8:1–17 In the Sermon on the Mount (chs. 5–7), Jesus teaches about the kingdom of heaven; now He begins to demonstrate it through powerful deeds.

8:1 when he came down from the mountain Jesus went up the mountain in 5:1. Matthew often mentions mountains at theologically important points in his Gospel (4:8; 5:1; 8:1; 14:23; 15:29; 17:1, 9, 20; 21:21; 24:3, 16; 26:30; 28:16).

8:2 a leper This refers to a variety of skin problems that rendered a person ritually unclean (Lev 13–14).

worshiped The leper kneels before Jesus, acknowledging His authority and power to heal.

Lord Many of those who come to Jesus for healing call Him “Lord” (kyrios in Greek).

to make me clean Referring to ritual or ceremonial cleanness, the man asks Jesus to free him from leprosy.

8:3 he touched him Normally, touching a leper would make a person unclean (Lev 5:3), but in this case Jesus’ touch heals the leper. Jesus’ response would have been as shocking as the leper’s request.

Jesus Heals a Leper
Matt 8:1–4	Mark 1:40–45	Luke 5:12–16

immediately The word eutheōs (together with the related form euthys) is common in Matthew and Mark. It conveys a sense of urgency or immediacy.

Eutheōs Word study

his leprosy was cleansed Demonstrates Jesus’ authority over sickness and disease and authenticates His message. When John the Baptist later asks if Jesus is the Messiah, Jesus will include the cleansing of lepers as a messianic sign (Matt 11:5).

Miracles of Jesus Table

8:4 See that you tell no one Jesus was strategic about displaying His power and revealing His identity as the Messiah.

show yourself to the priest Priests at the temple examined people with leprosy to verify that their leprosy was completely gone. They would then carry out the purification ritual (Lev 14:1–32).

the gift that Moses commanded Two clean birds, used in the purification ritual (Lev 14:1–7).

8:5–13 This section records Jesus’ second healing. After curing the afflictions of people, Jesus proceeds to follow the rituals described in the Pentateuch. He also extends His mercy to the Gentiles. This event foreshadows Jesus’ broader ministry toward the whole world (see Matt 28:19).

8:5 Capernaum Town where Jesus based His ministry in Galilee (4:13). See note on Luke 4:31.

centurion A Roman military officer who commanded about 80 men. These officers served their entire careers as soldiers and were highly experienced and esteemed.

appealing to him The Greek word used here, parakaleō, carries the sense of strongly urging or begging. Matthew’s choice of words would have conveyed a shocking scene: A high-ranking Roman military official—part of the imperial forces currently occupying Palestine—begs for help from one of the subjugated people, even calling him “Lord” (Matt 8:8).

8:6 lying paralyzed in my house, terribly tormented The servant is bedridden and in great pain; in Luke’s parallel account (Lk 7:1–10), he is about to die. The Greek term used here, paralytikos, refers to being disabled or crippled. This healing backs up Matthew’s earlier report about Jesus’ power to heal paralysis, among other conditions (Matt 4:24).

8:8 Lord See note on v. 2.

I am not worthy The centurion humbles himself before Jesus, who would have been perceived as a lowly Jewish rabbi. He also might be indicating an awareness that Jews could not acceptably enter the homes of Gentiles (see Acts 10:28; 11:3).

only say the word A statement of faith. The centurion expresses belief not only in Jesus’ authority over sickness and disease, but also over time and space (anticipating His ability to heal from a distance).

8:9 a man under authority The centurion served within a chain of command; his own authority was derived from those above him. He seems to recognize a similar situation with Jesus, whose authority comes from God (Matt 11:27; 28:18).

8:10 he was astonished Matthew frequently refers to the astonishment of Jesus’ audience (e.g., vv. 27; 9:33; 15:31; 22:22), but this is the only place in this Gospel where Jesus Himself is astonished (compare Mark 6:6; Luke 7:9). He uses the opportunity to teach His followers about faith.

Truly I say to you Jesus employs this statement throughout His ministry to emphasize the words that follow.

great faith with no one in Israel Jesus makes the astounding statement that no Jew has as much faith as this Gentile (non-Jew). Jesus often describes His own followers as having very little faith (Matt 6:30; 8:26; 14:31; 16:8).

8:11 many will come from east and west Refers to many Gentiles, in addition to the centurion. Jesus is pointing to the time when people all over the world would become His followers.

be seated at the banquet Refers to the messianic banquet that will accompany the end of the age (compare 22:1–14; Rev 19:6–10). The Old Testament predicts a gathering of Israel from all over the earth (e.g., Isa 43:5–6; Psa 107:3), as well as the Gentiles’ worship of God (e.g., Isa 2; 60:3–4; Mic 4:1–2; Zech 8:20–23).

Abraham and Isaac and Jacob The three patriarchs of the Jewish faith.

8:12 the sons of the kingdom This may refer to some Jewish people (Matt 13:38), who expected to be heirs of God’s future blessing (compare v. 10), but by extension it refers to people in general who claim belief in Jesus but don’t actually practice His message (7:21–23; 25:31–46).

will be thrown out A consequence of their unbelief or lack of faith.

into the outer darkness Elsewhere, darkness refers to distance from the light of God’s gracious presence (4:16). The place of God’s wrath is depicted as the gloom of darkness, probably signifying departure from His presence (2 Pet 2:17; Jude 13).

weeping and gnashing of teeth Reflects the unspeakable anguish of being separated from God (compare Matt 13:42, 50; 22:13; 24:51; 25:30).

8:13 as you have believed Likely expresses the cause of the healing.

