Matthew 8 · WEB
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Matthew 8

A leper is cleansed

When he came down from the mountain, great multitudes followed him. Behold, a leper came to him and worshiped him, saying, “Lord, if you want to, you can make me clean.”

Jesus stretched out his hand and touched him, saying, “I want to. Be made clean.” Immediately his leprosy was cleansed. Jesus said to him, “See that you tell nobody; but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them.”

As Jesus comes down from the mountain, a man with leprosy kneels before him and says Jesus can make him clean if he is willing. Jesus touches him, says he is willing, and the man is healed. Jesus tells him to tell no one, but to show himself to a priest and make the offering Moses commanded.

What does this mean?

'Leprosy' in the Bible covers a range of skin diseases, not only what is now called Hansen's disease. To be 'clean' meant fit to take part in community life and worship.

Historical context

The Law required people with such conditions to live apart and warn others away (Leviticus 13:45–46); a priest had to confirm recovery, followed by offerings (Leviticus 14). Touching such a person would normally make one ritually unclean.

Why does it matter?

This is the first of ten miracles gathered in chapters 8–9. Jesus' instruction to follow the Law fits his words in 5:17. The command to keep silent is one of several in Matthew (9:30; 12:16).

Editorial notes, not scripture.

Told in three Gospels

How Matthew tells it

Matthew places the healing as Jesus comes down from the mountain, the first act after the Sermon; in Mark and Luke it follows a preaching tour. Matthew's version is the shortest, omitting Mark's note of Jesus' compassion and the man spreading the news until Jesus could no longer enter towns openly. Luke calls the man 'full of leprosy'.

A centurion's faith

When he came into Capernaum, a centurion came to him, asking him for help, saying, “Lord, my servant lies in the house paralyzed, grievously tormented.”

Jesus said to him, “I will come and heal him.”

The centurion answered, “Lord, I’m not worthy for you to come under my roof. Just say the word, and my servant will be healed. For I am also a man under authority, having under myself soldiers. I tell this one, ‘Go,’ and he goes; and tell another, ‘Come,’ and he comes; and tell my servant, ‘Do this,’ and he does it.”

When Jesus heard it, he marveled and said to those who followed, “Most certainly I tell you, I haven’t found so great a faith, not even in Israel. I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven, but the children of the Kingdom will be thrown out into the outer darkness. There will be weeping and gnashing of teeth.” Jesus said to the centurion, “Go your way. Let it be done for you as you have believed.” His servant was healed in that hour.

In Capernaum a Roman centurion asks Jesus to heal his paralysed servant. When Jesus offers to come, the officer says he is unworthy to have him in his house and trusts him to heal with a word, as he himself gives orders to soldiers. Jesus marvels at his faith, says many will come from east and west to the kingdom's feast, and the servant is healed at that moment.

What does this mean?

'Sick of the palsy' (KJV) means paralysed. 'Outer darkness' and 'weeping and gnashing of teeth' are Matthew's images for exclusion at the judgment; the phrase about teeth occurs six times in Matthew and only once elsewhere in the Gospels (Luke 13:28).

Historical context

A centurion commanded around eighty to a hundred soldiers. Galilee was not under direct Roman rule at this time, so he may have served Herod Antipas; either way he was almost certainly a Gentile. Devout Jews often avoided entering Gentile homes, which may explain his words.

Why does it matter?

The banquet with Abraham, Isaac and Jacob is a Jewish image for the age to come. The warning about 'the children of the kingdom' is one of Matthew's sharpest statements that belonging to Israel is not enough by itself. Luke tells a version in which the centurion sends Jewish elders and friends (Luke 7:1–10).

Editorial notes, not scripture.

Peter's mother-in-law is healed

When Jesus came into Peter’s house, he saw his wife’s mother lying sick with a fever. He touched her hand, and the fever left her. So she got up and served him.

At Peter's house in Capernaum, Jesus sees Peter's mother-in-law in bed with a fever. He touches her hand, the fever leaves her, and she gets up and serves.

Historical context

Peter was married (compare 1 Corinthians 9:5), and his household included his wife's mother. Fevers were often life-threatening in the ancient world. Archaeologists have excavated a house in Capernaum that Christians venerated from an early date as Peter's; the identification is traditional and cannot be proven.

Why does it matter?

Her response is to 'minister' or serve, the word used of the angels serving Jesus (4:11) and of Jesus' own mission (20:28).

Editorial notes, not scripture.

Told in three Gospels

How Matthew tells it

In Matthew no one asks for help: Jesus sees the woman and touches her on his own initiative, and no other disciples are mentioned. In Mark and Luke the healing comes after a synagogue exorcism on the Sabbath, others ask Jesus to help, and in Luke he rebukes the fever. Matthew places the story after the leper and the centurion.

Healing many at evening

When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick, that it might be fulfilled which was spoken through Isaiah the prophet, saying, “He took our infirmities and bore our diseases.”

That evening people bring Jesus many who are possessed by demons. He drives out the spirits with a word and heals all the sick, which Matthew presents as the fulfilment of a prophecy in Isaiah.

  • Scripture connection · Quotation · presented as fulfilled

    Matthew 8:17 quotes Isaiah 53:4

    Surely he has borne our sickness and carried our suffering; yet we considered him plagued, struck by God, and afflicted.
    Isaiah 53:4 · WEB

    From Isaiah's song of the suffering servant. Matthew applies the servant's bearing of 'griefs' and 'sorrows' to Jesus' healing of the sick.

