Matthew Chapter 8
Healing, Teaching, and Miracles
A. Jesus Cleanses a Leper (Matthew 8:1–2)
Matthew 8:1–2 (NKJV):
“When He had come down from the mountain, great multitudes followed Him. And behold, a leper came and worshiped Him, saying, ‘Lord, if You are willing, You can make me clean.’”
1. The Setting and Multitude
“When He had come down from the mountain” marks the conclusion of the Sermon on the Mount (chapters 5–7), a foundational teaching discourse on the kingdom ethics of Christ. It is significant that Jesus transitions from teaching to healing, underscoring that His actions authenticated His words. As Matthew 4:23 previously declared, “And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people.” The multitude following Him were not merely intrigued spectators—they were witnesses to a ministry that combined truth and power.
While other Gospel writers place this account in a different chronological order, Matthew's account follows a topical structure. This is characteristic of his purpose to present Jesus as the Messianic King whose authority extended over doctrine, nature, sickness, and the spiritual realm.
2. The Approach of the Leper
The phrase “And behold, a leper came and worshiped Him” signals both the desperation and audacity of the man. In Jewish society, leprosy was more than a physical ailment—it rendered the individual ceremonially unclean and socially ostracized. According to Leviticus 13–14, a leper was required to live outside the camp, wear torn clothes, cry out “Unclean! Unclean!” and maintain physical distance from others.
Yet, this man defied every social and religious norm to approach Jesus, not with entitlement but with reverence. The Greek term used here for “worshiped” is proskuneō, a word that refers to profound reverence and is frequently used for the worship of God (cf. Matthew 4:10; Revelation 4:10). This was not mere respect—this was divine homage.
3. Leprosy as a Type of Sin
Leprosy, throughout Scripture, often serves as a vivid typology of sin. Like sin, leprosy is deeper than the skin (Leviticus 13:3); it spreads (Leviticus 13:8); it defiles (Leviticus 13:44–45); and it isolates (Leviticus 13:46). The leper’s condition reflects the spiritual state of fallen man—alienated, unclean, and hopeless apart from divine intervention.
Barclay notes the horrific progression of the disease: numbness, muscle wasting, deformity, and eventually the loss of limbs. The disease was considered incurable by man, thereby necessitating divine healing. Rabbis of the day viewed lepers with disgust, often boasting of their cruelty toward them. The Talmud says, “When I see lepers, I throw stones at them.” Yet Jesus does the unthinkable—He allows this man to approach.
4. The Leper’s Faith and Theology
His statement, “Lord, if You are willing, You can make me clean,” reveals profound theology. First, he acknowledges Jesus as “Lord” (Kurios), a term loaded with both reverence and theological weight, especially to a Jewish audience. Second, he affirms Jesus’ absolute power: “You can make me clean.” His doubt was not in Christ’s ability but in His willingness.
The faith of the leper exceeds that of Naaman the Syrian commander, who struggled to obey the word of Elisha (see 2 Kings 5). Here, the leper shows no such hesitation. He not only believes in miraculous power but in miraculous grace—that the Lord may will to cleanse one considered untouchable.
Charles Spurgeon comments, “The leper rendered to Christ divine homage; and if Jesus had been merely a good man, and nothing more, He would have refused the worship with holy indignation.” Indeed, this act affirms Jesus’ divine identity and acceptance of worship due only to God.
5. Worship Defined by Action, Posture, and Heart
The leper’s worship is evident in his:
Action – He came to Jesus, knowing that He alone had the authority and ability to heal.
Posture – He likely bowed or fell to his knees, as many did before Christ (cf. Matthew 17:14).
Speech – He called Jesus “Lord,” a confession of faith.
Submission – He did not demand healing but left it to the will of the Lord.
Belief – He acknowledged Christ's power to cleanse, not merely to heal the body, but to restore what had been lost.
6. Cleansing Over Healing
The leper doesn’t say, “heal me,” but “make me clean.” This points to more than physical restoration—it speaks to ritual purification and the restoration of fellowship with God and man. In the Old Testament, cleansing was the role of the priest (Leviticus 14:1–7), but now the True Priest-King was before him (cf. Psalm 110:4; Hebrews 4:14–16).
The use of “clean” further echoes the Messianic mission: to make sinners whole, to reconcile the unclean to God. This healing serves as a signpost pointing forward to the cross, where the great exchange would occur—the clean for the unclean, the righteous for the sinner (2 Corinthians 5:21).
Conclusion
In these two verses, we see the authority, compassion, and purity of Christ on full display. The leper approached not with ritual, but with worship; not with entitlement, but with faith. He serves as a model of humble dependence upon the Savior. This miracle is not merely a healing—it is a preview of the gospel, where the defiled are made clean by the will and touch of the Son of God.
2. Matthew 8:3 – Jesus Touches the Leper and He is Cleansed
Matthew 8:3 (NKJV):
“Then Jesus put out His hand and touched him, saying, ‘I am willing; be cleansed.’ Immediately his leprosy was cleansed.”
a. “Then Jesus put out His hand and touched him”
This act was far more than a physical gesture—it was a radical expression of divine compassion. According to Levitical law, anyone who touched a leper became ceremonially unclean (see Leviticus 13:45–46). Yet here, the Holy One of God reaches beyond religious and societal taboos, extending His hand to the untouchable. The leper, likely keeping his distance due to the shame and restrictions imposed upon him, received not only healing but also the dignity of human contact—something he had likely not felt in years.
