Exegetical and Hermeneutical Commentary of Matthew 9:33
And when the devil was cast out, the dumb spake: and the multitudes marveled, saying, It was never so seen in Israel.
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.
Fuente: Albert Barnes’ Notes on the Bible
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
33. And when the devildemon.
was cast out, the dumbspakeThe particulars in this case are not given; the objectbeing simply to record the instantaneous restoration of the naturalfaculties on the removal of the malignant oppression of them, theform which the popular astonishment took, and the very differenteffect of it upon another class.
and the multitudes marvelled,saying, It was never so seen in Israelreferring, probably, notto this case only, but to all those miraculous displays of healingpower which seemed to promise a new era in the history of Israel.Probably they meant by this language to indicate, as far as theythought it safe to do so, their inclination to regard Him as thepromised Messiah.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when the devil was cast out, the dumb spake,…. The cause of his dumbness being removed, the effect ceased, and the man spake as he did before, and as other men do; and this was done, according to the Persic version, “as soon as Christ saw him”; the devil not being able to bear his presence, much less withstand his power: but as soon as Christ had set his eyes upon the man possessed by him, and had given him orders to be gone, he immediately went out, and the man was restored to his speech again;
and the multitude marvelled, saying, it was never so seen in Israel. The vast crowds of people, who were alarmed with the former miracles of Christ, and came along with the friends of the dumb man, when they heard him speak so suddenly and plainly, and with so much freedom, nothing being said or done to him, were surprised; and declared very frankly, that though many wonderful things had been done in Israel, in times past, by Moses, Elijah, Elisha, and others, yet never were such things seen, or heard, or known of, as were done by Christ: referring not to this miracle only, but to all the rest he had just wrought; as curing the woman of her bloody issue, raising Jairus’s daughter from the dead, restoring sight to the two blind men, and now casting out a dumb devil.
Fuente: John Gill’s Exposition of the Entire Bible
1) “And when the devil was cast out,” (kai ekblethentos tou daimoniou) “And when the demon was expelled,” cast or driven out of the man, by the word and power of Jesus Christ, as the seventy later did, Luk 10:17-20.
2) “The dumb spake:” (elalesen ho kophos) “The dumb spoke;” His speech cured, no doubt it became one of joy and rejoicing, because of his liberation; Even so the speech of the demon possessed is a testimony without joy, a speech of bondage and fear, Act 5:3; Heb 2:14-15.
3) “And the multitude marveled, saying,” (kai ethaumason hoi ochloi legontes) “And the crowds marveled among and within themselves, saying,” in unsophisticated praise.
4) “It was never so seen in Israel.” (oudepote ephane houtos en to Israel).”Never at all has anything like this appeared in Israel;” Unwarped by any prejudice, and overwhelmed by wonder, the wonder, they spoke the truth, as they saw and felt it, Mr 2:11,12.
Fuente: Garner-Howes Baptist Commentary
(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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And when the demon was cast out, the dumb man spoke, and the crowds marvelled, saying, “It was never so seen in Israel.” ’
Here Matthew’s emphasis is on two things, the fact that the dumb spoke, and the fact that the crowds marvelled. The casting out of demons has almost become something to be expected (Mat 8:16; Mat 8:32). In any other it would have been the wonder of his life. The emphasis on the dumb man speaking reflects Isa 32:4. The marvelling of the crowds and their declaration that nothing like it had been seen in Israel underlines Jesus’ fame as going out ‘into all the land’ (Mat 9:26; Mat 9:31).
It should be noted how carefully Jesus distinguishes between demon possession and disease. Here the demon has to be ‘cast out’. There is no thought that Jesus touches the man, in spite of him being dumb. Contrast the case of a deaf and dumb man who is not demon possessed in Mar 7:31-37. There Jesus has the closest of contact with him.
With this brief account Matthew comes to the end of his three triads of miracle stories, three times three indicating full completeness. He has given a complete testimony to Jesus. All can now tell that He is the Coming One promised by God and testified to by John.
Fuente: Commentary Series on the Bible by Peter Pett
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?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
33. ] viz. the casting out of devils: ‘ never was seen to be followed by such results as those now manifested .’ See above. is not for or (De Wette, &c.); the passages cited as bearing out this meaning in the LXX do not apply, for in all of them is so. 1 Kings 23:17; Psa 47:8 ; Jdg 19:30 [110] ; Neh 8:17 .
