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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 9:27–34. His three-level outline is real structure in the source text, so it is rendered as structure.
In these verses we have an account of two more miracles wrought together by our Saviour.
I.The giving of sight to two blind men, Mat 9:27-31.
Christ is the Fountain of light as well as life; and as, by raising the dead, he showed himself to be the same that at first breathed into man the breath of life, so, by giving sight to the blind, he showed himself to be the same that at first commanded the light to shine out of darkness. Observe,
1.The importunate address of the blind men to Christ. He was returning from the ruler's house to his own lodgings, and these blind men followed him, as beggars do, with their incessant cries, Mat 9:27. He that cured diseases so easily, so effectually, and, withal, at so cheap a rate, shall have patients enough. As for other things, so he is famed for an Oculist. Observe,
(1.)The title which these blind men gave to Christ; Thou Son of David, have mercy on us. The promise made to David, that of his loins the Messiah should come, was well known, and the Messiah was therefore commonly called the Son of David. At this time there was a general expectation of his appearing; these blind men know, and own, and proclaim it in the streets of Capernaum, that he is come, and that this is he; which aggravates the folly and sin of the chief priests and Pharisees who denied and opposed him. They could not see him and his miracles, but faith comes by hearing. Note, They who, by the providence of God, are deprived of bodily sight, may yet, by the grace of God, have the eyes of their understanding so enlightened, as to discern those great things of God, which are hid from the wise and prudent.
(2.)Their petition, Have mercy on us. It was foretold that the Son of David should be merciful (Psa 72:12, Psa 72:13), and in him shines the tender mercy of our God, Luk 1:78. Note, Whatever our necessities and burthens are, we need no more for supply and support, than a share in the mercy of our Lord Jesus. Whether he heal us or no, if he have mercy on us, we have enough; as to the particular instances and methods of mercy, we may safely and wisely refer ourselves to the wisdom of Christ. They did not each of them say for himself, Have mercy on me, but both for one another, Have mercy on us. Note, It becomes those that are under the same affliction, to concur in the same prayers for relief. Fellow-sufferers should be joint-petitioners. In Christ there is enough for all.
(3.)Their importunity in this request; they followed him, crying. It seems, he did not take notice of them at first, for he would try their faith, which he knew to be strong; would quicken their prayers, and make his cures the more valued, when they did not always come at the first word; and would teach us to continue instant in prayer, always to pray, and not to faint: and, though the answer do not come presently, yet to wait for it, and to follow providence, even in those steps and outgoings of it which seem to neglect or contradict our prayers. Christ would not heal them publicly in the streets, for this was a cure he would have kept private (Mat 9:30), but when he came into the house, they followed him thither, and came to him. Note, Christ's doors are always open to believing and importunate petitioners; it seemed rude in them to rush into the house after him, when he desired to retire; but, such is the tenderness of our Lord Jesus, that they were not more bold than welcome.
2.The confession of faith, which Christ drew from them upon this occasion. When they came to him for mercy, he asked them, Believe ye that I am able to do this? Note, Faith is the great condition of Christ's favours. They who would receive the mercy of Christ, must firmly believe the power of Christ. What we would have him do for us, we must be fully assured that he is able to do. They followed Christ, and followed him crying, but the great question is, Do ye believe? Nature may work fervency, but it is only grace that can work faith; spiritual blessings are obtained only by faith. They had intimated their faith in the office of Christ as Son of David, and in his mercy; but Christ demands likewise a profession of faith in his power. Believe ye that I am able to do this; to bestow this favour; to give sight to the blind, as well as to cure the palsy and raise the dead? Note, It is good to be particular in the exercise of faith, to apply the general assurances of God's power and good will, and the general promises, to our particular exigencies. All shall work for good, and if all, then this. "Believe ye that I am able, not only to prevail with God for it, as a prophet, but that I am able to do it by my own power?" This will amount to their belief of his being not only the Son of David, but the Son of God; for it is God's prerogative to open the eyes of the blind (Psa 146:8); he makes the seeing eye, Exo 4:11. Job was eyes to the blind (Job 29:15); was to them instead of eyes, but he could not give eyes to the blind. Still it is put to us, Believe we that Christ is able to do for us, by the power of his merit and intercession in heaven, of his Spirit and grace in the heart, and of his providence and dominion in the world? To believe the power of Christ is not only to assure ourselves of it, but to commit ourselves to it, and encourage ourselves in it.
