Exegetical and Hermeneutical Commentary of Matthew 15:30
And great multitudes came unto him, having with them [those that were] lame, blind, dumb, maimed, and many others, and cast them down at Jesus’ feet; and he healed them:
Verse 30. Those that were – maimed] . Wetstein has fully proved that those who had lost a hand, foot, c., were termed by the Greeks. Kypke has shown, from Hippocrates, that the word was also used to signify those who had distorted or dislocated legs, knees, hands, c. Mr. Wakefield is fully of opinion that it means here those who had lost a limb, and brings an incontestable proof from Mt 18:8 Mr 9:43. “If thy hand cause thee to offend, CUT IT OFF it is better for thee to enter into life () WITHOUT A LIMB, than, having thy TWO hands, to go away into hell.” What an astonishing manifestation of omnific and creative energy must the reproduction of a hand, foot, c., be at the word or touch of Jesus! As this was a mere act of creative power, like that of multiplying the bread, those who allow that the above is the meaning of the word will hardly attempt to doubt the proper Divinity of Christ. Creation, in any sense of the word, i.e. causing something to exist that had no existence before, can belong only to God, because it is an effect of an unlimited power to say that such power could be delegated to a person is to say that the person to whom it is delegated becomes, for the time being, the omnipotent God; and that God, who has thus clothed a creature with his omnipotence, ceases to be omnipotent himself; for there cannot be two omnipotents, nor can the Supreme Being delegate his omnipotence to another, and have it at the same time. I confess, then, that this is to me an unanswerable argument for the Divinity of our blessed Lord. Others may doubt; I can’t help believing.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And great multitudes came unto him,…. From the adjacent places; having heard of his being where he was; and who had either attended on him before, or, however, the fame of him, and his miracles, had reached their ears: these flocked to him, having with them, in their hands, or arms, or upon their backs, or shoulders, leading some, and carrying others, in some form or another,
those that were lame; either in their legs, or arms:
blind; in one eye, or both, and that either from their birth, or since:
dumb: the word signifies both deaf and dumb: these often meet in the same person: and if a man is born deaf, he is always dumb:
maimed: having lost a limb, an arm, or a leg, or so enfeebled by some disease or another, as the palsy, that their limbs were useless to them. The Persic version reads it “leprous”:
and many others; who were afflicted with various other diseases, too many to be mentioned particularly:
and cast them down at Jesus’ feet; to ease themselves of their burdens, and with a view to move his compassion, believing he was able to cure them: nor do they say a word to him, or desire him to relieve these miserable objects; thinking it was enough to present them to him, and not doubting at all, but he would show favour to them:
and he healed them; immediately, either by a word speaking, or by touching them, or by putting his hands on them, or without any such outward sign, through a divine power proceeding from him, which, at once, removed all their disorders and complaints.
Fuente: John Gill’s Exposition of the Entire Bible
And they cast them down at his feet ( ). A very strong word, flung them down, “not carelessly, but in haste, because so many were coming on the same errand” (Vincent). It was a great day for “they glorified the God of Israel.”
Fuente: Robertson’s Word Pictures in the New Testament
Cast them down [] . Very graphic. Lit., flung them down; not carelessly, but in haste, because so many were coming on the same errand.
Fuente: Vincent’s Word Studies in the New Testament
(30) Blind, dumb.St. Mark (Mar. 7:31-37) relates one memorable instance of a work of healing in this connection. Here we get a great aggregate of miracles, unrecorded in detail, working on the minds of the multitude, and leading them to repeated utterances of praise in the form of a doxologythey glorified the God of Israel.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
30. Great multitudes This was a region which he had before visited, and the people are all alive to avail themselves, even from great distances, of his power of healing. Maimed Whose limbs were deformed from misfortunes at birth. Cast them down Expressive of the humility of their submission.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And there came to him great crowds, having with them the lame, blind, dumb, maimed, and many others, and they cast them down at his feet, and he healed them,’
That much has happened during the period that has past since the healing of the Canaanite woman’s daughter becomes clear here, for there are now great crowds gathered to hear Him in Gentile territory, and the fact that they come up into the mountain to hear Him, as the disciples had done in Mat 5:1, suggests a certain level of commitment. And there they brought to Him all their disabled. As we have already seen previously, Matthew tends to depict Jesus’ work as the Servant in terms of healing and making whole (Mat 8:17; compare Mat 14:35-36; Mat 10:1). To Him Jesus work is that of healing both body and soul. And the healings mentioned here echo the Messianic signs that Jesus had drawn John’s attention to in Mat 11:5. There may also be a reference to Zec 11:16 where the faithless shepherd does not heal ‘the maimed’. The healing of the maimed is thus there connected with the work of a faithful shepherd. So His Messianic ministry and making whole is now reaching out among the Gentiles (Mat 12:18; Mat 12:21). But along with it is undoubtedly the proclamation of the Good News of the Kingly Rule of Heaven (Mat 4:23; Mat 9:35; Mat 13:1-52; Isa 61:1-3).