Jesus was not bound by ceremonial defilement; rather, His holiness overpowered impurity. What the law could never cleanse, the touch of the Savior purified in an instant.
b. Jesus did not need to touch him to heal him
Jesus often healed from a distance (as in the healing of the Centurion’s servant in Matthew 8:13). Yet in this case, He chose to touch the leper, showing that divine compassion is not merely theoretical—it is practical, personal, and intentional. Jesus ministers to the whole person, not merely the physical need.
c. “I am willing”
These words directly addressed the leper’s question from Matthew 8:2—“Lord, if You are willing, You can make me clean.” The answer is simple, profound, and definitive: “I am willing.” These words not only affirm the power of Jesus but also His divine inclination to show mercy.
This declaration of Christ’s willingness must be understood through a biblical lens. While we cannot demand healing, we are encouraged to come boldly to the throne of grace (Hebrews 4:16). When Christ does not grant healing, it is not due to reluctance, but due to a greater purpose, as seen in the case of Paul’s “thorn in the flesh” (see Second Corinthians 12:7–10).
Second Corinthians 12:9–10 (NKJV):
“And He said to me, ‘My grace is sufficient for you, for My strength is made perfect in weakness.’ Therefore most gladly I will rather boast in my infirmities, that the power of Christ may rest upon me. Therefore I take pleasure in infirmities, in reproaches, in needs, in persecutions, in distresses, for Christ’s sake. For when I am weak, then I am strong.”
d. “Be cleansed” – not just healed
The use of the word cleansed instead of healed points to a deeper significance. Leprosy rendered a person ceremonially unclean, cutting them off from temple worship, from community, and from fellowship with others. Healing alone would restore his health—but cleansing restored his identity, worship, and social standing. Jesus restored the leper spiritually, relationally, and physically.
e. “Immediately his leprosy was cleansed”
This was not gradual, not medical, and not symbolic. The miracle was instantaneous and absolute. This was a divine display of sovereign authority over disease. Where the Law could only diagnose and quarantine, grace in Christ Jesus eradicated and restored.
This is the first individual healing miracle recorded in the Gospel of Matthew. Prior references were general (see Matthew 4:23–24), but this personal interaction showcases the Messiah’s tenderness and the fulfillment of His own words from the Sermon on the Mount:
Matthew 7:7 (NKJV):
“Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.”
3. Matthew 8:4 – Jesus Commands the Healed Man to Testify to the Priests Only
Matthew 8:4 (NKJV):
“And Jesus said to him, ‘See that you tell no one; but go your way, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them.’”
a. “See that you tell no one”
This directive seems puzzling at first. Why would Jesus perform such a powerful miracle and then command silence? The reason is twofold:
To control the timing and perception of His ministry – Jesus was on a divine timetable, prophesied in Daniel chapter 9. He was not seeking sensational fame or political upheaval. Many anticipated a political Messiah who would overthrow Rome. Jesus instead came first as the suffering Servant (see Isaiah 53), and He carefully managed the public’s expectations and enthusiasm to avoid misunderstanding His mission.
To emphasize obedience over publicity – The man was to obey the Law first. Public proclamation could wait, but obedience to the Word was immediate. In the Old Testament, lepers were to be examined and declared clean by the priests before they could return to society (see Leviticus chapter 14).
b. “Show yourself to the priest”
This was not merely ritual—it was deeply symbolic and evangelistic. By sending the man to the priest, Jesus was:
Upholding the Law of Moses (see Leviticus 14:1–32).
Offering irrefutable testimony to the priesthood of an undeniable miracle.
Reintroducing the cleansed man to the religious and social life of Israel.
The process prescribed in Leviticus chapter 14 included multiple sacrifices and ceremonial steps. One of the initial rituals involved two clean birds—one killed, the other dipped in the blood and released—foreshadowing substitutionary atonement and new life.
Leviticus 14:4–7 (NKJV):
“...then the priest shall command that two living and clean birds, cedar wood, scarlet, and hyssop be taken... and the living bird shall be dipped in the blood of the bird that was killed... and he shall let the living bird loose in the open field.”
Later sacrifices required lambs, flour, and oil. For the poor, substitutions were permitted:
Leviticus 14:21–22 (NKJV):
“But if he is poor and cannot afford it, then he shall take one male lamb as a trespass offering... and one-tenth of an ephah of fine flour... and two turtledoves or two young pigeons.”
These rare rituals had likely gone unused for centuries, as healing from true leprosy was virtually unheard of. Now, the priests were being confronted with evidence that the Messiah was in their midst.
c. “As a testimony to them”
Jesus turned the man’s cleansing into a witness to the religious authorities. While the man was restored to community, the priests were forced to reckon with the reality of divine intervention.