Historical context

Belief in demons, harmful spirits that could possess people and cause illness or madness, was widespread in the ancient world among Jews and non-Jews alike. Jewish exorcists were also known (compare 12:27).

Why does it matter?

Matthew often pauses to say that an event 'fulfilled' scripture; these formula quotations are a distinctive feature of his Gospel. Healing 'with his word' (KJV) recalls the centurion's trust in the power of Jesus' word (8:8).

Editorial notes, not scripture.

The cost of following Jesus

Now when Jesus saw great multitudes around him, he gave the order to depart to the other side.

A scribe came and said to him, “Teacher, I will follow you wherever you go.”

Jesus said to him, “The foxes have holes and the birds of the sky have nests, but the Son of Man has nowhere to lay his head.”

Another of his disciples said to him, “Lord, allow me first to go and bury my father.”

But Jesus said to him, “Follow me, and leave the dead to bury their own dead.”

As Jesus prepares to cross the lake, a scribe offers to follow him anywhere, and Jesus warns that he has no home. Another disciple asks first to bury his father, and Jesus tells him to follow and let the dead bury their own dead.

What does this mean?

'Son of Man' is the title Jesus most often uses of himself. In Aramaic the phrase could simply mean 'a human being', but it also recalls the heavenly figure 'like a son of man' in Daniel 7:13–14. Scholars debate how these senses relate in Jesus' usage.

Historical context

Burying one's parents was among the most sacred obligations in Jewish society. Some interpreters think the father had not yet died, so that the request meant staying home until he did; others take it literally. Either way Jesus' reply would have sounded shocking.

Why does it matter?

Set just before the storm, these sayings define what following Jesus means, and the disciples then literally 'follow' him into the boat (8:23).

Editorial notes, not scripture.

Jesus calms the storm

When he got into a boat, his disciples followed him. Behold, a violent storm came up on the sea, so much that the boat was covered with the waves; but he was asleep. The disciples came to him and woke him up, saying, “Save us, Lord! We are dying!”

He said to them, “Why are you fearful, O you of little faith?” Then he got up, rebuked the wind and the sea, and there was a great calm.

The men marveled, saying, “What kind of man is this, that even the wind and the sea obey him?”

Jesus and his disciples set out across the lake. A violent storm swamps the boat while Jesus sleeps. The terrified disciples wake him; he rebukes them for their little faith, then rebukes the wind and sea, and there is a great calm. The men are amazed that even the wind and sea obey him.

Historical context

The Sea of Galilee lies about 200 metres below sea level, ringed by hills, and sudden violent winds can still sweep down on it. Fishing boats were small open wooden craft; a boat from roughly this period was recovered from the lake's mud in 1986.

Why does it matter?

In the Jewish scriptures it is God who stills the raging sea (Psalm 89:9; 107:23–30), so the question 'What kind of man is this?' points beyond a wonder-worker. Since early times interpreters have also read the scene as a picture of the church in danger.

Editorial notes, not scripture.

Told in three Gospels

How Matthew tells it

Matthew sets the storm right after sayings about following, and says the disciples 'followed' Jesus into the boat. Their cry is a prayer: 'Save us, Lord!' Jesus speaks of their 'little faith' before calming the storm; in Mark and Luke he questions their faith afterwards. Mark's cushion, other boats and 'don't you care?' are absent.

Two men possessed by demons

When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass that way. Behold, they cried out, saying, “What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time?” Now there was a herd of many pigs feeding far away from them. The demons begged him, saying, “If you cast us out, permit us to go away into the herd of pigs.”

He said to them, “Go!” They came out and went into the herd of pigs; and behold, the whole herd of pigs rushed down the cliff into the sea and died in the water.

Those who fed them fled and went away into the city and told everything, including what happened to those who were possessed with demons. Behold, all the city came out to meet Jesus. When they saw him, they begged that he would depart from their borders.

On the far side of the lake, two violently possessed men come out of the tombs. The demons recognise Jesus as Son of God and beg to be sent into a herd of pigs. Jesus says 'Go', and the herd rushes down a cliff into the sea. The townspeople come out and beg Jesus to leave.

What does this mean?

'Devils' (KJV) are demons. 'Before the time' refers to the expected final judgment, when evil powers would be defeated.

Historical context

The east side of the lake was largely Gentile territory, which explains the pig herd; Jews regarded pigs as unclean. Tombs, also unclean, were thought to be haunts of evil spirits. Manuscripts disagree on the place name: the KJV and WEB read 'Gergesenes', while many modern translations read 'Gadarenes', as in Mark and Luke. Gadara was a city some miles from the lake; Gergesa may have been a site on the shore.

Editorial notes, not scripture.

Told in three Gospels

How Matthew tells it

Matthew has two possessed men where Mark and Luke have one, and his account is far shorter. The demons' name, Legion, is not given, and there is no healed man asking to go with Jesus and being sent home to tell his story. Only Matthew's demons protest at being tormented 'before the time'.

Translation

KJVTraditional biblical languageWEBContemporary English

Chapters

  1. 1
  2. 2
  3. 3
  4. 4
  5. 5
  6. 6
  7. 7
  8. 8
  9. 9
  10. 10
  11. 11
  12. 12
  13. 13
  14. 14
  15. 15
  16. 16
  17. 17
  18. 18
  19. 19
  20. 20
  21. 21
  22. 22
  23. 23
  24. 24
  25. 25
  26. 26
  27. 27
  28. 28

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Reading

Translation

KJVTraditional biblical languageWEBContemporary English

In the beginning was the Word, and the Word was with God, and the Word was God.

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