Exegetical and Hermeneutical Commentary of Matthew 12:23
And all the people were amazed, and said, Is not this the son of David?
Verse 23. Is not this the son of David?] Is not this the true Messiah? Do not these miracles sufficiently prove it? See Isa 35:5.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This is the first conviction we meet with, from the miracles wrought by our Saviour, that he was the Messiah, unless that of the two blind men, mentioned Mat 9:27; and their faith in it appears but weak, for they do not plainly affirm it, only ask the question, like the faith of those mentioned Joh 7:31, When Christ cometh, will he do more miracles than these which this man hath done?
Fuente: English Annotations on the Holy Bible by Matthew Poole
23. And all the people were amazed,and said, Is not this the son of David?The form of theinterrogative requires this to be rendered, “Is this the Son ofDavid?” And as questions put in this form (in Greek)suppose doubt, and expect rather a negative answer, the meaning is,”Can it possibly be?”the people thus indicating theirsecret impression that this must be He; yet saving themselvesfrom the wrath of the ecclesiastics, which a direct assertion of itwould have brought upon them. (On a similar question, see on Joh4:29; and on the phrase, “Son of David,” see on Mt9:27).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And all the people were amazed,…. At the cure; it was such an instance of divine power, and so glaring a proof, that the person who wrought it was more than a man, and must be the Messiah. This is to be understood of the greater part of the people, not of every individual, and of the common people only; for it had a different effect upon the Pharisees, as hereafter appears; but in these it not only produced admiration, but conviction, faith, and confession:
and said, is not this the son of David? or the Messiah; for , “the son of David”, is a character of the Messiah, well known among the Jews; See Gill “Mt 1:1” because he was promised to David, was to be raised up of his seed, and to spring from his loins. This question they put, not as doubting of it, but as inclining, at least, to believe it, if not as expressing their certainty of it: and is, as if they had said, who can this person be but the true Messiah, that has wrought such a miracle as this? for from his miracles they rightly concluded who he was; though the Jews since, in order to deprive Jesus of this true characteristic of the Messiah, deny that miracles are to be performed by him n.
n Maimon. Hilch. Melacim, c. 11. sect. 3.
Fuente: John Gill’s Exposition of the Entire Bible
Is this the Son of David? ( ?). The form of the question expects the answer “no,” but they put it so because of the Pharisaic hostility towards Jesus. The multitudes “were amazed” or “stood out of themselves” (), imperfect tense, vividly portraying the situation. They were almost beside themselves with excitement.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And the people were amazed, and said,” (kai eksistanto pantes hoi ochloi kai elegon) “And all the crowds were astonished and said to one another,” as witnesses of the mighty miracles of Jesus, Joh 3:2; Heb 2:4.
2) “Is not this the son of David?” (meti autos estin ho huois David?) “This is (now is come) the son of David, isn’t it?” This, means these people believed that Jesus was the Messiah, who was to come as the son of David, when they observed this miracle, Isa 11:1; Joh 7:21; Joh 9:16.
Fuente: Garner-Howes Baptist Commentary
23. And all the people were astonished. Hence we infer, that there was a visible display of the power of God, which drew upon him the admiration of the great body of the people, who were not at all actuated by any wicked disposition. For how came it that all admired, but because the fact compelled them to do so? And certainly there is not one of us, who does not see in this narrative, as in a mirror, an unwonted power of God: and hence it follows, that a diabolical venom must have seized the minds of the scribes, who were not ashamed to slander so remarkable a work of God. But we must attend to the result of the miracle. Moved with admiration, those who saw it ask each other, Is not Jesus the Christ? Acknowledging the power of God, they are led, as it were by the hand, to faith. Not that they suddenly profited as much as they ought to have done, (for they speak doubtfully;) but yet it is no small proficiency to be aroused to consider more attentively the glory of Christ. Some look upon this as a full affirmation, but the words convey no such meaning; and the fact itself shows, that an unexpected occurrence had struck them forcibly, and that they did not form a decided opinion, but only that it occurred to them that he might be the Christ.
