Matthew 8 | King James Version

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Posted on: 2023-01-25

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Matthew 8:1
When he was come down from the mountain, great multitudes followed him.

Author: Ger de Koning
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Matthew 8

Author: Matthew Henry
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Matthew 8

Author: John Chrysostom
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AD: 407

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John Chrysostom

Matthew 8

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Matthew 8:2
And, behold, there came a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean.

Verses that belong to this explanation: 2-4

Author: Ger de Koning
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Ger de Koning

Matthew 8

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Author: Matthew Henry
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Matthew Henry

Matthew 8

Author: John Chrysostom
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AD: 407

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John Chrysostom

Matthew 8

Author: John Chrysostom
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AD: 407

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John Chrysostom

Matthew 8

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Matthew 8:3
And Jesus put forth [his] hand, and touched him, saying, ‹I will; be thou clean.› And immediately his leprosy was cleansed.

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Author: Ger de Koning
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Ger de Koning

Matthew 8

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Matthew Henry

Matthew 8

Author: John Chrysostom
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AD: 407

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John Chrysostom

Matthew 8

But the apostles not so: rather in what way? The whole people being in amazement, they said, Why give heed to us, as though by our own power or authority we had made him to walk? But the Lord, though He spoke oftentimes many things modestly, and beneath His own glory, what says He here, to establish the doctrine of them that were amazed at Him for His authority? I will, be thou clean. Although in the many and great signs which He wrought, He nowhere appears to have uttered this word. Here however, to confirm the surmise both of all the people and of the leper touching His authority, He purposely added, I will. And it was not that He said this, but did it not; but the work also followed immediately. Whereas, if he had not spoken well, but the saying had been a blasphemy, the work ought to have been interrupted. But now nature herself gave way at His command, and that speedily, as was meet, even more speedily than the evangelist has said. For the word, immediately, falls far short of the quickness that there was in the work. But He did not merely say, I will, be thou clean, but He also put forth His hand, and touched him; a thing especially worthy of inquiry. For wherefore, when cleansing him by will and word, did He add also the touch of His hand? It seems to me, for no other end, but that He might signify by this also, that He is not subject to the law, but is set over it; and that to the clean, henceforth, nothing is unclean. Titus 1:15 For this cause, we see, Elisha did not so much as see Naaman, but though he perceived that he was offended at his not coming out and touching him, observing the strictness of the law, he abides at home, and sends him to Jordan to wash. Whereas the Lord, to signify that He heals not as a servant, but as absolute master, does also touch. For His hand became not unclean from the leprosy, but the leprous body was rendered clean by His holy hand. Because, as we know, He came not to heal bodies only, but also to lead the soul unto self-command. As therefore He from that time forward no more forbad to eat with unwashen hands, introducing that excellent law, which relates to the indifference of meats; just so in this case also, to instruct us for the future, that the soul must be our care—that leaving the outward purifications, we must wipe that clean, and dread the leprosy thereof alone, which is sin (for to be a leper is no hindrance to virtue):— He Himself first touches the leper, and no man finds fault. For the tribunal was not corrupt, neither were the spectators under the power of envy. Therefore, so far from blaming, they were on the contrary astonished at the miracle, and yielded thereto: and both for what He said, and for what He did, they adored his uncontrollable power.

Author: John Chrysostom
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Matthew 8

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Matthew 8:4
And Jesus saith unto him, ‹See thou tell no man; but go thy way, shew thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.›

Verses that belong to this explanation: 2-4

Author: Ger de Koning
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Matthew 8

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Author: Matthew Henry
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Matthew 8

Author: John Chrysostom
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AD: 407

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John Chrysostom

Matthew 8

Author: John Chrysostom
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AD: 407

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John Chrysostom

Matthew 8

Author: John Chrysostom
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AD: 407

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John Chrysostom

Matthew 8

Now some say, that for this intent He bade him tell no man, that they might practise no craft about the discerning of his cure; a very foolish suspicion on their part. For He did not so cleanse as to leave the cleansing questionable, but He bids him tell no man, teaching us to avoid boasting and vainglory. And yet He well knew that the other would not obey, but would proclaim his benefactor: nevertheless He does His own part. How then elsewhere does He bid them tell of it? one may ask. Not as jostling with or opposing Himself, but as teaching men to be grateful. For neither in that place did He give command to proclaim Himself, but to give glory to God; by this leper training us to be clear of pride and vainglory, by the other to be thankful and grateful; and instructing on every occasion to offer to the Lord the praise of all things that befall us. That is, because men for the most part remember God in sickness, but grow slacker after recovery; He bids them continually both in sickness and in health to give heed to the Lord, in these words, give glory to God. But wherefore did He command him also to show himself to the priest, and to offer a gift? To fulfill the law here again. Leviticus 14:1-32 For neither did He in every instance set it aside, nor in every instance keep it, but sometimes He did the one, sometimes the other; by the one making way for the high rule of life that was to come, by the other checking for a while the insolent speech of the Jews, and condescending to their infirmity. And why marvel, if just at the beginning He Himself did this, when even the very apostles, after they were commanded to depart unto the Gentiles, after the doors were opened for their teaching throughout the world, and the law shut up, and the commandments made new, and all the ancient things had ceased, are found sometimes observing the law, sometimes neglecting it? But what, it may be said, does this saying, Show yourself to the priest, contribute to the keeping of the law? No little. Because it was an ancient law, that the leper when cleansed should not entrust to himself the judgment of his cleansing, but should show himself to the priest, and present the demonstration thereof to his eyes, and by that sentence be numbered among the clean. For if the priest said not The leper is cleansed, he remained still with the unclean without the camp. Wherefore he says, Show yourself to the priest, and offer the gift that Moses commanded. He said not, which I command, but for a time remits him to the law, by every means stopping their mouths. Thus, lest they should say, He had seized upon the priests' honor; though He performed the work Himself, yet the approving it He entrusted to them, and made them sit as judges of His own miracles. Why, I am so far, He says, from striving either with Moses or with the priests, that I guide the objects of my favor to submit themselves unto them. But what is, for a testimony unto them? For reproof, for demonstration, for accusation, if they be unthankful. For since they said, as a deceiver and impostor we persecute Him, as an adversary of God, and a transgressor of the law; You shall bear me witness, says He, at that time, that I am not a transgressor of the law. Nay, for having healed you, I remit you to the law, and to the approval of the priests; which was the act of one honoring the law, and admiring Moses, and not setting himself in opposition to the ancient doctrines. And if they were not in fact to be the better, hereby most of all one may perceive His respect for the law, that although He foreknew they would reap no benefit, He fulfilled all His part. For this very thing He did indeed foreknow, and foretold it: not saying, for their correction, neither, for their instruction, but, for a testimony unto them, that is, for accusation, and for reproof, and for a witness that all has been done on my part; and though I foreknew they would continue incorrigible, not even so did I omit what ought to be done; only they continued keeping up to the end their own wickedness. This, we may observe, He says elsewhere also; This gospel shall be preached in all the world for a testimony to all the nations, and then shall the end come; Matthew 24:14 to the nations, to them that obey not, to them that believe not. Thus, lest any one should say, And wherefore preach to all, if all are not to believe?— it is that I may be found to have done all my own part, and that no man may hereafter be able to find fault, as though he had not heard. For the very preaching shall bear witness against them, and they will not be able hereafter to say, We heard not; for the word of godliness has gone out unto the ends of the world. 4. Therefore bearing these things in mind, let us also fulfill all our duties to our neighbor, and to God let us give thanks continually. For it is too monstrous, enjoying as we do His bounty in deed every day, not so much as in word to acknowledge the favor; and this, though the acknowledgment again yield all its profit to us. Since He needs not, be sure, anything of ours: but we stand in need of all things from Him. Thus thanksgiving itself adds nothing to Him, but causes us to be nearer to Him. For if men's bounties, when we call them to memory, do the more warm us with their proper love-charm; much more when we are continually bringing to mind the noble acts of our Lord towards us, shall we be more diligent in regard of His commandments. For this cause Paul also said, Be thankful. Colossians 3:15 For the best preservative of any benefit is the remembrance of the benefit, and a continual thanksgiving. For this cause even the awful mysteries, so full of that great salvation, which are celebrated at every communion, are called a sacrifice of thanksgiving, because they are the commemoration of many benefits, and they signify the very sum of God's care for us, and by all means they work upon us to be thankful. For if His being born of a virgin was a great miracle, and the evangelist said in amaze, now all this was done; His being also slain, what place shall we find for that? Tell me. I mean, if to be born is called all this; to be crucified, and to pour forth His blood, and to give Himself to us for a spiritual feast and banquet—what can that be called? Let us therefore give Him thanks continually, and let this precede both our words and our works. But let us be thankful not for our own blessings alone, but also for those of others; for in this way we shall be able both to destroy our envy, and to rivet our charity, and make it more genuine. Since it will not even be possible for you to go on envying them, in behalf of whom you give thanks to the Lord. Wherefore, as you know, the priest also enjoins to give thanks for the world, for the former things, for the things that are now, for what has been done to us before, for what shall befall us hereafter, when that sacrifice is set forth. For this is the thing both to free us from earth, and to remove us into heaven, and to make us angels instead of men. Because they too form a choir, and give thanks to God for His good things bestowed on us, saying, Glory to God in the highest, and on earth peace, good will towards men. And what is this to us, that are not upon earth, nor are men? Nay, it is very much to us, for we have been taught so to love our fellow serv ants, as even to account their blessings ours. Wherefore Paul also, everywhere in his epistles, gives thanks for God's gracious acts to the world. Let us too therefore continually give thanks, for our own blessings, and for those of others, alike for the small and for the great. For though the gift be small, it is made great by being God's gift, or rather, there is nothing small that comes from Him, not only because it is bestowed by Him, but also in its very nature. And to pass over all the rest, which exceed the sand in multitude; what is equal to the dispensation that has taken place for our sake? In that what was more precious to Him than all, even His only-begotten Son, Him He gave for us His enemies; and not only gave, but after giving, did even set Him before us as food; Himself doing all things that were for our good, both in giving Him, and in making us thankful for all this. For because man is for the most part unthankful, He does Himself everywhere take in hand and bring about what is for our good. And what He did with respect to the Jews, by places, and times, and feasts, reminding them of His benefits, that He did in this case also, by the manner of the sacrifice bringing us to a perpetual remembrance of His bounty in these things. No one has so labored that we should be approved, and great, and in all things right-minded, as the God who made us. Wherefore both against our will He befriends us often, and without our knowledge oftener than not. And if you marvel at what I have said, I point to this as having occurred not to any ordinary person, but to the blessed Paul. For even that blessed man, when in much danger and affliction, often besought God that the temptations might depart from him: nevertheless God regarded not his request, but his profit, and to signify this He said, My grace is sufficient for you, for my strength is made perfect in weakness. 2 Corinthians 12:9 So that before He has told him the reason, He benefits him against his will, and without his knowing it. 5. Now what great thing does He ask, in requiring us to be thankful in return for such tender care? Let us then obey, and everywhere keep up this. Since neither were the Jews by anything ruined so much, as by being unthankful; those many stripes, one after another, were brought upon them by nothing else than this; or rather even before those stripes this had ruined and corrupted their soul. For the hope of the unthankful, says one, is like the winter's hoar frost; Wisdom 16:29 it benumbs and deadens the soul, as that does our bodies. And this springs from pride, and from thinking one's self worthy of something. But the contrite will acknowledge grounds of thanksgiving to God, not for good things only, but also for what seem to be adverse; and how much soever he may suffer, will count none of his sufferings undeserved. Let us then also, the more we advance in virtue, so much the more make ourselves contrite; for indeed this, more than anything else is virtue. Because, as the sharper our sight is, the more thoroughly do we learn how distant we are from the sky; so the more we advance in virtue, so much the more are we instructed in the difference between God and us. And this is no small part of true wisdom, to be able to perceive our own desert. For he best knows himself, who accounts himself to be nothing. Thus we see that both David and Abraham, when they had come up to the highest pitch of virtue, then best fulfilled this; and would call themselves, the one, earth and ashes, Genesis 18:27 the other, a worm; and all the saints too, like these, acknowledge their own wretchedness. So that he surely who is lifted up in boasting, is the very person to be most ignorant of himself. Wherefore also in our common practice we are wont to say of the proud, he knows not himself, he is ignorant of himself. And he that knows not himself, whom will he know? For as he that knows himself will know all things, so he who knows not this, neither will he know the rest. Such an one was he that says, I will exalt my throne above the Heavens. and did not account himself to be worthy so much as of the title of the apostles, after so many and so great deeds of goodness. Him therefore let us emulate and follow. And we shall follow him, if we rid ourselves of earth, and of things on earth. For nothing makes a man to be so ignorant of himself, as the being rivetted to worldly concerns: nor does anything again so much cause men to be rivetted to worldly concerns, as ignorance of one's self: for these things depend upon each other. I mean, that as he that is fond of outward glory, and highly esteems the things present, if he strive for ever, is not permitted to understand himself; so he that overlooks these things will easily know himself; and having come to the knowledge of himself, he will proceed in order to all the other parts of virtue. In order therefore that we may learn this good knowledge, let us, disengaged from all the perishable things that kindle in us so great flame, and made aware of their vileness, show forth all lowliness of mind, and self-restraint: that we may attain unto blessings, both present and future: by the grace and love towards man of our Lord Jesus Christ, with whom be glory, might, and honor, to the Father, together with the Holy and Good Spirit, now and ever, and world without end. Amen.

