Matthew 8

Matthew 8:1

Recognize False Confessors

The Lord warns of false prophets. False prophets make the narrow gate wide and the narrow road wide. They present themselves as disciples, but in reality bring destruction. They want to tear the true disciples to pieces. The distinction between the real and the false prophet can be seen in the fruit. The fruit does not consist solely of gross wickedness. False prophets do not always come up with obvious evil teachings. The effect of the teachings, which are their fruits, shows what kind of prophets we are dealing with. It is about what a doctrine works out in the life of the disciple. The touchstone of a doctrine is whether it makes a disciple a more faithful follower of the Lord or whether it separates him from the Lord.

It’s like with a tree. The health of the tree can be seen in the fruit it produces. It is impossible to be deceived in this. It is also clear what happens to a tree that does not produce good fruit. You don’t leave it as it is, imagine you accidentally eat from it. This can be harmful and even fatal. That is why such a tree must be cut down and thrown into the fire.

The same goes for people who bring teaching that lead God’s people away from God. God’s people are called to produce good fruit for Him. By giving in to the false prophets no good fruit is produced. They must therefore be judged strictly. Let us therefore pay attention to the fruit of a certain doctrine, because that’s how we recognize the kind of prophets we’re dealing with!

Matthew 8:2

The Judgment of False Confessors

It’s not about what someone says, but what he does. Someone can explicitly confess that Jesus is “Lord” and even mention the word “Lord” twice. But if he does not accomplish God’s will in subjection to the Scriptures, the Lord will reject him. He calls such people “you who practice lawlessness”, they are people who do not recognize any authority, and certainly not that of God.

False confessors acknowledge the authority of the Lord with their mouths, but in practice they do not act accordingly. Judas is a terrible example of such people. He undoubtedly spoke and did impressive things in the Name of the Lord, but there was no inner attachment to Him. He never repented and therefore had no new life.

The Lord looks forward here through the ages to the last judgment. He will openly say of all those who confessed Him only with their lips that He never knew them. Of course He knew them perfectly. That’s how He arrives at this perfectly righteous condemnation. The fact that He never knew them means that there has never been a relationship between Him and them recognized by Him because they have not repented. Their own appreciation of their service will give way to His condemnation of it.

Matthew 8:3

The Judgment of False Confessors

It’s not about what someone says, but what he does. Someone can explicitly confess that Jesus is “Lord” and even mention the word “Lord” twice. But if he does not accomplish God’s will in subjection to the Scriptures, the Lord will reject him. He calls such people “you who practice lawlessness”, they are people who do not recognize any authority, and certainly not that of God.

False confessors acknowledge the authority of the Lord with their mouths, but in practice they do not act accordingly. Judas is a terrible example of such people. He undoubtedly spoke and did impressive things in the Name of the Lord, but there was no inner attachment to Him. He never repented and therefore had no new life.

The Lord looks forward here through the ages to the last judgment. He will openly say of all those who confessed Him only with their lips that He never knew them. Of course He knew them perfectly. That’s how He arrives at this perfectly righteous condemnation. The fact that He never knew them means that there has never been a relationship between Him and them recognized by Him because they have not repented. Their own appreciation of their service will give way to His condemnation of it.

Matthew 8:4

The Judgment of False Confessors

It’s not about what someone says, but what he does. Someone can explicitly confess that Jesus is “Lord” and even mention the word “Lord” twice. But if he does not accomplish God’s will in subjection to the Scriptures, the Lord will reject him. He calls such people “you who practice lawlessness”, they are people who do not recognize any authority, and certainly not that of God.

False confessors acknowledge the authority of the Lord with their mouths, but in practice they do not act accordingly. Judas is a terrible example of such people. He undoubtedly spoke and did impressive things in the Name of the Lord, but there was no inner attachment to Him. He never repented and therefore had no new life.

The Lord looks forward here through the ages to the last judgment. He will openly say of all those who confessed Him only with their lips that He never knew them. Of course He knew them perfectly. That’s how He arrives at this perfectly righteous condemnation. The fact that He never knew them means that there has never been a relationship between Him and them recognized by Him because they have not repented. Their own appreciation of their service will give way to His condemnation of it.

Matthew 8:5

Two Foundations

In these verses, the Lord Jesus makes the difference clear between someone who is wise and someone who is foolish. These are the final words of the sermon on the mount. Of course, these concluding and summarizing words do not only apply to what He said in the sermon on the mount. They apply to the whole Word of God.

Who is wise and who is foolish? A wise man is one who hears the words of the Lord Jesus and does them. A foolish man is one who hears the words of the Lord Jesus and does not do them. The difference is not in hearing and not hearing. Both the wise and the fool hear the Word of God. The big difference is doing or not doing. The Lord illustrates this difference with the example of building a house. The difference is not in the houses. Both will have been built with sound materials. The big difference is the foundation on which the house is built.

In the parable, the Lord shows that a test will show whether someone is wise or foolish. The test will show whether someone hears and does and is therefore a wise man, or whether someone hears and does not do and is therefore a fool. The test is performed in different ways.

There is the “rain”. In this we can see a sudden trial, like in the life of Job. One rain has only just finished its devastating work, and the next rain falls down in all its intensity upon Job’s house of life (Job 1:13-19). Yet the house of his life remains standing. This is because he does not give up his trust in God (Job 2:10).

There may also be “floods”. That speaks of continuing and increasing pressure. David knew this, for example in the long time he was hunted by Saul who wanted to kill him. Sometimes it became so heavy that he would almost give up courage (Psalms 69:1-3; 15). But he did not give up his trust in God either (Psalms 69:30-36).

And then “the winds”. We can think of all kinds of “wind of doctrine” (Ephesians 4:14). Timothy is warned of “deceitful spirits and doctrines of demons” (1 Timothy 4:1) who do their utmost to enter into the lives of men to erode and destroy their faith. This happens frequently in Christianity. Paul tells Timothy that the Word is trustworthy and that he must place his hope in the living God (1 Timothy 4:9-10).

All these elements go against someone’s house of life and will clearly show on what foundation it is built: on the rock or on the sand. No one who claims to hear escapes the test.

The Lord Jesus uses the word “slammed” for the test (Matthew 7:25). Here we hear how much the enemy, with the effort of all his strength, is doing his utmost to make this house fall. What is the result? It doesn’t fall!

The fool has also heard the words of the Lord (Matthew 7:27). Only, he does not do them. He doesn’t build on the rock, but on something else. Whatever it may be, it is sand and therefore offers no strength at all. That makes the man foolish. The test brings this to light. The house does not just fall, its fall is even “great”.

What is the house of our life built on? Are we wise or foolish? No one will say of himself that he is foolish. But the test comes and the proof of what we are will be provided unambiguously. It’s about believing what God says, accepting what God says, and doing what God says. We cannot manage it with less. We observe that a lot is being built on the wrong foundation. Many listen to God’s Word, but do what they think is best with it. That is building on sand, where the fall is inevitable and great.

Matthew 8:6

Two Foundations

In these verses, the Lord Jesus makes the difference clear between someone who is wise and someone who is foolish. These are the final words of the sermon on the mount. Of course, these concluding and summarizing words do not only apply to what He said in the sermon on the mount. They apply to the whole Word of God.

Who is wise and who is foolish? A wise man is one who hears the words of the Lord Jesus and does them. A foolish man is one who hears the words of the Lord Jesus and does not do them. The difference is not in hearing and not hearing. Both the wise and the fool hear the Word of God. The big difference is doing or not doing. The Lord illustrates this difference with the example of building a house. The difference is not in the houses. Both will have been built with sound materials. The big difference is the foundation on which the house is built.

In the parable, the Lord shows that a test will show whether someone is wise or foolish. The test will show whether someone hears and does and is therefore a wise man, or whether someone hears and does not do and is therefore a fool. The test is performed in different ways.

There is the “rain”. In this we can see a sudden trial, like in the life of Job. One rain has only just finished its devastating work, and the next rain falls down in all its intensity upon Job’s house of life (Job 1:13-19). Yet the house of his life remains standing. This is because he does not give up his trust in God (Job 2:10).

There may also be “floods”. That speaks of continuing and increasing pressure. David knew this, for example in the long time he was hunted by Saul who wanted to kill him. Sometimes it became so heavy that he would almost give up courage (Psalms 69:1-3; 15). But he did not give up his trust in God either (Psalms 69:30-36).

