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Text -- Matthew 8:16 (NET)

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Context
8:16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick.
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: POSSESSION, DEMONIACAL | Miracles | Matthew, Gospel according to | Jesus, The Christ | JESUS CHRIST, 4C1 | EXORCISM; EXORCIST | Demons | Daemon | DEMON; DEMONIAC; DEMONOLOGY | more
Table of Contents

Word/Phrase Notes
Robertson , Wesley , Clarke , TSK

Word/Phrase Notes
Barnes , Poole , Lightfoot , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 8:16 - -- When even was come ( opsias genomenēs ). Genitive absolute. A beautiful sunset scene at the close of the Sabbath day (Mar 1:21). Then the crowds ca...

When even was come ( opsias genomenēs ).

Genitive absolute. A beautiful sunset scene at the close of the Sabbath day (Mar 1:21). Then the crowds came as Jesus stood in the door of Peter’ s house (Mar 1:33; Mat 8:14) as all the city gathered there with the sick, "all those who had it bad"(see note on Mat 4:24) and he healed them "with a word"(logōi ). It was a never to be forgotten memory for those who saw it.

Wesley: Mat 8:16 - -- Mar 1:32; Luk 4:40.

Clarke: Mat 8:16 - -- When the even was come - The Jews kept their sabbath from evening to evening, according to the law, Lev 23:32, From evening to evening shall ye cele...

When the even was come - The Jews kept their sabbath from evening to evening, according to the law, Lev 23:32, From evening to evening shall ye celebrate your sabbath. And the rabbins say, The sabbath doth not enter but when the sun is set. Hence it was that the sick were not brought out to our Lord till after sun-set, because then the sabbath was ended

Clarke: Mat 8:16 - -- Many that were possessed with devils - Dr. Lightfoot gives two sound reasons why Judea, in our Lord’ s time, abounded with demoniacs. First, Be...

Many that were possessed with devils - Dr. Lightfoot gives two sound reasons why Judea, in our Lord’ s time, abounded with demoniacs. First, Because they were then advanced to the very height of impiety. See what Josephus, their own historian, says of them: There was not (said he) a nation under heaven more wicked than they were. See on Rom 1:1 (note). Secondly, Because they were then strongly addicted to magic, and so, as it were, invited evil spirits to be familiar with them. It seems strange to find men at this distance of time questioning the truth of that which neither scribes nor Pharisees then doubted; nor did they ever object against the pretensions of Christ and his apostles to cast them out. And, if the whole business of demonism had been only a vulgar error, (as wise men now tell us), what a fine opportunity had the wise men then, to unmask the whole matter, and thus pour contempt on the pretensions of our blessed Lord and his followers, who held it to be one proof of their Divine mission, that demons were subject to them

Clarke: Mat 8:16 - -- And healed all that were sick - Not a soul did the Lord Jesus ever reject, who came to him soliciting his aid. Need any sinner despair who comes to ...

And healed all that were sick - Not a soul did the Lord Jesus ever reject, who came to him soliciting his aid. Need any sinner despair who comes to him, conscious of his spiritual malady, to be healed by his merciful hand?

TSK: Mat 8:16 - -- the even : Mar 1:32-34; Luk 4:40 they brought : Mat 4:24, Mat 9:2; Mar 2:3; Act 5:15 and he : Mat 12:22; Mar 1:25-27, Mar 1:34, Mar 5:8, Mar 9:25; Act...

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 8:16 - -- When the even was come ... - The fame of the miracles of Jesus would probably draw together a crowd, and those who had friends that were afflic...

When the even was come ... - The fame of the miracles of Jesus would probably draw together a crowd, and those who had friends that were afflicted would bring them. All that were brought to him he healed. This was proof of two things: first, of his great benevolence; and, secondly, of his divine mission. He might have established the latter by miracles that would do no good. None of his miracles were performed, however, merely to make a display of power, unless the cursing of the barren fig-tree be an exception. Compare Mar 11:11-14. What is here recorded occurred on the evening of the Sabbath, Mar 1:21-32. The Jews kept the Sabbath from evening to evening, Lev 23:32. On the Sabbath they would not even bring their sick to be healed Luk 13:14; but as soon as it was closed, on the evening of the same day, they came in multitudes to be cured.