To this question they give an immediate answer, without hesitation: they said, Yea, Lord. Though he had kept them in suspense awhile, and had not helped them at first, they honestly imputed that to his wisdom, not to his weakness, and were still confident of his ability. Note, The treasures of mercy that are laid up in the power of Christ, are laid out and wrought for those that trust in him, Psa 31:19.
3.The cure that Christ wrought on them; he touched their eyes, Mat 9:29. This he did to encourage their faith, which, by his delay, he had tried, and to show that he gives sight to blind souls by the operations of his grace accompanying the word, anointing the eyes with eye-salve: and he put the cure upon their faith, According to your faith be it unto you. When they begged for a cure, he enquired into their faith (Mat 9:28), Believe ye that I am able? He did not enquire into their wealth, whether they were able to pay him for a cure; nor into their reputation, should he get credit by curing them; but into their faith; and now they had professed their faith he referred the matter to that: "I know you do believe, and the power you believe in shall be exerted for you; According to your faith be it unto you." This speaks,
(1.)His knowledge of the sincerity of their faith, and his acceptance and approbation of it. Note, It is a great comfort to true believers, that Jesus Christ knows their faith, and is well pleased with it. Though it be weak, though others do not discern it, though they themselves are ready to question it, it is known to him.
(2.)His insisting upon their faith as necessary; "If you believe, take what you come for." Note, They who apply themselves to Jesus Christ, shall be dealt with according to their faith; not according to their fancies, nor according to their profession, but according to their faith; that is, unbelievers cannot expect to find any favour with God, but true believers may be sure to find all that favour which is offered in the gospel; and our comforts ebb or flow, according as our faith is stronger or weaker; we are not straitened in Christ, let us not then be straitened in ourselves.
4.The charge he gave them to keep it private (Mat 9:30), See that no man know it. He gave them this charge,
(1.)To set us an example of that humility and lowliness of mind, which he would have us to learn of him. Note, In the good we do, we must not seek our own praise, but only the glory of God. It must be more our care and endeavour to be useful, than to be known and observed to be so, Pro 20:6; Pro 25:27. Thus Christ seconded the rule he had given, Let not thy left hand know what thy right hand doeth.
(2.)Some think that Christ, in keeping it private, showed his displeasure against the people of Capernaum, who had seen so many miracles, and yet believed not. Note, The silencing of those who should proclaim the works of Christ is a judgment to any place or people: and it is just in Christ to deny the means of conviction to those that are obstinate in their infidelity; and to shroud the light from those that shut their eyes against it.
(3.)He did it in discretion, for his own preservation; because the more he was proclaimed, the more jealous would the rulers of the Jews be of his growing interest among the people.
(4.)Dr. Whitby gives another reason, which is very considerable, why Christ sometimes concealed his miracles, and afterwards forbid the publishing of his transfiguration; because he would not indulge that pernicious conceit which obtained among the Jews, that their Messiah should be a temporal prince, and so give occasion to the people to attempt the setting up of his kingdom, by tumults and seditions, as they offered to do, Joh 6:15. But when, after his resurrection (which was the full proof of his mission), his spiritual kingdom was set up, then that danger was over, and they must be published to all nations. And he observes, that the miracles which Christ wrought among the Gentiles and the Gadarenes, were ordered to be published, because with them there was not that danger.
But honour is like the shadow, which, as it flees from those that follow it, so it follows those that flee from it (Mat 9:31); They spread abroad his fame. This was more an act of zeal, than of prudence; and though it may be excused as honestly meant for the honour of Christ, yet it cannot be justified, being done against a particular charge. Whenever we profess to direct our intention to the glory of God, we must see to it that the action be according to the will of God.