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Because He taught them as one having authority, that He might not thence be supposed to use this method of teaching from ostentation, He does the same in works, as one having power to cure; and therefore, “When Jesus descended from the mountain, great multitudes followed him.”Haymo: Otherwise; By the mount on which the Lord sat is figured the Heaven, as it is written, “Heaven is my throne.” ; but when He came down from the height of his Divinity, and took upon Him the frailty of our human nature, a great multitude of the nations followed Him. Herein it is shown to them that teach that their speech should be so regulated, that as they see each man is able to receive, they should so speak the word of God. For the doctors ascend the mountain, when they show the more excellent precepts to the perfect; they comedown from the mount, in shewing the lesser precepts to the weak. Among others who were not able to ascent into the mount was the leper, as bearing the burden of sin; for the sin of our souls is a leprosy. And the Lord came down from the height of heaven, as from a mountain, that He might purge the leprousness of our sin; and so the leper as already prepared meets Him asHe came down. He did not ask it of Him as of a human physician, but adored Him as God. For faith and confession make a perfect prayer; so that the leprous man in adoring fulfilled the work of faith, and the work of confession in words, “he make adoration to him, saying;”. And thus he rewarded a spiritual Physician with a spiritual reward; for as physicians are gained by money, so He with prayer. We offer to God nothing more worthy than faithful prayer. In that he say, “If thou wilt,” there is no doubt that Christ’s will is ready to every good work; but only doubt whether that cure would be expedient for him, because soundness of body is not good for all. "If thou wilt” then is as much as to say, I believe that Thou willest whatever is good, but I know not if this that I desire for myself is good. He was able to cleanse by a word, or even by mere will, but He put out His hand, “He stretched forth his hand and touched him,” to show that He was not subject to the Law, and that to the pure nothing is impure. Elisha truly kept the Law in all strictness, and did not go out and touch Naaman, but sends him to wash in Jordan. But the Lord shows that He does not heal as a servant, butas Lord heals and touches; His hand was not made unclean by the leprosy, butthe leprous body was made pure by the holy hand. For He came not only to heal bodies, but to lead a soul to the true wisdom. And then He did not forbid toeat with unwashen hands, so here He teaches us that it is the leprosy of the soul we ought only to dread, which is sin, but that the leprosy of the body is no impediment to virtue. But though He transgressed the letter of the Law, He did not transgress its meaning. For the Law forbade to touch leprosy, because it could not hinder that the touch should not defile; therefore it meant not that lepers should not behealed, but that they that touched should not be polluted. So He was not polluted by touching the leprosy, but purified the leprosy by touching it.Damascenus, De Fid. Orth. iii. 15: For Hewas not only God, but man also, whence He wrought Divine wonders by touch and word; for as by an instrument so by His body the Divine acts were done. But for touching the leprous man there is none that accuses Him, because His hearers were not yet seized with envy against Him. No where else do we see Him using this word though He be working ever so signala miracle; but He here adds, “I will,” to confirm the opinion of the people and the leprous man concerning His power. Nature obeyed the word of the Purifier with proper sped, whence it follows, “and straight his leprosy was cleansed. "But even this word, “straightway,” is too slow to express the speed with which the deed was done. Jesus when healing his body bids him tell no man; “Jesus saith unto him, Seethou tell no man.” Some say that He gave this command that they might, not through malice distrust his cure. But this is said foolishly, for He did not socure him as that his purity should be called in question: but He bids him “tell no man,” to teach that He does not love ostentation and glory. How is it then that to another to whom Hehad healed He gives command to go and tell it? What He taught in that was only that we should have a thankful heart; for He does not command that it should be published abroad, but that glory should be given to God. He teaches us then through this leper not to be desirous of empty honour; by the other, not to be ungrateful, but to refer all things to the praise of God. He neither every where broke, nor every where observed, the Law, but sometimes the one, sometimes the other. The one was preparing the way for the wisdom that was to come, the other was silencing the irreverent tongue of the Jews, and condescending to their weakness. Whence the Apostles also are seen sometimes observing, sometimes neglecting, the Law. Which is not to be understood, “Moses commanded it for a testimony to them; "but, “Go thou and offer for a testimony.”. For Christ, knowing beforehand that they would not profit by this, said not, ‘for their amendment,’ but, “for a testimony to them;” that is, for an accusation of them, and in attestation that all things that should have been done by Me, have been done. But though He thus knew that they would not profit by it, yet He did not omit any thing that behoved to be done; but they remained in their formerill-will.Also He said not, ‘The gift that I command, 'but, “that Moses commanded,” that in the meantime He might hand them over to the Law, and close the mouths of the unjust. That they might not say that He usurped the honour of the Priests, He fulfilled the work of the Law, and made a trial of them. Or; He command the oblation, that should they afterwards seek to put him out, he might be able to say, You have received gifts on my cleansing, how do ye now cast me out as a leper?

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: Jerome
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AD: 420

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Jerome

Matthew 8

Author: Cyril of Alexandria
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AD: 444

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Cyril of Alexandria

Matthew 8

Author: Augustine of Hippo
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AD: 430

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Augustine of Hippo

Matthew 8

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Matthew 8:5
And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,

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 [Ps 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 [Verse 3] and also in the next story, with Peter’s mother-in-law [Verse 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.

Verses that belong to this explanation: 5-13

Author: Ger de Koning
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Posted on: 2024-03-24
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Ger de Koning

Matthew 8

Verses that belong to this explanation: 5-13

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

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Matthew 8:6
And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.

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 [Ps 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 [Verse 3] and also in the next story, with Peter’s mother-in-law [Verse 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.

Verses that belong to this explanation: 5-13

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-24
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Ger de Koning

Matthew 8

Verses that belong to this explanation: 5-13

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

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Matthew 8:7
And Jesus saith unto him, ‹I will come and heal him.›

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 [Ps 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 [Verse 3] and also in the next story, with Peter’s mother-in-law [Verse 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.

Verses that belong to this explanation: 5-13

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-24
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Ger de Koning

Matthew 8

Verses that belong to this explanation: 5-13

Author: Matthew Henry
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AD: 1714
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Matthew Henry

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

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Matthew 8:8
The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed.

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 [Ps 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 [Verse 3] and also in the next story, with Peter’s mother-in-law [Verse 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.

Verses that belong to this explanation: 5-13

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-24
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Ger de Koning

Matthew 8

Verses that belong to this explanation: 5-13

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: Augustine of Hippo
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AD: 430

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Augustine of Hippo

Matthew 8

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Matthew 8:9
For I am a man under authority, having soldiers under me: and I say to this [man], Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth [it].

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 [Ps 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 [Verse 3] and also in the next story, with Peter’s mother-in-law [Verse 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.

Verses that belong to this explanation: 5-13

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-24
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Ger de Koning

Matthew 8

Verses that belong to this explanation: 5-13

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Matthew 8

And then from fear lest out of modesty He refuse, he says. And what of that, says one, if the centurion did suspect it to be so? For the question is, whether Christ affirmed and ratified as much. You speak well, and very sensibly. Let us then look to this very thing; and we shall find what happened in the case of the leper, the same happening here likewise. For even as the leper said, If you will (and not from the leper only are we positive about His authority, but also from the voice of Christ; in that, so far from putting an end to the suspicion, He did even confirm it more, by adding what were else superfluous to say, in the phrase, I will, be thou cleansed, in order to establish that man's doctrine): so here too, it is right to see whether any such thing occurred. In fact, we shall find this same thing again taking place. For when the centurion had spoken such words, and had testified His so great prerogative; so far from blaming, He did even approve it, and did somewhat more than approve it. For neither has the evangelist said, that He praised the saying only, but declaring a certain earnestness in His praise, that He even marvelled; and neither did He simply marvel, but in the presence also of the whole people, and set Him as an example to the rest, that they should emulate Him. Do you see how each of them that bore witness of His authority is marvelled at? And the multitudes were astonished at His doctrine, because He taught as one having authority; Matthew 7:29 and so far from blaming them, He both took them with Him when He came down, and by His words of cleansing to the leper, confirmed their judgment. Again, that leper said, If you will, you can make me clean; Matthew 8:2 and so far from rebuking, He on the contrary cleansed him by such treatment as He had said. Again, this centurion says, Speak the word only, and my servant shall be healed: Matthew 8:8 and marvelling at him, He said, I have not found so great faith, no, not in Israel. Now, to convince you of this by the opposite also; Martha having said nothing of this sort, but on the contrary, Whatsoever you will ask of God, He will give You; John 11:22 so far from being praised, although an acquaintance, and dear to Him, and one of them that had shown great zeal toward Him, she was rather rebuked and corrected by Him, as not having spoken well; in that He said to her, Said I not unto you, that if you would believe, you should see the glory of God? John 11:40 blaming her, as though she did not even yet believe. And again, because she had said, Whatsoever You will ask of God, He will give You; to lead her away from such a surmise, and to teach her that He needs not to receive from another, but is Himself the fountain of all good things, He says, I am the resurrection and the life; John 11:25 that is to say, I wait not to receive active power, but work all of myself. Wherefore at the centurion He both marvels, and prefers him to all the people, and honors him with the gift of the kingdom, and provokes the rest to the same zeal. And to show you that for this end He so spoke, viz. for the instructing of the rest to believe in like manner, listen to the exactness of the evangelist, how he has intimated it

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

The Lord having taught His disciples on the mount, and healed the leper at the foot of the mount, came to Capharnaum. This is a mystery, signifying that after the purification of the Jews He went to the Gentiles.Haymo: For Capharnaum, which isinterpreted, The town of fatness, or, The field of consolation, signifies the Church, which was gathered out of the Gentiles, which is replenished with spiritual fatness, according to that, “That my soul may be filled with marrow and fatness,” Hence it is said, “When he had entered into Capharnaum the centurion came to him.”. This centurion was the first-fruits of the Gentiles, and in comparison of his faith, all the faith of the Jews was unbelief; he neither heard Christ teaching, nor saw the leper when he was cleansed, but from hearing only that hehad been healed, he believed more than he heard; and so he mystically typified the Gentiles that should come, who had neither read the Law nor the Prophets concerning Christ, nor had seen Christ Himself work His miracles. He came to Him and besought Him, saying, “Lord, my servant lieth at home sick of the palsy, and is grievously afflicted.”. Hom. xxvi: But some say that he says these things in excuse of himself, as reasons why he did not bring the sick man himself. For it was impossible tobring one in a palsy, in great torment, and at the point to die. But I rather think it a mark of his great faith; inasmuch as he knew that a word alone was enough to restore the sick man, he deemed it superfluous to bring him. Jesus here does what He never did; He always follows the wish of the supplicant, but here He goes before it, and not only promises to heal him, butto go to his house. This He does, that we may learn the worthiness of the centurion. Serm. 102: Mystically, his house was the body which contained his soul, which contains within it the freedom of the mind by a heavenly vision. But God disdains neither to inhabit flesh, nor to enter the roof of our body. He has here developed the mystery of the Father and the Son, by the secret suggestion of the Holy Spirit; as much as to say, Though I am under the commandof another, yet have I power to command those who are under me; so also Thou,though under the command of the Father, in so far as Thou art Man, yet hastThou power over the Angels. But Sabellius perhaps affirms, seeking to prove that the Son is the same as the Father, that it is to be understood thus; 'If I who am set under authority have yet power to command, how much more Thouwho are under the authority of none.’ But the words will not bear this exposition; for he said not, ‘If I being a man under authority,’ but, ‘For I also am a man set under authority;’ clearly not drawing a distinction, but pointing to a resemblance in this respect between himself and Christ. But some say that these are two different occurrences; an opinion which has much to support it. Of Him in Luke it is said, “He loveth our nation, and has built us a synagogue;” but of this one Jesus says, “I have not found so great faith in Israel;” whence it might seem that the other was a Jew. But in my opinion they are both the same person. What Luke relates that he sent to Jesus to come to him, betrays the friendly services of the Jews. We may suppose that when the centurion sought to go to Jesus, he was prevented by the Jews, who offered to go themselves for the purpose of bringing him. But as soon as he was delivered from their importunity, then be sent to say, Do not think that it was from want of respect that I did not come, but because I thought myself unworthy to receive you into my house. When then Matthew relates, that he spoke thus not through friends, but in his own person, it does not contradict Luke’s account; for both have only represented the centurion’s anxiety, and that he had a right opinion of Christ. And we may suppose that he first sent this message to Him byfriends as He approached, and after, when He was come thither, repeated it Himself. But if they are relating different stories, then they do not contradict each other, but supply mutual deficiencies. For indeed there is no necessary contradiction between Luke’s statement, that he had built a synagogue, and this, that he was not an Israelite; for it was quite possible, that one who was not a Jew should have built a synagogue, and should love the nation.

Author: John Chrysostom
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AD: 407

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John Chrysostom

Matthew 8

Author: Jerome
Rank: Priest
AD: 420

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Jerome

Matthew 8

Author: Hilary of Poitiers
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AD: 368

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Hilary of Poitiers

Matthew 8

Author: Augustine of Hippo
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AD: 430

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Augustine of Hippo

Matthew 8

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Matthew 8:10
When Jesus heard [it], he marvelled, and said to them that followed, ‹Verily I say unto you, I have not found so great faith, no, not in Israel.›

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 [Ps 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 [Verse 3] and also in the next story, with Peter’s mother-in-law [Verse 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.

Verses that belong to this explanation: 5-13

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-24
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 5-13

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Matthew 8

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Matthew 8:11
‹And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven.›

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 [Ps 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 [Verse 3] and also in the next story, with Peter’s mother-in-law [Verse 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.

Verses that belong to this explanation: 5-13

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-24
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 5-13

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Matthew 8

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Matthew 8:12
‹But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.›

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 [Ps 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 [Verse 3] and also in the next story, with Peter’s mother-in-law [Verse 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.

Verses that belong to this explanation: 5-13

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-24
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 5-13

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

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Matthew 8:13
And Jesus said unto the centurion, ‹Go thy way; and as thou hast believed,› [so] ‹be it done unto thee.› And his servant was healed in the selfsame hour.