Fuente: Commentary Series on the Bible by Peter Pett
Healing the multitudes:
v. 30. And great multitudes came unto Him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus’ feet; and He healed them,
v. 31. insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see; and they glorified the God of Israel. No evidence of a hunger of the soul, no desire for spiritual enlightenment, only for healing the body. But Christ surely did not let this opportunity go by; He spoke to them of the one thing needful. But the multitudes came in endless procession, bearing their helpless relatives and friends, the lame, blind, dumb, maimed, or mutilated, whose members were dislocated or had been cut off, and a host of others. It was a repetition of previous occasions. They indicated their complete confidence in His power of healing by casting the sick people down at His feet. They had done their share, they knew He would do His. And His healing power went out once more upon those people of the border, half heathen, half Jewish, to their delighted wonder. All of the sick and crippled were restored to complete health, to the correct use of their members. And the multitudes gladly gave glory to the God of Israel, who had sent them this great Healer.
Fuente: The Popular Commentary on the Bible by Kretzmann
DISCOURSE: 1372
GREAT MULTITUDES HEALED
Mat 15:30-31. And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed; and many others, and cast them down at Jesus feet; and he healed them; insomuch that the multitude wondered, when they saw the dumb to speak, the maimed to be whole, the lame to walk, and the blind to see: and they glorified the God of Israel.
EVERY miracle which our Lord performed suggests to us some peculiar subjects of profitable meditation. But we shall not now dwell upon any one act, however great or benevolent; our attention at this time will be fixed upon a more than ordinary exertion of omnipotence, the working of miracles in a mass, if we may so speak. We behold Jesus healing great multitudes of persons who laboured under a variety of disorders; which circumstance may very properly lead us to inquire,
I.
What sensations must this exercise of divine power have excited?
A more interesting spectacle cannot be conceived than that which was exhibited on this occasion. Consider the impression that must have been made,
1.
On the persons healed
[It could not fail but that the persons, who had been healed instantly, and without any painful operation, must be deeply affected with the mercy bestowed on them. With what fixedness of attention must the blind, whose eyes had been opened, survey their benefactor! They would feel no disposition to gratify their curiosity by gazing on the wonders of creation: neither the meridian sun, nor the face of nature enlightened by it, would for one moment attract their notice. The restorer of their visual powers would engross their whole minds; nor would they turn their eyes from him for a moment, unless to wipe away the tears of gratitude and joy that would stream as from an overflowing fountain. With what exquisite delight would the deaf listen to the voice of him who had unstopped their ears! with what insatiable avidity would they drink in the sound, while, with the teachableness of little children, they received his gracious instructions! As for the dumb, whose tongues were loosened, they would, by an involuntary and irresistible impulse, fill the air with acclamations and hosannahs, unless that the dread of interrupting the discourses of their Lord should awe them into silence. The lame and maimed (many of whom perhaps had not only their strength renewed, but their limbs, that had suffered amputation [Note: This may be implied in the word . See Mar 9:43.], perfectly restored) how would they exult and leap for joy, clapping their hands in ecstasy, and glorifying the author of their mercies! We may be assured of this from what is recorded of the cripple whom Peter healed [Note: Act 3:8.]. Methinks the assembly would be like a choir of ten thousand instruments, whose notes were exceeding various, but all in perfect harmony.]
2.
On the surrounding multitude
[The spectators, many of whom were friends and relatives of those that had been healed, doubtless participated in the general joy. Their feelings however were probably less ecstatic, because their own personal interest was not so nearly concerned. But their astonishment at the wonders performed, their satisfaction in the success of their own labours, and their sympathy with those whose maladies had been removed, could not fail of exciting in their minds the most pleasing sensations. When the wife or husband, the parent or child, saw the object of his warmest affections restored to health, and exercising with activity and vigour the faculties that had been renewed, surely he would lift up his eyes to heaven with devoutest gratitude, or prostrate himself upon the ground in profoundest adoration. When, in addition to the mercy his relatives had received, he beheld others in like circumstances with himself, and every moment fresh monuments of mercy rising before his eyes, we may conceive him overwhelmed with the sight and lost in amazement.]
