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This verse also appears in Luke 11:14, although in that account the demon-possessed man was only dumb. Luke may have omitted his blindness or he may be recounting a different miracle. It appears that the demon was making the man both blind and mute. Allegorically when the devil has been driven out, one sees the light of faith, and then praises God.
Matthew 24 is the twenty-fourth chapter of the Gospel of Matthew in the New Testament of the Christian Bible. It commences the Olivet Discourse or "Little Apocalypse" spoken by Jesus Christ, also described as the Eschatological Discourse, [1] which continues into chapter 25. [2] It contains Jesus' prediction of the destruction of the Temple in ...
The Gospel of Matthew has two unnamed blind men, sitting by the roadside; Jesus is 'moved by compassion' and touches their eyes. 20:29–34 A version of the same story is told earlier in the narrative, when Jesus is preaching in Galilee. On this occasion, he asks the blind men if they believe he can cure them, and when they assure him that they ...
Exorcising the blind and mute man by James Tissot, late 19th century. Exorcising the blind and mute man is one of the miracles of Jesus in the Gospels. [1] It appears in Matthew 12:22-32, Luke 11:14-23 and Mark 3:20-30. [2] [3] [4] According to the Gospels, Jesus healed a demon-possessed man who was blind and mute, so that he
This is a theme which has also been discussed earlier in Luke 12. [3] The reference to a wedding banquet in Luke 12:36 suggests a heavenly banquet, [3] and recalls the parable of the Ten Virgins, which follows this parable in Matthew. The second part of the parable includes a caution that much more will be required of the person to whom much is ...
Other parables in this sequence include the parable of the budding fig tree (Matthew 24:32–35) and the parable of the Faithful Servant (Matthew 24:42–51). The parable of the Ten Virgins reinforces the call for readiness in the face of the uncertain time of the Second Coming. [2] It has been described as a "watching parable". [5]
Rabanus Maurus: " The multitude who seemed less learned, always wondered at the works of the Lord; they, on the other hand, either denied these things, or what they could not deny laboured to pervert by an ill interpretation, as though they were wrought not by a Deity, but by an unclean spirit, namely, Beelzebub, who was the God of Acharon: The Pharisees when they heard it said, This man does ...
In several modern versions, this is treated as a continuation of 12:17 or as a complete verse numbered 12:18: RV: "And he stood upon the sand of the sea." (Some say "it stood" – the he or it being the Dragon mentioned in the preceding verses) Among pre-KJV versions, the Great Bible and the Rheims version also have "he stood".
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