Matthew presents Jesus as the authoritative Messiah whose deeds authenticate and embody the kingdom authority proclaimed in the Sermon on the Mount.
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Matthew 8
The Authority of Jesus over Uncleanness, Sickness, Discipleship, Storms, and Demons
The authoritative King who taught the kingdom now displays His authority over uncleanness, sickness, distance, discipleship, creation, and demons, calling forth true faith and costly following.
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Chapter Summary
The authoritative King who taught the kingdom now displays His authority over uncleanness, sickness, distance, discipleship, creation, and demons, calling forth true faith and costly following.
Overview
Matthew 8 argues that Jesus possesses comprehensive kingdom authority. His authority cleanses the unclean, heals by touch and by word, crosses ethnic boundaries, fulfills Scripture, demands ultimate allegiance, calms creation, and rules over demons. The chapter also contrasts responses to Jesus: the leper trusts His power and willingness; the centurion understands His authority; Peter’s mother-in-law serves after healing; would-be disciples are tested; fearful disciples are rebuked; demons confess His identity; and the Gadarenes ask Him to leave.
Jesus’ authority therefore both saves and exposes.
Context
A Scripture-aware Jewish or Jewish-Christian audience familiar with purity laws, Roman military authority, Isaiah’s servant imagery, Jewish-Gentile tensions, discipleship expectations, and demonic oppression.
The chapter begins after Jesus comes down from the mountainside. Events occur around Galilee, Capernaum, Peter’s house, the lake, and the region of the Gadarenes or Gergesenes across the water.
The authoritative King who taught the kingdom now displays His authority over uncleanness, sickness, distance, discipleship, creation, and demons, calling forth true faith and costly following.
Matthew presents Jesus as the authoritative Messiah whose deeds authenticate and embody the kingdom authority proclaimed in the Sermon on the Mount.
A Scripture-aware Jewish or Jewish-Christian audience familiar with purity laws, Roman military authority, Isaiah’s servant imagery, Jewish-Gentile tensions, discipleship expectations, and demonic oppression.
The chapter begins after Jesus comes down from the mountainside. Events occur around Galilee, Capernaum, Peter’s house, the lake, and the region of the Gadarenes or Gergesenes across the water.
Social Pressure
- The chapter crosses boundaries of purity, ethnicity, authority, sickness, danger, and Gentile space. Jesus touches the unclean, praises Gentile faith, challenges social and family obligations, calms mortal fear, and enters a region where demonic bondage and economic loss provoke rejection.
Leprosy-like skin disease created ritual uncleanness and social exclusion. Priests verified cleansing according to Levitical law. Centurions represented Roman authority. Hospitality in homes included service after healing. Burial obligations were weighty family duties. Storms on the Sea of Galilee could arise violently. Pigs were unclean in Jewish law, making the demon episode especially striking in Gentile or mixed territory.
Matthew 8 follows the Sermon on the Mount and demonstrates that the authoritative teacher is also the kingdom healer, servant, Lord of creation, and conqueror of demons. It begins a narrative section showing the inbreaking authority of the kingdom in Jesus’ person and work.
Chapter Movement
Matthew moves from cleansing and healing among Israel, to Gentile faith and kingdom inclusion, to servant-fulfillment and discipleship cost, then to Jesus’ authority over chaos and demons, ending with a town that asks Him to leave.
Discourse Insight
Theological exposition and fulfillment
Matthew 8 clarifies the gospel by showing Jesus as the authoritative and compassionate Messiah who cleanses the unclean, heals the suffering, includes Gentiles by faith, fulfills the servant mission of Isaiah, demands costly following, saves fearful disciples, and conquers demonic powers. The gospel is not merely moral instruction after the Sermon. It is the arrival of the King whose word makes clean, whose authority saves, whose path is costly, and whose mission will ultimately bear infirmity and sin through servant suffering.
Structural Flow
Jesus cleanses a leprous man by touch and word, showing authority over impurity and exclusion.
Jesus heals by command from afar and praises the centurion’s faith.
Jesus heals Peter’s mother-in-law, and restoration leads to service.
Jesus heals many and fulfills Isaiah’s servant imagery concerning infirmities and diseases.
Jesus defines the cost and priority of following Him.
Jesus stills the storm, revealing authority over wind and waves.
Jesus confronts demons who recognize His identity and authority, while the town rejects His presence.
Chapter Outline
- 8:1-4: The leper’s faith in Jesus’ ability meets Jesus’ compassionate willingness and authoritative cleansing.
- 8:5-13: The centurion recognizes Jesus’ authority to heal by a word, and Jesus announces that many from east and west will join the kingdom banquet.
- 8:14-15: Peter’s mother-in-law is healed and immediately serves, showing restoration unto responsive service.
- 8:16-17: Jesus heals the sick and oppressed, fulfilling Isaiah’s servant-shaped vision.
- 8:18-22: Would-be disciples are confronted with the cost, homelessness, and urgency of following the Son of Man.
- 8:23-27: Jesus rebukes the storm and reveals authority that causes the disciples to ask what kind of man He is.
- 8:28-34: Demons confess Jesus as Son of God and submit to His authority, while the townspeople reject Him.
Theological Argument
Matthew 8 argues that Jesus possesses comprehensive kingdom authority. His authority cleanses the unclean, heals by touch and by word, crosses ethnic boundaries, fulfills Scripture, demands ultimate allegiance, calms creation, and rules over demons. The chapter also contrasts responses to Jesus: the leper trusts His power and willingness; the centurion understands His authority; Peter’s mother-in-law serves after healing; would-be disciples are tested; fearful disciples are rebuked; demons confess His identity; and the Gadarenes ask Him to leave.
Jesus’ authority therefore both saves and exposes.
From healing authority to servant fulfillment, from discipleship demand to cosmic and demonic authority, from faith and service to fear and rejection.
- 1.Jesus has authority to cleanse what the law identifies as unclean.
- 2.Jesus’ word carries healing authority even at a distance.
- 3.Faith recognizes Jesus’ authority.
- 4.Jesus’ healing ministry fulfills servant-shaped Scripture.
- 5.Following Jesus requires costly priority.
- 6.Jesus has divine authority over creation’s chaos.
- 7.Jesus has authority over demons and their appointed judgment.
- 8.Jesus’ authority forces response.
Theological Focus
- Authority of Christ
- Cleansing
- Faith
- Gentile inclusion
- Kingdom banquet
- Healing
- Servant fulfillment
- Discipleship cost
- Son of Man
- Little faith
- Lordship over creation
- Demonic recognition
- Judgment before the appointed time
- Rejection of Jesus
- Restoration unto service
- Jesus’ Authority
- Cleansing and Holiness
- Faith and Authority
- Gentile Inclusion
- Kingdom Reversal
- Servant Fulfillment
- Discipleship Cost
- Fear and Little Faith
- Spiritual Conflict
- Rejection of Deliverance
- Christology
- Kingdom of Heaven
- Purity and Cleansing
- Discipleship
- Spiritual Warfare
- Judgment
- Creation
Theological Themes
The chapter displays Jesus’ authority over impurity, sickness, distance, discipleship, nature, and demons.
Jesus’ holiness is not contaminated by uncleanness; instead, His touch cleanses.
True faith recognizes the authority of Jesus’ word and rests in His power.
The centurion’s faith anticipates many from east and west joining Abraham, Isaac, and Jacob in the kingdom.
Some expected insiders are cast out, while outsiders enter through faith.
Jesus’ healing ministry is interpreted through Isaiah’s servant language of bearing infirmities.
Following Jesus requires priority over comfort, security, and ordinary social expectations.
The storm exposes the disciples’ fear and the need to trust Jesus’ authority.
The demons recognize Jesus’ divine Sonship and tremble before His authority and coming judgment.
The Gadarenes’ request for Jesus to leave shows that people may reject deliverance when it disrupts their world.
Covenant Significance
Matthew 8 presents Jesus as the covenant-fulfilling Messiah whose authority cleanses, restores, includes Gentiles by faith, fulfills Isaiah’s servant prophecy, and advances the kingdom against sickness, chaos, and demons. The chapter shows continuity with Mosaic purity instruction while revealing that Jesus surpasses impurity by cleansing it. It also anticipates the Abrahamic promise extending to the nations through the faith of the centurion.
Old Testament Connections
- Matthew 8:1-4 - Jesus sends the cleansed man to the priest according to Moses, while His own touch and word accomplish the cleansing.
- Matthew 8:10-12 - Many from east and west will recline with Abraham, Isaac, and Jacob in the kingdom, showing Gentile inclusion by faith.
- Matthew 8:16-17 - Jesus’ healing ministry fulfills Isaiah’s vision of the servant bearing infirmities and diseases.
- Matthew 8:5-13, 8:23-34 - Jesus’ word heals, creation obeys Him, and demons submit to Him, revealing the reign of God in action.
- Matthew 8:18-22 - The kingdom demands allegiance to Jesus above comfort and social priority.
- Leviticus 13:1-46 - The law concerning skin disease and uncleanness stands behind the leper’s exclusion.
- Leviticus 14:1-32 - The priestly inspection and offering for cleansing stand behind Jesus’ instruction to show Himself to the priest.
- Genesis 12:3 - The nations blessed through Abraham provides background for Gentiles joining the kingdom.
- Isaiah 25:6-9 - The eschatological feast imagery supports the kingdom banquet motif.