3.
On Jesus himself
[Could Jesus be an unconcerned spectator of the bliss he was diffusing? Could he, who wept at the grave of Lazarus, refuse to sympathize with this adoring multitude? It was one of his most common sayings, that it is more blessed to give than to receive [Note: Act 20:35.]; and doubtless he experienced the truth of it on this occasion. Let us then consider the joy excited in the breast of every individual that had been relieved; let us consolidate and compress it, as it were, into one mass; and then we may have some faint conception of what Jesus felt, while he was communicating such abundant happiness. He would not fail to adore, with inexpressible, though perhaps hidden, ardour, his heavenly Father, for making him the channel of so many blessings. But Jesus happiness would be widely different from that of those whom he relieved. His would be tempered with pity for their spiritual maladies, of which, alas! they had but little sense; and his praises would be mixed with prayers, that they might flock around him to obtain those richer benefits, of which their present cures were but imperfect emblems.]
Not to indulge mere useless speculations on this exercise of divine power, let us inquire,
II.
What reflections should it suggest to our minds?
If every separate miracle be replete with instruction to us, much more may this accumulation of miracles afford us matter of useful
Improvement
1.
Let us seek healing from the hands of Jesus
[It may be that our bodies are preserved in the unimpaired use of all their faculties. But are not our souls diseased? Have we no intellectual blindness from which we need deliverance? Do not our tongues need to be loosened, our ears to be unstopped, or our limbs to be invigorated, for the daily performance of our spiritual duties? Surely, if we will examine our hearts, we shall find that the people who thronged to our Lord, were not in a more pitiable condition than ourselves; yea, we are incomparably more miserable than they, because the consequences of our disorders are so much more awful, and our desire for the removal of them is so weak and faint. Let us seek a deep conviction of this truth. Let us, under a sense of our extreme wretchedness, apply to Jesus, and interest our friends and relatives in our behalf. Thus shall the predictions that were literally fulfilled by the miracles before us, receive their true, though mystical, accomplishment in the renovation of our souls [Note: Isa 35:5-6.].]
2.
Let us on no account limit the power and grace of Christ
[The hand which, so easily and with such compassion, dispensed the blessings of health and strength, can surely with the same facility administer to our wants. Our lusts are so inveterate and our habits so deeply rooted, as to destroy the remotest hope of ever rescuing ourselves from their dominion. But the power and compassion of Jesus are the same as ever. The lapse of seventeen hundred years has made no change in him. His hand is not shortened that it cannot save, nor is his ear heavy that it cannot hear. Let us then guard against every unworthy, unbelieving thought. Let us be persuaded that he is able to save us to the very uttermost; and that he will cast out none who come unto him.]
3.
Let us glorify God with and for all the faculties we possess
[Our bodily and mental powers are rich mercies from the hand of God, and should be exerted continually in promoting his glory. But, if our eyes have been opened to behold the light of his truth; if our ears have been unstopped, so that we can hear the voice of the good shepherd; if our tongues have been loosed to speak of his name; and if our feet have been strengthened to run the way of his commandments; it becomes us to imitate the multitudes who surrounded him on this occasion. There should not be a cold heart, or an inactive member, throughout this whole assembly. We should all either be filled with admiration of his goodness, or, with ecstatic ardour, render him the tribute of incessant praise. Were we thus occupied, we should enjoy a very heaven upon earth. We cannot conceive a better idea of heaven than if we set before our eyes this adoring multitude. Do we see Jesus encircled by them, every eye fixed on him, every tongue sounding ins praises, every soul ascribing all its happiness to his power and grace? What is this but heaven? Let us then resemble them, or rather far outstrip them, in our acclamations, forasmuch as our mercies infinitely exceed those which were enjoyed by them. This will be an improvement as beneficial to ourselves as it will be instructive to others, and honourable to the God of Israel]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
30 And great multitudes came unto him, having with them those that were lame, blind, dumb, maimed, and many others, and cast them down at Jesus’ feet; and he healed them:
Ver. 30. Having with them those that were lame, blind, &c. ] All these infirmities are fruits of sin (which hath made the world an oecumenical hospital) and accidents of life; for that which befalleth any man, may befall every man. a The privative favours that God shows us here (saith Gerson) are more than the positive: meaning by privative, God’s preserving us from manifold mischiefs and miseries by his manutension. b They that are received in heaven are out of the gun shot; for there is no more sickness, nor sorrow, nor crying, nor pain, for the former things are passed, Rev 21:4 . All corruptions, temptations, affliction, which stand, some above us, some about us (as the insulting Philistines about blind Samson), shall end with the same blow, fall with the same clap with ourselves. At Stratford-le-Bow were two martyrs burned at one stake (in the days of Queen Mary), Hugh Laverock, an old lame man, and John A. Price, a blind man. At their death, Hugh, after he was chained, casting away his crutch, and comforting the other, he said to him, Be of good comfort, my brother, for my Lord of London is our good physician: he will heal us shortly, thee of thy blindness, and me of my lameness. And so patiently they suffered.
