Verse-by-Verse Bible Commentary
Matthew 8:24

Clarke's Commentary

Verse Matthew 8:24. Arose a great tempest in the sea — Probably excited by Satan, the prince of the power of the air, who, having got the author and all the preachers of the Gospel together in a small vessel, thought by drowning it, to defeat the purposes of God, and thus to prevent the salvation of a ruined world. What a noble opportunity must this have appeared to the enemy of the human race!

Bridgeway Bible Commentary

AROUND THE LAKE OF GALILEE

57. Jesus calms the storm (Matthew 8:23-27; Mark 4:35-41; Luke 8:22-25)

A well known feature of Lake Galilee was that fierce storms blew up quickly. Jesus had suggested that the group sail across the lake, but the disciples expressed disappointment with him when a storm arose and he did nothing to help. Instead he was sleeping in the back of the boat, perhaps an indication of his tiredness from constant work (Mark 4:35-38).

The disciples still did not understand fully the divine power of Jesus, and he rebuked them for their lack of faith. When a word from him was sufficient to calm the wild forces of nature, they were struck with a mixture of wonder and fear. The sovereign Lord of creation was among them (Mark 4:39-41; cf. Psalms 89:9).

Coffman's Commentaries on the Bible

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

Many travelers to Palestine have commented on the violent storms which so often lash the Sea of Galilee, their intensity augmented by the steep mountain gorges that rim its shores, and by the greater density of the atmosphere so far below sea-level. Such storms are common, still; but that this was no ordinary storm is evident from the terror it struck into the hearts of these bold men who were so familiar with the usual character and intensity of such disturbances.

Barnes' Notes on the Whole Bible

A great tempest - A violent storm; or a “wind” so strong as to endanger their lives. This lake was subject to sudden squalls. Dr. Thomson (“The Land and the Book,” vol. ii. p. 59) says: “Small as the lake is, and placid, in general, as a molten mirror, I have repeatedly seen it quiver, and leap, and boil like a caldron, when driven by fierce winds from the eastern mountains.”

The ship was covered with the waves - The billows dashed against the ship Mark 4:37, so that it was fast filling and in danger of sinking.

He was asleep - On the hinder part of the vessel, on a pillow, Mark 4:38. It was in the night, and Jesus had retired to rest. He was probably weary, and slept calmly and serenely. He apprehended no danger, and showed to his disciples how calmly one can sleep with a pure conscience, and who feels safe in the hands of God.

Smith's Bible Commentary

Let's turn to Matthew's gospel chapter eight. The fifth chapter of Matthew begins "And seeing the multitude, he went into a mountain: and when he had sat down, his disciples came unto him: And he opened his mouth, and taught them, saying," ( Matthew 5:1-2 ). And so we have the great Sermon on the Mount in Matthew five, six and seven.

So in chapter eight it begins,

And when he would come down from the mountain ( Matthew 8:1 ),

And so having proclaimed the kingdom of God and those conditions of the kingdom, those that will dwell within the kingdom, having now come down from the mountain, He begins to show the activities of the kingdom of God, what it will be like during the kingdom age.

We read in Isaiah chapter thirty-five concerning the kingdom age, and it declares how that the deaf will hear, the dumb will be singing praises, the blind will behold the glory of the Lord and the lame shall leap for joy. The whole kingdom is a kingdom of a restored age. As you look around the world today you cannot see God's divine intention, when God created the world. When you look at man around you today, you do not see God's intent when he said "Let us make man in our image and after our likeness"( Genesis 1:26 ) because we look around at a fallen world and we see fallen man and we cannot understand God's original intent as we look at the world today. And that's why many people are confused concerning God.

How can a God of love allow the things to happen that are happening in our world today, you see. But in reality the world that you see is the world that is in rebellion against God's law, a rebellion against the kingdom of God, and it is a world that said "We will not have this man to rule over us". You see a world of men who thought that they knew better than God how to govern themselves. And we're looking now at the tragic byproducts of man's rejecting God's reign over their lives. But Jesus, when he came declared again the glorious aspects of the kingdom, and now He begins to demonstrate a foretaste of what it will be in the kingdom.

So when he was come down from the mountain, again the multitudes joined ( Matthew 8:1 ).

When He went to the mountain it was his disciples that came to Him and "He opened his mouth and He taught them saying". The Sermon on the Mount was not for the multitudes, it was for that infinite few; it was for the disciples. There is no broad worldly application at the present time to the Sermon on the Mount; there will be in the kingdom age. But there is definite application among His who already are citizens of His kingdom. In other words, there's an application to us because we are a part of His kingdom and we have already bowed our knee to the King.

But once again having come from the mountain those multitudes again surround Him and follow Him.

And, behold, there came a leper and worshipped him ( Matthew 8:2 ),

Now leprosy was a horrible, loathsome disease in those days. At that time there was absolutely no cure for leprosy. We now have medicine by which leprosy can be arrested; it cannot yet be cured but it can be arrested. They call it now Hansen's disease, in order to get away from the stigma of leprosy. But the word "leprosy" still sort of creates a revulsion, sort of, in our minds and, you know, ostracize and leprosy in almost a horror and a fear. So they no longer call it leprosy but Hansen's disease, naming it after Dr. Hansen who was first able to isolate the bacillus of leprosy.

So, um, this man was a man who had been ostracized from society. A leper had to cry out "Unclean! Unclean!" to cause people not to approach him too closely. If you were approaching a leper from say, a downwind position when you came within a hundred and fifty feet of him, he had to start crying out "unclean, unclean" so that you would not come any closer except at your own risk. If you were coming from an upwind position, then at three hundred feet he'd have to start crying to you "unclean, unclean" or other way around, but it was a man that was ostracized from society because of this disease.

He came and worshipped Jesus, saying, Lord, if thou wilt, thou canst make me clean ( Matthew 8:2 ).

Somehow recognizing the power of the King, "if You will, You can make me clean".

