About Matthew

Matthew presents Jesus as the promised Messiah and King of Israel, demonstrating through His teachings and miracles that He fulfills Old Testament prophecies.

Author: Matthew (Levi)Written: c. AD 50-70Reading time: ~4 minVerses: 34
Kingdom of HeavenJesus as MessiahFulfillment of ProphecyDiscipleshipChurch

King James Version

Matthew 8

34 verses with commentary

Jesus Cleanses a Leper

When he was come down from the mountain, great multitudes followed him.

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The transition from the Sermon on the Mount to healing miracles demonstrates that Jesus' words are authenticated by His works. The great multitudes following show both genuine interest and mixed motives—some seek teaching, others healing. This crowd represents the visible church containing both wheat and tares, with varied levels of commitment. Christ's compassionate response to human need reveals God's character while His miracles serve as signs confirming His messianic identity.

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

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The leper's approach 'worshipped him' shows recognition of Jesus' deity or at minimum His divine authority. His statement 'Lord, if thou wilt, thou canst make me clean' demonstrates faith in Jesus' power while submitting to His sovereignty. The leper understood his need (unclean), Jesus' ability (canst), but humbly deferred to Jesus' will (if thou wilt). This is the pattern of effective prayer—confident in God's ability, submissive to His will.

And Jesus put forth his hand, and touched him, saying, I will; be thou clean. And immediately his leprosy was cleansed.

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Jesus' physical touch—'Jesus put forth his hand, and touched him'—was revolutionary because touching a leper brought ceremonial defilement. Instead of Jesus becoming unclean, His touch cleansed the leper. The immediate healing ('immediately his leprosy was cleansed') demonstrates Jesus' absolute authority over disease and uncleanness. Jesus' 'I will; be thou clean' combines sovereign will with powerful word.

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

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Jesus' command to 'tell no man' seems puzzling but reflects His desire to avoid premature messianic expectations and political movements that would interfere with His mission to the cross. The instruction to 'shew thyself to the priest, and offer the gift that Moses commanded' demonstrates Christ's respect for Mosaic law and priestly authority while that system remained valid. This also provided official verification of the miracle, serving 'for a testimony unto them'—either for belief or condemnation depending on response.

The Centurion's Faith

And when Jesus was entered into Capernaum, there came unto him a centurion, beseeching him,

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The centurion's approach demonstrates remarkable faith from an unexpected source—a Roman officer occupying Israel. His words 'Lord, my servant lieth at home sick of the palsy, grievously tormented' show concern for a servant (possibly slave) rare among Romans. His coming to Jesus despite being a Gentile and military commander shows humility and desperation overcoming pride and prejudice.

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

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The centurion's description of his servant's suffering ('grievously tormented') reveals both the severity of the paralysis and the centurion's compassionate concern for a mere servant. This concern was remarkable in Roman culture where slaves were often considered property without inherent dignity. The centurion's appeal to Jesus demonstrates faith crossing ethnic and religious boundaries—a Gentile approaching a Jewish teacher with confident expectation of help.

And Jesus saith unto him, I will come and heal him.

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Jesus' immediate willingness 'I will come and heal him' demonstrates His compassionate readiness to help and His freedom from ethnic exclusivism. Despite Jewish-Gentile barriers, Jesus doesn't hesitate to enter a Gentile home (which would incur ceremonial defilement). This prefigures the gospel's expansion to Gentiles and shows that Christ came to destroy the dividing wall between Jew and Gentile (Ephesians 2:14). His mission was always for 'all nations.'

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

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The centurion's response reveals extraordinary faith: 'Lord, I am not worthy that thou shouldest come under my roof.' His humility contrasts with his military authority. His insight 'speak the word only, and my servant shall be healed' demonstrates understanding that Jesus' authority transcends physical presence. He recognizes Jesus' word carries divine power—command from a distance is sufficient.

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

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The centurion's analogy comparing Christ's authority to his own military command structure reveals profound theological insight. Just as the centurion's word commands soldiers who obey without question, Christ's word commands creation with absolute authority. This demonstrates understanding that Jesus possesses divine authority over sickness, demons, and nature. The centurion grasped what many theologians miss—Christ's word alone is efficacious, requiring no physical presence or elaborate ritual.

When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel.