a Cuivis potest contingere quod cuiquam contigit. Mimus.
b Multo plures sunt gratiae privativae quam positivae. Gerson.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
30. ] are persons maimed in the hands; see Jerome in var. readd. (But it is also used of the feet, ; Aristoph. Av. 1379.) The meaning need not be, that a wanting member was supplied to these persons; but that a debility, such as that arising from paralysis or wound, was healed.
, not in neglect, but from haste and rivalry.
Fuente: Henry Alford’s Greek Testament
Mat 15:30 . , etc.: the people wanted healing, not teaching, and so brought their sick and suffering to Jesus. : they threw them at His feet either in care-free confidence, or in haste, because of the greatness of the number. Among those brought were certain classed as , which is usually interpreted “bent,” as with rheumatism. But in Mat 18:8 it seems to mean “mutilated”. Euthy. takes = , and Grotius argues for this sense, and infers that among Christ’s works of healing were restorations of lost limbs, though we do not read of such anywhere else. On this view , Mat 15:31 , will mean , integros .
Fuente: The Expositors Greek Testament by Robertson
others = differently affected. Greek. heteros. App-124.
at = beside. Greek. para.
Fuente: Companion Bible Notes, Appendices and Graphics
30.] are persons maimed in the hands; see Jerome in var. readd. (But it is also used of the feet, ; Aristoph. Av. 1379.) The meaning need not be, that a wanting member was supplied to these persons; but that a debility, such as that arising from paralysis or wound, was healed.
, not in neglect, but from haste and rivalry.
Fuente: The Greek Testament
Mat 15:30. , others) sc. who were sick.-, cast) since they pressed upon each other.[701]
[701] Mat 15:31. , the God of Israel) See Mat 15:24.-V. g.
Fuente: Gnomon of the New Testament
great: Mat 4:23, Mat 4:24, Mat 11:4, Mat 11:5, Mat 14:35, Mat 14:36, Psa 103:3, Isa 35:5, Isa 35:6, Mar 1:32-34, Mar 6:54-56, Luk 6:17-19, Luk 7:21, Luk 7:22, Act 2:22, Act 5:15, Act 5:16, Act 19:11, Act 19:12
Reciprocal: Mat 8:1 – great Mat 9:33 – the dumb Mat 12:23 – the people Mat 13:2 – great Mat 18:8 – maimed Mat 19:2 – General Mar 9:43 – maimed Luk 5:15 – great Joh 5:3 – of blind Joh 6:2 – General Act 8:7 – lame
Fuente: The Treasury of Scripture Knowledge
5:30
As usual Jesus had a great following because his fame had gone all over the country. Afflicted people who were unable to travel alone were brought to Jesus and cast down at his feet. This word might give us an unfavorable impression as it seems to indicate an act of impatience if not indifference. It is from the Greek word RHIPTO and Thayer’s definition at this place is the simple phrase, “to set down.” He then explains his definition to mean, “(with the suggestion of haste and want of care), of those who laid their sick at the feet of Jesus, leaving them at his disposal without a doubt that he could heal them.” They were not disappointed for the text says and he healed them.
Mat 15:31
Again Jesus proved his ability to work all kinds of miracles and did not have to select his cases as do the pretenders of miracle-working today. A remarkable thing about the event is that they glorified the God of Israel. Everyone knew that an ordinary man could not accomplish such wonderful works, hence they attributed it to the God of Israel (not any of the gods of the Gentiles). That was the main purpose Jesus had in performing his great deeds according to Joh 20:30-31.
Fuente: Combined Bible Commentary
Mat 15:30. Great multitudes. Even in this retired place He was not allowed to rest long. The crowds came having with them, i.e., bringing with them, a great variety of afflicted ones.
Dumb. Mark mentions one case in particular (Mar 7:32-35).
Maimed. The first mention of this class, i.e., those wounded or diseased in hand or foot; our word maimed implies a loss of the member.
