Chapter 8

2 Christ cleanseth the leper, 5 healeth the centurion’s servant, 14 Peter’s mother in law, 16 and many other diseased: 18 sheweth how he is to be followed: 23 stilleth the tempest on the sea, 28 driveth the devils out of two men possessed, 31 and suffereth them to go into the swine.

1. Great multitudes. Verse 1 concludes the narrative of the Sermon on the Mount. Matthew mentions the great throngs that accompanied Jesus both before the Sermon on the Mount (ch. 4:24, 25) and after (ch. 8:1). For the chronological setting in which another synoptic writer mentions the great throngs at this period of Christ’s ministry see on Mark 1:45.

2. A leper. [A Leper, Matt. 8:2–4=Mark 1:40–45=Luke 5:12–16. Major comment: Mark.] According to Mark (ch. 1:40–45) and Luke (ch. 5:12–16) this incident occurred prior to the giving of the Sermon on the Mount. It seems evident that Matthew follows a topical, in preference to a strictly chronological, arrangement of the events of Jesus’ life (see p. 274). Apparently the incident recorded in Matt. 8:5–13 followed almost immediately after the Sermon on the Mount (see on Luke 7:1), perhaps on the same day.

Worshipped. Gr. proskuneoµ, “to do homage [either by kneeling or by prostrating oneself].” Proskuneoµ does not necessarily imply recognition of divinity (see on Esther 3:2).

5. Entered into Capernaum. [The Centurion’s Servant, Matt. 8:5–13=Luke 7:1–10. Major comment: Luke.]

6. Grievously tormented. See on ch. 4:24.

10. Verily. See on ch. 5:18.

11. Many shall come. Luke omits from his account the statement of Christ concerning the ingathering of the Gentiles (Matt. 8:11, 12), but has a similar statement elsewhere (see Luke 13:28, 29). The ingathering of the Gentile nations was a common theme of the OT prophets (see Vol. IV, pp. 25-38).

Sit down. Gr. anaklinoµ, “to recline.” For comments on eating customs see on Mark 2:15. The figure of a banquet is often used by Bible writers as a symbol of the joys of the Messianic kingdom (see Isa. 25:6; Luke 13:29; 14:15; Rev. 19:9).

12. Children of the kingdom. See on ch. 3:9. The expression “sons of the kingdom” was a common Hebrew idiom descriptive of the rightful heirs of the kingdom.

Outer darkness. A symbol representing the final annihilation of the obdurately impenitent.

Weeping and gnashing. Matthew records several other instances when Jesus used this expression to describe the remorse of the lost as they contemplate their sad fate in contrast with the joy that might have been theirs (see chs. 13:42, 50; 22:13; 24:51; 25:30). The same expression appears often in contemporary Jewish literature in descriptions of Gehenna (see on ch. 5:22).

13. The selfsame hour. Immediate healing is frequently mentioned (see chs. 9:22; 15:28; 17:18). Textual evidence may be cited (cf. p. 146) for adding, “and when the centurion returned to his house in that hour he found the servant well.”

14. Peter’s house. [Peter’s Mother-in-law, Matt. 8:14–17=Mark 1:29–34=Luke 4:38–41. Major comment: Mark.]

16. With his word. Or, “by a word.”

17. Might be fulfilled. See on ch. 1:22.

Took. It seems that Matthew here paraphrases, or gives a free translation of, Isa. 53:4. The passage in Isaiah refers primarily to the “infirmities” of sin, as the context makes evident (see on ch. 53:4). Matthew interprets it in a more literal sense. Christ in His humanity (see John 1:14; Phil. 2:6–8; etc.) was fully able to feel and express human sympathy, and really felt with us and for us.

Bare. Gr. bastazoµ, “to take up,” “to carry away.” The same word is used in ch. 3:11 of taking off sandals (see on ch. 3:11).

