And the multitudes who saw Instead of astonishment which Matthew mentions, [1] the other two Evangelists employ the word ekstasis, or amazement: and Luke adds fear But the design of all the Evangelists is to show, that the power of God was not merely acknowledged, but that all were struck with astonishment, and compelled to give glory to God. The fear, which followed the astonishment, had the effect of preventing them from opposing Christ, and of making them submit to him with reverence as a Prophet of God. Matthew expressly says, that they glorified God, who had given such authority to men Here they appear to be partly mistaken: for, though they see a man with their eyes, they ought to have perceived in him, by the mind, something higher than man. They are no doubt right in saying, that the nature of man received great honor in Christ for the general advantage of the human race: but as they do not perceive him to be God manifested in the flesh, (1-Timothy 3:6,) their confession is involved in some error. [2] In a word, it was true, that God gave such authority to men: but the form and manner of giving was not yet understood by those who were not aware that the majesty of God was united to flesh.

Footnotes

1 - It is remarkable that all the Latin editions which I have examined, -- the highly and justly celebrated Amsterdam edition, two Geneva editions, and Tholuck's, -- give the reading, "cujus meminit Lucas," which Luke mentions, instead of "cujus meminit Matthoeus," which Matthew mentions, as the sense would have required. Matthew says, ethaumasan, they wondered, or were astonished Mark uses a part of the verb existamai hoste existasthai pantas,, so that all were amazed; and Luke uses the cognate noun, kai ekstasis elabn hapanatas and amazement seized all Still, the blunder must have been a slip of Calvin's pen, and would have been permitted to remain in the text, if there had not been express authority for the alteration in his own French version. -- Ed.

2 - "De quelque erreur et ignorance;" -- "in some error and ignorance."

They glorified God - See the notes at Matthew 5:16. To "glorify" God, here, means to "praise him," or to acknowledge his power. The expression, "which had given such power to people," was a part of "their" praise. It expresses no sentiment of the evangelist about the nature of Christ, but is a record of their feelings and their praise.

When the multitudes saw it, they marveled - Instead of εθαυμασαν, wondered, the Codex Vatic. and Cod. Bezae, with several other MSS. and versions, have εφοβηθησαν, feared. In the Gothic, and one copy of the Itala, both readings are conjoined, thus: And the multitudes seeing it, wondered and feared, and glorified God. Wondered at the miracle; feared to offend against such power and goodness; and glorified God for the works of mercy which he had wrought.
That which to the doctors of the law, the worldly-wise and prudent, is a matter of scandal, is to the humble an occasion of glorifying the Most High. Divine things make a deeper impression on the hearts of the simple multitude than on those of the doctors, who, puffed up with a sense of their own wisdom, refuse to receive the truth as it is in Jesus. The conversion of one rebellious soul is a greater miracle, and more to be admired than all that can be wrought on inanimate creatures. He who sees a sinner converted from the error of his way sees a miracle wrought by eternal power and goodness. May such miracles be multiplied!

But when the multitude saw it,.... The miracle that was wrought; when they saw the man take up his bed, and carry it home, which was done by Christ, as a proof of his having power to forgive sin,
they marvelled, and glorified God: they were struck with amazement and astonishment at the sight, it being what was strange and unusual; the like to which they had never seen before, nor heard of: and concluding it to be more than human; they ascribed it to God; they praised, and adored the divine goodness,
which had given such power unto men; of working miracles, healing diseases, and delivering miserable mortals from such maladies, as were otherwise incurable; still looking upon Christ as a mere man, by whom God did these things; not knowing yet the mystery of the incarnation, God manifest in the flesh.

The multitude . . . marvelled. Why should they not? "His name shall be called Wonderful" (Is. 9).

So what was to the scribes an occasion of blaspheming, was to the people an incitement to praise God.