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 [Ps 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 [Verse 3] and also in the next story, with Peter’s mother-in-law [Verse 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.

Verses that belong to this explanation: 5-13

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-24
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 5-13

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

And straightway the work followed, bearing witness to his character. nothing; for the question is, whether each of them has set before us the zealousness of the man, and his having had the right opinion concerning Christ. But it is likely, that after sending his friends, he himself also came and said these things. And if Luke did not speak of the one, no more did Matthew of the other; and this is not the part of men disagreeing among themselves, but rather of those that are filling up the things omitted by one another. But see by another thing also how Luke has proclaimed his faith, saying that his servant was ready to die. Luke 7:2 Nevertheless, not even this cast him into despondency, neither did it cause him to give up: but even so he trusted that he should prevail. And if Matthew affirm Christ to have said, I have not found so great faith, no, not in Israel, and hereby to show clearly that he was not an Israelite; while Luke says, He built our synagogue; neither is this a contradiction. For it was possible for one, even though not a Jew, both to build the synagogue, and to love the nation. 4. But do not thou, I pray you, merely inquire what was said by him, but add thereto his rank also, and then you will see the man's excellency. Because in truth great is the pride of them that are in places of command, and not even in afflictions do they take lower ground. He, for example, who is set down in John, is for dragging Him unto his house, and says, Come down, for my child is ready to die. John 4:49 But not so this man; rather he is far superior both to him, and to those who let down the bed through the roof. For he seeks not for His bodily presence, neither did He bring the sick man near the physician; a thing which implied no mean imaginations concerning Him, but rather a suspicion of His divine dignity. And he says, speak the word only. And at the beginning he says not even, speak the word, but only describe his affliction: for neither did he, of great humility, expect that Christ would straightway consent, and inquire for his house. Therefore, when he heard Him say, I will come and heal him, then, not before he says, speak the word. Nor yet did the suffering confound him, but still under calamity he reasons coolly, not looking so much to the health of the servant, as to the avoiding all appearance of doing anything irreverent. And yet it was not he that pressed it, but Christ that offered it: nevertheless even so he feared, lest perchance he should be thought to be going beyond his own deservings, and to be drawing upon himself a thing above his strength. Do you see his wisdom? Mark the folly of the Jews, in saying, He was worthy for whom He should do the favor. Luke 7:4 For when they should have taken refuge in the love of Jesus towards man, they rather allege this man's worthiness; and know not so much as on what ground to allege it. But not so he, but he affirmed himself even in the utmost degree unworthy, not only of the benefit, but even of receiving the Lord in his house. Wherefore even when he said, My servant lies sick, he did not add, speak, for fear lest he should be unworthy to obtain the gift; but he merely made known his affliction. And when he saw Christ zealous in His turn, not even so did he spring forward, but still continues to keep to the end his own proper measure. And if any one should say, wherefore did not Christ honor him in return? we would say this, that He did make return to him in honor, and that exceedingly: first by bringing out his mind, which thing chiefly appeared by His not coming to his house; and in the second place, by introducing him into His kingdom, and preferring him to the whole Jewish nation. For because he made himself out unworthy even to receive Christ into his house, he became worthy both of a kingdom, and of attaining unto those good things which Abraham enjoyed. But wherefore, one may say, was not the leper commended, who showed forth things greater than these? For he did not so much as say, speak the word, but what was far more, be willing only, which is what the prophet says concerning the Father, He has done whatsoever He pleased. But he also was commended. For when He said, Offer the gift that Moses commanded, for a testimony unto them, Matthew 8:4 He means nothing else but, you shall be an accuser of them, in that you believed. And besides, it was not the same for one that was a Jew to believe, and for one from without that nation. For that the centurion was not a Jew is evident, both from his being a centurion and from its being said, I have not found so great faith, no, not in Israel. And it was a very great thing for a man who was out of the list of the Jewish people to admit so great a thought. For he did no less than imagine to himself, as it seems to me, the armies in Heaven; or that the diseases and death, and everything else, were so subject to Him, as his soldiers to himself. Wherefore he said likewise, For I also am a man set under authority; that is, You are God, and I man; I under authority, but Thou not under authority. If I therefore, being a man, and under authority, can do so much; far more He, both as God, and as not under authority. Thus with the strongest expression he desires to convince Him, that he says this, as one giving not a similar example, but one far exceeding. For if I (said he), being equal in honor to them whom I command, and under authority, yet by reason of the trifling superiority of my rank am able to do such great things; and no man contradicts me, but what I command, that is done, though the injunctions be various (for I say to this man, go, and he goes; and to another, come, and he comes: Matthew 8:9) much more will You Yourself be able. And some actually read the place in this way, For if I, being a man, and having inserted a stop, they add, having soldiers under authority under me. But mark thou, I pray you, how he signified that Christ is able both to overcome even death as a slave, and to command it as its master. For in saying, come, and he comes, and go, and he goes; he expresses this: If You should command his end not to come upon him, it will not come. Do you see how believing he was? For that which was afterwards to be manifest to all, here is one who already has made it evident; that He has power both of death and of life, and leads down to the gates of hell, and brings up again. 1 Samuel xxvi Nor was he speaking of soldiers only, but also of slaves; which related to a more entire obedience. 5. But nevertheless, though having such great faith, he still accounted himself to be unworthy. Christ however, signifying that he was worthy to have Him enter into his house, did much greater things, marvelling at him, and proclaiming him, and giving more than he had asked. For he came indeed seeking for his servant health of body, but went away, having received a kingdom. Do you see how the saying had been already fulfilled, Seek the kingdom of heaven, and all these things shall be added unto you. For, because he evinced great faith, and lowliness of mind, He both gave him heaven, and added unto him health. And not by this alone did He honor him, but also by signifying upon whose casting out he is brought in. For now from this time forth He proceeds to make known to all, that salvation is by faith, not by works of the law. And this is why not to Jews only, but to Gentiles also the gift so given shall be proffered, and to the latter rather than to the former. For think not, says He, by any means, that so it has come to pass in regard of this man alone; nay, so it shall be in regard of the whole world. And this He said, prophesying of the Gentiles, and suggesting to them good hopes. For in fact there were some following Him from Galilee of the Gentiles. And this He said, on the one hand, not letting the Gentiles despair, on the other, putting down the proud spirits of the Jews. But that His saying might not affront the hearers, nor afford them any handle; He neither brings forward prominently what He has to say of the Gentiles, but upon occasion taken from the centurion; nor does He use nakedly the term, Gentiles: not saying, many of the Gentiles, but, many from east and west: Matthew 8:11 which was the language of one pointing out the Gentiles, but did not so much affront the hearers, because His meaning was under a shadow. Neither in this way only does He soften the apparent novelty of His doctrine, but also by speaking of Abraham's bosom instead of the kingdom. For neither was that term familiar to them: moreover, the introduction of Abraham would be a sharper sting to them. Wherefore John also spoke nothing at first concerning hell, but, what was most apt to grieve them, He says, Think not to say, we are children of Abraham. Matthew 3:9 He is providing for another point also; not to seem in any sense opposed to the ancient polity. For he that admires the patriarchs, and speaks of their bosom as an inheritance of blessings, does much more than sufficiently remove also this suspicion. Let no man therefore suppose that the threat is one only, for both the punishment of the one and the joy of the other is double: of the one, not only that they fell away, but that they fell away from their own; of the other, not only that they attained, but that they attained what they had no expectation of: and there is a third together with these, that the one received what pertained to the other. And he calls them children of the kingdom, for whom the kingdom had been prepared: which also more than all was apt to gall them; in that having pointed to them as being in their bosom by His offer and promise, after all He puts them out. 6. Then, because what He had said was mere affirmation, He confirms it by the miracle; as indeed He shows the miracles in their turn, by the subsequent accomplishment of the prediction. He accordingly, who disbelieves the health which the servant then received, let him from the prophecy, which has this day come to pass, believe that other also. For so that prophecy again, even before the event, was made manifest to all by the sign which then took place. To this end, you see, having first uttered that prediction, then and not before He raised up the sick of the palsy; that He might make the future credible by the present, and the less by the greater. Since for virtuous men to enjoy His good things, and for the contrary sort to undergo His penalties, were nothing improbable, but a reasonable event, and according to the tenor of laws: but to brace up the feeble, and to raise the dead, was something beyond nature. But nevertheless, unto this great and marvellous work the centurion too contributed no little; which thing, we see, Christ also declared, saying, Go your way, and as you have believed, so be it done unto you. Do you see how the health of the servant proclaimed aloud both Christ's power, and the faith of the centurion, and also became a pledge of the future? Or rather it was all a proclamation of Christ's power. For not only did He quite heal the servant's body, but the soul also of the centurion He did Himself bring over unto the faith by His miracles. And do thou look not to this only, that the one believed, and the other was healed, but marvel how quickly also. For this too the evangelist declared, saying, And his servant was healed in the self-same hour: even as of the leper also he said, he was straightway cleansed. For not by healing, but by doing so both in a wonderful manner and in a moment of time, did He display His power. Neither in this way only does He profit us, but also by his constant practice, in the manifestation of His miracles, of opening incidentally His discourses about His kingdom, and of drawing all men towards it. For, those even whom He was threatening to cast out, He threatened not in order to cast them out, but in order that through such fear, He might draw them into it by His words. And if not even hereby were they profited, theirs is the whole blame, as also of all who are in the like distemper. For not at all among Jews only may one see this taking place, but also among them that have believed. For Judas too was a child of the kingdom, and it was said to him with the disciples, You shall sit on twelve thrones; Matthew 19:28 yet he became a child of hell; whereas the Ethiopian, barbarian as he was, and of them from the east and west, shall enjoy the crowns with Abraham, and Isaac, and Jacob. This takes place among us also now. For many, says He, that are first shall be last, and the last first. Matthew 19:30 And this He says, that neither the one may grow languid, as unable to return; nor the others be confident, as standing fast. This John also declared before from the beginning, when he said, God is able of these stones to raise up children unto Abraham. Matthew 3:9 Thus, since it was so to come to pass, it is proclaimed long before; that no one may be confounded at the strangeness of the event. But he indeed speaks of it as a possible thing (for he was first); Christ on the other hand as what will surely be, affording the proof of it from His works. 7. Let us not then be confident, who stand, but let us say to ourselves, Let him that thinks he stands take heed lest he fall; 1 Corinthians 10:12 neither let us who are fallen despair, but let us say to ourselves, He that falls, does he not arise? Jeremiah 8:4 For many even who have mounted to the very summit of Heaven, and have shown forth all austerity, and had made their abode in the deserts, nor saw any woman so much as in a dream; having become a little remiss, have been tripped up, and have come unto the very gulf of wickedness. While others again from thence have gone up to Heaven, and from the stage and orchestra have passed over unto the discipline of angels, and have displayed so great virtue, as to drive away devils, and to work many other such miracles. And of these examples both the Scriptures are full, and our life is also full. Even whoremongers and effeminate persons stop the mouths of the Manichæans, who say that wickedness is immoveable, enrolling themselves on the devil's side, and weakening the hands of them that would wish to be in earnest, and overturning all our life. For they who inculcate these things, not only injure men as to the future, but here also turn all things upside down, for their own part at least. Because when will any regard virtue, from among those that are living in wickedness, so long as he accounts his return that way, and his change for the better, a thing impossible? For if now, when both laws exist, and penalties are threatened, and there is common opinion to recall the ordinary sort, and hell is looked for, and a kingdom promised, and wrong things reproached, and the good praised; hardly do any choose the labors that are to be undergone for virtue's sake: should you take away all these things, what is there to hinder ruin and corruption universal? Knowing therefore the devil's craft, and that as well the lawgivers of the Gentiles as the oracles of God, and the reasonings of nature, and the common opinion of all men, yea barbarians, and Scythians, and Thracians, and generally all, are directly opposed both to these, and to such as strive to enact the doctrines of fate: let us be sober, beloved, and bidding farewell to all those, let us travel along the narrow way, being both confident and in fear: in fear because of the precipices on either side, confident because of Jesus our guide. Let us travel on, sober and wakeful. For though but for a little while one slumber, he is swept away quickly. 8. For we are not more perfect than David, who by a little carelessness was hurled into the very gulf of sin. Yet he arose again quickly. Look not then to his having sinned only, but also to his having washed away his sin. For to this end He wrote that history, not that you should behold him fallen, but admire him risen; to teach you, when you are fallen, how you should arise. Thus, as physicians choose out the most grievous diseases, and write them in their books, and teach their method of cure in similar cases; if so be men having practised on the greater, may easily master the less; even so God likewise has brought forward the greatest of sins, that they also who offend in small things may find the cure of these easy, by means of the other: since if those admitted of healing, much more the less. Let us look then to the manner both of the sickness, and of the speedy recovery of that blessed man. What then was the manner of his sickness? He committed adultery and murder. For I shrink not from proclaiming these things with a loud voice. Since if the Holy Ghost thought it no shame to record all this history, much less ought we to draw any shade over it. Wherefore I not only proclaim it, but I add another circumstance also. For in fact, whosoever hide these things, they most of all men throw his virtue into the shade. And as they that say nothing of the battle with Goliath deprive him of no small crowns, so also they that hurry by this history. Does not my saying seem a paradox? Nay, wait a little, and then you shall know that with reason have we said this. For to this end do I magnify the sin, and make my statement stranger, that I may the more abundantly provide the medicines. What is it then which I add? The man's virtue; which makes the fault also greater. For all things are not judged alike in all men. For mighty men (it is said) shall be mightily tormented: and He that knew his Lord's will, and does it not, shall be beaten with many stripes. Luke 12:47 So that more knowledge is a ground of more punishment. For this same reason the priest, if he commit the same sin as those under government, shall not have the same to endure, but things far more grievous. Perhaps, seeing the charge against him amplified, you tremble and fear, and marvel at me, as though I were going down a precipice. But I am so confident on that righteous man's behalf, that I will proceed even farther; for the more I aggravate the charge, so much the more shall I be able to show forth the praise of David. And what more than this, you will say, can be uttered? Abundantly more. For as in the case of Cain, what was done was not a murder only, but worse than even many murders; for it was not a stranger, but a brother, whom he slew; and a brother who had not done but suffered wrong; not after many murderers, but having first originated the horrid crime: so here too that which was perpetrated was not murder only. For it was no ordinary man that did it, but a prophet: and he slays not him that had done wrong, but him that had suffered wrong; for indeed he had been mortally wronged, by the forcing away his wife: nevertheless after that he added this also. 9. Perceive ye, how I have not spared that righteous one? How without any the least reserve I have mentioned his offenses? But yet, so confident am I concerning his defense, that after so great load as this of his sin, I would there were present both the Manichæans who most deride all this, and they that are diseased in Marcion's way, that I might fully stop their mouths. For they indeed say he committed murder and adultery; but I say not this only, but have also proved the murder to be twofold, first from him who suffered the wrong, then from the quality of the person who offended. For it is not the same thing, for one to whom the Spirit was vouchsafed, and on whom so great benefits had been conferred, and who had been admitted to such freedom of speech, and at such a time of life, to venture on crimes of that sort; as without all these, to commit this self-same thing. Nevertheless even in this respect is that illustrious man most of all worthy of admiration, that when he had fallen into the very pit of wickedness, he did not sink nor despair, nor cast himself down in supineness, on receiving of the devil so fatal a wound; but quickly, or rather straightway, and with great force, he gave a more fatal blow than he had received. And the same thing occurred, as if in war and in battle some barbarian had struck his spear into the heart of a chieftain, or shot an arrow into his liver, and had added to the former wound a second more fatal than it, and he that had received these grievous blows, when fallen, and wallowing in much blood all about him, were first to rise up quickly, then to hurl a spear at him that wounded him, and exhibit him dead on the ground in a moment. Even so in this case also, the greater you declare the wound, so much the more admirable do you imply the soul of him that was wounded to be, that he had power after this grievous wound both to rise up again, and to stand in the very forefront of the battle array, and bear down him that had wounded him. And how great a thing this is, they best know, whosoever are fallen into grievous sins. For it is not so much a proof of a generous and vigorous soul to walk upright, and to run all the way (for such a soul has the good hope going along with it, to cheer and to rouse it, to nerve and render it more zealous); as after those innumerable crowns, and so many trophies, and victories, having undergone the utmost loss, to be able to resume the same course. And that what I say may be made plain, I will endeavor to bring before you another example, not at all inferior to the former. For imagine, I pray you, some pilot, when he had compassed seas without number, and sailed over the whole ocean; after those many storms, and rocks and waves, to sink, having with him a great freight, in the very mouth of the harbor, and hardly with his naked body to escape this grievous shipwreck; how would he naturally feel towards the sea, and navigation, and such labors? Will such a one then ever choose, unless he be of a very noble soul, to see a beach, or a vessel, or a harbor? I trow not; but he will lie hiding his face, seeing night all through the day, and shrinking from all things; and he will choose rather to live by begging, than to put his hand to the same labors. But not such was this blessed man; but though he had undergone such a shipwreck, after those innumerable troubles and toils, he stayed not with his face covered, but launched his vessel, and having spread his sails, and taken the rudder in hand, he applies himself to the same labors, and has made his wealth more abundant again. Now if to stand be so admirable, and not to lie down for ever after one has fallen; to rise up again, and to do such deeds, what crowns would not this deserve? And yet surely there were many things to drive him to despair; as first, the greatness of his sins; secondly, that not at the beginning of life, when our hopes also are more abundant, but near the end, these things befell him. For neither does the merchant, who has just gone out of the harbor and been wrecked, grieve equally with him, who after very many traffickings strikes on a rock. Thirdly, that when he had already obtained great wealth, he incurred this. Yea, for by that time he had stored up no small merchandise: for instance, the deeds of his early youth, when he was a shepherd; those about Goliath, when he set up the glorious trophy; those pertaining to his self-command respecting Saul. Since he showed forth even the evangelical long-suffering, in that he got his enemy ten thousand times into his hands, and continually spared him; and chose rather to be an outcast from his country and from liberty, and from life itself, than to slay him that was unjustly plotting against him. Likewise after his coming to the kingdom, there were noble deeds of his to no small amount. And besides what I have said, his credit also among the many, and his fall from glory so bright, would cause no ordinary perplexity. For the purple did by no means so much adorn him, as the stain of his sin disgraced him. And ye know of course what a great thing it is for evil deeds to be exposed, and how great a soul is required in such an one, not to despond after the censure of the multitude, and when he has so many witnesses of his own offenses. Nevertheless all these darts that noble person drew out of his soul, and so shone forth after this, so wiped out the stain, became so pure, that his offspring even after his death had their sins mitigated by him: and that which was said of Abraham, we find God saying the same of this man also; or rather, much more of the latter. For with respect to the patriarch it is said, I remembered my covenant with Abraham; Exodus 2:24 but here He says not the covenant, but how? I will defend this city for my servant David's sake. Isaiah 37:35 And besides, on account of His favor towards him, He suffered not Solomon to fall from the kingdom, great as the sin was which he had committed. And so great was the glory of the man, that Peter, so many years after, in exhorting the Jews, spoke on this wise: Let me freely speak unto you of the patriarch David, that he is both dead and buried. Acts 2:29 And Christ too, discoursing with the Jews, signifies him after his sin to have had the Spirit vouchsafed to such a degree, that he was counted worthy to prophesy again even concerning His Godhead; and thereby stopping their mouths, He said, How then does David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit on my right hand? And much as with Moses, so it fell out also with David. For as Miriam, even against Moses' will, was punished by God for insolence to her brother, Numbers 12:13-14 because He greatly loved the holy man; even so this man, injuriously treated by his son, God did swiftly avenge, and that against his will. These things then are sufficient, yea rather before all others these are sufficient to indicate the man's excellency. For when God pronounces His judgment, we ought to inquire no further. But if you would become particularly acquainted with His self command, you may by perusing his history after his sin, perceive his confidence towards God, his benevolence, his growth in virtue, his strictness unto his last breath. 10. Having then these examples, let us be sober, and let us strive not to despond, and if at any time we fall, not to lie prostrate. For not to cast you into slothfulness, did I speak of the sins of David, but to work in you more fear. For if that righteous man through a little remissness received such wounds, what shall we have to suffer, who are every day negligent? Do not therefore look at his fall, and be remiss, but consider what great things he did even after this, what great mournings, how much repentance he showed forth, adding his nights to his days, pouring forth fountains of tears, washing his couch with his tears, withal clothing himself in sackcloth. Now if he needed so great a conversion, when will it be possible for us to be saved, feeling insensible after so many sins? For he that has many good deeds, would easily even by this throw a shade over his sins; but he that is unarmed, wherever he may receive a dart, receives a mortal wound. In order therefore that this may not be so, let us arm ourselves with good works; and if any offense have befallen us, let us wash it away: that we may be counted worthy, after having lived the present life to the glory of God, to enjoy the life to come; unto which may we all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: Jerome
Rank: Priest
AD: 420

