Mateus 8
Warren Wiersbe · Citado em PreceptAustin
Mateus 8
Wiersbe - Leprosy is an illustration of sin (Isa. 1:5-6). The instructions given to the priests in Leviticus 13 help us understand the nature of sin: Sin is deeper than the skin (Lev. 13:3); it spreads (Lev. 13:8); it defiles and isolates (Lev. 13:45-46); and it is fit only for the fire (Lev. 13:52, 57). (Bible Exposition Commentary) Draw Near (4334)(proserchomai from prós = facing + erchomai = come) means to come facing toward. To approach, come near, visit, figuratively to worship, draw near, go near to. Why is this so strange that a leper drew near and that Jesus allowed him to do so? The Law of Moses recorded “As for the leper who has the infection, his clothes shall be torn, and the hair of his head shall be uncovered, and he shall cover his mustache and cry, ‘Unclean! Unclean!’ “He shall remain unclean all the days during which he has the infection; he is unclean. He shall live alone; his dwelling shall be outside the camp. (Leviticus 13:45, 46+ cf Nu 5:2-4, 12:14, 15, 2 Ki 7:3)
Mateus 8
Wiersbe explains "Like the judgments against Egypt in Moses’ day, the miracles of the Lord were judgments in Israel; for the people had to face facts and make decisions. The religious leaders decided that Jesus was working for Satan (Mt. 9:31–34; 12:24)." (Bible Exposition Commentary) Also keep in mind that these miracles recorded in Matthew 8-9 are not in chronological order.
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Wiersbe writes that "One thing is certain: Jesus did not perform miracles to “get a crowd.” He usually avoided the crowd. Time after time, Jesus instructed those whom He had healed not to talk too much (Mt. 8:4, 18; Mt 9:30; Lk 8:56+). He did not want people trusting Him simply on the basis of spectacular deeds (see John 4:46–54). Faith must be based on His Word (Ro 10:17). (Bible Exposition Commentary) Darrell Bock lists 6 reasons that have been suggested for Jesus’ command of silence (Plummer 1896: 149–50): 1. Jesus wants him to be silent until he is officially declared to be clean (Schürmann 1969: 277; Marshall 1978: 209; Wiefel 1988: 117). 2. Jesus wishes to prevent the leper from becoming proud. However, there is no hint of such a concern in the account. 3. Jesus wishes to prevent the priests from hearing about the healing early and thus stopping the leper’s return to society. However, up to this point in Luke’s Gospel, there is no hint of official opposition. 4. Jesus wishes to prevent excessive popular excitement as a result of his healing ministry (so Marshall 1978: 209, with view 1). This point is quite possible, as the following verse suggests. 5. It shows Jesus’ humility. This idea is not developed in relationship to miracles anywhere else. 6. Jesus wants to avoid having to offer himself to be ritually cleansed for touching a leper. This motive, too, seems unlikely. When Jesus did not follow tradition, he did not hide his actions. It is also probable that since Jesus is a prophet he has the freedom to touch these people, as the Elisha example suggests.The most likely explanations are that the silence was appropriate until the leper went to the priest (view 1) and that such silence also would prevent undue popular excitement over Jesus’ miraculous work (view 4). The account vividly shows how Jesus downplays his miraculous work. Often he tries to restrict the spreading of a message about miracles (Luke 4:35, 41; 8:56; Matt. 9:30; 12:16; Mark 1:34; 3:12; 5:43; 7:36; 8:26; Plummer 1896: 150 (Baker Expository Commentary NT - Luke) Related Resources: Why did Jesus command people to not tell others of the miracles He performed? Daniel Akin on the "Messianic Secret" - why Jesus was prohibiting speaking But go, show yourself to the priest: The problem was that there was no cure for leprosy in those days, so as far as we know these laws were never implemented. Naaman was miraculously healed (2 Kings 5:1-19), but he was not an Israelite, so did not follow the prescribed procedures for cleansing (see Who was Naaman?). So far as the record goes, this incident in all 3 synoptic Gospels is the first time that a cleansed leper would have gone to the priest in the manner prescribed by Moses, with the one possible exception of Miriam (Nu 12:10-15). Imagine the shock of the priests! If that would not shake them out of their spiritual lethargy, even a dead man rising for the dead would not awaken their consciences and pierce their hearts (cf Lk 16:31+). Jesus full of mercy would give the priests another chance and this time