And then “the winds”. We can think of all kinds of “wind of doctrine” (Ephesians 4:14). Timothy is warned of “deceitful spirits and doctrines of demons” (1 Timothy 4:1) who do their utmost to enter into the lives of men to erode and destroy their faith. This happens frequently in Christianity. Paul tells Timothy that the Word is trustworthy and that he must place his hope in the living God (1 Timothy 4:9-10).

All these elements go against someone’s house of life and will clearly show on what foundation it is built: on the rock or on the sand. No one who claims to hear escapes the test.

The Lord Jesus uses the word “slammed” for the test (Matthew 7:25). Here we hear how much the enemy, with the effort of all his strength, is doing his utmost to make this house fall. What is the result? It doesn’t fall!

The fool has also heard the words of the Lord (Matthew 7:27). Only, he does not do them. He doesn’t build on the rock, but on something else. Whatever it may be, it is sand and therefore offers no strength at all. That makes the man foolish. The test brings this to light. The house does not just fall, its fall is even “great”.

What is the house of our life built on? Are we wise or foolish? No one will say of himself that he is foolish. But the test comes and the proof of what we are will be provided unambiguously. It’s about believing what God says, accepting what God says, and doing what God says. We cannot manage it with less. We observe that a lot is being built on the wrong foundation. Many listen to God’s Word, but do what they think is best with it. That is building on sand, where the fall is inevitable and great.

Matthew 8:7

Two Foundations

In these verses, the Lord Jesus makes the difference clear between someone who is wise and someone who is foolish. These are the final words of the sermon on the mount. Of course, these concluding and summarizing words do not only apply to what He said in the sermon on the mount. They apply to the whole Word of God.

Who is wise and who is foolish? A wise man is one who hears the words of the Lord Jesus and does them. A foolish man is one who hears the words of the Lord Jesus and does not do them. The difference is not in hearing and not hearing. Both the wise and the fool hear the Word of God. The big difference is doing or not doing. The Lord illustrates this difference with the example of building a house. The difference is not in the houses. Both will have been built with sound materials. The big difference is the foundation on which the house is built.

In the parable, the Lord shows that a test will show whether someone is wise or foolish. The test will show whether someone hears and does and is therefore a wise man, or whether someone hears and does not do and is therefore a fool. The test is performed in different ways.

There is the “rain”. In this we can see a sudden trial, like in the life of Job. One rain has only just finished its devastating work, and the next rain falls down in all its intensity upon Job’s house of life (Job 1:13-19). Yet the house of his life remains standing. This is because he does not give up his trust in God (Job 2:10).

There may also be “floods”. That speaks of continuing and increasing pressure. David knew this, for example in the long time he was hunted by Saul who wanted to kill him. Sometimes it became so heavy that he would almost give up courage (Psalms 69:1-3; 15). But he did not give up his trust in God either (Psalms 69:30-36).

And then “the winds”. We can think of all kinds of “wind of doctrine” (Ephesians 4:14). Timothy is warned of “deceitful spirits and doctrines of demons” (1 Timothy 4:1) who do their utmost to enter into the lives of men to erode and destroy their faith. This happens frequently in Christianity. Paul tells Timothy that the Word is trustworthy and that he must place his hope in the living God (1 Timothy 4:9-10).

All these elements go against someone’s house of life and will clearly show on what foundation it is built: on the rock or on the sand. No one who claims to hear escapes the test.

The Lord Jesus uses the word “slammed” for the test (Matthew 7:25). Here we hear how much the enemy, with the effort of all his strength, is doing his utmost to make this house fall. What is the result? It doesn’t fall!

The fool has also heard the words of the Lord (Matthew 7:27). Only, he does not do them. He doesn’t build on the rock, but on something else. Whatever it may be, it is sand and therefore offers no strength at all. That makes the man foolish. The test brings this to light. The house does not just fall, its fall is even “great”.

What is the house of our life built on? Are we wise or foolish? No one will say of himself that he is foolish. But the test comes and the proof of what we are will be provided unambiguously. It’s about believing what God says, accepting what God says, and doing what God says. We cannot manage it with less. We observe that a lot is being built on the wrong foundation. Many listen to God’s Word, but do what they think is best with it. That is building on sand, where the fall is inevitable and great.

Matthew 8:8

Two Foundations

In these verses, the Lord Jesus makes the difference clear between someone who is wise and someone who is foolish. These are the final words of the sermon on the mount. Of course, these concluding and summarizing words do not only apply to what He said in the sermon on the mount. They apply to the whole Word of God.

Who is wise and who is foolish? A wise man is one who hears the words of the Lord Jesus and does them. A foolish man is one who hears the words of the Lord Jesus and does not do them. The difference is not in hearing and not hearing. Both the wise and the fool hear the Word of God. The big difference is doing or not doing. The Lord illustrates this difference with the example of building a house. The difference is not in the houses. Both will have been built with sound materials. The big difference is the foundation on which the house is built.

In the parable, the Lord shows that a test will show whether someone is wise or foolish. The test will show whether someone hears and does and is therefore a wise man, or whether someone hears and does not do and is therefore a fool. The test is performed in different ways.

There is the “rain”. In this we can see a sudden trial, like in the life of Job. One rain has only just finished its devastating work, and the next rain falls down in all its intensity upon Job’s house of life (Job 1:13-19). Yet the house of his life remains standing. This is because he does not give up his trust in God (Job 2:10).

There may also be “floods”. That speaks of continuing and increasing pressure. David knew this, for example in the long time he was hunted by Saul who wanted to kill him. Sometimes it became so heavy that he would almost give up courage (Psalms 69:1-3; 15). But he did not give up his trust in God either (Psalms 69:30-36).

And then “the winds”. We can think of all kinds of “wind of doctrine” (Ephesians 4:14). Timothy is warned of “deceitful spirits and doctrines of demons” (1 Timothy 4:1) who do their utmost to enter into the lives of men to erode and destroy their faith. This happens frequently in Christianity. Paul tells Timothy that the Word is trustworthy and that he must place his hope in the living God (1 Timothy 4:9-10).

All these elements go against someone’s house of life and will clearly show on what foundation it is built: on the rock or on the sand. No one who claims to hear escapes the test.

The Lord Jesus uses the word “slammed” for the test (Matthew 7:25). Here we hear how much the enemy, with the effort of all his strength, is doing his utmost to make this house fall. What is the result? It doesn’t fall!

The fool has also heard the words of the Lord (Matthew 7:27). Only, he does not do them. He doesn’t build on the rock, but on something else. Whatever it may be, it is sand and therefore offers no strength at all. That makes the man foolish. The test brings this to light. The house does not just fall, its fall is even “great”.

What is the house of our life built on? Are we wise or foolish? No one will say of himself that he is foolish. But the test comes and the proof of what we are will be provided unambiguously. It’s about believing what God says, accepting what God says, and doing what God says. We cannot manage it with less. We observe that a lot is being built on the wrong foundation. Many listen to God’s Word, but do what they think is best with it. That is building on sand, where the fall is inevitable and great.

Matthew 8:9

The Crowds Are Amazed

Although the Lord has taught His disciples, the crowds also have listened. What they hear amazes them. That is no wonder, because it is a voice from a different sphere than that of earth. The Teacher lives the Word out as an example. That gives Him authority. He is what He says. In Him the teaching is illustrated. He is the perfect Teacher Who teaches His disciples, that is, followers who honor Him, their Teacher, and want to be as He is. They not only listen to Him, but also imitate Him.

The authority with which He proclaims these things amazes the crowds. They notice the difference between the way He teaches and the way their scribes do so. Their scribes are the people who say and do not do (Matthew 23:4b). He speaks with authority, without saying why He does so. He commands, without declaring His right to it. He teaches in a way that is completely different from the way others do it. While He honors and fulfils the Holy Scriptures, He does not quote a former source of authority to underline what He says. He teaches in a completely unique way from which it becomes clear that He is what He says (John 8:25).

Matthew 8:10

The Crowds Are Amazed

Although the Lord has taught His disciples, the crowds also have listened. What they hear amazes them. That is no wonder, because it is a voice from a different sphere than that of earth. The Teacher lives the Word out as an example. That gives Him authority. He is what He says. In Him the teaching is illustrated. He is the perfect Teacher Who teaches His disciples, that is, followers who honor Him, their Teacher, and want to be as He is. They not only listen to Him, but also imitate Him.