This miracle was not merely personal—it was confrontational. It pointed the religious establishment back to the Scriptures and back to the question: Who has the power to cleanse what only God can cleanse?
B. Jesus Heals a Centurion’s Servant
1. Matthew 8:5–6 – Jesus is approached by a Roman centurion
Matthew 8:5–6 (NKJV):
“Now when Jesus had entered Capernaum, a centurion came to Him, pleading with Him, saying, ‘Lord, my servant is lying at home paralyzed, dreadfully tormented.’”
a. “Now when Jesus had entered Capernaum”
Capernaum served as Jesus’ adopted home and base of ministry operations in Galilee, as stated earlier in Matthew 4:13: “And leaving Nazareth, He came and dwelt in Capernaum, which is by the sea, in the regions of Zebulun and Naphtali.” It was in this city that many of His most powerful miracles occurred (see also Matthew 11:23–24).
b. “A centurion came to Him”
A Roman centurion was a commander over approximately one hundred soldiers. This was a man of rank, discipline, and authority in the Roman military—an occupying force detested by most Jews. His approach to Jesus is remarkable for its humility and compassion. Rather than seeking help for himself, he intercedes on behalf of a servant, demonstrating not only faith but a rare and tender concern for someone society considered expendable.
Under Roman law, a slave could be executed without repercussion if he became sick or unproductive. Yet this centurion, moved by mercy, pleads on behalf of his servant, a reflection of godly character. Every time a centurion is mentioned in the New Testament, he is shown in a favorable light (see Matthew 27:54; Acts 10:1–2; Acts 27:43). This is no accident—the Holy Spirit highlights these Gentile men as examples of humility, authority, and faith.
c. “Pleading with Him”
The Greek word used here implies continuous, earnest entreaty. This was no detached or formal request—it was the language of a desperate man who believed that Jesus could and would intervene. Like the leper before him, the centurion approaches with reverence, calling Jesus “Lord.” He does not demand; he entreats. And even more striking, he is interceding for someone of low social status, revealing a heart of extraordinary compassion and humility.
Charles Spurgeon comments, “He seeks a cure, but does not prescribe to the Lord how or where He shall work it; in fact, he does not put his request into words, but pleads the case and lets the sorrow speak.”
2. Matthew 8:7–9 – The Centurion’s Understanding of Jesus’ Authority
Matthew 8:7–9 (NKJV):
“And Jesus said to him, ‘I will come and heal him.’ The centurion answered and said, ‘Lord, I am not worthy that You should come under my roof. But only speak a word, and my servant will be healed. For I also am a man under authority, having soldiers under me. And I say to this one, “Go,” and he goes; and to another, “Come,” and he comes; and to my servant, “Do this,” and he does it.’”
a. “I will come and heal him”
Jesus immediately responds with willingness and readiness to go. This is significant given Jewish customs that forbade entering a Gentile’s home, though it was not forbidden by the Mosaic Law itself. Jesus was never constrained by manmade traditions. His willingness to enter the centurion’s home demonstrates that the Messiah’s compassion was not bound by ethnicity or cultural prejudice.
b. “Lord, I am not worthy that You should come under my roof”
This confession reveals two profound truths: First, the centurion has deep humility—remarkable, given his position of authority in a proud and often brutal empire. Second, he has an elevated understanding of Jesus’ spiritual rank. He does not view Jesus as a mere healer or prophet; he recognizes Him as someone whose word has absolute command.
Most Jews in that day believed that Gentile homes were defiled places (see Acts 10:28). The centurion, though a Gentile, seems to have anticipated this concern and, out of respect for Jesus, defers from asking Him to enter. This others-focused concern for both his servant and Jesus Himself shows a striking sensitivity and spiritual awareness.
c. “But only speak a word, and my servant will be healed”
This is the theological heart of the passage. The centurion recognizes that Jesus, like a commander in a military chain of command, has divine authority. Just as Rome's power flowed through his own command, so too does the power of God flow through Jesus. He understands that authority does not require physical presence—only the command of the sovereign.
Psalm 107:20 (NKJV):
“He sent His word and healed them, and delivered them from their destructions.”
This verse in Psalms is lived out before their eyes. The centurion's faith was anchored in Jesus' identity as One with authority over creation, disease, and death. He believes that just as his own commands are obeyed without question, so too are the commands of Jesus in the spiritual realm.
d. “For I also am a man under authority”
His use of the word “also” is telling. The centurion is not only identifying himself as a man with authority, but as a man under authority—Rome’s. By this, he draws a theological parallel: just as he speaks with the delegated authority of Caesar, so Jesus speaks with the authority of God. It is a remarkable recognition of delegated, divine authority. The centurion is essentially saying: “I understand how authority works—and I recognize that You, Lord, are not operating merely as a man, but as One under God’s commission, with sovereign dominion.”
Summary of Faith Displayed
This Gentile soldier shows a greater grasp of Jesus’ nature than most in Israel. He understands authority, he practices humility, and he intercedes selflessly. This is not merely a request for healing—it is a profound act of worship, faith, and understanding of Christ's identity. His theology is deeper than many of the scribes and Pharisees who opposed Jesus.