And Jesus put forth his hand, and touched him, and said, I will; be thou clean. And immediately his leprosy left him ( Matthew 8:3 ).

Now here's an interesting thing; number one, there are those who complain that Jesus violated the law for it was unlawful to touch a leper. And that is true. If you touched a leper you were ceremonially unclean. You could not then come into the temple of God. It would be like having touched a dead carcass until you had, first of all, gone through the ceremonial baths and so forth. But it wasn't you know, it wasn't that horrible in a violation of the law, but the thing is when Jesus touched him he was no longer a leper. So there is a matter of argument there too.

But the interesting thing to me is "if You will" and the response of Jesus was "I will". Now there are some people today who object to our praying "Lord, if You will, thy will be done". I find no problem praying that at all. In fact, I do believe that we make a tragic mistake in assuming or presuming to always know what the will of God is. And to presume that God does will healing in every case is not really scriptural. Evidently with Paul the apostle God did not will healing concerning that thorn in the flesh. A minister of Satan was buffeting him. For three times Paul prayed concerning that and the Lord finally said, "Paul, my grace is sufficient for you"( 2 Corinthians 12:9 ).

And thus, when I come to God concerning my own physical needs I do not see it as a lack of faith. I see it only as great wisdom and tremendous faith and complete commitment of myself to God when I say "Lord, your will be done". I have a difficult time with people who would, who would argue with that or, or would put that down. I'm not at all afraid of God's will. In fact, I am afraid of something, anything other than God's will for me. I really don't want to step out of the will of God. And Paul the apostle said, My desire is that Christ should be glorified in body whether by life or by death. I don't care. My main concern is Christ be glorified.

Now, I do believe that perhaps in most or majority of the cases the Lord will answer, "I will; be thou clean" but he may not and I must be willing to accept whatever He says, having committed myself completely in his hands. If He says, "I will; be thou clean" praise the Lord. If He says, "Well, this is for God's glory that you might just really develop in your own walk and relationship with God, coming to a total trust in Him.

There are areas that I want to reveal to you and glories that I want to reveal to you, and glories that I want to bring into your life and let you be exhalted above measure because of this glory that I'm gonna bestow upon you. It's, it's really necessary that you experience this weakness of your flesh to be constantly reminded of your human nature because I'm gonna bring you into a dimension and into a realm that is just, you know, so far beyond.

I say well, praise the Lord. Thy will be done, you know. And I find no problem with that at all. But to the leper Jesus said, "I will; be thou clean". And immediately his leprosy was cleansed.

Now Jesus commands him to,

tell no man; but go thy way, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them ( Matthew 8:4 ).

Now, that is interesting to me that even in the law of Mosses there was provision for the curing of an incurable disease. And in the law of Moses it declares, "Now this is the law of the leper in the day of his cleansing" ( Leviticus 14:2 ). So God made provision in the law for him to do a work that is contrary to nature; that is the healing of leprosy. And so even in the law, God made provision for the leper in the day of his cleansing for the miraculous work of God in his life.

And in the day of his cleansing he was to come and to bring this dove, two of them actually. And one was to be killed, the blood put in a basin and the other one dipped in the blood and then turned loose and it was to fly off. And the leper would go through this ceremony of cleansing, but it's a beautiful ceremony of just that, you know, whole new freedom in life that you have when God has worked his miraculous power in your life.

So the Lord said go ahead and follow the law. Go to the priest and go on through the right. Let the priest examine you, set you in this house for seven days, examine you again and then proclaim you clean and then bring the offering and all. And the Lord told him just go ahead and fulfill the law.

And when Jesus was entered into Capernaum ( Matthew 8:5 ),

Now Capernaum is a little later on called His city. Jesus headquartered in Capernaum on the Sea of Galilee. And uh, I can understand why, what a beautiful place. Oh, I love Capernaum just from an aesthetic, you know. I love water and I love blue skies and the whole thing and what, you know. It's just a pretty place. And I can understand why Jesus headquartered there in Capernaum.

He was entered in Capernaum,

and there came unto him a centurion, beseeching him ( Matthew 8:5 ),

Now a centurion was a Roman soldier. The first one that Jesus ministered to was a leper, a man who was outside of society, ostracized because of his disease. The second one he ministers to is a Gentile, one who is outside of the covenant to Israel. A Roman centurion who came unto him, begging him,

saying, Lord, my servant lies at home sick of the palsy, grievously tormented. And Jesus said unto him, I will come and heal him. And the centurion answered and said, O Lord, I'm not worthy that you should come under my roof: but speak the word only, and my servant shall be healed ( Matthew 8:6-8 ).

He probably figured if he took the Lord home his wife would kill him, you know. She hadn't had a chance to get the house ready. Uh, so no Lord, don't come, just you know, say the word and my servant will be healed. But notice now his understanding of authority.

I also,

for I am a man under authority, [let's see, having under] having soldiers under me: and I say to this man, Go, and he goes; and to another, Come, and he come; and to my servant, Do this, and he does it ( Matthew 8:9 ).

I understand what authority is about, Lord. I am a man under authority. I am under authority and I have soldiers under me. I understand authority; there's a chain of command in authority. I am under authority, yet I have men under me. No man can rule over man rightly who is not himself ruled. You see, if you get a man who does not have that sense of "I am under authority", be he the President of the United States, if you do not have a man who has that concept "I am under authority," then you've got a tragic situation and you'll have tyranny. But when I realize that though I have authority I am still under authority, I've got to be under that authority of God. No man can really rule who is not under authority and understands the principles of authority.

And so I am under authority but I have soldiers who are under me and understand what it's all about. I can say hey, go, and he goes; come, and he comes. Lord, I know that you have authority and all you have to do is speak the word and my servant will be healed. You don't have to come to my house. I'm not really worthy of that. You just speak the word.

And when Jesus heard that, he marvelled, and said unto them that followed, I tell you the truth, I have not found such great faith, no not in Israel ( Matthew 8:10 ).