The authority with which He proclaims these things amazes the crowds. They notice the difference between the way He teaches and the way their scribes do so. Their scribes are the people who say and do not do (Matthew 23:4b). He speaks with authority, without saying why He does so. He commands, without declaring His right to it. He teaches in a way that is completely different from the way others do it. While He honors and fulfils the Holy Scriptures, He does not quote a former source of authority to underline what He says. He teaches in a completely unique way from which it becomes clear that He is what He says (John 8:25).

Matthew 8:12

Large Crowds Follow Him

In the previous chapters (Matthew 5-7) the Lord has preached which principles govern the coming kingdom. He presented to His disciples – and over their heads to the crowds (Matthew 5:1-2) – the constitution of that kingdom. In it He exposed the heart of man in his inner motives and called upon His followers to show the features of the King in their lives. This has amazed the crowds (Matthew 7:28) and now they follow Him. In the next two chapters (Matthew 8-9) we see the signs of the King or the kingdom in which He shows works of His power.

The stories in these chapters are not in chronological order. Mark gives that order in his Gospel. Here the events are ordered in a way that show that the promised Messiah is present. The people must be able to recognize Him through this. He is Immanuel, God with us, Who does good to His people. In Him a God of grace and mercy makes Himself known. In all of the events we learn more and more about the Lord Jesus Himself. In every event the glory of His Person shines.

From the ranking of the first three events we learn the layout of God’s plan with Him and His people. The cleansing of the leper (Matthew 8:2-4) represents the faithful remnant of Israel that believes in Him now that He is on earth, however weak that faith may be. Because His people reject Him, we see in the Roman centurion that the way is open for the introduction of the Gentiles (Matthew 8:5-13). In the healing of Peter’s mother-in-law, we see that He has returned again to Israel, which is seen in the house, and the remnant is able to serve Him (Matthew 8:14-15).

Matthew 8:13

Cleansing of a leper

The first work of His power that Matthew describes is the cleansing of a leper. While the crowd will have shrunk back in horror as the leper approached, the Lord does not walk away in horror. The man is convinced of the power of the Lord Jesus, but not so much of His grace. However, the Lord receives him full of grace. He acts directly by stretching out His hand, touching Him and speaking the word of power to cleanse. On His word of power, the leper is cleansed. Someone who touches a leper becomes himself unclean, but the blessed Redeemer comes so close to man, that He can remove the uncleanness without being defiled.

In Leviticus we have ceremonies for cleansing (Leviticus 14:1-32), but not for healing. Leprosy can only be healed by God (cf. 2 Kings 5:7). The Lord Jesus is God.

He is also the Lawgiver. Therefore, He tells the cleansed one to go to the priest to fulfil the cleansing regulations written down by Moses. The deeper reason for this is that for the religious class the cleansing of the man must be a clear indication that God is present among them. The priest who had previously declared him unclean will now see that the man has been healed, and only God can have done that. Since the Lord Jesus did the cleansing, the priest should come to the conclusion that God is present in Him among his people.

As it is with leprosy so it is with sin. Leprosy is a picture of the outwardly breaking out, pernicious power of sin that is also contagious for others. Leprosy, like sin, makes someone repulsive, unfit to live for God’s glory and the blessing of others. Miriam, Gehazi and Uzziah (or Azariah) became lepers as a visible proof of the pride and greed that was in their hearts (Numbers 12:10-15; 2 Kings 5:27; 2 Kings 15:5; 2 Chronicles 26:16-21).

No one can take away sin except the Son of God (1 John 3:5). Sin is an obstacle to functioning as a disciple. The Lord wants to take away every hindrance with us, so that we can follow Him.

Matthew 8:14

Cleansing of a leper

The first work of His power that Matthew describes is the cleansing of a leper. While the crowd will have shrunk back in horror as the leper approached, the Lord does not walk away in horror. The man is convinced of the power of the Lord Jesus, but not so much of His grace. However, the Lord receives him full of grace. He acts directly by stretching out His hand, touching Him and speaking the word of power to cleanse. On His word of power, the leper is cleansed. Someone who touches a leper becomes himself unclean, but the blessed Redeemer comes so close to man, that He can remove the uncleanness without being defiled.

In Leviticus we have ceremonies for cleansing (Leviticus 14:1-32), but not for healing. Leprosy can only be healed by God (cf. 2 Kings 5:7). The Lord Jesus is God.

He is also the Lawgiver. Therefore, He tells the cleansed one to go to the priest to fulfil the cleansing regulations written down by Moses. The deeper reason for this is that for the religious class the cleansing of the man must be a clear indication that God is present among them. The priest who had previously declared him unclean will now see that the man has been healed, and only God can have done that. Since the Lord Jesus did the cleansing, the priest should come to the conclusion that God is present in Him among his people.

As it is with leprosy so it is with sin. Leprosy is a picture of the outwardly breaking out, pernicious power of sin that is also contagious for others. Leprosy, like sin, makes someone repulsive, unfit to live for God’s glory and the blessing of others. Miriam, Gehazi and Uzziah (or Azariah) became lepers as a visible proof of the pride and greed that was in their hearts (Numbers 12:10-15; 2 Kings 5:27; 2 Kings 15:5; 2 Chronicles 26:16-21).

No one can take away sin except the Son of God (1 John 3:5). Sin is an obstacle to functioning as a disciple. The Lord wants to take away every hindrance with us, so that we can follow Him.

Matthew 8:15

Cleansing of a leper

The first work of His power that Matthew describes is the cleansing of a leper. While the crowd will have shrunk back in horror as the leper approached, the Lord does not walk away in horror. The man is convinced of the power of the Lord Jesus, but not so much of His grace. However, the Lord receives him full of grace. He acts directly by stretching out His hand, touching Him and speaking the word of power to cleanse. On His word of power, the leper is cleansed. Someone who touches a leper becomes himself unclean, but the blessed Redeemer comes so close to man, that He can remove the uncleanness without being defiled.

In Leviticus we have ceremonies for cleansing (Leviticus 14:1-32), but not for healing. Leprosy can only be healed by God (cf. 2 Kings 5:7). The Lord Jesus is God.

He is also the Lawgiver. Therefore, He tells the cleansed one to go to the priest to fulfil the cleansing regulations written down by Moses. The deeper reason for this is that for the religious class the cleansing of the man must be a clear indication that God is present among them. The priest who had previously declared him unclean will now see that the man has been healed, and only God can have done that. Since the Lord Jesus did the cleansing, the priest should come to the conclusion that God is present in Him among his people.

As it is with leprosy so it is with sin. Leprosy is a picture of the outwardly breaking out, pernicious power of sin that is also contagious for others. Leprosy, like sin, makes someone repulsive, unfit to live for God’s glory and the blessing of others. Miriam, Gehazi and Uzziah (or Azariah) became lepers as a visible proof of the pride and greed that was in their hearts (Numbers 12:10-15; 2 Kings 5:27; 2 Kings 15:5; 2 Chronicles 26:16-21).

No one can take away sin except the Son of God (1 John 3:5). Sin is an obstacle to functioning as a disciple. The Lord wants to take away every hindrance with us, so that we can follow Him.

Matthew 8:16

The Centurion of Capernaum

The main character in this event is a Gentile centurion who appears to have a remarkable faith in the Lord Jesus. His faith became public because one of his servants was lying paralyzed at home in severe pain. The centurion seeks the Lord and pleads with Him for his servant. The servant’s situation illustrates that sin can totally paralyze someone and cause him enormous pain. As in the previous event, here too there is no man who can offer a solution. The centurion realizes that only the Lord Jesus can help. The servant can’t do anything at all. In this way, we can also run to Christ and implore Him for the benefit of others who are unable to do so themselves.

The Lord answers sympathetically to the centurion’s appeal. He wants to come and heal him. Then it turns out that the centurion has a special view of himself and of the Lord. In comparison with the Lord, he feels unworthy of Him taking a step through his door. At the same time, he sees the great power of the Lord in His Word. He appeals to that. He does not need to come, because He is also able to heal through His word full of power (Psalms 107:20). He does not need to be physically present, for He is the Omnipresent. While He is talking to the centurion, He is also with his servant.

