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Mat_12:22. In Luke (Mat_11:14 ff.) this incident comes in at a later stage, while he reports less of what was spoken on the occasion, and arranges it to some extent in a different, though not the original, order; Mar_3:22 ff., who omits the incident in question, introduces the discourse which follows in a peculiar connection of his own.
The resemblance of the narrative to that contained in Mat_9:32 is not due to a mixing together of different incidents,—viz. the healing of the blind man on the one hand, and of the man who was dumb on the other, Mat_9:27; Mat_9:32 (Schneckenburger, Hilgenfeld),—nor to the way in which incidents often assume a twofold form in the course of tradition (Strauss, de Wette, Keim), but is founded upon two different events: the former demoniac was dumb, the present one is blind as well,—a circumstance, however, which is not recorded by Luke, who follows a less accurate version. The term Beelzebul, used in this connection as in Mat_9:34, is one, however, which may have been found often enough upon the lips of the Pharisees. Its recurrence can no more prove that a later hand has been at work (Baur, Hilgenfeld), than the circumstance that we find ourselves back again into the heart of the contest, although from Mat_12:14 it seemed to have reached its utmost extremity; for the measures which in Mat_12:14 the Pharisees are said to have taken, have just led to further and no less bitter hostility, a hostility in keeping with the spirit of the purpose they have in view.
λαλ . κ . βλέβ .] the thing as it actually takes place. Casaubon and Fritzsche, without sufficient grounds, assume the existence of a Chiasmus here.