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Jerome

Matthew 8

Author: Irenaeus of Lyons
Rank: Bishop
AD: 202

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Irenaeus of Lyons

Matthew 8

Super Gen. c. Man. i. 8: But who was He that had created this faith in him, but only He who now marvelled at it? But even had it come from any other, how should He marvel who know all things future? When the Lords marvels, it is only to teach us what we ought to wonder at; for all these emotions in Him are not signs of passion, but examples of a teacher. cont. Faust. xxii, 74: He praises his faith, but gives no command to quit his profession of a soldier. Serm., 62, 4: He says, not ‘all,’ but many; yet these from the east and west; for by these two quarters the whole world is intended.Haymo: Or; From the east shall come they, who pass into the kingdom as soon as they are enlightened; from the west they who have suffered persecution for the faith even unto death. Or, he comes from the east who has served God from a child; he from the west who in decrepit age has turned to God. As we see Christians called to the heavenly feast, where is the bread of righteousness, the drink of wisdom; so we see the Jews in reprobation. “The children of the kingdom shall be cast into outer darkness,” that is, the Jews, who have received the Law, who observe the types of all things that were to be, yet did not acknowledge the realities when present. cont. Faust., xvi. 24: Moses set before the people of Israel no other God than the God of Abraham, Isaac, and Jacob, and Christ sets forth the very same God. So that so far was He from seeking to turn that people away from their own God, that He therefore threatened them with the outer darkness, because He saw them turned away from their own God. And in this kingdom He tells them the Gentiles shall sit down with Abraham, Isaac, and Jacob, for no other reason than that they held the faith of Abraham, Isaac, and Jacob. To these Fathers Christ gives His testimony, not as though they had been converted after death, or had received justification after His passion. Serm., 62. 3: As the Lord did not enter the centurion’s house with His body, but healed the servant, present in majesty, but absent in body; so He went among the Jews only in the body, but among other nations He was neither born ofa Virgin, nor suffered, nor endured human sufferings, nor did divine wonders; and yet was fulfilled that which was spoken, “A people that I have not knownhath served me, and hath obeyed me by the hearing of the ear.” The Jews behold, yet crucified Him; the world heard, and believed.

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Matthew 8

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Matthew 8:14
And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever.

Verses that belong to this explanation: 14-15

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-24
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Ger de Koning

Matthew 8

Verses that belong to this explanation: 14-17

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

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Matthew 8:15
And he touched her hand, and the fever left her: and she arose, and ministered unto them.

Verses that belong to this explanation: 14-15

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-24
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 14-17

Author: Matthew Henry
Rank: Priest
AD: 1714
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Matthew Henry

Matthew 8

For He used to visit His disciples (as Matthew likewise, when He had called him), so honoring them and making them more zealous. But do thou mark, I pray you, herein also Peter's reverence towards Him. For though he had his wife's mother at home lying ill, and very sick of a fever, he drew Him not into his house, but waited first for the teaching to be finished, then for all the others to be healed; and then when He had come in, besought Him. Thus from the beginning was he instructed to prefer the things of all others to his own. Therefore neither does he himself bring Him in, but He entered of His own accord (after the centurion had said, I am not worthy that You should come under my roof Matthew 8:8): to show how much favor He bestowed on His disciple. And yet consider of what sort were the houses of these fishermen; but for all that, He disdained not to enter into their mean huts, teaching you by all means to trample under foot human pride. And sometimes He heals by words only, sometimes He even stretches forth His hand, sometimes He does both these things, to bring into sight His way of healing. For it was not His will always to work miracles in the more surpassing manner: it being needful for Him to be concealed awhile, and especially as concerned His disciples; since they out of their great delight would have proclaimed everything. And this was evident from the fact, that even after coming to the mount, it was needful to charge them that they should tell no man. Having therefore touched her body, He not only quenched the fever, but also gave her back perfect health. Thus, the disease being an ordinary one, He displayed His power by the manner of healing; a thing which no physician's art could have wrought. For you know that even after the departing of fevers, the patients yet need much time to return to their former health. But then all took place at once. And not in this case only, but also in that of the sea. For neither there did He quiet the winds only and the storm, but He also stayed at once the swelling of the waves; and this also was a strange thing. For even if the tempest should cease, the waves continue to swell for a long time. But with Christ it was not so, but all at once was ended: and so it befell this woman also. Wherefore also the evangelist, to declare this, said, She arose and ministered unto Him; Matthew 8:15 which was a sign both of Christ's power, and of the disposition of the woman, which she showed towards Christ. And another thing together with these we may hence observe, that Christ grants the healing of some to the faith even of others. Since in this case too, others besought Him, as also in the instance of the centurion's servant. And this grant He makes, when there is no unbelief in him that is to be healed, but either through disease he cannot come unto Him, or through ignorance imagines nothing great of Him, or because of His immature age.

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: Jerome
Rank: Priest
AD: 420

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Jerome

Matthew 8

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

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Hilary of Poitiers

Matthew 8

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Matthew 8

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Matthew 8:16
When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with [his] word, and healed all that were sick:

Verses that belong to this explanation: 16-17

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-24
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Ger de Koning

Matthew 8

Verses that belong to this explanation: 16-17

Author: William MacDonald
Rank: Author
Posted on: 2024-01-03
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William MacDonald

Matthew 8

Verses that belong to this explanation: 14-17

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: Cyril of Alexandria
Rank: Pope
AD: 444

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Cyril of Alexandria

Matthew 8

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Matthew 8:17
That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare [our] sicknesses.

Verses that belong to this explanation: 16-17

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-24
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 16-17

Author: William MacDonald
Rank: Author
Posted on: 2024-01-03
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William MacDonald

Matthew 8

Verses that belong to this explanation: 14-17

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: Jerome
Rank: Priest
AD: 420

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Jerome

Matthew 8

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

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Hilary of Poitiers

Matthew 8

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Matthew 8

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Matthew 8:18
Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side.

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.