In what the centurion says of himself, it turns out that on the one hand he is subject to others and, on the other hand others are subject to him. Those others who are subject to him, he may command something to be done with a word and they obey Him. He also recognizes this with the Lord Jesus. He too is under the authority of Another, God, and He can command others and is obeyed.

What the centurion says impresses the Lord Jesus. This is a mystery that makes the glory of His Person greater and greater. This faith of the centurion is brought about in him by Christ Himself. At the same time, He sees the faith of the centurion as his. His amazement is mainly caused by the fact that he is a Gentile centurion and not someone from His own people. He even has to conclude that He has not found such great faith in Israel.

The faith of the Gentile centurion is characteristic of all those who believe and do not belong to Israel. Israel will only believe when they see the Messiah and He touches them. That touch is there with the leper (Matthew 8:3) and also in the next story, with Peter’s mother-in-law (Matthew 8:15). The faith of the gentiles is characterized by faith in His Word without Him being physically present. By this faith many from the ends of the earth will share in the glorious blessings of the kingdom of heaven, together with Abraham, Isaac and Jacob. The Lord personally guarantees this with the statement “truly I say to you”.

The same “truly I say to you” also applies to the reverse. As surely as the believing Gentiles will participate in the kingdom, so surely will those for whom it was originally meant have no part in it because of their unbelief. Many of the poor Gentiles will come into the kingdom of heaven to recline at the table with the fathers who are venerated by the Jewish people as the first fathers of the heirs of the promise.

The children of the kingdom, on the other hand, will be in outer darkness. Instead of being led into the light and the blessing they will be cast out into a totally opposite place. In the outer darkness, they will weep on account of the suffering and will gnash their teeth because of their remorse for the blessing they have forfeited.

Matthew 8:17

The Centurion of Capernaum

The main character in this event is a Gentile centurion who appears to have a remarkable faith in the Lord Jesus. His faith became public because one of his servants was lying paralyzed at home in severe pain. The centurion seeks the Lord and pleads with Him for his servant. The servant’s situation illustrates that sin can totally paralyze someone and cause him enormous pain. As in the previous event, here too there is no man who can offer a solution. The centurion realizes that only the Lord Jesus can help. The servant can’t do anything at all. In this way, we can also run to Christ and implore Him for the benefit of others who are unable to do so themselves.

The Lord answers sympathetically to the centurion’s appeal. He wants to come and heal him. Then it turns out that the centurion has a special view of himself and of the Lord. In comparison with the Lord, he feels unworthy of Him taking a step through his door. At the same time, he sees the great power of the Lord in His Word. He appeals to that. He does not need to come, because He is also able to heal through His word full of power (Psalms 107:20). He does not need to be physically present, for He is the Omnipresent. While He is talking to the centurion, He is also with his servant.

In what the centurion says of himself, it turns out that on the one hand he is subject to others and, on the other hand others are subject to him. Those others who are subject to him, he may command something to be done with a word and they obey Him. He also recognizes this with the Lord Jesus. He too is under the authority of Another, God, and He can command others and is obeyed.

What the centurion says impresses the Lord Jesus. This is a mystery that makes the glory of His Person greater and greater. This faith of the centurion is brought about in him by Christ Himself. At the same time, He sees the faith of the centurion as his. His amazement is mainly caused by the fact that he is a Gentile centurion and not someone from His own people. He even has to conclude that He has not found such great faith in Israel.

The faith of the Gentile centurion is characteristic of all those who believe and do not belong to Israel. Israel will only believe when they see the Messiah and He touches them. That touch is there with the leper (Matthew 8:3) and also in the next story, with Peter’s mother-in-law (Matthew 8:15). The faith of the gentiles is characterized by faith in His Word without Him being physically present. By this faith many from the ends of the earth will share in the glorious blessings of the kingdom of heaven, together with Abraham, Isaac and Jacob. The Lord personally guarantees this with the statement “truly I say to you”.

The same “truly I say to you” also applies to the reverse. As surely as the believing Gentiles will participate in the kingdom, so surely will those for whom it was originally meant have no part in it because of their unbelief. Many of the poor Gentiles will come into the kingdom of heaven to recline at the table with the fathers who are venerated by the Jewish people as the first fathers of the heirs of the promise.

The children of the kingdom, on the other hand, will be in outer darkness. Instead of being led into the light and the blessing they will be cast out into a totally opposite place. In the outer darkness, they will weep on account of the suffering and will gnash their teeth because of their remorse for the blessing they have forfeited.

Matthew 8:18

The Centurion of Capernaum

The main character in this event is a Gentile centurion who appears to have a remarkable faith in the Lord Jesus. His faith became public because one of his servants was lying paralyzed at home in severe pain. The centurion seeks the Lord and pleads with Him for his servant. The servant’s situation illustrates that sin can totally paralyze someone and cause him enormous pain. As in the previous event, here too there is no man who can offer a solution. The centurion realizes that only the Lord Jesus can help. The servant can’t do anything at all. In this way, we can also run to Christ and implore Him for the benefit of others who are unable to do so themselves.

The Lord answers sympathetically to the centurion’s appeal. He wants to come and heal him. Then it turns out that the centurion has a special view of himself and of the Lord. In comparison with the Lord, he feels unworthy of Him taking a step through his door. At the same time, he sees the great power of the Lord in His Word. He appeals to that. He does not need to come, because He is also able to heal through His word full of power (Psalms 107:20). He does not need to be physically present, for He is the Omnipresent. While He is talking to the centurion, He is also with his servant.

In what the centurion says of himself, it turns out that on the one hand he is subject to others and, on the other hand others are subject to him. Those others who are subject to him, he may command something to be done with a word and they obey Him. He also recognizes this with the Lord Jesus. He too is under the authority of Another, God, and He can command others and is obeyed.

What the centurion says impresses the Lord Jesus. This is a mystery that makes the glory of His Person greater and greater. This faith of the centurion is brought about in him by Christ Himself. At the same time, He sees the faith of the centurion as his. His amazement is mainly caused by the fact that he is a Gentile centurion and not someone from His own people. He even has to conclude that He has not found such great faith in Israel.

The faith of the Gentile centurion is characteristic of all those who believe and do not belong to Israel. Israel will only believe when they see the Messiah and He touches them. That touch is there with the leper (Matthew 8:3) and also in the next story, with Peter’s mother-in-law (Matthew 8:15). The faith of the gentiles is characterized by faith in His Word without Him being physically present. By this faith many from the ends of the earth will share in the glorious blessings of the kingdom of heaven, together with Abraham, Isaac and Jacob. The Lord personally guarantees this with the statement “truly I say to you”.

The same “truly I say to you” also applies to the reverse. As surely as the believing Gentiles will participate in the kingdom, so surely will those for whom it was originally meant have no part in it because of their unbelief. Many of the poor Gentiles will come into the kingdom of heaven to recline at the table with the fathers who are venerated by the Jewish people as the first fathers of the heirs of the promise.

The children of the kingdom, on the other hand, will be in outer darkness. Instead of being led into the light and the blessing they will be cast out into a totally opposite place. In the outer darkness, they will weep on account of the suffering and will gnash their teeth because of their remorse for the blessing they have forfeited.

Matthew 8:19

The Centurion of Capernaum

The main character in this event is a Gentile centurion who appears to have a remarkable faith in the Lord Jesus. His faith became public because one of his servants was lying paralyzed at home in severe pain. The centurion seeks the Lord and pleads with Him for his servant. The servant’s situation illustrates that sin can totally paralyze someone and cause him enormous pain. As in the previous event, here too there is no man who can offer a solution. The centurion realizes that only the Lord Jesus can help. The servant can’t do anything at all. In this way, we can also run to Christ and implore Him for the benefit of others who are unable to do so themselves.

The Lord answers sympathetically to the centurion’s appeal. He wants to come and heal him. Then it turns out that the centurion has a special view of himself and of the Lord. In comparison with the Lord, he feels unworthy of Him taking a step through his door. At the same time, he sees the great power of the Lord in His Word. He appeals to that. He does not need to come, because He is also able to heal through His word full of power (Psalms 107:20). He does not need to be physically present, for He is the Omnipresent. While He is talking to the centurion, He is also with his servant.