- Isaiah 53:4 - Matthew explicitly applies the servant’s bearing of infirmities and diseases to Jesus’ healing ministry.
- Psalm 107:23-32 - The Lord stills the storm and calms the waves, background for Jesus’ authority over the sea.
- Psalm 89:8-9 - The Lord rules the raging sea, illuminating the disciples’ amazement at Jesus.
- Daniel 7:13-14 - The Son of Man receives dominion and kingdom, background for Jesus’ self-designation.
Canonical Connections
Jesus cleanses the leper and sends Him to the priest, connecting His authority to Mosaic cleansing requirements while surpassing them.
The centurion’s faith anticipates the nations joining the patriarchs in the kingdom.
Many from east and west reclining with the patriarchs recalls the eschatological feast hope.
Matthew explicitly links Jesus’ healing ministry to Isaiah’s servant language.
Jesus’ self-designation as Son of Man carries both humility and authority in Matthew’s Gospel.
Jesus’ calming of the storm echoes Old Testament texts where the Lord rules the sea and calms the waves.
The demonic realm recognizes Jesus’ identity and fears eschatological judgment.
Jesus’ rebuke of little faith becomes a repeated discipleship diagnosis in Matthew.
Cross References
Gospel Clarity
Matthew 8 clarifies the gospel by showing Jesus as the authoritative and compassionate Messiah who cleanses the unclean, heals the suffering, includes Gentiles by faith, fulfills the servant mission of Isaiah, demands costly following, saves fearful disciples, and conquers demonic powers. The gospel is not merely moral instruction after the Sermon. It is the arrival of the King whose word makes clean, whose authority saves, whose path is costly, and whose mission will ultimately bear infirmity and sin through servant suffering.
Gospel Guardrails
- Cleansing - Jesus makes the unclean clean by His willing touch and authoritative word.
- Faith - The centurion shows that faith rests in Jesus’ authority, not ethnic privilege.
- Gentile Inclusion - Many from east and west will join the patriarchs in the kingdom banquet.
- Servant Fulfillment - Jesus’ healings fulfill Isaiah’s servant-shaped bearing of infirmities.
- Discipleship - The gospel call includes costly allegiance to Jesus.
- Rescue - Jesus saves fearful disciples in the storm, revealing authority over creation.
- Victory over Evil - Jesus rules over demons and their destiny.
- Warning - Some reject Jesus even when His authority brings deliverance.
- Do not preach the healings as isolated wonders detached from kingdom authority and servant fulfillment.
- Do not turn faith into a technique for controlling Jesus · biblical faith trusts His authority and submits to His will.
- Do not presume covenant privilege without faith · Jesus warns that some expected heirs will be cast out.
- Do not use Isaiah 53:4 in Matthew 8 to promise immediate healing in every case without the broader servant and cross trajectory.
- Do not soften the cost of discipleship after displaying Jesus’ power.
- Do not reduce the storm to a metaphor only · it reveals Jesus’ real authority over creation.
- Do not mistake demonic recognition for saving faith.
- Do not ignore the warning that people may reject Jesus because deliverance disrupts their world.
Primary Emphasis
Matthew 8 presents Jesus as the authoritative Lord whose word and touch bring cleansing, healing, restoration, command over creation, and dominion over demons. He is the servant who bears infirmities, the Son of Man who walks a path of costly homelessness, the Son of God recognized even by demons, and the one whose authority exceeds all human categories.
Chapter Contribution
Matthew 8 argues that Jesus possesses comprehensive kingdom authority. His authority cleanses the unclean, heals by touch and by word, crosses ethnic boundaries, fulfills Scripture, demands ultimate allegiance, calms creation, and rules over demons. The chapter also contrasts responses to Jesus: the leper trusts His power and willingness; the centurion understands His authority; Peter’s mother-in-law serves after healing; would-be disciples are tested; fearful disciples are rebuked; demons confess His identity; and the Gadarenes ask Him to leave.
Jesus’ authority therefore both saves and exposes.
Doctrines in This Chapter
Jesus’ command to follow is decisive and personal, demanding response rather than indefinite delay.
Jesus commands cleansing with immediate effect, displaying authority over disease, impurity, and exclusion.
The passage reveals Jesus as the one whose holiness overcomes uncleanness rather than being contaminated by it.
Jesus moves toward the afflicted and restores those suffering under disease and demonic oppression.
Jesus brings liberation to those oppressed by demonic power, entering places others avoid.
Demons are real personal evil powers that recognize Jesus’ identity and await appointed judgment.
Following Jesus requires costly allegiance, not merely verbal enthusiasm or attraction to miracles.
Jesus willingly touches the afflicted man, showing mercy toward one who would have been socially and ceremonially marginalized.
The calming of the sea evokes the Lord’s Old Testament authority over chaotic waters and creation forces.
The disciples’ fear reveals little faith, showing that true disciples still need growth in trusting Jesus’ presence and power.
The leprous man's request models confidence in Jesus' ability joined to submission to Jesus' will.
Jesus announces that many from east and west will share the kingdom feast with the patriarchs.
The town’s rejection shows that people may resist Jesus when His authority disrupts their region, economy, and settled order.
The demons know there is an appointed time of torment, showing that evil powers face final judgment.
The kingdom is pictured as an eschatological banquet with Abraham, Isaac, and Jacob, received by faith rather than mere heritage.
The claims of Jesus’ kingdom outrank every competing allegiance, including security, comfort, and socially weighty obligations.
Jesus’ healings reveal the arrival of the kingdom’s restorative power and anticipate final healing in the consummation.
Jesus honors the Mosaic priestly process while His cleansing work shows that the realities to which the law pointed are being fulfilled in Him.
The disciple must be prepared to lose earthly stability for the sake of following Christ.
The disciples’ cry, 'Lord, save us,' reveals their dependence on Jesus for rescue from perishing.
Matthew interprets Jesus’ healing ministry through Isaiah’s servant who bears infirmities and carries diseases.
Peter’s mother-in-law’s restored service shows that healing and mercy draw people into active response.
Jesus identifies Himself as the Son of Man whose authority is joined to humiliation, rejection, and earthly homelessness.
Doctrinal Weight
Jesus is Lord, cleansing Messiah, authority-bearing healer, suffering servant, Son of Man, Lord of creation, Son of God, and conqueror of demons.
The kingdom is displayed through cleansing, healing, Gentile inclusion, and authority over evil and creation.
Faith recognizes Jesus’ authority and trusts His word even at a distance.
The centurion’s faith anticipates many from east and west joining the kingdom banquet.
Jesus cleanses uncleanness and instructs the healed man according to Mosaic testimony.
Jesus heals by touch, by word, and in fulfillment of Isaiah’s servant prophecy.
Following Jesus requires costly priority over comfort and delay.
Demons recognize Jesus’ identity and submit to His command while fearing appointed judgment.
Jesus warns of outer darkness and demonic torment before the appointed time.
The winds and waves obey Jesus, revealing authority over creation itself.
Reading Lenses
Theological exposition and fulfillment
- Matthew 8 clarifies the gospel by showing Jesus as the authoritative and compassionate Messiah who cleanses the unclean, heals the suffering, includes Gentiles by faith, fulfills the servant mission of Isaiah, demands costly following, saves fearful disciples, and conquers demonic powers. The gospel is not merely moral instruction after the Sermon. It is the arrival of the King whose word makes clean, whose authority saves, whose path is costly, and whose mission will ultimately bear infirmity and sin through servant suffering.
Key Greek Terms
Form in passage Nominative · Singular · Masculine What is this?
Sense leprous, afflicted with serious skin disease
Definition A person with a skin disease that rendered one ritually unclean under the law.
References Matthew 8:2
Lexicon leprous, afflicted with serious skin disease
Why it matters The man’s condition represents uncleanness, exclusion, and the need for cleansing that Jesus alone provides.
Form in passage Imperfect · Active · Indicative · 3rd Person · Singular What is this?
Sense to bow down, kneel, worship, pay homage
Definition To bow or prostrate oneself in reverence or homage.
References Matthew 8:2
Lexicon to bow down, kneel, worship, pay homage
Why it matters The leper approaches Jesus with humility and reverence.
Form in passage Vocative · Singular · Masculine What is this?
Sense Lord, master
Definition Lord, master, or one with authority.
References Matthew 8:2, 8:6, 8:8, 8:21, 8:25
Lexicon Lord, master
Why it matters Multiple figures address Jesus as Lord, and the chapter displays the reality of His authority.
Form in passage Present · Active · Subjunctive · 2nd Person · Singular What is this?
Sense to will, wish, desire
Definition To will, desire, or choose.
References Matthew 8:2-3
Lexicon to will, wish, desire
Why it matters The leper trusts Jesus’ ability and submits to His will; Jesus declares His willingness to cleanse.
Form in passage Aorist · Active · Infinitive What is this?
Sense to cleanse, make clean
Definition To cleanse, purify, or make ritually clean.
References Matthew 8:2-3
Lexicon to cleanse, make clean
Why it matters The language concerns cleansing, not merely medical healing, showing Jesus’ authority over impurity.
Sense to touch
Definition To touch or take hold of.
References Matthew 8:3, 8:15
Lexicon to touch
Why it matters Jesus’ touch communicates compassion and authority; uncleanness does not defile Him, but He cleanses it.
Sense centurion, Roman officer
Definition A Roman military officer in command of about one hundred soldiers.
References Matthew 8:5
Lexicon centurion, Roman officer
Why it matters The centurion’s Gentile and military identity heightens the significance of His faith.