Cast them down. This may refer to the rudeness of these mountaineers, or to their haste, or to their confidence; probably the three explanations are to be combined.
Fuente: A Popular Commentary on the New Testament
LXIX.
THE DEAF STAMMERER HEALED AND FOUR THOUSAND FED.
aMATT. XV. 30-39; bMARK VII. 32-VIII. 9.
b32 And they bring unto him one that was deaf, and had an impediment in his speech [The man had evidently learned to speak before he lost his hearing. Some think that defective hearing had caused the impediment in his speech, but Mar 7:35 suggests that he was tongue-tied]; and they beseech him to put his hand upon him. 33 And he took him aside from the multitude privately, and put his fingers into his ears, and he spat, and touched his tongue [He separated him from the crowd to avoid publicity (see Gen 1:31]; he maketh even the deaf to hear, and the dumb to speak. [These were the people who had asked Jesus to depart from their coast on account of the loss of their swine. A complete change in their feelings had taken place since that day.] a30 And there came unto him great multitudes, having with them the lame, blind, dumb, maimed, and many others, and they cast them down at his feet; and he healed them [We have here an instance of the common difference between the narratives of Matthew and Mark. Where Matthew is wont to mention the healing of multitudes, Mark picks out one of the most remarkable cases and describes it minutely. The hasty action of those who brought in the sick and returned to bring in others is indicated by the way in which they cast down their burdens at Jesus’ feet]: 31; insomuch that the multitude wondered, when they saw the dumb speaking, the maimed whole, the lame walking, and the blind seeing: and they glorified the God of Israel [The people whom Jesus healed were Jews, but daily intercourse with the heathen of Decapolis had tended to cool their religious ardor. The works of Jesus revived this ardor and caused them to praise the God whose prophet they esteemed Jesus to be.] a32 And b1 In those days [i. e., while Christ was in Decapolis], when there was again a great multitude, and they had nothing to eat, aJesus called his disciples unto him, and said, {bsaith,} unto [404] them, 2 I have compassion on the multitude, because they continue with me now three days, and have nothing to eat: aAnd I would not send them away fasting, lest haply they faint on the way. b3 and if I send them away fasting to their home, they will faint on the way: for some of them are come from far. [When the five thousand had been caught in similar circumstances, the apostles had come with suggestions to Jesus, but now, being taught by experience, they keep silence and let Jesus manage as he will. The multitude had not been three days without food, but it had been with Jesus three days and was now without food.] 4 And his {athe} disciples say unto {banswered} him, Whence shall one be able to fill these men with bread here in a desert place? aWhence should we have so many loaves in a desert place as to fill so great a multitude? [It seems strange that the apostles should ask such a question after having assisted in feeding the five thousand. But the failure to expect a miracle, despite previous experience, was a common occurrence in the history of Israel and of the twelve ( Num 11:21-23, Psa 78:19, Psa 78:20). In this case the failure of the apostles to expect miraculous relief suggests that they had probably often been hungry and had long since ceased to look for supernatural relief in such cases. Their disbelief here is so similar to their disbelief in the first instance that it, with a few other minor details, has led rationalistic commentators to confound the miracle with the feeding of the five thousand. But the words of Jesus forbid this– Mat 16:9, Mat 16:10, Mar 8:19, Mar 8:20.] 34 And Jesus said unto them, b5 And he asked them, How many loaves have ye? And they said, Seven. aand a few small fishes. 35 And he commanded {bcommandeth} the multitude to sit down on the ground [they were on the bleak mountain, and not in the grassy plain of Butaiha]: and he took the seven loaves aand the fishes; and he gave thanks, band having given thanks, he brake, and gave to his {athe} disciples, and the disciples to the multitude. [405] {bto set before them; and they set them before the multitude.} 7 And they had a few small fishes: and having blessed them, he commanded to set these also before them. a37 And they all ate, and were filled: and they took up that which remained over of the broken pieces, seven baskets full. 38 And they that did eat were babout afour thousand men, besides women and children. 39 And he sent away the multitudes.
[FFG 403-406]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
15:30 And great multitudes came unto him, having with them [those that were] lame, blind, dumb, {h} maimed, and many others, and cast them down at Jesus’ feet; and he healed them:
(h) Whose members were weakened with paralysis, or by nature, for after it is said that he healed them. Now Christ preferred to heal in this way, that such members as were weak, he restored to health, and yet he could easily, if he had wanted, have given them hands and feet and other members which they lacked.