II.The healing of a dumb man, that was possessed with a devil. And here observe,
1.His case, which was very sad. He was under the power of the devil in this particular instance, that he was disabled from speaking, Mat 9:32. See the calamitous state of this world, and how various the afflictions of the afflicted are! We have no sooner dismissed two blind men, but we meet with a dumb man. How thankful should we be to God for our sight and speech! See the malice of Satan against mankind, and in how many ways he shows it. This man's dumbness was the effect of his being possessed with a devil; but it was better he should be unable to say any thing, than be forced to say, as those demoniacs did (Mat 8:29), What have we to do with thee? Of the two, better a dumb devil than a blaspheming one. When the devil gets possession of a soul, it is made silent as to any thing that is good; dumb in prayers and praises, which the devil is a sworn enemy to. This poor creature they brought to Christ, who entertained not only those that came of themselves in their own faith, but those that were brought to him by their friends in the faith of others. Though the just shall live eternally by his faith, yet temporal mercies may be bestowed on us with an eye to their faith who are intercessors on our behalf. They brought him in just as the blind man went out. See how unwearied Christ was in doing good; how closely one good work followed another! Treasures of mercy, wondrous mercy, are hid in him; which may be continually communicated, but can never be exhausted.
2.His cure, which was very sudden (Mat 9:33), When the devil was cast out, the dumb spake. Note, Christ's cures strike at the root, and remove the effect by taking away the cause; they open the lips, by breaking Satan's power in the soul. In sanctification he heals the waters by casting salt into the spring. When Christ, by his grace, casts the devil out of a soul, presently the dumb speaks. When Paul was converted, behold, he prays; then the dumb spake.
3.The consequences of this cure.
(1.)The multitudes marvelled; and well they might; though few believed, many wondered. The admiration of the common people is sooner raised than any other affection. It was foretold, that the new song, the New Testament song, should be sung for marvellous works, Psa 98:1. They said, It was never so seen in Israel, and therefore never so seen any where; for no people experienced such wonders of mercy as Israel did. There had been those in Israel that were famous for working miracles, but Christ excelled them all. The miracles Moses wrought had reference to Israel as a people, but Christ's were brought home to particular persons.
(2.)The Pharisees blasphemed, Mat 9:34. When they could not gainsay the convincing evidence of these miracles, they fathered them upon the devil, as if they had been wrought by compact and collusion: he casteth out devils (say they) by the prince of the devils - a suggestion horrid beyond expression; we shall hear more of it afterwards, and Christ's answer to it (Mat 12:25); only observe here, how evil men and seducers wax worse and worse (Ti2 3:13), and it is both their sin and their punishment. Their quarrels with Christ for taking upon him to forgive sin (Mat 9:3), for conversing with publicans and sinners, (Mat 9:11), for not fasting (Mat 9:14), though spiteful enough, yet had some colour of piety, purity, and devotion in them; but this (which they are left to, to punish them for those) breathes nothing but malice and falsehood, and hellish enmity in the highest degree; it is diabolism all over, and was therefore justly pronounced unpardonable. Because the people marvelled, they must say something to diminish the miracle, and this was all they could say.
Historical interpretation
Seven Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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The natural order of things is here preserved; the dæmon is first cast out, and there the functions of the members proceed. And the multitude marvelled, saying, It was never so seen in Israel.
Or; By the dumb and deaf, and dæmoniae, is signified the Gentile world, needing health in every part; for sunk in evil of every kind, they are afflicted with disease of every part of the body.
But by the knowledge of God the frenzy of superstition being chased away, the sight, the hearing, and the word of salvation is brought in to them.
The wonder of the multitude is followed up by the confession, It was never so seen in Israel; because he, for whom there was no help under the Law, is saved by the power of the Word.
This was not a mere natural defect; but was from the malignity of the dæmon; and therefore he needed to be brought of others, for he could not ask any thing of others as living without voice, and the dæmon chaining his spirit together with his tongue. Therefore Christ does not require faith of him, but immediately healed his disorder; as it follows, And when the dæmon was cast out, the dumb spake.
They set Him thus above others, because He not only healed, but with such ease, and quickness; and cured diseases both infinite in number, and in quality incurable. This most grieved the Pharisees, that they set Him before all others, not only those that then lived, but all who had lived before, on which account it follows, But the Pharisees said, He casteth out dæmons through the Prince of dæmons.