3. Jesus Praises the Centurion’s Faith and Heals His Servant
Matthew 8:10–13 (NKJV):
“When Jesus heard it, He marveled, and said to those who followed, ‘Assuredly, I say to you, I have not found such great faith, not even in Israel! And I say to you that many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. But the sons of the kingdom will be cast out into outer darkness. There will be weeping and gnashing of teeth.’ Then Jesus said to the centurion, ‘Go your way; and as you have believed, so let it be done for you.’ And his servant was healed that same hour.”
a. “When Jesus heard it, He marveled”
The word marveled (Greek: thaumazō) is only used twice in the Gospels to describe Jesus' reaction—here in response to the centurion's faith, and in Mark 6:6, when He marveled at the unbelief in His hometown. What astonished Jesus here was not mere admiration for courage or persistence, but the purity, depth, and clarity of the centurion’s faith. This Gentile had no Scriptures, no covenants, and no religious heritage. Yet he discerned more of Jesus’ divine authority than those steeped in the Law and Prophets.
This man's trust was not based on ritual, proximity, or visible signs—but on confidence in Jesus’ Word alone. His theology was sound: the Word of Christ is sufficient. “So then faith comes by hearing, and hearing by the word of God.” (Romans 10:17, NKJV)
b. “Assuredly, I say to you, I have not found such great faith, not even in Israel”
Jesus publicly announces that this Gentile centurion had a faith surpassing any He had encountered among the covenant people of Israel. This statement would have shocked Jewish listeners. The centurion belonged to the empire that occupied their land. And yet Jesus, the Jewish Messiah, praises this man’s faith above all others.
Despite the lack of a political nation called Israel at the time—since the Roman Empire ruled Judea—Jesus still identifies the people as Israel, the covenant descendants of Abraham, Isaac, and Jacob. This affirms that national Israel still held a distinct identity in God’s eyes (see Romans 11:1–2).
c. “Many will come from east and west, and sit down with Abraham, Isaac, and Jacob in the kingdom of heaven”
This is a prophetic announcement: the gospel will extend to the Gentiles. Those who were once strangers to the covenants of promise will be welcomed at the Messianic banquet, a frequent image of kingdom joy and fellowship (see Isaiah 25:6–9 and Revelation 19:9). Jesus’ use of the phrase “sit down” signifies rest, acceptance, and table fellowship—a cultural image of deep, enduring relationship.
The imagery teaches several truths about heaven:
It is a place of rest – We sit down, free from labor and pain.
It is a place of recognition and fellowship – We will know Abraham, Isaac, and Jacob, not as myths but as fellow citizens of the kingdom.
It is a place of diversity – From the east and west, Gentiles will enter; salvation is not geographically or ethnically restricted.
It is a place of certainty – Jesus does not say “may come,” but “will come.” God’s plan will not fail.
d. “But the sons of the kingdom will be cast out into outer darkness”
This is a solemn warning to those Jews who assumed that racial or religious heritage guaranteed salvation. Being a physical descendant of Abraham was never enough. As John 1:11–12 (NKJV) says, “He came to His own, and His own did not receive Him. But as many as received Him, to them He gave the right to become children of God, to those who believe in His name.”
The phrase “sons of the kingdom” refers to those who had all the external privileges—Torah, Temple, Covenants, Prophets—but lacked saving faith. In contrast to the joy of sitting at the banquet table, they will be “cast out into outer darkness.”
Outer darkness implies complete separation from God’s presence and blessing.
The phrase “weeping and gnashing of teeth” (with definite articles in the Greek) denotes intense grief (weeping) and unrelenting anguish or rage (gnashing of teeth). This is a description of hell—eternal judgment.
Spurgeon commented:
“What is it that the lost are doing? They are weeping and gnashing their teeth. Do you gnash your teeth now? You would not do it except you were in pain and agony. Well, in hell there is always gnashing of teeth.”
This passage reinforces that Jesus Christ spoke of hell more often than anyone else in Scripture. To ignore this doctrine is to ignore the very words of the Lord Himself.
e. “Then Jesus said to the centurion, ‘Go your way; and as you have believed, so let it be done for you.’”
Jesus honors the man’s faith with a divine command: the healing is completed immediately and at a distance. The centurion believed in the sufficiency of Jesus’ word—and it proved true. “His servant was healed that same hour.” This reflects the immediacy and power of Christ’s authority, further affirming His identity as Israel’s Messiah and Lord over all creation.
This miracle foreshadows the spiritual healing extended to the Gentiles. While Israel had the first opportunity to respond, many of her sons would reject the King, and the kingdom invitation would extend to the nations. Yet the message remains the same: those who come in humility and faith—regardless of background—will find life in His Word.
C. More Suffering People Are Healed
1. Matthew 8:14–15 – Jesus Heals Peter’s Mother-in-Law
Matthew 8:14–15 (NKJV):
"Now when Jesus had come into Peter’s house, He saw his wife’s mother lying sick with a fever. So He touched her hand, and the fever left her. And she arose and served them."
a. “Now when Jesus had come into Peter’s house”
This scene takes place in Capernaum, the adopted ministry base of Jesus. That it is Peter’s house is unmistakable. The text also clearly affirms that Peter was married. This is consistent with what the apostle Paul later noted in First Corinthians 9:5 (NKJV): “Do we have no right to take along a believing wife, as do also the other apostles, the brothers of the Lord, and Cephas?” Peter (Cephas) had a wife, which dismantles the Roman Catholic claim that Peter was celibate and the model for priestly celibacy.