Form in passage Nominative · Singular · Masculine What is this?
Sense servant, child, attendant
Definition A servant, child, or attendant depending on context.
References Matthew 8:6, 8:8, 8:13
Lexicon servant, child, attendant
Why it matters The centurion intercedes for His suffering servant, revealing concern and trust in Jesus.
Form in passage Nominative · Singular · Masculine What is this?
Sense paralyzed
Definition Disabled, paralyzed, or unable to move properly.
References Matthew 8:6
Lexicon paralyzed
Why it matters The servant’s severe condition displays Jesus’ healing authority from a distance.
Individual words δεινῶς βασανιζόμενος deinōs basanizomenos · δεινῶς βασανιζόμενος deinōs basanizomenos
Sense terribly tormented, severely distressed
Definition To be tormented, distressed, or painfully afflicted.
References Matthew 8:6
Lexicon terribly tormented, severely distressed
Why it matters The servant’s suffering highlights the compassion and power involved in Jesus’ healing.
Form in passage Dative · Singular · Masculine What is this?
Sense word, command, speech
Definition Word, message, or command.
References Matthew 8:8, 8:16
Lexicon word, command, speech
Why it matters The centurion trusts that Jesus can heal by a word, and Jesus drives out spirits by a word.
Form in passage Accusative · Singular · Feminine What is this?
Sense authority, power, right to command
Definition Authority, right, or power to command.
References Matthew 8:9
Lexicon authority, power, right to command
Why it matters The centurion understands authority and recognizes Jesus’ superior authority.
Form in passage Accusative · Singular · Feminine What is this?
Sense faith, trust, confidence
Definition Trust, faith, or confidence.
References Matthew 8:10, 8:13
Lexicon faith, trust, confidence
Why it matters Jesus praises the centurion’s faith as greater than any found in Israel.
Individual words ἀπὸ ἀνατολῶν καὶ δυσμῶν καὶ ἀπὸ βορρᾶ καὶ νότου apo anatolōn kai dysmōn kai apo borra kai notou · ἀπὸ ἀνατολῶν καὶ δυσμῶν καὶ ἀπὸ βορρᾶ καὶ νότου apo anatolōn kai dysmōn kai apo borra kai notou
Form in passage Genitive · Plural · Feminine What is this?
Sense east and west
Definition Directional expression indicating people from far and wide.
References Matthew 8:11
Lexicon east and west
Why it matters The phrase signals the gathering of Gentiles into the kingdom banquet.
Individual words βασιλείαν ἀσάλευτον basileian asaleuton · βασιλεία τῶν οὐρανῶν basileia tōn ouranōn
Form in passage Dative · Singular · Feminine What is this?
Sense kingdom of heaven
Definition God’s reign and saving kingdom.
References Matthew 8:11
Lexicon kingdom of heaven
Why it matters Jesus speaks of inclusion and exclusion in the kingdom.
Form in passage Accusative · Singular · Neuter What is this?
Sense outer darkness
Definition A place or condition of exclusion and judgment.
References Matthew 8:12
Lexicon outer darkness
Why it matters Jesus warns of severe eschatological exclusion for unbelief.
Individual words κλαυθμὸς καὶ βρυγμὸς τῶν ὀδόντων klauthmos kai brygmos tōn odontōn · κλαυθμὸς καὶ βρυγμὸς τῶν ὀδόντων klauthmos kai brygmos tōn odontōn · κλαυθμὸς καὶ βρυγμὸς τῶν ὀδόντων klauthmos kai brygmos tōn odontōn
Form in passage Nominative · Singular · Masculine What is this?
Sense weeping and grinding of teeth
Definition Expression of anguish, regret, or judgment.
References Matthew 8:12
Lexicon weeping and grinding of teeth
Why it matters The phrase intensifies the seriousness of kingdom exclusion.
Form in passage Aorist · Passive · Indicative · 3rd Person · Singular What is this?
Sense healed, cured
Definition To heal or cure.
References Matthew 8:13
Lexicon healed, cured
Why it matters Jesus’ word accomplishes the healing at the very hour.
Form in passage Present · Active · Participle · Singular What is this?
Sense to have a fever
Definition To be sick with fever.
References Matthew 8:14
Lexicon to have a fever
Why it matters Jesus’ authority extends into ordinary household sickness.
Form in passage Imperfect · Active · Indicative · 3rd Person · Singular What is this?
Sense served, ministered
Definition To serve, wait on, or minister.
References Matthew 8:15
Lexicon served, ministered
Why it matters Healing leads to service, showing restoration toward responsive discipleship.
Form in passage Present · Middle · Participle · Plural What is this?
Sense demon-possessed, demon-oppressed
Definition To be afflicted, possessed, or oppressed by demons.
References Matthew 8:16, 8:28
Lexicon demon-possessed, demon-oppressed
Why it matters Jesus’ authority extends over demonic powers.
Form in passage Accusative · Plural · Neuter What is this?
Sense spirits
Definition Spiritual beings; here unclean or demonic spirits.
References Matthew 8:16
Lexicon spirits
Why it matters Jesus drives out spirits with a word.
Form in passage Accusative · Plural · Feminine What is this?
Sense weaknesses, infirmities
Definition Weakness, sickness, or infirmity.
References Matthew 8:17
Lexicon weaknesses, infirmities
Why it matters Matthew uses Isaiah’s language to interpret Jesus’ healing ministry.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense to bear, carry, take up
Definition To carry, bear, or take up.
References Matthew 8:17
Lexicon to bear, carry, take up
Why it matters The servant-shaped bearing of infirmities points toward the burden-bearing mission of Jesus.
Form in passage Nominative · Singular · Masculine What is this?
Sense Son of Man
Definition Jesus’ self-designation, carrying themes of humanity, suffering, authority, and eschatological dominion.
References Matthew 8:20
Lexicon Son of Man
Why it matters Jesus identifies Himself as Son of Man whose path lacks earthly security.
Form in passage Future · Active · Indicative · 1st Person · Singular What is this?
Sense follow, become a disciple
Definition To follow, accompany, or become a disciple.
References Matthew 8:19, 8:22, 8:23
Lexicon follow, become a disciple
Why it matters Jesus’ call to follow has urgent and costly priority.
Form in passage Nominative · Singular · Masculine What is this?
Sense great storm, violent shaking
Definition A shaking, storm, earthquake, or violent disturbance.
References Matthew 8:24
Lexicon great storm, violent shaking
Why it matters The storm reveals both the disciples’ fear and Jesus’ authority over creation.
Sense save, rescue, deliver
Definition To save, rescue, preserve, or deliver.
References Matthew 8:25
Lexicon save, rescue, deliver
Why it matters The disciples cry to Jesus for rescue in mortal danger.
Cross-language bridge 3 links · View in lexicon
Form in passage Vocative · Plural · Masculine What is this?
Sense little-faith ones
Definition Those characterized by small or weak faith.
References Matthew 8:26
Lexicon little-faith ones
Why it matters Jesus diagnoses the disciples’ fear as little faith.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense rebuke, command sternly
Definition To rebuke, command, or censure sternly.
References Matthew 8:26
Lexicon rebuke, command sternly
Why it matters Jesus rebukes the winds and waves as one with authority over creation.
Form in passage Nominative · Singular · Feminine What is this?
Sense great calm
Definition Calmness, stillness, or serenity.
References Matthew 8:26
Lexicon great calm
Why it matters The great storm becomes great calm under Jesus’ command.
Individual words υἱοὶ ὑψίστου huioi hypsistou · βδέλυγμα ἐνώπιον τοῦ θεοῦ bdelygma enōpion tou theou
Form in passage Vocative · Singular · Masculine What is this?
Sense Son of God
Definition Title identifying Jesus in unique relation to God with divine authority.
References Matthew 8:29
Lexicon Son of God
Why it matters The demons recognize Jesus’ identity and eschatological authority.
Form in passage Aorist · Active · Infinitive What is this?
Sense torment, torture, severe distress
Definition To torment, torture, or severely distress.
References Matthew 8:29
Lexicon torment, torture, severe distress
Why it matters The demons know Jesus has authority over their final judgment.
Form in passage Genitive · Singular · Masculine What is this?
Sense appointed time, season
Definition A fixed time, season, or appointed moment.
References Matthew 8:29
Lexicon appointed time, season
Why it matters The demons know there is an appointed time of judgment.
Form in passage Present · Active · Imperative · 2nd Person · Plural What is this?
Sense go, depart
Definition To go away or depart.
References Matthew 8:32
Lexicon go, depart
Why it matters Jesus’ single command controls the demons’ movement.
Form in passage Nominative · Plural · Masculine What is this?
Sense crowds, multitudes
Definition Large groups of people.
References Matthew 8:1
Lexicon crowds, multitudes
Why it matters The chapter begins with great crowds following Jesus after the Sermon.
Sense show yourself
Definition To show, present, or demonstrate.
References Matthew 8:4
Lexicon show yourself
Why it matters Jesus respects the Mosaic testimony process by sending the cleansed man to the priest.
Form in passage Accusative · Singular · Neuter What is this?
Sense gift, offering
Definition A gift or offering presented to God.
References Matthew 8:4
Lexicon gift, offering
Why it matters The cleansed man is told to offer what Moses commanded as testimony.
Form in passage Accusative · Singular · Neuter What is this?
Sense testimony, witness
Definition Testimony, evidence, or witness.
