed St. Peters mother-in-law of a great fever that very day, and now at eventide they carry the sick ones of Capernaum to His feet. He lays now on one, now on another, His pure and gentle hands, and heals them all. Take up a map of the world, and the vision widens, and from north, south, east, and west the sin-sick sons of Adam come to Him for Divine healing.
I. The guilty.In the religion of the twentieth century are many hopeful signs, but there seems to be a great absence of the deep conviction of sin our fathers felt. There is only one Saviour.
II. The tempted.To such this text is a healing word (Heb 2:18).
III. The disappointed.The sweetest pleasures of the world are like fairy gold that turns to dust and dross! But Christ never disappoints those who trust in Him.
IV. The sorrowful.Christianity is the religion of the sorrowful. Not the religion of sorrow, but for sorrow. Human sympathy is sweet, even the sympathy of a little child. How sweet and precious must the sympathy of the Divine and human Saviour be! On all sides there are the lonely and the bereaved, who have lost friends and relations, and whose sorrows are too deep for words or tears. But Christ is the Saviour. Christ is the Teacher. Christ is the Great Consoler too.
The Rev. F. Harper.
Illustrations
(1) When Principal Tulloch died, Queen Victoria sent his son a letter of condolence, in which she wrote, No more, never again! These dreadful words I have so often had to repeat make my heart turn sick. Gods will be done. I again have lost a dear and honoured friend. My heart sinks within me when I think I shall not again on earth look on that kindly face. I have lost so many, and I feel so alone.
(2) A woman, broken-hearted by the death of her husband, spoke of being chiefly comforted by the visits of a little girl, who, when asked what she did, replied, I only put my cheek against hers, and cry when she cries.
(3) If His deeds of power were done, not for Himself, but for others, it was love that prompted them. And what a sympathetic love! Himself bareas though they were His own! Eminently true of the great atoning work, it was His peoples sin that crushed Him, breaking the heart that could no longer bear the load. But true also of every evil of humanity, that in all their affliction He was afflicted (Isa 63:9). And consider, in this respect, His individual tenderness: He did not heal en masse, but upon each He laid His hands, to each He spoke words of love, entering thus in detail and minutely into the realisation of His peoples woes. But at what cost! For consider the exhausting effect of true heart-sympathy. Virtue is gone out of me (St. Luk 8:46; see also Mat 6:19). Yes, indeed, His healing work was draining His own vital power. Thus was He proved to be the All-loving One.
Fuente: Church Pulpit Commentary
8:16
Thayer defines even in this passage to mean, “from our three to six o’clock P. M.” That accounts for the many things that seem to have been done yet on that same day. Possessed with devils will be explained at verse 28, but it should be noted here that healing the sick was distinguished from casting out devils. It is also stated that Jesus did both with his word.
Fuente: Combined Bible Commentary
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:
[When the even was come.] Mark adds, when the sun was now set; and the sabbath was now gone.
I. The sabbath was ended by the Jews at the supper, or the feast. In which they used a candle (as they did upon the entrance of the sabbath), and wine, and spices; and the form of a blessing over a cup of wine, and then over the candle, and then over the spices: “Does the sabbath end when he is now in the middle of his feast? He puts an end to his eating; washes his hands; and over a cup of wine he gives thanks for his food; and afterward over that cup he useth the form of prayer in the separation of the sabbath from a common day: if he be now drinking when the sabbath goes out, he ceaseth from drinking, and recites the form of separation, and then returns to his drinking.”
II. The proper limits of the sabbath were from sun-set to sun-set. This is sufficiently intimated by St. Mark, when he saith, that when the sun was now set; they brought the sick to be healed: which they held unlawful to do while the sun was yet going down, and the sabbath yet present.
The Talmudic canons give a caution of some works, that they be not begun on the day before the sabbath, if they may not be ended and finished, while it is yet day; that is (as they explain it), while the sun is not yet set. He that lights a [sabbath] candle, let him light it while it is yet day, before sun-set. “On the sabbath-eve it is permitted to work until sun-set.” The entrance of the sabbath was at sun-set, and so was the end of it.
