Verse 2

And behold there came a leper,.... As soon as he came down from the mountain, and whilst he was in the way; though Luke says, Luk 5:12 "when he was in a certain city"; in one of the cities of Galilee; one of their large towns, or unwalled cities, into which a leper might come: he might not come into walled (b) towns, at least they might turn him out, though without punishment: for the canon runs thus (c), "a leper that enters into Jerusalem is to be beaten; but if he enters into any of the other walled towns, though he has no right, as it is said, "he sitteth alone", he is not to be beaten.'' Besides, this leper, as Luke says, was "full of leprosy", Luk 5:12 see the note there; and he might be pronounced clean by the priest, though not healed, and so might go into any city or synagogue: the law concerning such an one, in Lev 13:1 is a very surprising one; that if only there were some risings and appearances of the leprosy here and there, the man was unclean; but if "the leprosy covered all his flesh", then he was pronounced clean; and such was this man: he was a very lively emblem of a poor vile sinner, full of sin and iniquity, who is brought to see himself all over covered with sin, when he comes to Christ for pardon and cleansing; and is so considered by Christ the high priest, when he applies his justifying righteousness and sin purging blood to his conscience. A leper, by the Jews (d), is called "a wicked" man; for they suppose leprosy comes upon him for evil speaking. This account is ushered in with a "behold", as a note of admiration and attention, expressing the wonderfulness of the miracle wrought, and the seasonableness of it to confirm the doctrines Christ had been preaching to the multitude. This man came of his own accord, having heard of the fame of Christ; and worshipped him in a civil and respectful way, showing great reverence to him as a man; which he did by falling down on his knees, and on his face; prostrating himself before him, in a very humble and submissive manner, as the other evangelists relate: for that he worshipped him as God, is not so manifest; though it is certain he had an high opinion of him, and great faith in him; which he very modestly expresses, saying, Lord, if thou wilt, thou canst make me clean: he was fully assured of his power, that he could make him clean, entirely rid him of his leprosy, which the priest could not do; who could only, according to the law, pronounce him clean, so that he might be admitted to company, but could not heal him of his disease: this the poor man was persuaded Christ could do for him, and humbly submits it to his will; of which, as yet, he had no intimation from him. And thus it is with poor sensible sinners under first awakenings; they can believe in the ability of Christ to justify them by his righteousness, cleanse them by his blood; and save them by his grace to the uttermost: but they stick at, and hesitate about his willingness, by reason of their own vileness and unworthiness. (b) Misn. Celim. c. 1. sect. 7. (c) Maimon. Biath Hamikdash, c. 3. sect. 8. & in Misn. Celim. c. 1. sect. 8. (d) Maimon. in Misn. Negaim, c. 12. sect. 5. & Bartenora in ib. sect. 6.

Verse 3

And Jesus put forth his hand, and touched him,.... This is a wonderful instance both of the grace, and goodness of Christ, in touching this loathsome creature; and of his unspotted purity and holiness, which could not be defiled by it; and of his mighty power in healing by a touch, and with a word of his mouth, saying, I will, be thou clean: in which he expresses at once his willingness, "I will", of which the leper before was not certain; and his power by a word of command, "be thou clean"; and in which also is shown the readiness of Christ to do it: he did not stand parleying with the man, or making any further trial of his faith, or objecting to him his uncleanness; but at once stretches out his hand, touches his filthy flesh, and commands off the disorder. A great encouragement this, for poor sensible sinners to betake themselves to Christ, under a sense of their guilt and filth; who readily receives such, in no wise casts them out, but gives immediate discoveries of his power and grace unto them: And immediately his leprosy was cleansed, or he was cleansed from it; he was not only pronounced clean, but was made so; he was thoroughly healed of the disease of leprosy. The Jews, themselves acknowledge this fact; for so they tell us in their wicked and blasphemous book (e), that Jesus should say, "bring me a leper, and I will heal him; and they brought him a leper, and he healed him also by Shemhamphorash,'' i.e. by the ineffable name Jehovah. Though they greatly misrepresent the matter; for this man was not brought by others, at the request of Christ, but came of his own accord; nor was he healed by the use of any name, as if it was done by a sort of magic, but by a touch of his hand, and the word of his mouth. Whether this was the same man with Simon the leper, Mat 26:6 as some have thought, is not certain. (e) Toldos Jesu, p. 8.

Verse 4

And Jesus saith unto him, see thou tell no man, &c. Not that this fact could be concealed, if it was done publicly, before the multitude; nor was it Christ's design that it should be; only it was his counsel to this man, that whilst he was on the road to Jerusalem, and when he was come there, that he would speak of it to no man, before he came to the priest, or priests: lest out of ill will to Christ, they should refuse to pronounce him clean: but go thy way, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them. The man was now in one of the cities of Galilee; from hence Christ orders him to make the best of his way, directly to Jerusalem; and present himself to one of the priests, by him to be examined, whether he was free of his leprosy; and then offer what was ordered by the law of Moses in such cases: for as yet the ceremonial law was not abolished: and therefore, as Christ was subject to it himself, so he enjoins others the observance of it. There was a two fold offering, according to the law of Moses, on account of the cleansing of the leper; Lev 14:1 the one was on the first day of his cleansing, when he first showed himself to the priest, and consisted of two birds, alive and clean, cedar wood, scarlet, and hyssop; the other, and which was properly the offering on the eighth day, was, if the man was able, two he lambs and one ewe lamb, with a meat offering; but if poor, one lamb, with a meat offering, and two turtle doves, or two young pigeons. The Jewish canons, concerning this matter, are as follow (f): "when a leper is healed of his leprosy, after they have cleansed him with cedarwood, and hyssop, and scarlet, and the two birds, and have shaved all his flesh, and bathed him; after all this he enters into Jerusalem, and numbers seven days; and on the seventh day he shaves a second time, as he shaved at first, and bathes--and on the morrow, or eighth day, he bathes a second time, and after that they offer his offerings--he bathes on the eighth day in the court of the women, in the chamber of the lepers, which is there--if it is delayed, and he shaves not on the seventh day, but he shaves on the eighth, or some days after, on the day that he shaves, he bathes, and his sun sets; and on the morrow he brings his offerings, after he hath bathed a second time, as we have declared: how do they do unto him? The leper stands without the court of Israel, over against the eastern gate, in the gate of Nicanor and his face to the west: and there stand all they that want atonement; and there they give the bitter waters to the suspected women: and the priest takes the leper's trespass offering, while it is alive, and waves it with the log of oil, towards the east, according to the way of all wave offerings; and if he waves this by itself, and this by itself, it is right: after that he brings the leper's trespass offering to the door, and he brings it in both his hands into the court, and layeth them upon it; they slay it immediately, and two priests receive its blood: the one receives it in a vessel, and sprinkles it upon the top of the altar; and the other, in his right hand, and pours it into his left hand, and sprinkles with his finger the right hand; and if he repeats it, and receives it in his left hand first, it is unlawful. The priest that receives some of the blood in a vessel, carries it, and sprinkles it upon the altar first; and after that comes the priest, who receives the blood in the palm of his hand, to the leper, the priest being within, and the leper without; and the leper puts in his head, and the priest puts of the blood that is in the palm of his hand, upon the tip of his right ear; after that he puts in his right hand, and he puts of it on the thumb of his hand; and after that he putteth in his right foot, and he puts of it upon the toe of his foot, and if he puts of it upon the left, it is not right; and after that he offers his sin offering, and his burnt offering: and after that he hath put the blood upon his thumb and toe, the priest takes of the log of oil, and pours it into the left hand of his fellow priest; and if he pours it into his own hand, it will do: and he dips the finger of his right hand into the oil, which is in his hand, and sprinkles it seven times towards the most holy place: at every sprinkling there is a dipping of the finger in the oil; and if he sprinkles, and does not intend it, over against the holy place, it is right; and after that, he comes to the leper, and puts of the oil upon the place of the blood of the trespass offering, on the tip of the ear, and on the thumb of his hand, and toe of his foot; and that which is left of the oil, that is in his hand, he puts it on the head of him that is to be cleansed; and if he puts it not, atonement is not made; and the rest of the log is divided among the priests; and what remains of the log is not eaten, but in the Court, by the males of the priests, as the rest of the holy things; and it is forbidden to eat of the log of oil, until he has sprinkled it seven times, and has put of it upon the thumb and toe; and if he eats, he is to be beaten, as he that eats holy things before sprinkling.'' Now these were the things which, as the other evangelists say, this leper was ordered to offer for his cleansing, "for a testimony unto them"; meaning either to the priests; for the Syriac and Persic versions read the former clause, "show thyself to the priests", in Luk 17:14 that they being satisfied of the healing and cleansing of this man, and accordingly pronouncing him clean, and accepting his offerings, this might be either a convincing testimony to them, that Jesus was the Son of God, and true Messiah, and that he did not deny or oppose the law given by Moses; or might be a standing testimony against them, should they continue in unbelief; or else to the Jews, who saw the miracle, and heard the orders Christ gave to the man after he had healed him; or to the lepers that they were cleansed; or this law of Moses was for a testimony or statute to be always observed by them in such cases. (f) Maimon. Hilchot Mechosre Capporah, c. 14. per totum.

Verse 5

And when Jesus was entered into Capernaum,.... Was returned from his journey through Galilee, to the place where he before dwelt, and is called his own city, Mat 9:1 there came unto him a centurion, a Roman officer, , "a commander of an hundred men", as the Hebrew Gospel by Munster reads it: though the number of men under a "centurion" was more, according to some accounts. "A band (it is said (g)) made two centuries, each of which consisted of an hundred and twenty eight soldiers; for a doubled century made a band, whose governor was called an ordinary "centurion".'' Such an one was Cornelius, a centurion of a band, Act 10:1. The other person that was healed was a Jew. The next instance of Christ's power and goodness is the servant of a Gentile; he came to do good both to Jews and Gentiles; beseeching him, not in person, but by his messengers; see Luk 7:3 and the Jews (h) say, , "that a man's messenger is as himself". (g) Alex. ab Alex. Genial. Dier. l. 6. c. 13. (h) T. Bab. Beracot, fol. 34. 2.

Verse 6

And saying, Lord, my servant lieth at home,.... It would be a difficulty whether it was a son or a servant he was so concerned for; since the word here used, more commonly signifies a "son" or "child"; but that Luke, supposing it to be the same case he relates, expressly calls him "a servant", Luk 7:2. The concern of the "centurion" for him, shows him to have been a good servant, faithful and obedient to his master; since he was so much affected with his case, and took so much care of him; and Luke says, he "was dear unto him"; in great esteem, highly valued, and much beloved: and also, that the centurion was a good master; he does not put his sick servant from him, but takes care of him at home, and seeks out for relief for him, being greatly desirous of his life. And as his keeping him at home discovered a tender regard to him; so his not bringing him forth, or ordering him to be brought out to Christ, which was sometimes done in such cases, shows his great faith in Christ, that he was as able to cure him lying at home, as if brought before him; absent, as well as present. It is in the original text, "is cast"; or, as it is rendered, Mat 8:14 "laid in the house", as if he was dead, speechless, and without motion; and Luke says, that he was "ready to die", being as one laid out for dead. The phrase answers to a word often used by the Rabbins; sometimes of sick persons, as when they say (i) of anyone, that he is , "sick, and laid upon the bed"; and sometimes of a person really dead, and laid out: and often this phrase is to be met with, , "he that hath his dead cast", or "laid out before him" (k); concerning whom they dispute many things; as what he is free from, the reading of Shema, prayer, and the phylacteries; and where he ought to eat and drink till such time his dead is buried out of his sight. But this man's servant was not dead, but lay as one dead; sick of the palsy, his nerves all relaxed, and he stupid, senseless, motionless, grievously tormented, or "punished", or rather "afflicted"; as the Ethiopic version, and Munster's Hebrew edition read it; for paralytic persons do not feel much pain and torment: but the meaning is, that he was in a miserable afflicted condition. The account of his disorder is given to move Christ's compassion, and recorded to show the greatness of the miracle. (i) T. Bab. Bava Bathra, fol. 146. 2. 147. l. Cetubot, fol. 103. 2. (k) Misn. Beracot, c. 3. sect. 1. T. Bab. Moed. Katon, fol. 23. 2. Maimon. Hilch. Ebel, c. 4. sect. 7.

Verse 7

And Jesus saith unto him, I will come and heal him. This answer of Christ's, which is short and full, not only shows the readiness of Christ to do good, how soon and easily he complied with the centurion's request, it being a prayer of faith, and so effectual, and was heard as soon as delivered; but also contains an absolute promise that he would heal him. He does not say that he would come and see him, and what his case was, and do what he could for him, as ordinary physicians do; but he would come and heal him at once: and indeed it is a proposal of more than what was asked of him; his presence was not asked, and yet he offered it; though Luke says, that he besought him by the messengers to "come and heal his servant"; and so this is an answer to both parts of the request; the whole is granted. Christ cannot deny anything to faith, his presence or assistance. And Jesus saith unto him, I will come and heal him. This answer of Christ's, which is short and full, not only shows the readiness of Christ to do good, how soon and easily he complied with the centurion's request, it being a prayer of faith, and so effectual, and was heard as soon as delivered; but also contains an absolute promise that he would heal him. He does not say that he would come and see him, and what his case was, and do what he could for him, as ordinary physicians do; but he would come and heal him at once: and indeed it is a proposal of more than what was asked of him; his presence was not asked, and yet he offered it; though Luke says, that he besought him by the messengers to "come and heal his servant"; and so this is an answer to both parts of the request; the whole is granted. Christ cannot deny anything to faith, his presence or assistance. Matthew 8:8 mat 8:8 mat 8:8 mat 8:8The centurion answered, and said,.... This, according to Luk 7:6 was said by his friends in his name, when he understood that Christ had agreed to come to his house, with the elders of the Jews, he first sent to him; and after he was actually set out with them, and was in the way to his house; who, conscious of his own unworthiness, deputes some persons to him, to address him in this manner, Lord, I am not worthy that thou shouldst come under my roof. This is not said as rejecting and despising the presence and company of Christ; but is expressive of his great modesty and humility, and of his consciousness of his own vileness, and unworthiness of having so great a person in his house: it was too great a favour for him to enjoy. And if such a man was unworthy, having been an idolater, and lived a profane course of life, that Christ should come into his house, and be, though but for a short time, under his roof; how much more unworthy are poor sinful creatures (and sensible sinners see themselves to be so unworthy), that Christ should come into their hearts, and dwell there by faith, as he does, in all true believers, however vile and sinful they have been? But speak the word only, and my servant shall be healed. As the former expression declares his modesty and humility, and the mean apprehensions he had of himself; so this signifies his great faith in Christ, and the persuasion he had of his divine power: he does not say pray, and my servant shall be healed, as looking upon him barely as a man of God, a prophet, one that had great interest in God, and at the throne of grace; but speak, command, order it to be done, and it shall be done, which is ascribing omnipotence to him; such power as was put forth in creation, by the all commanding word of God; "he spake, and it was done, he commanded, and it stood fast", Psa 33:9 yea, he signifies that if he would but speak a word, the least word whatever; or, as Luke has it, "say in a word"; let but a word come out of thy mouth, and it will be done.

Verse 8

For I am a man under authority,.... Of Caesar the Roman emperor, and of superior officers under him, as a tribune, &c. having soldiers under me; an hundred of them at least, for military service, and some of them were used by him as his domestics: and I say unto this man go, and he goeth, and to another come, and he cometh: for there is no disputing the commands of officers, by soldiers, in anything, in exercises, marches, battles, &c. and to my servant, that was more properly his domestic servant, who waited upon him, and did those things for him which every soldier under him was not employed in, do this, and he doth it; immediately, without any more ado; as indeed a servant ought. The Jews (l) have a saying, that "a servant over whom his master , "hath no power", is not called a servant.'' Now, these words are not a reason excusing Christ's coming to his house, or showing how unworthy it was, and how unfit it would be for him to come thither, since he was a man that held soldiers under him, and his house was encumbered with them; for these were not with him, but quartered out elsewhere: but they are an argument, from the lesser to the greater, that seeing he was a man, and Christ was God, he was under the authority of others. Christ was subject to none; and yet he had such power over his soldiers and servants, that if he bid one go, and another come, or ordered them to stand in such a place, and in such a posture, or do this and the other servile work, his orders were immediately obeyed: how much more easily then could Christ, who had all power in heaven and in earth, command off this distemper his servant was afflicted with? He suggests, that as his soldiers were under him, and at his command; so all bodily diseases were under Christ, and to be controlled by him, at his pleasure; and that, if he would but say to that servant of his, the palsy, remove, it would remove at once. (l) T. Bab. Kiddushin, fol. 72. 2.