What can be more foolish than this speech of theirs? For it cannot be pretended that one dæmon would cast out another; for they are wont to consent to one another's deeds, and not to be at variance among themselves. But Christ not only cast out dæmons, but healed the lepers, raised the dead, forgave sins, preached the kingdom of God, and brought men to the Father, which a dæmon neither could nor would do.
"And as they went out," it is said, "behold, they brought unto Him a dumb man possessed with a devil."
For the affliction was not natural, but the device of the evil Spirit; wherefore also he needs others to bring him. For he could neither make entreaty himself, being speechless, nor supplicate others, when the evil spirit had bound his tongue, and together with his tongue had fettered his soul.
For this cause neither doth He require faith of him, but straightway heals the disease.
What is called in Greek kophos is more commonly known as deaf rather than dumb, but the Scriptures indiscriminately use kophos to mean dumb or deaf. Spiritually, just as the blind men receive light, so too the dumb man’s tongue is loosened that he may speak and give glory to him whom he once rejected.
The Greek word here (κωφὸς) is more frequent in common speech in the sense of 'deaf,' but it is the manner of Scripture to use it indifferently as either.
As the blind receive light, so the tongue of the dumb is loosed, that he may confess Him whom before he denied. The wonder of the multitude is the confession of the nations. The scoff of the Pharisees is the unbelief of the Jews, which is to this day.
(Verse 32) And when they had departed, behold, they brought to Him a man who was mute and demon-possessed. And when the demon was cast out, the mute spoke. And the multitudes marveled, saying, “It was never seen like this in Israel!” But the Pharisees said, “He casts out demons by the ruler of the demons.”
(De Cons. Ev. ii. 29.) This account of the two blind men and the dumb dæmon is read in Matthew only. The two blind men of whom the others speak are not the same as these, though something similar was done with them. So that even if Matthew had not also recorded their cure, we might have seen that this present narrative was of a different transaction. And this we ought diligently to remember, that many actions of our Lord are very much like one another, but are proved not to be the same action, by being both related at different times by the same Evangelist. So that when we find cases in which one is recorded by one Evangelist, and another by another, and some difference which we cannot reconcile between their accounts, we should suppose that they are like, but not the same, events.
Observe the beautiful order of His miracles; how after He had given sight to the blind, He restored speech to the dumb, and healed the possessed of the dæmon; by which He shows Himself the Lord of power, and the author of the heavenly medicine. For it was said by Isaiah, Then shall the eyes of the blind be opened, the ears of the deaf shall be unstopped, and the tongue of the dumb loosed. (Is. 35:6.) Whence it is said, When they were gone forth, they brought unto him a man dumb, and possessed with a dæmon.
Thus the Scribes and Pharisees denied such of the Lord's miracles as they could deny; and such as they could not they explained by an evil interpretation, according to that, In the multitude of thy excellency thy enemies shall lie unto thee. (Ps. 66:3.)
For the Gentiles were dumb; not being able to open their mouth in the confession of the true faith, and the praises of the Creator, or because in paying worship to dumb idols they were made like unto them. They were afflicted with a dæmon, because by dying in unbelief they were made subject to the power of the Devil.
They who brought the dumb to be healed by the Lord, signify the Apostles and preachers, who brought the Gentile people to be saved before the face of divine mercy.
The house of the ruler is the Synagogue which was ruled by Moses; the house of Jesus is the heavenly Jerusalem. As the Lord passed through this world and was returning to His own house, two blind men followed Him; that is, when the Gospel was preached by the Apostles, many of the Jews and Gentiles began to follow Him. But when He ascended into Heaven, then He entered His house, that is, into the confession of one faith which is in the Catholic Church, and in that they were enlightened.
Figuratively; As in the two blind men were denoted both nations, Jews and Gentiles, so in the man dumb and afflicted with the dæmon is denoted the whole human race.
The disease was not a natural one, but from the demon. This is why others brought him forward. He himself was not able to call upon Jesus, as the demon had bound his tongue. Therefore Jesus does not require faith of him, but immediately heals him by casting out the demon which had prevented his speech.
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Summary
Matthew 9:32 presents a succinct yet profound scene immediately following Jesus' healing of two blind men, marking another powerful demonstration of His divine authority. As Jesus and His disciples depart from the previous miracle, a mute man, afflicted by demonic possession, is brought to Him, setting the stage for a further display of Christ's dominion over both physical ailments and malevolent spiritual forces in Galilee.