I've never met an Israelite that as much -- here's a fellow coming from the Gentile kingdom, one who is coming from the Roman Empire, he's outside of the covenant of Israel, but here he is demonstrating tremendous faith in Jesus Christ. Hey, Lord, don't have to come, just speak the word. I know what authority is about. You can just speak the word. And Jesus went on then to predict the glorious work of God's spirit among the Gentiles.

And I say unto you, That many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven ( Matthew 8:11 ).

The east and the west, referring to the Gentile nations. Many will come from out of the Gentiles, sitting down with Abraham, Isaac and Jacob. Now it's interesting that when I think about heaven, I usually think of Paul and John and more of the New Testament characters. I never really thought too much of sitting down with Abraham, Isaac and Jacob. I'm sure that it will be a thrill indeed, but there are so many. I thought about David, that's gonna be a great one to get together with. Elijah and Elisha, I like those characters, Gideon. But the kingdom of heaven is gonna be comprised, Jesus said, of many Gentiles also.

Whereas the children of the kingdom [that is the Jews] will be cast out into outer darkness: and there shall be weeping and gnashing of teeth ( Matthew 8:12 ).

Because of the Jew's rejection of Jesus Christ, the glorious good news of God will be carried to the Gentile world and many will come out of that Gentile world and will become a part of God's glorious kingdom, whereas the children of the kingdom, those natural seed of Abraham, because of their rejection of their Messiah, will not enter into the kingdom.

And Jesus said unto the centurion, Go thy way; as you have believed, so be it done unto you. And the servant was healed in that very hour [that time] ( Matthew 8:13 ).

Now the next miracle of Jesus was preformed upon a woman, who in that particular culture was not respected and esteemed as she is today. During those days if a woman was pregnant, when she would go into labor, everyone would gather at her home and they'd bring everything for a big party and a celebration. And when the midwife would come out and say, "It's a boy" they'd all start celebrating and have a big party and a great time, a celebration. If the midwife would come out and say, "It's a girl" they'd all pack up their stuff and go home.

The first one Jesus touches is a leper, the outcast of society. The second one is a Gentile, an outcast of the covenant. The third one is a woman who was looked down upon. You know Jesus never looked down on anyone, nor did he ever exclude anyone. The kingdom doesn't exclude.

So when Jesus was come into Peter's house, Peter's wife's mother was lying down, she had a fever. And he touched her hand, and the fever left her: and she arose, and ministered unto them ( Matthew 8:14-15 ).

That is she fixed them something to eat; ministered to him in a physical way, food and, and waited on Him.

And when the evening was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and he healed all that were sick: That it might be fulfilled which was spoken by Esaias [Isaiah] the prophet, when he said, Himself took our infirmities, and bare our weaknesses ( Matthew 8:16-17 ).

In the fifty-third chapter of Isaiah, as he is prophesying concerning God's servant the Messiah he said, "He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed" ( Isaiah 53:5 ).

Now, there are those Bible scholars today who want to make that apply only to spiritual healing, but really the finest commentary you have on the Old Testament is not always those who declare themselves to be Bible Scholars today. The finest commentary you have on the Old Testament is the inspired New Testament. And here Matthew, writing by the inspiration of the Holy Spirit, declares that the physical healing upon all of these people that were brought to Jesus as he was there in Peter's house in the evening, and as Jesus healed them all, he was doing that, that the prophecy of Isaiah might be fulfilled. So, Matthew extends the prophecy of Isaiah to include physical healing as well as spiritual healing.

When we partake of communion, Jesus, when he took the bread he broke it and said, "Take, eat, this is my body which is broken for you. This do in remembrance of me". The question arises, When was his body broken? And we know from the gospel that it was, the body wasn't broken. That is, the bones were not broken. For though the Jews had sought Pilot that they might break the legs of the prisoners to hasten their death that their bodies would not be hanging on the cross on the Sabbath day. When they came to Jesus, he'd already dismissed his spirit, he was already dead. And they marvelled that he was already dead and they did not break his legs in order that the scriptures might be fulfilled: Psalm twenty-two "Not a bone of Him shall be broken".

So, the prophecy was "not a bone was to be broken". In fact, as a type of a sacrificial lamb he could not have broken bones. So, he thrust the spear in the side of Jesus and there came forth blood and water. But yet Jesus said, "This is my body broken for you". He must have been referring to the scourging that He was to receive when they would lay upon his back thirty-nine stripes. It was a form of inquisition whereby they elicited the confessions of the prisoner.

You remember when Paul, there on the steps of the Antonio fortress, asked the captain if he could speak to the Jews that had been trying to kill him and he said go ahead. And Paul began to say "Hey fellows, I know exactly how you feel. I felt just like you one time. Man I was really, you know, bent on destroying this new sect of Christianity. And I was actually on my way down to Damascus to imprison those that called upon the name of the Lord, when suddenly there came a light from heaven and I was uh, you know, lying there on the ground. And I heard the Lord saying, "Hey, why do you persecute me? I'm gonna call you to the Gentiles".

And when Paul said that word "Gentiles", man, the Jews got upset. They started throwing dirt in the air, they started screaming and ranting and tearing their clothes and trying to mob Paul again. And the captain says, "Get him inside". He'd been talking to the people in the Hebrew tongue. The captain couldn't understand it and he said, "What did you say to those people that got them so upset?" He said, "Examine them by scourging. Find out what he said." Paul said, "Wait a minute. Is it lawful to scourge a Roman citizen who is not condemned?" He said, "Are you a Roman citizen?" He said, "You bet I am." The guy said, "I bought my citizenship. It cost me quite a bit of money. How did you become a citizen?" He said, "I was free born".