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Jesus' response—'I have not found so great faith, no, not in Israel'—is both commendation and rebuke. The Gentile centurion exhibited greater faith than Jesus' own people. This prepares for Jesus' statement (vv. 11-12) about Gentiles entering the kingdom while many Jews are excluded. Faith, not ethnicity or religious heritage, determines kingdom entrance. The centurion's faith combined humility, authority-understanding, and confidence in Jesus' word.

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

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Jesus' statement that Gentiles from 'east and west' will sit with the patriarchs in the kingdom was shocking to Jewish listeners who assumed ethnic privilege guaranteed salvation. This prophesies the gospel going to all nations and Gentile inclusion in God's covenant people. The language of reclining at table with Abraham, Isaac, and Jacob depicts the messianic banquet, the consummated kingdom. Faith, not ethnicity, determines covenant membership—anticipating Paul's doctrine that true Israel is defined spiritually, not ethnically (Romans 9:6-8).

But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth.

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The sobering phrase 'the children of the kingdom shall be cast into outer darkness' refers to ethnic Israel who presumed covenant privilege guaranteed salvation despite unbelief. 'Outer darkness' with 'weeping and gnashing of teeth' describes hell's eternal conscious punishment—removal from God's presence and all goodness. This demonstrates that covenant privilege increases judgment when rejected, and that mere external connection to God's people doesn't save without personal faith in Christ.

And Jesus said unto the centurion, Go thy way; and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour.

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Jesus' word 'Go thy way; and as thou hast believed, so be it done unto thee' directly links the healing to faith. The phrase 'his servant was healed in the selfsame hour' demonstrates Jesus' power operates at a distance and instantaneously. The healing's timing confirmed Jesus' word and rewarded faith. This miracle illustrates justification by faith—healing came through trust in Jesus' word, not works or worthiness.

Jesus Heals Many

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

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Jesus' healing of Peter's mother-in-law demonstrates His compassionate power extending to ordinary domestic situations. The detail that this was Peter's wife's mother confirms Peter was married, contradicting later celibacy requirements for clergy. Christ's touch brought immediate healing, and her immediate service demonstrates that genuine healing produces responsive gratitude and ministry. The sequence—Jesus sees, touches, fever leaves, she serves—models the gospel pattern of grace received producing service rendered.

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

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The phrase 'the fever left her' emphasizes the completeness and immediacy of Christ's healing power. Unlike natural recovery requiring convalescence, Jesus' touch produced instant restoration to full health and strength. Her immediate rising and serving demonstrates both the thoroughness of healing and grateful response to grace received. This illustrates the principle that those Christ heals are empowered for service, not merely restored to passive comfort.

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

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The statement 'he cast out the spirits with his word' emphasizes Jesus' verbal authority over demons—no rituals, formulas, or struggles, simply His commanding word. The phrase 'healed all that were sick' shows the comprehensive nature of His compassion—no disease was too difficult, no crowd too large. This demonstrates the kingdom's power breaking Satan's dominion over humanity.

That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.

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Matthew quotes Isaiah 53:4 to explain Jesus' healing ministry as fulfillment of messianic prophecy. The phrase 'Himself took our infirmities, and bare our sicknesses' connects Christ's healing miracles to His substitutionary atonement. While the ultimate fulfillment is the cross bearing our sins, the healings demonstrated His identification with human suffering and power to deliver from all effects of the fall. This shows the incarnate Son entering fully into human misery to redeem it.

The Cost of Discipleship

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

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Jesus' command to 'depart unto the other side' demonstrates His control over His ministry timing and movements. Despite great multitudes and ongoing ministry opportunities, He chose strategic withdrawal. This shows that effective ministry requires rhythm of engagement and rest, public ministry and private prayer. Christ wasn't driven by crowd demands but by the Father's will. This models that faithfulness to calling doesn't mean availability to every demand.

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

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The scribe's address 'Master' (Greek 'didaskalos'—teacher) and enthusiastic promise 'I will follow thee whithersoever thou goest' appears exemplary but lacks understanding of discipleship's cost. His self-initiated approach contrasts with Jesus' calling of the Twelve. The scribe's profession may be sincere but immature, not counting the cost. Jesus' response reveals that true discipleship requires abandoning security and comfort, not merely enthusiastic profession.