Possessed with devils - See the notes at Mat 4:24.

With his word - By his command; by a word.

Poole: Mat 8:16-17 - -- Ver. 16,17. Mark hath much the same Mar 1:32-34 and Luk 4:40,41 . Luke adds, he laid his hands upon them, and healed them. We before, Mat 4:24 , s...

Ver. 16,17. Mark hath much the same Mar 1:32-34 and Luk 4:40,41 . Luke adds, he laid his hands upon them, and healed them. We before, Mat 4:24 , showed who were meant by persons possessed by devils. See Poole on "Mat 4:24" . It is only observable that it is said,

he cast out the spirits by his word by the same power by which he made the world and all things therein, Gen 1:1-31 , by his authoritative word. He

healed all that were sick that is, all that were brought to him. Laying on of his hands, was but an external symbol or rite used in blessing, in miraculous operations, and in ordination of ministers. The great question is, how that which the prophet Isaiah said, Isa 53:4 , was fulfilled by these miraculous operations. The words are, Surely he hath borne our griefs, and carried our sorrows; and, Isa 53:5 , with his stripes we are healed: and the apostle Peter, referring to that text, saith, Who bare our sins in his own body on the tree, 1Pe 2:24 . The words neither seem truly quoted, nor doth the sense appear the same, the evangelist applying what the prophet seems to speak of our sins, to our bodily infirmities, and his bearing them, to his curing them; whereas Peter seemeth to apply it to his bearing our sins, that is, the punishment of our sins, in his stripes, and by his sufferings on the cross. What I observed before is here to be considered, that the evangelists, in their quotations out of the Old Testament, took themselves only concerned to keep to the sense, not exactly to the words (which is a liberty we ordinarily take in quotations). As to the sense, grief and sorrows are terms capable of an interpretation, as to whatsoever comes upon us as the fruit and demerit of our sins, so as the prophet designed to express Christ’ s suffering all the punishment due to us for sin, of which nature are all the afflictions of this life, and death itself, as well as the pains of hell. The only question is, how Matthew’ s saying, he healed the people’ s diseases, answered the prophet’ s expression, he bore our griefs and carried our sorrows. This scripture was twice fulfilled in Christ: as to their bodily griefs and sorrows, that is mentioned by Matthew, though he bare them not all in his own body, yet he had compassion on men with reference to them, and showed himself afflicted in their afflictions by his putting forth his Divine power to heal them; and he bore the guilt that was the cause of these and other griefs and sorrows upon the tree, as is said by Peter; and he therefore healed them, that he might demonstrate himself to be the true Messias prophesied of by Isaiah, who was to come, who was to bear our griefs and to carry our sorrows.

Lightfoot: Mat 8:16 - -- When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all tha...

When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:   

[When the even was come.] Mark adds, when the sun was now set; and the sabbath was now gone.   

I. The sabbath was ended by the Jews at the supper, or the feast. In which they used a candle (as they did upon the entrance of the sabbath), and wine, and spices; and the form of a blessing over a cup of wine, and then over the candle, and then over the spices: "Does the sabbath end when he is now in the middle of his feast? He puts an end to his eating; washes his hands; and over a cup of wine he gives thanks for his food; and afterward over that cup he useth the form of prayer in the separation of the sabbath from a common day: if he be now drinking when the sabbath goes out, he ceaseth from drinking, and recites the form of separation, and then returns to his drinking."   

II. The proper limits of the sabbath were from sun-set to sun-set. This is sufficiently intimated by St. Mark, when he saith, that when the sun was now set; they brought the sick to be healed: which they held unlawful to do while the sun was yet going down, and the sabbath yet present.   

The Talmudic canons give a caution of some works, that they be not begun on the day before the sabbath, if they may not be ended and finished, while it is yet day; that is (as they explain it), while the sun is not yet set. He that lights a [sabbath] candle, let him light it while it is yet day, before sun-set. "On the sabbath-eve it is permitted to work until sun-set." The entrance of the sabbath was at sun-set, and so was the end of it.   