Context
Literary Context
This verse is strategically placed within Matthew's Gospel, directly following the miraculous healing of two blind men in Matthew 9:27-31. The phrase "As they went out" serves as a direct narrative link, emphasizing the immediate succession of Jesus' powerful acts. This rapid sequence of miracles—from healing physical blindness to casting out a demon that caused muteness—underscores the breadth and intensity of Jesus' ministry. It highlights a period where Jesus' fame was rapidly spreading, leading people to actively seek Him out for healing and deliverance, showcasing the escalating public response to His presence and power. The narrative flow in Matthew 9 consistently portrays Jesus as the authoritative Messiah, capable of addressing every form of human brokenness.
Historical & Cultural Context
In first-century Jewish society, illness and disability were often attributed to sin or demonic influence, a belief system that added a layer of social stigma to physical suffering. While not all ailments were demonically caused, the case of the "dumb man possessed with a devil" clearly links his muteness to a spiritual affliction, reflecting a common understanding of the time. Galilee, a region often viewed with some disdain by the religious elite in Jerusalem, was nevertheless a vibrant area where diverse populations mingled. Jesus' ministry here, characterized by public healings and exorcisms, directly challenged the prevailing spiritual darkness and offered tangible hope to a people often marginalized and oppressed. The act of "bringing" the afflicted to Jesus signifies a deeply ingrained cultural practice of seeking out healers and prophets, a testament to the community's desperation and their nascent faith in Jesus' unique power.
Key Themes
This verse contributes significantly to several overarching themes in Matthew's Gospel. Primarily, it powerfully reinforces Jesus' absolute authority over demonic forces, demonstrating that His dominion extends beyond physical illnesses to the very spiritual powers of darkness. The direct causal link between the demon and the man's muteness highlights that evil spirits are real and can inflict tangible harm, a theme seen elsewhere when Jesus casts out demons from the Gerasene demoniacs. Secondly, the theme of compassion and accessibility is evident; the fact that the man was "brought to him" underscores the community's earnest desire for healing and Jesus' unwavering readiness to receive and deliver all who seek Him. This aligns with Jesus' broader mission to minister to the sick, the outcast, and the oppressed, embodying the very heart of God's love for humanity. Lastly, the incident implicitly reveals the manifestation of evil, illustrating how demonic influence can severely impair human function and communication, thereby emphasizing the destructive nature of spiritual oppression and the urgent need for divine intervention.
Exposition and Analysis
Key Word Analysis
This adjective, derived from a root meaning "to blunt" or "to strike," describes someone who is deaf or mute. In this specific context, given the man's subsequent ability to speak (as seen in Matthew 9:33), it clearly refers to his inability to speak, indicating muteness. The term highlights a significant communicative impairment directly linked to his spiritual affliction.
A common interjection in the Gospels, this word functions as an imperative, drawing immediate attention to what follows. It signals a sudden or remarkable event, inviting the reader to pause and witness the unfolding drama. Here, "behold" emphasizes the significance and unexpected nature of the arrival of the demon-possessed mute man, setting a dramatic tone for the miracle about to occur.
This verb, in the present participle form, describes the state of being under the influence or control of a demon or evil spirit. It denotes a condition of being "exercised by a daemon," indicating that the man's muteness was not merely a physical ailment but a direct result of spiritual oppression. This term distinguishes the man's condition from ordinary illness, pointing to a supernatural cause for his affliction and underscoring the spiritual battle Jesus was engaged in.
Verse Breakdown
"As they went out,"
This phrase serves as a temporal and transitional connector, indicating that the events of Matthew 9:32 immediately follow the previous narrative, specifically Jesus' healing of the two blind men (Matthew 9:27-31). It implies a continuous flow of ministry and the constant presence of crowds seeking Jesus.
"behold,"
This interjection acts as a dramatic marker, drawing the reader's attention to the sudden and significant event that is about to unfold. It emphasizes the immediate and striking nature of what is presented to Jesus, signaling the arrival of a new case for His divine intervention.