As Matthew records, Jesus entered not a palace but a home, and not to meet with the powerful, but to minister to the weak. This is consistent with Philippians 2:7 (NKJV), which says that Christ “made Himself of no reputation, taking the form of a bondservant, and coming in the likeness of men.”
b. “He saw his wife’s mother lying sick with a fever”
Jesus notices her condition. He is never distracted, indifferent, or aloof. His omniscient compassion identifies human need without prompting. The fever she endured may not have been life-threatening, but Christ does not dismiss it. He cares for what others might call “small afflictions.” This shows that no concern is too insignificant to bring before the Lord (see First Peter 5:7).
c. “So He touched her hand, and the fever left her”
The healing was immediate, total, and effortless. Jesus, by a single touch, accomplished what no medicine of the day could have done. Her recovery was not gradual—there was no convalescence. His power over sickness demonstrated the authority of the Messiah foretold in prophecy.
d. “And she arose and served them”
The verb arose shows not only physical restoration but readiness for action. The woman’s response was one of gratitude, expressed in service. True healing—spiritually and physically—produces fruit. The evidence of Christ’s work in a person is seen in their willingness to serve. This is reinforced by Galatians 5:13 (NKJV): “Through love serve one another.”
Spurgeon observed, “The moment the Lord Jesus Christ saves a soul He gives that soul strength for its appointed service.” What a rebuke to modern Christianity’s spectator mindset. A true touch from Christ results in ministry, not merely comfort.
2. Matthew 8:16–17 – Jesus, in Fulfillment of Prophecy, Delivers Many
Matthew 8:16–17 (NKJV):
"When evening had come, they brought to Him many who were demon-possessed. And He cast out the spirits with a word, and healed all who were sick, that it might be fulfilled which was spoken by Isaiah the prophet, saying: 'He Himself took our infirmities and bore our sicknesses.’”
a. “When evening had come, they brought to Him many who were demon-possessed”
Evening marks the end of the Sabbath (see Mark 1:21–32), when travel restrictions were lifted. The people waited until sundown and then came en masse, bearing their sick and demonized. Their delay was cultural, not due to unbelief.
That the demon-possessed are distinguished from the physically ill reminds us that not all sickness is demonic. However, both categories reflect the ravages of the Fall (see Romans 5:12).
According to historical sources like Josephus and the Jewish Talmud, demon possession was rampant in Judea during this time—possibly due to heightened occultism and national apostasy. Lightfoot and Clarke suggest that a spiritual vacuum had opened wide in Israel, and the enemy had filled it.
b. “And He cast out the spirits with a word”
No incantations, rituals, or theatrics were needed. The same voice that said “Let there be light” now said “Go,” and the demons obeyed. Jesus’ authority over the spiritual realm was absolute.
The phrase “with a word” again highlights the power of Christ’s spoken authority, as affirmed in Psalm 33:9 (NKJV): “For He spoke, and it was done; He commanded, and it stood fast.”
c. “And healed all who were sick”
The healing was comprehensive. Jesus healed all who came to Him, not a select few. Unlike modern so-called faith healers, there was no failure, no manipulation, and no theatrical buildup—only power and compassion.
d. “That it might be fulfilled which was spoken by Isaiah the prophet”
Matthew now quotes Isaiah 53:4, emphasizing that Jesus’ healing ministry was not merely an act of compassion, but part of His Messianic fulfillment. The original passage reads:
Isaiah 53:4 (NKJV):
“Surely He has borne our griefs and carried our sorrows; yet we esteemed Him stricken, smitten by God, and afflicted.”
Matthew, under the inspiration of the Holy Spirit, rightly applies this verse to physical and spiritual healing. While the primary context of Isaiah chapter 53 pertains to substitutionary atonement for sin, it is clear that the Messiah’s suffering included bearing the consequences of sin—disease, demonic oppression, and ultimately death.
e. “He Himself took our infirmities and bore our sicknesses”
The use of “He Himself” emphasizes the personal and voluntary nature of Christ’s sacrifice. He did not delegate suffering; He assumed it.
This healing ministry came at a cost. It was not merely a transaction—it was a transfer. The One who touched the sick would Himself become the afflicted Servant, foreshadowing the cross. As First Peter 2:24 (NKJV) confirms: “Who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness—by whose stripes you were healed.”
The physical healing seen in this chapter is a glimpse—a token—of the complete restoration Christ will bring at the resurrection. Until then, we rest in His sovereign will, acknowledging that while He can and does heal, He does so in His time, His way, and for His glory.