In what the centurion says of himself, it turns out that on the one hand he is subject to others and, on the other hand others are subject to him. Those others who are subject to him, he may command something to be done with a word and they obey Him. He also recognizes this with the Lord Jesus. He too is under the authority of Another, God, and He can command others and is obeyed.

What the centurion says impresses the Lord Jesus. This is a mystery that makes the glory of His Person greater and greater. This faith of the centurion is brought about in him by Christ Himself. At the same time, He sees the faith of the centurion as his. His amazement is mainly caused by the fact that he is a Gentile centurion and not someone from His own people. He even has to conclude that He has not found such great faith in Israel.

The faith of the Gentile centurion is characteristic of all those who believe and do not belong to Israel. Israel will only believe when they see the Messiah and He touches them. That touch is there with the leper (Matthew 8:3) and also in the next story, with Peter’s mother-in-law (Matthew 8:15). The faith of the gentiles is characterized by faith in His Word without Him being physically present. By this faith many from the ends of the earth will share in the glorious blessings of the kingdom of heaven, together with Abraham, Isaac and Jacob. The Lord personally guarantees this with the statement “truly I say to you”.

The same “truly I say to you” also applies to the reverse. As surely as the believing Gentiles will participate in the kingdom, so surely will those for whom it was originally meant have no part in it because of their unbelief. Many of the poor Gentiles will come into the kingdom of heaven to recline at the table with the fathers who are venerated by the Jewish people as the first fathers of the heirs of the promise.

The children of the kingdom, on the other hand, will be in outer darkness. Instead of being led into the light and the blessing they will be cast out into a totally opposite place. In the outer darkness, they will weep on account of the suffering and will gnash their teeth because of their remorse for the blessing they have forfeited.

Matthew 8:20

The Centurion of Capernaum

The main character in this event is a Gentile centurion who appears to have a remarkable faith in the Lord Jesus. His faith became public because one of his servants was lying paralyzed at home in severe pain. The centurion seeks the Lord and pleads with Him for his servant. The servant’s situation illustrates that sin can totally paralyze someone and cause him enormous pain. As in the previous event, here too there is no man who can offer a solution. The centurion realizes that only the Lord Jesus can help. The servant can’t do anything at all. In this way, we can also run to Christ and implore Him for the benefit of others who are unable to do so themselves.

The Lord answers sympathetically to the centurion’s appeal. He wants to come and heal him. Then it turns out that the centurion has a special view of himself and of the Lord. In comparison with the Lord, he feels unworthy of Him taking a step through his door. At the same time, he sees the great power of the Lord in His Word. He appeals to that. He does not need to come, because He is also able to heal through His word full of power (Psalms 107:20). He does not need to be physically present, for He is the Omnipresent. While He is talking to the centurion, He is also with his servant.

In what the centurion says of himself, it turns out that on the one hand he is subject to others and, on the other hand others are subject to him. Those others who are subject to him, he may command something to be done with a word and they obey Him. He also recognizes this with the Lord Jesus. He too is under the authority of Another, God, and He can command others and is obeyed.

What the centurion says impresses the Lord Jesus. This is a mystery that makes the glory of His Person greater and greater. This faith of the centurion is brought about in him by Christ Himself. At the same time, He sees the faith of the centurion as his. His amazement is mainly caused by the fact that he is a Gentile centurion and not someone from His own people. He even has to conclude that He has not found such great faith in Israel.

The faith of the Gentile centurion is characteristic of all those who believe and do not belong to Israel. Israel will only believe when they see the Messiah and He touches them. That touch is there with the leper (Matthew 8:3) and also in the next story, with Peter’s mother-in-law (Matthew 8:15). The faith of the gentiles is characterized by faith in His Word without Him being physically present. By this faith many from the ends of the earth will share in the glorious blessings of the kingdom of heaven, together with Abraham, Isaac and Jacob. The Lord personally guarantees this with the statement “truly I say to you”.

The same “truly I say to you” also applies to the reverse. As surely as the believing Gentiles will participate in the kingdom, so surely will those for whom it was originally meant have no part in it because of their unbelief. Many of the poor Gentiles will come into the kingdom of heaven to recline at the table with the fathers who are venerated by the Jewish people as the first fathers of the heirs of the promise.

The children of the kingdom, on the other hand, will be in outer darkness. Instead of being led into the light and the blessing they will be cast out into a totally opposite place. In the outer darkness, they will weep on account of the suffering and will gnash their teeth because of their remorse for the blessing they have forfeited.

Matthew 8:21

The Centurion of Capernaum

The main character in this event is a Gentile centurion who appears to have a remarkable faith in the Lord Jesus. His faith became public because one of his servants was lying paralyzed at home in severe pain. The centurion seeks the Lord and pleads with Him for his servant. The servant’s situation illustrates that sin can totally paralyze someone and cause him enormous pain. As in the previous event, here too there is no man who can offer a solution. The centurion realizes that only the Lord Jesus can help. The servant can’t do anything at all. In this way, we can also run to Christ and implore Him for the benefit of others who are unable to do so themselves.

The Lord answers sympathetically to the centurion’s appeal. He wants to come and heal him. Then it turns out that the centurion has a special view of himself and of the Lord. In comparison with the Lord, he feels unworthy of Him taking a step through his door. At the same time, he sees the great power of the Lord in His Word. He appeals to that. He does not need to come, because He is also able to heal through His word full of power (Psalms 107:20). He does not need to be physically present, for He is the Omnipresent. While He is talking to the centurion, He is also with his servant.

In what the centurion says of himself, it turns out that on the one hand he is subject to others and, on the other hand others are subject to him. Those others who are subject to him, he may command something to be done with a word and they obey Him. He also recognizes this with the Lord Jesus. He too is under the authority of Another, God, and He can command others and is obeyed.

What the centurion says impresses the Lord Jesus. This is a mystery that makes the glory of His Person greater and greater. This faith of the centurion is brought about in him by Christ Himself. At the same time, He sees the faith of the centurion as his. His amazement is mainly caused by the fact that he is a Gentile centurion and not someone from His own people. He even has to conclude that He has not found such great faith in Israel.

The faith of the Gentile centurion is characteristic of all those who believe and do not belong to Israel. Israel will only believe when they see the Messiah and He touches them. That touch is there with the leper (Matthew 8:3) and also in the next story, with Peter’s mother-in-law (Matthew 8:15). The faith of the gentiles is characterized by faith in His Word without Him being physically present. By this faith many from the ends of the earth will share in the glorious blessings of the kingdom of heaven, together with Abraham, Isaac and Jacob. The Lord personally guarantees this with the statement “truly I say to you”.

The same “truly I say to you” also applies to the reverse. As surely as the believing Gentiles will participate in the kingdom, so surely will those for whom it was originally meant have no part in it because of their unbelief. Many of the poor Gentiles will come into the kingdom of heaven to recline at the table with the fathers who are venerated by the Jewish people as the first fathers of the heirs of the promise.

The children of the kingdom, on the other hand, will be in outer darkness. Instead of being led into the light and the blessing they will be cast out into a totally opposite place. In the outer darkness, they will weep on account of the suffering and will gnash their teeth because of their remorse for the blessing they have forfeited.

Matthew 8:22

The Centurion of Capernaum

The main character in this event is a Gentile centurion who appears to have a remarkable faith in the Lord Jesus. His faith became public because one of his servants was lying paralyzed at home in severe pain. The centurion seeks the Lord and pleads with Him for his servant. The servant’s situation illustrates that sin can totally paralyze someone and cause him enormous pain. As in the previous event, here too there is no man who can offer a solution. The centurion realizes that only the Lord Jesus can help. The servant can’t do anything at all. In this way, we can also run to Christ and implore Him for the benefit of others who are unable to do so themselves.

The Lord answers sympathetically to the centurion’s appeal. He wants to come and heal him. Then it turns out that the centurion has a special view of himself and of the Lord. In comparison with the Lord, he feels unworthy of Him taking a step through his door. At the same time, he sees the great power of the Lord in His Word. He appeals to that. He does not need to come, because He is also able to heal through His word full of power (Psalms 107:20). He does not need to be physically present, for He is the Omnipresent. While He is talking to the centurion, He is also with his servant.