References Matthew 8:4
Lexicon testimony, witness
Why it matters The priestly process becomes a witness concerning Jesus’ cleansing authority.
Sense Capernaum
Definition A Galilean town associated with Jesus’ ministry.
References Matthew 8:5
Lexicon Capernaum
Why it matters Capernaum becomes a key location for Jesus’ Galilean ministry.
Cross-language bridge 2 links · View in lexicon
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense marveled, was amazed
Definition To marvel, wonder, or be amazed.
References Matthew 8:10
Lexicon marveled, was amazed
Why it matters Jesus marvels at the centurion’s faith, underscoring its extraordinary nature.
Form in passage Future · Passive · Indicative · 3rd Person · Plural What is this?
Sense recline at table
Definition To recline at a meal.
References Matthew 8:11
Lexicon recline at table
Why it matters The phrase evokes the kingdom banquet with the patriarchs.
Form in passage Nominative · Plural · Masculine What is this?
Sense sons of the kingdom
Definition Those presumed to belong to the kingdom by covenant association.
References Matthew 8:12
Lexicon sons of the kingdom
Why it matters Jesus warns that presumed insiders may be cast out because of unbelief.
Form in passage Aorist · Passive · Indicative · 3rd Person · Singular What is this?
Sense rise, be raised
Definition To raise, rise, or awaken.
References Matthew 8:15
Lexicon rise, be raised
Why it matters Peter’s mother-in-law rises after healing and serves, illustrating restoration.
Form in passage Vocative · Singular · Masculine What is this?
Sense teacher
Definition Teacher or instructor.
References Matthew 8:19
Lexicon teacher
Why it matters A scribe addresses Jesus as teacher while making a discipleship claim that Jesus tests.
Sense foxes
Definition Foxes or small wild animals.
Lexicon foxes
Why it matters Jesus contrasts animal shelters with the Son of Man’s lack of earthly home.
Form in passage Accusative · Plural · Feminine What is this?
Sense nests, dwelling places
Definition Resting places, nests, or shelters.
References Matthew 8:20
Lexicon nests, dwelling places
Why it matters Jesus uses the image to reveal the insecurity of His earthly path.
Form in passage Aorist · Active · Infinitive What is this?
Sense to bury
Definition To bury or perform burial rites.
References Matthew 8:21-22
Lexicon to bury
Why it matters Jesus’ reply heightens the urgency of following Him above even weighty social obligations.
Form in passage Accusative · Plural · Masculine What is this?
Sense dead
Definition Dead, lifeless; possibly physically or spiritually dead depending on clause.
References Matthew 8:22
Lexicon dead
Why it matters Jesus’ saying contrasts the urgency of following Him with the realm of death.
Form in passage Accusative · Singular · Neuter What is this?
Sense boat
Definition Boat or ship.
References Matthew 8:23-24
Lexicon boat
Why it matters The boat becomes the setting where the disciples experience danger and witness Jesus’ authority.
Form in passage Present · Middle · Indicative · 1st Person · Plural What is this?
Sense perish, be destroyed
Definition To perish, be ruined, or be destroyed.
References Matthew 8:25
Lexicon perish, be destroyed
Why it matters The disciples’ cry expresses their fear of death in the storm.
Form in passage Dative · Plural · Masculine What is this?
Sense winds
Definition Winds or air currents.
References Matthew 8:26-27
Lexicon winds
Why it matters The winds obey Jesus, revealing creation’s submission to Him.
Form in passage Dative · Singular · Feminine What is this?
Sense sea, lake
Definition Sea or lake, here the Sea of Galilee.
References Matthew 8:24-27
Lexicon sea, lake
Why it matters Jesus’ authority over the sea evokes divine rule over chaotic waters.
Form in passage Genitive · Plural · Masculine What is this?
Sense Gadarenes
Definition People or region associated with Gadara; manuscript traditions vary with related place names.
References Matthew 8:28
Lexicon Gadarenes
Why it matters The setting places Jesus across the lake in a region associated with Gentile or mixed territory.
Form in passage Genitive · Plural · Neuter What is this?
Sense tombs
Definition Burial places or tombs.
References Matthew 8:28
Lexicon tombs
Why it matters The demoniacs dwell among places associated with death and uncleanness.
Form in passage Nominative · Plural · Masculine What is this?
Sense exceedingly fierce, dangerous
Definition Difficult, harsh, fierce, or dangerous.
References Matthew 8:28
Lexicon exceedingly fierce, dangerous
Why it matters The demoniacs’ violence shows the destructive power from which Jesus delivers.
Form in passage Nominative · Singular · Feminine What is this?
Sense herd
Definition A herd of animals.
References Matthew 8:30-32
Lexicon herd
Why it matters The herd of pigs becomes the visible site where demonic destruction is displayed.
Form in passage Genitive · Plural · Masculine What is this?
Sense pigs, swine
Definition Pigs or swine.
References Matthew 8:30-32
Lexicon pigs, swine
Why it matters The pigs highlight Gentile or unclean context and the destructive character of demons.
Form in passage Aorist · Active · Indicative · 3rd Person · Singular What is this?
Sense rushed, charged
Definition To rush, charge, or move violently.
References Matthew 8:32
Lexicon rushed, charged
Why it matters The herd’s rush into the lake reveals the demons’ destructive intent.
Form in passage Imperfect · Active · Indicative · 3rd Person · Plural What is this?
Sense begged, urged, pleaded
Definition To urge, plead, request, or appeal.
References Matthew 8:31, 8:34
Lexicon begged, urged, pleaded
Why it matters Both demons and townspeople make requests of Jesus, but with very different motives.
Key Hebrew Terms
Sense to be clean, pure, cleansed
Definition To be clean, pure, or cleansed in ritual or moral sense.
References Leviticus 14:7; Matthew 8:2-3
Lexicon to be clean, pure, cleansed
Why it matters The leper’s cleansing stands in continuity with Levitical categories while revealing Jesus’ superior authority.
Sense priest
Definition A priest who mediates worship, sacrifices, and purity verification under the law.
References Leviticus 14:2; Matthew 8:4
Lexicon priest
Why it matters Jesus sends the cleansed man to the priest according to Mosaic instruction.
Sense faithfulness, firmness, trust
Definition Faithfulness, steadiness, reliability, or trust.
References Habakkuk 2:4; Matthew 8:10
Lexicon faithfulness, firmness, trust
Why it matters The centurion’s faith reflects trust in the reliability and authority of Jesus’ word.
Sense to heal, cure, restore
Definition To heal, mend, or restore.
References Exodus 15:26; Isaiah 53:4; Matthew 8:13-17
Lexicon to heal, cure, restore
Why it matters Jesus’ healing ministry fulfills the hope of divine restoration.
Sense to bear, carry, lift
Definition To carry, bear, lift, or take up.
References Isaiah 53:4; Matthew 8:17
Lexicon to bear, carry, lift
Why it matters Isaiah’s servant bears infirmities, and Matthew applies this to Jesus’ healing ministry.
Cross-language bridge 1 link · View in lexicon
Sense sickness, disease
Definition Sickness, disease, or affliction.
References Isaiah 53:4; Matthew 8:17
Lexicon sickness, disease
Why it matters Isaiah 53:4 provides the background for Jesus bearing diseases.
Sense sea
Definition Sea, large body of water, sometimes symbolic of chaos.
References Psalm 89:9; Matthew 8:26-27
Lexicon sea
Why it matters Old Testament imagery of the Lord ruling the sea illuminates Jesus calming the storm.
Sense wind, breath, spirit
Definition Wind, breath, or spirit depending on context.
References Psalm 107:25-29; Matthew 8:26-27
Lexicon wind, breath, spirit
Why it matters The winds obey Jesus, showing authority over creation’s forces.
Cross-language bridge 1 link · View in lexicon
Sense son of man, human one
Definition Human one; in Daniel 7, a figure receiving dominion and kingdom.
References Daniel 7:13-14; Matthew 8:20
Lexicon son of man, human one
Why it matters Jesus’ self-designation carries humility and eschatological authority.
Sense darkness
Definition Darkness, gloom, or obscurity.
References Isaiah 8:22; Matthew 8:12
Lexicon darkness
Why it matters Outer darkness in Matthew 8:12 evokes judgment and exclusion from kingdom blessing.