would send not one healed leper but ten cleansed lepers to the priests (Read Lk 17:12-19+) Surely this would break through their hardness of heart! But it was not to be! Show (1166) (deiknuo) means to show and has the sense of to draw attention to or exhibit something, in this case primarily by visual means so that the priest could apprehend with their senses what had occurred. The idea of this verb was to show so as to prove something is true or to make clear by evidence. In short the leper's skin free of the ugly spots was to be a visual demonstration of a dramatic miracle! Priest (2409)(hiereus from hieros = consecrated to God and as a noun = temple) is consecrated person who serves God and in Jesus' day, were the Jewish men who offered Temple sacrifices and carried out other sacred rites associated with the Temple (cp Heb 8:4). Torrey Topical Textbook Priests Easton's Bible Dictionary Priest Fausset Bible Dictionary Priest Hastings' Dictionary of the Bible Priest Hastings' Dictionary of the NT Priest The Jewish Encyclopedia Priest And present the offering that Moses commanded: Mk 1:44; Lu 5:14 add for your cleansing "katharismos." Here is what Moses commanded... Then the LORD spoke to Moses, saying, 2 “This shall be the law of the leper in the day of his cleansing. (Lxx = katharizo) Now he shall be brought to the priest, 3 and the priest shall go out to the outside of the camp. Thus the priest shall look, and if the infection of leprosy has been healed in the leper, 4 then the priest shall give orders to take two live clean birds and cedar wood and a scarlet string and hyssop for the one who is to be cleansed. 5 “The priest shall also give orders to slay the one bird in an earthenware vessel over running water. 6 “As for the live bird, he shall take it together with the cedar wood and the scarlet string and the hyssop, and shall dip them and the live bird in the blood of the bird that was slain over the running water. 7 “He shall then sprinkle seven times the one who is to be cleansed from the leprosy and shall pronounce him clean, and shall let the live bird go free over the open field. (Lev 14:1-7+). Warren Wiersbe - This ceremony is described in Leviticus 14 and is another beautiful picture of Christ's work for sinners. The bird slain pictures the death of Christ; the bird released pictures His resurrection. Putting the bird into the jar pictures the Incarnation, when Christ took a human body that He might die for us. The application of the blood to the ear, thumb, and toe illustrates the need for personal faith in His death. The oil on the blood reminds us of the Spirit of God, who enters the person when he trusts the Saviour. (Bible Exposition Commentary) Adam Clarke on the offering - This gift was two living, clean birds, some cedar wood, with scarlet and hyssop, Leviticus 14:4, which were to be brought for his cleansing; and, when clean, two he lambs, one ewe lamb, three tenth deals of flour, and one log of oil, Leviticus 14:10; but if the person was poor, then he was to bring one lamb, one tenth deal of flour, one log of oil and two turtle doves, or young pigeons, Leviticus 14:21, 22.” As a testimony to them: Guzik makes an interesting point that "The elements used in the Levitical ceremony for the cleansing of a leper (cedar wood, hyssop, and scarlet) are the same elements used in cleansing someone who was defiled by a dead body (Numbers 19:6, 19:13, 19:18 and Leviticus 14:4-7). Since lepers were never healed, these priests had never conducted this ceremony. When they had to look up the procedure for this ceremony and had to carry it out for the first time, it would be a strong witness that the Messiah was among them." Arnold Fruchtenbaum writes that "Although the priesthood had all these detailed instructions as to how they were to respond in the case of a healed leper, they never had the opportunity to put these instructions into effect, because from the time the Mosaic Law was given, no Jew was ever healed of leprosy. As a result, it was taught by the rabbis that only the Messiah would be able to heal a Jewish leper." (Read The Three Messianic Miracles) Indeed, to the rabbis the cure of a leper was as difficult as raising a person from the dead. Notice priest above is singular, but here Jesus says them which is plural, which most think refers to the other religious leaders in the Temple, that is the Jewish priests. Imagine their shock at seeing a healed leper! Each of these miracles was like a divine sign like a giant blinking neon sign on the highway intended to point the