In what the centurion says of himself, it turns out that on the one hand he is subject to others and, on the other hand others are subject to him. Those others who are subject to him, he may command something to be done with a word and they obey Him. He also recognizes this with the Lord Jesus. He too is under the authority of Another, God, and He can command others and is obeyed.

What the centurion says impresses the Lord Jesus. This is a mystery that makes the glory of His Person greater and greater. This faith of the centurion is brought about in him by Christ Himself. At the same time, He sees the faith of the centurion as his. His amazement is mainly caused by the fact that he is a Gentile centurion and not someone from His own people. He even has to conclude that He has not found such great faith in Israel.

The faith of the Gentile centurion is characteristic of all those who believe and do not belong to Israel. Israel will only believe when they see the Messiah and He touches them. That touch is there with the leper (Matthew 8:3) and also in the next story, with Peter’s mother-in-law (Matthew 8:15). The faith of the gentiles is characterized by faith in His Word without Him being physically present. By this faith many from the ends of the earth will share in the glorious blessings of the kingdom of heaven, together with Abraham, Isaac and Jacob. The Lord personally guarantees this with the statement “truly I say to you”.

The same “truly I say to you” also applies to the reverse. As surely as the believing Gentiles will participate in the kingdom, so surely will those for whom it was originally meant have no part in it because of their unbelief. Many of the poor Gentiles will come into the kingdom of heaven to recline at the table with the fathers who are venerated by the Jewish people as the first fathers of the heirs of the promise.

The children of the kingdom, on the other hand, will be in outer darkness. Instead of being led into the light and the blessing they will be cast out into a totally opposite place. In the outer darkness, they will weep on account of the suffering and will gnash their teeth because of their remorse for the blessing they have forfeited.

Matthew 8:23

The Centurion of Capernaum

The main character in this event is a Gentile centurion who appears to have a remarkable faith in the Lord Jesus. His faith became public because one of his servants was lying paralyzed at home in severe pain. The centurion seeks the Lord and pleads with Him for his servant. The servant’s situation illustrates that sin can totally paralyze someone and cause him enormous pain. As in the previous event, here too there is no man who can offer a solution. The centurion realizes that only the Lord Jesus can help. The servant can’t do anything at all. In this way, we can also run to Christ and implore Him for the benefit of others who are unable to do so themselves.

The Lord answers sympathetically to the centurion’s appeal. He wants to come and heal him. Then it turns out that the centurion has a special view of himself and of the Lord. In comparison with the Lord, he feels unworthy of Him taking a step through his door. At the same time, he sees the great power of the Lord in His Word. He appeals to that. He does not need to come, because He is also able to heal through His word full of power (Psalms 107:20). He does not need to be physically present, for He is the Omnipresent. While He is talking to the centurion, He is also with his servant.

In what the centurion says of himself, it turns out that on the one hand he is subject to others and, on the other hand others are subject to him. Those others who are subject to him, he may command something to be done with a word and they obey Him. He also recognizes this with the Lord Jesus. He too is under the authority of Another, God, and He can command others and is obeyed.

What the centurion says impresses the Lord Jesus. This is a mystery that makes the glory of His Person greater and greater. This faith of the centurion is brought about in him by Christ Himself. At the same time, He sees the faith of the centurion as his. His amazement is mainly caused by the fact that he is a Gentile centurion and not someone from His own people. He even has to conclude that He has not found such great faith in Israel.

The faith of the Gentile centurion is characteristic of all those who believe and do not belong to Israel. Israel will only believe when they see the Messiah and He touches them. That touch is there with the leper (Matthew 8:3) and also in the next story, with Peter’s mother-in-law (Matthew 8:15). The faith of the gentiles is characterized by faith in His Word without Him being physically present. By this faith many from the ends of the earth will share in the glorious blessings of the kingdom of heaven, together with Abraham, Isaac and Jacob. The Lord personally guarantees this with the statement “truly I say to you”.

The same “truly I say to you” also applies to the reverse. As surely as the believing Gentiles will participate in the kingdom, so surely will those for whom it was originally meant have no part in it because of their unbelief. Many of the poor Gentiles will come into the kingdom of heaven to recline at the table with the fathers who are venerated by the Jewish people as the first fathers of the heirs of the promise.

The children of the kingdom, on the other hand, will be in outer darkness. Instead of being led into the light and the blessing they will be cast out into a totally opposite place. In the outer darkness, they will weep on account of the suffering and will gnash their teeth because of their remorse for the blessing they have forfeited.

Matthew 8:24

The Centurion of Capernaum

The main character in this event is a Gentile centurion who appears to have a remarkable faith in the Lord Jesus. His faith became public because one of his servants was lying paralyzed at home in severe pain. The centurion seeks the Lord and pleads with Him for his servant. The servant’s situation illustrates that sin can totally paralyze someone and cause him enormous pain. As in the previous event, here too there is no man who can offer a solution. The centurion realizes that only the Lord Jesus can help. The servant can’t do anything at all. In this way, we can also run to Christ and implore Him for the benefit of others who are unable to do so themselves.

The Lord answers sympathetically to the centurion’s appeal. He wants to come and heal him. Then it turns out that the centurion has a special view of himself and of the Lord. In comparison with the Lord, he feels unworthy of Him taking a step through his door. At the same time, he sees the great power of the Lord in His Word. He appeals to that. He does not need to come, because He is also able to heal through His word full of power (Psalms 107:20). He does not need to be physically present, for He is the Omnipresent. While He is talking to the centurion, He is also with his servant.

In what the centurion says of himself, it turns out that on the one hand he is subject to others and, on the other hand others are subject to him. Those others who are subject to him, he may command something to be done with a word and they obey Him. He also recognizes this with the Lord Jesus. He too is under the authority of Another, God, and He can command others and is obeyed.

What the centurion says impresses the Lord Jesus. This is a mystery that makes the glory of His Person greater and greater. This faith of the centurion is brought about in him by Christ Himself. At the same time, He sees the faith of the centurion as his. His amazement is mainly caused by the fact that he is a Gentile centurion and not someone from His own people. He even has to conclude that He has not found such great faith in Israel.

The faith of the Gentile centurion is characteristic of all those who believe and do not belong to Israel. Israel will only believe when they see the Messiah and He touches them. That touch is there with the leper (Matthew 8:3) and also in the next story, with Peter’s mother-in-law (Matthew 8:15). The faith of the gentiles is characterized by faith in His Word without Him being physically present. By this faith many from the ends of the earth will share in the glorious blessings of the kingdom of heaven, together with Abraham, Isaac and Jacob. The Lord personally guarantees this with the statement “truly I say to you”.

The same “truly I say to you” also applies to the reverse. As surely as the believing Gentiles will participate in the kingdom, so surely will those for whom it was originally meant have no part in it because of their unbelief. Many of the poor Gentiles will come into the kingdom of heaven to recline at the table with the fathers who are venerated by the Jewish people as the first fathers of the heirs of the promise.

The children of the kingdom, on the other hand, will be in outer darkness. Instead of being led into the light and the blessing they will be cast out into a totally opposite place. In the outer darkness, they will weep on account of the suffering and will gnash their teeth because of their remorse for the blessing they have forfeited.

Matthew 8:25

Peter’s Mother-In-Law Healed

The third case of healing takes place in a house. It is the house of Peter. The Lord is a Guest there. Where He is, sickness and death cannot continue to exist. So shall it be when He reigns on earth (Isaiah 35:10b). He sees the need. We do not read that He speaks a word, but that He touches her hand. The healing follows immediately and completely. A time of recovery is not necessary.

Matthew does not recount that the Lord is asked to heal. We do read that in the Gospel according to Mark (Mark 1:30). Here healing is an act that results from His presence. We have here again a proof that He is the Messiah “Who heals all your diseases” (Psalms 103:3b).

Fever is a disease that makes someone restless. There is a lot of activity, but it is uncontrolled and the only result is that man is getting weaker and weaker. He is not able to give any help to others. If the Lord has healed her, that changes completely. She can stand up and serve Him.

He also wants to set us free from all meaningless pursuits that only consume our strength without anything happening that is to His honor. To do this, He must touch our hand, just like with her. The hand is the symbol of activity, of being busy. If He is the power behind our activities and not some or other consuming fire within us, we are able to serve Him.