Lexicon data: MorphGNT Strong's Dictionary XML (CC0) · Open Scriptures Hebrew Bible (CC BY 4.0) · Open Scriptures Hebrew Lexicon (CC BY 4.0) · STEPBible Data (CC BY 4.0) · Full details
Discourse Connectives (48)
grounds / explanation 1strong contrast / correction 2purpose clause 1result clause 2conditional (subjunctive / open) 3content marker or causal 2continuation or mild contrast 17additive / emphatic 20
| v.1 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.2 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἐὰνifconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...' |
| v.3 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.4 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἀλλ᾽Butstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.5 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.6 | καὶandadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.7 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.8 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ἵναthatpurpose clauseἵνα clauses often contain the theological payoff: 'so that God might...'ἀλλὰbutstrong contrast / correctionAsk: what is being set aside? What is being asserted instead? |
| v.9 | καὶAlsoadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.γὰρforgrounds / explanationAsk: what claim is this 'for' grounding? That claim is the main point. |
| v.10 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.11 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.12 | δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.13 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.14 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.15 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.16 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.18 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.19 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ἐὰνifconditional (subjunctive / open)ἐάν + subjunctive signals an open condition: 'if (as may be the case)...' |
| v.20 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲbutcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.21 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.22 | δὲButcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.23 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.24 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ὥστεso thatresult clauseὥστε states what happens as a consequence. ἵνα states what is intended.δὲhowevercontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.25 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.26 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.27 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.ὅτιthatcontent marker or causalIf ὅτι follows a verb of speaking/knowing/believing, it introduces content. If it follows a statement, it introduces a reason. |
| v.28 | ΚαὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.ὥστεso thatresult clauseὥστε states what happens as a consequence. ἵνα states what is intended. |
| v.29 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
| v.30 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.31 | δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast.εἰIfconditional clauseAsk whether Paul treats the 'if' as assumed true (1st class) or merely hypothetical. |
| v.32 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together.δὲAndcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.33 | δὲnowcontinuation or mild contrastNote where δέ appears in a μέν...δέ pair — that structure is a deliberate contrast. |
| v.34 | καὶAndadditive / emphaticClause-initial καί in Paul often links equal-weight clauses that should be read together. |
Discourse data: STEPBible TAGNT (CC BY 4.0)
Verb Aspect (141 main verbs)
completed 40ongoing 18prospective 6resultant 1imperative 17subjunctive 7background 5infinitive 9participle 38
| v.1 | Καταβάντοςkatabaínōcame downaorist active participleparticipleParticiple — verbal adjective, supporting actionἠκολούθησανfollowedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.2 | προσελθὼνprosérchomaicame toaorist active participleparticipleParticiple — verbal adjective, supporting actionπροσεκύνειproskynéōkneltimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionλέγωνlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionθέλῃςthélōwillingpresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentδύνασαίdýnamaicanpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthκαθαρίσαιkatharízōmake ~ cleanaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.3 | ἐκτείναςekteínōstretched outaorist active participleparticipleParticiple — verbal adjective, supporting actionἥψατοtouchedaorist middle indicativecompletedAorist indicative — punctiliar or completed actionλέγωνlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionΘέλωthélōwillingpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthκαθαρίσθητιkatharízōcleanaorist passive imperativeimperativeImperative mood — command or exhortationἐκαθαρίσθηkatharízōcleansedaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.4 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthὍραhoráōseepresent active imperativeimperativeImperative mood — command or exhortationεἴπῃςépōtellaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentὕπαγεhypágōgopresent active imperativeimperativeImperative mood — command or exhortationδεῖξονdeiknýōshowaorist active imperativeimperativeImperative mood — command or exhortationπροσένεγκονprosphérōofferaorist active imperativeimperativeImperative mood — command or exhortationπροσέταξενprostássōcommandedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.5 | Εἰσελθόντοςeisérchomaienteredaorist active participleparticipleParticiple — verbal adjective, supporting actionπροσῆλθενprosérchomaicameaorist active indicativecompletedAorist indicative — punctiliar or completed actionπαρακαλῶνparakaléōappealing topresent active participleparticipleParticiple — verbal adjective, supporting action |
| v.6 | λέγωνlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionβέβληταιlyingperfect passive indicativeresultantPerfect indicative — completed action with present resultβασανιζόμενοςtormentedpresent passive participleparticipleParticiple — verbal adjective, supporting action |
| v.7 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἐλθὼνérchomaicomeaorist active participleparticipleParticiple — verbal adjective, supporting actionθεραπεύσωtherapeúōhealfuture active indicativeprospectiveFuture indicative — anticipated or promised action |
| v.8 | ἀποκριθεὶςansweredaorist passive participleparticipleParticiple — verbal adjective, supporting actionἔφηphēmísaidimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionεἰσέλθῃςeisérchomaicomeaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentεἰπὲépōsayaorist active imperativeimperativeImperative mood — command or exhortationἰαθήσεταιiáomaihealedfuture passive indicativeprospectiveFuture indicative — anticipated or promised action |
| v.9 | ἔχωνéchōhavingpresent active participleparticipleParticiple — verbal adjective, supporting actionλέγωlégōsaypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthΠορεύθητιporeúomaigoaorist passive imperativeimperativeImperative mood — command or exhortationπορεύεταιporeúomaigoespresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthἜρχουérchomaicomepresent middle imperativeimperativeImperative mood — command or exhortationἔρχεταιérchomaicomespresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truthΠοίησονpoiéōdoaorist active imperativeimperativeImperative mood — command or exhortationποιεῖpoiéōdoespresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.10 | ἀκούσαςheardaorist active participleparticipleParticiple — verbal adjective, supporting actionἐθαύμασενthaumázōmarveledaorist active indicativecompletedAorist indicative — punctiliar or completed actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀκολουθοῦσινfollowingpresent active participleparticipleParticiple — verbal adjective, supporting actionλέγωlégōtellpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthεὗρονheurískōfoundaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.11 | λέγωlégōsaypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἥξουσινhḗkōcomefuture active indicativeprospectiveFuture indicative — anticipated or promised actionἀνακλιθήσονταιeatfuture passive indicativeprospectiveFuture indicative — anticipated or promised action |
| v.12 | ἐκβληθήσονταιekbállōthrownfuture passive indicativeprospectiveFuture indicative — anticipated or promised action |
| v.13 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionὝπαγεhypágōgopresent active imperativeimperativeImperative mood — command or exhortationἐπίστευσαςpisteúōbelievedaorist active indicativecompletedAorist indicative — punctiliar or completed actionγενηθήτωgínomaidoneaorist passive imperativeimperativeImperative mood — command or exhortationἰάθηiáomaihealedaorist passive indicativecompletedAorist indicative — punctiliar or completed action |
| v.14 | ἐλθὼνérchomaicameaorist active participleparticipleParticiple — verbal adjective, supporting actionεἶδενhoráōsawaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.15 | ἥψατοtouchedaorist middle indicativecompletedAorist indicative — punctiliar or completed actionἀφῆκενleftaorist active indicativecompletedAorist indicative — punctiliar or completed actionἠγέρθηegeírōgot upaorist passive indicativecompletedAorist indicative — punctiliar or completed actionδιηκόνειdiakonéōserveimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.16 | γενομένηςgínomaicameaorist middle participleparticipleParticiple — verbal adjective, supporting actionπροσήνεγκανprosphérōbroughtaorist active indicativecompletedAorist indicative — punctiliar or completed actionδαιμονιζομένουςdaimonízomaidemon-possessedpresent middle participleparticipleParticiple — verbal adjective, supporting actionἐξέβαλενekbállōcast outaorist active indicativecompletedAorist indicative — punctiliar or completed actionἔχονταςéchōhavingpresent active participleparticipleParticiple — verbal adjective, supporting actionἐθεράπευσενtherapeúōhealedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.17 | πληρωθῇplēróōfulfilledaorist passive subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingentῥηθὲνlégōspokenaorist passive participleparticipleParticiple — verbal adjective, supporting actionλέγοντοςlégōsaidpresent active participleparticipleParticiple — verbal adjective, supporting actionἔλαβενlambánōtookaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐβάστασενboreaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.18 | Ἰδὼνhoráōsawaorist active participleparticipleParticiple — verbal adjective, supporting actionἐκέλευσενkeleúōgave ordersaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀπελθεῖνdepartaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.19 | προσελθὼνprosérchomaiapproachedaorist active participleparticipleParticiple — verbal adjective, supporting actionεἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀκολουθήσωfollowfuture active indicativeprospectiveFuture indicative — anticipated or promised actionἀπέρχῃgopresent middle subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.20 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἔχουσινéchōhavepresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἔχειéchōhaspresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthκλίνῃklínōlaypresent active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