witnesses (whether they be the Jewish crowds or the religious leaders) to Jesus as the divine One, the Redeemer, Whose desire was for them to be spiritually healed. No wonder, in view of the hypocritical unbelief so prevalent in the priesthood, that Jesus said this would be "for a testimony to them." What a WITNESS this would present to the RELIGIOUS COMMUNITY. In view of the rejection of Jesus as Messiah by most of the religious leaders (Nicodemus was an exception, et al Jn 3:1ff+) given such a startlingly bright divine light, we can begin to grasp the depth of their hatred of God and hardness of heart. Religion can be a deadly thing and take you straight to the Lake of fire! God desires relationship grounded on humility, not religion founded on hubris. As David says Ps 51:17+ "The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, you will not despise." In Isaiah we read "For thus says the high and exalted One Who lives forever, whose name is Holy, “I dwell on a high and holy place, And also with the contrite and lowly of spirit In order to revive the spirit of the lowly And to revive the heart of the contrite." (Isa 57:15) Testimony (3142)(marturion/martyrion source of English "martyr") means the healed leper would be walking living proof that a miracle had been performed. And for the leper it was to be a declaration of facts which confirmed he was now clean, sort of like an emancipation proclamation for this man who had been enslaved (so to speak), bound by his leprosy undoubtedly for many years. The cleansed leper showing himself would be a visual testimony that he had no more skin spots and was cleansed. Did the priests ask who performed this miracle? The Gospel writers do not say but based on their asking about who healed the blind man in John 9:1-7, (see Jn 9:13-15), it is almost a given that they asked who performed this miracle. So the blind man knew it was "the Man who is called Jesus' (Jn 9:11), just as did the leper who addressed Jesus as "Lord." Arnold Fruchtenbaum has an interesting note on leprosy in his fascinating article entitled The Three Messianic Miracles.... Some time prior to the coming of Yeshua (Jesus), the ancient rabbis separated miracles into two categories. First were those miracles anyone would be able to perform if they were empowered by the Spirit of God to do so. The second category of miracles were called "messianic miracles," which were miracles only the Messiah would be able to perform. Yeshua did miracles in both categories: general miracles and also messianic miracles. So because of the rabbinic teaching that certain miracles would be reserved only for the Messiah to do, whenever He performed a messianic miracle it created a different type of reaction than when He performed other types of miracles. The first messianic miracle was the healing of a leper....From the time the Mosaic Law was completed, there was no record of any Jew who had been healed of leprosy. While Miriam was healed of leprosy, this was before the completion of the Law. Naaman was healed of leprosy, but he was a Syrian Gentile, not a Jew. From the time the Mosaic Law was completed, there was never a case of any Jew being healed of leprosy. Leprosy was the one disease that was left out of rabbinic cures; there was no cure for leprosy whatsoever. Yet Leviticus 13-14 gave the Levitical Priesthood detailed instructions as to what they were to do in case a leper was healed. On the day that a leper approached the priesthood and said, "I was a leper but now I have been healed," the priesthood was to give an initial offering of two birds. For the next seven days, they were to investigate intensively the situation to determine three things. First, was the person really a leper? Second, if he was a real leper, was he really cured of his leprosy? Third, if he was truly cured of his leprosy, what were the circumstances of the healing? If after seven days of investigation they were firmly convinced that the man had been a leper, had been healed of his leprosy, and the circumstances were proper, then, on the eighth day there would be a lengthy series of offerings. All together, there were four different offerings. First, there was a trespass-offering; second, a sin-offering; third, a burnt-offering; and fourth, a meal-offering. Then came the application of the blood of the trespass-offering upon the healed leper followed by the application of the blood of the sin-offering upon the healed leper. The ceremony would then end with the anointing of oil upon the healed leper. (The Three Messianic