[110] The MS. referred to by this symbol is that commonly called the Alexandrine, or CODEX ALEXANDRINUS. It once belonged to Cyrillus Lucaris, patriarch of Alexandria and then of Constantinople, who in the year 1628 presented it to our King Charles I. It is now in the British Museum. It is on parchment in four volumes, of which three contain the Old, and one the New Testament, with the Epistle of Clement to the Corinthians. This fourth volume is exhibited open in a glass case. It will be seen by the letters in the inner margin of this edition, that the first 24 chapters of Matthew are wanting in it, its first leaf commencing , ch. Mat 25:6 : as also the leaves containing , Joh 6:50 , to , Joh 8:52 . It is generally agreed that it was written at Alexandria; it does not, however, in the Gospels , represent that commonly known as the Alexandrine text, but approaches much more nearly to the Constantinopolitan, or generally received text. The New Testament, according to its text, was edited, in uncial types cast to imitate those of the MS., by Woide, London, 1786, the Old Testament by Baber, London, 1819: and its N.T. text has now been edited in common type by Mr. B. H. Cowper, London, 1861. The date of this MS. has been variously assigned, but it is now pretty generally agreed to be the fifth century .
Fuente: Henry Alford’s Greek Testament
Mat 9:33 . : that cured, speech followed. : the crowd present wondered, hearing one speak whom they had so long known to be dumb. , etc.: thus they expressed their surprise; the like was never seen in Israel. 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 , and what nominative is to be supplied to . 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 Rosenmller (“tot signa, tam admirabilia, tam celeriter, neque contactu tantum, sed of verbo, et in omni morborum genere”).
Fuente: The Expositors Greek Testament by Robertson
devil = demon.
Fuente: Companion Bible Notes, Appendices and Graphics
33. ] viz. the casting out of devils:-never was seen to be followed by such results as those now manifested. See above. is not for or (De Wette, &c.); the passages cited as bearing out this meaning in the LXX do not apply, for in all of them is so. 1 Kings 23:17; Psa 47:8; Jdg 19:30 [110]; Neh 8:17.
[110] The MS. referred to by this symbol is that commonly called the Alexandrine, or CODEX ALEXANDRINUS. It once belonged to Cyrillus Lucaris, patriarch of Alexandria and then of Constantinople, who in the year 1628 presented it to our King Charles I. It is now in the British Museum. It is on parchment in four volumes, of which three contain the Old, and one the New Testament, with the Epistle of Clement to the Corinthians. This fourth volume is exhibited open in a glass case. It will be seen by the letters in the inner margin of this edition, that the first 24 chapters of Matthew are wanting in it, its first leaf commencing , ch. Mat 25:6 :-as also the leaves containing , Joh 6:50,-to , Joh 8:52. It is generally agreed that it was written at Alexandria;-it does not, however, in the Gospels, represent that commonly known as the Alexandrine text, but approaches much more nearly to the Constantinopolitan, or generally received text. The New Testament, according to its text, was edited, in uncial types cast to imitate those of the MS., by Woide, London, 1786, the Old Testament by Baber, London, 1819: and its N.T. text has now been edited in common type by Mr. B. H. Cowper, London, 1861. The date of this MS. has been variously assigned, but it is now pretty generally agreed to be the fifth century.
Fuente: The Greek Testament
Mat 9:33. , Israel) In the nation in which so many wonderful things had been seen.
Fuente: Gnomon of the New Testament
devil
demon. (See Scofield “Mat 7:22”).
Fuente: Scofield Reference Bible Notes
the dumb: Mat 15:30, Mat 15:31, Exo 4:11, Exo 4:12, Isa 35:6, Mar 7:32-37, Luk 11:14
It: 2Ki 5:8, Psa 76:1, Jer 32:20, Luk 7:9
Reciprocal: Mat 12:23 – the people Mar 1:27 – they were Mar 2:12 – We never Mar 5:15 – him that Mar 9:25 – thou Luk 1:64 – his mouth Luk 4:36 – They were Luk 13:11 – a spirit Joh 15:24 – If Act 4:21 – for all
Fuente: The Treasury of Scripture Knowledge
And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel.
[It was never so seen in Israel.] These words seem to refer, not to that peculiar miracle only that was then done, but to all his miracles. Consider how many were done in that one day, yea, in the afternoon. Christ dines at Capernaum with Matthew: having dined, the importunity of Jairus calls him away: going with Jairus, the woman with the issue of blood meets him, and is healed: coming to Jarius’ house, he raiseth his dead daughter: returning to his own house (for he had a dwelling at Capernaum), two blind men meet him in the streets, cry out Messias after him, follow him home, and they are cured. As they were going out of the house, a dumb demoniac enters, and is healed. The multitude, therefore, could not but cry out, with very good reason, “Never had any such thing appeared in Israel.”
Fuente: Lightfoot Commentary Gospels
Mat 9:33. And when the demon was cast out, or, the demon having been cast out, as a result, the dumb man spake, and the multitudes marvelled. The crowds collected on this eventful day had not yet dispersed.
It was never so seen, lit, Never did it thus appear, in Israel. The double cure was remarkable. Some translate, did he appear, referring it to the manifestation of Messianic power. There may be a secondary reference of this character expressed indefinitely through fear of the Pharisees.