E. Jesus Teaches on Discipleship
1. Matthew 8:18–20 — The Overzealous Volunteer
Matthew 8:18–20 (NKJV):
"And when Jesus saw great multitudes about Him, He gave a command to depart to the other side. Then a certain scribe came and said to Him, 'Teacher, I will follow You wherever You go.' And Jesus said to him, 'Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head.’”
a. “And when Jesus saw great multitudes about Him, He gave a command to depart to the other side”
This verse is strategic. Jesus, unlike today’s crowd-seeking personalities, deliberately avoided popularity when it threatened to distort His mission. He did not manipulate crowds for political or personal gain. His withdrawal was not cowardice, but conviction. His mission was not to entertain multitudes, but to make disciples who would carry the cross.
b. “Then a certain scribe came and said to Him, ‘Teacher, I will follow You wherever You go’”
The scribe’s declaration appears noble, but Jesus does not flatter him. The man’s enthusiasm lacks depth. This was a scholar of the Law, possibly expecting a place of honor in Jesus’ movement. It is possible he saw the miracles and crowds and assumed it would lead to influence or status.
The Lord does not rebuke ambition, but He exposes presumption. His response serves as a reality check. Following Jesus is not about prestige—it’s about sacrifice. It’s a call to forsake the comforts of this world.
c. “Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head”
Jesus draws from creation to illustrate a convicting truth. Even the most humble creatures—foxes and birds—have secure places of rest, but the Son of Man does not. The Messiah, Creator of the universe, was homeless in His earthly ministry.
This cuts at the root of worldly expectation. The cost of discipleship includes personal sacrifice, discomfort, and instability. Following Jesus may require giving up shelter, status, and security. This is not a prosperity gospel—it is a path of daily self-denial.
d. “The Son of Man”
This is the first time Jesus refers to Himself using this title in Matthew. It is used over 80 times in the Gospels, and only by Jesus. It draws from Daniel 7:13–14 (NKJV):
"I was watching in the night visions, and behold, One like the Son of Man, coming with the clouds of heaven! He came to the Ancient of Days, and they brought Him near before Him. Then to Him was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve Him."
The phrase communicates both messianic authority and identification with humanity. It conveys glory without the political baggage that titles like “Messiah” had in first-century Jewish expectation. Jesus was telling the man, “Yes, I am the King, but not the kind you think—and to follow Me is to take the hard road.”
2. Matthew 8:21–22 — The Hesitant Disciple
Matthew 8:21–22 (NKJV):
"Then another of His disciples said to Him, 'Lord, let me first go and bury my father.' But Jesus said to him, 'Follow Me, and let the dead bury their own dead.’”
a. “Then another of His disciples said to Him, ‘Lord, let me first go and bury my father’”
This is not a request to attend a funeral. The phrase is idiomatic—it means the man wanted to stay at home until his father died, which could be years away. In other words, he was not ready to follow Jesus now. He was procrastinating, deferring obedience under the guise of duty.
This man is described as “another of His disciples,” proving that the term “disciple” in Matthew sometimes refers to those who followed Jesus outwardly but had not yet committed fully. Jesus distinguishes between superficial followers and true disciples.
His request—“let me first”—reveals misplaced priorities. The phrase “me first” has no place in the vocabulary of a true follower of Christ. It mirrors the words of those who refused the wedding feast in Luke 14:18–20, each offering excuses for why they could not follow at that moment.
b. “But Jesus said to him, ‘Follow Me, and let the dead bury their own dead’”
This is not a cold dismissal of family responsibility, but a dramatic call to radical commitment. The spiritually dead can handle the affairs of the physically dead. The man was being invited into life—to walk with the Lord of glory—yet he hesitated due to worldly entanglements.
The phrase “Follow Me” is in the present imperative. It means, “Start now. Do not delay.” There is no room for part-time discipleship or delayed obedience. Christ must have preeminence over every relationship, every ambition, and every responsibility.
This principle is echoed in Luke 14:26 (NKJV):
"If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple."
“Hate” here is a comparative term. Jesus must come first—even before family, tradition, and legacy.
c. Discipleship According to Jesus
Unlike modern methods that seek to recruit numbers, Jesus seemed to discourage the half-committed. He prioritized depth over breadth. Spurgeon once said, “Our Lord never tried to gather a vast congregation by lowering the standard.” We are not called to accommodate the flesh, but to crucify it.
This passage stands as a rebuke to easy-believism and casual Christianity. Christ doesn’t just call us to believe—He calls us to follow, immediately and fully.
F. Jesus Shows His Power Over the Wind and the Waves
1. Matthew 8:23–25 — A Storm Arises on the Sea of Galilee
Matthew 8:23–25 (NKJV):
"Now when He got into a boat, His disciples followed Him. And suddenly a great tempest arose on the sea, so that the boat was covered with the waves. But He was asleep. Then His disciples came to Him and awoke Him, saying, 'Lord, save us! We are perishing!'”
a. “Now when He got into a boat, His disciples followed Him”
The boat was likely a small fishing vessel, common in Galilee, and Jesus' entry into the boat signals not only a change of scene but a deliberate movement in His ministry. The disciples followed Him in a physical sense, but the unfolding events would test their spiritual trust.