Fuente: Calvin’s Complete Commentary
(23) Is not this the son of David?The people use (as the blind man had done in Mat. 9:27) the most popular of all the synonyms of the Christ.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
23. Amazed These fresh displays of love surprised and melted their hearts. They cannot but feel the movings of faith upon one so mighty and so benevolent. Son of David They no doubt were aware that he was reputed to be of the royal line; and these miracles, coming thus from him, awakened a presentiment that he might indeed be the illustrious Son of David, predicted in the prophets as the coming Messiah.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And all the crowds were amazed, and said, “Can this be the son of David?”
When the crowds saw it their thoughts were half positive. They ‘saw’, at least to some extent, and testified well. They were amazed at what they had seen, and their thought was, “Can this be the son of David?” The way the question is expressed suggests both doubt and hope, just as Israel are split into those who are more positive, and those who are more negative.
There appears to be fairly strong evidence in Matthew that he links the title Son of David to the casting out of evil spirits and the healing of the blind (Mat 9:27; Mat 15:22; Mat 20:30; Mat 21:9; Mat 21:15 with 14). This may well have arisen from the fact that Solomon the son of David was famed (even if only in legend) for teaching methods of casting out evil spirits, something which is explained in Josephus. Possibly blindness was linked to this although Josephus does not say so. Thus they may well have seen what Jesus was doing as confirming His relationship to Solomon, the son of David, and therefore to David himself, thus evidencing Mat 1:1. This would then lead on to the thought of the Messiah. ‘Son of David’ is in fact found in the Psalms of Solomon as a description of the Messiah. So at least a part of the crowd are beginning to recognise a prince of Heaven.
Fuente: Commentary Series on the Bible by Peter Pett
Mat 12:23 ff. , . . .] Question of imperfect yet growing faith, with emphasis upon : May this (who, however, does not possess the qualities looked for in the Messiah) not possibly be the Messiah? Joh 4:29 . To this corresponds the emphatic in Mat 12:24 .
] that question , etc.
] to the multitude, not to Jesus; for see Mat 12:25 . They desire at once to put a stop to such dangerous language, and that, too, in a very demonstrative way.
, .] See on Mat 9:34 . . . is not to be rendered: the ruler of the demons (which would have required .), but: as ruler over the demons . Pragmatic addition. Mar 3:22 , comp. Joh 7:20 ; Joh 10:20 , states the accusation in more specific terms.
] comp. Mat 9:4 . The charge urged by the Pharisees is a foolish and desperate expedient proceeding from their hostility to Jesus, the absurdity of which He exposes.
] i.e. divided into parties, which contend with each other to its own destruction. In such a state of matters, a kingdom comes to ruin, and a town or a family must cease to exist; means the same as , see Bornemann, ad Xen. Cyr. II. 1, 11; Ellendt, Lex. Soph. I. p. 851.
Mat 12:26 . ] the and subjoining the application.
] not: the one Satan, the other Satan (Fritzsche, de Wette), but: if Satan cast out Satan , if Satan is at once the subject and the object of the casting out, being the latter, inasmuch as the expelled demons are the servants and representatives of Satan. This is the only correct interpretation of an expression so selected as to be in keeping with the preposterous nature of the charge, for there is only the one Satan; there are many demons , but only one Satan , who is their head. This explanation is an answer to de Wette, who takes exception to the reasoning of Jesus on the ground that Satan may have helped Christ to cast out demons, that by this means he might accomplish his own ends. No, the question is not as to one or two occasional instances of such casting out, in which it might be quite conceivable that “for the nonce Satan should be faithless to his own spirits,” but as to exorcism regarded in the light of a systematic practice, which, as such, is directed against Satan , and which therefore cannot be attributed to Satan himself, for otherwise he would be destroying his own kingdom.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
23 And all the people were amazed, and said, Is not this the son of David?
Ver. 23. And all the people were amazed ] Admiration bred philosophy, saith the heathen. It bred superstition, saith the Scripture, when the world went wondering after the beast. a We may say, too, that it bred piety in this people, and still we see the word never works kindly, till men hear and admire it. Let others censure with the Pharisees; let us wonder with the multitude.
a Admiratio peperit philosophiam,Rev 13:3Rev 13:3 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
23. ] This form of question is properly a doubtful denial, involving in fact a surmise in the affirmative. ‘Surely this is not ?’
