When the demon was cast out, the mute man spoke. The multitudes marveled, saying, “Nothing like this has ever been seen in Israel!”
Parallel Translations
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When the demon was cast out, the mute man spoke. The multitudes marveled, saying, “Nothing like this has ever been seen in Israel!”
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And as sone as the devyll was cast oute the domme spake: And the people merveled sayinge: it was never so sene in Israel.
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And when the deuill was cast out, the domme spake: then the multitude marueiled, saying, The like was neuer seene in Israel.
Examined in Scripture Analysis
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Cross-references (10)
Passages linked to Matthew 9:33 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 35:6 Then the lame man will leap like a deer, and the tongue of the mute will sing; for waters will break out in the wilderness, and streams in the desert.
- Exodus 4:11-12 Yahweh said to him, “Who made man’s mouth? Or who makes one mute, or deaf, or seeing, or blind? Isn’t it I, Yahweh? Now therefore go, and I will be with your mouth, and teach you what you shall speak.”
- Mark 7:32-37 They brought to him one who was deaf and had an impediment in his speech. They begged him to lay his hand on him. He took him aside from the multitude, privately, and put his fingers into his ears, and he spat, and touched his tongue. Looking up to heaven, he sighed, and said to him, “Ephphatha!” that is, “Be opened!” Immediately his ears were opened, and the impediment of his tongue was released, and he spoke clearly. He commanded them that they should tell no one, but the more he commanded them, so much the more widely they proclaimed it. They were astonished beyond measure, saying, “He has done all things well. He makes even the deaf hear, and the mute speak!”
- 2 Kings 5:8 It was so, when Elisha the man of God heard that the king of Israel had torn his clothes, that he sent to the king, saying, “Why have you torn your clothes? Let him come now to me, and he shall know that there is a prophet in Israel.”
- Psalms 76:1 In Judah, God is known. His name is great in Israel.
- Jeremiah 32:20 who performed signs and wonders in the land of Egypt, even to this day, both in Israel and among other men; and made yourself a name, as it is today;
- Matthew 15:30-31 Great multitudes came to him, having with them the lame, blind, mute, maimed, and many others, and they put them down at his feet. He healed them, so that the multitude wondered when they saw the mute speaking, the injured healed, the lame walking, and the blind seeing—and they glorified the God of Israel.
- Luke 7:9 When Jesus heard these things, he marveled at him, and turned and said to the multitude who followed him, “I tell you, I have not found such great faith, no, not in Israel.”
- Luke 11:14 He was casting out a demon, and it was mute. When the demon had gone out, the mute man spoke; and the multitudes marveled.
- Mark 2:12 He arose, and immediately took up the mat, and went out in front of them all; so that they were all amazed, and glorified God, saying, “We never saw anything like this!”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (9 sources)
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John Trapp 1656 · Public Domain 33 And when the devil was cast out, the…
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?
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And Jesus went about all the cities and villages,....…
And Jesus went about all the cities and villages,.... He did not confine himself, and his acts of kindness and compassion, to his own city, Capernaum, but he took a circuit throughout all Galilee; and not only visited their larger and more principal cities and towns, but their villages also; doing good to the bodies and souls of men in every place, and of whatever state and condition.
Teaching in their synagogues; which were places of public worship, where prayer was made, the law and the prophets were read, and a word of exhortation given to the people; and which, it seems, were in villages, as well as in cities and towns: and indeed it is a rule with the Jews (h), that
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"in what place soever there are ten Israelites, they ought to build a house, to which they may go to prayer, at all times of prayer; and such a place is called , "a synagogue".''
And hence we often read of (i) , "the synagogue of villages", as distinct from the synagogues of cities and walled towns; which confutes a notion of the learned Dr. Lightfoot (k), who thought there were no synagogues in villages. Now, wherever Christ found any of these, he entered into them, and taught the people publicly,
preaching the Gospel of the kingdom; the good news and glad tidings of peace and pardon, reconciliation and salvation, by himself the Messiah; all things relating to the Gospel dispensation; the doctrines of grace, which concern both the kingdom of grace and glory; particularly the doctrine of regeneration, and the necessity of having a better righteousness than that of the Scribes and Pharisees; the one as a meetness, the other as a title to eternal happiness:
and healing every sickness, and every disease among the people. As he preached wholesome doctrine for the good of their souls; for their spiritual health, and the cure of their spiritual maladies; so he healed all sorts of diseases the bodies of men were incident to, that were brought unto him; and by his miracles confirmed, as well as recommended, the doctrines he preached.