Verse 9

When Jesus heard it, he marvelled,.... Which must be understood of him as man; for as God, nothing could present itself unto him at unawares, unthought of, and not known before; and so could not raise admiration in him, and which cannot properly fall on a divine person: or he behaved, both by words and gesture, as persons do when they are astonished at anything; and this he might do, to raise the attention and wonder of those that were with him: and said to them that followed. This agrees perfectly with the account that Luke gives, that Christ was set out, with the messengers the centurion sent unto him, in order to come to his house, and heal his servant, and these that followed him were his disciples, and so some copies read, and others that were following him thither to see the miracle. Verily, I say unto you; a strong asseveration, and which Christ used, when he was about to deliver anything of considerable importance, and required attention: I have not found so great faith, no not in Israel: that is, among the people of Israel: so the Arabic version reads it, "in any of Israel"; and the Persic, "among the children of Israel"; and is to be understood, not of the patriarchs and prophets, and other eminent believers, which were in Israel formerly; but of the men of the then present generation, his mother and his apostles being excepted: though it may be questioned, whether the apostles themselves as yet, had expressed such a strong faith in him, as this man: or it may have a particular respect to them in Israel, who had applied to him for healing, and had been healed by him; that he had not met with and observed any such expression of faith, in his divine power from them, as this centurion had delivered. And it was the more remarkable, that it came from a Gentile, and from a soldier too: but as great as it was, he did not exceed it; he did not ascribe more to Christ than was proper, and which, by the way, is a clear proof of our Lord's divinity: for had he not been truly God, he would have rebuked, and not have commended this man's faith in him: who ascribed that power to him, which is peculiar to God: he is so far from finding fault with him, for thinking or speaking so highly of him, that he praises him for it, and prefers his faith in him, to any instance of it he had met with among the Israelites; who yet had far greater advantages of knowing him, and believing in him. There is a phrase in the Talmud (m) somewhat like this, only used of a person of a different character; where a certain Jew, observing another called by some of his neighbours Rabbi, thus expressed himself; "If this be a Rabbi, , "let there not be many such as he in Israel".'' And it is said (n) of Nadab and Abihu, "that two such were not found , "as they in Israel".'' (m) T. Bab. Taanith, fol. 20. 2. Derech Eretz. fol. 18. 1 (n) Zohar in Lev. fol. 24. 1. & 25. 4.

Verse 10

And I say unto you, that many shall come from the east and west,.... On occasion of the faith of the centurion, who was a Gentile, our Lord makes a short digression, concerning the call of the Gentiles; and suggests, that what was seen in that man now, would be fulfilled in great numbers of them in a little time: that many of them from the several parts of the world, from the rising of the sun to the setting of it, from the four points of the heaven, east, west, north, and south, as in Luk 13:29 and from the four corners of the earth, should come and believe in him; and sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven: signifying, that as the Gospel would be preached in a short time to all nations, many among them would believe in him, as Abraham, and the rest of the patriarchs did; and so would partake of the same blessings of grace with them; such as, adoption, justification, pardon of sin, and the like; for "they which be of faith, are blessed with faithful Abraham", Gal 3:9 now, under the Gospel dispensation, though Gentiles; and shall enjoy with him the same eternal glory and happiness he does, in the other world. Which shows, that the faith of Old and New Testament saints, Jews and Gentiles, is the same; their blessings the same, and so their eternal happiness; they have the same God and Father, the same Mediator and Redeemer, are actuated and influenced by the same Spirit, partake of the same grace, and shall share the same glory. The allusion is to sitting, or rather lying along, which was the posture of the ancients at meals, and is here expressed, at a table, at a meal, or feast: and under the metaphor of a feast or plentiful table to set down to, are represented the blessings of the Gospel, and the joys of heaven; which are not restrained to any particular nation, or set of people; not to the Jews, to the exclusion of the Gentiles. Our Lord here, goes directly contrary to the notions and practices of the Jews, who thought it a crime to sit down at table, and eat with the Gentiles; see Act 11:3 and yet Gentiles shall sit at table and eat with the principal men, the heads of their nation, in the kingdom of heaven, and they themselves at the same time shut out.

Verse 11

But the children of the kingdom,.... The Jews, who were subjects of the kingdom, and commonwealth of Israel, from which the Gentiles were aliens; and who were also in the church of God, which is his kingdom on earth; and besides, had the promise of the Gospel dispensation, sometimes called the kingdom of heaven, and by them, often the world to come; and were by their own profession, and in their apprehension and expectation, children, and heirs of the kingdom of glory. These phrases, , "a son of the world to come", and , "children of the world to come" (o), are frequent in their writings: these, Christ says, shall be cast out; out of the land of Israel, as they were in a few years after, and out of the church of God: these branches were broken off, and the Gentiles grafted in, in their room; and will be excluded from the kingdom of heaven, where they hoped to have a place, and cast into outer darkness: into the Gentile world, and into judicial blindness, and darkness of mind, and into the blackness of darkness in hell, where shall be weeping, and gnashing of teeth. Phrases expressive of the miserable state and condition of persons out of the kingdom of heaven; who are weeping for what they have lost, and gnashing their teeth with the pain of what they endure. The Jews say (p), "he that studies not in the law in this world, but is defiled with the pollutions of the world, he is taken , "and cast without": this is hell itself, to which such are condemned, who do not study the law.'' The allusion in the text is, to the customs of the ancients at their feasts and entertainments; which were commonly made in the evening, when the hall or dining room, in which they sat down, was very much illuminated with lamps and torches; but without in the streets, were entire darkness: and where were heard nothing but the cries of the poor, for something to be given them, and of the persons that were turned out as unworthy guests; and the gnashing of their teeth, either with cold in winter nights, or with indignation at their being kept out. Christ may also be thought to speak in the language, and according to the notions of the Jews, who ascribe gnashing of teeth to the devils in hell; for they say (q), that "for the flattery with which they flattered Korah, in the business of rioting, "the prince of hell , gnashed his teeth at them".'' The whole of this may be what they call , "the indignation", or "tumult of hell" (r). (o) T. Bab. Beracot, fol. 4. 2. Taanith, fol. 22. 1. Megilla, fol. 28. 2. Yoma, fol. 88. 1. & Sanhedrim, fol. 88. 2. Raziel, fol. 37. 1. & 38. 1. Caphtor, fol. 15. 1. & 18. 2. & 60. 1. & 84. 2. Raya Mehimna, in Zohar in Lev. fol. 34. 2. (p) Zohar in Gen. fol. 104. 3. (q) T. Bab. Sanhedrim, fol. 52. 1. (r) Targum in Job, iii 17.

Verse 12

And Jesus said unto the centurion,.... Christ having finished the digression, returns an answer to the centurion, agreeably to his desire, saying to him, go thy way; not as displeased with him, but as granting his request: for it follows, and as thou hast believed, so be it done unto thee. As he had faith to believe, that Christ could cure his servant by a word speaking, it was done accordingly. Christ by his almighty "fiat" said, let him be healed, and he was healed: just as God in the creation said, "let there be light, and there was light". He does not say according to thy prayer, or according to thy righteousness, and goodness, but according to thy faith: and it is further to be observed, that this cure was wrought, not so much for the sake of the servant, as his master; and therefore Christ says, "be it done unto thee"; let him be healed for thy sake, and restored unto thee, to thy use, profit, and advantage. And his servant was healed in the selfsame hour, at the very exact time, even in that moment. Some copies add, "and when the centurion returned to his house, in the selfsame hour he found his servant healed"; which the Ethiopic version has, and it agrees with Luk 7:10.

Verse 13

And when Jesus was come into Peter's house,.... And which was also Andrew's, Mar 1:29 for these two brothers lived together, and this was in Capernaum, as appears from the context. Though Andrew and Peter were originally of Bethsaida, a place not far from this, but had removed hither since their call by Christ, this being his city; though probably this house was Peter's wife's mother's, and only called their's, because they lodged there, whilst in this city: into this house Christ entered, with James and John, and others; when he saw his (Peter's) wife's mother, laid, or "cast" on a bed, See Gill on Mat 8:6. and sick of a fever: Luke says, Luk 4:38 that she "was taken", or rather held, or "detained with a great fever"; the distemper was very raging and furious, it had got to a very great height. The other evangelists say, that the persons in the house told him of her, and besought him for her, that he would heal her, having a very great affection for her, and desire of her life, which seemed to be in great danger. Hence it may be observed against the Papists, that ministers of the Gospel may lawfully marry; Peter, an apostle, and from whom they pretend to derive their succession of bishops, was a married man, had a wife, and that after he was called to be an apostle. His wife's mother is expressly mentioned, being the person labouring under a violent fever, and whom Christ cured in the following manner.

Verse 14

And he touched her hand,.... Sometimes he healed by a word, as the centurion's servant; and sometimes by a touch, as here; and sometimes by both, as the leper. Luke says, that he "stood over her", reached over her to take her by the hand, and lift her up, "and rebuked the fever". Just as he did the winds and sea, having all diseases, as well as the elements, at his beck and control; and the fever left her immediately, as the other evangelists say. And she arose and ministered unto them: the former of these actions is a proof of her being restored to health and strength, in so much that she could rise and walk about of herself; whereas generally, persons after fevers continue very weak a considerable time; which shows what a miracle was wrought upon her by Christ: and the latter of them expresses her gratitude, for the mercy she had received; she rises and serves him and his friends, preparing proper and suitable provisions for them.

Verse 15

When the even was come,.... The other evangelists say, when "the sun was set", or "setting"; which circumstances are observed, not as some think, because the cool of the evening, and when the sun was set, it was more seasonable and convenient, in those hot countries, to bring out their sick, than in the heat of the day: nor are they remarked, as others think, because it was an unseasonable time to bring them to Christ, when he had been fatigued all day long, and yet he healed them; such was his goodness and compassion: but the true reason of the mention of them is, because it had been their sabbath day, as appears from Mar 1:21 and they could not, according to their canons, bring them sooner. Their sabbath began at sun setting; hence they say (s), that on the eve of the sabbath, that is, immediately preceding it, when the sabbath is about to begin, it is lawful to work , "until the sun sets"; and so it ended at sun setting the next day, which they judged of by the appearance of three stars (t). "R. Phinehas, in the name of R. Aba Bar Papa, says, if but one star appears, it is certainly day; if two, it is a doubt whether it is night or not; if three, it is certainly night. On the eve of the sabbath, if he sees one star and does any work, he is free; if two, he brings a trespass offering for a doubt; if three, he brings a sin offering; at the going out of the sabbath, if he sees one star, and does any work, he brings a sin offering; if two, he brings a trespass offering for a doubt; if three, he is free.'' So that till the sun was set, and three stars appeared as a proof of it, it was not lawful to do any sort of business; but as soon as it was out of doubt, that the sun was set, they might do anything: and this being the case, they brought to him (Christ) many that were possessed with devils; whose bodies Satan had been suffered to enter into, and were acted, and governed, and thrown into strange disorders by him. Such possessions, through divine permission, were frequent; that Christ, who was come in the flesh, might have an opportunity of showing his power over Satan, and giving proof of his deity and Messiahship. And he cast out the spirits with his word; only by speaking to them; who were obliged, at his command, and by his orders, to quit their tenements, though unwillingly enough. And healed all that were sick; whoever they were, without any respect of persons, of whatsoever disease attended them: the most stubborn, inveterate, and otherwise incurable disorder, was not too hard for him, which he cured without the help of medicine, and where that could be of no use, and either by speaking, or touching, or some such like means. (s) T. Hieros. Sheviith, fol. 33. 1. (t) T. Hieros. Beracot, fol. 2. 2. Maimon. Sabbat, c. 5. sect. 4.

Verse 16

That it might be fulfilled which was spoken by Esaias the prophet,.... In Isa 53:4 "He hath borne our griefs and carried our sorrows", here rendered, himself took our infirmities and bare our sicknesses: very agreeable to the Hebrew text, "he himself", not another; "took up", upon himself voluntarily, freely, as a man lifts up a burden, and takes it on his shoulders; "our infirmities", diseases, sicknesses, whether of body or soul, , "and bare", or carried, as a man does a burden upon his back, "our sicknesses", or diseases, which occasion pain and sorrow. And that these words are spoken of the Messiah, the Jews themselves own; for among the names they give to the Messiah, "a leper" is one; which they prove from this passage (u). "The Rabbins say, "a leper" of the house of Rabbi is his name; as it is said, "surely he hath borne our griefs, and carried our sorrows, yet we did esteem him stricken, smitten of God and afflicted". Says R. Nachman, if he is of the living, he is as I am, as it is said, Jer 30:21 Says Rab, if of the living, he is as our Rabbi, the holy.'' Upon which last clause the gloss is, "If the Messiah is of them that are alive, our Rabbi the holy is he, "because he bears infirmities".'' Elsewhere (w) they say, "There is one temple that is called the temple of the sons of afflictions; and when the Messiah comes into that temple, and reads all the afflictions, all the griefs, and all the chastisements of Israel, which come upon them, then all of them shall come upon him: and if there was any that would lighten them off of Israel, and take them upon himself, there is no son of man that can bear the chastisements of Israel, because of the punishments of the law; as it is said, "surely he hath borne our griefs", &c.'' And in another ancient book (x) of their's, God is represented saying to the Messiah, , "wilt thou bear chastisements", in order to remove their iniquities? (the iniquities of the children of God,) as it is written, "surely he hath borne our griefs": he replied, "I will bear them with joy".'' Hence it is manifest, that according to the mind of the ancient Jews, this passage belongs to the Messiah, and is rightly applied to him by the evangelist. But the difficulty is, how it had its accomplishment in Christ's healing the bodily diseases of men; since Isaiah speaks not of his actions and miracles, but of his sufferings and death; and not of bearing the diseases of the body, as it should seem, but of the diseases of the mind, of sins, as the Apostle Peter interprets it, Pe1 2:24. To remove which, let it be observed, that though the prophet chiefly designs to point out Christ taking upon him, and bearing the sins of his people, in order to make satisfaction for them, and to save them from them; yet so likewise, as to include his bearing, by way of sympathy, and taking away by his power, the bodily diseases of men, which arise from sin; and which was not only an emblem of his bearing and taking away sin, but a proof of his power and ability to do it: for since he could do the one, it was plain he could do the other. (u) T. Bab. Sanhedrim, fol. 98. 2. (w) Zohar in Exod. fol. 85. 2. (x) Pesikta in Abkath Rochel, l. 1. par. 2. p. 309. Ed. Huls.

Verse 17

Now when Jesus saw great multitudes about him,.... Who got together, partly out of novelty to see his person, of whom they had heard so much; and partly to see the miracles he wrought: some came to have their bodily diseases healed; few, if any, to hear the Gospel preached by him, and for the good of their immortal souls: the most part came with some sinister, selfish, and carnal views, wherefore he gave commandment to depart unto the other side. Different were the reasons, which at certain times moved Christ to depart from the multitude; as that he might have an opportunity of private prayer, or to preach, to others, or to show he sought not popular applause, and to avoid seditions: his reasons here seem to be with respect to himself, that being wearied as man, with the work of the day, he might have an opportunity of refreshing himself with sleep; with respect to his disciples, that he might have a trial of their faith, when in danger at sea; and with respect to the multitude, because of their carnality, and sole concern for their temporal, and worldly good. The persons he gave commandment to, must be either the multitude, or the disciples; not the former, because he studiously avoided their company, and his concern was to be rid of them; but the latter, and so the Vulgate Latin and Munster's Hebrew Gospel read, "he commanded his disciples". The place he would have them go to was, the other side of the lake of Tiberias, or Genesareth; not over the river Euphrates, as says the author of the old Nizzachon (y). (y) Pesikta in Abkath Rochel, l. 1. par. 2. p. 205. Ed. Huls.

