Matthew 8

—offer the gift &c.] As is prescribed at Levit. xiv. 4.

—for a testimony unto them.] The meaning either is, for a proof that thou art cleansed of the leprosy, or else that, by pronouncing thee clean, they and all may have testimony that I am Christ. Dr. Whitby.

We have here a striking proof of our Lord’s humility and of His obedience. At the same time that He enjoined the man to keep secret the astonishing miracle He had wrought, He commanded him to comply with the injunctions prescribed by the law; which, while it shewed His disposition to fulfil all righteousness, established the truth of the miracle beyond all controversy, by making the priest himself the judge of the reality of the cure. Bp. Porteus.

Matthew 8:3

3.—I will; be thou clean.] In addition to the cure itself, the manner in which our Saviour performed it proved that all the fulness of the Godhead dwelt in Him: it was instantaneous, with a touch and a few words, and those the most dignified and sublime that can be imagined, “I will; be thou clean.” This was plainly the language, as well as the act of God. Bp. Porteus.

Matthew 8:4

4.—See thou tell no man;] Jesus seems to have commanded secrecy on this and other similar occasions, (chap. ix. 30; xii. 16,) because His time of suffering was not yet come, chap. xxvi. 18; lest the rulers among the Jews, &c. should conspire and put Him to death, before He had given sufficient proofs of His Divine mission, and had sufficiently instructed His disciples in His doctrine. Bp. Pearce. Our Lord’s injunction of secrecy to this leper and to others, was founded in consummate prudence. For the purposes of His Divine mission, it was necessary that He should perform many miracles to command attention, and hold many discourses to instruct the multitude, and discipline or train His disciples for their future functions. Hence, in the beginning of His ministry especially, He was obliged to keep Himself as private as its nature would admit, in order to avoid giving umbrage to the ruling powers by a premature celebrity. In this particular instance of the leper, had the priests at Jerusalem known that the cure was miraculous, they might through envy have refused to give him the certificate of his cure, which was necessary as a testimony to his family and friends, to re-admit him into society. Dr. Hales.

It should be observed, that when our Saviour performs the miracle among the heathens, or upon those who dwelt among them, He does not impose silence on the person healed, but on the contrary, sometimes bids them declare what God had done for them; see Mark v. 19. We may therefore conclude, that His reasons for giving this injunction were peculiar to the Jewish nation: and they appear to have been principally two, the one, that be might avoid the malice of the scribes, Pharisees, and Herodians against Him, who, far from being convinced by His miracles, often consulted how they might entrap Him by His words, and who might have cut Him off before the purpose of His mission was fulfilled, if He had not acted with caution; the other, that He might not indulge the conceit which had obtained among many of the Jews, that their Messiah was to be a temporal king; as the consequence might have been, that they would attempt by tumults and seditious

Matthew 8:5

5.—a centurion.] A captain or commander of a hundred soldiers. Dr. Hammond.

Matthew 8:8

8.—Lord, I am not worthy &c.] What a remarkable feature in the character of this centurion is his humility! How completely this most amiable of human virtues had taken possession of his soul, is evident from the manner in which he now solicits our Saviour for the cure; how cautious is he, how modest, how diffident, how fearful of offending, even whilst he was only begging an act of kindness for another! Bp. Porteus.

Matthew 8:9

9.—I am a man &c.] His meaning is, If I, who am but an inferiour officer in an army, can give the word of command, and be immediately obeyed by my servants, how much more mayest Thou, to whom God hath committed such power and authority, say but a word, and what Thou sayest shall be effected! Dr. S. Clarke. The orders that I give are executed at a distance: how much more certainly and perfectly will Thine be obeyed, who canst command all the powers of nature! Bp. Mann.

Matthew 8:10

10.—I have not found so great faith, no, not in Israel.] Not even among the Jews. The centurion was a Roman and not a Jew by religion, though probably he was a half convert, or what the Jews called a proselyte of the gate, Luke vii. 5. Bp. Pearce.

In explanation of the latter term it should be mentioned, that the proselytes to the Jewish religion were of two sorts. Some, called “proselytes of the gate,” because they were allowed to live among the children of Israel within their gates, and were not obliged to observe the ceremonial law, but only to forsake idolatry and to

Anno DOMINI 31. and many other diseased. How Christ is to be followed. Anno DOMINI 31.

Matthew 8:11

11. — many shall come from the east &c.] Multitudes from all parts of the world shall come in, and believe on Christ, partake of this spiritual feast, and be made to sit down with Abraham the father of the faithful, and the rest of the Patriarchs of the Jewish nation. Dr. Hammond.

— sit down] “Lie down” literally. Allusion is here made to a nuptial banquet, where the guests are entertained by the master of the feast: the Jews at this time followed the custom, so familiar to the Greeks and Romans, of lying down in a recumbent posture at their meals, instead of sitting at them. Dr. Whitby.