And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head.

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Jesus' stark statement 'the foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head' reveals the voluntary poverty and homelessness He embraced in incarnation. The title 'Son of man' (from Daniel 7:13-14) ironically juxtaposes His divine identity and messianic authority with His present humiliation and rejection. This demonstrates Christ's condescension—the Lord of glory becoming poorer than animals to accomplish redemption (2 Corinthians 8:9).

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

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The disciple's request to 'first go and bury my father' likely doesn't mean his father had just died (in which case he'd be at the burial, not following Jesus), but rather asking to delay discipleship until after his father's eventual death and burial—possibly years away. This request, though seemingly reasonable and honoring to parents, places family obligation above immediate response to Christ's call. Jesus' shocking reply reveals that following Him takes precedence even over legitimate family responsibilities.

But Jesus said unto him, Follow me; and let the dead bury their dead.

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The command 'let the dead bury their dead' uses 'dead' in two senses: the spiritually dead (unbelievers) can care for the physically dead, but the disciple must prioritize spiritual life and kingdom work. This doesn't advocate irresponsibility but establishes hierarchy—Christ's call takes absolute priority over even legitimate earthly obligations. The call to 'follow me' is present, urgent, demanding immediate response without delay for earthly concerns, however pressing they may seem.

Jesus Calms the Storm

And when he was entered into a ship, his disciples followed him.

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The detail that Jesus 'entered into a ship, and his disciples followed him' sets the scene for the storm miracle that follows. The disciples' physical following into the boat parallels their spiritual following as learners. This journey across Galilee becomes a teaching moment about faith and Christ's divine authority over nature. The pattern of Jesus leading and disciples following models the essential posture of discipleship—going where Christ directs, even into storms.

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

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And, behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep. This dramatic scene reveals both Christ's true humanity and divine authority over creation. The Greek word seismos (σεισμός, "tempest") literally means earthquake or violent shaking—the same word used for earthquakes. This wasn't ordinary weather but a violent, potentially deadly storm that covered (kalyptesthai, καλύπτεσθαι) the boat with waves, suggesting it was being swamped and in danger of sinking.

The Sea of Galilee, situated 700 feet below sea level and surrounded by hills, is notorious for sudden, violent storms as cold air masses descend rapidly through the valleys, creating treacherous conditions. These experienced fishermen-disciples recognized mortal danger, yet Jesus remained asleep (ekatheuden, ἐκάθευδεν), demonstrating genuine human exhaustion from ministry demands and complete trust in the Father's sovereign care.

This scene prefigures Jesus' greater "sleep" in death and subsequent awakening in resurrection. The storm-tossed disciples represent the church threatened by persecution, heresy, and tribulation, while Christ appears to sleep. Yet He remains present in the boat, and His awakening will bring deliverance. The contrast between raging chaos and Christ's peaceful rest reveals that true peace comes not from circumstances but from relationship with the Prince of Peace.

And his disciples came to him, and awoke him, saying, Lord, save us: we perish.

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The disciples' cry 'Lord, save us: we perish' reveals both faith (addressing Jesus as Lord and believing He could save) and fear (thinking they would perish despite His presence). This mixed response characterizes much Christian experience—genuine faith coexisting with inadequate trust. Their awakening Jesus implies they expected Him to do something, yet their panic showed they hadn't fully grasped His divine power over creation. Faith must grow from saving to sanctifying trust.

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

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Jesus' rebuke 'Why are ye fearful, O ye of little faith?' comes before the miracle, challenging the disciples' faith deficit despite His presence. The phrase 'Then he arose, and rebuked the winds and the sea' shows Jesus' creative authority—He commands nature like the Creator. The result: 'there was a great calm'—not gradual, but immediate and complete. This demonstrates His deity, for 'who can command even winds and water?' (Luke 8:25).

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

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The disciples' wonder 'What manner of man is this, that even the winds and the sea obey him!' reveals their growing understanding of Jesus' identity. They use 'what manner' (Greek: potapos) meaning 'from what country/source'—they recognize something supernatural. Their question echoes Psalm 89:9 ('thou rulest the raging of the sea') and Psalm 107:29 ('he maketh the storm a calm'), Old Testament texts about God's unique authority over creation.