Verse 18

And a certain Scribe came,.... "As they went in the way", Luk 9:57 to go to the sea side, in order to take shipping, and pass to the other shore; and said unto him, Master, or Rabbi, I will follow thee whithersoever thou goest. One would have thought, that this man desired in good earnest to be a disciple of Christ, were it not for Christ's answer to him, who knew his heart: from whence it appears, that he, seeing the miracles which Christ wrought, and observing the fame of him among the people, began to think that he would be generally received as the Messiah; and by joining himself to him, promised himself much ease, honour, and wealth. These seem to be the motives, which prevailed upon him to take so sudden and hasty a step; for he did not wait to be called to follow Christ, as the other disciples were, but offers himself to be one; that is, to be one of his intimates, one of his apostles; and besides, he rashly promises to do that, which he knew nothing of, and which in some cases is impossible to be done.

Verse 19

And Jesus saith unto him,.... Knowing his heart, and the carnal and worldly views with which he acted; the foxes have holes in the earth, where they hide themselves from danger, take their rest, and secure their whelps; and the birds of the air have nests, where they sit, lay, and hatch their eggs, and bring up their young; but the son of man has not where to lay his head, when he is weary, and wants rest and sleep, as he did at this time. So that though he was Lord of all, as being the mighty God; yet as "the son of man", a phrase, expressive both of the truth and meanness of his human nature, the most despicable of creatures in the earth and air, were richer than he. This he said, to convince the Scribe of his mistake; who expected much worldly grandeur and wealth, by becoming his disciple. When Christ styles himself "the son of man", it is no contradiction to his being God; nor any objection to trust and confidence in him, as the Jew (z) suggests; for he is truly and properly God, as well as really man, having two natures, human and divine, united in his person; so that he is, as was prophesied of him, Emmanuel, God with us, in our nature, God manifested in the flesh: and since he is so, it cannot be unlawful to trust in him; which it would be indeed, was he a mere man. The Jews ought not to object to this name and title of the "Messiah, the son of man": since he is so called, as their own writers and commentators acknowledge, in (a) Psa 80:17 and (b) Dan 7:13. And whereas it is further urged against these words of Christ, that if he was God, why does he complain of want of place? Is not the whole world his, according to Psa 24:1? It may be replied, that it is very true, that the whole world is his, nor could he be in want of anything, as God; but yet, as man, for our sakes he became "poor", that we "might be rich": nor should this be any difficulty with a Jew, when they themselves say, as some have thought, if he (the Messiah) should come, , "there's no place in which he can sit down" (c). Unless it be understood of Nebuchadnezzar, as the gloss explains it; let the learned inspect the place, and judge: the coming of the Messiah is immediately spoken of. (z) R. Isaac Chizzuk Emuna, par. 2. c. 12. p. 403. (a) Targum & Aben Ezra in loc, Abarbinel Mashmia Jeshua, fol. 81. 2. (b) R. Jeshua in Aben Ezra in loc. & Saadiah Gaon & Jarchi in loc. Zohar in Gen. fol. 85. 4. (c) T. Bab. Sanhedrim, fol. 96. 2.

Verse 20

And another of his disciples said unto him,.... That is, one of his disciples; for this does not suppose, that the other, the Scribe before mentioned, was one. It is possible, he might be one of the twelve. The Persic version makes him one of the disciples, whom they call "Hawarion", apostles; and, according to ancient tradition, it was (d) Philip. And certain it is, that he was one, who was called to preach the Gospel; so that he was not a common ordinary disciple; nor could he be one of the seventy disciples, since it was after this, that they were called and sent forth; as appears from Luke's account, Luk 9:60. But who he particularly was, cannot be certainly known, nor is it of any great importance to know it: his address to Christ is made with great respect and reverence, and in a very modest and humble manner, Lord, suffer me first to go and bury my father: for it seems, according to Luke, that Christ had bid him "follow" him: he had given him a call to be his disciple, and to go and preach the Gospel, which he did not refuse; but desires leave "first" to attend his father's funeral, who was now dead; as his requests, and Christ's answer, both suppose: though some conjecture, that he was only very aged, or was dangerously ill; and therefore it could not be thought he would live long: hence he was desirous of doing this last good office, before he entered on his public work; but these are conjectures, without any foundation: it is plain, his father was dead, and what he requested was, to go home, which perhaps might not be a great way off, and perform the funeral rites, and then return. This may seem very reasonable, since burying the dead was reckoned by the Jews, not only an act of kindness and respect to the deceased, but an act of piety and religion; and in which, men are followers of God, and imitate him, who himself buried the body of Moses (e). And though this man was called to preach the Gospel, yet he might think he would be easily excused for the present, on this account; since, according to the Jewish canons, such whose dead lay before them, who were as yet unburied, were excused reading the Shema, they were free from performing the duty of prayer, and were not obliged to wear their phylacteries (f). (d) Clement. Alex. Strom. l. 3. p. 436. (e) T. Bab. Bava Metzia, fol. 30. 2. & Sota, fol. 14. 1. (f) Misn. Beracot, c. 3. sect. 1.

Verse 21

But Jesus said unto him, follow thou me,.... Christ would not excuse him on this account, but insists on what he had before called him to; to attend upon him, and give himself up to the ministry of the word: which was done, partly to shew, that a greater regard ought to be had to him, than to the nearest relation and friend whatever; and partly, on account of the dignity of the Gospel ministry, which greatly exceeds any such services; as also to signify, of what little account were the traditions of the elders with him; wherefore he says, let the dead bury the dead. Our Lord is not to be understood, as speaking against, or disrespectfully of burying the dead; his words suppose it ought to be done: only it was not proper, that this person should be concerned in it at this time, who was called to an higher employment; and therefore should leave this to be done by persons, whom it better became. And however strange and odd such a phrase may sound in the ears of some, of one dead man's burying another, it was easily understood by a Jew; with whom it is common to say, , "that a sinner is counted as (g) dead, and that ungodly persons, even while they are alive", , are "called dead" (h). And in this sense is the word used, in the former part of this phrase; and Christ's meaning is, let such who are dead in trespasses and sins, and to all that is spiritually good, bury those who are dead in a natural or corporal sense. It is likely the deceased was an unregenerate man; however, it is plainly suggested, that many of the relations were; and there were enough of them to take care of this service: and therefore, there was no need why he should neglect the ministry of the Gospel to attend that; but, ought to leave it to persons who were fitter for it. (g) Tzeror Hammor, fol. 6. 2. (h) T. Bab. Beracot, fol. 18. 2. Jarchi in Gen. 11. 32. Baal Hatturim, in Deut. xvii. 6. Tzeror Hammor, fol. 58. 3. Midrash Kohelet. fol. 78. 2. Caphtor, fol. 79. 1, 2. & 84. 1.

Verse 22

And when he was entered into a ship,.... Which was got ready by his disciples, or hired by them for his use, according to the directions he had given, his disciples followed him into the ship, and they only; for as for the men hereafter mentioned, they were the men that belonged to the ship, and had the management of it: the multitude were dismissed, and in order to be clear of them, Christ took this method; and being desirous also of trying the faith of his disciples, he ordered it so, that they should be alone with him.

Verse 23

And behold, there arose a great tempest,.... "A great concussion", or "shaking" of the sea; the stormy wind moved the sea, and the waves thereof; and both wind and sea shook the ship, and the men that were in it. Luke calls this tempest a "storm wind", Luk 8:23 and Mark says, it was "a great storm of wind", Mar 4:37 and both use the word "loelaps", which signifies a particular kind of wind, which is suddenly whirled about upwards and downwards; or rather, a conflict of many winds: it seems to be a whirlwind, or hurricane. It is said, that this tempest "arose", not by chance, nor by the power of Satan, but by divine providence; for the trial of the faith of Christ's disciples, and that he might have an opportunity of giving proof of his deity on the sea, as he had lately done in several instances on the dry land. Luke says, that this storm of wind "came down"; referring to the motion and course of the winds, which are exhalations from the earth, raised up into the middle region of the air, from whence they are expelled by a superior force to the lower region, and from thence move in an oblique, slanting manner, downwards. The place where this tempest arose, or into which this storm of wind came down, is here said to be in the sea. Luke calls it a "lake", and it was the lake of Genesareth. But both Matthew and Mark call it the sea, and is what is sometimes called the sea of Tiberias, and the sea of Galilee; see Joh 6:1 agreeably to the language of the Jewish (i) writers. To all this, the word "behold!" is prefixed; which is sometimes used, when anything extraordinary and preternatural is spoken of: and this storm seems to be more than an ordinary one; at least, it was very sudden and unexpected: when the disciples entered the ship, the air was serene, and the sea still and quiet; but as soon as they had set sail, at once, on a sudden, this storm came down, with great force into the sea, and lifted up its waves; insomuch that the ship was covered with the waves; it was just sinking to the bottom, so that they were in the utmost extremity: and what added to their distress was, but he, Christ, was asleep. Mark mentions the place where he was asleep, "in the hinder part of the ship"; that is in the stern: where he, as Lord and Master, should be, though to the great concern of his disciples, there asleep; and that in a deep sound sleep, as the word which Luke makes use of signifies; and as appears by the loud repeated call of his disciples to awake him: and though this sleep doubtless arose from natural causes, he being greatly fatigued with the business of the day past; yet was so ordered by the providence of God, to come upon him in such a manner at this time, for the trial of the faith of his disciples. Christ's body needing sleep, and refreshment by it, shows that it was a real human body he assumed; subject to the same infirmities as our's; excepting sin; and is no contradiction to the truth of his divinity, as the Jew (k) suggests. He slept as man, though, as God, he is Israel's keeper, who neither slumbers nor sleeps. (i) T. Bob. Moed. Katon, fol. 18. 2. Bava Kama, fol. 81. 2. Bereshit Rabba, fol. 86. 2. (k) Vet. Nizzachon, p. 210.

Verse 24

And his disciples came unto him,.... From some other part of the ship, being in great consternation, and distress, and awoke him; saying, Lord, save us, we perish. They awoke him by their loud cries, and repeated calls; for in Luke, the form of address is doubled, "Master, Master!" expressing their distress, importunity, and haste for deliverance saying, "save us, we perish", or "we are lost": which shows the apprehensions they had of their condition; not only that they were in danger of being lost, or were ready to be lost, but were lost: they saw no probability of escaping by any natural, rational methods: wherefore they apply to Christ, believing that he was able to save them, in this their extremity; as they had indeed a great deal of reason to conclude, from the miracles they had that day seen performed by him.

Verse 25

And he saith unto them, why are ye fearful?.... Though they had some faith in him, yet there was a great deal of fear and unbelief, for which Christ blames them, saying, O ye of little faith: See Gill on Mat 6:30. In Luke, the phrase is, "where is your faith?" what is become of it? You professed but just now to believe in me, is your faith gone already? In Mark it is, "how is it that ye have no faith?" That is, in exercise, their faith was very small, it could hardly be discerned: some faith they had, as appears by their application to him, but it was very little. They had no faith in him, as sleeping, that he could deliver them; but had some little faith in him that he might, could he be awaked out of sleep; and for this Christ blames them; for he, as the eternal God, was as able to save them sleeping as waking. Then he arose and rebuked the winds and the sea, and there was a great calm: being awaked by his disciples, he raises his head from his pillow, stands up, and with a majestic voice, in an authoritative manner, showing some kind of resentment at the wind and sea, as if they had exceeded their commission; and the one had blown, and the other raged too much and too long; he rebukes them in such language as this, "peace, be still"; , as it is in Mark, be silent, hold your peace, stop your mouth, put a bridle on it, as the words used signify; and go on no longer to threaten with shipwreck and loss of lives; upon which the wind ceased, the sea became calm, and the ship moved quietly on.

Verse 26

But the men marvelled,.... Mark says, "they feared exceedingly"; and Luke, "they being afraid, wondered": they were filled with astonishment and fear, or reverence: there was such a shine of majesty, such a lustre of divine power appeared in this affair. The other two evangelists seem to refer this to the disciples, which Matthew seems to ascribe to the men, the mariners that were in the ship; it is likely it had the same effect on both; and both were abundantly convinced of his deity and dignity, saying, what manner of man, or person is this? For the word "man", is not in the text; of what qualities, perfections and powers, is he possessed? Surely he must be more than a mere man; he can be no other than the mighty God, that even the winds and the sea obey him: which can be said of no other, than the most high God: never was such a thing heard of, that the winds and sea should be rebuked by a mere creature, and should obey. That man must be infidel to "revelation", that can read this account, and deny the deity of Christ; to one or other of these he must be drove, either to deny the truth of the fact, and the circumstances of it, or believe that Jesus Christ is truly and properly God, as the disciples and mariners did.

Verse 27

And when he was come to the other side,.... Of the lake, or sea of Tiberias, right over against Galilee, into the country of Gergesenes, the same with the Girgashites, Gen 15:21 whom Joshua drove out of the land of Canaan; and who, as a Jewish writer (l) says, left their country to the Israelites, and went to a country, which is called to this day, "Gurgestan", of which these people were some remains: both in Mar 5:1 it is called "the country of the Gadarenes"; and so the Syriac and Persic versions read it here; which is easily reconciled by observing, not that Gergesa and Gadara were one and the same city, called by different names; but that these two cities were near each other, in the same country, which was sometimes denominated from the one, and sometimes from the other. Origen (m) has a remarkable passage, showing the different situations of Gadara and Gergesa; and that the latter cannot be Gerasa in Arabia; and also the signification of the name, for the sake of which, I shall transcribe it. "Gerasa (says he) is a city of Arabia, having neither sea nor lake near it; wherefore the evangelists, who well knew the countries about Judea, would never have said so manifest an untruth: and as to what we find in some few copies, "into the country of the Gadarenes", it must be said, that Gadara indeed was a city of Judea, about which were many famous baths; but there was no lake, or sea in it, adjacent with precipices; but Gergesa, from whence were the Gergasenes, is an ancient city about the lake; now called Tiberias; about which is a precipice adjacent to the lake, from whence is shown, that the swine were cast down by the devils. Gergesa is interpreted, "the habitation of those that cast out"; being called so perhaps prophetically, for what the inhabitants of those places did to the Saviour, beseeching him to depart out of their coasts.'' Dr. Lightfoot suggests, that this place might be so called, from which signifies "clay" or "dirt", and mentions Lutetia for an example. But to pass this, as soon as Christ was got out of the ship, and come to land in this country, there met him two possessed with devils. Both Mark and Luke mention but one, which is no contradiction to Matthew; for they do not say that there was only one; and perhaps the reason why they only take notice of him is, because he was the fiercest, had a legion of devils in him, and was the principal one, that spake to Christ, and with whom he was chiefly concerned. This is to be understood, not of any natural disease of body, but of real possession by Satan. These possessed men met him, not purposely, or with design, but accidentally to them, and unawares to Satan too; for though he knows much, he is not omniscient: had he been aware of Christ's coming that way, and what he was about to do, he would have took care to have had the possessed out of the way; but so it was ordered by providence, that just as Christ landed, these should be coming out of the tombs. Their coemeteria, or burying places, were at some distance from towns or cities; wherefore Luke says, the possessed met him "out of the city", a good way off from it; for the Jews (n) say, , "that the sepulchres were not near a city"; see Luk 7:12 and these tombs were built so large, that persons might go into them, and sit and dwell in them, as these "demoniacs" did, and therefore are said to come out of them. The rules for making them are (o) these; "He that sells ground to his neighbour to make a burying place, or that receives of his neighbour, to make him a burying place, must make the inside of the cave four cubits by six, and open in it eight graves; three here and three there, and two over against them; and the graves must be four cubits long, and seven high, and six broad. R. Simeon says, he must make the inside of the cave six cubits by eight, and open within thirteen graves, four here, and four there, and three over against them; and one on the right hand of the door, and one on the left: and he must make "a court", at the mouth of the cave, six by six, according to the measure of the bier, and those that bury; and he must open in it two caves, one here and another there: R. Simeon says, four at the four sides. R. Simeon ben Gamaliel says, all is according to the nature of the rock.'' Now in the court, at the mouth, or entrance of the cave, which was made for the bearers to put down the bier or coffin upon, before the interment, there was room for persons to enter and lodge, as these possessed with devils did: which places were chosen by the devils, either because of the solitude, gloominess, and filthiness of them; or as some think, to confirm that persuasion some men had, that the souls of men after death, are changed into devils; or rather, to establish a notion which prevailed among the Jews, that the souls of the deceased continue for a while to be about their bodies; which drew persons to necromancy, or consulting with the dead. It is a notion that obtains among the Jews (p), that the soul for twelve months after its separation from the body, is more or less with it, hovering about it; and hence, some have been induced to go and dwell among the tombs, and inquire of spirits: they tell us (q), "it happened to a certain holy man, that he gave a penny to a poor man, on the "eve" of the new year; and his wife provoked him, and he went , "and lodged among the tombs", and heard two spirits talking with one another.'' Or the devil chose these places, to render the persons possessed the more uncomfortable and distressed; to make them wilder and fiercer, by living in such desolate places, and so do more mischief to others: which was the case of these, who were exceeding fierce, wicked, malignant, mischievous, and troublesome, through the influence of the devils in them; so that no man might pass that way, without being insulted or hurt by them. (l) Juchasin, fol. 135. 2. (m) Comment. in Joannem, T. 2. p. 131. Ed. Huet. (n) T. Bab. Kiddushin. fol. 80. 2. Gloss. (o) Misn. Bava Bathra, c. 6. sect. 8. (p) Nishmat Chayim, par. 2. c. 22. p. 81. 2. c. 24. p. 85. 1. & c. 29. p. 93. 1. p. 94. 1, 2. (q) T. Bab. Beracot, fol. 18. 2.