"they brought to him a dumb man"
This clause highlights the compassionate act of those around the afflicted man, demonstrating their faith or desperation in bringing him to Jesus. The description "dumb man" explicitly states his physical inability to speak, setting the stage for the miracle of restoration.
"possessed with a devil."
This critical phrase reveals the underlying cause of the man's muteness. It clarifies that his inability to speak was not a natural physical defect but a direct manifestation of demonic oppression. This immediately elevates the upcoming miracle from a simple physical healing to a profound spiritual deliverance, showcasing Jesus' authority over the kingdom of darkness.
Literary Devices
Matthew 9:32 effectively employs several literary devices to enhance its impact. Juxtaposition is prominent, as this incident immediately follows the healing of the blind men, creating a rapid succession of miracles that highlight the diverse nature of Jesus' power. The use of "behold" acts as a dramatic marker, drawing the reader's attention and emphasizing the suddenness and significance of the man's arrival. There is also an element of contrast between the man's inability to speak ("dumb") and the powerful, authoritative words Jesus is about to speak to cast out the demon (implied by the subsequent verse, Matthew 9:33). This sets up a powerful demonstration of divine speech overcoming demonic silencing. Furthermore, the scene contributes to the broader typology of Jesus as the ultimate deliverer, echoing Old Testament prophecies of the Messiah bringing healing and liberation.
Theological and Thematic Connections
Matthew 9:32 powerfully underscores the comprehensive nature of Jesus' redemptive work, which extends beyond physical ailments to confront and conquer spiritual strongholds. The man's muteness, directly attributed to demonic possession, reveals the insidious impact of evil forces on human life, manifesting in tangible physical and communicative impairments. This incident is a vivid theological statement that the Kingdom of God, embodied in Jesus, is actively invading the kingdom of darkness, bringing liberation and restoration. It affirms Jesus' unique authority as the Son of God, capable of delivering humanity from every form of bondage—physical, emotional, and spiritual—and establishing His righteous reign.
Reflection and Application
Matthew 9:32 serves as a profound reminder that Jesus' ministry addresses the full spectrum of human brokenness, encompassing not only physical afflictions but also the deeper, often unseen, spiritual battles. The "dumb man possessed with a devil" represents any area of our lives where we feel silenced, oppressed, or unable to express the truth of God due to spiritual bondage or personal brokenness. This passage encourages us to bring our own "dumbness"—whether it's the inability to speak truth, to praise God freely, or to share the Gospel—and any form of spiritual oppression or physical ailment directly to Jesus. His compassion is boundless, and His power is absolute, capable of healing, delivering, and restoring us to wholeness. It also calls us to acknowledge the reality of spiritual warfare in our world and to stand firm in the ultimate triumph of Christ over all forces of darkness, knowing that He has already secured the victory.
Questions for Reflection
FAQ
Was the man's muteness a physical condition or solely caused by the demon?
The text explicitly states that the man was "possessed with a devil," and it was this demonic presence that caused his muteness. While physical conditions can cause muteness, in this specific biblical account, the cause is clearly identified as spiritual. The subsequent verse, Matthew 9:33, confirms this by stating that "when the devil was cast out, the dumb spake," indicating that the removal of the demon directly restored his ability to speak. This highlights Jesus' authority over spiritual forces that inflict physical ailments.
Christ-Centered Fulfillment
Matthew 9:32, though a brief narrative, powerfully prefigures the comprehensive victory of Christ over the forces of sin, death, and the devil. The "dumb man possessed with a devil" represents humanity's fallen state, silenced and bound by the dominion of darkness. Jesus' act of casting out the demon and restoring the man's speech is a tangible manifestation of His ultimate mission: to destroy the works of the devil, as prophesied in 1 John 3:8. He is the stronger man, who binds the strong man and plunders his house, as seen in Mark 3:27. Through His life, death, and resurrection, Jesus decisively triumphed over every principality and power, disarming them and making a public spectacle of them (Colossians 2:15). This specific miracle in Matthew's Gospel is a microcosm of the grand redemption narrative, where the true Light of the world, Jesus Christ, enters the darkness to set the captives free, offering not just physical healing but spiritual liberation and the restoration of humanity's voice to declare God's praise (Isaiah 35:6).