Matthew 9:32

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Matthew 9:32 in Multiple Translations

Berean Standard Bible BSB

As they were leaving, a demon-possessed man who was mute was brought to Jesus.

King James Version KJV

¶ As they went out, behold, they brought to him a dumb man possessed with a devil.

American Standard Version ASV

And as they went forth, behold, there was brought to him a dumb man possessed with a demon.

Bible in Basic English BBE

And while they were going away, there came to him a man without the power of talking, and with an evil spirit.

Free Bible Version FBV

As Jesus and his disciples were leaving, a man was brought to him who was dumb and demon-possessed.

Geneva Bible 1599 GNV

And as they went out, beholde, they brought to him a domme man possessed with a deuill.

Young's Literal Translation YLT

And as they are coming forth, lo, they brought to him a man dumb, a demoniac,

World English Bible WEB

As they went out, behold, a mute man who was demon possessed was brought to him.

Noah Webster Bible WBS

As thy went out, behold, they brought to him a dumb man possessed with a demon.

Douay-Rheims 1899 DRV

And when they were gone out, behold they brought him a dumb man, possessed with a devil.

Translation for Translators T4T

When Jesus and we disciples left the house, some people brought to Jesus a man who was unable to speak because he was controlled by a demon {a demon controlled him}.

Plain English Version PEV

Jesus and his followers started to walk along the road away from that place. Then some people brought a man to Jesus that had a bad spirit living inside him, so he couldn’t talk.

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Berean Amplified Bible — Matthew 9:32

BAB

Word Study

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Matthew 9:32 Interlinear (Deep Study)

BIB

GRK αυτων δε εξερχομενων ιδου προσηνεγκαν αυτω ανθρωπον κωφον δαιμονιζομενον

αυτων autos G846 it/s/he Pron-GPM

δε de G1161 then Conj

εξερχομενων exerchomai G1831 to go out Verb-PNP-GPM

ιδου horaō G3708 to see: see Verb-2AMM-2S

προσηνεγκαν prospherō G4374 to bring to Verb-AAI-3P

αυτω autos G846 it/s/he Pron-DSM

ανθρωπον anthrōpos G444 a human Noun-ASM

κωφον kōphos G2974 deaf/mute Adj-ASM

δαιμονιζομενον daimonizomai G1139 be demonised Verb-PNP-ASM

Greek Word Study

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Greek Word Reference — Matthew 9:32

αυτων autos G846 "it/s/he" Pron-GPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

εξερχομενων exerchomai G1831 "to go out" Verb-PNP-GPM

To go out or come out of a place, as in Matthew 10:11 and Mark 1:35, where Jesus and his disciples went out to preach. This word is also used in John 13:30, where Judas went out into the night. It can also mean to spread out or proceed from a place.

Definition: ἐξέρχομαι, [in LXX chiefly and very frequently for יצא, also for עלה ,בּוֹא, etc. ;] depon., to go, or come out of: Mat.10:11, Mrk.1:35, Jhn.13:30, al.; with inf., Mat.11:8, Mrk.3:21, Luk.7:25, 26 Act.20:8; id. before ἐπί, Mat.26:55, al.; εἰς, Mrk.1:38; ἵνα, Rev.6:2; ἐ. before ἐκ (cl. with genitive loc.), Mrk.5:2, Jhn.4:30, al.; ἔξω, with genitive, Mat.21:17, Mrk.14:68, Act.16:13, Heb.13:13; ἀπό, Mrk.11:12, Luk.9:5, Php.4:15; ἐκεῖθεν, Mat.15:21, Mrk.6:1, Luk.9:4, al.; of demons expelled, before ἐκ (ἀπό), with genitive of person(s), Mrk.1:25, 26 5:8, Luk.4:35, al.; of prisoners released, Mat.5:26, Act.16:40; ptcp., ἐξελθών, with indic., of verb of departure (cf. Dalman, Words, 20f.), Mat.8:32 15:21 24:1, Mrk.16:8, Luk.22:39, Act.12:9, 17 al. Metaphorical, __(a) of persons: 2Co.6:17, 1Jn.2:19; of birth or origin, Mat.2:6 (LXX), Heb.7:5 (cf . Gen.35:11); of escape from danger, ἐκ τ. χειρὸς αὐτῶν, Jhn.10:39; of public appearance, 1Jn.4:1; __(b) of things: Mat.24:27; esp. of utterances, reports, proclamations: φωνή, Rev.16:17 19:5; φήμη, Mat.9:26, Luk.4:14; ἀκοή, Mrk.1:28; λόγος, Jhn.21:23; δόγμα, Luk.2:1 (cf. δι-εξέρχομαι). (AS)