Verses that belong to this explanation: 18-22

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-24
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 18-22

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Do you see again His freedom from ostentation? In that as the others say, He charged the devils not to say it was He, so this writer says, He repels the multitudes from Him. Now in so doing, He was at once both training us to be moderate, and at the same time allaying the envy of the Jews, and teaching us to do nothing for display. For He was not, we know, a healer to bodies only, but a curer also of the soul, and a teacher of self-restraint; by both disclosing Himself, both by putting away their diseases, and by doing nought for display. Because they indeed were cleaving unto Him, loving Him, and marvelling at Him, and desiring to look upon Him. For who would depart from one who was doing such miracles? Who would not long, were it only to see the face, and the mouth that was uttering such words? For not by any means in working wonders only was He wonderful, but even when merely showing Himself, He was full of great grace; and to declare this the prophet said, Fair in beauty beyond the children of men. And if Esaias says, He has no form nor comeliness, he affirms it either in comparison of the glory of His Godhead, which surpasses all utterance and description; or as declaring what took place at His passion, and the dishonor which He underwent at the season of the cross, and the mean estate which throughout His life He exemplified in all respects. Further: He did not first give commandment to depart unto the other side, nor until He had healed them. For surely they could not have borne it. As therefore on the mountain they not only continued with Him while exhorting them, but also when it was silence followed Him; so here too, not in His miracles only did they wait on Him, but also when He had ceased again, from His very countenance receiving no small benefit. For if Moses had his face made glorious, and Stephen like that of an angel; consider thou our common Lord, what manner of person it was likely He would appear at such a time. Many now perchance have fallen into a passionate desire of seeing that form; but if we are willing we shall behold one far better than that. For if we can pass through our present life with Christian boldness, we shall receive Him in the clouds, meeting Him in an immortal and incorruptible body. But observe how He does not simply drive them away, lest He should hurt them. For He did not say, withdraw, but gave commandment to depart to the other side, giving them to expect that He would surely come there.

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: Cyril of Alexandria
Rank: Pope
AD: 444

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Cyril of Alexandria

Matthew 8

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Matthew 8:19
And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.

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.

Verses that belong to this explanation: 18-22

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-24
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 18-22

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

Author: Maximus of Turin
Rank: Bishop
AD: 423

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Maximus of Turin

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

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Matthew 8:20
And Jesus saith unto him, ‹The foxes have holes, and the birds of the air› [have] ‹nests; but the Son of man hath not where to lay› [his] ‹head.›

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.

Verses that belong to this explanation: 18-22

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-24
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 18-22

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

Author: Tertullian of Carthage
Rank: Author
AD: 220

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Tertullian of Carthage

Matthew 8

Author: Maximus of Turin
Rank: Bishop
AD: 423

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Maximus of Turin

Matthew 8

Now these were not the words of one turning Himself away, but of one who while putting to the proof his evil disposition, yet permitted him (if he were willing with such a prospect) to follow Him. And to convince you of his wickedness, when he had heard these things, and had been proved, he did not say, I am ready to follow You. 5. And in many other places also Christ is clearly doing this; He does not openly convict, but by His answer He manifests the purpose of them that are coming unto Him. Thus to him again that said, Good Master, and had thought by such flattery to gain His favor, according to his purpose He made answer, saying, Why do you call me good? There is none good but one, that is, God. And when they said unto Him, Behold, Your mother and Your brethren seek You; Matthew 12:47-48 forasmuch as these were under the influence of some human infirmity, not desiring to hear something profitable, but to make a display of their relationship to Him, and therein to be vainglorious; hear what He says: Who is my mother, and who are my brethren? And again to His brethren themselves, saying unto Him, Show yourself to the world, John 7:4, 6 and wishing thence to feed their vainglory, He said, Your time (so He speaks) is always ready, but my time is not yet come. And in the opposite cases too He does so; as in that of Nathanael, saying, Behold an Israelite indeed, in whom is no guile. John 1:47 And again, Go and show John again those things which you do hear and see. Matthew 11:4 For neither in this did He reply to the words, but to the intention of him that sent them. And with the people again in like manner, He addresses His discourse unto their conscience, saying, What went ye out into the wilderness to see? Matthew 11:7 That is because they were probably feeling about John, as though he had been a sort of easy and wavering person; to correct this their suspicion, He says, What went ye out into the wilderness to see? A reed shaken with the wind? or, a man clothed with soft raiment? by both these figures declaring, that he was neither of himself a waverer, nor would be softened by any luxury. Thus then in the present case also He makes His answer to their meaning. And see how in this also He shows forth great moderation: in that He said not, I have it indeed, but despise it, but I have it not. Do you see what exact care goes along with His condescension? Even as when He eats and drinks, when He seems to be acting in an opposite way to John, this too He does for the sake of the Jews' salvation, or rather for that of the whole world, at once both stopping the mouths of the heretics, and desiring to win also more abundantly those of that day to Himself.

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

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Matthew 8:21
And another of his disciples said unto him, Lord, suffer me first to go and bury my father.

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.

Verses that belong to this explanation: 18-22

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-24
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 18-22

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

Did you mark the difference? How one impudently says, I will follow You wherever You go; but this other, although asking a thing of sacred duty, says, Allow me. Yet He suffered him not, but says, Let the dead bury their dead, but do thou follow me. For in every case He had regard to the intention. And wherefore did He not suffer him? One may ask. Because, on the one hand, there were those that would fulfill that duty, and the dead was not going to remain unburied; on the other, it was not fit for this man to be taken away from the weightier matters. But by saying, their own dead, He implies that this is not one of His dead. And that because he that was dead, was, at least as I suppose, of the unbelievers. Now if you admire the young man, that for a matter so necessary he besought Jesus, and did not go away of his own accord; much rather do thou admire him for staying also when forbidden. Was it not then, one may say, extreme ingratitude, not to be present at the burial of his father? If indeed he did so out of negligence, it was ingratitude, but if in order not to interrupt a more needful work, his departing would most surely have been of extreme inconsideration. For Jesus forbad him, not as commanding to think lightly of the honor due to our parents, but signifying that nothing ought to be to us more urgent than the things of Heaven, and that we ought with all diligence to cleave to these, and not to put them off for ever so little, though our engagements be exceeding indispensable and pressing. For what can be more needful than to bury a father? What more easy? Since it would not even consume any long time. But if one ought not to spend even as much time as is required for a father's burial, nor is it safe to be parted even so long from our spiritual concerns; consider what we deserve, who all our time stand off from the things that pertain to Christ, and prefer things very ordinary to such as are needful, and are remiss, when there is nothing to press on us? And herein too we should admire the instructiveness of His teaching, that He nailed him fast to His word, and with this freed him from those endless evils, such as lamentations, and mournings, and the things that follow thereafter. For after the burial he must of necessity proceed to inquire about the will, then about the distribution of the inheritance, and all the other things that follow thereupon; and thus waves after waves coming in succession upon him, would bear him away very far from the harbor of truth. For this cause He draws him, and fastens him to Himself. But if you still marvellest, and art perplexed, that he was not permitted to be present at his father's burial; consider that many suffer not the sick, if it be a father that is dead, or a mother, or a child, or any other of their kinsmen, to know it, nor to follow him to the tomb; and we do not for this charge them with cruelty nor inhumanity: and very reasonably. For, on the contrary, it were cruelty to bring out to the funeral solemnity men in such a state. But if to mourn and be afflicted in mind for them that are of our kindred is evil, much more our being withdrawn from spiritual discourses. For this same cause He said elsewhere also, No man having put his hand to the plough, and looking back, is fit for the kingdom of Heaven. And surely it is far better to proclaim the kingdom, and draw back others from death, than to bury the dead body, that is nothing advantaged thereby; and especially, when there are some to fulfill all these duties.

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: Cyril of Alexandria
Rank: Pope
AD: 444

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Cyril of Alexandria

Matthew 8

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Matthew 8:22
But Jesus said unto him, ‹Follow me; and let the dead bury their dead.›

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.

Verses that belong to this explanation: 18-22

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-24
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Ger de Koning

Matthew 8

Verses that belong to this explanation: 18-22

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Nothing else then do we learn hereby, but that we must not wantonly lose any, no not the smallest time, though there be ten thousand things to press on us; but to set what is spiritual before all, even the most indispensable matters, and to know both what is life, and what is death. Since many even of them that seem to live are nothing better than dead men, living as they do in wickedness; or rather these are worse than the dead; For he that is dead, it is said, is freed from sin, Romans 6:7 but this man is a slave to sin. For tell me not of this, that he is not eaten of worms, nor lies in a coffin, nor has closed his eyes, nor is bound in graveclothes. Nay, for these things he undergoes more grievously than the dead, no worms devouring him, but the passions of his soul tearing him to pieces more fiercely than wild beasts. And if his eyes be open, this too again is far worse than having closed them. For those of the dead see no evil thing, but this man is gathering unto himself diseases without number, while his eyes are open. And whereas the other lies in a coffin, unmoved by anything, this one is buried in the tomb of his innumerable distempers. But you see not his body in a state of decay. And what of that? Since before his body, his soul is corrupted and destroyed, and undergoes greater rottenness. For the other stinks a few days, but this for the whole of his life exhales evil odors, having a mouth more foul than sewers. And so the one differs from the other, by just so much as this, that the dead indeed undergoes that decay only which comes of nature, but this man together with that, brings in also that rottenness which is from intemperance, devising each day unnumbered causes of corruption. But is he borne on horseback? And what of that? Why, so is the other on a couch. And what is very hard, while the other is seen by no one in his dissolution and decay, but has his coffin for a veil, this man is going about everywhere with his evil savor, bearing about a dead soul in his body as in a tomb. And if one could but once see a man's soul who is living in luxury and vice, you would perceive that it is far better to lie bound in a grave than to be rivetted by the chains of our sins; and to have a stone laid over you, than that heavy cover of insensibility. Wherefore above all things it behooves the friends of these dead men, seeing that they are past feeling, to come near to Jesus in their behalf, as Mary then did in the case of Lazarus. Though he stinks, though he be dead four days, do not despair, but approach, and remove the stone first. Yea, for then you shall see him lying as in a tomb, and bound in his grave clothes. And if you will, let it be some one of them that are great and distinguished, whom we bring before you. Nay, fear not, for I will state the example without a name: or rather, though I should mention the name, not even so need there be any fear: for who ever fears a dead man? Seeing that whatever one may do, he continues dead, and the dead cannot injure the living either little or much. Let us then behold their head bound up. For indeed, when they are for ever drunken, even as the dead by their many wrappers and grave-clothes, so are all their organs of sense closed and bound up. And if you will look at their hands too, you shall see these again bound to their belly, like those of the dead, and fastened about not with grave-clothes, but what is far more grievous, with the bands of covetousness: obtaining as they do no leave from her to be stretched out for almsgiving, or for any other of such like good deeds; rather she renders them more useless than those of the dead. Would you also see their feet bound together? See them again fastened about with cares, and for this cause never able to run unto the house of God. Have you seen the dead? Behold also the embalmer. Who then is the embalmer of these? The devil, who carefully fastens them about, and suffers not the man any longer to appear a man, but a dry stock. For where there is no eye, nor hands, nor feet, nor any other such thing, how can such an one appear a man? Even so may we see their soul also swaddled up, and rather an image than a soul. Forasmuch then as they are in a sort of senseless state, being turned to dead men, let us in their behalf draw near unto Jesus, let us entreat Him to raise them up, let us take away the stone, let us loosen the grave clothes. For if you take away the stone, that is, their insensibility to their own miseries, you will quickly be able to bring them also out of the tomb; and having brought them out, you will more easily rid them of their bonds. Then shall Christ know you, when you are risen, when unbound; then will He call you even unto His own supper. As many therefore of you as are friends of Christ, as many as are disciples, as many as love him that is gone, draw near unto Jesus, and pray. For even though his ill savor abound and be ever so intense, nevertheless not even so should we, his friends, forsake him, but so much the rather draw near; even as the sisters of Lazarus then did; neither should we leave interceding, beseeching, entreating, until we have received him alive. For if we thus order our own affairs, and those of our neighbors, we shall also attain speedily unto the life to come; unto which may we all attain, by the grace and love to man of our Lord Jesus Christ, to whom be glory forever and ever. Amen.

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: Jerome
Rank: Priest
AD: 420

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Jerome

Matthew 8

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

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Hilary of Poitiers

Matthew 8

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Matthew 8

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Matthew 8:23
And when he was entered into a ship, his disciples followed him.

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 [Verse 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” [Isa 43:2].

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 [Ps 65:7]; [Ps 89:8-9]; [Ps 106:9]; [Ps 107:23-29].

Verses that belong to this explanation: 23-27

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-25
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 23-27

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

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Matthew 8:24
And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep.

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 [Verse 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” [Isa 43:2].

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 [Ps 65:7]; [Ps 89:8-9]; [Ps 106:9]; [Ps 107:23-29].

Verses that belong to this explanation: 23-27

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-25
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 23-27

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

Author: Peter Chrysologus
Rank: Bishop
AD: 450

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Peter Chrysologus

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

Close

John Chrysostom

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

Close

John Chrysostom

Matthew 8

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Matthew 8:25
And his disciples came to [him], and awoke him, saying, Lord, save us: we perish.

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 [Verse 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” [Isa 43:2].

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 [Ps 65:7]; [Ps 89:8-9]; [Ps 106:9]; [Ps 107:23-29].