| v.21 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐπίτρεψόνepitrépōletaorist active imperativeimperativeImperative mood — command or exhortationἀπελθεῖνgoaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verbθάψαιtháptōburyaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.22 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἈκολούθειfollowpresent active imperativeimperativeImperative mood — command or exhortationἄφεςletaorist active imperativeimperativeImperative mood — command or exhortationθάψαιtháptōburyaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.23 | ἐμβάντιembaínōgotaorist active participleparticipleParticiple — verbal adjective, supporting actionἠκολούθησανfollowedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.24 | ἐγένετοgínomaiaroseaorist middle indicativecompletedAorist indicative — punctiliar or completed actionκαλύπτεσθαιkalýptōswampedpresent passive infinitiveinfinitiveInfinitive — verbal noun or complementary verbἐκάθευδενkatheúdōasleepimperfect active indicativebackgroundImperfect indicative — continuous or repeated past action |
| v.25 | προσελθόντεςprosérchomaicameaorist active participleparticipleParticiple — verbal adjective, supporting actionἤγειρανegeírōwokeaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγοντεςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionσῶσονsṓzōsaveaorist active imperativeimperativeImperative mood — command or exhortationἀπολλύμεθαperishingpresent middle indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.26 | λέγειlégōsaidpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἐγερθεὶςegeírōgot upaorist passive participleparticipleParticiple — verbal adjective, supporting actionἐπετίμησενepitimáōrebukedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἐγένετοgínomaiwasaorist middle indicativecompletedAorist indicative — punctiliar or completed action |
| v.27 | ἐθαύμασανthaumázōamazedaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγοντεςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionὑπακούουσινhypakoúōobeypresent active indicativeongoingPresent indicative — ongoing, habitual, or general truth |
| v.28 | ἐλθόντοςérchomaicameaorist active participleparticipleParticiple — verbal adjective, supporting actionὑπήντησανhypantáōmetaorist active indicativecompletedAorist indicative — punctiliar or completed actionδαιμονιζόμενοιdaimonízomaidemon-possessedpresent middle participleparticipleParticiple — verbal adjective, supporting actionἐξερχόμενοιexérchomaicoming outpresent middle participleparticipleParticiple — verbal adjective, supporting actionἰσχύεινischýōcouldpresent active infinitiveinfinitiveInfinitive — verbal noun or complementary verbπαρελθεῖνparérchomaipassaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.29 | ἔκραξανkrázōcried outaorist active indicativecompletedAorist indicative — punctiliar or completed actionλέγοντεςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionἦλθεςérchomaicomeaorist active indicativecompletedAorist indicative — punctiliar or completed actionβασανίσαιtormentaorist active infinitiveinfinitiveInfinitive — verbal noun or complementary verb |
| v.30 | βοσκομένηbóskōfeedingpresent passive participleparticipleParticiple — verbal adjective, supporting action |
| v.31 | παρεκάλουνparakaléōbeggedimperfect active indicativebackgroundImperfect indicative — continuous or repeated past actionλέγοντεςlégōsayingpresent active participleparticipleParticiple — verbal adjective, supporting actionἐκβάλλειςekbállōcast ~ outpresent active indicativeongoingPresent indicative — ongoing, habitual, or general truthἀπόστειλονsendaorist active imperativeimperativeImperative mood — command or exhortation |
| v.32 | εἶπενépōsaidaorist active indicativecompletedAorist indicative — punctiliar or completed actionὙπάγετεhypágōgopresent active imperativeimperativeImperative mood — command or exhortationἐξελθόντεςexérchomaicame outaorist active participleparticipleParticiple — verbal adjective, supporting actionἀπῆλθονwentaorist active indicativecompletedAorist indicative — punctiliar or completed actionὥρμησενhormáōrushedaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀπέθανονperishedaorist active indicativecompletedAorist indicative — punctiliar or completed action |
| v.33 | βόσκοντεςbóskōherdsmenpresent active participleparticipleParticiple — verbal adjective, supporting actionἔφυγονpheúgōfledaorist active indicativecompletedAorist indicative — punctiliar or completed actionἀπελθόντεςwentaorist active participleparticipleParticiple — verbal adjective, supporting actionἀπήγγειλανreportedaorist active indicativecompletedAorist indicative — punctiliar or completed actionδαιμονιζομένωνdaimonízomaidemon-possessedpresent middle participleparticipleParticiple — verbal adjective, supporting action |
| v.34 | ἐξῆλθενexérchomaicame outaorist active indicativecompletedAorist indicative — punctiliar or completed actionἰδόντεςhoráōsawaorist active participleparticipleParticiple — verbal adjective, supporting actionπαρεκάλεσανparakaléōbeggedaorist active indicativecompletedAorist indicative — punctiliar or completed actionμεταβῇmetabaínōleaveaorist active subjunctivesubjunctiveSubjunctive mood — conditional, purpose, or contingent |
Verb forms indicate aspect — not interpretive weight. Consult context before drawing conclusions about emphasis.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
Word Pictures (Robertson)
A.T. Robertson, Word Pictures in the New Testament (1930–31) — public domain
Formation Focus
Matthew 8 forms readers to recognize Jesus as the authoritative Messiah whose word and presence cleanse, heal, command, deliver, and demand allegiance.
The chapter presses disciples to trust Jesus’ authority, receive His mercy, count the cost of following Him, bring fear under faith, and avoid rejecting Him when His rule disrupts comfort.
Humble faith, confidence in Jesus’ word, service after restoration, costly obedience, courage in fear, spiritual discernment, and willingness to welcome Jesus’ disruptive authority.
Practice Response
- Pray with humble confidence.
- Trust Jesus’ word.
- Serve after receiving mercy.
- Count discipleship cost.
- Fight fear with Christology.
- Discern spiritual opposition.
- Welcome disruptive deliverance.
Warnings and Misreadings
- Matthew 8 warns that proximity to covenant privilege does not guarantee kingdom inclusion, that discipleship enthusiasm must face the cost of following Jesus, that fear can expose little faith even among disciples, and that communities may reject Jesus when His deliverance disrupts their world. Jesus also warns of outer darkness where there will be weeping and gnashing of teeth.
- Treating Jesus’ healings as detached miracle stories rather than kingdom signs. - Matthew arranges these healings to display Jesus’ messianic authority after the Sermon and connects them to Isaiah’s servant prophecy.
- Assuming Jesus becomes ritually defiled by touching the leper. - Matthew emphasizes that Jesus’ touch does not receive uncleanness · it overcomes it.
- Using the leper’s 'if You are willing' as unbelief. - The man clearly believes Jesus can cleanse · His statement humbly submits to Jesus’ will.
- Reducing the centurion to a lesson in generic humility. - The centurion’s faith specifically recognizes Jesus’ authority to command healing by a word.
- Ignoring the kingdom reversal in Matthew 8:11-12. - Jesus warns that some expected heirs will be cast out while many from east and west enter by faith.
- Making Peter’s mother-in-law’s service a trivial domestic note. - Her service shows restoration leading to responsive ministry.
- Flattening Isaiah 53:4 into a guarantee of immediate healing in every case. - Matthew presents Jesus’ healing ministry as servant-fulfillment, but the Gospel’s servant trajectory also moves toward the cross and ultimate restoration.
- Treating Jesus’ discipleship sayings as anti-family cruelty. - Jesus is revealing the supreme urgency and priority of following Him, not denying the broader biblical call to honor family.
- Reading the storm only as a metaphor for life problems. - The event is historical within the narrative and reveals Jesus’ authority over creation · it may also carry discipleship application.
- Focusing on the pigs while missing Jesus’ authority over demons. - The central issue is Jesus’ authority over the demonic realm and the tragic rejection of His presence.
- Assuming demonic recognition equals saving faith. - The demons know Jesus’ identity but remain hostile and condemned.
Discipleship Questions
- Do I believe Jesus is able, while also submitting to His will?
- Where do I need to trust the authority of Jesus’ word without demanding visible control?
- Does restoration from Jesus lead me into service, or only relief?
- Am I drawn to Jesus’ power while avoiding Jesus’ call to costly following?
- What comforts or securities make me hesitate when Jesus says, 'Follow me'?
- When storms arise, do I interpret Jesus’ quietness as absence or trust His authority?
- What fears reveal little faith in my own heart?
- Do I marvel at Jesus as Lord of creation, or have I domesticated Him into a helper only?
- Do I recognize that correct knowledge about Jesus is not the same as saving submission?
- Would I rather have Jesus leave than let His authority disrupt my economics, habits, or community comfort?
Pastoral Applications
- Faith - True faith rests in the authority and mercy of Jesus, not in visible circumstances.
- Compassion - Jesus’ touch of the leper shows holy compassion toward the excluded and unclean.
- Missions - The centurion’s faith anticipates Gentile inclusion and warns against presuming on religious heritage.
- Healing - Jesus’ healing ministry displays kingdom authority and compassion while pointing toward the fuller restoration accomplished through His servant mission.
- Service - Restoration is not merely for personal comfort but for responsive service to Christ.
- Discipleship - Following Jesus must be presented honestly: He offers life, but not convenience, comfort, or social ease.
- Fear - Fear in crisis should be brought to Jesus, but disciples must also learn to trust His authority before the storm is calm.
- Spiritual_warfare - The demonic realm is real, hostile, and subject to Jesus’ authority.
- Preaching - Matthew 8 should be preached as the enacted authority of the King after the declared authority of the Sermon.
- Counseling - This chapter helps sufferers see Jesus’ compassion, fearful disciples see His authority, and hesitant followers count the cost.
- Warning - The town’s rejection of Jesus warns that people may prefer familiar bondage and material stability over disruptive deliverance.
Pastoral Trajectories
Jesus meets exclusion and impurity with authoritative cleansing.
The Gentile centurion’s faith points to the inclusion of many from east and west.
Peter’s mother-in-law’s restoration becomes immediate service.
Matthew interprets Jesus’ healing ministry through Isaiah’s servant prophecy.
Jesus tests would-be followers by naming the cost and urgency of following Him.
The storm exposes fear, and Jesus’ authority provokes awe.
The violent demoniacs are no match for Jesus’ authority.
The town’s response shows that deliverance may be rejected when it threatens local priorities.
The Biblical World
Chapter At A Glance
Matthew moves from cleansing and healing among Israel, to Gentile faith and kingdom inclusion, to servant-fulfillment and discipleship cost, then to Jesus’ authority over chaos and demons, ending with a town that asks Him to leave.
Matthew 8 presents Jesus as the covenant-fulfilling Messiah whose authority cleanses, restores, includes Gentiles by faith, fulfills Isaiah’s servant prophecy, and advances the kingdom against sickness, chaos, and demons. The chapter shows continuity with Mosaic purity instruction while revealing that Jesus surpasses impurity by cleansing it. It also anticipates the Abrahamic promise extending to the nations through the faith of the centurion.
Matthew 8 clarifies the gospel by showing Jesus as the authoritative and compassionate Messiah who cleanses the unclean, heals the suffering, includes Gentiles by faith, fulfills the servant mission of Isaiah, demands costly following, saves fearful disciples, and conquers demonic powers. The gospel is not merely moral instruction after the Sermon. It is the arrival of the King whose word makes clean, whose authority saves, whose path is costly, and whose mission will ultimately bear infirmity and sin through servant suffering.