III. After the setting of sun, a certain space was called Bin Hashmashuth; concerning which these things are disputed; "What is Bin Hashmashuth? R. Tanchuma saith, It is like a drop of blood put upon the very edge of a sword, which divides itself every where. What is Bin Hashmashuth? It is from that time when the sun sets, whilst one may walk half a mile. R. Josi saith, Bin Hashmashuth is like a wink of the eye," etc. Bin Hashmashuth properly signifies, between the suns; and the manner of speech seems to be drawn thence, that there are said to be two sun-sets. Concerning which, read the Glosser upon Maimonides. Where thus also Maimonides himself: "From the time that the sun sets till the three middle stars appear, it is called between the suns; and it is a doubt whether that time be part of the day or of the night. However, they every where judge of it to render the office heavy. Therefore, between that time they do not light the sabbatical candle: and whosoever shall do any servile work on the sabbath-eve, and in the going out of the sabbath, is bound to offer a sacrifice for sin." So also the Jerusalem Talmudists in the place last cited: "Does one star appear? Certainly, as yet it is day. Do two? It is doubted whether it be day. Do three? It is night without doubt." And a line after; "On the sabbath-eve, if any work after one star seen, he is clear: if after two, he is bound to a sacrifice for a transgression; if after three, he is bound to a sacrifice for sin. Likewise, in the going out of the sabbath, if he do any work after one star is seen, he is bound to a sacrifice for sin; if after two, to a sacrifice for transgression: if after three, he is clear."   

Hence you may see at what time they brought persons here to Christ to be healed, namely, in the going out of the sabbath; if so be they took care of the canonical hour of the nation, which is not to be doubted of.

Gill: Mat 8:16 - -- When the even was come,.... The other evangelists say, when "the sun was set", or "setting"; which circumstances are observed, not as some think, beca...

When the even was come,.... The other evangelists say, when "the sun was set", or "setting"; which circumstances are observed, not as some think, because the cool of the evening, and when the sun was set, it was more seasonable and convenient, in those hot countries, to bring out their sick, than in the heat of the day: nor are they remarked, as others think, because it was an unseasonable time to bring them to Christ, when he had been fatigued all day long, and yet he healed them; such was his goodness and compassion: but the true reason of the mention of them is, because it had been their sabbath day, as appears from Mar 1:21 and they could not, according to their canons, bring them sooner. Their sabbath began at sun setting; hence they say s, that on the eve of the sabbath, that is, immediately preceding it, when the sabbath is about to begin, it is lawful to work עד שתשקע החמה, "until the sun sets"; and so it ended at sun setting the next day, which they judged of by the appearance of three stars t.

"R. Phinehas, in the name of R. Aba Bar Papa, says, if but one star appears, it is certainly day; if two, it is a doubt whether it is night or not; if three, it is certainly night. On the eve of the sabbath, if he sees one star and does any work, he is free; if two, he brings a trespass offering for a doubt; if three, he brings a sin offering; at the going out of the sabbath, if he sees one star, and does any work, he brings a sin offering; if two, he brings a trespass offering for a doubt; if three, he is free.''

So that till the sun was set, and three stars appeared as a proof of it, it was not lawful to do any sort of business; but as soon as it was out of doubt, that the sun was set, they might do anything: and this being the case,

they brought to him (Christ) many that were possessed with devils; whose bodies Satan had been suffered to enter into, and were acted, and governed, and thrown into strange disorders by him. Such possessions, through divine permission, were frequent; that Christ, who was come in the flesh, might have an opportunity of showing his power over Satan, and giving proof of his deity and Messiahship.

And he cast out the spirits with his word; only by speaking to them; who were obliged, at his command, and by his orders, to quit their tenements, though unwillingly enough.

And healed all that were sick; whoever they were, without any respect of persons, of whatsoever disease attended them: the most stubborn, inveterate, and otherwise incurable disorder, was not too hard for him, which he cured without the help of medicine, and where that could be of no use, and either by speaking, or touching, or some such like means.

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Commentary -- Verse Notes / Footnotes

NET Notes: Mat 8:16 Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

Geneva Bible: Mat 8:16 When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with [his] word, and healed ( c ) all ...