III. After the setting of sun, a certain space was called Bin Hashmashuth; concerning which these things are disputed; “What is Bin Hashmashuth? R. Tanchuma saith, It is like a drop of blood put upon the very edge of a sword, which divides itself every where. What is Bin Hashmashuth? It is from that time when the sun sets, whilst one may walk half a mile. R. Josi saith, Bin Hashmashuth is like a wink of the eye,” etc. Bin Hashmashuth properly signifies, between the suns; and the manner of speech seems to be drawn thence, that there are said to be two sun-sets. Concerning which, read the Glosser upon Maimonides. Where thus also Maimonides himself: “From the time that the sun sets till the three middle stars appear, it is called between the suns; and it is a doubt whether that time be part of the day or of the night. However, they every where judge of it to render the office heavy. Therefore, between that time they do not light the sabbatical candle: and whosoever shall do any servile work on the sabbath-eve, and in the going out of the sabbath, is bound to offer a sacrifice for sin.” So also the Jerusalem Talmudists in the place last cited: “Does one star appear? Certainly, as yet it is day. Do two? It is doubted whether it be day. Do three? It is night without doubt.” And a line after; “On the sabbath-eve, if any work after one star seen, he is clear: if after two, he is bound to a sacrifice for a transgression; if after three, he is bound to a sacrifice for sin. Likewise, in the going out of the sabbath, if he do any work after one star is seen, he is bound to a sacrifice for sin; if after two, to a sacrifice for transgression: if after three, he is clear.”
Hence you may see at what time they brought persons here to Christ to be healed, namely, in the going out of the sabbath; if so be they took care of the canonical hour of the nation, which is not to be doubted of.
Fuente: Lightfoot Commentary Gospels
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.
Fuente: Expository Notes with Practical Observations on the New Testament
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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
8:16 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 {c} all that were sick:
(c) Of all sorts.
Fuente: Geneva Bible Notes
The healing of many Galileans 8:16-17 (cf. Mar 1:32-34; Luk 4:40-41)
That evening many other people brought their afflicted friends and relatives to Jesus for healing. In the Jewish inter-testamental literature the writers spoke of demons as responsible for making people ill. [Note: Carson, "Matthew," p. 205.] Jesus cast out many demonic spirits and healed many who were sick.
Matthew noted that Jesus’ healings fulfilled messianic prophecy (Isa 53:4). Matthew’s citation from Isaiah really summarized all the healings in this chapter so far. He interpreted Isaiah freely as predicting the vicarious sufferings of Messiah. This was in accord with Isaiah’s prophecy concerning Messiah that appears in Isaiah 53. The Old Testament taught that all sickness is the direct or indirect result of sin (cf. Mat 9:5). Messiah would remove infirmities and diseases by dying as a substitute sacrifice for sin. He would deal with the fruit by dealing with the root. Jesus’ healing ministry laid the foundation for His destroying sickness with His death. Therefore it was appropriate for Matthew to quote Isa 53:4 here. Jesus’ healing ministry also previewed kingdom conditions (cf. Isa 33:24; Isa 57:19).
"Thus the healings during Jesus’ ministry can be understood not only as the foretaste of the kingdom [in which there will be little sickness] but also as the fruit of Jesus’ death." [Note: Ibid., p. 206.]
For Matthew, Jesus’ healing ministry pointed to the Cross. The healings were signs that signified more than the average observer might have understood. Matthew recorded that Jesus healed all types of people. Likewise when He died, Jesus gave His life as a ransom for many (Mat 20:28). Jesus’ ministry of destroying sin in death was an extension of the authority that He demonstrated in His ministry of destroying sickness during His life. Many scholars believe that the Jews of Jesus’ day did not understand Isaiah 53 as messianic prophecy. Jeremias is one exception. Whether they did or not, they should have.
". . . it is to cast Jesus’ activity of healing in the mold of ’serving’ that Matthew informs the reader in a formula-quotation that Jesus, through healing, fulfills the words of the Servant Song of Isaiah: ’He took our infirmities and bore our diseases’ (Mat 8:16-17; Isa 53:4). In healing, Jesus Son of God assumes the role of the servant of God and ministers to Israel by restoring persons to health or freeing them from their afflictions (Mat 11:5). Through serving in this fashion, Jesus ’saves’ (Mat 9:22)." [Note: Kingsbury, Matthew as . . ., p. 68.]
Some Christians believe that Isa 53:4 and Mat 8:16-17 teach that Jesus’ death made it possible for people today to experience physical healing now by placing faith in Jesus. Most students of these and similar passages have concluded that the healing Jesus’ death provides believers today will come when we receive our resurrection bodies, not necessarily before then. [Note: See Hagner, p. 211.] This conclusion finds support in the revelation about the purpose of periods of healing that the Bible records. Many Christians today fall into the same trap the Corinthian believers fell into when they demanded future blessings now (cf. 1Co 4:6-13). [Note: See. A. C. Thistleton, "Realized Eschatology at Corinth," New Testament Studies 24 (1977):510-26.]
This summary pericope stresses Jesus’ power over every human affliction.