Verse 28

And behold they cried out, saying,.... This is an instance and proof, of the wonderful power of Christ over the devils; and has therefore the note of admiration, "behold!" prefixed to it, that the devils themselves who had took possession of these men, and made them so fierce and cruel, and outrageous, that there was no passing the way for them; yet upon the sight of Christ, and especially at hearing his orders to come out from them, not only say, but cry out, as being in great consternation, horror, and fear, and with the utmost subjection to him, what have we to do with thee, Jesus, thou Son of God? They had nothing indeed to do with him; they had no interest in his grace, blood, righteousness, and salvation; he was no Saviour for them: but he had to do with them, and that was what they dreaded; and therefore mean, that he would let them alone, in the quiet possession of these men, and not disturb and dislodge them; for they knew that he was Jesus, the Saviour of sinful men, though none of their's, the true Messiah; and that he was also "the Son of God", a divine person, possessed of almighty power, and so an overmatch for them; at whose presence they trembled, and whose all commanding voice they were obliged to obey, though sorely against their wills. Art thou come hither to torment us before the time? This question implies the apprehension the devils had of Christ as a judge, and their sense of his authority, and power, to punish them; as also that they deserved it, and expected it, nor do they say anything against it; only imagine that the time of their full torment was not yet come; which is generally referred unto the day of judgment, to which they were reserved by the appointment of God; which they had some notion of, and as at a distance; and therefore complain of Christ's coming to them now, and expostulate with him about it: though it may be understood of the time they had proposed to themselves, to abide in the men they had possessed, and which they concluded they had a permission for; and nothing could give more torment, pain, and uneasiness, than to be turned out, and remanded to their prison, and restrained from doing more mischief to the bodies and souls of men. Or whether this may not have some respect to the time of the preaching of the Gospel, and setting up the kingdom of Christ among the Gentiles, the devils might have some hint of, as not yet to be, I leave to be considered, with this observation; that there seems to be a considerable "emphasis" on the word "hither", meaning the country of the Gergesenes, an Heathen country, at least where many Gentiles inhabited: and it is as if they had said, is it not enough, that thou turnest us out of the land of Judea, and hast dispossessed us out of the bodies of men dwelling there; but thou pursuest us hither also, and will not let us have any rest, even in this Heathenish land; though the time is not yet come, for the dissolution of our empire and government in the Gentile world?

Verse 29

And there was a good way off from them,.... "Nigh unto the mountains", as Mark says, or "on the mountain", as Luke, bordering on the sea shore; so that though it was at some distance, yet within sight. The Vulgate Latin, and the Hebrew edition of Munster read, "not far off"; and the Persic version, "near them": which agree with the accounts of Mark and Luke, who say, that there were "there", or hard by, "an herd of many swine feeding". Since swine's flesh was forbidden the Jews to eat, Lev 11:7 it may be asked, how came it to pass, that there should be any number of these creatures, or that such a herd of them should be kept in the land of Israel? To which may be replied, that though the Jews might not eat swine's flesh, they were not forbid to bring them up; which they might do, in order to sell to the Gentiles, who dwelt among them; and particularly to the Romans, under whose government they now were, and with whom swine's flesh was in great esteem: but still a difficulty remains; for it was not only forbidden by the law of God to eat swine's flesh, but, by the Jewish canons, to bring them up, and make any advantage of them in any shape: their law was this, , "an Israelite might not bring up hogs in any place" (r): the reasons of this canon were many, partly because of the uncleanness of these creatures; hence one of their writers (s) observing, that next to those words, they "are unclean unto you", are, "and the swine", says, that this is to teach us, that "it is forbidden to bring up hogs"; and partly, because of the damage which these creatures do to other men's fields: hence (t). "the wise men say, cursed is he that brings up dogs and hogs, , "because they do much hurt".'' But the chief reason given by the Gemafists (u) for this prohibition, was the fact following: "When the Hasmonean family, or Maccabees, were at war with one another, Hyrcanus was within (Jerusalem), and Aristobulus without, and every day they let down to them money in a box; and they sent up to them the daily sacrifices: there was one old man who understood the wisdom of the Greeks, and he said unto them, as long as they employ themselves in the service (of God), they will not be delivered into your hands: on the morrow they let down their money, and they sent them up a hog; and when it came to the middle of the wall, he fixed his hoofs in the wall, and the land of Israel shook, &c. at that time they said, cursed be the man , "that breeds hogs"; and cursed is the man that teaches his son the learning of the Grecians.'' Before this time, it seems to have been lawful to bring them up, and trade with them: but now it was forbid, not only to breed them, but to receive any gain or profit by them; for this is another of their rules (w). "It is forbidden to bring up a hog, in order to get any profit by his skin, or by his lard, or fat, to anoint with, or to light (lamps) with; yea, though it may fall to him by inheritance.'' And nothing was more infamous and reproachful among them, than a keeper of these creatures: when therefore they had a mind to cast contempt upon a man, they would call him (x), "a breeder of hogs", or (y), "a hog herd". But after all, it was only an Israelite that was forbid this; a stranger might bring them up, for this is one of their canons (z). "A man may sell fetches to give to a stranger that breeds hogs, but to an Israelite it is forbidden to breed them.'' Yea, they say (a), "If others breed them to anoint skins with their lard, or to sell them to an Israelite to anoint with them, it was lawful: all fat may be sold, which is not for eating.'' And so some cities are supposed to have hogs in them, concerning which they observe (b), that "a city that has hogs in it, is free from the "mezuzah";'' the schedules which were fastened to the posts of doors and gates: but now supposing this herd of swine belonged to Jews in these parts, it may easily be accounted for; for since they lived among Heathens, they might not have so great a regard to the directions of their Rabbins; and especially, since it was so much for their profit and advantage, they might make no scruple to break through these ordinances. Though this herd of swine may well enough be thought to belong to the Gentiles, that dwelt in this country; since Gadara was a Grecian city, and then inhabited more by Syrians, than by Jews, as Josephus relates (c). (r) Misn. Bava Kama, c. 7. sect. 7. Midrash Kohelet, fol. 77. 2. (s) Baal Hatturim, in Deut. xiv. 7, 8. (t) Maimon. Nezike Mammon, c. 5. sect. 9. (u) T. Bab. Bava Kama, fol. 82. 2. Menachot, fol. 64. 2. Sota, fol. 49. 2. (w) Tosaphot in Pesach, art. 62. (x) T. Hieros. Shekalim, fol. 47. 3. (y) lb. Trumot, fol. 46. 3. (z) Piske Tosaphot in Sabbat, art. 317. (a) Yom. Tob. & Ez. Chayim, in Misn. Bava Kama, c. 7. sect. 7. (b) Ib. art. 130. (c) De Bello Jud. l. 2. c. 33.

Verse 30

So the devils besought him, saying,.... All the devils, the whole legion of them, who perceiving that they must be obliged to go out of these men, and after they had earnestly entreated they might not be sent out of the country where they had long been, and had made themselves masters of the tempers, dispositions, and circumstances of the inhabitants, and so capable of doing the more mischief, begged hard, if thou cast us out of these men, or "from hence", as the Vulgate Latin, the Ethiopic, and Munster's Hebrew Gospel read, or "out of our place", as the Persic; since we must depart, and cannot be allowed to enter into other men, suffer us to go away into the herd of swine. This request shows the weakness of the infernal spirits, they are not able to do anything without leave, and the superior power of Christ over them, and their acknowledgment of it; as well as the wretched malignity of their nature, who must be doing mischief, if not to the bodies and souls of men, yet to their property and goods; and if they cannot vent their malice on rational creatures, are desirous of doing it on irrational ones. Many reasons have been thought of, why the devils should desire to go into the herd of swine; as because of the filthiness of these creatures, these impure spirits delighting in what is impure; or out of pure hatred to the inhabitants of this country, who, because they could no longer hurt their persons, would destroy their goods; or that by so doing, they might set the people against Christ, and so prevent his usefulness among them; which last seems to be the truest reason, and which end was answered.

Verse 31

And he said unto them, go, &c. He gave them leave, as God did to Satan, in the case of Job; for without divine permission, these evil spirits cannot do anything to the bodies, souls, or estates of men: they could not enter into the swine without leave, and much less do things of greater moment and consequence; and therefore are not to be feared, or dreaded by men, especially by the people of God. It may be asked, why did Christ suffer the devils to enter the herd of swine, and destroy them, which was a considerable loss to the proprietors? To which may be answered, that if the owners were Jews, and these creatures were brought up by them for food, it was a just punishment of their breach of the law of God; or if to be sold to others, for gain and filthy lucre's sake, it was a proper rebuke, both of the avarice and the contempt of the laws of their own country, which were made to be a hedge or fence for the law of God: or if they were Gentiles, this was suffered to show the malice of the evil spirits, under whose influence they were, and who would, if they had but leave, serve them as they did the swine; and to display the power of Christ over the devils, and his sovereign right to, and disposal of the goods and properties of men; and to evince the truth of the dispossession, and the greatness of the mercy the dispossessed shared in; and to spread the fame of the miracle the more. And when they were come out of the men that had been possessed by them, they went into the herd of swine; which shows the real existence of these spirits, the truth of possessions and dispossessions; and that by these devils cannot be meant the sins and corruptions of men's hearts, such as pride, covetousness, uncleanness, envy, malice, cruelty, &c. for these could never be said to enter into a herd of swine, or be the authors of their destruction: and behold, the whole herd of swine, and which was a very large one, consisting of about two thousand, ran violently down a steep place; a precipice of one of the rocks, by the sea side, into the sea of "Tiberias", or lake of Genesareth, which were the same, and over which Christ had just now passed; and perished in the waters of the sea, or lake, and not any other waters near Gadara, and afar off from hence.

Verse 32

And they that kept them fled,.... The hog herds, men of very low life, and whose employment was very infamous and reproachful, as has been observed. These, amazed at what they had seen, distressed with the loss of the swine, and so of their employment, and frightened also lest they should incur the blame and displeasure of their masters, ran away in great haste, fear, and astonishment; and went their way into the city; either of Gergesa, or Gadara. Mark and Luke say, they "went and told it in the city, and in the country": in their fright and distress, some ran one way, and some another; some went into the city, others into the country, and so spread the affair far and near, and the fame of Christ, which was designed by this miracle; and told everything they saw and heard; how the devils entered into the swine, and they ran headlong into the sea, and were drowned: this they told first, as being done last, and with which they were most affected, and what chiefly concerned their employers; and after they had told every circumstance of the affair, next they gave a narrative of what was befallen to the possessed of the devils, and which was the occasion of the loss of their swine; how subject the devils, that were in them, were to Christ; how easily he dispossessed them by a word of command; how they entreated they might have leave to go into the herd of swine, which was granted; and how perfectly whole, and in health, both in body and mind, the men were.

Verse 33

And behold, the whole city,.... The inhabitants of it, not every individual person, but the greater number of them, or, at least, a very great number of them. Luke says, "the whole multitude of the country of the Gadarenes round about": for as the news was carried both into the city and country, great numbers flocked from all parts, and came out to meet Jesus: not out of any love and respect to him, and in order to invite him, and conduct him into their city, and there receive him kindly, and treat him with due honour and reverence; but either out of curiosity to see such an extraordinary person, which, doubtless, was the case of many; or, else being terrified at the report concerning him, and distressed with their present loss, which was the case of others, went out to prevent his coming any further, lest they should suffer something worse: accordingly, when they saw him, they besought him that he would depart out of their coasts; which was done not as though they thought themselves unworthy the presence of so great a person, as did the "centurion", in the former part of this "chapter", or, as Peter, when he said, "depart from me, I am a sinful man"; but as fearing, lest some greater punishment should be inflicted on them for their sins, of which they were conscious; and therefore make no complaint of any injustice being done them by the loss of their swine; though these they preferred to the presence of Christ, and even to any cures wrought, or which might have been wrought, either upon the bodies, or souls of men. Next: Matthew Chapter 9