Jesus deliberately leads His disciples into a storm—not away from it. This reminds us that being in the will of God does not exempt one from trials; in fact, it often brings them. Yet, those trials are not purposeless—they are orchestrated opportunities to strengthen faith and reveal the character of Christ.
b. “And suddenly a great tempest arose on the sea, so that the boat was covered with the waves”
The Sea of Galilee, situated nearly 700 feet below sea level and surrounded by mountains, is prone to sudden squalls. These storms form quickly, as cold air from the mountains collides with warm air over the water. This particular storm is described with the Greek word seismos, often used for earthquakes—signaling the storm’s violent nature.
Even the seasoned fishermen among the disciples—men like Peter, Andrew, James, and John—panicked. Their reaction was not based on inexperience but on legitimate fear. When seasoned warriors cry out, it tells us the threat was real. Yet the most shocking contrast comes in the next phrase.
c. “But He was asleep”
Here we see the humanity of Jesus in full. He was not pretending; He was exhausted. He had just finished intensive ministry, including teaching and healing multitudes. This moment is the clearest picture of Christ’s true humanity in the Gospels—God, asleep on a boat.
But His sleep also speaks volumes about His divine trust. Jesus rested because He was not anxious. The storm did not trouble Him because He was completely reliant on His Father’s sovereign care. He is not indifferent to the storm; He is unshaken by it.
d. “Then His disciples came to Him and awoke Him, saying, ‘Lord, save us! We are perishing!’”
Their words are honest, urgent, and desperate. The word “save” (sozo) is not just a cry for physical rescue—it often has spiritual overtones, though in this case it reflects immediate danger.
Their prayer was theologically sound but emotionally panicked. This is often how we come to Christ. Our words may be right, but our hearts may still be filled with fear. Nonetheless, they turned to the right Person.
2. Matthew 8:26–27 — Jesus Displays Authority Over Creation
Matthew 8:26–27 (NKJV):
"But He said to them, 'Why are you fearful, O you of little faith?' Then He arose and rebuked the winds and the sea, and there was a great calm. So the men marveled, saying, 'Who can this be, that even the winds and the sea obey Him?’”
a. “Why are you fearful, O you of little faith?”
Jesus addresses the root of their problem—not the storm, but their fear. Fear is not simply a feeling; it is a theological problem when it overshadows faith. Jesus doesn’t rebuke their prayer but their panic. He calls out their “little faith” (oligopistoi)—a term He uses repeatedly for the disciples when they fall short of trust.
They had every reason to trust Him:
They had just witnessed Him heal the centurion’s servant with a word (Matthew 8:5–13).
They saw Him cleanse a leper (Matthew 8:1–4).
They had heard the Sermon on the Mount (Matthew 5–7), where He revealed divine authority.
And they had Jesus with them in the boat.
Faith is not the absence of storms, but confidence in the One who rules over them.
b. “Then He arose and rebuked the winds and the sea, and there was a great calm”
This is no ordinary calming of nature. Jesus rebuked the storm—using a word typically reserved for rebuking demons (e.g., Luke 4:35). This suggests that the storm may have been supernaturally intensified, possibly a satanic attempt to destroy the Savior and His followers.
Ephesians 2:2 (NKJV):
"In which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works in the sons of disobedience."
Satan has some delegated authority over the natural world; therefore, it is plausible that this storm was demonically manipulated. Yet even Satan’s schemes cannot bypass Christ’s command.
At His word, there was a great calm—the sea became instantly placid. Not a gradual subsiding, but a divine stillness. Only God can do this.
Psalm 89:8–9 (NKJV):
"O Lord God of hosts, who is mighty like You, O Lord? Your faithfulness also surrounds You. You rule the raging of the sea; when its waves rise, You still them."
c. “So the men marveled, saying, ‘Who can this be, that even the winds and the sea obey Him?’”
The disciples were stunned. They had seen healings, exorcisms, and miracles—but this was different. This was dominion over creation itself. The natural elements do not obey prophets or teachers—they obey the Creator.
Their question—“Who can this be?”—is not due to ignorance, but awe. The only logical answer is that Jesus is the LORD—Yahweh in human flesh. This miracle affirms His deity and asserts His lordship over the natural world.
In this short narrative, the disciples witnessed the full spectrum of Jesus’ nature:
His humanity—He slept.
His deity—He commanded nature.
He is both Son of Man and Son of God.
This section highlights that storms are not signs of God’s absence, but often the very stages where His power is revealed most fully. Let me know when you’re ready to continue into the next miracle—the casting out of demons in the region of the Gadarenes—as Jesus continues to demonstrate His authority, not just over nature, but over the supernatural.
G. Jesus’ Power Over Demonic Spirits
1. Matthew 8:28–29 — Jesus Confronts Two Demon-Possessed Men
Matthew 8:28–29 (NKJV):
"When He had come to the other side, to the country of the Gergesenes, there met Him two demon-possessed men, coming out of the tombs, exceedingly fierce, so that no one could pass that way. And suddenly they cried out, saying, 'What have we to do with You, Jesus, You Son of God? Have You come here to torment us before the time?'"
a. "There met Him two demon-possessed men"
This account differs from the parallel texts in Mark 5:1–20 and Luke 8:26–39, which only mention one man. This is not a contradiction but a selective emphasis. Likely, one of the two men was far more violent or notorious, and thus became the focus in the other Gospels. Matthew, however, is more inclusive and mentions both.
b. "Coming out of the tombs, exceedingly fierce"
The setting is significant: these men dwelt among the tombs, a place of uncleanness and fear. Tombs were ritually unclean according to the Law (see Numbers 19:16), and to dwell among the dead was to live in a constant state of defilement. It reflects the spiritual deadness and degradation caused by demonic influence.