But, that was the policy of the Roman government. The third degree you might say. They lay upon the prisoner thirty-nine stripes upon his back in order to get him to confess his sins, his crimes, his guilt. But as a lamb before her shearers is done, so he open not his mouth but there his body was broken. Now it was not just some capricious act of man it was a part of God's divine plan. And so we must ask, Why would God allow his son to endure such torture and suffering? Isaiah tells us prophetically "with his stripes you are healed". Peter quoting Isaiah said, "By his stripes you were healed"( 1 Peter 2:24 ).

Now, as Paul is writing to the Corinthian church concerning the Lord's supper and their particular abuse of the Lord's supper, He said unto them that many of them were weak and sick because they did not understand the Lord's body. In other words, he is saying, you did not understand what the broken bread really symbolizes. "You are eating and drinking of the body of Christ unworthily. For this cause many of you are weak and sick because you don't understand the Lord's body" ( 1 Corinthians 11:29 ). You don't really understand the full significance of the scourging that Jesus received where He bore our sufferings and our sickness. And so people are taking the broken bread not really fully understanding the Lord's body and thus not receiving the full benefits of the work of Jesus Christ for us.

So, Matthew broadens that suffering of Christ to include the physical healing and relates it to physical healing, whereas so many today seek to narrow it and isolate it just to spiritual healing. I'm afraid that you do not have a solid, strong scriptural basis to try to just make it apply to spiritual healing only, the healing of sin and so forth. But there is also the application for the physical needs of the body.

Now when Jesus saw the great multitudes that were about him, he gave a commandment to depart to the other side. And there was a certain scribe who came, and he said unto him, Master, I will follow you wherever you go ( Matthew 8:18-19 ).

He's getting ready to leave and go over to the other side of the lake. He said, I'll follow you wherever you go.

And Jesus said unto him, The foxes have holes, the birds of the air have nests; but the Son of man doesn't have anywhere to lay his head ( Matthew 8:20 ).

In other words, he is saying to this fella that's coming up on an impulse, and there're a lot of people who impulsively say, "Oh, oh I wanna give my life to the Lord." The Lord says count the cost. Follow me wherever I go, just count the cost. "The foxes have their holes, the birds of the air have their nest but I don't have anyplace to lay my head", now count the cost. He's not saying, you know, don't follow me; he's just saying before you jump on board just consider the cost. Count the cost of discipleship.

Another of his disciples said unto him, Lord, suffer me first ( Matthew 8:21 )

Now we talked to you about the inconsistencies of speech last week as we were studying the subject of the Lordship of Jesus Christ when many will come saying, "Lord, Lord" remember that? How Peter said, "Not so Lord" and we said that was a perfect inconsistency of speech. Here again, an inconsistency of speech, "Lord, me first". Uh, it can't be that way. He's got to be first. "Lord, allow me first", nope, you've got the wrong idea of the kingdom.

to go and bury my father ( Matthew 8:21 ),

You say, "Oh, wait a minute. That's legitimate isn't it?"

Jesus said unto him, Follow me; and let the dead bury their dead ( Matthew 8:22 ).

Put me first, you see. Now, the chances are as the fellow's father was in perfect health; this is a common term for procrastination. Hey I want to do it but I'm not ready yet, but one of these days, you know, allow me first to bury my father. Wait awhile until my dad dies, you know. And it's a term of procrastination. And they use that, even though the dad was in perfect health and probably had another twenty years, but one of these days I'm gonna get, you know, I'm gonna get on board. Just suffer me first, take a little time. The Lord is speaking against procrastination. The idea of putting Him first; "Follow me, let the dead bury their dead".

So when he had entered into the ship, and his disciples followed him. Behold, there arose a great tempest in the sea, insomuch that the ship was covered with waves: but he was asleep ( Matthew 8:23-24 ).

Now this isn't the first time and the only experience of a tremendous storm that arose on the Sea of Galilee when Jesus got in this little boat. And up at that north end of the lake these common -- it is a common thing to have these storms, these squalls come up. Through the valley there, that comes from the area of Haifa, there is this, there is this, a valley that comes through there and you'll get these tremendous winds that will just come up suddenly. And I've watched the Sea of Galilee go from just a glassy calm; wow, what great water skiing, to a tremendous waves that will just -- waves can get nine, ten feet high there in the Sea of Galilee in these sudden squalls that'll arise as the wind comes whistling up the Chinnereth Valley there. And so this isn't the only occasion that this happened.

Now it would seem that Satan is perhaps behind the whole thing trying to destroy Jesus. There arose a great tempest in the sea, and so much the ship was covered with waves, but He was a sleep. And Jesus had a common practice of sleeping when he got on the boat.

And his disciples came unto him, and awoke him, saying, Lord, save us: we perish. And he said unto them, Why are ye fearful, O ye of little faith? Then he arose, and he rebuked the winds and the sea; and there was a great calm. But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him! ( Matthew 8:25-27 )

So Jesus showed his mastery over the elements. One of the other gospels in telling us this story, tells us that Jesus said to his disciples, "Let us go over to Gennesaret". Now uh, that's probably why He rebuked him for having a little faith; that they were fearful they were gonna go under. He said, "Let's go over", when Jesus said let's go over, there's no way you can go under. So when they woke him up and said Lord, don't you care if we perish? He rebuked them, said, "Where's your faith?" Did you hear me say, Let's go over to Gennesaret? "Why are you fearful, O ye of little faith?"

And so when he was come to the other side into the country of the Gergesenes, there met him two that were possessed with devils ( Matthew 8:28 ),

The other gospels tell us of the one who was probably more prominent than the other.

And they were coming out of the tombs, and they were exceeding fierce, so that no man dared to pass by that way ( Matthew 8:28 ).

Incidentally, just recently the archeologist have discovered that city over there on the other side of Gennesaret And it's quite exciting that as they were building a new road to go up the Golan, they began to uncover this city. And so they actually moved the road up a little ways so that they could then go into their archeological exploration of this city. So now we can point with pretty much certainty the very cliff that the swine ran down into the sea because we have now discovered a city of Gennesaret over there on the other side.