Matthew 8:12

12. — the children of the kingdom] The Jews, for whom the kingdom of heaven, or the Gospel, was primarily designed, and to whom it was accordingly first preached. Bp. Pearce.

— into outer darkness.] The nuptial banquets were usually made in the night, and celebrated with many toaches and various lights; hence the expression for those who were excluded, being “in outer darkness,” is used to designate the unhappy state of those who were excluded from the kingdom of heaven. Dr. Whitby.

Matthew 8:13

13. — and as thou hast believed, so be it done unto thee.] The faith of the master here contributes to the cure of

the servant, only as being the motive of our Lord’s prompt interference. And in every instance where we find such faith required, it is plain from the history, that the person of whom it was required must have had opportunities of being fully assured of our Lord’s supernatural power, and gracious mercy in exerting it. When men improved these opportunities with serious attention, when they judged from what they saw and heard with fairness and candour, they could not fail of receiving a full conviction of our Lord’s Divine character; and if, in consequence of this conviction, they applied to Him with seriousness and humility, He never refused to lend a pitying ear, and extend a saving arm: thus He rewarded the sincere believer, while He displayed a proof of His power to the unconverted. Dr. Graves.

— in the selfsame hour.] At the same instant of time. Dr. Campbell.

Matthew 8:15

15. — and ministered unto them.] This circumstance seems mentioned as a proof of the completeness and speediness of the cure. Bp. Pearce.

Matthew 8:16

16. When the even was come.] It is well known that the Jews began their day from the evening, at sunset. It was now the even, when the sabbath day was concluded, and when, in consequence, the Jews were under no apprehension of violating it. Lamy. St. Luke expresses, “when the sun was setting,” Luke iv. 40.

— possessed with devils:] See note at chap. iv. 24.

Matthew 8:17

17. — Himself took our infirmities.] The Jews applied this expression of the Prophet to the curing their diseases, as well as procuring remission of their sins; and as Christ, by healing diseases, took away the temporal punishment of sin, we may consider this prophecy as twice fulfilled; when, by taking away their diseases, He took away the temporal punishment of their sins; and when, by suffering on the cross, He procured a full remission of their guilt. Dr. Whitby.

Matthew 8:18

18. — unto the other side.] On the other side of the lake Gennesareth, called also the sea of Tiberias. Jesus went to the country of the Gergesenes, ver. 28, or of the Gadarenes, Mark v. 1. This country was in Perca, on the south-east side of the lake. Bp. Pearce.

Matthew 8:19

19. — Master, I will follow thee] It is probable that the scribe, on seeing our Lord’s miracles, was desirous of attaching himself to Him, under the hope of sharing His gain and honours; but He, by declaring His poverty, (ver. 20,) instantly repressed his interested views. Grotius.

Christ stiletth the tempest. Anno DOMINI 31.

Matthew 8:20

20. — the Son of man] This is the first time that Jesus is recorded, as giving to Himself this title; alluding, as is probable, to what Daniel says in chap. vii. 13, as appears from Matt. xxvi. 64. Bp. Pearce. Our Lord frequently speaks of Himself by this title, but we find it applied to Him by no one else, except by the first martyr, St. Stephen, Acts vii. 56. This shews that it is an expression of humility, and has reference to the abasement of His divine nature in the human. He seems to have used it to counteract the false opinion of the Jews concerning the nature of His kingdom, and to intimate to them that He was to arrive at His glory by passing through suffering and humiliation. Beausole.

This title of “Son of man,” is in all the Gospels found under the peculiar circumstances of being applied by Christ to Himself, but of never being used of Him, or towards Him, by any other person. It occurs seventeen times in St. Matthew’s Gospel, twelve times in St. Mark, twenty-one times in St. Luke, and eleven times in St. John, and always with this restriction. Archdeacon Paley.

— hath not where to lay his head.] The lowly, destitute, and suffering condition of our Lord, renders His example to mankind perfect, and shews His virtues in their truest lustre, while it silences those pleas which self-love would otherwise have suggested. Had He lived in worldly prosperity, however conspicuous His virtues might have been, His example would have extended very little way. The poor and unfortunate would then have thought their own hard circumstances a sufficient excuse for not attempting to imitate His example. But what pretence is now left to any of us? Are we more wretched than our Master? Are we poor and therefore discontented? Let us look to Him who had not “where to lay His head,” and yet was contented, and paid a ready obedience to His God. Bp. Sherlock.

Matthew 8:22

22. — let the dead &c.] “Let the dead” in trespasses and sins, &c. Let those, who are unconcerned for the things of God, perform such offices of interring the dead; but do thou, who hast begun to follow Me, and to attend upon the doctrine of the kingdom of God, go on without interruption in that work. Dr. Whitby. It is probably a proverbial expression, Let worldly-minded men mind worldly things. Bp. Pearce.