18. Now when. [The Storm on the Lake,, Matt. 8:18, 23–27=Mark 4:35–41=Luke 8:22–25. Major comment: Matthew. See the Closing Galilean Ministry; The Ministry of Our Lord.] All three Synoptic Gospels record the stilling of the storm on the lake, the healing of the Gadarene demoniacs, the healing of the invalid woman, and the raising of Jairus’ daughter more or less as a group of miracles, in the order given. As usual, the account in Mark contains many graphic details not mentioned by either Matthew or Luke. The first of these miracles occurred the night following Christ’s Sermon by the Sea, in which He spoke the parables recorded in Matt. 13. Thus, in point of time, the stilling of the tempest recorded in ch. 8 follows the parables recorded in ch. 13. Mark and Luke, who follow a more nearly chronological order, have the miracles following the Sermon by the Sea. It was probably in the early autumn of a.d. 29 (see on Luke 7:11), during the course of the second missionary tour through Galilee, that the incident here recorded took place. Now, weary and exhausted by many days of strenuous public ministry, Jesus sought brief respite from the throngs that pressed about Him, by crossing the lake.

Great multitudes. Multitudes of people were now following Jesus wherever He went (see Matt. 4:25; Mark 3:7; 4:1), to the extent that He often had little or no time to eat (see Mark 3:20; DA 333). As Jesus, overcome with weariness and hunger, set out to cross the lake He soon fell asleep (DA 334). Ministry to the physical and spiritual needs of the people meant, even for Him, the expenditure of vital force that must be restored through rest and food. It was for this reason that the Saviour sought a few hours of release from His incessant labors.

Other side. That is, the region of Decapolis, opposite Galilee (see p. 46), to the southeast of the Lake of Galilee, was rather sparsely populated. That region was largely heathen; there is no record of the scribes and Pharisees ever having followed Jesus there.

19. A certain scribe. [The Privations of Discipleship, Matt. 8:19–22. See Middle Galilean Ministry.] In spite of the great apparent similarity of this passage to one in Luke (see Luke 9:57–62), it is practically certain that two separate and distinct occasions are referred to. Although Matthew does not follow a strictly chronological sequence, he has inserted this account of two men who volunteered to become disciples of Jesus within his account of the crossing of the lake (vs. 18, 23–27). It seems that the only reasonable conclusion is that the two volunteers approached Jesus at the close of the Sermon by the Sea (see on v. 18), as He prepared to cross to the other side of the lake.

The similar account in Luke appears in the record of Jesus’ final departure from Galilee for Jerusalem (see Luke 9:51, 57). It immediately precedes the account of the sending out of the Seventy to the cities and towns of Samaria and Peraea (see chs. 9:62; 10:1) and seems, therefore, to be closely associated with these events. It was in the late autumn of a.d. 30 that Jesus left Galilee for Jerusalem and Peraea (see on ch. 9:51). It should be noted, furthermore, that Jesus replied to Judas in words similar to those recorded in Matt. 8:19, 20, when he volunteered for discipleship during the summer of a.d. 29, several weeks prior to the Sermon by the Sea (see DA 293; 2SP 305, 306; see on Matt. 5:1). It may have been customary with Jesus to warn every volunteer disciple, as well as those whom He summoned personally, of the privations and sacrifices that accompanied discipleship, and that upon various occasions He used words similar to those recorded here.

Many attempts have been made to identify the “scribe” who now came to Jesus, but at best these are no more than useless guesses. Concerning the status of a scribe during the time of Jesus see on Mark 1:22. Being a man of culture, education, and station in life, a scribe would seemingly find the privations of the life of a disciple harder to endure than would fishermen, for example. See on Mark 2:10.

Master. Gr. didaskalos, “teacher” (see on ch. 12:38).

I will follow thee. This scribe was a volunteer, one who, in these words, applied for acceptance as a full-time disciple. Similarly, when Jesus said, “Follow me,” He extended an invitation to full-time discipleship (see on Matt. 4:19; Mark 2:14). Possibly the scribe had been a part-time follower, and had seen and heard enough to create in his heart a longing to be with the Master constantly and to learn of Him. It seems, however, that he was probably a temperamental individual, given to acting on impulse more than from principle, and that he had not fully counted the cost of discipleship (see Luke 14:25–33).

Whithersoever thou goest. Compare also the words of Ruth to Naomi (Ruth 1:16) and of Peter to Christ (Luke 22:33). In the case of the scribe, however, his words probably meant no more than the intention to become a permanent disciple. He lacked the fidelity of Ruth and reflected the fickleness of Peter (see on Mark 3:16). Discipleship calls for steadiness of purpose and patience in the face of difficulty and disappointment (see on Luke 9:62).