. ] see ch. Mat 9:27 , and note.
Fuente: Henry Alford’s Greek Testament
Mat 12:23 . : not implying anything exceptionally remarkable in the cure; a standing phrase (in Mark at least) for the impression made on the people. They never got to be familiar with Christ’s wonderful works, so as to take them as matters of course. implies a negative answer: they can hardly believe what the fact seems to suggest = can this possibly be, etc.? Not much capacity for faith in the average Israelite, yet honest-hearted compared with the Pharisee. : the popular title for the Messiah.
Fuente: The Expositors Greek Testament by Robertson
people = multitude.
Is not This . . . ? The 1611 edition of the Authorized Version reads “Is This? ” = May not This be? Since 1638 it reads “Is not This”.
the son of David. The third of nine occurrences of this Messianic title in Matthew. See App-98.
Fuente: Companion Bible Notes, Appendices and Graphics
23. ] This form of question is properly a doubtful denial, involving in fact a surmise in the affirmative. Surely this is not ?
.] see ch. Mat 9:27, and note.
Fuente: The Greek Testament
the people: Mat 9:33, Mat 15:30, Mat 15:31
Is not: Mat 9:27, Mat 15:22, Mat 21:9, Mat 22:42, Mat 22:43, Joh 4:29, Joh 7:40-42
Reciprocal: Mat 9:8 – when Mat 9:32 – a dumb Mat 9:34 – General Mat 20:30 – Have Mar 1:27 – they were Mar 2:12 – insomuch Mar 10:47 – thou Luk 4:36 – They were Luk 5:26 – and they Luk 11:14 – General Luk 18:38 – Jesus Joh 7:31 – believed Joh 7:32 – Pharisees heard Rom 1:3 – which
Fuente: The Treasury of Scripture Knowledge
2:23
It was known by many tbat David was to have a descendant who would be a wonderful man in many respects. When they saw these mighty works being performed by Jeeus, they concluded that he was that ODe predicted by the prophets.
Fuente: Combined Bible Commentary
Mat 12:23. The effect of such a remarkable miracle on the people was astonishment, and they asked: Is this the Son of David? The original indicates an expectation or hope of a negative answer (see next verse); so that we must not attribute to the multitude any strong spiritual conviction.
Fuente: A Popular Commentary on the New Testament
Verse 23
The son of David; the promised Messiah.
Fuente: Abbott’s Illustrated New Testament
The astonishment of the crowd prompted their question. It expected a negative answer. Literally they said, "This cannot be the Son of David, can it?" They raised the faint possibility that Jesus might be the Messiah, but primarily their question reflected their amazed unbelief. The Jews expected Messiah to perform miracles (Mat 12:38), but other things about Jesus, for example His servant characteristics, led them to conclude that He was not the Son of David.
The Pharisees again attributed Jesus’ power to Satan (cf. Mat 10:25). This time their accusation created an open breach between themselves and Jesus.
"Three times before Matthew 12 the kingdom was said to be near (Mat 3:2; Mat 4:17; Mat 10:7). Then after Jesus’ opponents accused Him of casting out demons by the power of Satan (Mat 12:24-32; Mar 3:22-30; Luk 11:14-26), the nearness of the kingdom is never mentioned again in the Gospels." [Note: Idem, and Jay A. Quine, "No, Not Yet: The Contingency of God’s Promised Kingdom," Bibliotheca Sacra 164:654 (April-June 2007):138.]
John’s Gospel, by the way, makes no reference to the nearness of God’s kingdom. By the time John wrote, probably late in the first century A.D., it was clear that the messianic kingdom had been postponed.