Let the spiritually dead perform the office of burying those who are naturally dead. At present, your duty to preach the Gospel supersedes all other duties. Abp. Newcome.

Matthew 8:24

24. — insomuch that the ship was covered with the waves:] So that the waves broke over the ship.

Matthew 8:26

26. — there was a great calm.] Not only the wind was laid, but the surface of the sea was smooth and level, as the word properly signifies; whereas, commonly after a storm, the water of the sea is for a long time in motion. This circumstance assists in shewing the full force of the miraculous power which was exerted. Bp. Pearce.

27. — even the winds and the sea obey him! Since it is often mentioned as the peculiar property of God, “to still the noise of the seas,” Ps. lxv. 7; cvii. 25, 29; it is not to be wondered that Christ’s disciples should conceive there must be a Divine power in Him, who could perform so great a miracle. Dr. Whitby.

Matthew 8:28

28. — into the country of the Gergesenes.] This country is called “the country of the Gadarenes” by St. Mark, (chap. v. 1,) and St. Luke, (chap. viii. 26,) because it lay contiguous to, or between, the two cities of Gergesa and Gadara, both within the district of Decapolis. Josephus informs us, that Gadara was a very rich city, and of chief note on that side of the country; also that Gergesa was a place of some importance. Dr. Wells.

“The ancient Gergesa, or Gerasa, can be no other than the modern Jerash. The ruins of this town bear very striking marks of ancient splendour. I observed there remains of several public buildings, distinguished by a very beautiful style of architecture; I found two amphitheatres, solid built of marble; some palaces, and three temples; also a whole street ornamented on both sides with a row of marble columns of the Corinthian order.” Seetzen.

— two possessed with devils.] “A man which had devils,” Luke viii. 27; see note there. Respecting the “possessed with devils,” see the note on Matt. iv. 24.

— coming out of the tombs.] The tombs were often caves dug out of the rocks, where persons could find shelter; and thus robbers, as Josephus informs us, were accustomed to lurk there. Dr. MacKnight.

Along the borders of the lake of Gennesareth may still be seen the remains of those ancient tombs, hewn by the earliest inhabitants of Galilee, in the rocks which face the water. Their existence at the present day, although not noticed by travellers in general, offers strong internal evidence of the accuracy of the Evangelist, who has recorded the transaction of the demoniasks dwelling among the tombs. Dr. E. D. Clarke.

Christ casteth out devils, and cureth one sick of the palsy. Anno DOMINI 31.

Matthew 8:29

29.—What have we to do with thee.] Rather, What hast Thou to do with us. Bp. Pearce.

—to torment us] That is, by denying to wicked spirits the power of working evil; to confine them in the abyss, Luke viii. 31. Grotius.

Matthew 8:30

30.—a good way off] At some distance. Dr. Campbell.

Matthew 8:31

31—suffer us to go away &c.] Thus he did not send the devils into the herd of swine, but permitted them to go. Dr. Whitby.

Matthew 8:32

32.—and perished in the waters.] This is the only miracle recorded to have been wrought by our Lord, to the damage of any individuals; and though the nature of the guilt of the Gergesenes is not distinctly mentioned, we may be sure it must have been great, to require such a punishment. For God is infinitely wise, just, and holy, and can never act but for some wise, just, and holy purpose, whether that purpose be by us discoverable or not. Bp. Mann.

It is not improbable that these swine were kept by Jews, contrary to their law; and for the violation of this law they might justly incur a temporal punishment. Or, if the Gadarenes were heathens, their city was the metropolis of Peres, a country inhabited by disciples of Moses; and their conduct in keeping swine, being a contempt of the national religion, founded on Divine authority, afforded a just ground for punishment. Abp. Newcome. Christ could not have encouraged the notion of real possessions more than by His conduct on this occasion: and it is highly probable that this extraordinary occurrence was permitted chiefly to prove the reality of these possessions. Dr. Doddridge.

Matthew 8:34

34.—they besought him that he would depart] It hence appears how unworthy these Gadarenes were of so great a blessing as the presence of our Saviour. Instead of fasting gratitude and joy at having One among them, who could command the infernal legions as He pleased, they seem only to have regarded their worldly profit in the loss of the herd of swine, and in consequence besought Him to depart from their coasts. Bragge. It is said at Luke viii. 37, “They were taken with great

fear,” at the presence of so extraordinary a Person; or they were afraid of sustaining further losses from Him. Beausobre.

Chap. IX. ver. 1.—passed over,—his own city.] Passed over the lake of Gennesareth, and came to Capernaum, Mark ii. 1, where he dwelt, Matt. iv. 13. Dr. Whitby.