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Commentary -- Verse Range Notes

TSK Synopsis: Mat 8:1-34 - --1 Christ cleanses the leper;5 heals the centurion's servant,14 Peter's mother in law,16 and many other diseased;18 shows how he is to be followed;23 s...

MHCC: Mat 8:14-17 - --Peter had a wife, yet was an apostle of Christ, who showed that he approved of the married state, by being thus kind to Peter's wife's relations. The ...

Matthew Henry: Mat 8:14-17 - -- They who pretend to be critical in the Harmony of the evangelists, place this passage, and all that follows to the end of ch. 9 before the sermon on...

Barclay: Mat 8:16-17 - --As we have already seen, Mark's account of this series of incidents makes it clear that they happened on the Sabbath day (Mar 1:21-34). That explain...

Constable: Mat 8:1--11:2 - --III. The manifestation of the King 8:1--11:1 "Matthew has laid the foundational structure for his argument in ch...

Constable: Mat 8:1--9:35 - --A. Demonstrations of the King's power 8:1-9:34 Matthew described Jesus' ministry as consisting of teachi...

Constable: Mat 8:16-17 - --The healing of many Galileans 8:16-17 (cf. Mark 1:32-34; Luke 4:40-41) That evening many...

College: Mat 8:1-34 - --MATTHEW 8 E. MINISTRY IN DEED (8:1-9:35) While it has been recognized that chapters 8 and 9 comprise a distinct section within the first Gospel, the...

McGarvey: Mat 8:14-17 - -- XXXII. HEALING PETER'S MOTHER-IN-LAW AND MANY OTHERS. (At Capernaum.) aMATT. VIII. 14-17; bMARK I. 29-34; cLUKE IV. 38-41.    c38 And...

Lapide: Mat 8:1-34 - --CHAPTER 8 Ver. 2.—And, behold, a leper, &c. This same miracle is related by S. Mark (Mar 1:40), and by Luke (Luk 5:12). From a comparison of thes...

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Introduction / Outline

Robertson: Matthew (Book Introduction) THE GOSPEL ACCORDING TO MATTHEW By Way of Introduction The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias r...

JFB: Matthew (Book Introduction) THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with t...

JFB: Matthew (Outline) GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17) BIRTH OF CHRIST. (Mat 1:18-25) VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) THE F...

TSK: Matthew (Book Introduction) Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was...

TSK: Matthew 8 (Chapter Introduction) Overview Mat 8:1, Christ cleanses the leper; Mat 8:5, heals the centurion’s servant, Mat 8:14. Peter’s mother in law, Mat 8:16. and many other...

Poole: Matthew 8 (Chapter Introduction) CHAPTER 8

MHCC: Matthew (Book Introduction) Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written h...

MHCC: Matthew 8 (Chapter Introduction) (Mat 8:1) Multitudes follow Christ. (Mat 8:2-4) He heals a leper. (Mat 8:5-13) A centurion's servant healed. (Mat 8:14-17) Cure of Peter's wife's m...

Matthew Henry: Matthew (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Matthew We have now before us, I. The New Testament of our Lord and Savior...

Matthew Henry: Matthew 8 (Chapter Introduction) The evangelist having, in the foregoing chapters, given us a specimen of our Lord's preaching, proceeds now to give some instances of the miracles ...

Barclay: Matthew (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW The Synoptic Gospels Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synopt...

Barclay: Matthew 8 (Chapter Introduction) Love In Action (Mat_8:1-34) Of all the gospel writers Matthew is the most orderly. He never sets out his material haphazardly. If in Matthew one th...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

Haydock: Matthew (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MATTHEW INTRODUCTION. THIS and other titles, with the names of those that wrote the Gospels,...

Gill: Matthew (Book Introduction) INTRODUCTION TO MATTHEW The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελ...

College: Matthew (Book Introduction) INTRODUCTION HISTORY OF INTERPRETATION It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's...

College: Matthew (Outline) OUTLINE I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16 A. Genealogy of Jesus - 1:1-17 B. The Annunciation to Joseph...

Lapide: Matthew (Book Introduction) PREFACE. —————— IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapi...

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