Verse 1

The first verse refers to the close of the foregoing sermon: the people that heard him were astonished at his doctrine; and the effect was, that when he came down from the mountain, great multitudes followed him; though he was so strict a Lawgiver, and so faithful a Reprover, they diligently attended him, and were loth to disperse, and go from him. Note, They to whom Christ has manifested himself, cannot but desire to be better acquainted with him. They who know much of Christ should covet to know more; and then shall we know, if we thus follow on to know the Lord. It is pleasing to see people so well affected to Christ, as to think they can never hear enough of him; so well affected to the best things, as thus to flock after good preaching, and to follow the Lamb withersoever he goes. Now was Jacob's prophecy concerning the Messiah fulfilled, that unto him shall the gathering of the people be; yet they who gathered to him did not cleave to him. They who followed him closely and constantly were but few, compared with the multitudes that were but followers at large. In these verses we have an account of Christ's cleansing a leper. It should seem, by comparing Mar 1:40, and Luk 5:12, that this passage, though placed, by St. Matthew, after the sermon on the mount, because he would give account of his doctrine first, and then of his miracles, happened some time before; but that is not at all material. This is fitly recorded with the first of Christ's miracles, 1. Because the leprosy was looked upon, among the Jews, as a particular mark of God's displeasure: hence we find Miriam, Gehazi, and Uzziah, smitten with leprosy for some one particular sin; and therefore Christ, to show that he came to turn away the wrath of God, by taking away sin, began with the cure of a leper. 2. Because this disease, as it was supposed to come immediately from the hand of God, so also it was supposed to be removed immediately by his hand, and therefore it was not attempted to be cured by physicians, but was put under the inspection of the priests, the Lord's ministers, who waited to see what God would do. And its being in a garment, or in the walls of a house, was altogether supernatural: and it should seem to be a disease of a quite different nature from what we now call the leprosy. The king of Israel said, Am I God, that I am sent to, to recover a man of a leprosy? Kg2 5:7. Christ proved himself God, by recovering many from the leprosy, and authorizing his disciples, in his name, to do so too (Mat 10:8), and it is put among the proofs of his being the Messiah, Mat 11:5. He also showed himself to be the Saviour of his people from their sins; for though every disease is both the fruit of sin, and a figure of it, as the disorder of the soul, yet the leprosy was in a special manner so; for it contracted such a pollution, and obliged to such a separation from holy things, as no other disease did; and therefore in the laws concerning it (Lev. 13 and 14), it is treated, not as a sickness, but as an uncleanness; the priest was to pronounce the party clean or unclean, according to the indications: but the honour of making the lepers clean was reserved for Christ, who was to do it as the High Priest of our profession; he comes to do that which the law could not do, in that it was weak through the flesh, Rom 8:3. The law discovered sin (for by the law is the knowledge of sin), and pronounced sinners unclean; it shut them up (Gal 3:23), as the priest did the leper, but could go no further; it could not make the comers thereunto perfect. But Christ takes away sin; cleanses us from it, and so perfecteth for ever them that are sanctified. Now here we have, I. The leper's address to Christ. If this happened, as it is here placed, after the sermon on the mount, we may suppose that the leper, though shut out by his disease from the cities of Israel, yet got within hearing of Christ's sermon, and was encouraged by it to make his application to him; for he that taught as one having authority, could heal so; and therefore he came and worshipped him, as one clothed with a divine power. His address is, Lord, if thou wilt, thou canst make me clean. The cleaning of him may be considered, 1. As a temporal mercy; a mercy to the body, delivering it from a disease, which, though it did not threaten life, embittered it. And so it directs us, not only to apply ourselves to Christ, who has power over bodily diseases, for the cure of them, but it also teaches us in what manner to apply ourselves to him; with an assurance of his power, believing that he is as able to cure diseases now, as he was when on earth, but with a submission to his will; Lord, if thou wilt, thou canst. As to temporal mercies, we cannot be so sure of God's will to bestow them, as we may of his power, for his power in them is unlimited by a regard to his glory and our good: when we cannot be sure of his will, we may be sure of his wisdom and mercy, to which we may cheerfully refer ourselves; Thy will be done: and this makes the expectation easy, and the event, when it comes, comfortable. 2. As a typical mercy. Sin is the leprosy of the soul; it shuts us out from communion with God, to which that we maybe restored, it is necessary that we be cleansed from this leprosy, and this ought to be our great concern. Now observe, It is our comfort when we apply ourselves to Christ, as the great Physician, that if he will, he can make us clean; and we should, with an humble, believing boldness, go to him and tell him so. That is, (1.) We must rest ourselves upon his power; we must be confident of this, that Christ can make us clean. No guilt is so great but that there is a sufficiency in his righteousness to atone for it; no corruption so strong, but there is a sufficiency in his grace to subdue it. God would not appoint a physician to his hospital that is not par negotio - every way qualified for the undertaking. (2.) We must recommend ourselves to his pity; we cannot demand it as a debt, but we must humbly request it as a favour; "Lord, if thou wilt. I throw myself at thy feet, and if I perish, I will perish there." II. Christ's answer to this address, which was very kind, Mat 8:3. 1. He put forth his hand and touched him. The leprosy was a noisome, loathsome disease, yet Christ touched him; for he did not disdain to converse with publicans and sinners, to do them good. There was a ceremonial pollution contracted by the touch of a leper; but Christ would show, that when he conversed with sinners, he was in no danger of being infected by them, for the prince of this world had nothing in him. If we touch pitch, we are defiled; but Christ was separate from sinners, even when he lived among them. 2. He said, I will, be thou clean. He did not say, as Elisha to Naaman, Go, wash in Jordan; did not put him upon a tedious, troublesome, chargeable course of a physic, but spake the word and healed him. (1.) Here is a word of kindness, I will; I am as willing to help thee, as thou art to be helped. Note, They who by faith apply themselves to Christ for mercy and grace, may be sure that he is willing, freely willing, to give them the mercy and grace they come to him for. Christ is a Physician, that does not need to be sought for, he is always in the way; does not need to be urged, while we are yet speaking, he hears; does not need to be feed, he heals freely, not for price nor reward. he has given all possible demonstration, that he is as willing as he is able to save sinners. (2.) A word of power, Be thou clean. Both a power of authority, and a power of energy, are exerted in this word. Christ heals by a word of command to us; Be thou clean; "Be willing to be clean, and use the means; cleanse thyself from all filthiness;" but there goes along with this a word of command concerning us, a word that does the work; I will that thou be clean. Such a word as this is necessary to the cure, and effectual for it; and the Almighty grace which speaks it, shall not be wanting to those who truly desire it. III. The happy change hereby wrought: Immediately his leprosy was cleansed. Nature works gradually, but the God of nature works immediately; he speaks it, it is done; and yet he works effectually; he commands, and it stands fast. One of the first miracles Moses wrought, was curing himself of a leprosy (Exo 4:7), for the priests under the law offered sacrifices first for their own sin; but one of Christ's first miracles was curing another of leprosy, for he had no sin of his own to atone for. IV. The after - directions Christ gave him. It is fit that they who are cured by Christ should ever after be ruled by him. 1. See thou tell no man; "Tell no man till thou has shown thyself to the priest, and he has pronounced thee clean; and so thou hast a legal proof, both that thou wast before a leper, and art now thoroughly cleansed." Christ would have his miracles to appear in their full light and evidence, and not to be published till they could appear so. Note, They that preach the truths of Christ should be able to prove them; to defend what they preach, and convince gainsayers. "Tell no man, till thou hast showed thyself to the priest, lest if he hear who cured thee, he should out of spite deny to give thee a certificate of the cure, and so keep thee under confinement." Such were the priests in Christ's time, that they who had any thing to do with them had need to have been as wise as serpents. 2. Go show thyself to the priest, according to the law, Lev 14:2. Christ took care to have the law observed, lest he should give offence, and to show that he will have order kept up, and good discipline and respect paid to those that are in office. It may be of use to those that are cleansed of their spiritual leprosy, to have recourse to Christ's ministers, and to open their case to them, that they may assist them in their enquiries into their spiritual state, and advise, and comfort, and pray for them. 3. Offer the gift that Moses commanded, in token of thankfulness to God, and recompence to the priest for his pains; and this for a testimony unto them; either, (1.) Which Moses commanded for a testimony: the ceremonial laws were testimonies of God's authority over them, care of them, and of that grace which should afterwards be revealed. Or, (2.) "Do thou offer it for a testimony, and let the priest know who cleansed thee, and how; and it shall be a testimony, that there is one among them who does that which the high priest cannot do. Let it remain upon record as a witness of my power, and a testimony for me to them, if they will use it and improve it; but against them, if they will not:" for so Christ's word and works are testimonies.

Verse 5

We have here an account of Christ's curing the centurion's servant of a palsy. This was done at Capernaum, where Christ now dwelt, Mat 4:13. Christ went about doing good, and came home to do good too; every place he came to was the better for him. The persons Christ had now to do with were, 1. A centurion; he was a supplicant, a Gentile, a Roman, an officer of the army; probably commander-in-chief of that part of the Roman army which was quartered at Capernaum, and kept garrison there. (1.) Though he was a soldier (and a little piety commonly goes a great way with men of that profession), yet he was a godly man; he was eminently so. Note, God has his remnant among all sorts of people. No man's calling or place in the world will be an excuse for his unbelief and impiety; none shall say in the great day, I had been religious, if I had not been a soldier; for such there are among the ransomed of the Lord. And sometimes where grace conquers the unlikely, it is more than a conqueror; this soldier that was good, was very good. (2.) Though he was a Roman soldier, and his very dwelling among the Jews was a badge of their subjection to the Roman yoke, yet Christ, who was King of the Jews, favoured him; and therein has taught us to do good to our enemies, and not needlessly to interest ourselves in national enmities. (3.) Though he was a Gentile, yet Christ countenanced him. It is true, he went not to any of the Gentile towns (it was the land of Canaan that was Immanuel's land, Isa 8:8), yet he received addresses from Gentiles; now good old Simeon's word began to be fulfilled, that he should be a light to lighten the Gentiles, as well as the glory of his people Israel. Matthew, in annexing this cure to that of the leper, who was a Jew, intimates this; the leprous Jews Christ touched and cured, for he preached personally to them; but the paralytic Gentiles he cured at a distance; for to them he did not go in person, but sent his word and healed them; yet in them he was more magnified. 2. The centurion's servant; he was the patient. In this also it appears, that there is no respect of persons with God; for in Christ Jesus, as there is neither circumcision nor uncircumcision, so there is neither bond nor free. He is as ready to heal the poorest servant, as the richest master; for himself took upon him the form of a servant, to show his regard to the meanest. Now in the story of the cure of this servant, we may observe an intercourse or interchanging of graces, very remarkable between Christ and the centurion. See here, I. The grace of the centurion working towards Christ. Can any good thing come out of a Roman soldier? any thing tolerable, much less any thing laudable? Come and see, and you will find abundance of good coming out of this centurion that was eminent and exemplary. Observe, 1. His affectionate address to Jesus Christ, which speaks, (1.) A pious regard to our great Master, as one able and willing to succour and relieve poor petitioners. He came to him beseeching him, not as Naaman the Syrian (a centurion too) came to Elisha, demanding a cure, taking state, and standing upon points of honour; but with cap in hand as a humble suitor. By this it seems that he saw more in Christ than appeared at first view; saw that which commanded respect, though to those who looked no further, his visage was marred more than any man's. The officers of the army, being comptrollers of the town, no doubt made a great figure, yet he lays by the thoughts of his post of honour, when he addresses himself to Christ, and comes beseeching him. Note, the greatest of men must turn beggars, when they have to do with Christ. He owns Christ's sovereignty, in calling him Lord, and referring the case to him, and to his will, and wisdom, by a modest remonstrance, without any formal and express petition. He knew he had to do with a wise and gracious Physician, to whom the opening of the malady was equivalent to the most earnest request. A humble confession of our spiritual wants and diseases shall not fail of an answer of peace. Pour out thy complaint, and mercy shall be poured out. (2.) A charitable regard to his poor servant. We read of many that came to Christ for their children, but this is the only instance of one that came to him for a servant: Lord, my servant lieth at home sick. Note, it is the duty of masters to concern themselves for their servants, when they are in affliction. The palsy disabled the servant for his work, and made him as troublesome and tedious as any distemper could, yet he did not turn him away when he was sick (as that Amalekite did his servants, Sa1 30:13), did not send him to his friends, not let him lie by neglected, but sought out the best relief he could for him; the servant could not have done more for the master, than the master did here for the servant. The centurion's servants were very dutiful to him (Mat 8:9), and here we see what made them so; he was very kind to them, and that made them the more cheerfully obedient to him. As we must not despise the cause of our servants, when they contend with us (Job 31:13, Job 31:15), so we must not despise their case when God contends with them; for we are made in the same mould, by the same hand, and stand upon the same level with them before God, and must not set them with the dogs of our flock. The centurion applies not to witches or wizards for his servant, but to Christ. The palsy is a disease in which the physician's skill commonly fails; it was therefore a great evidence of his faith in the power of Christ, to come to him for a cure, which was above the power of natural means to effect. Observe, How pathetically he represents his servant's case as very sad; he is sick of the palsy, a disease which commonly makes the patient senseless of pain, but this person was grievously tormented; being young, nature was strong to struggle with the stroke, which made it painful. (It was not paralysis simplex, but scorbutica). We should thus concern ourselves for the souls of our children, and servants, that are spiritually sick of the palsy, the dead-palsy, the dumb palsy; senseless of spiritual evils, inactive in that which is spiritually good, and bring them to the means of healing and health. 2. Observe his great humility and self-abasement. After Christ had intimated his readiness to come and heal his servants (Mat 8:7), he expressed himself with the more humbleness of mind. Note, Humble souls are made more humble, by Christ's gracious condescensions to them. Observe what was the language of his humility; Lord, I am not worthy that thou shouldest come under my roof (Mat 8:8), which speaks mean thought of himself, and high thoughts of our Lord Jesus. He does not say, "My servant is not worthy that thou shouldest come into his chamber, because it is in the garret;" But I am not worthy that thou shouldest come into my house. The centurion was a great man, yet he owned his unworthiness before God. Note, Humility very well becomes persons of quality. Christ now made but a mean figure in the world, yet the centurion, looking upon him as a prophet, yea, more than a prophet, paid him this respect. Note, We should have a value and veneration for what we see of God, even in those who, in outward condition, are every way our inferiors. The centurion came to Christ with a petition, and therefore expressed himself thus humbly. Note, In all our approaches to Christ, and to God through Christ, it becomes us to abase ourselves, and to lie low in the sense of our own unworthiness, as mean creatures and as vile sinners, to do any thing for God, to receive any good from him, or to have any thing to do with him. 3. Observe his great faith. The more humility the more faith; the more diffident we are of ourselves, the stronger will be our confidence in Jesus Christ. He had an assurance of faith not only that Christ could cure his servant, but, (1.) That he could cure him at a distance. There needed not any physical contact, as in natural operations, nor any application to the part affected; but the cure, he believed, might be wrought, without bringing the physician and patient together. We read afterwards of those, who brought the man sick of the palsy to Christ, through much difficulty, and set him before him; and Christ commended their faith for a working faith. This centurion did not bring his man sick of the palsy, and Christ commended his faith for a trusting faith: true faith is accepted of Christ, though variously appearing: Christ puts the best construction upon the different methods of religion that people take, and thereby has taught us to do so too. This centurion believed, and it is undoubtedly true, that the power of Christ knows no limits, and therefore nearness and distance are alike to him. Distance of place cannot obstruct either the knowing or working of him that fills all places. Am I a God at hand, says the Lord, and not a God afar off? Jer 23:23. (2.) That he could cure him with a word, not send him a medicine, much less a charm; but speak the word only, and I do not question but my servant shall be healed. Herein he owns him to have a divine power, an authority to command all the creatures and powers of nature, which enables him to do whatsoever he pleases in the kingdom of nature; as at first he raised that kingdom by an almighty word, when he said, Let there be light. With men, saying and doing are two things; but not so with Christ, who is therefore the Arm of the Lord, because he is the eternal Word. His saying, Be ye warmed and filled (Jam 2:16), and healed, warms, and fills and heals. The centurion's faith in the power of Christ he here illustrates by the dominion he had, as a centurion, over his soldiers, as a master over his servants; he says to one, Go, and he goes, etc. They were all at his beck and command, so as that he could by them execute things at a distance; his word was a law to them - dictum factum; well-disciplined soldiers know that the commands of their officers are not to be disputed, but obeyed. Thus could Christ speak, and it is done; such a power had he over all bodily diseases. The centurion had this command over his soldiers, though he was himself a man under authority; not a commander-in-chief, but a subaltern officer; much more had Christ this power, who is the supreme and sovereign Lord of all. The centurion's servants were very obsequious, would go and come at every the least intimation of their master's mind. Now, [1.] Such servants we all should be to God: we must go and come at his bidding, according to the directions of his word, and the disposals of his providence; run where he sends us, return when he remands us, and do what he appoints. What saith my Lord unto his servant? When his will crosses our own, his must take place, and our own be set aside. [2.] Such servants bodily diseases are to Christ. They seize us when he sends them; they leave us when he calls them back; they have that effect upon us, upon our bodies, upon our souls, that he orders. It is a matter of comfort to all that belong to Christ, for whose good his power is exerted and engaged, that every disease has his commission, executes his command, is under his control, and is made to serve the intentions of his grace. They need not fear sickness, nor what it can do, who see it in the hand of so good a Friend. II. Here is the grace of Christ appearing towards this centurion; for to the gracious he will show himself gracious. 1. He complies with his address at the first word. He did but tell him his servant's case, and was going on to beg a cure, when Christ prevented him, with this good word, and comfortable word, I will come and heal him (Mat 8:7); not I will come and see him - that had evinced him a kind Saviour; but, I will come and heal him - that shows him a mighty, an almighty Saviour; it was a great word, but no more than he could make good; for he has healing under his wings; his coming is healing. They who wrought miracles by a derived power, did not speak thus positively, as Christ did, who wrought them by his own power, as one that had authority. When a minister is sent for to a sick friend, he can but say, I will come and pray for him; but Christ says, I will come and heal him: it is well that Christ can do more for us than our ministers can. The centurion desired he would heal his servant; he says, I will come and heal him; thus expressing more favour than he did either ask or think of. Note, Christ often outdoes the expectations of poor supplicants. See an instance of Christ's humility, that he would make a visit to a poor soldier. He would not go down to see a nobleman's sick child, who insisted upon his coming down (Joh 4:47-49), but he proffers to go down to see a sick servant; thus does he regard the low estate of his people, and give more abundant honour to that part which lacked. Christ's humility, in being willing to come, gave an example to him, and occasioned his humility, in owning himself unworthy to have him come. Note, Christ's gracious condescensions to us, should make us the more humble and self-abasing before him. 2. He commends his faith, and takes occasion from it to speak a kind word of the poor Gentiles, Mat 8:10-12. See what great things a strong but self-denying faith can obtain from Jesus Christ, even of general and public concern. (1.) As to the centurion himself; he not only approved him and accepted him (that honour have all true believers), but he admired him and applauded him: that honour great believers have, as Job; there is none like unto him in the earth. [1.] Christ admired him, not for his greatness, but for his graces. When Jesus heard it, he marvelled; not as if it were to him new and surprising, he knew the centurion's faith, for he wrought it; but it was great and excellent, rare and uncommon, and Christ spoke of it as wonderful, to teach us what to admire; not worldly pomp and decorations, but the beauty of holiness, and the ornaments which are in the sight of God of great price. Note, The wonders of grace should affect us more than the wonders of nature or providence, and spiritual attainments more than any achievements in this world. Of those that are rich in faith, not of those that are rich in gold and silver, we should say that they have gotten all this glory, Gen 30:1. But whatever there is admirable in the faith of any, it must redound to the glory of Christ, who will shortly be himself admired in all them that believe, as having done in and for them marvellous things. [2.] He applauded him in what he said to them that followed. All believers shall be, in the other world, but some believers are, in this world, confessed and acknowledged by Christ before men, in his eminent appearances for them and with them. Verily, I have not found so great faith, no, not in Israel. Now this speaks, First, Honour to the centurion; who, though not a son of Abraham's loins, was an heir of Abraham's faith, and Christ found it so. Note, The thing that Christ seeks is faith, and wherever it is, he finds it, though but as a grain of mustard-seed. He had not found so great faith, all things considered, and in proportion to the means; as the poor widow is said to cast in more than they all, Luk 21:3. Though the centurion was a Gentile, yet he was thus commended. Note, We must be so far from grudging, that we must be forward, to give those their due praise, that are not within our denomination or pale. Secondly, It speaks shame to Israel, to whom pertained the adoption, the glory, the covenants, and all the assistances and encouragements of faith. Note, When the Son of man comes, he finds little faith, and, therefore, he finds so little fruit. Note, the attainments of some, who have had but little helps for their souls, will aggravate the sin and ruin of many, that have had great plenty of the means of grace, and have not made a good improvement of them. Christ said this to those that followed him, if by any means he might provoke them to a holy emulation, as Paul speaks, Rom 11:14. They were Abraham's seed; in jealousy for that honour, let them not suffer themselves to be outstripped by a Gentile, especially in that grace for which Abraham was eminent. (2.) As to others. Christ takes occasion from hence to make a comparison between Jews and Gentiles, and tells them two things, which could not but be very surprising to them who had been taught that salvation was of the Jews. [1.] That a great many of the Gentiles should be saved, Mat 8:11. The faith of the centurion was but a specimen of the conversion of the Gentiles, and a preface to their adoption into the church. This was a topic our Lord Jesus touched often upon; he speaks it with assurance; I say unto you, "I that know all men;" and he could not say any thing more pleasing to himself, or more displeasing to the Jews; an intimation of this kind enraged the Nazarenes against him, Luk 4:27. Christ gives us here an idea, First, of the persons that shall be saved; many from the east and the west: he had said (Mat 7:14), Few there be that find the way of life; and yet here many shall come. Few at one time, and in one place; yet, when they come altogether, they will be a great many. We now see but here and there one brought to grace; but we shall shortly see the Captain of our salvation bringing many sons to glory, Heb 2:10. He will come with ten thousands of his saints (Jde 1:14), with such a company as no man can number (Rev 7:9); with nations of them that are saved, Rev 21:24. They shall come from the east and from the west; places far distant from each other; and yet they shall all meet at the right hand of Christ, the Centre of their unity. Note, God has his remnant in all places; from the rising of the sun, to the going down of the same, Mal 1:11. The elect will be gathered from the four winds, Mat 24:31. They are sown in the earth, some scattered in every corner of the field. The Gentile world lay from east to west, and they are especially meant here; though they were strangers to the covenant of promise now, and had been long, yet who knows what hidden ones God had among them then? As in Elijah's time in Israel (Kg1 19:14), soon after which they flocked into the church in great multitudes, Isa 60:3, Isa 60:4. Note, When we come to heaven, as we shall miss a great many there, that we thought had been going thither, so we shall meet a great many there, that we did not expect. Secondly, Christ gives us an idea of the salvation itself. They shall come, shall come together, shall come together to Christ, Th2 2:1. 1. They shall be admitted into the kingdom of grace on earth, into the covenant of grace made with Abraham, Isaac, and Jacob; they shall be blessed with faithful Abraham, whose blessing comes upon the Gentiles, Gal 3:14. This makes Zaccheus a son of Abraham, Luk 19:9. 2. They shall be admitted into the kingdom of glory in heaven. They shall come cheerfully, flying as doves to their windows; they shall sit down to rest from their labours, as having done their day's work; sitting denotes continuance: while we stand, we are going; where we sit, we mean to stay; heaven is a remaining rest, it is a continuing city; they shall sit down, as upon a throne (Rev 3:21); as at a table; that is the metaphor here; they shall sit down to be feasted; which denotes both fulness of communication, and freedom and familiarity of communion, Luk 22:30. They shall sit down with Abraham. They who in this world were ever so far distant from each other in time, place, or outward condition, shall all meet together in heaven; ancients and moderns, Jews and Gentiles, rich and poor. The rich man in hell sees Abraham, but Lazarus sits down with him, leaning on his breast. Note, Holy society is a part of the felicity of heaven; and they on whom the ends of the world are come, and who are most obscure, shall share in glory with the renowned patriarchs. [2.] That a great many of the Jews should perish, Mat 8:12. Observe, First, A strange sentence passed; The children of the kingdom shall be cast out; the Jews that persist in unbelief, though they were by birth children of the kingdom, yet shall be cut off from being members of the visible church: the kingdom of God, of which they boasted that they were the children, shall be taken from them, and they shall become not a people, not obtaining mercy, Rom 11:20; Rom 9:31. In the great day it will not avail men to have been children of the kingdom, either as Jews or as Christians; for men will then be judged, not by what they were called, but by what they were. If children indeed, then heirs; but many are children in profession, in the family, but not of it, that will come short of the inheritance. Being born of professing parents denominates us children of the kingdom; but if we rest in that, and have nothing else to show for heaven but that, we shall be cast out. Secondly, A strange punishment for the workers of iniquity described; They shall be cast into outer darkness, the darkness of those that are without, of the Gentiles that were out of the church; into that the Jews were cast, and into worse; they were blinded, and hardened, and filled with terrors, as the apostle shows, Rom 11:8-10. A people so unchurched and given up to spiritual judgments, are in utter darkness already: but it looks further, to the state of damned sinners in hell, to which the other is a dismal preface. They shall be cast out from God, and all true comfort, and cast into darkness. In hell there is fire, but no light; it is utter darkness; darkness in extremity; the highest degree of darkness, without any remainder, or mixture, or hope, of light; not the least gleam or glimpse of it; it is darkness that results from their being shut out of heaven, the land of light; they who are without, are in the regions of darkness; yet that is not the worst of it, there shall be weeping and gnashing of teeth. 1. In hell there will be great grief, floods of tears shed to no purpose; anguish of spirit preying eternally upon the vitals, in the sense of the wrath of God, is the torment of the damned. 2. Great indignation: damned sinners will gnash their teeth for spite and vexation, full of the fury of the Lord; seeing with envy the happiness of others, and reflecting with horror upon the former possibility of their own being happy, which is now past. 3. He cures his servant. He not only commends his application to him, but grants him that for which he applied, which was a real answer, Mat 8:13. Observe, (1.) What Christ said to him: he said that which made the cure as great a favour to him as it was to his servant, and much greater; As thou hast believed, so be it done to thee. The servant got a cure of his disease, but the master got the confirmation and approbation of his faith. Note, Christ often gives encouraging answers to his praying people, when they are interceding for others. It is kindness to us, to be heard for others. God turned the captivity of Job, when he prayed for his friends, Job 42:10. It was a great honour which Christ put upon this centurion, when he gave him a blank, as it were; Be it done as thou believest. What could he have more? Yet what was said to him is said to us all, Believe, and ye shall receive; only believe. See here the power of Christ, and the power of faith. As Christ can do what he will, so an active believer may have what he will from Christ; the oil of grace multiplies, and stays not till the vessels of faith fail. (2.) What was the effect of this saying: the prayer of faith was a prevailing prayer, it ever was so, and ever will be so; it appears, by the suddenness of the cure, that it was miraculous: and by its coincidence with Christ's saying, that the miracle was his; he spake, and it was done; and this was a proof of his omnipotence, that he has a long arm. It is the observation of a learned physician, that the diseases Christ cured were chiefly such as were the most difficult to be cured by any natural means, and particularly the palsy. Omnis paralysis, praesertim vetusta, aut incurabilis est, aut difficilis curatu, etiam pueris: atque soleo ego dicere, morbos omnes qui Christo curandi fuerunt propositi, difficillimos sua matura curatu esse - Every kind of palsy, especially of long continuance, is either incurable, or is found to yield with the utmost difficulty to medical skill, even in young subjects; so that I have frequently remarked, that all the diseases which were referred to Christ for cure appear to have been of the most obstinate and hopeless kind. Mercurialis De Morbis Puerorum, lib. 2. cap. 5.