Miracles) Charles Ryrie on Leprosy and the Law of Moses - “Those things which Moses commanded” are recorded in Leviticus 14. Briefly, the ritual of cleansing was as follows: two clean living birds, a cedar rod, scarlet, and hyssop were taken; one bird was then killed in an earthen vessel over running water; the hyssop was then tied to the rod with the scarlet band and it and the living bird were dipped in the blood of the dead bird; next the blood on the rod was sprinkled over the leper seven times, and the living bird was loosed. At this point the leper was pronounced clean, but more was still required of him. He had to wash his clothes, shave, bathe, stay away from his house for seven days, repeat the ablutions and shaving, and finally on the eighth day offer at the temple a sin offering, a trespass offering, a meal offering, and a burnt offering. It is evident that the law was very detailed about this procedure, and doubtless, because it had seldom if ever been used, there would have been a lot of scratching of priestly heads had the leper obeyed the Lord and gone to them. Instead, he chose to disobey and publish his miracle abroad so that it actually hindered his benefactor’s ministry. The power of the law. Certain important doctrinal facts about the relation of the Savior, the sinner, and the Mosaic law are illustrated in this miracle. The first is that the Mosaic law was powerless to cleanse. It could after a length of time pronounce as true the fact that a man was cleansed, but it could not perform the cleansing itself. The nature of the law has not changed; it still cannot cleanse the sinner no matter how admirably he may try to keep its commands. “Therefore by the deeds of the law there shall no flesh be justffied in his sight” (Rom 3:20). It was never given as a means of spiritual salvation, and great is the error of those who so use it today. The purpose of the law. The Lord’s reason for commanding this leper to go to the priests was that the Mosaic law might be used as a testimony to them. In the process of performing the ritual of the law they might have been led to the Savior. Such is a legitimate purpose of the preaching of the law today. It may be used to lead a man to Christ. It is for the unrighteous (1 Ti1:9), to shut him up to faith in Christ (Gal 3:23–24). Our Lord used it this way (Luke 10:25–37) and so may we. Although the law may be used to show a sinner his hopeless condition, only Christ can save. What then is the place of the law in the life of the redeemed? Being saved does not exempt one from lawful living, but the law involved is no longer the law of Moses but the law of Christ. So it was for the cleansed leper (Mark 1:44), and so it is for the cleansed sinner in this age (1 Cor 9:21). He is no longer under any part of the Mosaic law (including the Ten Commandments, 2 Cor 3:7–11), but he is to live by the commandments of Christ under grace. But, someone will say, Are not many of the requirements of the law (and especially the principles of the Ten Commandments) repeated substantially in the teachings of grace? The answer is obviously yes. Then, one will say, Why insist that the Christian is not under the Mosaic law (including the Ten Commandments)? We insist on it for the evident reason that the Scripture says so (2 Cor 3:7–11; Rom 10:4; Heb 7:11–12), and for the very practical reason that even though some of the standards may be similar under law and grace, no one will ever possibly reach any of those standards in his life if he tries to do so by keeping the law. The law can only motivate to sin (Rom 7) and never to sanctification. Legalism is the greatest enemy of sanctification; thus to connect the believer’s sanctification with the law is to defeat him before he starts. Love is the only workable motive for sanctification, but love does not mean license. No doubt, the leper was so overpowered with love for his deliverance and his deliverer that he thought he was doing right by telling everyone else of Jesus. But that was not real love, for if he had had genuine. thoughtful love he would have obeyed. The law of Christ is tailor-made and perfect in every detail. The love of Christ brings perfect obedience to each and all of those details. May, the lessons of this miracle be practiced in a life of obedience motivated by the love of the one who loved us and gave Himself for us. (Dr Ryrie's Articles) QUESTION - Why is leprosy talked about so much in the Bible? - GotQuestions.org ANSWER - In the Bible, the word leprosy is mentioned upwards of 40 times, depending