Usage: Occurs in 217 NT verses. KJV: come (forth, out), depart (out of), escape, get out, go (abroad, away, forth, out, thence), proceed (forth), spread abroad See also: 1 Corinthians 5:10; Luke 9:5; Hebrews 3:16.

ιδου horaō G3708 "to see: see" Verb-2AMM-2S

This word means 'to see' or 'to perceive', and can also mean 'to attend to' or 'to experience', like in Mark 6:38 and John 1:46. It's a key word for understanding and perceiving things.

Definition: ὁράω, -ῶ, [in LXX chiefly for ראה, also for חזה, etc. ;] in "durative" sense (hence aor. act., εἶδον, pass., ὤφθην, fut., ὄψομαι, from different roots; see M, Pr., 110f.), to see (in colloq. even the present is rare, its place being generally taken by θεωρέω, see BL, §24). __1. Of bodily vision, to see, perceive, behold: absol., Mrk.6:38, al.; ἔρχου καὶ ἴδε, Jhn.1:46, al.; before ὅτι, Mrk.2:16, al.; with accusative, Mat.2:2, Mrk.1:10 16:7, Gal.1:19, al.; θεόν, Jhn.1:18, 1Jn.4:20, al. __2. to see with the mind, perceive, discern: absol, Rom.15:21; with accusative of thing(s), Mat.9:2 27:54, Act.8:23, Col.2:18, al. __3. to see, take heed, beware: ὅρα μή, with aor. subjc., Mat.8:4 18:10, Mrk.1:44, 1Th.5:15; id., sc. μὴ ποήσῃς, Rev.19:10 22:9 (Bl., §81, 1); before imperat. Mat.9:30 16:6, Mrk.8:15 __4. to experience: τ. θάνατον, Luk.2:26, Heb.11:5; ζωήν, Jhn.3:36; τ. διαφθοράν, Act.2:27. __5. to visit: with accusative of person(s), Luk.8:20, Jhn.12:21, Rom.1:11, al.; with accusative loc, Act.19:21. __6. to see to, care for: Mat.27:4, Act.18:15 (cf. ἀφ-, καθ-, προ-, συν-οράω). SYN.: see: βλέπω. (AS)

Usage: Occurs in 605 NT verses. KJV: behold, perceive, see, take heed See also: 1 Corinthians 2:9; Acts 16:40; 1 Peter 1:8.

προσηνεγκαν prospherō G4374 "to bring to" Verb-AAI-3P

To bring to means to lead or offer something to someone, especially to God, like in Matthew 4:24 where people brought their sick to Jesus. It's about presenting or offering something to someone.