Verse 14

They who pretend to be critical in the Harmony of the evangelists, place this passage, and all that follows to the end of ch. 9 before the sermon on the mount, according to the order which Mark and Luke observe in placing it. Dr. Lightfoot places only this passage before the sermon on the mount, and Mat 8:18, etc. after. Here we have, I. A particular account of the cure of Peter's wife's mother, who was ill of a fever; in which observe, 1. The case, which was nothing extraordinary; fevers are the most common distempers; but, the patient being a near relation of Peter's, it is recorded as an instance of Christ's peculiar care of, and kindness to, the families of his disciples. Here we find, (1.) That Peter had a wife, and yet was called to be an apostle of Christ; and Christ countenanced the marriage state, by being thus kind to his wife's relations. The church of Rome, therefore, which forbids ministers to marry, goes contrary to that apostle from whom they pretend to derive an infallibility. (2.) That Peter had a house, though Christ had not, Mat 8:20. Thus was the disciple better provided for than his Lord. (3.) That he had a house at Capernaum, though he was originally of Bethsaida; it is probably, he removed to Capernaum, when Christ removed thither, and made that his principal residence. Note, It is worth while to change our quarters, that we may be near to Christ, and have opportunities of converse with him. When the ark removes, Israel must remove and go after it. (4.) That he had his wife's mother with him in his family, which is an example to yoke-fellows to be kind to one another's relations as their own. Probably, this good woman was old, and yet was respected and taken care of, as old people ought to be, with all possible tenderness. (5.) That she lay ill of a fever. Neither the strength of youth, nor the weakness and coldness of age, will be a fence against diseases of this kind. The palsy was a chronical disease, the fever an acute disease, but both were brought to Christ. 2. The cure, Mat 8:15. (1.) How it was effected; He touched her hand; not to know the disease, as the physicians do, by the pulse, but to heal it. This was an intimation of his kindness and tenderness; he is himself touched with the feeling of our infirmities; it likewise shows the way of spiritual healing, by the exerting of the power of Christ with his word, and the application of Christ to ourselves. The scripture speaks the word, the Spirit gives the touch, touches the heart, touches the hand. (2.) How it was evidenced: this showed that the fever left her, she arose, and ministered to them. By this it appears, [1.] That the mercy was perfected. They that recover from fevers by the power of nature are commonly weak and feeble, and unfit for business a great while after; to show therefore that this cure was above the power of nature, she was immediately so well as to go about the business of the house. [2.] That the mercy was sanctified; and the mercies that are so are indeed perfected. Though she was thus dignified by a peculiar favour, yet she does not assume importance, but is as ready to wait at table, if there be occasion, as any servant. They must be humble whom Christ has honoured; being thus delivered, she studies what she shall render. It is very fit that they whom Christ hath healed should minister unto him, as his humble servants, all their days. II. Here is a general account of the many cures that Christ wrought. This cure of Peter's mother-in-law brought him abundance of patients. "He healed such a one; why not me? Such a one's friend, why not mine?" Now we are here told, 1. What he did, Mat 8:16. (1.) He cast out devils; cast out the evil spirits with his word. There may be much of Satan's agency, by the divine permission, in those diseases of which natural causes may be assigned, as in Job's boils, especially in the diseases of the mind; but, about the time of Christ's being in the world, there seems to have been more than ordinary letting loose of the devil, to possess and vex the bodies of people; he came, having great wrath, for he knew that his time was short; and God wisely ordered it so, that Christ might have the fairer and more frequent opportunities of showing his power over Satan, and the purpose and design of his coming into the world, which was to disarm and dispossess Satan, to break his power, and to destroy his works; and his success was as glorious as his design was gracious. (2.) He healed all that were sick; all without exception, though the patient was ever so mean, and the case ever so bad. 2. How the scripture was herein fulfilled, v. 17. The accomplishment of the Old Testament prophecies was the great thing Christ had in his eye, and the great proof of his being the Messiah: among other things, it was written of him (Isa 53:4), Surely he hath borne our griefs, and carried our sorrows: it is referred to, Pe1 2:24, and there it is construed, he hath borne our sins; here it is referred to, and is construed, he hath borne our sicknesses; our sins make our sicknesses our griefs; Christ bore away sin by the merit of his death, and bore away sickness by the miracles of his life; nay, though those miracles are ceased, we may say, that he bore our sicknesses then, when he bore our sins in his own body upon the tree; for sin is both the cause and the sting of sickness. Many are the diseases and calamities to which we are liable in the body: and there is more, in this one line of the gospels, to support and comfort us under them, than in all the writings of the philosophers - that Jesus Christ bore our sicknesses, and carried our sorrows; he bore them before us; though he was never sick, yet he was hungry, and thirsty, and weary, and troubled in spirit, sorrowful and very heavy; he bore them for us in his passion, and bears them with us in compassion, being touched with the feeling of our infirmities: and thus he bears them off from us, and makes them sit light, if it be not our own fault. Observe how emphatically it is expressed here: Himself took our infirmities, and bare our sicknesses; he was both able and willing to interpose in that matter, and concerned to deal with our infirmities and sicknesses, as our Physician; that part of the calamity of the human nature was his particular care, which he evidenced by his great readiness to cure diseases; and he is no less powerful, no less tender now, for we are sure that never were any the worse for going to heaven.