on the Bible version being used. Leprosy was common in Bible times, and the many references to it were well understood by those who lived in unsanitary conditions. The main reason why leprosy is talked about so much in the Bible is that it is a graphic illustration of sin’s destructive power. In ancient Israel leprosy was a powerful object lesson of the debilitating influence of sin in a person’s life. ED: WORD LEPROSY - 35X/33V - Lev. 13:2; Lev. 13:3; Lev. 13:8; Lev. 13:9; Lev. 13:11; Lev. 13:12; Lev. 13:13; Lev. 13:15; Lev. 13:20; Lev. 13:25; Lev. 13:27; Lev. 13:30; Lev. 13:42; Lev. 13:43; Lev. 13:47; Lev. 13:59; Lev. 14:3; Lev. 14:7; Lev. 14:32; Lev. 14:34; Lev. 14:35; Lev. 14:54; Lev. 14:57; Deut. 24:8; 2 Ki. 5:3; 2 Ki. 5:6; 2 Ki. 5:7; 2 Ki. 5:27; 2 Chr. 26:19; Matt. 8:3; Mk. 1:42; Lk. 5:12; Lk. 5:13 God had given the Israelites very specific instructions on how to deal with leprosy and other skin infections (Leviticus 13). Anyone suspected of having this disease had to go to a priest for examination (Leviticus 13:2-3). If found to be infected, “the leprous person who has the disease shall wear torn clothes and let the hair of his head hang loose, and he shall cover his upper lip and cry out, ‘Unclean, unclean.’ He shall remain unclean as long as he has the disease. He is unclean. He shall live alone. His dwelling shall be outside the camp” (Leviticus 13:45-46). The leper then was considered utterly unclean—physically and spiritually. Incurable by man, many believed God inflicted the curse of leprosy upon people for the sins they committed. In fact, those with leprosy were so despised and loathed that they were not allowed to live in any community with their own people (Numbers 5:2). Among the sixty-one defilements of ancient Jewish laws, leprosy was second only to a dead body in seriousness. A leper wasn’t allowed to come within six feet of any other human, including his own family. The disease was considered so revolting that the leper wasn’t permitted to come within 150 feet of anyone when the wind was blowing. Lepers lived in a community with other lepers until they either got better or died. This was the only way the people knew to contain the spread of the contagious forms of leprosy. The Bible records the story of a leper who was the first to be healed by Jesus (Matthew 8:2-4). The key lesson to be learned from this incident is that sin defiles us in the sight of God, but through Christ, we can be healed of the plague of sin that separates us from God. God loathes sin; it is repulsive to Him. Sin bans us from the presence of God because God will not allow sinful man in His sight and presence (Psalm 5:5; Habakkuk 1:13; Revelation 21:27). This is not only true of sins with a sexual connotation that are normally regarded as filthy and repulsive, but it includes all forms of disobedience and rebellion (1 Samuel 15:23; Proverbs 15:9). All sin is abhorrent to God. But those who have been redeemed from sin by grace through faith in Christ (Ephesians 2:8-9) can stand in God’s presence in full confidence that we are accepted “in the Beloved,” and we praise Him for the grace He extends to us for that purpose (Ephesians 1:5-7). When we’ve captured a glimpse of the holiness and purity of God, we have to exclaim as did the prophet Isaiah, “Woe to me … I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the LORD Almighty” (Isaiah 6:5). Our attitude toward sin in the light of our Savior should echo the words of Peter: “Go away from me, Lord; I am a sinful man!” (Luke 5:1-8). Another key lesson we learn from the leper in Matthew’s Gospel is that just as the leper did, we can confidently approach Jesus in all our need, with all our sin and defilement. When we plead for cleansing and forgiveness, He will not turn us away (Hebrews 4:16; Psalm 103:12). Matthew 8:5 And when Jesus entered Capernaum, a centurion came to Him, imploring Him, NET Matthew 8:5 When he entered Capernaum, a centurion came to him asking for help: GNT Matthew 8:5 Εἰσελθόντος δὲ αὐτοῦ εἰς Καφαρναοὺμ προσῆλθεν αὐτῷ ἑκατόνταρχος παρακαλῶν αὐτὸν NLT Matthew 8:5 When Jesus returned to Capernaum, a Roman officer came and pleaded with him, KJV Matthew 8:5 And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him, ESV Matthew 8:5 When he had entered Capernaum, a centurion came forward to him, appealing to him, NIV Matthew 8:5 When Jesus had entered Capernaum, a centurion came to him, asking for help. ASV Matthew 8:5 And when he was entered into Capernaum, there came unto him a centurion, beseeching him, CSB Matthew 8:5 When He