8:15 she got up and began to serve him Probably refers to serving Jesus food and drink. He takes care of her physical needs (sickness), then she takes care of His (hunger and thirst).

Jesus Heals Peter’s Mother-in-Law
Matt 8:14–17	Mark 1:29–34	Luke 4:38–44

8:16 expelled the spirits with a word. And he healed all those who were sick Although ancient people often attributed sickness to demonic activity, Matthew appears to be describing the possessed and the sick as two distinct groups.

8:17 would be fulfilled See Matt 1:22 and note.

took away our sicknesses A quotation of Isa 53:4. Matthew appropriates the messianic passage in reference to physical maladies; Isaiah is speaking of spiritual sickness. Compare Matt 1:22 and note.

Jesus’ Fulfillment of Old Testament Prophecy Table

8:18–22 This section functions as a transition from Jesus’ time in Capernaum to His arrival in the country of the Gadarenes. Given the itinerant nature of Jesus’ ministry and the size of the crowds that followed Him, interactions like the ones described here were probably common.

8:18 gave orders to depart The press of the crowds prompts Jesus to leave Capernaum. This also separates His disciples from the crowds for the teaching that follows.

to the other side Jesus crosses the Sea of Galilee. He leaves the northern shores of Capernaum for the southeastern banks of Gadara.

8:19 scribe To this point in Matthew, the legal experts (see note on 2:4) have not been portrayed in a positive light (e.g., 5:20; 7:29).

Scribes

Teacher No one in Matthew who refers to Jesus as “Teacher” appears to be a true follower (12:38; 19:16; 22:16, 24, 36).

I will follow As a disciple.

8:20 Son of Man Jesus uses this self-designation more than any other; it comes from the ot book of Daniel (see Dan 7:13 and note). This title occurs 30 times in the Gospel of Matthew and often stresses the exaltation of Jesus. Here, however, it highlights His position as a homeless itinerant.

no place to lay his head Refers to Jesus’ traveling ministry and lack of a permanent home.

8:21 another of the disciples Matthew indicates that this man and the scribe before him are, in some sense, followers of Jesus; the meaning and extent of discipleship are determined by the context.

8:22 leave the dead to bury their own dead The exchange here is similar to one in Luke 9:59–62. In both passages, potential disciples hesitate in light of their earthly responsibilities. However, Jesus is concerned with discipleship, not familial obligations.

8:23–9:8 After displaying His authority over sickness and disease, Jesus now shows His power over nature, evil spiritual powers, and sin. These acts confirm the demons’ confession in Matt 8:29: Jesus is the Son of God.

Miracles at the Sea of Galilee
Jesus Calms a Storm	Matt 8:23–27; Mark 4:35–41; Luke 8:22–25
Jesus Walks on Water	Matt 14:22–33; Mark 6:45–52; John 6:16–21
The Miraculous Catch of Fish	Luke 5:4–11
A Second Miraculous Catch	John 21:1–14

8:23 his disciples Refers to the Twelve.

8:26 you of little faith Jesus uses this phrase to respond to His disciples’ doubt that God would take care of them (compare Matt 14:31; 16:8). Their weak faith contrasts with the great faith of the centurion (v. 10).

rebuked the winds and the sea Since in the ancient Near East the sea represented chaotic forces controllable only by God, Jesus’ command of the waves serves as a sign of His deity. See note on Gen 1:2.

8:27 astonished Matthew frequently refers to the astonishment of Jesus’ audience (Matt 8:27; 9:33; 15:31; 21:20; 22:22; 27:14). His authority over the storm awes His disciples, just as His teaching did the crowd (7:29).

8:28–34 Jesus briefly visits Gadara and heals two demon-possessed persons. His miracle there demonstrates His power over evil and the spiritual realm. It also creates such a stir that He is forced to leave. Gadarenes AYBD

Jesus’ Miracles in Gentile Cities
Gadara/Gerasenes	Matt 8:28–34; Mark 5:1–20; Luke 8:26–39
Tyre and Sidon	Matt 15:21–28; Mark 7:24–30
Caesarea Philippi	Matt 17:14–21; Mark 9:14–29; Luke 9:37–43
Decapolis	Mark 7:31–37

8:28 from among the tombs These men lived among tombs or in a graveyard. In Jesus’ day, these places were considered to be the haunt of demons.

8:29 Son of God The demons ironically recognize Jesus for who He is; Satan did the same and tried to keep Jesus from acting out God’s purposes (Matt 4:3, 6).

before the time Refers to the day of judgment, when God will judge evil spiritual powers (compare Rom 16:20; Rev 20:7–10). Their question indicates an awareness of both Jesus’ identity and their future judgment. It also reflects Matthew’s understanding that God’s kingdom is present but not yet finalized (or fully arrived).

8:31 send us into the herd of pigs The text does not indicate the reason for this particular request, but it is possible that Matthew means to suggest the suitability of unclean animals as dwelling places for unclean spirits (see Lev 11:7 and note).

8:32 drowned in the water This passage ultimately demonstrates Jesus’ power over the spiritual realm. He expels the demons with one word, and they apparently are destroyed with the pigs.

8:33 the herdsmen These must have been Gentiles, since pigs were unclean to Jews.

8:34 that he would depart from their region In contrast to the believing Gentile in Matt 8:5–13, these Gentiles (non-Jewish people) want nothing to do with Jesus. In addition to suffering economic loss, they might have feared His power.

Jesus Heals the Demon-Possessed
Matt 8:28–34	Mark 5:1–20	Luke 8:26–39