Verse 18

Here is, I. Christ's removing to the other side of the sea of Tiberias, and his ordering his disciples, whose boats attended him, to get their transport-vessels ready, in order to it, Mat 8:18. The influences of this Sun of righteousness were not to be confined to one place, but diffused all the country over; he must go about to do good; the necessities of souls called to him, Come over, and help us (Act 16:9); he removed when he saw great multitudes about him. Though by this it appeared that they were desirous to have him there, he knew there were others as desirous to have him with them, and they must have their share of him: his being acceptable and useful in one place was no objection against, but a reason for, his going to another. Thus he would try the multitudes that were about him, whether their zeal would carry them to follow him, and attend on him, when his preaching was removed to some distance. Many would be glad of such helps, if they could have them at next door, who will not be at the pains to follow them to the other side; and thus Christ shook off those who were less zealous, and the perfect were made manifest. II. Christ's communication with two, who, upon his remove to the other side, were loth to stay behind, and had a mind to follow him, not as others, who were his followers at large, but to come into close discipleship, which the most were shy of; for it carried such a face of strictness as they could not like, nor be well reconciled to; but here is an account of two who seemed desirous to come into communion, and yet were not right; which is here given as a specimen of the hindrances by which many are kept from closing with Christ, and cleaving to him; and a warning to us, to set out in following Christ, so as that we may not come short; to lay such a foundation, as that our building may stand. We have here Christ's managing of two different tempers, one quick and eager, the other dull and heavy; and his instructions are adapted to each of them, and designed for our use. 1. Here is one that was too hasty in promising; and he was a certain scribe (Mat 8:19), a scholar, a learned man, one of those that studied and expounded the law; generally we find them in the gospels to be men of no good character; usually coupled with the Pharisees, as enemies to Christ and his doctrine. Where is the scribe? Co1 1:20. He is very seldom following Christ; yet here was one that bid pretty fair for discipleship, a Saul among the prophets. Now observe, (1.) How he expressed his forwardness; Master, I will follow thee, whithersoever thou goest. I know not how any man could have spoken better. His profession of a self-dedication to Christ is, [1.] Very ready, and seems to be ex mero motu - from his unbiased inclination: he is not called to it by Christ, nor urged by any of the disciples, but, of his own accord, he proffers himself to be a close follower of Christ; he is not a pressed man, but a volunteer. [2.] Very resolute; he seems to be at a point in this matter; he does not say, "I have a mind to follow thee;" but, "I am determined, I will do it." [3.] It was unlimited and without reserve; "I will follow thee whithersoever thou goest; not only to the other side of the country, but if it were to the utmost regions of the world." Now we should think ourselves sure of such a man as this; and yet it appears, by Christ's answer, that his resolution was rash, his ends low and carnal: either he did not consider at all, or not that which was to be considered; he saw the miracles Christ wrought, and hoped he would set up a temporal kingdom, and he wished to apply betimes for a share in it. Note, There are many resolutions for religion, produced by some sudden pangs of conviction, and taken up without due consideration, that prove abortive, and come to nothing: soon ripe, soon rotten. (2.) How Christ tried his forwardness, whether it were sincere or not, Mat 8:20. He let him know that this Son of man, whom he is so eager to follow, has not where to lay his head, Mat 8:20. Now from this account of Christ's deep poverty, we observe, [1.] That it is strange in itself, that the Son of God, when he came into the world, should put himself into such a very low condition, as to want the convenience of a certain resting-place, which the meanest of the creatures have. If he would take our nature upon him, one would think, he should have taken it in its best estate and circumstances: no, he takes it in its worst. See here, First, How well provided for the inferior creatures are: The foxes have holes; though they are not only not useful, but hurtful, to man, yet God provides holes for them in which they are earthed: man endeavours to destroy them, but thus they are sheltered; their holes are their castles. The birds of the air, though they take no care for themselves, yet are taken care of, and have nests (Psa 104:17); nests in the field; some of them nests in the house; in God's courts, Psa 84:3. Secondly, How poorly the Lord Jesus was provided for. it may encourage us to trust God for necessaries, that the beasts and birds have such good provision; and may comfort us, if we want necessaries, that our Master did so before us. Note, Our Lord Jesus, when he was here in the world, submitted to the disgraces and distresses of extreme poverty; for our sakes he became poor, very poor. He had not a settlement, had not a place of repose, not a house of his own, to put his head in, not a pillow of his own, to lay his head on. he and his disciples lived upon the charity of well-disposed people, that ministered to him of their substance, Luk 8:2. Christ submitted to this, not only that he might in all respects humble himself, and fulfil the scriptures, which spake of him as poor and needy, but that he might show us the vanity of worldly wealth, and teach us to look upon it with a holy contempt; that he might purchase better things for us, and so make us rich, Co2 8:9. [2.] It is strange that such a declaration should be made on this occasion. When a scribe offered to follow Christ, one would think he would have encouraged him, and said, Come, and I will take care of thee; one scribe might be capable of doing him more credit and service than twelve fishermen: but Christ saw his heart, and answered to the thoughts of that, and therein teaches us all how to come to Christ. First, The scribe's resolve seems to have been sudden; and Christ would have us, when we take upon us a profession of religion, to sit down and count the cost (Luk 14:28), to do it intelligently, and with consideration, and choose the way of godliness, not because we know no other, but because we know no better. It is no advantage to religion, to take men by surprise, ere they are aware. They that take up a profession in a pang, will throw it off again in a fret; let them, therefore, take time, and they will have done the sooner: let him that will follow Christ know the worst of it, and expect to lie hard, and fare hard. Secondly, His resolve seems to have been from a worldly, covetous principle. He saw what abundance of cures Christ wrought, and concluded that he had large fees, and would get an estate quickly, and therefore he would follow him in hopes of growing rich with him; but Christ rectifies his mistake, and tells him, he was so far from growing rich, that he had not a place to lay his head on; and that if he follow him, he cannot expect to fare better than he fared. Note, Christ will accept none for his followers that aim at worldly advantages in following him, or design to make any thing but heaven of their religion. We have reason to think that this scribe, hereupon, went away sorrowful, being disappointed in a bargain which he thought would turn to account; he is not for following Christ, unless he can get by him. 2. Here is another that was too slow in performing. Delay in execution is as bad, on the one hand, as precipitancy in resolution is on the other hand; when we have taken time to consider, and then have determined, let it never be said, we left that to be done tomorrow, which we could do today. This candidate for the ministry was one of Christ's disciples already (Mat 8:21), a follower of him at large. Clemens Alexandrinus tells us, from an ancient tradition, that this was Philip; he seems to be better qualified and disposed than the former; because not so confident and presumptuous: a bold, eager, over-forward temper is not the most promising in religion; sometimes the last are first, and the first last. Now observe here, (1.) The excuse that this disciple made, to defer an immediate attendance on Christ (Mat 8:21); "Lord, suffer me first to go and bury my father. Before I come to be a close and constant follower of thee, let me be allowed to perform this last office of respect to my father; and in the mean time, let it suffice to be a hearer of thee now and then, when I can spare time." His father (some think) was now sick, or dying, or dead; others think, he was only aged, and not likely in a course of nature, to continue long; and he desired leave to attend upon him in his sickness, at his death, and to his grave, and then he would be at Christ's service. This seemed a reasonable request, and yet it was not right. He had not the zeal he should have had for the work, and therefore pleaded this, because it seemed a plausible plea. Note, An unwilling mind never wants an excuse. The meaning of Non vacat is, Non placet - The want of leisure is the want of inclination. We will suppose it to come from a true filial affection and respect for his father, yet still the preference should have been given to Christ. Note, Many are hindered from and in the way of serious godliness, by an over-concern for their families and relations; these lawful things undo us all, and our duty to God is neglected, and postponed, under colour of discharging our debts to the world; here therefore we have need to double our guard. (2.) Christ's disallowing of this excuse (Mat 8:22); Jesus said to him, Follow me; and, no doubt, power accompanied this word to him, as to others, and he did follow Christ, and cleaved to him, as Ruth to Naomi, when the scribe, in the verses before, like Orpah, took leave of him. That said, I will follow thee; to this Christ said, Follow me; comparing them together, it is intimated that we are brought to Christ by the force of his call to us, not of our promises to him; it is not of him that willeth, nor of him that runneth, but of God that showeth mercy; he calls whom he will, Rom 9:16. And further, Note, Though chosen vessels may make excuses, and delay their compliance with divine calls a great while, yet Christ will at length answer their excuses, conquer their unwillingness, and bring them to his feet; when Christ calls, he will overcome, and make the call effectual, Sa1 3:10. His excuse is laid aside as insufficient; Let the dead bury their dead. It is a proverbial expression; "Let one dead man bury another: rather let them lie unburied, than that the service of Christ should be neglected. Let the dead spiritually bury the dead corporally; let worldly offices be left to worldly people; do not thou encumber thyself with them. Burying the dead, and especially a dead father, is a good work, but it is not thy work at this time: it may be done as well by others, that are not called and qualified, as thou art, to be employed for Christ; thou hast something else to do, and must not defer that." Note, Piety to God must be preferred before piety to parents, though that is a great and needful part of our religion. The Nazarites, under the law, were not to mourn for their own parents, because they were holy to the Lord (Num 6:6-8); nor was the high priest to defile himself for the dead, no, not for his own father, Lev 21:11, Lev 21:12. And Christ requires of those who would follow him, that they hate father and mother (Luk 14:26); love them less than God; we must comparatively neglect and disesteem our nearest relations, when they come in competition with Christ, and either our doing for him, or our suffering for him.

Verse 23

Christ had given sailing orders to his disciples (Mat 8:18), that they should depart to the other side of the sea of Tiberias, into the country of Gadara, in the tribe of Gad, which lay east of Jordan; thither he would go to rescue a poor creature that was possessed with a legion of devils, though he foresaw how he should be affronted there. Now. 1. He chose to go by water. It had not been much about, if he had gone by land; but he chose to cross the lake, that he might have occasion to manifest himself the God of the sea as well as of the dry land, and to show that all power is his, both in heaven and in earth. It is a comfort to those who go down to the sea in ships, and are often in perils there, to reflect that they have a Saviour to trust in, and pray to, who knows what it is to be at sea, and to be in storms there. But observe, when he went to sea, he had no yacht or pleasure-boat to attend him, but made use of his disciples' fishing-boats; so poorly was he accommodated in all respects. 2. His disciples followed him; the twelve kept close to him, when others staid behind upon the terra firma, where there was sure footing. Note, They, and they only, will be found the true disciples of Christ, that are willing to go to sea with him, to follow him into dangers and difficulties. Many would be content to go the land-way to heaven, that will rather stand still, or go back, than venture upon a dangerous sea; but those that would rest with Christ hereafter must follow him now wherever he leads them, into a ship or into a prison, as well as into a palace. Now observe here, I. The peril and perplexity of the disciples in this voyage; and in this appeared the truth of what Christ had just now said, that those who follow him must count upon difficulties, Mat 8:20. 1. There arose a very great storm, Mat 8:24. Christ could have prevented this storm, and have ordered them a pleasant passage, but that would not have been so much for his glory and the confirmation of their faith as their deliverance was: this storm was for their sakes, as Joh 11:4. One would have expected, that having Christ with them, they should have had a very favourable gale, but it is quite otherwise; for Christ would show that they who are passing with him over the ocean of this world to the other side, must expect storms by the way. The church is tossed with tempests (Isa 54:11); it is only the upper region that enjoys a perpetual calm, this lower one is ever and anon disturbed and disturbing. 2. Jesus Christ was asleep in this storm. We never read of Christ's sleeping but at this time; he was in watchings often, and continued all night in prayer to God: this was a sleep, not of security, like Jonah's in a storm, but of holy serenity, and dependence upon his Father: he slept to show that he was really and truly man, and subject to the sinless infirmities of our nature: his work made him weary and sleepy, and he had no guilt, no fear within, to disturb his repose. Those that can lay their heads upon the pillow of a clear conscience, may sleep quietly and sweetly in a storm (Psa 4:8), as Peter, Act 12:6. He slept at this time, to try the faith of his disciples, whether they could trust him when he seemed to slight them. He slept not so much with a desire to be refreshed, as with a design to be awaked. 3. The poor disciples, though used to the sea, were in a great fright, and in their fear came to their Master, Mat 8:25. Whither else should they go? It was well they had him so near them. They awoke him with their prayers; Lord, save us, we perish. Note, They who would learn to pray must go to sea. Imminent and sensible dangers will drive people to him who alone can help in time of need. Their prayer has life in it, Lord, save us, we perish. (1.) Their petition is, Lord, save us. They believed he could save them; they begged he would, Christ's errand into the world was to save, but those only shall be saved that call on the name of the Lord, Act 2:21. They who by faith are interested in the eternal salvation wrought out by Christ, may with a humble confidence apply themselves to him for temporal deliverances. Observe, They call him, Lord, and then pray, Save us. Note, Christ will save none but those that are willing to take him for their Lord; for he is a Prince and a Saviour. (2.) Their plea is, We perish; which was, [1.] The language of their fear; they looked upon their case as desperate, and gave up all for lost; they had received a sentence of death within themselves, and this they plead, "We perish, if thou dost not save us; look upon us therefore with pity." [2.] It was the language of their fervency; they pray as men in earnest, that beg for their lives; it becomes us thus to strive and wrestle in prayer; therefore Christ slept, that he might draw out this importunity. II. The power and grace of Jesus Christ put forth for their succour: then the Lord Jesus awaked, as one refreshed, Psa 78:65. Christ may sleep when his church is in a storm, but he will not outsleep himself: the time, the set time to favour his distressed church, will come, Psa 102:13. 1. He rebuked the disciples (Mat 8:26); Why are ye fearful, O ye of little faith? He does not chide them for disturbing him with their prayers, but for disturbing themselves with their fears. Christ reproved them first, and then delivered them; this is his method, to prepare us for a mercy, and then to give it us. Observe, (1.) His dislike of their fears; "Why are ye fearful? Ye, my disciples? Let the sinners in Zion be afraid, let heathen mariners tremble in a storm, but you shall not be so. Enquire into the reasons of your fear, and weigh them." (2.) His discovery of the cause and spring of their fears; O ye of little faith. Many that have true faith are weak in it, and it does but little. Note, [1.] Christ's disciples are apt to be disquieted with fears in a stormy day, to torment themselves with jealousies that things are bad with them, and dismal conclusions that they will be worse. [2.] The prevalence of our inordinate fears in a stormy day is owing to the weakness of our faith, which would be as an anchor to the soul, and would ply the oar of prayer. By faith we might see through the storm to the quiet shore, and encourage ourselves with hope that we shall weather our point. [3.] The fearfulness of Christ's disciples in a storm, and their unbelief, the cause of it, are very displeasing to the Lord Jesus, for they reflect dishonour upon him, and create disturbance to themselves. 2. He rebukes the wind; the former he did as the God of grace, and the Sovereign of the heart, who can do what he pleases in us; this he did as the God of nature, the Sovereign of the world, who can do what he pleases for us. It is the same power that stills the noise of the sea, and the tumult of fear, Psa 65:7. See, (1.) How easily this was done, with a word's speaking. Moses commanded the waters with a rod; Joshua, with the ark of the covenant; Elisha, with the prophet's mantle; but Christ with a word. See his absolute dominion over all the creatures, which bespeaks both his honour, and the happiness of those that have him on their side. (2.) How effectually it was done? There was a great calm, all of a sudden. Ordinarily, after a storm, there is such a fret of the waters, that it is a good while ere they can settle; but if Christ speak the word, not only the storm ceases, but all the effects of it, all the remains of it. Great storms of doubt, and fear in the soul, under the power of the spirit of bondage, sometimes end in a wonderful calm, created and spoken by the Spirit of adoption. 3. This excited their astonishment (Mat 8:27); The men marvelled. They had been long acquainted with the sea, and never saw a storm so immediately turned into a perfect calm, in all their lives. It has all the marks and signatures of a miracle upon it; it is the Lord's doing, and is marvellous in their eyes. Observe, (1.) Their admiration of Christ; What manner of man is this! Note, Christ is a Nonsuch; every thing in him is admirable: none so wise, so mighty, so amiable, as he. (2.) The reason of it; Even the winds and the sea obey him. Upon this account, Christ is to be admired, that he has a commanding power even over winds and seas. Others pretended to cure diseases, but he only undertook to command the winds. We know not the way of the wind (Joh 3:8), much less can we control it; but he that bringeth forth the wind out of his treasury (Psa 135:7), when it is out, gathers it into his fists, Pro 30:4. He that can do this, can do any thing, can do enough to encourage our confidence and comfort in him, in the most stormy day, within or without, Isa 26:4. The Lord sits upon the floods, and is mightier than the noise of many waters. Christ, by commanding the seas, showed himself to be the same that made the world, when, at his rebuke, the waters fled (Psa 104:7, Psa 104:8), as now, at his rebuke, they fell.