Definition: προσ-φέρω [in LXX chiefly for קָרַב hi. ;] __1. to bring to, lead to: with accusative and dative of person(s), Mat.4:24 8:16 9:2, 32 14:35 17:16, Mrk.2:4 (WH, R, txt.; sc. αὐτόν) Mrk.10:13, Luk.18:15 23:14; pass., Mat.12:22 (act., WH, txt.) Mat.18:24 (προσήχθη, WH) Mat.19:13; with accusative of thing(s), Mat.25:20; id. with dative of person(s), Mat.22:19, Luk.23:36; τ. στόματι, Jhn.19:29; metaphorically, with dative of person(s), to deal with, Heb.12:7 (cl.). __2. to offer: Mat.2:11, Act.8:18; esp. (as frequently in LXX; cf. FlJ, Ant., iii, 9, 3) sacrifices, gifts and prayers to God: absol., before περί (ὑπέρ), Mrk.1:44, Luk.5:14, Heb.5:1, 3 9:7 10:12; pass., Act.21:26; with accusative of thing(s) (δῶρον, θυσίαν, λυτρείαν, προσφοράν), Mat.5:23-24 (aoristic pres.; M, Pr., 247) Mat.8:4, Jhn.16:2, Act.7:42 21:26, Heb.5:1 8:3-4 9:7, 9 10:1-2, 8 10:11-12; δεήσεις τε κ. ἱκετηρίας, Heb.5:7; with accusative of person(s), Heb.11:17 (conative impf.; M, Pr., 129); of Christ, Heb.7:27 (ἀνενέγκας, WH, txt.) Heb.9:14, 25 9:28.† (AS)

Usage: Occurs in 45 NT verses. KJV: bring (to, unto), deal with, do, offer (unto, up), present unto, put to See also: Acts 7:42; John 19:29; Hebrews 5:1.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

ανθρωπον anthrōpos G444 "a human" Noun-ASM

This word means a human being, and is used in the Bible to describe people, like in John 16:21 and Romans 7:1.

Definition: ἄνθρωπος, -ου, ὁ, [in LXX chiefly for אִישׁ ,אָדָם, also for אֱנוֹשׁ, etc. ;] man: __1. generically, a human being, male or female (Lat. homo): Jhn.16:21; with art., Mat.4:4 12:35, Mrk.2:27, Jhn.2:25, Rom.7:1, al; disting. from God, Mat.19:6, Jhn.10:33, Col.3:23, al.; from animals, etc., Mat.4:19, Luk.5:10, Rev.9:4, al.; implying human frailty and imperfection, 1Co.3:4; σοφία ἀνθρώπων, 1Co.2:5; ἀνθρώπων ἐπιθυμίαι, 1Pe.4:2; κατὰ ἄνθρωπον περιπατεῖν, 1Co.3:3; κατὰ ἄ. λέγειν (λαλεῖν), Rom.3:5, 1Co.9:8; κατὰ ἄ- λέγειν, Gal.3:15 (cf. 1Co.15:32, Gal.1:11); by meton., of man's nature or condition, ὁ ἔσω (ἔξω) ἄ., Rom.7:22, Eph.3:16, 2Co.4:16 (cf. 1Pe.3:4); ὁ παλαιὸς, καινὸς, νέος ἄ., Rom.6:6, Eph.2:15 4:22, 24 Col.3:9, 10; joined with another subst., ἄ. ἔμπορος, a merchant, Mat.13:45 (WH, txt. om. ἄ.); οἰκοδεσπότης, Mat.13:52; βασιλεύς, 18:23; φάγος, 11:19; with name of nation, Κυρηναῖος, Mat.27:32; Ἰουδαῖος, Act.21:39; Ῥωμαῖος, Act.16:37; pl. οἱ ἄ., men, people: Mat.5:13, 16 Mrk.8:24, Jhn.4:28; οὐδεὶς ἀνθρώπων, Mrk.11:2, 1Ti.6:16. __2. Indef., ἄ. = τις, some one, a man: Mat.17:14, Mrk.12:1, al.; τις ἄ., Mat.18:12, Jhn.5:5, al.; indef. one (Fr. on), Rom.3:28, Gal.2:16, al.; opposite to women, servants, etc., Mat.10:36 19:10, Jhn.7:22, 23. __3. Definitely, with art., of some particular person; Mat.12:13, Mrk.3:5, al.; οὗτος ὁ ἄ., Luk.14:30; ὁ ἄ οὗτος, ἐκεῖνος, Mrk.14:71, Mat.12:45; ὁ ἄ. τ. ἀνομίας, 2Th.2:3; ἄ τ. θεοῦ (of Heb. אִישׁ אֱלֹהִים), 1Ti.6:11, 2Ti.3:17, 2Pe.1:21; ὁ υἰὸς τοῦ ἀ., see: υἱός. SYN.: ἀνήρ, which see (and cf. MM, VGT, 44; Cremer, 103, 635). (AS)