And so these men possessed with devils, plural, were living there, in there, in the tombs.

And 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? ( Matthew 8:29 )

Number one, the demons possessing these men recognized who Jesus was and acknowledged who He was; "What have we to do with you, Jesus, thou Son of God?" You remember James, you say you believe God and you think that's something big. Hey the devils believe. And notice hear they are sort of fear and trembling in the presence of Jesus they said, "Are you come here to torment us before our time?"

Now they know that their time is coming, they're aware of that. They know that he has authority and power over them; they recognized that and it's important that we also recognize "greater is He that is in us than he that is in the world"( 1 John 4:4 ). We are in the spiritual battle but we need not to be fearful of the enemy because of that greater power of God's spirit resident within us.

And so there was a good way off from them a herd of many swine feeding ( Matthew 8:30 ).

Now that was an illegal occupation and industry in Israel. It was unlawful for them, according to the law of Moses to be raising swine, to have swine, to eat pork.

So the devils besought him, saying, If you cast us out, allow us to go away into the heard of swine. And he said unto them, Go. And when they were come out, they went into the herd of swine: and, behold, the whole heard of swine ran violently down a steep place into the sea, and they perished in the waters ( Matthew 8:31-32 ).

There's only about one steep place that leads into the Sea of Galilee and it's a few miles away from the city of Gennesaret that has been discovered.

Now there are evil spirits that can take possession of human bodies and can control the motor functions of a human body. Jesus himself set free many people who were possessed by these evil entities, spirits. When He sent his disciples out, which we will get to, He gave them power to cast out these devils. When a person's body is invaded by one of these evil spirits, they often lose control of their own faculties and these evil spirits are able to actually speak right through that individual.

This is not something that is just superstition, and a part of a superstition of an ancient culture, but there are quite a few documented experiences of the activity of these types of spirits even today. There are, there is a book by Moody Press entitled "Demon Experiences in Many Lands" which is a compilation of the witness of missionaries from different parts of the world and experiences that they have had with these evil spirit entities.

Perhaps one of the most classic modern day experiences, that of the girl whose name was Clarissa who back in 1947, there in the Philippines had the unusual phenomenon of going into these fits where, when she would come out of them would have these bite marks all over her body. Places where it was impossible for her to bite herself; on the back of the shoulder, upon the back of her neck and all, and blood would be drawn. They put her in the Bellevue Prison there for her own protection. And the greatest psychiatrists of the Philippines were brought by the mayor of Manila to psychoanalyze and to find out what was going on. And they came up with, you know, no explanation and no help.

Finally they called for a couple of missionaries; Bob McAllister and Lester Sumrall. And Lester Sumrall has written a book entitled "Bitten by Demons" of the story of Clarissa. Actually Life Magazine got hold of the thing and did a special on it, showing pictures of her and all, of these bite marks on her. And it was quite an interesting thing to the world of psychology and all at that time. But nonetheless, through the ministry of Bob McAllister and Lester Sumrall the girl was delivered from these demons and Clarissa accepted Jesus Christ. And it's quite an interesting story; it's one that you don't want to read before you go to bed.

They recognized Jesus, they acknowledged his authority over them, they acknowledged their day is coming. It would appear that they do take some comfort in inhabiting a body that they do not like to be unembodied spirits, but they do like to take residence in a body. Now Jesus said when an evil spirit is cast out of a man it goes through wilderness places looking for a place to inhabit; a house to inhabit. And if it finds none, it'll come back to the house from which it was driven. And if it finds it all clean, swept and garnished, it'll go out and get seven others and say hey, got a neat place to live, you know, and bring them in. And thus the state of a person becomes worse than his first.

Um, it's an area that I don't relish, I don't like. I keep as far away from it as I can, but there are times when we have had to exorcise these evil spirits. And it's a very difficult and uncomfortable ministry of which I really have no real liking at all.

So they begged Jesus permission to go into these swine. And when they had entered the herd of swine, they ran down this steep place and perished in the waters.

So that those that were keeping the swine fled, and they went their way to the city, and they told everything, that was befallen to those men that were possessed by these devils. And, behold, the whole city came out to meet Jesus ( Matthew 8:33-34 ):

To hear Him? To receive Him? No.

When they saw him, they begged him that he would leave their coast ( Matthew 8:34 ).

Hey, you're upsetting our industry. You just wiped out our profit. Get out of here. They were more interested in their own profit than they were the sad welfare of these two men. But it's a sad thing that people would ask the Lord to depart, but such is often the case today. You upset my plans.

"

Contending for the Faith

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

And, behold, there arose a great tempest in the sea: The Sea of Galilee is an inland body of water some thirteen miles long and eight miles wide. It is situated some 680 feel below sea level with hills on all sides. Just to the north, rising 9,200 feet, is the majestic Mount Hermon. With such terrain, storms often sweep down onto this small sea without warning, reeking havoc on the many small fishing vessels that traverse the water. More than once Jesus and His disciples find themselves in such peril.

Matthew says a "great tempest" arose on the sea. The word "storm" (seismos) literally means a shaking and is the same term from which we get the English words seismic and seismograph (Earle 8). Thirteen other times in the New Testament the same word is translated "earthquake."

The parallel accounts (Mark 4:37; Luke 8:23) describe the scene with the word "lapsis" (whirlwind). Earle comments, "This was the source of the shaking: It was due to the down rush of violent gusts of wind, which churned the water into an angry monster reaching out wet hands to seize its helpless victims and drag them down to a watery grave" (Earle 8).

insomuch that the ship was covered with the waves: Mark indicates that as the storm continues the boat fills with water (4:37). When coupled with the fact that this trip began at evening and by now it may be pitch black, a scene of panic emerges.

but he was asleep: Such simple words speak volumes about our Lord. While all around Him panic and chaos ensues, He sleeps in peace. But one should not only interpret these words theologically. It seems equally clear that while Jesus is at peace in a world of chaos, He is also physically exhausted. As the ship sets out on calm water, the drone of the multitudes is left behind and a quietness envelopes the rowing party. In this peace Jesus apparently falls into a deep sleep, so deep that even the encroaching waves and the careening of the boat do not wake Him. Soaked and lying on the hard wooden planks of the ship’s stern with only a pillow for his head, the Savior sleeps.

