Matthew 12:23 · Bible study
Matthew 12:23 Commentary: The People's Hesitant Question About the Son of David
Greek · 10 what the commentators say
Meaning in one sentence
Why did the crowd ask 'Can this be the Son of David?' after Jesus healed a demoniac?
Research Summary
- Meaning: The crowd’s amazed question reveals that the healing of a blind and mute demoniac triggers messianic hope, expressed as tentative wonder rather than confident confession.
- Key words: ἐξίσταντο (were amazed, imperfect continuous astonishment); μήτι (surely not?, a particle that typically expects a negative but in context shows hopeful uncertainty).
- Main debate: Does the question signal real doubt or a budding faith? Commentators divide: Calvin/JFB see hesitant skepticism; Gill sees inclination toward belief. Both agree the crowd was genuinely moved.
- Theological theme: Miracles as signs of the Kingdom; the divide between humble recognition and hardened rejection; the role of wonder in leading to faith.
- Best use: To teach that hesitant, wondering questions about Jesus are not the same as unbelief, and that evidence of God’s power can be the beginning of a journey toward confession.
Translation Comparison
BSB Berean Standard Bible 2020
The crowds were astounded and asked, “Could this be the Son of David?”
WEB World English Bible 2000
All the multitudes were amazed, and said, “Can this be the son of David?”
KJV King James Version 1769
And all the people were amazed, and said, Is not this the son of David?
ASV American Standard Version 1901
And all the multitudes were amazed, and said, Can this be the son of David?
YLT Young's Literal Translation 1898
And all the multitudes were amazed, and said, `Is this the Son of David?'
Darby Darby Bible 1890
And all the crowds were amazed and said, Is this [man] the Son of David?
Douay-Rheims Douay-Rheims Bible 1899
And all the multitudes were amazed, and said: Is not this the son of David?
Translations in other languages (10 available)
Y todas las gentes estaban atónitas, y decían: ¿ Será|strong="G2076, G3385" éste aquel Hijo de David?
E todas as multidões se admiravam e diziam: Não é este o Filho de Davi?
Toute la foule étonnée disait: N’ est-ce point là le Fils de David?
Und alles Volk entsetzte sich und sprach: Ist dieser nicht Davids Sohn?
En al de scharen ontzetten zich, en zeiden: Is niet Deze de Zoon van David?
E tutte le turbe stupivano e dicevano: Non è costui il figliuol di Davide?
I zdumiał się wszystek lud, i mówili: Nie tenże jest on syn Dawidowy?
И дивился весь народ и говорил: не это ли Христос, сын Давидов?
眾人 都 驚奇， 說：「這 不 是 大衛 的子孫嗎？」
And all the people were surprised and said, Is not this the Son of David?
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Matthew 12:23
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that the crowd's question, “Can this be the son of David?”, expresses a marveling uncertainty rather than a settled confession. Calvin notes that the people “speak doubtfully”, the miracle strikes them forcibly, but they have not yet formed a decided opinion. Jamieson-Fausset-Brown observe that the Greek particle μήτι (mēti) expects a negative answer, so the question is “Can it possibly be?”, indicating a secret impression that this must be the Messiah while “saving themselves from the wrath of the ecclesiastics.” Gill, however, reads the interrogative as “inclining, at least, to believe”, a movement toward faith rather than outright doubt. Across the commentaries, the consistent point is that the common people, unlike the Pharisees, are drawn by the visible power of God to ponder whether Jesus might be the promised Christ. Barnes and Matthew Henry also highlight the link to Isaiah 35:5, where opening blind eyes is a sign of the Messiah. The crowd's hesitation is not unbelief but a holy wonder on the cusp of confession.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Hopeful doubt view: Calvin and Jamieson-Fausset-Brown argue that the Greek particle μήτι normally expects a negative answer, so the crowd is speaking doubtfully, though they are aroused to consider Christ.
- Inclined belief view: Gill contends the question conveys inclination to believe, not doubt — the people nearly confess Jesus as Messiah but hold back perhaps out of caution or wonder.