Usage: Occurs in 503 NT verses. KJV: certain, man See also: 1 Corinthians 1:25; Acts 22:25; 1 Peter 1:24.

κωφον kōphos G2974 "deaf/mute" Adj-ASM

This word means being unable to hear or speak, often translated as deaf or mute. Jesus heals people who are deaf or mute in Matthew 9:32-33 and Mark 7:32.

Definition: κωφός, -ή, -όν (κόπτω), [in LXX chiefly (Exo.4:11, al.) for אִלֵּם; for חָרָשׁ, Hab.2:18 ;] blunt, dull. Metaphorical, of the senses, esp. __(a) of speech, dumb: Mat.9:32-33 12:22 15:30-31, Luk.1:22 11:14; __(b) of hearing, deaf: Mat.11:5, Mrk.7:32, 37 9:25, Luk.7:22.† (AS)

Usage: Occurs in 12 NT verses. KJV: deaf, dumb, speechless See also: Luke 1:22; Matthew 9:32; Matthew 15:31.

δαιμονιζομενον daimonizomai G1139 "be demonised" Verb-PNP-ASM

To be demonised means to be under the power of an evil spirit, as seen in Matthew 4:24 and Mark 1:32. It involves being possessed or controlled by a demon. This concept is often described using the participle form of the word.

Definition: δαιμονίζομαι (in cl. also δαιμονάω; δαίμων), [in Aq.: Ps 90(91):6 * ;] to be under the power of a δαίμων (δαιμόνιον, which see), to be possessed: Mat.15:22; elsewhere always ptcp., -ιζόμενος, -ισθείς: Mat.4:24; 8:16, 28, 33 9:32 12:22, Mrk.1:32 15 16 18, Luk.8:36, Jhn.10:21 (Cremer, 171).† (AS)

Usage: Occurs in 13 NT verses. KJV: have a (be vexed with, be possessed with) devil(-s) See also: John 10:21; Matthew 4:24; Matthew 15:22.

Study Notes — Matthew 9:32

Show Verse Quote Highlights

Context
Cross References
Matthew 9:32 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 9:32
Jamieson-Fausset-Brown on Matthew 9:32
Matthew Poole's Commentary on Matthew 9:32
Trapp's Commentary on Matthew 9:32
Ellicott's Commentary on Matthew 9:32
Adam Clarke's Commentary on Matthew 9:32
Barnes' Notes on Matthew 9:32
Whedon's Commentary on Matthew 9:32
Sermons on Matthew 9:32

Context — Jesus Heals the Blind and Mute

30And their eyes were opened. Jesus warned them sternly, “See that no one finds out about this!” 31But they went out and spread the news about Him throughout the land.

32As they were leaving, a demon-possessed man who was mute was brought to Jesus.

33And when the demon had been driven out, the man began to speak. The crowds were amazed and said, “Nothing like this has ever been seen in Israel!” 34But the Pharisees said, “It is by the prince of demons that He drives out demons.”