20. Holes. Or, “dens.”

Nests. Gr.kataskeµnoµseis, literally, “pitched tents,” hence, “homes” in the sense of “resting places,” or “places of tarrying.” The picture is of a temporary shelter or place of abode.

Son of man. See on Matt. 1:1; Mark 2:10; see Additional Note on John 1.

Lay his head. In order to accomplish the mission for which He had come to earth, the days of Christ’s ministry were spent, for the most part, in moving about from place to place, not aimlessly (see on Luke 2:49), but with no fixed place of abode. One accustomed to the comforts of home, as this scribe probably was, would very likely find an itinerant life difficult and disagreeable. Gospel witnesses must ever be willing to endure hardship as good soldiers of Jesus Christ (see 2 Tim. 2:3).

21. Another. Perhaps this man had been a casual, part-time disciple, and now proposed that he be accepted as a permanent, full-time disciple. In contrast with the would-be disciple of vs. 19, 20, who tended to be temperamental and to act hastily from impulse, this man—judging from Christ’s response to him—apparently was of precisely the opposite disposition, slow, lethargic, and inclined to procrastinate.

Bury my father. In all probability the father was currently enjoying good health, and the time of his death was indefinitely in the future. If the man’s father was not dead, but very much alive, Christ’s words must be taken figuratively, not literally. Probably this would-be follower’s request was either an excuse for not following Christ at all or an attempt to postpone the time when it would be necessary to forsake all in order to follow Him (cf. Luke 5:11, 28). If the father were already dead, it is extremely unlikely that Christ would have ordered the neglect of what, in Oriental lands even today, is considered one of the most sacred duties devolving upon a son. Furthermore, in a warm climate the burial of the dead is performed without delay, and if, indeed, this man’s father had died, it is most improbable that he himself would have been listening to Jesus. Obviously, both the man and Jesus anticipate the father’s death at some future time.

This man was overcautious as the first man was overenthusiastic. He said to Christ, as it were, “I would like to follow you, but I cannot do so while my father lives.” In reply, Christ said to him, so to speak, “I fully recognize your obligation to your parents; nevertheless, your obligation to the kingdom of heaven takes precedence even over that.” The claims of the gospel transcend those of family ties—not that the latter are relaxed in the least, but rather that they are not to be made an excuse for failing to heed Christ’s call to service (see on Mark 7:11, 12; Luke 14:26).

22 Follow me. See on Mark 2:14.

Let the dead. This statement appears on the surface to be rather harsh, but such is not the case when it is understood in the setting of the time when it was made. As pointed out (see on v. 21), these words are in part figurative, in view of the fact that the father was very likely still living and the time of his death was indefinitely in the future. What Christ probably means is, “Let the spiritually dead bury those who are literally dead.”

In the case of this man there was danger that procrastination would rob him of his good intentions, and it would be well for him to make the break with his old associations now while right impulses were strongest. The Christian, particularly the one who would be of service in the cause of Christ, must act promptly when God impresses his heart to do so (see Acts 8:26, 27). Discerning the man’s character, Christ presented for his consideration a picture of the fundamental change that must come about in his life if he would make a success of discipleship. He would have to make first things first and relegate non-essentials to a place of secondary importance. Christ’s response to his request was designed to stimulate him to action (see Luke 9:60).

For Christ to have reversed the counsel given each of these two would-be followers would have been most inappropriate, for it would have encouraged the scribe to follow his natural inclination by leaping into action without due consideration of what was involved, and the second man, to delay action in response to his own inclination.

23. When. The narrative, begun in v. 18, and interrupted by the incidents recorded in vs. 19–22, is now resumed (see on v. 18).

Entered into a ship. According to the account in Mark, Christ was already in the little fishing boat, and simply remained there without going ashore to dismiss the people (ch. 4:1, 36). However, since Matthew has separated from its context the story of the storm on the lake (see on ch. 8:18), apparently he deems it necessary, in this connection also, to record Jesus’ entering into the boat (see ch. 13:2). It was probably almost dusk when the disciples shoved the boat away from the shore (see DA 334). This vessel was doubtless the “small ship” placed at Jesus’ disposal (see on Mark 3:9). There were several other fishing boats that left shore at the same time to cross the lake with Jesus (see Mark 4:36).