What is clear: The crowd recognizes the miraculous power of Jesus and connects it to the promised Son of David, showing that the miracle functions as a sign pointing to his messianic identity.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of 'Son of David' | Christians agree that 'Son of David' is a messianic title referring to the promised descendant of David who would be the Christ (Matthew 22:42; 2 Samuel 7:12, 16). | Some traditions emphasize the political/restorative aspect (deliverance from enemies), while others focus on the spiritual/eternal kingship. Both see Jesus as the fulfillment. |
| Nature of the crowd's faith | All commentators note that the crowd's question shows they are amazed and moved toward Jesus, not dismissive like the Pharisees. | Calvin and Jamieson-Fausset-Brown argue the μήτι question expresses doubt (they are not yet convinced). Gill and Matthew Henry see it as an expression of incipient faith (they are leaning toward belief). |
| Role of miracles in generating faith | Miracles serve as signs pointing to Jesus' identity, consistent with Old Testament prophecy (Isaiah 35:5). | Roman Catholic and Orthodox traditions view miracles as ongoing confirmations of apostolic ministry; many Protestant traditions emphasize that miracles in Scripture are uniquely tied to Jesus and the apostles, though God may still act miraculously today. |
| Relationship to the blasphemy of the Holy Spirit | The crowd's wonder stands in contrast to the Pharisees’ accusation (v. 24), which Jesus later calls blasphemy against the Spirit (v. 31). | Historical interpretations of Matthew 12:31, 32 differ: Catholics see an unforgivable sin as a persistent refusal of grace; many Protestants see it as attributing the Holy Spirit's work to Satan, a sin of hardened opposition that refuses repentance. Both agree it is not a single impulsive word but a settled posture of the heart. |
Historical & Cultural Context
The phrase “son of David” was a well-known messianic title in first-century Judaism. Based on God's covenant with David (2 Samuel 7:12, 16), Jews expected the Messiah to be a descendant of David who would restore the kingdom and deliver Israel from oppression. Matthew's Gospel opens by calling Jesus “the son of David” (1:1) and repeatedly uses the title to frame his identity.
The healing in Matthew 12:22 is extraordinary: a man who is blind, mute, and demon-possessed is completely restored. This directly matches the prophetic promise in Isaiah 35:5, 6, where the eyes of the blind are opened and the mute tongue shouts for joy. For the crowds, ordinary people living under Roman occupation and heavy religious burdens, this miracle would have felt like a glimpse of the age to come. They were familiar with such prophecies and had heard rumors about Jesus (Matthew 4:24; 9:33). Now, confronted with an undeniable act of power, they began to connect the dots.
The timing sharpens the contrast. In the very next verse (12:24), the Pharisees offer a rival explanation: Jesus casts out demons by Beelzebul. The crowd's wondering question and the Pharisees' hostile accusation represent two responses to the same event, worship versus slander. The people had less theological training, but their common sense recognized God's hand. As Barnes puts it, “It is not uncommon that people of plain common sense, though unlearned, see the true meaning of the Bible, while those who are filled with pride and science, falsely so called, are blinded.” The setting combines an unmistakable miracle, a charged messianic hope, and a dangerous religious establishment, a perfect storm of wonder and fear.
Textual Notes
The consulted commentaries and textual notes indicate no significant variants in Matthew 12:23. The wording is stable across the major manuscript families (Alexandrian, Western, Byzantine). The key difference in English translations, whether the question is phrased as a positive or negative interrogative (“Is not this?” vs. “Is this?”), reflects interpretation of the Greek particle μήτι rather than a textual variant.
Reception History
Early church fathers such as Justin Martyr and Irenaeus cited this passage as evidence that Jesus fulfilled the Davidic messianic prophecy. In the medieval period, it was used in disputations with Jewish communities over the identity of the Messiah. The Reformation brought renewed focus on the contrast between the simple faith of the crowds and the hardened unbelief of the scribes: Calvin, Luther, and the Geneva Bible all highlight the people's wonder as the proper response to God's works. Modern scholarship has explored the crowd's psychological and sociological situation, how their hesitant question is shaped by fear of the Pharisees (suggested by JFB) and by the political weight of the title “Son of David” under Roman occupation. Across centuries, this verse has reminded Christians that asking honest questions about Jesus is not the same as rejecting him; wonder can be the opening through which true confession enters.
Preaching This Verse
Three-point outline
- The miracle that demands a verdict. Jesus heals a blind and mute demoniac, a sign none could deny. The crowd sees what only God can do.
- The question that reveals a heart. “Can this be the Son of David?”, honest wonder is the beginning of faith, not its enemy.
- The refusal that hardens a heart. Pharisees offer a calculated slander (v. 24). The same power that draws some to worship drives others to rage.
Five-point outline
- A spectacular need brought to Jesus (v. 22), the man could not see, speak, or act freely.
- A seamless restoration, Jesus heals “insomuch that the blind and dumb both spake and saw” (Matthew Henry).
- A crowd caught between doubt and belief, their μήτι question shows they are not sure, but they are not closed.
- A sharp divide in interpretation, people wonder; Pharisees accuse. The same light illumines the humble and blinds the proud.
- A call to respond, not yet confession, but wonder that points toward confession. The Kingdom is pressing in.
Illustration hooks
- A child seeing a fireworks display for the first time: eyes wide, jaw dropped, unable to form a full sentence, just “How did they do that?”, pure wonder before understanding.