(h) Maimon Hilchot Tephilla, c. 11. sect. 1. (i) T. Bab. Megilla. fol. 26. 1. & Gloss. in ib. Maimon. & Bartenora in Misn. Megilla, c. 3. sect. 1. & Maimon. Hilch. Tephilla, c. 11. sect. 16. (k) In Mark i. 38. & Chorograph. ad Matt. c. 98.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Even in Israel - Where so many wonders have…
Even in Israel - Where so many wonders have been seen.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 33. And when the devil was cast out,…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain And when the devil was cast out, the dumb…
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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain And when the devil--demon.
And when the devil--demon.
was cast out, the dumb spake--The particulars in this case are not given; the object being simply to record the instantaneous restoration of the natural faculties on the removal of the malignant oppression of them, the form which the popular astonishment took, and the very different effect of it upon another class.
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and the multitudes marvelled, saying, It was never so seen in Israel--referring, probably, not to this case only, but to all those miraculous displays of healing power which seemed to promise a new era in the history of Israel. Probably they meant by this language to indicate, as far as they thought it safe to do so, their inclination to regard Him as the promised Messiah.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Ellicott's Commentary for English Readers 1878 · Public Domain (33) The verse is obviously intended to stand in…
(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.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And when the devil was cast out, the dumb…
And when the devil was cast out, the dumb spake: and the multitudes marvelled, saying, It was never so seen in Israel. In Mat_12:23 they have advanced a stage further, and suggest that Jesus is Messiah ("the Son of David;" cf. supra, ver. 27).
Vers. 32, 33. (see also Luk_11:14, Luk_11:15) The tyrannous intrusion.
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Note, in introduction, that the words of the passage quoted above from Luk_11:14, Luk_11:15, though given in a different connection, certainly seem to describe one occasion with that before us, or vice versa. If this be not so, the present passage is isolated, and has no parallel in either of the other Gospels. The blasphemy of "some of them," however those "some" apparently the Pharisees is treated of at length in a subsequent chapter of the present Gospel, and in both of the other Gospels. The present passage is allowed by very leading commentators to be distinct from such a one as that recorded in Mar_7:31-37, and can scarcely be thought to be simply included in those sacred descriptions, that tell generally how the grace and power of the Lord healed many dumb and deaf and blind; and therefore needs its own consideration in this present place. Notice
I THE OBJECT OF PITY THAT WAS BROUGHT BEFORE CHRIST A MAN DUMB, NOT BY NATURAL DEFECT, NOT BY FORCEOF DISEASE, NOT BY REASON OF ACCIDENT, BUT BY THE TYRANNOUS INTRUSION INTO HIS BODILY ORGANIZATION OF A DEVIL WHOSE MALIGNITY TOOK THE DIRECTION OF INFLICTING DUMBNESS ON THE VICTIM. Whether this possession and other similar were a result and forestalled punishment of excess of immoral vice of their own, or of "their parents," on the part of those of whom we read from time to time; or whether really vicarious suffering, in days that were marked by the lowest social degradation, and could not justly be fixed on the individual sufferer as the meriting cause; or whether it were all to be safely described, as to the end, that the works of God might be manifested, it seems impossible to assert. The barest facts of these cases of possession are terrible, and for the fidelity with which they are portrayed, they are indisputable. They must be accepted even if they lay only on the page of profane history, instead of on the specially tested, the microscopically examined, pages of sacred history.
II THE "MERCIFUL AND GRACIOUS" METHOD OF TREATMENT OF THAT MOURNFUL OBJECT OF PITY ON THE PART OF CHRIST. It is the method of One who takes in the whole situation; who regards it as it is now; who recognizes who the invisible enemy is, and what the sting of his enmity; who delays not to confront his odious challenge, nor delays by a moment remedy and rescue for the sufferer.
III THE SWIFT AND SUPREME EASE WITH WHICH THE MIGHTY ONE EXPOSES THE WORK OF THE EVIL PRESENCE; AND DISPLAYS TO MANIFESTATION ITSELF THE GRACE OF HIS OWN PRESENCE. Now "he did not strive nor cry; neither was his voice heard in the streets;" but the voice of the dumb was heard, and the voice of an acclaiming, admiring, blest multitude was heard! And the crown was already being raised that should be placed on the brow of that King of kings. B.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain demon. (See Scofield "Mat 7:22").
devil
demon. (See Scofield "Mat 7:22").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.