24. Behold. See on ch. 3:16.

Tempest. Gr. seismos, “a shaking,” “a commotion,” “a tempest,” or “an earthquake.” Our English word seismograph is derived in part from this root. Here seismos denotes the turbulence of the sea, and the terrific force of the furious gusts of wind as they struck the boat. The Lake of Galilee is noted for sudden storms of great intensity. In this instance the winds came sweeping wildly down upon the waters of the lake fom the mountain gorges along the eastern shore (DA 334). However, the evening had been calm, and the disciples had probably not anticipated stormy weather.

Covered. Literally, “being covered,” or “being hidden.” The boat was now filling up with such rapidity that the disciples lost hope of bailing the water out before it became completely swamped. Several of the disciples were expert fishermen who had spent much of their lives on the Lake of Galilee, and who knew how to handle a boat in a storm. But all their experience and skill failed them on this occasion.

He was asleep. This is the only recorded instance of Jesus’ sleeping. Overcome with utter weariness and hunger at the close of a strenuous day (see DA 333, 334), He no doubt fell asleep quickly (see on Matt. 8:18; Mark 4:38).

25. Awoke him. The disciples called to Jesus twice in the darkness, only to have their voices drowned out by the noise of the storm. Then a sudden flash of lightning disclosed to them the fact that Jesus was still asleep (DA 334), whereupon “they came to him, and awoke him” (Luke 8:24). Astonished that He could sleep through the fury of the gale, and amazed at His apparent unconcern in the midst of their frantic efforts to save the ship and their very lives, they addressed Him somewhat reprovingly, “Carest thou not that we perish?” (Mark 4:38).

Save us: we perish. That is, “save us at once; we are about to perish.” This may well be the cry of one who is pressed hard by the tempests of temptation. A few months later Peter was to utter the panicstricken cry, “Lord, save me” (ch. 14:30), apparently forgetful of how Christ had saved all of them upon this earlier occasion.

26. Ye of little faith. Though the disciples had seen many wonderful evidences of divine power, it seems that prior to this time Jesus had displayed no control over the forces of nature, and it might not have occurred to them that He could do so.

A great calm. The storm subsided as suddenly as it had risen. No doubt the silence of nature was as startling and impressive as the unexpected fury of wind and wave had been.

27. Even the winds. That is, in addition to all manner of sicknesses, and even death itself, Christ had power over wind and sea also. It seems that the disciples “marvelled” that the forces of nature also submitted to the will of Jesus. They were eye-witnesses to what had happened (see Luke 1:2; 1 John 1:1, 2), and never thought for a moment of denying the evidence of their senses. Christ commanded; the elements obeyed. Today, men who consider themselves wise affirm that it was a mere coincidence, that the storm was bound to subside anyway, and that Jesus spoke just as the wind had spent its fury. We would simply ask them to duplicate the “mere coincidence,” not omitting any detail recorded in the Bible story!

Every time Christ performed a miracle His reputation was at stake. Suppose He had failed even once, as the disciples did upon at least one occasion (see ch. 17:16–20), what would the men of His day have thought or men today think?

As Christ stilled the winds and the waves of Galilee, so He is able to still the storms of life that so often burst unexpectedly and with violence over the human soul. Too often the reason we do not experience His power in our lives is that we are “fearful” and have but “little faith.”

28. When he was come. [The Demoniacs of Gadara, Matt. 8:28 to 9:1=Mark 5:1–20=Luke 8:26–39. Major comment: Mark.]

Ellen G. White comments

2, 3 DA 263, 266; MH 67, 69, 70

3     DA 776

4     DA 264

5–13DA 315, 318; 4T 233

6, 8 DA 315

8, 9 MH 63

10   DA 64

11   DA 622; GC 427

11, 12  COL 219; DA 318

13   DA 316; MH 65

14–16DA 259

15   MH 29

17   MH 17, 124

19, 20  DA 293, 383

20   MH 19; MM 19; MYP 300; PK 73; TM 178; 1T 137; 3T 107, 402, 457; 4T 83, 621

22   Ev 655

23–34DA 333–341

25   DA 336

25, 26  DA 335

27   4T 288

28   DA 337; MH 95

29   MH 96

30–32MH 97, 98

30–33DA 338