Cross References

	Reference	Text (BSB)
1	Matthew 4:24	News about Him spread all over Syria, and people brought to Him all who were ill with various diseases, those suffering acute pain, the demon-possessed, those having seizures, and the paralyzed—and He healed them.
2	Matthew 12:22–24	Then a demon-possessed man who was blind and mute was brought to Jesus, and He healed the man so that he could speak and see. The crowds were astounded and asked, “Could this be the Son of David?” But when the Pharisees heard this, they said, “Only by Beelzebul, the prince of demons, does this man drive out demons.”
3	Luke 11:14	One day Jesus was driving out a demon that was mute. And when the demon was gone, the man who had been mute spoke. The crowds were amazed,
4	Mark 9:17–27	Someone in the crowd replied, “Teacher, I brought You my son, who has a spirit that makes him mute. Whenever it seizes him, it throws him to the ground. He foams at the mouth, gnashes his teeth, and becomes rigid. I asked Your disciples to drive it out, but they were unable.” “O unbelieving generation!” Jesus replied. “How long must I remain with you? How long must I put up with you? Bring the boy to Me.” So they brought him, and seeing Jesus, the spirit immediately threw the boy into a convulsion. He fell to the ground and rolled around, foaming at the mouth. Jesus asked the boy’s father, “How long has this been with him?” “From childhood,” he said. “It often throws him into the fire or into the water, trying to kill him. But if You can do anything, have compassion on us and help us.” “If You can?” echoed Jesus. “All things are possible to him who believes!” Immediately the boy’s father cried out, “I do believe; help my unbelief!” When Jesus saw that a crowd had come running, He rebuked the unclean spirit. “You deaf and mute spirit,” He said, “I command you to come out and never enter him again.” After shrieking and convulsing him violently, the spirit came out. The boy became like a corpse, so that many said, “He is dead.” But Jesus took him by the hand and helped him to his feet, and he stood up.

Matthew 9:32 Summary

In Matthew 9:32, a man who was possessed by a demon and couldn't speak was brought to Jesus. This man was likely suffering greatly, both physically and spiritually, but Jesus was about to bring him freedom and healing, as seen in the next verse, Matthew 9:33. Just like this man, we all have areas in our lives where we need Jesus' help and deliverance, and we can bring these areas to Him in prayer, trusting in His power and love, as seen in John 14:13-14. By studying this verse, we can see Jesus' heart of compassion and desire to set people free, and we can ask Him to do the same in our own lives.

Frequently Asked Questions

What kind of man was brought to Jesus in Matthew 9:32?

The man brought to Jesus was demon-possessed and mute, unable to speak, as stated in Matthew 9:32. This condition was likely a result of the demonic possession, as seen in other cases in the Bible, such as Matthew 12:22.

Why did the people bring this man to Jesus?

The people brought the demon-possessed man to Jesus because they had faith in Jesus' ability to heal and deliver, as seen in the previous verses, Matthew 9:27-31, where Jesus healed two blind men.

Is it common for people to be mute due to demonic possession?

While not all cases of muteness are due to demonic possession, the Bible does show that demonic possession can cause various physical and mental afflictions, including muteness, as seen in Matthew 9:32 and Mark 9:17-29.

What can we learn from the fact that Jesus healed this man?

The fact that Jesus healed the demon-possessed man shows Jesus' power and authority over evil spirits, as stated in Matthew 9:33-34, and demonstrates His compassion and desire to free people from bondage, as seen in John 10:10.

Reflection Questions

What are some areas in my life where I feel 'mute' or unable to express myself, and how can I bring these areas to Jesus for healing?
How can I, like the people in Matthew 9:32, bring others to Jesus who are struggling with spiritual or physical bondage?
What are some ways I can demonstrate faith and trust in Jesus' power and authority, as seen in this verse?
How can I balance the desire to share the news of Jesus' miracles, as seen in Matthew 9:31, with the need to be sensitive to His instructions and timing?

Gill's Exposition on Matthew 9:32

As they went out,.... The Syriac version reads it, "when Jesus went out"; to which agrees the Arabic, against all the copies: for not he, but the men who had been blind, and now had their sight

Jamieson-Fausset-Brown on Matthew 9:32

As they went out, behold, they brought to him a dumb man possessed with a devil.

Matthew Poole's Commentary on Matthew 9:32

See Poole on "".