Jesus Heals Two Demon-Possessed Men

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

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The mention of 'two possessed with devils' in the country of the Gergesenes introduces the dramatic exorcism that follows. Matthew mentions two demoniacs while Mark and Luke focus on one (perhaps the more prominent). Their dwelling among tombs and exceeding fierceness demonstrates the dehumanizing effects of demonic possession—isolation from community, dwelling with death, and violence. This illustrates Satan's work of theft, killing, and destruction (John 10:10).

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

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The demons' recognition of Jesus as 'Son of God' demonstrates that spiritual beings (unlike many humans) clearly recognize Christ's divine identity. Their question 'art thou come hither to torment us before the time?' reveals they know their ultimate doom is certain, only its timing uncertain. This shows that mere knowledge of Christ's identity doesn't constitute saving faith—demons believe and tremble (James 2:19) but aren't saved. The 'time' refers to final judgment when demons will be cast into eternal punishment.

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

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The presence of 'a good way off from them an herd of many swine feeding' confirms this is Gentile territory, as Jews considered swine unclean and wouldn't raise them. The detail sets up the demons' request to enter the pigs, demonstrating both Christ's absolute authority over demons and the destructive nature of demonic power. That demons prefer embodiment in unclean animals to disembodiment shows the horror of their existence under God's judgment.

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

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The demons' petition to 'send us away into the herd of swine' reveals they could not act without Christ's permission, demonstrating His absolute sovereignty over the spirit realm. That they must ask permission shows even in their rebellion, demons remain under God's control, able to do only what He permits for His purposes. Their request also reveals the destructive bent of demonic nature—unable to possess humans, they'll settle for destroying animals.

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

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Jesus' permission 'Go' demonstrates His sovereign authority to command even demons, while the pigs' violent death reveals demonic destructiveness. The entire herd rushing into the sea and perishing shows that Satan's nature is theft, killing, and destruction. This dramatic sign authenticated the exorcism's reality to observers and illustrated the deadly power from which the demoniacs were delivered. The economic loss (2000 pigs) was significant but trivial compared to two souls freed from demonic bondage.

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

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The swine herders' witness 'told every thing, and what was befallen to the possessed of the devils' demonstrates they recognized the connection between the exorcism and the pigs' destruction. Their thorough reporting to the city spread the news widely, creating opportunity for mass evangelism. Yet the response would be tragic—the people valued their livestock more than the Deliverer in their midst. This illustrates that even undeniable miracles don't guarantee right response without heart transformation.

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

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The City's Rejection of Jesus: This verse describes the Gadarenes' shocking response after Jesus liberated two demon-possessed men by casting demons into a herd of swine (Matthew 8:28-32). The Greek phrase "the whole city" (pasa hē polis, πᾶσα ἡ πόλις) emphasizes communal action—this wasn't a few individuals but corporate rejection. They "came out to meet" (exēlthen eis hypantēsin, ἐξῆλθεν εἰς ὑπάντησιν) Jesus, initially suggesting welcome, but their purpose was hostile: they "besought him to depart" (parekaleson hopōs metabē, παρεκάλεσον ὅπως μεταβῇ), urgently requesting His departure from "their coasts" or borders.

Economics Over Deliverance: The Gadarenes' request reveals tragic priorities. They witnessed an extraordinary miracle—two violently insane men (so fierce "no man could pass by that way," v. 28) were completely restored to sanity. Yet rather than celebrating liberation or seeking Jesus' teaching, they focused on economic loss (the drowned swine herd, likely numbering around 2,000 according to Mark 5:13). Material prosperity trumped spiritual deliverance, demonstrating how love of money blinds people to divine visitation. They preferred profitable pigs over the presence of God incarnate.

A Pattern of Rejection: This incident foreshadows Israel's broader rejection of Messiah and the gospel's turning to Gentiles. Jesus didn't force His presence on those who rejected Him—He departed as requested (Matthew 8:34 records He "entered into a ship and passed over"). Throughout the Gospels, Jesus honors human will even when it chooses against salvation. The Gadarenes' rejection contrasts sharply with the healed demoniac's response in Mark 5:18-20—he begged to follow Jesus and instead became a missionary to his own people. This illustrates that divine encounter produces either radical acceptance or rejection, but never neutrality.

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