- A quiet patient in a doctor’s office who has lived with chronic symptoms for years, then receives a clear diagnosis and treatment plan. Relief mixes with disbelief: “Is this really the solution?”
- A jury hearing testimony so clear and consistent that the truth becomes obvious, yet the jurors hesitate to speak, aware of the weight of their decision.
Questions your congregation is asking
- “Is it okay to have doubts about Jesus if I am still drawn to him?”
- “How do I know if something is really from God or if there is another explanation?”
- “Why did the Pharisees see the same miracle as the crowds and react so differently?”
Leading a Discussion
This passage captures a moment of holy wonder. The crowds see Jesus heal a man who was blind, mute, and demon-possessed. Their response is not a confident creed but a hesitant question: “Can this be the Son of David?” In our small group, we will explore how the same evidence leads different people to different conclusions, and how wonder can be the soil in which faith grows.
Discussion questions
- Read Matthew 12:22, 23 aloud. What details in the miracle would have been most stunning to eyewitnesses?
- The Greek word μήτι (mēti) often expects a negative answer. Why would Matthew include this particle if he wanted to show the crowd coming to faith?
- How does the crowd’s question differ from a confession? How is it different from unbelief?
- Compare the crowd’s response (v. 23) with the Pharisees’ accusation (v. 24). What does each reveal about the heart?
- Barnes suggests that uneducated people sometimes see Scripture’s meaning more clearly than the proud. Have you experienced this? What can we learn from it?
- When have you found yourself asking a hesitant, wondering question about Jesus? Was that a stepping stone or a stumbling block?
- How can we cultivate a curious, open wonder about Jesus in our church community without demanding immediate certainty?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Matthew 9:27 | As Jesus passed by from there, two blind men followed him, calling out and saying, “Have mercy on us, son of David!” |
| Matthew 9:33 | When the demon was cast out, the mute man spoke. The multitudes marveled, saying, “Nothing like this has ever been seen in Israel!” |
| Matthew 15:22 | Behold, a Canaanite woman came out from those borders and cried, saying, “Have mercy on me, Lord, you son of David! My daughter is severely possessed by a demon!” |
| Matthew 15:30 | 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, |
| Matthew 15:31 | 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. |
| Matthew 21:9 | The multitudes who went in front of him, and those who followed, kept shouting, “Hosanna to the son of David! Blessed is he who comes in the name of the Lord! Hosanna in the highest!” |
| Matthew 22:42 | saying, “What do you think of the Christ? Whose son is he?” They said to him, “Of David.” |
| Matthew 22:43 | He said to them, “How then does David in the Spirit call him Lord, saying, |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke reads the crowd's question as a direct recognition that Jesus is the true Messiah, not merely a descendant of David. For him the miracles themselves are the decisive proof, and he points to Isaiah's prophecy about the blind seeing and the deaf hearing as the necessary prophetic backdrop.
Barnes' Notes on the Bible Protestant 1832
Barnes homes in on the logical trap: if Satan empowers Jesus to drive out demons, then Satan is fighting himself and his kingdom cannot stand. He also notes that Jesus turns the charge back on the Pharisees, since their own disciples also cast out demons, forcing them to either abandon their argument or condemn their own followers.
Calvin's Commentaries Reformed 1564
Calvin notes that the miracle forced the people's admiration, but they only asked doubtfully whether Jesus might be the Christ, not with full affirmation. He sees this hesitant questioning as a small but real step toward faith, contrasting it sharply with the scribes' deliberate slander of the same work.
Cambridge Bible for Schools and Colleges Anglican 1880
22, 23 . Cure of a Blind and Dumb Man Luk_11:14-16 .
Geneva Bible Notes Reformed 1599
And all the people were amased, and saide, Is not this that sonne of Dauid?
Gill's Exposition of the Bible Baptist 1748
Gill emphasizes that the crowd's question "Is not this the son of David?" was not doubt but a conviction that Jesus was the Messiah, a title well understood among Jews. The common people rightly concluded from the miracle that only the true Messiah could perform it, unlike the Pharisees who reacted differently.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB points out that the Greek form of the people's question actually expects a negative answer, meaning they were cautiously saying, "Can this possibly be the Son of David?" Their guarded wording reveals a suppressed belief in Jesus, held back by fear of the religious authorities who would punish any open declaration.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry stresses that the unpardonable sin is not a mere slip of the tongue but a deliberate, malicious assault on the Spirit's work, attributing it to Satan. He distinguishes this settled hatred from sins against the Son of Man, which remain forgivable because they stem from ignorance or weakness.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley points out that the crowd's question about Jesus being the "son of David" is not asking about his ancestry but declaring their belief that he is the promised Messiah. In calling him the son of David, they are identifying him as the Christ.