Verses that belong to this explanation: 23-27

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-25
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 23-27

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

Author: Peter Chrysologus
Rank: Bishop
AD: 450

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Peter Chrysologus

Matthew 8

The tempest therefore being thoroughly excited, and the sea raging, They awake Him, saying, Lord, save us: we perish. Matthew 8:25 But He rebuked them before He rebuked the sea. Because as I said, for discipline these things were permitted, and they were a type of the temptations that were to overtake them. Yea, for after these things again, He often suffered them to fall into more grievous tempests of fortune, and bare long with them. Wherefore Paul also said, I would not, brethren, have you ignorant, that we were pressed out of measure beyond strength, insomuch that we despaired even of life; 2 Corinthians 1:8, 10 and after this again, Who delivered us from so great deaths. Signifying therefore hereby, that they ought to be confident, though the waves rise high, and that He orders all things for good, He first of all reproves them. For indeed their very alarm was a profitable occurrence, that the miracle might appear greater, and their remembrance of the event be rendered lasting. Since when anything strange is about to happen, there are prepared beforehand many things to cause remembrance, lest after the miracle has passed by, men should sink into forgetfulness. Thus Moses also first is in fear of the serpent, and not merely in fear, but even with much distress: and then he sees that strange thing come to pass. Exodus 4:3-4 So these too, having first looked to perish, were then saved, that having confessed the danger, they might learn the greatness of the miracle. Therefore also He sleeps: for had He been awake when it happened, either they would not have feared, or they would not have besought Him, or they would not so much as have thought of His being able to do any such thing. Therefore He sleeps, to give occasion for their timidity, and to make their perception of what was happening more distinct. For a man looks not with the same eyes on what happens in the persons of others, as in his own. Therefore since they had seen all benefitted, while themselves had enjoyed no benefit, and were supine (for neither were they lame, nor had they any other such infirmity); and it was meet they should enjoy His benefits by their own perception: He permits the storm, that by their deliverance they might attain to a clearer perception of the benefit.

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

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Matthew 8:26
And he saith unto them, ‹Why are ye fearful, O ye of little faith?› Then he arose, and rebuked the winds and the sea; and there was a great calm.

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 [Verse 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” [Isa 43:2].

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 [Ps 65:7]; [Ps 89:8-9]; [Ps 106:9]; [Ps 107:23-29].

Verses that belong to this explanation: 23-27

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-25
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 23-27

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

Author: Peter Chrysologus
Rank: Bishop
AD: 450

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Peter Chrysologus

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Hom., xxviii: He took His disciples with Him, and in a boat, that they might learn two lessons; first, not to be confounded in dangers, secondly, to think lowly of themselves in honour. That they should not think great things of themselves because He kept them while He sent the rest away, He suffers them tobe tossed by the waves. Where miracles were to be shewn, He suffers the people to be present; where temptations and fears were to be stilled, there He takes with Him only the victors of the world, whom He would prepare for strife. They had seen others made partakers of Christ’s mercies, but forasmuch as no man has so strong a sense of those things that are done in the person of another as of what is done to himself, it behoved that in their own bodies they should feel Christ’s mercies. Therefore He willed that this tempest should arise, that in their deliverance they might have a more lively sense of His goodness. This tossing of the sea was a type of their future trials of which Paul speaks, “I would not have you ignorant, brethren, how that we were troubled beyond our strength.” . If any should say, that this was a sign of no small faith to go and rouseJesus; it is rather a sign that they had not a right opinion concerning Him. They knew that when wakened He could rebuke the waves, but they did not yet know that He could do it while sleeping. For this cause He did not do this wonder in the presence of the multitudes, that they should not be charged with their little faith; but He takes His disciples apart to correct them, and first stills the raging of the waters. “Then he arose, and rebuked the winds and thesea, and there was a great calm.”. Observe also that the storm is stilled at once entirely, and no trace of disturbance appears; which is beyond nature; for when a storm ceases in the course of nature, yet the water is wont to be agitated for some time longer, but here all is tranquility at once. Thus what is said of the Father, “Hespake, and the storm of wind ceases,” this Christ fulfilled indeed; for by His word and bidding only He stayed and checked the waters. For from His appearance, from His sleeping, and His using a boat, they that were present supposed Him a man only, and on this account they fell into admiration of Him; “And the men marvelled, saying, What manner of man is this, for the winds and the sea obey him?”

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: Jerome
Rank: Priest
AD: 420

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Jerome

Matthew 8

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

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Hilary of Poitiers

Matthew 8

Author: Cyril of Alexandria
Rank: Pope
AD: 444

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Cyril of Alexandria

Matthew 8

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Matthew 8:27
But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!

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 [Verse 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” [Isa 43:2].

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 [Ps 65:7]; [Ps 89:8-9]; [Ps 106:9]; [Ps 107:23-29].

Verses that belong to this explanation: 23-27

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-25
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 23-27

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

Author: Peter Chrysologus
Rank: Bishop
AD: 450

Close

Peter Chrysologus

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

Close

John Chrysostom

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

Close

John Chrysostom

Matthew 8

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Matthew 8:28
And when he was come to the other side into the country of the Gergesenes, there met him two possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way.

Healing of Two Demoniacs

The Lord had ordered to depart to the other side [Verse 18]. So He arrives there, with His disciples. The trip was not a quiet one. The area they are now entering is not quiet either. Demons who have moved in to two people terrorize the area. The home of these people is the terrain of death. They come from there, as if attracted by the power of Christ.

They cannot remain hidden. The presence of the Lord Jesus calls them to reveal themselves. When other people came, they also appeared, but that was to frighten them. Now they themselves are frightened. They know the Son of God and acknowledge His power to judge them and throw them into eternal pain. Their fate is known to them. They also know that the time for this has not yet arrived, just as satan also knows that he still has time, even if it is short [Rev 12:12].

To give a clear testimony of the Lord’s power over the enemy, there are two demoniacs, according to the principle that at the mouth of two or three witnesses every matter will be confirmed [2Cor 13:1]. Mark and Luke occupy themselves with one of them and tell more details of the work of the evil one and of the work of the Lord in that one demoniac [Mark 5:1-20]; [Luke 8:26-39]. Evil spirits want to frighten man for their power, but they can’t do anything if they are not feared. Only faith can take away this fear for his power from man.

The demons know His will. Without the Lord having said a word, they know that He will drive them out. They are illegal possessors of these people. The demons know Him and know that they have no power to resist His word. There is not one thought of any opposition against Him. When tempted in the wilderness He defeated their chief, satan.

They point out to Him a herd of many swine feeding at a distance from them. Just like demon-possession in the land of God, the presence of a herd of unclean animals is a reproach to the land of God. If Israel had walked in the ways of the law, that herd of unclean animals would not have been there. The swine are a picture of Israel.

The Lord says only one word, the command “Go!” Without any thought or expression of opposition to Him, the demons obey and go out of the men and into the swine. When they have entered the swine, they show how much they are after destruction. All the swine rush down the steep bank into the sea. The demons are used in this way to carry out God’s judgment on uncleanness and to cleanse His land.

The herdsmen were unable to save the herd. Powerless, they had to watch their herd perish. They have also seen the liberation of the demoniacs. Everything they have seen, they are going to report in the city. What follows is that the whole city comes out to the Lord Jesus. But when they see Him, … they implore Him to leave their region. If Divine power drives out the power of satan, the Divine presence that is revealed there is unbearable for man. Man does not want God revealed in goodness.

For them, the presence of demons and swine is more pleasant than the presence of the Son of God. He has no stately form or majesty for them to be attracted to Him [Isa 53:2]. Through Him they have lost their source of income. Therefore they want Him to leave, out of their area, out of their life.

Verses that belong to this explanation: 28-34

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-25
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 28-34

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: Cyril of Alexandria
Rank: Pope
AD: 444

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Cyril of Alexandria

Matthew 8

Author: Chromatius of Aquileia
Rank: Bishop
AD: 407

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Chromatius of Aquileia

Matthew 8

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Matthew 8:29
And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?

Healing of Two Demoniacs

The Lord had ordered to depart to the other side [Verse 18]. So He arrives there, with His disciples. The trip was not a quiet one. The area they are now entering is not quiet either. Demons who have moved in to two people terrorize the area. The home of these people is the terrain of death. They come from there, as if attracted by the power of Christ.

They cannot remain hidden. The presence of the Lord Jesus calls them to reveal themselves. When other people came, they also appeared, but that was to frighten them. Now they themselves are frightened. They know the Son of God and acknowledge His power to judge them and throw them into eternal pain. Their fate is known to them. They also know that the time for this has not yet arrived, just as satan also knows that he still has time, even if it is short [Rev 12:12].

To give a clear testimony of the Lord’s power over the enemy, there are two demoniacs, according to the principle that at the mouth of two or three witnesses every matter will be confirmed [2Cor 13:1]. Mark and Luke occupy themselves with one of them and tell more details of the work of the evil one and of the work of the Lord in that one demoniac [Mark 5:1-20]; [Luke 8:26-39]. Evil spirits want to frighten man for their power, but they can’t do anything if they are not feared. Only faith can take away this fear for his power from man.

The demons know His will. Without the Lord having said a word, they know that He will drive them out. They are illegal possessors of these people. The demons know Him and know that they have no power to resist His word. There is not one thought of any opposition against Him. When tempted in the wilderness He defeated their chief, satan.

They point out to Him a herd of many swine feeding at a distance from them. Just like demon-possession in the land of God, the presence of a herd of unclean animals is a reproach to the land of God. If Israel had walked in the ways of the law, that herd of unclean animals would not have been there. The swine are a picture of Israel.

The Lord says only one word, the command “Go!” Without any thought or expression of opposition to Him, the demons obey and go out of the men and into the swine. When they have entered the swine, they show how much they are after destruction. All the swine rush down the steep bank into the sea. The demons are used in this way to carry out God’s judgment on uncleanness and to cleanse His land.

The herdsmen were unable to save the herd. Powerless, they had to watch their herd perish. They have also seen the liberation of the demoniacs. Everything they have seen, they are going to report in the city. What follows is that the whole city comes out to the Lord Jesus. But when they see Him, … they implore Him to leave their region. If Divine power drives out the power of satan, the Divine presence that is revealed there is unbearable for man. Man does not want God revealed in goodness.

For them, the presence of demons and swine is more pleasant than the presence of the Son of God. He has no stately form or majesty for them to be attracted to Him [Isa 53:2]. Through Him they have lost their source of income. Therefore they want Him to leave, out of their area, out of their life.

Verses that belong to this explanation: 28-34

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-25
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 28-34

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

For, because the multitudes called Him man, the devils came proclaiming His Godhead, and they that heard not the sea swelling and subsiding, heard from the devils the same cry, as it by its calm was loudly uttering. Then, lest the thing might seem to come of flattery, according to their actual experience they cry out and say, Have You come hither to torment us before the time? With this view, then, their enmity is avowed beforehand, that their entreaty may not incur suspicion. For indeed they were invisibly receiving stripes, and the sea was not in such a storm as they; galled, and inflamed, and suffering things intolerable from His mere presence. Accordingly, no man daring to bring them to Him, Christ of Himself goes unto them. And Matthew indeed relates that they said, Have You come hither before the time to torment us? but the other evangelists have added, that they also entreated and adjured Him not to cast them into the deep. For they supposed that their punishment was now close upon them, and feared, as even now about to fall into vengeance. And though Luke and those who follow him say that it was one person, but this evangelist two, this does not exhibit any discrepancy at all. I grant if they had said, there was only one, and no other, they would appear to disagree with Matthew; but if that spoke of the one, this of the two, the statement comes not of disagreement, but of a different manner of narration. That is, I for my part think, Luke singled out the fiercest one of them for his narrative, wherefore also in more tragical wise does he report their miserable case; as, for instance, that bursting his bonds and chains he used to wander about the wilderness. And Mark says, that he also cut himself with the stones. And their words too are such as well betray their implacable and shameless nature. For, says he, Are you come hither to torment us before the time? You see, that they had sinned, they could not deny, but they demand not to suffer their punishment before the time. For, since He had caught them in the act of perpetrating those horrors so incurable and lawless, and deforming and punishing His creature in every way; and they supposed that He, for the excess of their crimes, would not await the time of their punishment: therefore they besought and entreated Him: and they that endured not even bands of iron come bound, and they that run about the mountains, are gone forth into the plain; and those who hinder all others from passing, at sight of Him blocking up the way, stand still. 3. But what can be the reason that they love also to dwell in the tombs? They would fain suggest to the multitude a pernicious opinion, as though the souls of the dead become demons, which God forbid we should ever admit into our conception. But what then will you say, one may ask, when many of the sorcerers take children and slay them, in order to have the soul afterwards to assist them? Why, whence is this evident? For of their slaying them, indeed, many tell us, but as to the souls of the slain being with them, whence do you know it, I pray you? The possessed themselves, it is replied, cry out, I am the soul of such a one. But this too is a kind of stage-play, and devilish deceit. For it is not the spirit of the dead that cries out, but the evil spirit that feigns these things in order to deceive the hearers. For if it were possible for a soul to enter into the substance of an evil spirit, much more into its own body. And besides, it stands not to reason that the injured soul should co-operate with the wrong-doer, or that a man should be able to change an incorporeal power into another substance. For if in bodies this were impossible, and one could not make a man's body become that of an ass; much more were this impossible in the invisible soul; neither could one transform it into the substance of an evil spirit. So that these are the sayings of besotted old wives, and spectres to frighten children. Nor indeed is it possible for a soul, torn away from the body, to wander here any more. For the souls of the righteous are in the hand of God; Wisdom 3:1 and if of the righteous, then those children's souls also; for neither are they wicked: and the souls too of sinners are straightway led away hence. And it is evident from Lazarus and the rich man; and elsewhere too Christ says, This day they require your soul of you. Luke 12:20 And it may not be that a soul, when it is gone forth from the body, should wander here; nor is the reason hard to see. For if we, going about on the earth which is familiar and well known to us, being encompassed with a body, when we are journeying in a strange road, know not which way to go unless we have some one to lead us; how should the soul, being rent away from the body, and having gone out from all her accustomed region, know where to walk without one to show her the way? And from many other things too one might perceive, that it is not possible for a disembodied soul to remain here. For both Stephen says, Receive my spirit; Acts 7:59 and Paul, To depart and to be with Christ is far better; Philippians 1:23 and of the patriarch too the Scripture says, that he was gathered unto his fathers, being cherished in a good old age. And as to the proof, that neither can the souls of sinners continue here; hear the rich man making much entreaty for this, and not obtaining it; since had it been at all possible, he would have come, and have told what had come to pass there. Luke 16:27-28 Whence it is evident that after their departure hence our souls are led away into some place, having no more power of themselves to come back again, but awaiting that dreadful day.