Humble faith, confidence in Jesus’ word, service after restoration, costly obedience, courage in fear, spiritual discernment, and willingness to welcome Jesus’ disruptive authority.
Focus Points
- Authority of Christ
- Cleansing
- Faith
- Gentile inclusion
- Kingdom banquet
- Healing
- Servant fulfillment
- Discipleship cost
- Son of Man
- Little faith
- Lordship over creation
- Demonic recognition
- Judgment before the appointed time
- Rejection of Jesus
- Restoration unto service
- Jesus’ Authority
- Cleansing and Holiness
- Faith and Authority
- Kingdom Reversal
- Fear and Little Faith
- Spiritual Conflict
- Rejection of Deliverance
- Christology
- Kingdom of Heaven
- Purity and Cleansing
- Discipleship
- Spiritual Warfare
- Judgment
- Creation
Explore Further
Doctrine: Authority over LifeDoctrine: Divine CompassionDoctrine: Messianic KingshipDoctrine: Divine MercyDoctrine: Divine SovereigntyDoctrine: Divine JudgmentDoctrine: DeliveranceDoctrine: Covenant FaithfulnessThread: Messianic FulfillmentThread: PriesthoodThread: People of GodThread: Suffering Servant
Cross References
Yahweh spoke to Moses and to Aaron, saying, “When a man shall have a swelling in His body’s skin, or a scab, or a bright spot, and it becomes in the skin of His body the plague of leprosy, then He shall be brought to Aaron the priest or to one of His sons, the priests. The priest shall examine the plague in the skin of the body. If the hair in the plague...
OldTestamentFoundation
Yahweh spoke to Moses, saying, “This shall be the law of the leper in the day of His cleansing: He shall be brought to the priest, and the priest shall go out of the camp. The priest shall examine Him. Behold, if the plague of leprosy is healed in the leper,
OldTestamentFoundation
Now Naaman, captain of the army of the king of Syria, was a great man with His master, and honorable, because by Him Yahweh had given victory to Syria: He was also a mighty man of valor, but He was a leper. The Syrians had gone out in bands, and had brought away captive out of the land of Israel a little maiden; and she waited on Naaman’s wife. She said to...
ThemeParallel
I will bless those who bless You, and I will curse Him who treats You with contempt. All the families of the earth will be blessed through You.”
OldTestamentFoundation
In this mountain, Yahweh of Armies will make all peoples a feast of choice meat, a feast of choice wines, of choice meat full of marrow, of well refined choice wines. He will destroy in this mountain the surface of the covering that covers all peoples, and the veil that is spread over all nations. He has swallowed up death forever! The Lord Yahweh will wipe...
ThemeParallel
Surely He has borne our sickness and carried our suffering; yet we considered Him plagued, struck by God, and afflicted.
Fulfillment
“I saw in the night visions, and behold, there came with the clouds of the sky one like a son of man, and He came even to the ancient of days, and they brought Him near before Him. Dominion was given Him, and glory, and a kingdom, that all the peoples, nations, and languages should serve Him. His dominion is an everlasting dominion, which will not pass...
OldTestamentFoundation
Those who go down to the sea in ships, who do business in great waters; These see Yahweh’s deeds, and His wonders in the deep. For He commands, and raises the stormy wind, which lifts up its waves.
ThemeParallel
Yahweh, God of Armies, who is a mighty one, like You? Yah, Your faithfulness is around You. You rule the pride of the sea. When its waves rise up, You calm them.
ThemeParallel
Jesus went about in all Galilee, teaching in their synagogues, preaching the Good News of the Kingdom, and healing every disease and every sickness among the people. The report about Him went out into all Syria. They brought to Him all who were sick, afflicted with various diseases and torments, possessed with demons, epileptics, and paralytics; and He...
ImmediateContext
When Jesus had finished saying these things, the multitudes were astonished at His teaching, for He taught them with authority, and not like the scribes.
ImmediateContext
He entered into a boat, and crossed over, and came into His own city. Behold, they brought to Him a man who was paralyzed, lying on a bed. Jesus, seeing their faith, said to the paralytic, “Son, cheer up! Your sins are forgiven You.” Behold, some of the scribes said to themselves, “This man blasphemes.”
SameBook
Now when John heard in the prison the works of Christ, He sent two of His disciples and said to Him, “Are You He who comes, or should we look for another?” Jesus answered them, “Go and tell John the things which You hear and see:
SameBook
Jesus, perceiving that, withdrew from there. Great multitudes followed Him; and He healed them all, and commanded them that they should not make Him known: that it might be fulfilled which was spoken through Isaiah the prophet, saying,
SameBook
Immediately Jesus made the disciples get into the boat, and to go ahead of Him to the other side, while He sent the multitudes away. After He had sent the multitudes away, He went up into the mountain by Himself to pray. When evening had come, He was there alone. But the boat was now in the middle of the sea, distressed by the waves, for the wind was...
SameBook
A leper came to Him, begging Him, kneeling down to Him, and saying to Him, “If You want to, You can make me clean.” Being moved with compassion, He stretched out His hand, and touched Him, and said to Him, “I want to. Be made clean.” When He had said this, immediately the leprosy departed from Him, and He was made clean.
CounterpartPassage
After He had finished speaking in the hearing of the people, He entered into Capernaum. A certain centurion’s servant, who was dear to Him, was sick and at the point of death. When He heard about Jesus, He sent to Him elders of the Jews, asking Him to come and save His servant.
CounterpartPassage
On that day, when evening had come, He said to them, “Let’s go over to the other side.” Leaving the multitude, they took Him with them, even as He was, in the boat. Other small boats were also with Him. A big wind storm arose, and the waves beat into the boat, so much that the boat was already filled.
CounterpartPassage
They came to the other side of the sea, into the country of the Gadarenes. When He had come out of the boat, immediately a man with an unclean spirit met Him out of the tombs. He lived in the tombs. Nobody could bind Him any more, not even with chains,
CounterpartPassage
You believe that God is one. You do well. The demons also believe, and shudder.
CanonicalPartner
Passages
Chapter opening: Matthew 8:1-4
If thou wilt (εαν θεληις). The leper knew that Jesus had the power to heal him. His doubt was about his willingness. "Men more easily believe in miraculous power than in miraculous love" (Bruce). This is a condition of the third class (undetermined, but with prospect of being determined), a hopeful doubt at any rate. Jesus accepted his challenge by "I will." The command to "tell no one" was to suppress excitement and prevent hostility.
Unto him (αυτω). Dative in spite of the genitive absolute εισελθοντος αυτου as in verse 1 , a not infrequent Greek idiom, especially in the koine .
Grievously tormented (δεινως βασανιζομενος). Participle present passive from root βασανος (see on Mt 4:24 ). The boy (παις), slave (δουλος, Lu 7:2 ), was a bedridden (βεβλητα, perfect passive indicative of βαλλω) paralytic.
I will come and heal him (εγω ελθων θεραπευσω αυτον). Future indicative, not deliberative subjunctive in question (McNeile). The word here for heal (θεραπευσω) means first to serve, give medical attention, then cure, restore to health. The centurion uses the more definite word for healing (ιαθησετα 8:8 ) as Matthew does in 8:13 (ιαθη). Luke ( Lu 9:11 ), like a physician, says that Jesus healed (ιατο) those in need of treatment (θεραπειας), but the distinction is not always observed.
In Ac 28:8 Luke uses ιασατο of the miraculous healings in Malta by Paul while he employs εθεραπευοντο ( Ac 28:9 ) apparently of the practice of Luke the physician (so W. M. Ramsay). Matthew represents the centurion himself as speaking to Jesus while Luke has it that two committees from the centurion brought the messages, apparently a more detailed narrative.
What one does through others he does himself as Pilate "scourged Jesus" (had him scourged).
For I also am a man under authority (κα γαρ εγω ανθρωπος υπο εξουσιαν). "Also" is in the text, though the κα here may mean "even," even I in my subordinate position have soldiers under me. As a military man he had learned obedience to his superiors and so expected obedience to his commands, instant obedience (aorist imperatives and aoristic present indicatives).
Hence his faith in Christ's power over the illness of the boy even without coming. Jesus had only to speak with a word ( 8:8 ), say the word, and it would be done.
So great faith (τοσαυτην πιστιν). In a Roman centurion and greater than in any of the Jews. In like manner Jesus marvelled at the great faith of the Canaanitish woman ( Mt 15:28 ).
Sit down (ανακλιθησοντα). Recline at table on couches as Jews and Romans did. Hence Leonardo da Vinci's famous picture of the Last Supper is an anachronism with all seated at table in modern style.
The sons of the kingdom (ο υιο της βασιλειας). A favourite Hebrew idiom like "son of hell" ( Mt 23:15 ), "sons of this age" ( Lu 16:8 ). The Jews felt that they had a natural right to the privileges of the kingdom because of descent from Abraham ( Mt 3:9 ). But mere natural birth did not bring spiritual sonship as the Baptist had taught before Jesus did. Into the outer darkness (εις το σκοτος το εξωτερον).
Comparative adjective like our "further out," the darkness outside the limits of the lighted palace, one of the figures for hell or punishment ( Mt 23:13 ; 25:30 ). The repeated article makes it bolder and more impressive, "the darkness the outside," there where the wailing and gnashing of teeth is heard in the thick blackness of night.