Trapp's Commentary on Matthew 9:32

32 As they went out, behold, they brought to him a dumb man possessed with a devil. Ver. 32. A dumb man possessed with a devil] Satan still gags many to this day, that they cannot pray to God, profess his name, utter themselves to the good of others. The spirit of faith is no indweller, but sits in the door of the lips. "I believed, therefore have I spoken," 2 Corinthians 4:13. The Carthusian monks speak together but once a week. It is a shame to Christians that they speak not often one to another, Malachi 3:16, that they come together, not for the better, but for the worse, 1 Corinthians 11:17. Inveniar sane superbus, &c., modo impii silentii non arguar, dum Dominus patitur, saith Luther ( Epist. ad Staup.): Better I be counted proud than be sinfully silent.

Ellicott's Commentary on Matthew 9:32

(32) A dumb man possessed with a devil.—This narrative also is given by St. Matthew only. Referring to the Note in the Excursus on Matthew 8:28 for the general question as to “possession,” it may be noted here that the phenomena presented in this case were those of catalepsy, or of insanity showing itself in obstinate and sullen silence. The dumbness was a spiritual disease, not the result of congenital malformation. The work of healing restored the man to sanity rather than removed a bodily imperfection. Comp. the analogous phenomena in Matthew 12:22, Luke 11:14. The latter agrees so closely with this that but for the fact of St. Matthew’s connecting our Lord’s answer to the accusation of the Pharisees with the second of these miracles, we might have supposed the two identical.

Adam Clarke's Commentary on Matthew 9:32

Verse 32. A dumb man possessed with a devil.] Some demons rendered the persons they possessed paralytic, some blind, others dumb, &c. It was the interest of Satan to hide his influences under the appearance of natural disorders. A man who does not acknowledge his sin to God, who prays not for salvation, who returns no praises for the mercies he is continually receiving, may well be said to be possessed with a dumb demon.

Barnes' Notes on Matthew 9:32

And as they went out, behold, they brought unto him - That is, the friends of the dumb man brought him. This seems to have occurred as soon as the blind men which had been healed left him.

Whedon's Commentary on Matthew 9:32

§ 54. — TENTH MIRACLE — CURING A DUMB , Matthew 9:32-34.32. Dumb man possessed with a devil — His dumbness was not (like that in Mark 7:31-37) a natural defect, but produced upon him by an evil power.

Sermons on Matthew 9:32

	Sermon	Description
	The Story of the Two High Priests - One Filthy the Other Faultless by Ian Paisley	In this sermon, the preacher emphasizes the need for a revival of Christian religion and a band of fearless, faithful, praying men and women. He urges the congregation to labor and
	Signs and Wonders by G.W. North	G.W. North emphasizes the significance of signs and wonders as God's way of communicating with humanity, especially those who are spiritually uneducated. He explains that while mir
	The Healer by Henry Law	Henry Law preaches about the healing power of the Lord, emphasizing how sin is a universal malady that affects every aspect of humanity, leading to a deep spiritual disease that on
	Second Sermon on the Mount by Sir Robert Anderson	Sir Robert Anderson delves into the Gospel of St. Matthew as the connecting link between the past and the future in prophecy, emphasizing the Messianic promises associated with Dav
	Homily 7 by Clement of Rome	Clement of Rome preaches about Peter's encounters in Tyre, Sidon, Beyrout, and Tripolis, where he heals the sick, confronts Simon the magician, and emphasizes the importance of rep
	Miracles for You (Part 2) by K.P. Yohannan	K.P. Yohannan discusses the fascination humans have with miracles and the supernatural, drawing parallels between magic shows and the genuine miracles performed by Jesus. He emphas
	(The Law of the Holy Spirit) Examples of Christ's Humility by Zac Poonen	In this sermon, the speaker emphasizes the importance of truly following Jesus and understanding the way he walked. He points out that conflicts in homes between spouses who claim