entered Capernaum, a centurion came to Him, pleading with Him, NKJ Matthew 8:5 Now when Jesus had entered Capernaum, a centurion came to Him, pleading with Him, NRS Matthew 8:5 When he entered Capernaum, a centurion came to him, appealing to him YLT Matthew 8:5 And Jesus having entered into Capernaum, there came to him a centurion calling upon him, entered - Mt 4:13 9:1 11:23 Mk 2:1 Lu 7:1 a centurion - This was a Roman military title; and therefore this officer may be concluded to have been a Gentile. Mt 27:54 Mk 15:39 Lu 7:2-10 Ac 10:1-33 22:25 23:17,23 27:13,31,43 Matthew 8 Resources - Multiple Sermons and Commentaries Click to enlarge - from Holman Bible Atlas (purchase digital book or Hardcover) © 1998 B&H Publishing Group, Used by permission, all rights reserved. This is one of the best resources for Bible maps. Please do not reproduce this map on any other webpage. Parallel Passage - Luke 7:1-5+ When He had completed all His discourse (the sermon in Lk 6:20-49) in the hearing of the people, He went to Capernaum. 2 And a centurion’s slave, who was highly regarded by him, was sick and about to die. 3 When he heard about Jesus, he sent some Jewish elders asking Him to come and save the life of his slave. 4 When they came to Jesus, they earnestly implored Him, saying, “He is worthy for You to grant this to him; 5 for he loves our nation and it was he who built us our synagogue.” CHRIST'S CROSS-CULTURAL ENCOUNTER WITH A CENTURION IN CAPERNAUM Hendriksen introduces this miracle pointing out that "It should not be confused with the event reported in John 4:46–54. That story has to do with a royal officer’s son; this one with a centurion’s servant. John 4:46–54 places Jesus in Cana; in Matt. 8:5 ff. he is entering Capernaum. The supplicant mentioned in the former could not immediately conceive of Jesus’ power to heal at a distance; the centurion himself took the initiative in declaring that Jesus had this power. (BNTC-Matthew) Carson has an interesting comment that "Conceivably it was the earlier healing of an official’s son (John 4) that strengthened the centurion’s faith in this instance." And when Jesus entered Capernaum - Jesus had left Nazareth, His home town, after preaching a message resulting in the people running Him out of the city and trying to throw Him off of a hill (Lk 4:29+) and had settled in Capernaum (Mt 4:13+) which became His "base of operations" during His early Galilean ministry. Capernaum (See location on NW side of Sea of Galilee)(2746)(Kapharnaoum of Hebrew origin - kaphar - a village + Nachum = Nahum) is literally the village of Nahum that was located on the NW shore of Sea of Galilee Matthew recording that Jesus left "Nazareth, He came and settled in Capernaum, which is by the sea, in the region of Zebulun and Naphtali" and this village served as His headquarters during His ministry in Galilee (Mt 4:13; 9:1; Mk 2:1). Capernaum must have been a sizable town because Matthew was a tax collector there when he was called by Jesus (Mk 2:14). In addition a high officer of the king (Herod Antipas) had his residence there and built a synagogue for the people (Mt 8:5-13; Lu 7:1-10). The Lord performed many striking miracles there, healing of the centurion’s palsied servant (M t8:5-13), a man sick of the palsy borne to Jesus by four friends (Mk 2:3-12), and the nobleman’s son (Jn 4:46-54). In spite of Jesus’ miraculous works and teachings, the people did not repent and Jesus predicted the judgment of the town "And you, Capernaum, will not be exalted to heaven, will you? You will descend to Hades; for if the miracles had occurred in Sodom which occurred in you, it would have remained to this day. Nevertheless I say to you that it will be more tolerable for the land of Sodom in the day of judgment, than for you.” (Mt 11:23, 24; cf Lu 10:15). Capernaum - 16x in 16v - Mt. 4:13; Mt. 8:5; Mt. 11:23; Mt. 17:24; Mk. 1:21; Mk. 2:1; Mk. 9:33; Lk. 4:23; Lk. 4:31; Lk. 7:1; Lk. 10:15; Jn. 2:12; Jn. 4:46; Jn. 6:17; Jn. 6:24; Jn. 6:59 A centurion came to Him, imploring Him - Luke's version tells us that when the centurion "heard about Jesus, he sent some Jewish elders asking Him to come and save the life of his slave." (Lk 7:3+) Luke goes on to add that "When they came to Jesus, they earnestly implored Him, saying, “He is worthy for You to grant this to him; for he loves our nation and it was he who built us our synagogue.” (Lk 7:4-5+) There is no contradiction, for Luke simply gives more details explaining that it was through the Jewish elders that the centurion's pleas was made to Jesus.