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

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Matthew 8:30
And there was a good way off from them an herd of many swine feeding.

Healing of Two Demoniacs

The Lord had ordered to depart to the other side [Verse 18]. So He arrives there, with His disciples. The trip was not a quiet one. The area they are now entering is not quiet either. Demons who have moved in to two people terrorize the area. The home of these people is the terrain of death. They come from there, as if attracted by the power of Christ.

They cannot remain hidden. The presence of the Lord Jesus calls them to reveal themselves. When other people came, they also appeared, but that was to frighten them. Now they themselves are frightened. They know the Son of God and acknowledge His power to judge them and throw them into eternal pain. Their fate is known to them. They also know that the time for this has not yet arrived, just as satan also knows that he still has time, even if it is short [Rev 12:12].

To give a clear testimony of the Lord’s power over the enemy, there are two demoniacs, according to the principle that at the mouth of two or three witnesses every matter will be confirmed [2Cor 13:1]. Mark and Luke occupy themselves with one of them and tell more details of the work of the evil one and of the work of the Lord in that one demoniac [Mark 5:1-20]; [Luke 8:26-39]. Evil spirits want to frighten man for their power, but they can’t do anything if they are not feared. Only faith can take away this fear for his power from man.

The demons know His will. Without the Lord having said a word, they know that He will drive them out. They are illegal possessors of these people. The demons know Him and know that they have no power to resist His word. There is not one thought of any opposition against Him. When tempted in the wilderness He defeated their chief, satan.

They point out to Him a herd of many swine feeding at a distance from them. Just like demon-possession in the land of God, the presence of a herd of unclean animals is a reproach to the land of God. If Israel had walked in the ways of the law, that herd of unclean animals would not have been there. The swine are a picture of Israel.

The Lord says only one word, the command “Go!” Without any thought or expression of opposition to Him, the demons obey and go out of the men and into the swine. When they have entered the swine, they show how much they are after destruction. All the swine rush down the steep bank into the sea. The demons are used in this way to carry out God’s judgment on uncleanness and to cleanse His land.

The herdsmen were unable to save the herd. Powerless, they had to watch their herd perish. They have also seen the liberation of the demoniacs. Everything they have seen, they are going to report in the city. What follows is that the whole city comes out to the Lord Jesus. But when they see Him, … they implore Him to leave their region. If Divine power drives out the power of satan, the Divine presence that is revealed there is unbearable for man. Man does not want God revealed in goodness.

For them, the presence of demons and swine is more pleasant than the presence of the Son of God. He has no stately form or majesty for them to be attracted to Him [Isa 53:2]. Through Him they have lost their source of income. Therefore they want Him to leave, out of their area, out of their life.

Verses that belong to this explanation: 28-34

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-25
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 28-34

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

Author: Chromatius of Aquileia
Rank: Bishop
AD: 407

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Chromatius of Aquileia

Matthew 8

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Matthew 8:31
So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine.

Healing of Two Demoniacs

The Lord had ordered to depart to the other side [Verse 18]. So He arrives there, with His disciples. The trip was not a quiet one. The area they are now entering is not quiet either. Demons who have moved in to two people terrorize the area. The home of these people is the terrain of death. They come from there, as if attracted by the power of Christ.

They cannot remain hidden. The presence of the Lord Jesus calls them to reveal themselves. When other people came, they also appeared, but that was to frighten them. Now they themselves are frightened. They know the Son of God and acknowledge His power to judge them and throw them into eternal pain. Their fate is known to them. They also know that the time for this has not yet arrived, just as satan also knows that he still has time, even if it is short [Rev 12:12].

To give a clear testimony of the Lord’s power over the enemy, there are two demoniacs, according to the principle that at the mouth of two or three witnesses every matter will be confirmed [2Cor 13:1]. Mark and Luke occupy themselves with one of them and tell more details of the work of the evil one and of the work of the Lord in that one demoniac [Mark 5:1-20]; [Luke 8:26-39]. Evil spirits want to frighten man for their power, but they can’t do anything if they are not feared. Only faith can take away this fear for his power from man.

The demons know His will. Without the Lord having said a word, they know that He will drive them out. They are illegal possessors of these people. The demons know Him and know that they have no power to resist His word. There is not one thought of any opposition against Him. When tempted in the wilderness He defeated their chief, satan.

They point out to Him a herd of many swine feeding at a distance from them. Just like demon-possession in the land of God, the presence of a herd of unclean animals is a reproach to the land of God. If Israel had walked in the ways of the law, that herd of unclean animals would not have been there. The swine are a picture of Israel.

The Lord says only one word, the command “Go!” Without any thought or expression of opposition to Him, the demons obey and go out of the men and into the swine. When they have entered the swine, they show how much they are after destruction. All the swine rush down the steep bank into the sea. The demons are used in this way to carry out God’s judgment on uncleanness and to cleanse His land.

The herdsmen were unable to save the herd. Powerless, they had to watch their herd perish. They have also seen the liberation of the demoniacs. Everything they have seen, they are going to report in the city. What follows is that the whole city comes out to the Lord Jesus. But when they see Him, … they implore Him to leave their region. If Divine power drives out the power of satan, the Divine presence that is revealed there is unbearable for man. Man does not want God revealed in goodness.

For them, the presence of demons and swine is more pleasant than the presence of the Son of God. He has no stately form or majesty for them to be attracted to Him [Isa 53:2]. Through Him they have lost their source of income. Therefore they want Him to leave, out of their area, out of their life.

Verses that belong to this explanation: 28-34

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-25
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 28-34

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

Author: Peter Chrysologus
Rank: Bishop
AD: 450

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Peter Chrysologus

Matthew 8

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Matthew 8:32
And he said unto them, ‹Go.› And when they were come out, they went into the herd of swine: and, behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters.

Healing of Two Demoniacs

The Lord had ordered to depart to the other side [Verse 18]. So He arrives there, with His disciples. The trip was not a quiet one. The area they are now entering is not quiet either. Demons who have moved in to two people terrorize the area. The home of these people is the terrain of death. They come from there, as if attracted by the power of Christ.

They cannot remain hidden. The presence of the Lord Jesus calls them to reveal themselves. When other people came, they also appeared, but that was to frighten them. Now they themselves are frightened. They know the Son of God and acknowledge His power to judge them and throw them into eternal pain. Their fate is known to them. They also know that the time for this has not yet arrived, just as satan also knows that he still has time, even if it is short [Rev 12:12].

To give a clear testimony of the Lord’s power over the enemy, there are two demoniacs, according to the principle that at the mouth of two or three witnesses every matter will be confirmed [2Cor 13:1]. Mark and Luke occupy themselves with one of them and tell more details of the work of the evil one and of the work of the Lord in that one demoniac [Mark 5:1-20]; [Luke 8:26-39]. Evil spirits want to frighten man for their power, but they can’t do anything if they are not feared. Only faith can take away this fear for his power from man.

The demons know His will. Without the Lord having said a word, they know that He will drive them out. They are illegal possessors of these people. The demons know Him and know that they have no power to resist His word. There is not one thought of any opposition against Him. When tempted in the wilderness He defeated their chief, satan.

They point out to Him a herd of many swine feeding at a distance from them. Just like demon-possession in the land of God, the presence of a herd of unclean animals is a reproach to the land of God. If Israel had walked in the ways of the law, that herd of unclean animals would not have been there. The swine are a picture of Israel.

The Lord says only one word, the command “Go!” Without any thought or expression of opposition to Him, the demons obey and go out of the men and into the swine. When they have entered the swine, they show how much they are after destruction. All the swine rush down the steep bank into the sea. The demons are used in this way to carry out God’s judgment on uncleanness and to cleanse His land.

The herdsmen were unable to save the herd. Powerless, they had to watch their herd perish. They have also seen the liberation of the demoniacs. Everything they have seen, they are going to report in the city. What follows is that the whole city comes out to the Lord Jesus. But when they see Him, … they implore Him to leave their region. If Divine power drives out the power of satan, the Divine presence that is revealed there is unbearable for man. Man does not want God revealed in goodness.

For them, the presence of demons and swine is more pleasant than the presence of the Son of God. He has no stately form or majesty for them to be attracted to Him [Isa 53:2]. Through Him they have lost their source of income. Therefore they want Him to leave, out of their area, out of their life.

Verses that belong to this explanation: 28-34

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-25
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 28-34

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

Author: Peter Chrysologus
Rank: Bishop
AD: 450

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Peter Chrysologus

Matthew 8

Now, should any one say, And wherefore did Christ fulfill the devils' request, suffering them to depart into the herd of swine? this would be our reply, that He did so, not as yielding to them, but as providing for many objects thereby. One, to teach them that are delivered from those wicked tyrants, how great the malice of their insidious enemies: another, that all might learn, how not even against swine are they bold, except He allow them; a third, that they would have treated those men more grievously than the swine, unless even in their calamity they had enjoyed much of God's providential care. For that they hate us more than the brutes is surely evident to every man. So then they that spared not the swine, but in one moment of time cast them all down the precipice, much more would they have done so to the men whom they possessed, leading them towards the desert, and carrying them away, unless even in their very tyranny the guardian care of God had abounded, to curb and check the excess of their violence. Whence it is manifest that there is no one, who does not enjoy the benefit of God's providence. And if not all alike, nor after one manner, this is itself a very great instance of providence; in that according to each man's profit, the work also of providence is displayed. And besides what has been mentioned, there is another thing also, which we learn from this; that His providence is not only over all in common, but also over each in particular; which He also declared with respect to His disciples, saying, But the very hairs of your head are numbered. Matthew 10:30 And from these demoniacs too, one may clearly perceive this; who would have been choked long before, if they had not enjoyed the benefit of much tender care from above. For these reasons then He suffered them to depart into the herd of swine, and that they also who dwelt in those places should learn His power. For where His name was great, He did not greatly display Himself: but where no one knew Him, but they were still in an insensible condition, He made His miracles to shine out, so as to bring them over to the knowledge of His Godhead. For it is evident from the event that the inhabitants of that city were a sort of senseless people; for when they ought to have adored and marvelled at His power, they sent Him away, and besought Him that He would depart out of their coasts. But for what intent did the devils destroy the swine? Everywhere they have labored to drive men to dismay, and everywhere they rejoice in destruction. This, for instance, the devil did with respect to Job, although in that case too God suffered it, but neither in that case as complying with the devil, but willing to show His own servant the more glorious, cutting off from the evil spirit all pretext for his shamelessness, and turning on his own head what was done against the righteous man. Because now also the contrary of what they wished came to pass. For the power of Christ was gloriously proclaimed, and the wickedness of the demons, from which He delivered those possessed by them, was more plainly indicated; and how they want power to touch even swine, without permission from the God of all. And if any would take these things in a hidden sense, there is nothing to hinder. For the history indeed is this, but we are to know assuredly, that the swinish sort of men are especially liable to the operations of the demons. And as long as they are men that suffer such things, they are often able yet to prevail; but if they have become altogether swine, they are not only possessed, but are also cast down the precipice. And besides, lest any should suppose what was done to be mere acting, instead of distinctly believing that the devils had gone out; by the death of the swine this is rendered manifest. And mark also His meekness together with His power. For when the inhabitants of that country, after having received such benefits, were driving Him away, He resisted not, but retired, and left those who had shown themselves unworthy of His teaching, having given them for teachers them that had been freed from the demons, and the swine-herds, that they might of them learn all that had happened; while Himself retiring leaves the fear vigorous in them. For the greatness withal of the loss was spreading the fame of what had been done, and the event penetrated their mind. And from many quarters were wafted sounds, proclaiming the strangeness of the miracle; from the cured, and from the drowned, from the owners of the swine, from the men that were feeding them. These things any one may see happening now also, even many in the tombs possessed of evil spirits, whom nothing restrains from their madness; not iron, nor chain, nor multitude of men, nor advice, nor admonition, nor terror, nor threat, nor any other such thing. For so when any man is dissolute, eager after all embraces, he differs not at all from the demoniac, but goes about naked like him, clad indeed in garments, but deprived of the true covering, and stripped of his proper glory; cutting himself not with stones, but with sins more hurtful than many stones. Who then shall be able to bind such a one? Who, to stay his unseemliness and frenzy, his way of never coming to himself, but forever haunting the tombs? For such are the resorts of the harlots, full of much evil savor, of much rottenness. And what of the covetous man? Is he not like this? For who will be able ever to bind him? Are there not fears and daily threats, and admonitions, and counsels? Nay, all these bonds he bursts asunder; and if any one come to set him free, he adjures him that he may not be freed, accounting it the greatest torture not to be in torture: than which what can be more wretched? For as to that evil spirit, even though he despised men, yet he yielded to the command of Christ, and quickly sprang out of the man's body; but this man yields not even to His commandment. See at least how he daily hears Him saying, You cannot serve God and mammon, Matthew 6:24 and threatening hell, and the incurable torments, and obeys not: not that He is stronger than Christ, but because against our will Christ corrects us not. Therefore such men live as in desert places, though they be in the midst of cities. For who, that has reason, would choose to be with such men? I for my part would sooner consent to dwell with ten thousand demoniacs, than with one diseased in this way. And that I am not mistaken in saying this, is manifest from their respective feelings. For these last account him an enemy that has done them no wrong, and desire even to take him for a slave when he is free, and encompass him with ten thousand evils; but the demoniacs do no such thing, but toss their disease to and for within themselves. And while these overturn many houses, and cause the name of God to be blasphemed, and are a pest to the city and to the whole earth; they that are troubled by evil spirits, deserve rather our pity and our tears. And the one for the more part act in insensibility, but the others are frantic while they reason, keeping their orgies in the midst of cities, and maddened with some new kind of madness. For what do all the demoniacs so bad, as what Judas dared to do, when he showed forth that extremity of wickedness? And all too that imitate him, like fierce wild beasts escaped from their cage, trouble their cities, no man restraining them. For these also have bonds upon them on every side; such as the fears of the judges, the threatening of the laws, the condemnation of the multitude, and other things more than these; yet bursting asunder even these, they turn all things upside down. And should any one remove these altogether from them, then would he know assuredly the demon that is in them to be far fiercer, and more frantic than he who is just now gone forth. But since this may not be, let us for the time suppose it for argument's sake: and let us take off from him all his chains, and then shall we clearly know his manifest madness. But be not afraid of the monster, when we uncover it; for it is the representation in word, not the thing in truth. Let there be then some man, darting fire from his eyes, black, having from either shoulder serpents hanging down instead of hands; and let him have also a mouth, with sharp swords set in it instead of teeth, and for a tongue a gushing fountain of poison and some baneful drug; and a belly more consuming than any furnace, devouring all that is cast unto it, and a sort of winged feet more vehement than any flame; and let his face be made up of a dog and of a wolf; and let him utter nothing human, but something discordant, and unpleasing, and terrible; and let him have also in his hands a firebrand. Perhaps what we have said seems to you to be terrible, but we have not even yet fashioned him worthily; for together with these things we must add others besides. I mean, that he is also to slay them that meet with him, to devour them, to fasten upon their flesh. Yet is the covetous man much more fierce even than this, assailing all like hell, swallowing all up, going about a common enemy to the race of men. Why, he would have no man exist, that he may possess all things. And he stops not even at this, but when in his longing he shall have destroyed all men, he longs also to mar the substance of the earth, and to see it all become gold; nay, not the earth only, but hills also, and woods, and fountains, and in a word all things that appear. And to convince you that not even yet have we set forth his madness, let there be no man to accuse and frighten him, but take away the terror of the laws in supposition awhile, and you will see him snatching up a sword, laying violent hands on all, and sparing none; neither friend, nor kinsman, nor brother, nor even his very parent. Nay rather, in this case there is not even need of supposing, but let us ask him, if he is not for ever framing to himself such imaginations, and if he does not in thought range among all men to destroy them; both friends and kinsmen, and even his very parents. Nay rather there is no need even to ask, because in truth all men know that they who are under the power of this disease are wearied even of their father's old age; and that which is sweet, and universally desirable, the having children, they esteem grievous and unwelcome: many at least with this view have even paid money to be childless, and have maimed their nature, not only by slaying their children after birth, but by not suffering them even to be born at all. Marvel not, therefore, if we have thus sketched the covetous man (for in truth he is far worse than what we have said); but let us consider how we shall deliver him from the demon. How then shall we deliver him? If he may be clearly made aware, that his love of money stands very much in his way in respect of this very object, the gaining of money; for they that wish to gain in little things undergo great losses; whence accordingly a proverb has been put forth to this same effect. Many, for instance, on many occasions, wishing to lend at large usury, and through the expectation of gain not having inquired about them who receive their money, have together with the interest lost also all their capital. Others again falling into dangers, and not willing to give up a little have together with the substance lost their life too. Again, when it has been in men's power to purchase either gainful offices, or some other such thing, by some trifling meanness they have lost all. For because they know not how to sow, but have ever practised reaping, they of course continually fail of their harvest. For no man can be always reaping, as neither can he be always gaining. Therefore since they are not willing to spend, neither do they know how to gain. And should they have to take a wife, the same thing again befalls them; for either they are deceived into taking a poor wife for a rich one, or when they have brought home one that is rich, but full of faults without number, here too they have incurred more loss than gain. For it is not superfluity but virtue, that causes wealth. For what profit is there of her wealth, when she is expensive and dissolute, and scatters all abroad more vehemently than any wind? What if she be unchaste, and bring in numberless lovers? What if she be drunken? Will she not quickly make her husband the poorest of men? But they do not only marry, but also buy at great risk, from their great covetousness, laboring to find not good slaves, but cheap ones. Consider then all these things (for the words concerning hell and the kingdom you are not yet able to hear), and bearing in mind the losses which you have often undergone from your love of money, in loans, and in purchases, and in marriages, and in offices of power, and in all the rest; withdraw yourselves from doating on money. For so shall you be able to live the present life in security, and after a little advance to hear also the words that treat on self-government, and see through and look upon the very Sun of Righteousness, and to attain unto the good things promised by Him; unto which God grant we may all attain, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

