Matthew 8

Matthew 8:1-11

The Work of the Kingdom – The emphasis of Mat 8:1 to Matthew 11:1 is about the work of the Kingdom of God. After Jesus Christ is inaugurated King in the narrative material of Mat 3:1 to Matthew 4:11, the Kingdom of God comes (Matthew 4:12-25). Jesus then gives His inaugural address, which we call the Sermon on the Mount (Matthew 5:1 to Matthew 7:29). He is now ready to teach His disciples the work of the Kingdom (Matthew 8:1 to Matthew 11:1). The Gospel of Matthew will follow the pattern of presenting narrative material followed by a major discourse that relates to the narrative material. In the same way, the Sermon on the Mount was related to the narrative material preceding it.

We now move into a new section of the Gospel made up of narrative material (Matthew 8:1 to Matthew 9:38) followed by Jesus’ second discourse (Matthew 10:1 to Matthew 11:1). The narrative material in this section gives us the story of Jesus training the twelve disciples by example as He works miracles and healings so that He can then send them out to do the same.[398] This narrative material records ten particular miracles that Jesus performed covering a full spectrum of types of healings and miracles, as well as two accounts of Jesus healing the multitudes, ending with a call for labourers to enter the harvest field. Thus, the discourse where Jesus sends out disciples into this harvest field naturally follows this narrative. One obvious literary structure that ties this narrative to the discourse that follows is the phrase “healing all sickness and all disease,” a phrase the author uses to close the narrative material (Matthew 9:35) and repeats it in the opening of the discourse material (Matthew 10:1). This second major division of material in the Gospel of Matthew (Matthew 8:1 to Matthew 11:1) reflects the theme of the Pastoral Epistles in that both of them emphasize divine service in the Kingdom of Heaven and the New Testament Church. [398] The thematic relationship between the narrative material (8:1 to 9:38) and the discourse that follows (10:1 to 10:42) has already been recognized in scholarship. For example, Benjamin Bacon discusses their parallel themes by saying, “The theme of Mt’s second Book appears in both its narrative and discourse divisions. The compilation is intended to meet the needs of the itinerant ‘gospeller’…The ten mighty works of Jesus related consecutively in chh. 8 f. form thus the most appropriate possible prelude to the Discourse of ch. 10. They advance from simple healings in the first group (8:1-17) to mastery of unclean spirits (cf. Mark 3:15) in the second (8:18-34), and finally in 9:1-26 to actual raising of the dead to life. The appended two healings of blind and deaf-mute in 9:27-34 form something of an anti-climax, but are seemingly attached to complete a list of ten.” See Benjamin W. Bacon, Studies in Matthew (New York: Henry Holt and Company, 1930), 361-362.The one Old Testament prophecy of this division in Matthew’s Gospel is Matthew 8:17, which quotes Isaiah 53:4 and simply states the office and ministry and calling of the Church of Jesus Christ, reflecting the theme of divine service in this division of Matthew. Matthew 8:17, “That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.” Isaiah 53:4, “Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.” The section of Matthew emphasizing sanctification through divine service (Matthew 8:1 to Matthew 11:1) closes with a transitional sentence that concludes each of the five discourses, telling us that Jesus had ended His teaching (Matthew 11:1). Matthew 11:1, “And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.” Literary Evidence of a Common Theme between the Second Narrative Section and the Discourse that Follows – There is literary evidence that the second narrative section shares a common theme with the discourse that follows. The motif of Jesus’ authority is first mentioned at the conclusion of the Sermon on the Mount (Matthew 7:29); but it is carried forward into the next narrative section (Matthew 8:9; Matthew 9:6; Matthew 9:8) as Jesus demonstrates to His disciples His authority over the storm, over the paralytic, and over the leper. He will then commission twelve disciples by giving them this same authority to carry out public ministry (Matthew 10:1). While the Greek word ἐξουσία is used five times within Matthew 7:29 to Matthew 10:1, it only occurs five other times outside this passage in Matthew’s Gospel (Matthew 21:23[2], 24, 27; Matthew 28:18).[399] Thus, the authority motif is clearly present here. This authority motif provides literary evidence that the narrative material (Matthew 8-9) reflects the theme of the discourse that follows (Matthew 10). This literary evidence reflects the common theme between the second narrative and discourse of divine service in the Kingdom of Heaven. [399] Christopher R. Smith, “Literary Evidences of a FiveFold Structure in the Gospel of Matthew,” in New Testament Studies 43 (1997): 545. Sanctification: Divine Service - Leviticus Versus The Second Discourse, which Establishes the Divine Service of the Ministry - As the book of Leviticus sets in order the Levitical priesthood, so did Jesus Christ call out His the twelve apostles and send them forth to serve the Lord in the ministry in Matthew 10:1-42. The narrative passage in Matthew 8:1 to Matthew 9:38 emphasizes Jesus performing the work of the Kingdom in preparation for Him calling forth and sending out the twelve to do these same works in His second discourse in Matthew 10:1-42. Thus, we establish a parallel with Leviticus and the second discourse because they both establish the divine service for those called into the ministry. The one Old Testament prophecy of this division in Matthew’s Gospel is Matthew 8:17, which quotes Isaiah 54:4 and simply states the office and ministry and calling of the Church of Jesus Christ. Matthew 8:17, “That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.” Isaiah 53:4, “Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.” Outline – Here is a proposed outline:

1. Narrative: Jesus at Work Training the Disciples — Matthew 8:1 to Matthew 9:382. The Second Discourse: Sending Out the Twelve — Matthew 10:1 to Matthew 11:1

Matthew 8:23-9

Three Miracles Demonstrating Jesus’ Authority (Man’s Body: Physical Demonstration of Jesus’ Divine Authority) – Matthew 8:23 to Matthew 9:8 gives us the story of three miracles performed by Jesus Christ which demonstrated His authority over all things. He had authority over nature by calming the storm; He had authority over the spirit realm by casting out demons; and He had authority as only God does to forgive the sins of mankind by forgiving the paralytic. Matthew 9:8 is the key verse to these three miracles recorded in Matthew 8:23 to Matthew 9:8, which says, “But when the multitudes saw it, they marvelled, and glorified God, which had given such power [ἐξουσία] unto men.” This statement reveals the common factor that they all share, which is the demonstration of Jesus’ authority over all aspects of life, over nature, over the spiritual realm, and even over sin. These three miracles were done in order to demonstrate to the disciples the authority of the name of Jesus with which they were to forth when preaching the Gospel and healing the sick. [416] [416] Alfred Plummer calls this triplicate of miracles “three miracles of power” in contrast to the other triplicate of miracles in this same narrative section of Matthew. He says these three particular miracles are grouped to demonstrate Jesus’ power “over the forces of nature, over evil spirits, and over sin and its consequences.” See Alfred Plummer, An Exegetical Commentary on the Gospel According to S. Matthew (New York: Charles Scribner’s Sons, 1910), 128.It may be possible to suggest that the storm represents the physical realm, the demons represents the spiritual realm, and the paralytic represents the human realm where only God has the authority over mankind to forgive sins. Thus, Jesus has authority over every realm of God’s creation. Outline – Here is a proposed outline:

1. The Calming the Storm — Matthew 8:23-272. The Healing of the Demoniacs — Matthew 8:28-343. The Healing of the Paralytic — Matthew 9:1-8 The Authority of the Name of Jesus - The disciples will learn to use the authority of the name of Jesus as a part of their public ministry (Matthew 7:22, Mark 9:38; Mark 16:17, Luke 9:49; Luke 10:17, Acts 3:16). Matthew 7:22, “Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?” Mark 9:38, “And John answered him, saying, Master, we saw one casting out devils in thy name, and he followeth not us: and we forbad him, because he followeth not us.” Mark 16:17, “And these signs shall follow them that believe; In my name shall they cast out devils; they shall speak with new tongues;” Luke 9:49, “And John answered and said, Master, we saw one casting out devils in thy name; and we forbad him, because he followeth not with us.” Luke 10:17, “And the seventy returned again with joy, saying, Lord, even the devils are subject unto us through thy name.” Acts 3:16, “And his name through faith in his name hath made this man strong, whom ye see and know: yea, the faith which is by him hath given him this perfect soundness in the presence of you all.” Matthew 8:23-27 — The Calming the Storm (Mark 4:35-41, Luke 8:22-25) – Matthew 8:23-27 tells us the story of Jesus calming the storm. This story demonstrates that Jesus held authority over nature, or over the physical realm. Matthew 8:23 And when he was entered into a ship, his disciples followed him. Matthew 8:23 — Comments - Note that in Matthew 8:18-22, we are just told that the scribe and a disciple would not follow Jesus; but His true disciples do follow him in Matthew 8:23 Matthew 8:24 And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep. Matthew 8:24 — Comments - Storms are known to suddenly appear on the Lake of Galilee and take their toll on boaters. On one trip to Israel, Bob Nichols was on the lake hosting a Church group from the U.S. and the strong winds suddenly appeared and brought large waves against the ship.[417] This all appeared suddenly. [417] Bob Nichols, “Sermon,” Calvary Cathedral International, Fort Worth, Texas.Matthew 8:28-34 — The Healing of the Demoniacs (Mark 5:1-20, Luke 8:26-39) – Matthew 8:28-34 tells us the story of Jesus healing two men possessed with a legion of demons. Jesus cast out many demons during His earthly ministry. However, I believe this story was selected because it so clearly reflected Jesus’ authority over the demonic realm. This event stood out in the mind of the author because it pointed out that Jesus had the authority to deliver the worst of demoniacs. It shows that Jesus held all authority over the spiritual realm. Matthew 8:28 And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. Matthew 8:29 And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? Matthew 8:30 And there was a good way off from them an herd of many swine feeding. Matthew 8:30 — Comments - We have to ask the question of why unclean swine were being raised in a Jewish region. Although the strict Jews abstained from such meats, there was much profit in the sale of salted pork to Roman soldiers and other local people who did each this meat. Matthew 8:31 So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. Matthew 8:32 And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. Matthew 8:31-32 — Comments - The Herd of Swine - One would naturally ask the question from this story of why Jesus Christ would allow the legion of demons to enter a herd of swine and it result in the destruction of the entire herd of animals. Was not this herd the livelihood of its herdsman and owner? Perhaps Jesus allowed this to happen because swine were unclean and therefore a detriment to their owner rather than a blessing. For in eating them, it would cause people to lose their health. Matthew 8:33 And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. Matthew 8:34 And, behold, the whole city came out to meet Jesus: and when they saw him, they besought him that he would depart out of their coasts. Matthew 9:1-8 — The Healing of the Paralytic (Mark 2:1-12, Luke 5:17-26) – Matthew 9:1-8 tells the story of Jesus healing the paralytic by forgiving his sins. When comparing this narrative material in the Synoptic Gospels, their individual themes are clearly reflected. Mark makes the unique statement that He was preaching the Word unto them (Mark 2:2), reflecting the office of the evangelist. Luke makes the unique statement that He was teaching the people and the power of the Lord was present to heal them (Luke 5:17), reflecting the office and anointing of the prophet. Thus, we can see a clear emphasis in Mark’s version of an evangelist preaching of the Gospel with signs following, which is the foundation theme of this Gospel. Luke’s parallel passage emphasizes Jesus’ power and anointing in the office of the prophet; and within the context of Luke’s literary structure, Jesus is demonstrating to His disciples His authority over sin. Matthew makes no such comments, but rather places emphasis in this section of narrative material on His ability to heal all manner of sickness and disease in order to demonstrate the healing ministry to which He was about to commission His disciples. This Miracle was a Demonstration that Jesus’ Claim to Divinity was Accepted by God - In this passage of Scripture, Jesus performs a miracle to demonstrate His authority to forgive sin. The foundational theme of Mark’s Gospel is the testimony of Jesus’ works to prove His divinity (and Jews knew that only divinity could forgive their sins). In the Old Testament, the evidence that God received a person’s sacrifice and granted forgiveness of sins was demonstrated when the sacrifice was received. For example, we can find examples of God coming down and consuming sacrifices as He did for Moses at the dedication of the Tabernacle (Leviticus 9:24), for Manoah, the father of Samson (Judges 13:19-20), for King David at the threshing floor of Ornan (1 Chronicles 21:26), for Solomon at the dedication of the Temple (2 Chronicles 7:1) and for Elijah on Mount Carmel (1 Kings 18:38) as a way of receiving their sacrifices. In a similar way, the evidence that Jesus has the divine power to forgive man’s sins was by the fact that He healed him, since the Jews understood that sickness and sin went hand in hand. Thus, the Jews saw that Jesus’ claim to divinity was accepted by God. In addition, the fact that sickness and sin went hand in hand testifies to the fact that divine healing of men’s physical bodies was embedded in the Atonement of Jesus Christ. This Miracle Demonstrated the Sinful Nature of Every Person - In this story, Jesus heals a man by first forgiving him of his sins. One reason Jesus discussed His authority to forgive sins and demonstrate this authority in front of the Pharisees was so the Jews would have no excuse in knowing Jesus and the Father (See John 15:22-24). John 15:22-24, “If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father.” Matthew 9:1 And he entered into a ship, and passed over, and came into his own city. Matthew 9:1 — “and came into his own city” - Comments - This city was Capernaum according to Mark 2:1, “And again he entered into Capernaum after some days; and it was noised that he was in the house.” Evidently, in the beginning of His ministry, He moved from Nazareth to Capernaum. Matthew 9:2 And, behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy; Son, be of good cheer; thy sins be forgiven thee. Matthew 9:2 — “and Jesus seeing their faith said unto the sick of the palsy” – Comments – Matthew 9:2 says Jesus “say their faith.” That is, Jesus saw actions from this group of men that demonstrated they had faith for Jesus to heal the palsy. This statement means that it was the corporate faith of the men who carried the palsy that brought the healing of the palsy. Had one of these men discourages the others in their faith, they would have failed to deliver this man to Jesus, and there would be no healing. These men called upon Jesus for healing corporately as taught in James 5:14-15. James 5:14-15, “Is any sick among you? let him call for the elders of the church; and let them pray over him, anointing him with oil in the name of the Lord: And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him.” Matthew 9:2 — “Son, be of good cheer” - Comments – The term “son” shows a relationship of endearment to the Savior. In many nations, a person who is beloved by a friend is called a son, daughter, father, or mother by the one who loves them. A person is saying that he embraces someone as beloved as dear to him as a member of his own family. He is saying that this person has become a part of the family. Also, the fact that Jesus uses the word “son” and not “father” reveals that Jesus held a position of authority over this person. We see this word “son” used again in Hebrews 2:10 in referring to the children of God in relation to Jesus Christ. This term reveals Jesus’ authority over the church. It also reveals that they were born into the kingdom, as a son is born from a father. Hebrews 2:10, “For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through sufferings.” Matthew 9:3 And, behold, certain of the scribes said within themselves, This man blasphemeth. Matthew 9:4 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? Matthew 9:5-6 — Comments - Jesus could have said either, “Thy sins be forgiven thee,” or, “Arise, and walk.” He said the former so that the scribes might know that Jesus did have power on earth to forgive sins. Matthew 9:5 For whether is easier, to say, Thy sins be forgiven thee; or to say, Arise, and walk? Matthew 9:5 — Comments - Jesus says both, that his sins are forgiven (verse 2), and to take up his bed and walk (verse 6). Matthew 9:6 But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. Matthew 9:6 — Comments – In the Greek text, the word ἐξουσία is placed at the beginning of Jesus’ statement for emphasis. Jesus is teaching the disciples concerning the authority that He has upon earth to minister redemption to mankind. This realm of authority will be delegated to the apostles and New Testament Church (John 20:23), being embedded into the proclamation of the Gospel of Jesus Christ. John 20:23, “Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained.” Matthew 9:7 And he arose, and departed to his house. Matthew 9:8 But when the multitudes saw it, they marvelled, and glorified God, which had given such power unto men. Matthew 9:8 — Comments – Matthew 9:8 is the key verse to the previous three miracles recorded in Matthew 8:23 to Matthew 9:8, revealing the common theme that they all share, which is the demonstration of Jesus’ authority over all aspects of life, over nature, over the spiritual realm, and even over sin. These three miracles were done in order to demonstrate to the disciples the authority of the name of Jesus with which they were to forth when preaching the Gospel and healing the sick.