Matthew 8:26

Peter’s Mother-In-Law Healed

The third case of healing takes place in a house. It is the house of Peter. The Lord is a Guest there. Where He is, sickness and death cannot continue to exist. So shall it be when He reigns on earth (Isaiah 35:10b). He sees the need. We do not read that He speaks a word, but that He touches her hand. The healing follows immediately and completely. A time of recovery is not necessary.

Matthew does not recount that the Lord is asked to heal. We do read that in the Gospel according to Mark (Mark 1:30). Here healing is an act that results from His presence. We have here again a proof that He is the Messiah “Who heals all your diseases” (Psalms 103:3b).

Fever is a disease that makes someone restless. There is a lot of activity, but it is uncontrolled and the only result is that man is getting weaker and weaker. He is not able to give any help to others. If the Lord has healed her, that changes completely. She can stand up and serve Him.

He also wants to set us free from all meaningless pursuits that only consume our strength without anything happening that is to His honor. To do this, He must touch our hand, just like with her. The hand is the symbol of activity, of being busy. If He is the power behind our activities and not some or other consuming fire within us, we are able to serve Him.

Matthew 8:27

Many Healed

The Lord remains busy until the evening for those in need. There are “many who were demon-possessed” and that in the land of God. The people must have greatly fallen away. At the word of His power the evil spirits depart. There is no resistance here. Besides the spiritual suffering through demons, there is also a lot of physical suffering. He also heals those who suffer in this way. All these things indicate that instead of being blessed through obedience, the people have brought a curse upon themselves through disobedience. But Christ is present to take away the consequences of the curse from people who come to Him in faith.

The quotation from the prophet Isaiah shows how and in which spirit the Lord accomplishes the healing. While He helps the people, He feels all their needs and illnesses at their deepest. He carries the burden of them in His spirit, while He gets rid of them by His power. The miracle shows His Divine power, but there is also the Divine sympathy that enters into the depths of the need of those He comes to help.

Taking the weaknesses and carrying away the diseases does not refer to the cross, but to His life on earth. The quotation from Isaiah does not say that the Lord carried away the diseases on the cross and that a believer should therefore no longer be ill. Just as the Lord sympathizes with weaknesses, He sympathizes in cases of disease.

He cannot sympathize with sins. For that He had to go into death. He cannot identify himself with someone who sinned and thus support such a person in that path. He can identify himself with someone who is ill to support such a person in his suffering. He identifies Himself with someone who is ill in the same way as with someone who is imprisoned for His Name (Matthew 25:36-40).

Matthew 8:28

Many Healed

The Lord remains busy until the evening for those in need. There are “many who were demon-possessed” and that in the land of God. The people must have greatly fallen away. At the word of His power the evil spirits depart. There is no resistance here. Besides the spiritual suffering through demons, there is also a lot of physical suffering. He also heals those who suffer in this way. All these things indicate that instead of being blessed through obedience, the people have brought a curse upon themselves through disobedience. But Christ is present to take away the consequences of the curse from people who come to Him in faith.

The quotation from the prophet Isaiah shows how and in which spirit the Lord accomplishes the healing. While He helps the people, He feels all their needs and illnesses at their deepest. He carries the burden of them in His spirit, while He gets rid of them by His power. The miracle shows His Divine power, but there is also the Divine sympathy that enters into the depths of the need of those He comes to help.

Taking the weaknesses and carrying away the diseases does not refer to the cross, but to His life on earth. The quotation from Isaiah does not say that the Lord carried away the diseases on the cross and that a believer should therefore no longer be ill. Just as the Lord sympathizes with weaknesses, He sympathizes in cases of disease.

He cannot sympathize with sins. For that He had to go into death. He cannot identify himself with someone who sinned and thus support such a person in that path. He can identify himself with someone who is ill to support such a person in his suffering. He identifies Himself with someone who is ill in the same way as with someone who is imprisoned for His Name (Matthew 25:36-40).

Matthew 8:29

Follow the Lord

A crowd gathers around the Lord. They are all attracted by His good works. But He knows their hearts and knows that they only want to benefit from His goodness. The proofs of His goodness have been provided and now it is time to leave that place. He orders His disciples to go to the other side the sea. There He must also do His work.

Then a scribe separates himself from the crowd. He enthusiastically enlists himself with the “Master” and indicates that he will follow Him wherever He goes. It shows that he values himself highly. Knowing the Scriptures – after all, he is a scribe – and the desire to follow the Lord is not sufficient to actually be able to follow Him. The Lord says what following Him means. In order to really follow Him it is necessary that one’s own interests and self-confidence are recognized and judged. He also says that to following Him not honor, but reproach is connected.

The Lord knows what is in his heart. This is a carnal Jew who thinks that by following Him he will get a good place with the Messiah. Someone who offers himself without being called, thinks that it is all equally beautiful, but it has no grip in his heart. Soon other circumstances will arise that pull his heart to other things and finally he sinks back to his own level.

Whoever offers himself to follow the Lord, that is to say, without being called, will be told what the portion of Him he wants to follow is. While He has given the foxes and the birds a place of rest, He is the homeless Son of Man. Foxes and birds of the air are not the sweetest animals of the creation. They symbolize cunning and wickedness, but as creatures they are still under God’s care.

Here the Lord calls Himself for the first time “Son of Man”. This title speaks either of His rejection or of His glory. Here this title speaks of His rejection.

A case other than that of the scribe is that of a disciple who “first” wants to do something else before he can follow the Lord. When the Lord calls, there appear to be immediate reservations against a direct and complete following of Him. This disciple first wants to do something that is right in itself. He shows respect for his father. But in this case, if the Lord has called, His claims must take precedence over everything, including that of family ties.

This doesn’t mean a denial of family ties. God wants us to respect them. The Lord’s call does not conflict with this either, but goes beyond it. His answer shows that this disciple used the obligation to his parents as an excuse not to follow Him straight away. This obligation forms a hindrance between Christ and his heart.

The word of the Lord “allow the dead to bury their own dead” means that this disciple can leave the burying of his father to others who are not in relationship with the Lord.

Matthew 8:30

Follow the Lord

A crowd gathers around the Lord. They are all attracted by His good works. But He knows their hearts and knows that they only want to benefit from His goodness. The proofs of His goodness have been provided and now it is time to leave that place. He orders His disciples to go to the other side the sea. There He must also do His work.

Then a scribe separates himself from the crowd. He enthusiastically enlists himself with the “Master” and indicates that he will follow Him wherever He goes. It shows that he values himself highly. Knowing the Scriptures – after all, he is a scribe – and the desire to follow the Lord is not sufficient to actually be able to follow Him. The Lord says what following Him means. In order to really follow Him it is necessary that one’s own interests and self-confidence are recognized and judged. He also says that to following Him not honor, but reproach is connected.

The Lord knows what is in his heart. This is a carnal Jew who thinks that by following Him he will get a good place with the Messiah. Someone who offers himself without being called, thinks that it is all equally beautiful, but it has no grip in his heart. Soon other circumstances will arise that pull his heart to other things and finally he sinks back to his own level.

Whoever offers himself to follow the Lord, that is to say, without being called, will be told what the portion of Him he wants to follow is. While He has given the foxes and the birds a place of rest, He is the homeless Son of Man. Foxes and birds of the air are not the sweetest animals of the creation. They symbolize cunning and wickedness, but as creatures they are still under God’s care.

Here the Lord calls Himself for the first time “Son of Man”. This title speaks either of His rejection or of His glory. Here this title speaks of His rejection.

A case other than that of the scribe is that of a disciple who “first” wants to do something else before he can follow the Lord. When the Lord calls, there appear to be immediate reservations against a direct and complete following of Him. This disciple first wants to do something that is right in itself. He shows respect for his father. But in this case, if the Lord has called, His claims must take precedence over everything, including that of family ties.

This doesn’t mean a denial of family ties. God wants us to respect them. The Lord’s call does not conflict with this either, but goes beyond it. His answer shows that this disciple used the obligation to his parents as an excuse not to follow Him straight away. This obligation forms a hindrance between Christ and his heart.

The word of the Lord “allow the dead to bury their own dead” means that this disciple can leave the burying of his father to others who are not in relationship with the Lord.

Matthew 8:31

Follow the Lord

A crowd gathers around the Lord. They are all attracted by His good works. But He knows their hearts and knows that they only want to benefit from His goodness. The proofs of His goodness have been provided and now it is time to leave that place. He orders His disciples to go to the other side the sea. There He must also do His work.