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Wiersbe comments that "It would seem that everything about this man would prevent him from coming to Jesus. He was a professional soldier, and Jesus was a Man of peace. He was a Gentile, and Jesus was a Jew. But this soldier had one thing working for him: he was a man of great faith. This centurion understood that Jesus, like himself, was under authority. All Christ had to do was speak the word and the disease would obey Him the way a soldier obeyed his officer. It is worth noting that only those who are under authority have the right to exercise authority." (Bible Exposition Commentary) Healed (cured) (2390)(iaomai) means to cure, to heal, to restore. Iaomai is used literally of deliverance from physical diseases and afflictions and so to make whole, restore to bodily health or heal. To cause someone to achieve health after having been sick. In the passive it means to be healed or cured. Figuratively, iaomai speaks of deliverance from sin and its evil consequences and thus to restore (to spiritual good health), make whole, renew (Mt 13.15). In the passive, iaomai figuratively means to be restored, to recover or to be healed as in 1Pe 2.24+. Rod Mattoon - The officer had so much confidence or faith in Christ's power and ability that he told Jesus, "Just say the word and he will be healed. Just as I have authority to command others and they obey, you have authority to command and it will come to pass." This was the sentiment of the centurion. He had risen above the need of an outward sign, such as a touch or even the sound of a living voice. He needed no contact with the fringe of the Master's garment, asked for no handkerchief or an apron that had touched His person. The word the Master would speak would be enough. He totally delegated the problem and the need of his servant to the Lord Jesus and was confident that Christ would take care of the matter. Do you have that kind of confidence? J C
Mateus 8
Wiersbe comments that "The storm came because they obeyed the Lord, and not because (like Jonah) they disobeyed Him." (Bible Exposition Commentary) Whether the wrath of the storm-tossed sea, Or demons, or men, or whatever it be, No water can swallow the ship where lies The Master of ocean and earth and skies. —Baker So that the boat was being covered with the waves - Luke 8:23+ adds that the boat began to be swamped (sumpleroo) and to be in danger (kinduneuo). Mark adds the waves were breaking over the boat so much that the boat was already filling up. This is a dramatic picture of the waves covering the boat, breaking in on it and obviously beginning to fill it with water which would result in sinking. Being covered (present tense)(2572)(kalupto) means to cause something to be covered over in some physical way (lamp, Lk 8:16, dirt, Lk 23:30, water of waves, Mt 8:24). Kalupto in the Septuagint describes destruction of Pharaoh's army for "The waters (OF THE RED SEA) returned and covered the chariots and the horsemen, even Pharaoh’s entire army that had gone into the sea after them; not even one of them remained." (Ex 14:28) Waves (2949)(kuma from kuo - to swell, be pregnant, stretched, expanded) describes one of a series of ridges or swells moving on the surface of a body of water.The surging surface of the sea. In Jude 1:13+ kuma is used figuratively "as a figure of the inconstancy and stormy confusion of dissident teachers" (BDAG) (Jude 1:4+ = [certain persons have crept in unnoticed" who are like] wild waves of the sea, casting up their own shame like foam; wandering stars, for whom the black darkness has been reserved forever. )(Jude 1:13+) NT-4x - Matt. 8:24; Matt. 14:24; Mk. 4:37; Jude 1:13+. Liddell-Scott - anything swollen (as if pregnant):-hence, I. the swell of the sea, a wave, billow, Hom., etc.; collectively, when the swell abated, Hdt. b. metaphorically of a flood of men, Aesch II. the foetus in the womb, embryo, Aesch.; of the earth, Id. Septuagint - Ex. 15:8; Job 6:15; Job 11:16; Job 38:11; Ps. 42:7; Ps. 65:7; Ps. 89:9; Ps. 107:25; Ps. 107:29; Isa. 48:18; Isa. 51:15; Jer. 5:22; Jer. 31:35; Jer. 51:42; Ezek. 26:3; Jon. 2:3; Zech. 10:11. Here are uses of kuma that show God's sovereign control over the sea... Ps 42:7 Deep calls to deep at the sound of Your waterfalls; All Your breakers and Your waves have rolled over me. (figurative use). Ps 65:7 Who stills the roaring of the seas, The roaring of their waves, And the tumult of the peoples. Ps 89:9 You rule the swelling of the sea; When its waves rise, You still them. Psa 107:25 For He spoke and raised up a stormy wind, Which lifted up the waves of the sea. Ps 107:29 He caused the storm to be still, So that the waves of the sea were hushed. Isa 51:15 “For I am the LORD your God, who stirs up the sea and its waves roar (the LORD of hosts is His name). But - Some terms of contrast are more dramatic than others. This one is striking - Jesus sleeping, storm raging, disciples panicking! Jesus Himself was asleep - Crashing waves, rocking boat and still Jesus was sound asleep, indicating He must have been exhausted! Don't miss that Jesus was fully human and clearly was tired from the pace of His ministry and in need of sleep. But how could He be asleep in such a storm? He was not caught off guard for He always did what His Father said and knew that even at this terrifying time He was in the center of His Father's will. Robertson on was asleep - "Imperfect tense, was sleeping. Picturesque scene." Asleep (2518)(katheudo from katá = an intensive + heúdō = to sleep) means literally to sleep, fall asleep or be fast asleep, and is chiefly used of natural sleep. With reference to death katheudo is found in the Lord's remark concerning Jairus' daughter, Matt. 9:24; Mark 5:39; Luke 8:52.