Dr. Constable's Expository Notes

It is difficult to know how much Matthew may have intended with his comment that the disciples followed Jesus into the boat. Perhaps it just describes their physical movements. Perhaps he meant that it symbolizes the disciples’ proper response to Jesus in view of Matthew 8:18-22.

The Sea of Galilee was and still is infamous for its sudden and violent storms (Gr. seismos). They occur because of geographical conditions. The water is 600 feet below sea level, and the land to the east is considerably higher. As warm air rises from the lake it creates a vacuum that the air on the west rushes in to fill. This brings strong winds on the lake with little warning.

On the occasion Matthew described, the waves were so high that they kept spilling over into the boat. Evidently Jesus was asleep from weariness and because He realized that the time for His death had not yet arrived. He apparently lay in an area of the boat where the disciples had given Him some privacy. The word Matthew used to describe the boat (ploion) could fit a boat of many different sizes. However it is probable that this was a fishing boat that carried at least a dozen or more people plus fish across the lake. Matthew probably would have used a different word if it were a larger boat.

"If the first-century-A.D. boat recovered from the mud of the northwest shore of the lake of Galilee in 1986 (now preserved in the Yigal Allon Center at Ginosar) is typical of the normal working boats of the period, its dimensions (8.20 meters long by 2.35 wide [about 26 and a half feet by 7 and a half feet]) would suggest that the boat might be overcrowded with more than thirteen people." [Note: France, The Gospel . . ., p. 336.]

In spite of the storm Jesus continued to sleep. Finally the disciples realized their inability to cope with their situation and called on Jesus to help them. They obviously thought He could do something to help, at least bail or at most perform a miracle. They had seen Him perform many miracles. However, their reaction to His help reveals that they did not really appreciate who He was.

Compare the story of Jonah, who also had to be awakened during a storm at sea. However, rather than praying for God’s help, as the sailors called on Jonah to do, Jesus used His own authority to still the sea. A greater than Jonah was here (Matthew 12:41).

Dr. Constable's Expository Notes

Jesus’ stilling of a storm 8:23-27 (cf. Mark 4:36-41; Luke 8:22-25)

Even though Jesus sometimes enjoyed less shelter than the animals and birds (Matthew 8:20), He was not the subject of nature. It was subject to Him.

Barclay's Daily Study Bible

Chapter 8

LOVE IN ACTION ( Matthew 8:1-34 )

Of all the gospel writers Matthew is the most orderly. He never sets out his material haphazardly. If in Matthew one thing follows another in a certain sequence, there is always a reason for that sequence; and it is so here. In Matthew 5:1-48; Matthew 6:1-34; Matthew 7:1-29 Matthew has given us the Sermon on the Mount. That is to say, in these chapters he has given us his account of the words of Jesus; and now in Matthew 8:1-34 he gives us an account of the deeds of Jesus. Matthew 5:1-48; Matthew 6:1-34; Matthew 7:1-29 show us the divine wisdom in speech; Matthew 8:1-34 shows us the divine love in action.

Matthew 8:1-34 is a chapter of miracles. Let us look at these miracles as a whole, before we proceed to deal with them in detail. In the chapter there are seven miraculous happenings.

(i) There is the healing of the leper ( Matthew 8:1-4). Here we see Jesus touching the untouchable. The leper was banished from the society of men; to touch him, and even to approach him, was to break the Law. Here we see the man who was kept at arm's length by all men wrapped around with pity and the compassion of the love of God.

(ii) There is the healing of the centurion's servant ( Matthew 8:5-13). The centurion was a Gentile, and therefore the strict orthodox Jew would have said that he was merely fuel for the fires of hell; he was the servant of a foreign government and of an occupying power and therefore the nationalistic Jew would have said that he was a candidate for assassination and not for assistance; the servant was a slave and a slave was no more than a living tool. Here we see the love of God going out to help the man whom all men hated and the slave whom all men despised.

(iii) There is the healing of Peter's wife's mother ( Matthew 8:14-15). This miracle took place in a humble cottage in a humble home in Palestine. There was no publicity; there was no admiring audience; there was only Jesus and the family circle. Here we see the infinite love of the God of all the universe displaying all its power when there was none but the circle of the family to see.

(iv) There was the healing of all the sick who were brought to the doors at evening time ( Matthew 8:16-17). Here we see the sheer universality of the love of God in action. To Jesus no one was ever a nuisance; he had no hours when he was on duty and hours when he was off duty. Any man could come to him at any time and receive the willing, gracious help of the love of God.

(v) There was the reaction of the scribe ( Matthew 8:18-22). On the face of it this little section appears to be out of place in a chapter on miracles; but this is the miracle of personality. That any scribe should be moved to follow Jesus is nothing less than a miracle. Somehow this scribe had forgotten his devotion to the Scribal Law; somehow although Jesus contradicted all the things to which he had dedicated his life, he saw in Jesus not an enemy but a friend, not an opponent but a master.

It must have been an instinctive reaction. Negley Farson writes of his old grandfather. When Farson was a boy, he did not know his grandfather's history and all that he had done, but, he says, "All I knew was that he made other men around him look like mongrel dogs." That scribe saw in Jesus a splendour and a magnificence he had never seen in any other man. The miracle happened, and the scribe's heart ran out to Jesus Christ.

(vi) There is the miracle of the calming of the storm ( Matthew 8:23-27). Here we see Jesus dealing with the waves and the billows which threaten to engulf a man. As Pusey had it when his wife died, "All through that time it was as if there was a hand beneath my chin to bear me up." Here is the love of God bringing peace and serenity into tumult and confusion.