Then a scribe separates himself from the crowd. He enthusiastically enlists himself with the “Master” and indicates that he will follow Him wherever He goes. It shows that he values himself highly. Knowing the Scriptures – after all, he is a scribe – and the desire to follow the Lord is not sufficient to actually be able to follow Him. The Lord says what following Him means. In order to really follow Him it is necessary that one’s own interests and self-confidence are recognized and judged. He also says that to following Him not honor, but reproach is connected.

The Lord knows what is in his heart. This is a carnal Jew who thinks that by following Him he will get a good place with the Messiah. Someone who offers himself without being called, thinks that it is all equally beautiful, but it has no grip in his heart. Soon other circumstances will arise that pull his heart to other things and finally he sinks back to his own level.

Whoever offers himself to follow the Lord, that is to say, without being called, will be told what the portion of Him he wants to follow is. While He has given the foxes and the birds a place of rest, He is the homeless Son of Man. Foxes and birds of the air are not the sweetest animals of the creation. They symbolize cunning and wickedness, but as creatures they are still under God’s care.

Here the Lord calls Himself for the first time “Son of Man”. This title speaks either of His rejection or of His glory. Here this title speaks of His rejection.

A case other than that of the scribe is that of a disciple who “first” wants to do something else before he can follow the Lord. When the Lord calls, there appear to be immediate reservations against a direct and complete following of Him. This disciple first wants to do something that is right in itself. He shows respect for his father. But in this case, if the Lord has called, His claims must take precedence over everything, including that of family ties.

This doesn’t mean a denial of family ties. God wants us to respect them. The Lord’s call does not conflict with this either, but goes beyond it. His answer shows that this disciple used the obligation to his parents as an excuse not to follow Him straight away. This obligation forms a hindrance between Christ and his heart.

The word of the Lord “allow the dead to bury their own dead” means that this disciple can leave the burying of his father to others who are not in relationship with the Lord.

Matthew 8:32

Follow the Lord

A crowd gathers around the Lord. They are all attracted by His good works. But He knows their hearts and knows that they only want to benefit from His goodness. The proofs of His goodness have been provided and now it is time to leave that place. He orders His disciples to go to the other side the sea. There He must also do His work.

Then a scribe separates himself from the crowd. He enthusiastically enlists himself with the “Master” and indicates that he will follow Him wherever He goes. It shows that he values himself highly. Knowing the Scriptures – after all, he is a scribe – and the desire to follow the Lord is not sufficient to actually be able to follow Him. The Lord says what following Him means. In order to really follow Him it is necessary that one’s own interests and self-confidence are recognized and judged. He also says that to following Him not honor, but reproach is connected.

The Lord knows what is in his heart. This is a carnal Jew who thinks that by following Him he will get a good place with the Messiah. Someone who offers himself without being called, thinks that it is all equally beautiful, but it has no grip in his heart. Soon other circumstances will arise that pull his heart to other things and finally he sinks back to his own level.

Whoever offers himself to follow the Lord, that is to say, without being called, will be told what the portion of Him he wants to follow is. While He has given the foxes and the birds a place of rest, He is the homeless Son of Man. Foxes and birds of the air are not the sweetest animals of the creation. They symbolize cunning and wickedness, but as creatures they are still under God’s care.

Here the Lord calls Himself for the first time “Son of Man”. This title speaks either of His rejection or of His glory. Here this title speaks of His rejection.

A case other than that of the scribe is that of a disciple who “first” wants to do something else before he can follow the Lord. When the Lord calls, there appear to be immediate reservations against a direct and complete following of Him. This disciple first wants to do something that is right in itself. He shows respect for his father. But in this case, if the Lord has called, His claims must take precedence over everything, including that of family ties.

This doesn’t mean a denial of family ties. God wants us to respect them. The Lord’s call does not conflict with this either, but goes beyond it. His answer shows that this disciple used the obligation to his parents as an excuse not to follow Him straight away. This obligation forms a hindrance between Christ and his heart.

The word of the Lord “allow the dead to bury their own dead” means that this disciple can leave the burying of his father to others who are not in relationship with the Lord.

Matthew 8:33

Follow the Lord

A crowd gathers around the Lord. They are all attracted by His good works. But He knows their hearts and knows that they only want to benefit from His goodness. The proofs of His goodness have been provided and now it is time to leave that place. He orders His disciples to go to the other side the sea. There He must also do His work.

Then a scribe separates himself from the crowd. He enthusiastically enlists himself with the “Master” and indicates that he will follow Him wherever He goes. It shows that he values himself highly. Knowing the Scriptures – after all, he is a scribe – and the desire to follow the Lord is not sufficient to actually be able to follow Him. The Lord says what following Him means. In order to really follow Him it is necessary that one’s own interests and self-confidence are recognized and judged. He also says that to following Him not honor, but reproach is connected.

The Lord knows what is in his heart. This is a carnal Jew who thinks that by following Him he will get a good place with the Messiah. Someone who offers himself without being called, thinks that it is all equally beautiful, but it has no grip in his heart. Soon other circumstances will arise that pull his heart to other things and finally he sinks back to his own level.

Whoever offers himself to follow the Lord, that is to say, without being called, will be told what the portion of Him he wants to follow is. While He has given the foxes and the birds a place of rest, He is the homeless Son of Man. Foxes and birds of the air are not the sweetest animals of the creation. They symbolize cunning and wickedness, but as creatures they are still under God’s care.

Here the Lord calls Himself for the first time “Son of Man”. This title speaks either of His rejection or of His glory. Here this title speaks of His rejection.

A case other than that of the scribe is that of a disciple who “first” wants to do something else before he can follow the Lord. When the Lord calls, there appear to be immediate reservations against a direct and complete following of Him. This disciple first wants to do something that is right in itself. He shows respect for his father. But in this case, if the Lord has called, His claims must take precedence over everything, including that of family ties.

This doesn’t mean a denial of family ties. God wants us to respect them. The Lord’s call does not conflict with this either, but goes beyond it. His answer shows that this disciple used the obligation to his parents as an excuse not to follow Him straight away. This obligation forms a hindrance between Christ and his heart.

The word of the Lord “allow the dead to bury their own dead” means that this disciple can leave the burying of his father to others who are not in relationship with the Lord.

Matthew 8:34

The Storm on the Sea

Now comes the portion of the Lord’s true followers. The disciples who follow Him on board the ship have acknowledged His claims. They have left everything and follow Him. Now it will turn out that this does not mean that everything is easy. Being with the Lord does not mean that we are exempt from all sorts of trials. The opposite is true. Whoever follows Him as a disciple will face enmity. The elements of nature do their best to frighten us, and in the following story (Matthew 8:28-34) we encounter the enmity of men. Both events merely serve to impress us as disciples of the power of the Lord, which He shows just then for us.

We recognize the great storm on the sea in our lives. We find ourselves in situations where it seems as if we perish. Then we cry: ‘Lord, there is a great storm and the ship is being covered with the waves. It seems as if You are sleeping. We know it is not the case, but please come to our aid. Please show us that You are concerned about us! Lord, we are about to die! There is no strength in us to cope with the difficulties and needs, the sin that has become manifest.’

Then He intervenes in His grace for us. He does so with a soft reproach about our little faith. When we think about it, we understand it. How could a ship perish when He is on board? He is always in the Father’s path and He is the Lord of all things. With Him we are always and everywhere safe. Even if life is taken from us, the enemy cannot harm our soul. If the waves flood our lives, we may trust in this promise: “When you pass through the waters, I will be with you; And through the rivers, they will not overflow you” (Isaiah 43:2a).

After His soft reproach “He got up”. That is impressive. He, the Almighty God, gets up and takes action. We become afraid when we only look at the enemies, but when we look at Him, there is peace and confidence.

This fourth case of His power – after the healing of the leper, the servant of the centurion and the mother-in-law of Peter – shows His exaltedness over the power of satan who incites the nations to hatred against Him and His own. For Him that power means nothing. He can still the storm. Only when the disciples call to Him in fear He gets up and subject the forces of nature to His command. The winds and the sea become still at the word of their Creator (Psalms 65:7; Psalms 89:8-9; Psalms 106:9; Psalms 107:23-29).