Lying sick of a fever (βιβλημενην κα πυρεσσουσαν). Two participles, bedridden (perfect passive of βαλλω) and burning with fever (present active). How long the fever had had her we have no means of knowing, possibly a sudden and severe attack ( Mr 1:30 ), as they tell Jesus about her on reaching the house of Peter. We are not told what kind of fever it was. Fever itself was considered a disease. "Fever" is from German feuer (fire) like the Greek πυρ.
Touched her hand (ηψατο της χειρος αυτης). In loving sympathy as the Great Physician and like any good doctor today. Ministered (διηκονε). "Began to minister" (conative imperfect) at once to Jesus at table in gratitude and love.
When even was come (οψιας γενομενης). Genitive absolute. A beautiful sunset scene at the close of the Sabbath day ( Mr 1:21 ). Then the crowds came as Jesus stood in the door of Peter's house ( Mr 1:33 ; Mt 8:14 ) as all the city gathered there with the sick, "all those who had it bad" (see on Mt 4:24 ) and he healed them "with a word" (λογω). It was a never to be forgotten memory for those who saw it.
Himself took our infirmities and bare our diseases (αυτος τας ασθενειας ελαβεν κα τας νοσους εβαστασεν). A quotation from Isa 53:4 . It is not clear in what sense Matthew applies the words in Isaiah whether in the precise sense of the Hebrew or in an independent manner. Moffatt translates it: "He took away our sicknesses, and bore the burden of our diseases."
Goodspeed puts it: "He took our sickness and carried away our diseases." Deissmann ( Bible Studies , pp. 102f.) thinks that Matthew has made a free interpretation of the Hebrew, has discarded the translation of the Septuagint, and has transposed the two Hebrew verbs so that Matthew means: "He took upon himself our pains, and bore our diseases." Plummer holds that "It is impossible, and also unnecessary, to understand what the Evangelist understood by 'took ' (ελαβεν) and 'bare' (εβαστασεν).
It at least must mean that Christ removed their sufferings from the sufferers. He can hardly have meant that the diseases were transferred to Christ." Βασταζω occurs freely in the papyri with the sense of lift, carry, endure, carry away (the commonest meaning, Moulton and Milligan, Vocabulary ), pilfer. In Mt 3:11 we have the common vernacular use to take off sandals.
The Attic Greek did not use it in the sense of carrying off. "This passage is the cornerstone of the faith-cure theory, which claims that the atonement of Christ includes provision for bodily no less than for spiritual healing, and therefore insists on translating 'took away'" (Vincent). We have seen that the word βασταζω will possibly allow that meaning, but I agree with McNeile: "The passage, as Mt.
employs it , has no bearing on the doctrine of the atonement." But Jesus does show his sympathy with us. "Christ's sympathy with the sufferers was so intense that he really felt their weaknesses and pains." In our burdens Jesus steps under the load with us and helps us to carry on.
A scribe (εις γραμματευς). One (εις)="a," indefinite article. Already a disciple as shown by "another of the disciples" (ετερος των μαθητων) in 8:21 . He calls Jesus "Teacher" (διδασκαλε), but he seems to be a "bumptious" brother full of self-confidence and self-complacency. "Even one of that most unimpressionable class, in spirit and tendency utterly opposed to the ways of Jesus" (Bruce). Yet Jesus deals gently with him.
Holes (φωλεους). A lurking hole, burrow. Nests (κατασκηνωσεις). "Roosts, i. e. leafy, σκηνα for settling at night ( tabernacula, habitacula ), not nests" (McNeile). In the Septuagint it is used of God tabernacling in the Sanctuary. The verb (κατασκηνοω) is there used of birds ( Ps 103:12 ). The Son of man (θο υιος του ανθρωπου). This remarkable expression, applied to himself by Jesus so often, appears here for the first time.
There is a considerable modern literature devoted to it. "It means much for the Speaker, who has chosen it deliberately, in connection with private reflections, at whose nature we can only guess, by study of the many occasions on which the name is used" (Bruce). Often it means the Representative Man. It may sometimes stand for the Aramaic barnasha , the man, but in most instances that idea will not suit.
Jesus uses it as a concealed Messianic title. It is possible that this scribe would not understand the phrase at all. Bruce thinks that here Jesus means "the unprivileged Man," worse off than the foxes and the birds. Jesus spoke Greek as well as Aramaic. It is inconceivable that the Gospels should never call Jesus "the Son of man" and always credit it to him as his own words if he did not so term himself, about eighty times in all, thirty-three in Matthew.
Jesus in his early ministry, except at the very start in Joh 4 , abstains from calling himself Messiah. This term suited his purpose exactly to get the people used to his special claim as Messiah when he is ready to make it openly.
And bury my father (κα θαψα τον πατερα μου). The first man was an enthusiast. This one is overcautious. It is by no means certain that the father was dead. Tobit urged his son Tobias to be sure to bury him: "Son, when I am dead, bury me" ( Tobit 4:3 ). The probability is that this disciple means that, after his father is dead and buried, he will then be free to follow Jesus.
"At the present day, an Oriental, with his father sitting by his side, has been known to say respecting his future projects: 'But I must first bury my father!'" (Plummer). Jesus wanted first things first. But even if his father was not actually dead, service to Christ comes first.
Leave the dead to bury their own dead (αφες τους νεκρους θαψα τους εαυτων νεκρους). The spiritually dead are always on hand to bury the physically dead, if one's real duty is with Jesus. Chrysostom says that, while it is a good deed to bury the dead, it is a better one to preach Christ.
But he was asleep (αυτος δε εκαθευδεν). Imperfect, was sleeping. Picturesque scene. The Sea of Galilee is 680 feet below the Mediterranean Sea. These sudden squalls come down from the summit of Hermon with terrific force (σεισμος μεγας) like an earthquake. Mark ( Mr 4:37 ) and Luke ( Lu 8:23 ) term it a whirlwind (λαιλαπς) in furious gusts.
Save, Lord; we perish (Κυριε, σωσον, απολλυμεθα). More exactly, "Lord, save us at once (aorist), we are perishing (present linear)."
Even the winds and the sea obey him (Κα ο ανημο κα η θαλασσα αυτω υπακουουσιν). A nature miracle. Even a sudden drop in the wind would not at once calm the sea. "J. Weiss explains that by 'an astonishing coincidence' the storm happened to lull at the moment that Jesus spoke!" (McNeile). Some minds are easily satisfied by their own stupidities.
The country of the Gadarenes (τεν χωραν των Γαδαρηνων). This is the correct text in Matthew while in Mr 5:1 and Lu 8:26 it is "the country of the Gerasenes." Dr. Thomson discovered by the lake the ruins of Khersa (Gerasa). This village is in the district of the city of Gadara some miles southeastward so that it can be called after Gerasa or Gadara. So Matthew speaks of "two demoniacs" while Mark and Luke mention only one, the leading one.
" The tombs " (των μνημειων) were chambers cut into the mountain side common enough in Palestine then and now. On the eastern side of the lake the precipitous cliffs are of limestone formation and full of caves. It is one of the proofs that one is a maniac that he haunts the tombs. People shunned the region as dangerous because of the madmen.
Thou Son of God (υιε του θεου). The recognition of Jesus by the demons is surprising. The whole subject of demonology is difficult. Some hold that it is merely the ancient way of describing disease. But that does not explain the situation here. Jesus is represented as treating the demons as real existences separate from the human personality. Missionaries in China today claim that they have seen demons cast out.
The devil knew Jesus clearly and it is not strange that Jesus was recognized by the devil's agents. They know that there is nothing in common between them and the Son of God (ημιν κα σο, ethical dative) and they fear torment "before the time" (προ καιρου). Usually τα δαιμονια is the word in the New Testament for demons, but in 8:31 we have ο δαιμονες (the only example in the N.
T.) Δαιμονιον is a diminutive of δαιμων. In Homer δαιμων is used synonymously with θεος and θεα. Hesiod employed δαιμων of men of the golden age as tutelary deities. Homer has the adjective δαιμονιος usually in an evil sense. Empedocles considered the demons both bad and good. They were thus used to relieve the gods and goddesses of much rascality. Grote ( History of Greece ) notes that the Christians were thus by pagan usage justified in calling idolatry the worship of demons.
See 1Co 10:20 f. ; 1Ti 4:1 ; Re 9:20 ; 16:13 f . In the Gospels demons are the same as unclean spirits ( Mr 5:12 , 15 ; 3:22 , 30 ; Lu 4:33 ). The demons are disturbers (Vincent) of the whole life of man ( Mr 5:2 f. ; 7:25 ; Mt 12:45 ; Lu 13:11 , 16 ).
Rushed down the steep (ωρμησεν κατα του κρημνου). Down from the cliff (ablative case) into the sea. Constative aorist tense. The influence of mind on matter is now understood better than formerly, but we have the mastery of the mind of the Master on the minds of the maniacs, the power of Christ over the demons, over the herd of hogs. Difficulties in plenty exist for those who see only folk-lore and legend, but plain enough if we take Jesus to be really Lord and Saviour.
The incidental destruction of the hogs need not trouble us when we are so familiar with nature's tragedies which we cannot comprehend.
That he would depart (οπως μεταβη). The whole city was excited over the destruction of the hogs and begged Jesus to leave, forgetful of the healing of the demoniacs in their concern over the loss of property. They cared more for hogs than for human souls, as often happens today.