Mateus 8
Wiersbe - This dramatic incident is most revealing. It shows what Satan does for a man: robs him of sanity and self-control; fills him with fears; robs him of the joys of home and friends; and (if possible) condemns him to an eternity of judgment. (Bible Exposition Commentary) When He came to the other side into the country of the Gadarenes - Recall from Mk 4:36+ "other boats were with Him." In the picture above, Gadarenes (Mk 5:1+, Lk 8:26+ have Gerasenes - see note below) is on the southeast side of the Sea of Galilee (see also Wikipedia map). "The small town of Gerasa, or Gergesa (from which come Gerasenes and Gergesenes, respectively) was on the northeast shore of the Sea of Galilee, about six miles across the water from Capernaum, and the steep cliffs nearby fit the geographical setting described here. The town of Gadara (from which comes Gadarenes) is located farther south and is inland; but the general region, including Gerasa, was often referred to as the country of the Gadarenes." (MacArthur) NET Note adds that "The region of Gadara extended to the Sea of Galilee and included the town of Sennabris on the southern shore - the town that the herdsmen most likely entered after the drowning of the pigs." THOUGHT - Don't miss this! Christ came to the demoniacs, to those who others would not dare go near! Christ even braved a storm to come to them! This is a dramatic illustration of Jesus' compassionate heart for the lost, no matter how deplorable or devilish their condition! Is this not also a perfect picture of grace, giving men what they do not deserve and could never earn, whether they demon possessed or in their right mind, for neither seeks for God (Ro 3:11b+)! Two men who were demon-possessed met Him as they were coming out of the tombs - See discussion of how many demoniacs there were, one or two? Mark says this encounter occurred immediately (Mk 5:2+). Notice that here we are with Jesus clearly in close proximity to tombs and swine, both unclean for the Jew! Jewish ceremonialism was no hindrance for Jesus Who "come to seek and to save that which was lost." (Lk 19:10+) “Like a warm front hitting a cold front head on, the forces of good and evil collide.” (Gire) Mark 5:6+ says the demon even though he hated God "ran up and bowed down (proskuneo) before" Him and this is exactly what every person who hates God and rejects His Son Jesus will be forced to do one day for Paul writes "that at the Name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father." (Php 2:10-11+).
Mateus 8
Wiersbe says "He restored them to sanity, society, and service. The account in Mark 5 (Luke 8:26–39) shows that one of the men asked to become a disciple of the Lord. But, instead of granting his request, Jesus sent him home to be a witness. Christian service must begin at home." (Bible Exposition Commentary) And they came out and went into the swine - Jesus' again demonstrates His authority of the powers of the darkness as evidenced by their immediate obedience to His command. Swine (5519) see note on choiros And the whole herd rushed down the steep bank into the sea and perished (apothnesko = died) in the waters - Mark 5:13+ alone tells us the whole herd consisted of 2000 swine. Notice that Jesus did not tell the swine to rush to their destruction. What this episode shows is that the ultimate intent of the demons was destruction! The goal of the demons was the same for these humans or the hogs - destruction! This recalls Jesus' works in John 10:10 “The thief (speaking in context of false shepherds but representative of the goal of their father the devil) comes only to steal and kill and destroy; I came that they may have life, and have it abundantly." For perished in the waters Luke 8:33+ has was drowned (apopnígo). Hiebert comments on Mark's use of drowned (pnigo) which paints a gruesome picture for they “Were choked in the sea” where the imperfect tense describes the sinking of the pigs as one after the other they plunged into the water and were suffocated."
Mateus 8
Wiersbe - What a transformation in these two men! You would have expected the people who saw the miracle to ask Jesus to stay and heal others who were sick and afflicted. Apparently money was more important to them than mercy, and they asked Jesus to leave. (Bible Exposition Commentary)