Verse 28

We have here the story of Christ's casting the devils out of two men that were possessed. The scope of this chapter is to show the divine power of Christ, by the instances of his dominion over bodily diseases, which to us are irresistible; over winds and waves, which to us are yet more uncontrollable; and lastly, over devils, which to us are most formidable of all. Christ has not only all power in heaven and earth and all deep places, but has the keys of hell too. Principalities and powers were made subject to him, even while he was in his estate of humiliation, as an earnest of what should be at his entrance into his glory (Eph 1:21); he spoiled them, Col 2:15. It was observed in general (Mat 8:16), that Christ cast out the spirits with his word; here we have a particular instance of it, which have some circumstances more remarkable than the rest. This miracle was wrought in the country of the Gergesenes; some think, they were the remains of the old Girgashites, Deu 7:1. Though Christ was sent chiefly to the lost sheep of the house of Israel, yet some sallies he made among the borderers, as here, to gain this victory over Satan, which was a specimen of the conquest of his legions in the Gentile world. Now, besides the general instance which this gives us of Christ's power over Satan, and his design against him to disarm and dispossess him, we have here especially discovered to us the way and manner of evil spirits in their enmity to man. Observe, concerning this legion of devils, What work they made where they were, and where they went. I. What work they made where they were; which appears in the miserable condition of these two that were possessed by them; and some think, these two were man and wife, because the other Evangelists speak but of one. 1. They dwelt among the tombs; thence they came when the met Christ. The devil having the power of death, not as judge, but as executioner, he delighted to converse among the trophies of his victory, the dead bodies of men; but there, where he thought himself in the greatest triumph and elevation, as afterwards in Golgotha, the place of a skull, did Christ conquer and subdue him. Conversing among the graves increased the melancholy and frenzy of the poor possessed creatures, and so strengthened the hold he had of them by their bodily distemper, and also made them more formidable to other people, who generally startle at any thing that stirs among the tombs. 2. They were exceeding fierce; not only ungovernable themselves, but mischievous to others, frightening many, having hurt some; so that no man durst pass that way. Note, The devil bears malice to mankind, and shows it by making men spiteful and malicious one to another. Mutual enmities, where they should be mutual endearments and assistances, are effects and evidences of Satan's enmity to the whole race; he makes one man a wolf, a bear, a devil, to another - Homo homini lupus. Where Satan rules in a man spiritually, by those lusts that war in the members, pride, envy, malice, revenge, they make him as unfit for human society, as unworthy of it, and as much an enemy to the comfort of it, as these poor possessed creatures were. 3. They bid defiance to Jesus Christ, and disclaimed all interest in him, Mat 8:29. It is an instance of the power of God over the devils, that, notwithstanding the mischief they studied to do by and to these poor creatures, yet they could not keep them from meeting Jesus Christ, who ordered the matter so as to meet them. It was his overpowering hand that dragged these unclean spirits into his presence, which they dreaded more than any thing else: his chains could hold them, when the chains that men made for them could not. But being brought before him, they protested against his jurisdiction, and broke out into a rage, What have we to do with thee, Jesus, thou Son of God? Here is, (1.) One word that the devil spoke like a saint; he addressed himself to Christ as Jesus the Son of God; a good word, and at this time, when it was a truth but in the proving, it was a great word too, what flesh and blood did not reveal to Peter, Mat 16:17. Even the devils know, and believe, and confess Christ to be the Son of God, and yet they are devils still, which makes their enmity to Christ so much the more wicked, and indeed a perfect torment to themselves; for how can it be otherwise, to oppose one they know to be the Son of God? Note, It is not knowledge, but love, that distinguishes saints from devils. He is the first-born of hell, that knows Christ and yet hates him, and will not be subject to him and his law. We may remember that not long since the devil made a doubt whether Christ were the Son of God or not, and would have persuaded him to question it (Mat 4:3), but now he readily owns it. Note, Though God's children may be much disquieted in an hour of temptation, by Satan's questioning their relation to God as a Father, yet the Spirit of adoption shall at length clear it up to them so much to their satisfaction, as to set it even above the devil's contradiction. (2.) Two words that he said like a devil, like himself. [1.] A word of defiance; What have we to do with thee? Now, First, It is true that the devils have nothing to do with Christ as a Saviour, for he took not on him the nature of the angels that fell, nor did he lay hold on them (Heb 2:16); they are in no relation to him, they neither have, nor hope for, any benefit by him. O the depth of this mystery of divine love, that fallen man hath so much to do with Christ, when fallen angels have nothing to do with him! Surely here was torment enough before the time, to be forced to own the excellency that is in Christ, and yet that he has no interest in him. Note, It is possible for me to call Jesus the Son of God, and yet have nothing to do with him. Secondly, It is as true, that the devils desire not to have any thing to do with Christ as a Ruler; they hate him, they are filled with enmity against him, they stand in opposition to him, and are in open rebellion against his crown and dignity. See whose language they speak, that will have nothing to do with the gospel of Christ, with his laws and ordinances, that throw off his yoke, that break his bands in sunder, and will not have him to reign over them; that say to the Almighty Jesus, Depart from us: they are of their father the devil, they do his lusts, and speak his language. Thirdly, But it is not true, that the devils have nothing to do with Christ as a Judge, for they have, and they know it. These devils could not say, What hast thou to do with us? could not deny that the Son of God is the Judge of devils; to his judgment they are bound over in chains of darkness, which they would fain shake off, and shake off the thought of. [2.] A word of dread and deprecation; "Art thou come hither to torment us - to cast us out from these men, and to restrain us from doing the hurt we would do?" Note, To be turned out, and tied up, from doing mischief, is a torment to the devil, all whose comfort and satisfaction are man's misery and destruction. Should not we then count it our heaven to be doing well, and reckon that our torment, whether within or without, that hinders us from well-doing? Now must we be tormented by thee before the time; Note, First, There is a time in which devils will be more tormented than they are, and they know it. The great assize at the last day is the time fixed for their complete torture, in that Tophet which is ordained of old for the king, for the prince of the devils, and his angels (Isa 30:33; Mat 25:41); for the judgment of that day they are reserved, Pe2 2:4. Those malignant spirits that are, by the divine permission, prisoners at large, walking to and fro through the earth (Job 1:7), are even now in a chain; hitherto shall their power reach, and no further; they will then be made close prisoners: they have now some ease; they will then be in torment without ease. This they here take for granted, and ask not never to be tormented (despair of relief is the misery of their case), but they beg that they may not be tormented before the time; for though they knew not when the day of judgment should be, they knew it should not be yet. Secondly, The devils have a certain fearful looking for of that judgment and fiery indignation, upon every approach of Christ, and every check that is given to their power and rage. The very sight of Christ and his word of command to come out of the man, made them thus apprehensive of their torment. Thus the devils believe, and tremble, Jam 2:19. It is their own enmity to God and man that puts them upon the rack, and torments them before the time. The most desperate sinners, whose damnation is sealed, yet cannot quite harden their hearts against the surprise of fearfulness, when they see the day approaching. II. Let us now see what work they made where they went, when they were turned out of the men possessed, and that was into a herd of swine, which was a good way off, Mat 8:30. These Gergesenes, though living on the other side Jordan, were Jews. What had they to do with swine, which by the law were unclean, and not to be eaten nor touched? Probably, lying in the outskirts of the land, there were many Gentiles among them, to whom this herd of swine belonged: or they kept them to be sold, or bartered, to the Romans, with whom they had now great dealings, and who were admirers of swine's flesh. Now observe, 1. How the devils seized the swine. Though they were a good way off, and, one would think, out of danger, yet the devils had an eye upon them, to do them a mischief: for they go up and down, seeking to devour, seeking an opportunity; and they seek not long but they find. Now here, (1.) They asked leave to enter into the swine (Mat 8:31); they besought him, with all earnestness, If thou cast us out, suffer us to go away into the herd of swine. Hereby, [1.] They discover their own inclination to do mischief, and what a pleasure it is to them; those, therefore, are their children, and resemble them, whose sleep departeth from them, except they cause some to fall, Pro 4:16. "Let us go into the herd of swine, any where rather than into the place of torment, any where to do mischief." If they might not be suffered to hurt men in their bodies, they would hurt them in their goods, and in that too they intend hurt to their souls, by making Christ a burthen to them: such malicious devices hath that old subtle serpent! [2.] They own Christ's power over them; that, without his sufferance and permission, they could not so much as hurt a swine. This is comfortable to all the Lord's people, that, though the devil's power be very great, yet it is limited, and not equal to his malice (what would become of us, if it were?) especially that it is under the control of our Lord Jesus, our most faithful, powerful friend and Saviour; that Satan and his instruments can go no further than he is pleased to permit; here shall their proud waves be stayed. (2.) They had leave. Christ said unto them, Go (Mat 8:32), as God did to Satan, when he desired leave to afflict Job. Note, God does often, for wise and holy ends, permit the efforts of Satan's rage, and suffer him to do the mischief he would, and even by it serve his own purposes. The devils are not only Christ's captives, but his vassals; his dominion over them appears in the harm they do, as well as in the hindrance of them from doing more. Thus even their wrath is made to praise Christ, and the remainder of it he does and will restrain. Christ permitted this, [1.] For the conviction of the Sadducees that were then among the Jews, who denied the existence of spirits, and would not own that there were such beings, because they could not see them. Now Christ would, by this, bring it as near as might be to an ocular demonstration of the being, multitude, power, and malice, of evil spirits, that, if they were not hereby convinced, they might be left inexcusable in their infidelity. We see not the wind, but it would be absurd to deny it, when we see trees and houses blown down by it. [2.] For the punishment of the Gadarenes, who perhaps, though Jews, took a liberty to eat swine's flesh, contrary to the law: however, their keeping swine bordered upon evil; and Christ would also show what a hellish crew they were delivered fRom. which, if he had permitted it, would soon have choked them, as they did their swine. The devils, in obedience to Christ's command, came out of the men, and having permission, when they were come out, immediately they went into the herd of swine. See what an industrious enemy Satan is, and how expeditious; he will lose no time in doing mischief. Observe, 2. Whither they hurried them, when they had seized them. They were not bid to save their lives, and, therefore, they were made to run violently down a steep place into the sea, where they all perished, to the number of about two thousand, Mar 5:13. Note, The possession which the devil gets is for destruction. Thus the devil hurries people to sin, hurries them to that which they have resolved against, and which they know will be shame and grief to them: with what a force doth the evil spirit work in the children of disobedience, when by so many foolish and hurtful lusts they are brought to act in direct contradiction, not only to religion, but to right reason, and their interest in this world! Thus, likewise, he hurries them to ruin, for he is Apollyon and Abaddon, the great destroyer. By his lusts which men do, they are drowned in destruction and perdition. This is Satan's will, to swallow up and to devour; miserable then is the condition of those that are led captive by him at his will. They are hurried into a worse lake than this, a lake that burns with fire and brimstone. Observe, 3. What effect this had upon the owners. The report of it was soon brought them by the swine-herds, who seemed to be more concerned for the loss of the swine than any thing else, for they went not to tell what was befallen to the possessed of the devils, till the swine were lost, Mat 8:33. Christ went not into the city, but the news of his being there did, by which he was willing to feel how their pulse beat, and what influence it had upon them, and then act accordingly. Now, (1.) Their curiosity brought them out to see Jesus. The whole city came out to meet him, that they might be able to say, they had seen a man who did such wonderful works. Thus many go out, in profession, to meet Christ for company, that have no real affection for him, nor desire to know him. (2.) Their covetousness made them willing to be rid of him. Instead of inviting him into their city, or bringing their sick to him to be healed, they desired him to depart out of their coasts, as if they had borrowed the words of the devils, What have we to do with thee, Jesus thou Son of God? And now the devils had what they aimed at in drowning the swine; they did it, and then made the people believe that Christ had done it, and so prejudiced them against him. He seduced our first parents, by possessing them with hard thoughts of God, and kept the Gadarenes from Christ, by suggesting that he came into their country to destroy their cattle, and that he would do more hurt than good; for though he had cured two men, yet he had drowned two thousand swine. Thus the devil sows tares in God's field, does mischief in the Christian church, and then lays the blame upon Christianity, and incenses men against that. They besought him that he would depart, lest, like Moses in Egypt, he should proceed to some other plague. Note, There are a great many who prefer their swine before their Saviour, and so come short of Christ, and salvation by him. They desire Christ to depart out of their hearts, and will not suffer his word to have a place in them, because he and his word will be the destruction of their brutish lusts - those swine which they give up themselves to feed. And justly will Christ forsake those that thus are weary of him, and say to them hereafter, Depart, ye cursed, who now say to the Almighty, Depart from us.

Verse 1

8:1–9:34 Here the Kingdom of God is manifested with supernatural power (see 4:23-25; 11:2-6). It reaches people who had been excluded from the blessing of God: Gentiles, lepers, blind people, sick women, demoniacs, tax collectors, those with a chronic hemorrhage, and the dead. Jesus shows compassion, but the religious leaders are provoked to opposition. Jesus calls his followers to faith and discipleship.

Verse 2

8:2 Leprosy refers to various skin diseases. Lepers were ceremonially unclean; they were excluded from society unless they became symptom-free and a priest pronounced them clean (see 8:4; Lev 14:2-32). On some occasions, leprosy was a judgment from God (Num 12:9-15; 2 Kgs 5:27; 15:5).

Verse 3

8:3 Be healed: Jesus’ healing of lepers was tangible evidence of the Kingdom in his person and ministry (11:2-6).

Verse 4

8:4 The leper’s healing would be a public testimony—either that the religious leaders were wrong not to trust in the Messiah (10:18) or that Jesus was not against the law of Moses (5:17).

Verse 5

8:5-13 Jesus once again ministered to the marginalized or ostracized. The centurion was a Gentile soldier, and ministry to him would have evoked strong resentment from both the nationalistic and the separatist wings of Jewish society.

8:5 Capernaum is located on the Sea of Galilee, about two and a half miles west of the Jordan River outlet. In Jesus’ day, it was a prosperous fishing village. Standing at a crucial junction on the Great Trunk Road linking Mesopotamia and Egypt, it was an international village, and much of Jesus’ Galilean ministry was based there (e.g., 4:13; 8:14-17). • a Roman officer (Greek a centurion): A centurion, one of sixty commanders in a legion, commanded 100 Roman soldiers (see also Mark 15:39; Acts 10:1; 27:1).

Verse 7

8:7 I will come (cp. Acts 10:9-35; Gal 2:11-14): Some have rendered this as a question: Shall I [a Jew] come [into the house of a Gentile, risking defilement] and heal him?

Verse 8

8:8-10 The centurion recognized Jesus’ authority. From his own experience, he knew that when he gave orders, they were quickly obeyed. He perceived that God had entrusted Jesus with authority to work miracles. The centurion’s faith shows that the Kingdom of God includes Gentiles (8:11).

Verse 11

8:11-12 The influx of Gentiles fulfills Old Testament promises (Isa 2:2-3). God’s promise to Abraham included being a blessing to many nations (Gen 18:18). Christ fulfills this promise (Gal 3:8, 16).

Verse 16

8:16-17 Jesus is the authoritative Lord over every disease and demon.

8:16 with a simple command: Jesus’ authority extended beyond touch; his words brought healing and life.

Verse 17

8:17 He took our sicknesses and removed our diseases: When he took the sins of humanity, the Messiah also took our sickness. Sickness exists because sin is in the world, and one of the effects of Jesus’ taking our sin on the cross is physical healing (1 Pet 2:24). Jesus’ healings and exorcisms demonstrated, in fulfillment of Scripture, that he is the Messiah (see Matt 11:2-6; 12:28; 1 Cor 11:29-30; Jas 5:13-16).

Verse 18

8:18-22 Jesus confronted two would-be followers with what it truly means to follow him.

Verse 19

8:19 The teachers of religious law had a prestigious vocation of preserving, learning, and interpreting the Scriptures for the good of society. The way to God was thought to be through them (15:13-14; 23:13).

Verse 20

8:20 Following Jesus is not easy; it involves more than intellectual mastery. Following Jesus entails being willing to forgo life’s normal comforts.

Verse 21

8:21 Another of his disciples: This statement suggests that the teacher of 8:19 was a disciple as well. Lord suggests a stronger commitment to Jesus. • bury my father: This was one of the highest religious duties in Judaism, but Jesus requires total commitment to him.

Verse 22

8:22 Let the spiritually dead bury their own dead: Jesus’ opponents would have misconstrued this instruction as blatant disregard for the fifth commandment to honor one’s parents (Exod 20:12), but in essence it is a restatement of the first commandment (Exod 20:1-3). It was warranted by Jesus’ messianic authority and the impact of the Kingdom upon normal human life, including family ties and commitments (see Matt 10:34-39; 12:46-50; 19:29; Zech 13:3; Luke 14:26-27).

Verse 23

8:23-27 The episode at sea extends the theme of what true discipleship involves. The storm challenged the disciples to entrust their very lives to Jesus for protection and deliverance. Jesus even has authority over dangerous weather and the sea (see Job 38:8-11; Pss 29; 65:1-13; 89:9; 107:23-32).

Verse 24

8:24 a fierce storm struck the lake: Sudden squalls are common on the Sea of Galilee, which is among mountains.

Verse 27

8:27 Who is this man? Salvation requires a proper answer to this question and active faith in him. Jesus’ disciples had still failed to understand.

Verse 28

8:28-34 This episode focuses on Jesus’ authority as well as on the cost of following him; those who walk by faith will, like the Messiah, also experience opposition.

8:28 possessed by demons . . . so violent: Demon-possession was often accompanied by violence, revulsion at the presence of the Son of God (8:29), inability to speak (9:32; 12:22), blindness (12:22), seizures (17:15), and self-destructive behavior (17:15). With Jesus’ exorcisms, the power of the Kingdom broke into human history (12:28).

Verse 29

8:29 Those controlled by Satan immediately recognized Jesus’ true identity as the Son of God (see Mark 1:24) and answered the question asked by Jesus’ disciples when he had calmed the storm (Matt 8:27). Elsewhere, Jesus’ true nature and identity are acknowledged by the Father (3:17; 17:5), Satan (4:3, 6), humans (14:33; 16:16; 27:54), and Christ himself (11:27; 24:36; 28:19). • God’s appointed time is the final, eternal damnation of all who oppose God (see Jude 1:6; Rev 20:10).

Verse 31

8:31 The demons were no match for Jesus’ authority; they desperately begged to avoid imminent doom.

Verse 32

8:32 Jesus’ word had sufficient authority to expel demons. • drowned: Jesus had begun to defeat the enemy (12:28; Luke 10:17-20; Rom 16:20; Col 2:15).

Verse 34

8:34 The tragedy of the incident is that those who witnessed the Son of God’s power to give salvation feared having their world upset, so they rejected him.