(vii) There is the healing of the Gerasene demoniac ( Matthew 8:28-34). In the ancient world people believed that all illness was due to the action of devils. Here we see the power of God dealing with the power of the devil; here we see God's goodness invading earth's evil, God's love going out against evil's malignancy and malevolence. Here we see the goodness and the love which save men triumphantly overcoming the evil and the hatred which ruin men.

The Living Death ( Matthew 8:1-4)

8:1-4 When Jesus had come down from the mountain, great crowds followed him; and, look you, a leper came to him, and remained kneeling before him. "Lord," he said, "you can cleanse me, if you are willing to do so." Jesus stretched out his hand and touched him. "I am willing," he said, "be cleansed." And immediately his leprosy was cleansed. And Jesus said to him: "See that you tell no one; but go, show yourself to the priest, and bring the gift which Moses ordered, so that they will be convinced that you are cured."

In the ancient world leprosy was the most terrible of all diseases. E. W. G. Masterman writes: "No other disease reduces a human being for so many years to so hideous a wreck."

It might bean with little nodules which go on to ulcerate. The ulcers develop a foul discharge; the eyebrows fall out; the eyes become staring; the vocal chords become ulcerated, and the voice becomes hoarse, and the breath wheezes. The hands and feet always ulcerate. Slowly the sufferer becomes a mass of ulcerated growths. The average course of that kind of leprosy is nine years, and it ends in mental decay, coma and ultimately death.

Leprosy might begin with the loss of all sensation in some part of the body; the nerve trunks are affected; the muscles waste away; the tendons contract until the hands are like claws. There follows ulceration of the hands and feet. Then comes the progressive loss of fingers and toes. until in the end a whole hand or a whole foot may drop off. The duration of that kind of leprosy is anything from twenty to thirty years. It is a kind of terrible progressive death in which a man dies by inches.

The physical condition of the leper was terrible; but there was something which made it worse. Josephus tells us that lepers were treated "as if they were, in effect, dead men." Immediately leprosy was diagnosed, the leper was absolutely and completely banished from human society. "He shall remain unclean as long as he has the disease; he is unclean; he shall dwell alone in a habitation outside the camp" ( Leviticus 13:46). The leper had to go with rent clothes, dishevelled hair, with a covering upon his upper lip, and, as he went, he had to cry: "Unclean, unclean" ( Leviticus 13:45). In the middle ages, if a man became a leper, the priest donned his stole and took his crucifix, and brought the man into the church, and read the burial service over him. For all human purposes the man was dead.

In Palestine in the time of Jesus the leper was barred from Jerusalem and from all walled towns. In the synagogue there was provided for him a little isolated chamber, ten feet high and six feet wide, called the Mechitsah. The Law enumerated sixty-one different contacts which could defile, and the defilement involved in contact with a leper was second only to the defilement involved in contact with a dead body. If a leper so much as put his head into a house, that house became unclean even to the roof beams. Even in an open place it was illegal to greet a leper. No one might come nearer to a leper than four cubits--a cubit is eighteen inches. If the wind was blowing towards a person from a leper, the leper must stand at least one hundred cubits away. One Rabbi would not even eat an egg bought in a street where a leper had passed by. Another Rabbi actually boasted that he flung stones at lepers to keep them away. Other Rabbis hid themselves, or took to their heels, at the sight of a leper even in the distance.

There never has been any disease which so separated a man from his fellow-men as leprosy did. And this was the man whom Jesus touched. To a Jew there would be no more amazing sentence in the New Testament than the simple statement: "And Jesus stretched out his hand and touched the leper."

Compassion Beyond The Law ( Matthew 8:1-4 Continued)

In this story we must note two things--the leper's approach and Jesus' response. In the leper's approach there were three elements.

(i) The leper came with confidence. He had no doubt that, if Jesus willed, Jesus could make him clean.

No leper would ever have come near an orthodox scribe or Rabbi; he knew too well that he would be stoned away; but this man came to Jesus. He had perfect confidence in Jesus' willingness to welcome the man anyone else would have driven away. No man need ever feel himself too unclean to come to Jesus Christ.

He had perfect confidence in Jesus' power. Leprosy was the one disease for which there was no prescribed rabbinic remedy. But this man was sure that Jesus could do what no one else could do. No man need ever feel himself incurable in body or unforgivable in soul while Jesus Christ exists.

(ii) The leper came with humility. He did not demand healing; he only said, "If you will, you can cleanse me." It was as if he said, "I know I don't matter; I know that other men will flee from me and will have nothing to do with me; I know that I have no claim on you; but perhaps in your divine condescension you will give your power even to such as I am:" It is the humble heart which is conscious of nothing but its need that finds its way to Christ.

(iii) The leper came with reverence. The King James Version says that he worshipped Jesus. The Greek verb is proskunein ( G4352) , and that word is never used of anything but worship of the gods; it always describes a man's feeling and action in presence of the divine. That leper could never have told anyone what he thought Jesus was; but he knew that in the presence of Jesus he was in the presence of God. We do not need to put this into theological or philosophical terms; it is enough to be convinced that when we are confronted with Jesus Christ, we are confronted with the love and the power of Almighty God.

So to this approach of the leper there came the reaction of Jesus. First and foremost, that reaction was compassion. The Law said Jesus must avoid contact with that man and threatened him with terrible uncleanness if he allowed the leper to come within six feet of him; but Jesus stretched out his hand and touched him. The medical knowledge of the day would have said that Jesus was running a desperate risk of a ghastly infection; but Jesus stretched out his hand and touched him.

For Jesus there was only one obligation in life--and that was to help. There was only one law--and that law was love. The obligation of love took precedence over all other rules and laws and regulations; it made him defy all physical risks. To a good doctor a man sick of a loathsome disease is not a disgusting spectacle; he is a human being who needs his skill. To a doctor a child sick of an infectious disease is not a menace; he is a child who needs to be helped. Jesus was like that; God is like that; we must be like that. The true Christian will break any convention and will take any risk to help a fellow-man in need.