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Matthew 8:33
And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils.

Healing of Two Demoniacs

The Lord had ordered to depart to the other side [Verse 18]. So He arrives there, with His disciples. The trip was not a quiet one. The area they are now entering is not quiet either. Demons who have moved in to two people terrorize the area. The home of these people is the terrain of death. They come from there, as if attracted by the power of Christ.

They cannot remain hidden. The presence of the Lord Jesus calls them to reveal themselves. When other people came, they also appeared, but that was to frighten them. Now they themselves are frightened. They know the Son of God and acknowledge His power to judge them and throw them into eternal pain. Their fate is known to them. They also know that the time for this has not yet arrived, just as satan also knows that he still has time, even if it is short [Rev 12:12].

To give a clear testimony of the Lord’s power over the enemy, there are two demoniacs, according to the principle that at the mouth of two or three witnesses every matter will be confirmed [2Cor 13:1]. Mark and Luke occupy themselves with one of them and tell more details of the work of the evil one and of the work of the Lord in that one demoniac [Mark 5:1-20]; [Luke 8:26-39]. Evil spirits want to frighten man for their power, but they can’t do anything if they are not feared. Only faith can take away this fear for his power from man.

The demons know His will. Without the Lord having said a word, they know that He will drive them out. They are illegal possessors of these people. The demons know Him and know that they have no power to resist His word. There is not one thought of any opposition against Him. When tempted in the wilderness He defeated their chief, satan.

They point out to Him a herd of many swine feeding at a distance from them. Just like demon-possession in the land of God, the presence of a herd of unclean animals is a reproach to the land of God. If Israel had walked in the ways of the law, that herd of unclean animals would not have been there. The swine are a picture of Israel.

The Lord says only one word, the command “Go!” Without any thought or expression of opposition to Him, the demons obey and go out of the men and into the swine. When they have entered the swine, they show how much they are after destruction. All the swine rush down the steep bank into the sea. The demons are used in this way to carry out God’s judgment on uncleanness and to cleanse His land.

The herdsmen were unable to save the herd. Powerless, they had to watch their herd perish. They have also seen the liberation of the demoniacs. Everything they have seen, they are going to report in the city. What follows is that the whole city comes out to the Lord Jesus. But when they see Him, … they implore Him to leave their region. If Divine power drives out the power of satan, the Divine presence that is revealed there is unbearable for man. Man does not want God revealed in goodness.

For them, the presence of demons and swine is more pleasant than the presence of the Son of God. He has no stately form or majesty for them to be attracted to Him [Isa 53:2]. Through Him they have lost their source of income. Therefore they want Him to leave, out of their area, out of their life.

Verses that belong to this explanation: 28-34

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-25
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 28-34

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

Author: Chromatius of Aquileia
Rank: Bishop
AD: 407

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Chromatius of Aquileia

Matthew 8

Author: Chromatius of Aquileia
Rank: Bishop
AD: 407

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Chromatius of Aquileia

Matthew 8

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Matthew 8:34
And, behold, the whole city came out to meet Jesus: and when they saw him, they besought [him] that he would depart out of their coasts.

Healing of Two Demoniacs

The Lord had ordered to depart to the other side [Verse 18]. So He arrives there, with His disciples. The trip was not a quiet one. The area they are now entering is not quiet either. Demons who have moved in to two people terrorize the area. The home of these people is the terrain of death. They come from there, as if attracted by the power of Christ.

They cannot remain hidden. The presence of the Lord Jesus calls them to reveal themselves. When other people came, they also appeared, but that was to frighten them. Now they themselves are frightened. They know the Son of God and acknowledge His power to judge them and throw them into eternal pain. Their fate is known to them. They also know that the time for this has not yet arrived, just as satan also knows that he still has time, even if it is short [Rev 12:12].

To give a clear testimony of the Lord’s power over the enemy, there are two demoniacs, according to the principle that at the mouth of two or three witnesses every matter will be confirmed [2Cor 13:1]. Mark and Luke occupy themselves with one of them and tell more details of the work of the evil one and of the work of the Lord in that one demoniac [Mark 5:1-20]; [Luke 8:26-39]. Evil spirits want to frighten man for their power, but they can’t do anything if they are not feared. Only faith can take away this fear for his power from man.

The demons know His will. Without the Lord having said a word, they know that He will drive them out. They are illegal possessors of these people. The demons know Him and know that they have no power to resist His word. There is not one thought of any opposition against Him. When tempted in the wilderness He defeated their chief, satan.

They point out to Him a herd of many swine feeding at a distance from them. Just like demon-possession in the land of God, the presence of a herd of unclean animals is a reproach to the land of God. If Israel had walked in the ways of the law, that herd of unclean animals would not have been there. The swine are a picture of Israel.

The Lord says only one word, the command “Go!” Without any thought or expression of opposition to Him, the demons obey and go out of the men and into the swine. When they have entered the swine, they show how much they are after destruction. All the swine rush down the steep bank into the sea. The demons are used in this way to carry out God’s judgment on uncleanness and to cleanse His land.

The herdsmen were unable to save the herd. Powerless, they had to watch their herd perish. They have also seen the liberation of the demoniacs. Everything they have seen, they are going to report in the city. What follows is that the whole city comes out to the Lord Jesus. But when they see Him, … they implore Him to leave their region. If Divine power drives out the power of satan, the Divine presence that is revealed there is unbearable for man. Man does not want God revealed in goodness.

For them, the presence of demons and swine is more pleasant than the presence of the Son of God. He has no stately form or majesty for them to be attracted to Him [Isa 53:2]. Through Him they have lost their source of income. Therefore they want Him to leave, out of their area, out of their life.

Verses that belong to this explanation: 28-34

Author: Ger de Koning
Rank: Author
Posted on: 2024-03-25
Source:

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Ger de Koning

Matthew 8

Verses that belong to this explanation: 28-34

Author: Matthew Henry
Rank: Priest
AD: 1714
Source:

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Matthew Henry

Matthew 8

Because there were who thought Christ to be a man, therefore the daemons cameto proclaim His divinity, that they who had not seen the sea raging and again still, might hear the daemons crying; “And when he was come to the other side in the country of the Gergesenes, there met him two men having daemons.”. Or; Luke and Mark chose to speak of one who was more grievously afflicted; whence also they add a further description of his calamity; Luke saying that he brake his bonds and was driven into the desert; Mark telling that he ofttimescut himself with stones. But they neither of them say that there was only one, which would be to contradict Matthew. What is added respecting them that they "came from among the tombs,” alludes to a mischievous opinion, that the souls of the dead became daemons. Thus many soothsayers use to kill children, that they may have their souls to cooperate with them; and daemoniacs also often cry out, I am the spirit of such an one. But it is not the soul of the dead man that then cries out, the daemon assumes his voice to deceive the hearers. For if the soul of a dead man has power to enter the body of another, much more might it enter its own. And it is more unreasonable to suppose that a soul that has suffered cruelty should cooperate with him that injured it, or that a man should have power to change an incorporeal being into a different kind of substance, such as a human soul into the substance of a daemon. For even in amaterial body, this is beyond human power; as, for example, no man can change the body of a man into that of an ass.And it is not reasonable to think that adisembodied spirit should wander to and for on the earth. “The souls of the righteous are in the hand of God;” therefore those of young children must be so, seeing they are not evil. And the souls of sinners are at once conveyed away from hence, as is clear from Lazarus, and the rich man. That this should not be thought to be flattery, they cry out what they were experiencing, “Art thou come to torment us before the time?”. They could not say they had not sinned, because Christ had found them doing evil, and marring the workmanship of God; whence they supposed that for their more abundant wickedness the time of the last punishment which shall be at the day of judgment should not be tarried for to punish them. Jesus did not say this, as though persuaded by the daemons, but with many designs therein. One, that He might show the mighty power to hurt of these daemons, who were in possession of the two men; another, that all might see that they had no power against the swine unless by His sufferance; thirdly, toshew that they would have done more grievous hurt to the men, had they not evenin their calamities been aided by Divine Providence, for they hate men more than irrational animals. By this it is manifest that there is no man who is not supported by Divine Providence; and if all are not equally supported by it, neither after one manner, this is the highest characteristic of Providence, that it is extended to each man according to his need. Besides the above-mentioned things, we learn also that He cares not only for the whole together, but for each one in particular; which one may see clearly in these daemoniacs, who would have been long before choked in the deep, had not Divine care preserved them. He also permitted them to go into the herd of swine, that they that dwelt in those parts might know His power. For where He was known to none, there He makes His miracles to shine forth, that He may bring them to a confession of His divinity.

Author: John Chrysostom
Rank: Bishop
AD: 407

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John Chrysostom

Matthew 8

Author: Jerome
Rank: Priest
AD: 420

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Jerome

Matthew 8

Author: Jerome
Rank: Priest
AD: 420

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Jerome

Matthew 8

Author: Hilary of Poitiers
Rank: Bishop
AD: 368

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Hilary of Poitiers

Matthew 8

Author: Chromatius of Aquileia
Rank: Bishop
AD: 407

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Chromatius of Aquileia

Matthew 8

Author: Augustine of Hippo
Rank: Bishop
AD: 430

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Augustine of Hippo

Matthew 8

Author: Ambrosius von Mailand
Rank: Bishop
AD: 397

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Ambrosius von Mailand

Matthew 8

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