Demons are naturally drawn to death and darkness:
John 10:10 (NKJV): "The thief does not come except to steal, and to kill, and to destroy. I have come that they may have life, and that they may have it more abundantly."
Their occupation of men living among tombs demonstrates both their hatred of man and their delight in destruction.
c. "What have we to do with You, Jesus, You Son of God?"
These demons correctly identify Jesus. While the disciples had just asked, “Who can this be, that even the winds and the sea obey Him?” (Matthew 8:27, NKJV), the demons knew exactly who He was: the divine Son of God.
This is consistent with James 2:19 (NKJV):
"You believe that there is one God. You do well. Even the demons believe—and tremble!"
Their statement shows that demons have accurate theology, but no submission. Their knowledge is informed but not redemptive. They hate Christ, but they cannot help but acknowledge His divine identity.
d. "Have You come here to torment us before the time?"
This is a theologically rich statement. The demons recognize:
That Jesus has authority to judge.
That there is a predetermined time of judgment, likely referring to Revelation 20:10, which says, "The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever."
That their current freedom is temporary.
This demonstrates that the demons are aware of eschatology—they know their end. Their fear is not of annihilation, but torment. They know what awaits them, and they seek to postpone it.
2. Matthew 8:30–32 — The Demons Enter a Herd of Swine
Matthew 8:30–32 (NKJV):
"Now a good way off from them there was a herd of many swine feeding. So the demons begged Him, saying, 'If You cast us out, permit us to go away into the herd of swine.' And He said to them, 'Go.' So when they had come out, they went into the herd of swine. And suddenly the whole herd of swine ran violently down the steep place into the sea, and perished in the water."
a. "A herd of many swine"
The presence of swine indicates that this region was either inhabited by Gentiles or by Jews who had compromised the Law for financial gain. Swine were considered unclean animals under Leviticus 11:7. Thus, raising pigs in Jewish territory represented open disregard for the Mosaic Law. This detail further illustrates the spiritual darkness of the region.
b. "If You cast us out, permit us to go away into the herd of swine"
Notice the demons cannot act without divine permission. Even to enter animals, they require the consent of Jesus. This underscores the sovereignty of Christ—Satan and his demons may be active, but they are never autonomous.
c. Jesus said to them, "Go."
With a single word, Jesus commands a legion of demons. His authority is absolute and effortless. This fulfills Psalm 33:9 (NKJV):
"For He spoke, and it was done; He commanded, and it stood fast."
d. "Suddenly the whole herd of swine ran violently… and perished in the water"
The immediate destruction of the pigs reveals the destructive nature of demonic forces. Their true intent was death—not just spiritual but physical. Jesus allowed this display to make visible the malicious intent behind their possession of the men. Men, made in the image of God, are protected by His restraining grace. Pigs, being animals, had no such restraint, so the demons drove them directly to destruction.
This event powerfully affirms John 10:10 again—the enemy always seeks to kill and destroy. Jesus let the demons go into the pigs to:
Show their true nature.
Visibly demonstrate their departure from the men.
Warn the people of the power of evil and their need for a Savior.
3. Matthew 8:33–34 — The People Ask Jesus to Leave
Matthew 8:33–34 (NKJV):
"Then those who kept them fled; and they went away into the city and told everything, including what had happened to the demon-possessed men. And behold, the whole city came out to meet Jesus. And when they saw Him, they begged Him to depart from their region."
a. "Told everything… the whole city came out"
The herdsmen reported not only the loss of the pigs but also the miraculous healing. Yet instead of responding with worship, the people responded with fear and rejection. This shows how deeply ingrained their love for material goods was. The economic loss of the pigs outweighed the miraculous spiritual restoration of two human souls in their minds.
b. "They begged Him to depart from their region"
Tragically, they preferred the presence of demons to the presence of the Savior, because Jesus had disrupted their livelihood. This is a haunting picture of how depraved human nature can be. Men often reject God not because they doubt His power, but because He interferes with their idols.
It is telling that only the demons and the delivered men recognized Jesus' divinity. The townspeople, blind in their materialism and fear, chose pigs over the Prince of Peace.
This chilling moment aligns with John 3:19 (NKJV):
"And this is the condemnation, that the light has come into the world, and men loved darkness rather than light, because their deeds were evil."
Summary:
In this account, Jesus demonstrates total authority over the demonic realm. The demons confess His identity, obey His command, and reveal their intent. The people, sadly, reject their only hope. This section emphasizes:
Christ’s absolute sovereignty.
The reality of spiritual warfare.
The tragedy of loving material comfort more than divine truth.
The limited freedom of demonic forces under God’s control.