True Prudence ( Matthew 8:1-4 Continued)

But there remain two things in this incident which show that, while Jesus would defy the Law and risk any infection to help, he was not senselessly reckless, nor did he forget the demands of true prudence.

(i) He ordered the man to keep silence, and not to publish abroad what he had done for him. This injunction to silence is common on Jesus' lips ( Matthew 9:30; Matthew 12:16; Matthew 17:9; Mark 1:34; Mark 5:43; Mark 7:36; Mark 8:26). Why should Jesus command this silence?

Palestine was an occupied country, and the Jews were a proud race. They never forgot that they were God's chosen people. They dreamed of the day when their divine deliverer would come. But for the most part they dreamed of that day in terms of military conquest and political power. For that reason Palestine was the most inflammable country in the world. It lived amidst revolutions. Leader after leader arose, had his moment of glory and was then eliminated by the might of Rome. Now, if this leper had gone out and published abroad what Jesus had done for him, there would nave been a rush to install a man with powers such as Jesus possessed as a political leader and a military commander.

Jesus had to educate men's minds, he had to change their ideas; he had somehow to enable them to see that his power was love and not force of arms. He had to work almost in secrecy until men knew him for what he was, the lover and not the destroyer of the lives of men. Jesus enjoined silence upon those he helped lest men should use him to make their own dreams come true instead of waiting on the dream of God. They had to be silent until they had learned the right things to say about him.

(ii) Jesus sent the leper to the priests to make the correct offering and to receive a certificate that he was clean. The Jews were so terrified of the infection of leprosy that there was a prescribed ritual in the very unlikely event of a cure.

The ritual is described in Leviticus 14:1-57. The leper was examined by a priest. Two birds were taken, and one was killed over running water. In addition there were taken cedar, scarlet and hyssop. These things were taken, together with the living bird, and dipped in the blood of the dead bird, and then the living bird was allowed to go free. The man washed himself and his clothes, and shaved himself. Seven days were allowed to pass, and then he was re-examined. He must then shave his hair, his head and his eye-brows. Certain sacrifices were then made consisting of two mate lambs without blemish, and one ewe lamb; three-tenths of a deal of fine flour mingled with oil; and one log of oil. The restored leper was touched on the tip of the right ear, the right thumb, and the right great toe with blood and oil. He was finally examined for the last time, and, if the cure was real, he was allowed to go with a certificate that he was cleansed.

Jesus told this man to go through that process. There is guidance here. Jesus was telling that man not to neglect the treatment that was available for him in those days. We do not receive miracles by neglecting the medical and scientific treatment open to us. Men must do all men can do before God's power may cooperate with our efforts. A miracle does not come by a lazy waiting upon God to do it all; it comes from the co-operation of the faith-filled effort of man with the illimitable grace of God.

A Good Man's Plea ( Matthew 8:5-13)

8:5-13 When Jesus had come into Capernaum, a centurion came to him. "Lord," he appealed to him, "my servant lies at home, paralysed, suffering terribly" He said to him: "Am I to come and cure him?" "Lord," answered the centurion, "I am not worthy that you should enter my house; but, only speak a word, and my servant will be cured. For even I am a man under authority, and I have soldiers under me. I say to one soldier, 'Go!' and he goes, and to another, 'Do this!' and he does it." Jesus was amazed when he heard this, and said to those who were following him, "This is the truth I tell you--not even in Israel have I found so great a faith. I tell you that many will come from the cast and west and will sit down at table with Abraham and Isaac and Jacob in the Kingdom of Heaven; but the sons of the Kingdom will be cast into outer darkness. There will be weeping and gnashing of teeth there." And Jesus said to the centurion, "Go; let it be done for you as you have believed." And his servant was healed at that hour.

Even in the brief appearance that he makes on the stage of the New Testament story this centurion is one of the most attractive characters in the gospels. The centurions were the backbone of the Roman army. In a Roman legion there were 6,000 men; the legion was divided into sixty centuries, each containing 100 men, and in command of each century there was a centurion. These centurions were the long-service, regular soldiers of the Roman army. They were responsible for the discipline of the regiment, and they were the cement which held the army together. In peace and in war alike the morale of the Roman army depended on them. In his description of the Roman army Polybius describes what a centurion should be: "They must not be so much venturesome seekers after danger as men who can command, steady in action, and reliable; they ought not to be over-anxious to rush into the fight, but when hard pressed, they must be ready to hold their ground, and die at their posts." The centurions were the finest men in the Roman army.

It is interesting to note that every centurion mentioned in the New Testament is mentioned with honour. There was the centurion who recognized Jesus on the Cross as the Son of God; there was Cornelius, the first Gentile convert to the Christian Church; there was the centurion who suddenly discovered that Paul was a Roman citizen, and who rescued him from the fury of the rioting mob; there was the centurion who was informed that the Jews had planned to murder Paul between Jerusalem and Caesarea, and who took steps to foil their plans; there was the centurion whom Felix ordered to look after Paul; there was the centurion accompanying Paul on his last journey to Rome, who treated him with every courtesy, and accepted him as leader when the storm struck the ship ( Matthew 27:54; Acts 10:22; Acts 23:17; Acts 23:23; Acts 24:23; Acts 27:43).

But there was something very special about this centurion at Capernaum, and that was his attitude to his servant. This servant would be a slave, but the centurion was grieved that his servant was ill and was determined to do everything in his power to save him.

That was the reverse of the normal attitude of master to slave. In the Roman Empire slaves did not matter. It was of no importance to anyone if they suffered, and whether they lived or died. Aristotle, talking about the friendships which are possible in life, writes: "There can be no friendship nor justice towards inanimate things; indeed, not even towards a horse or an ox, nor yet towards a slave as a slave. For master and slave have nothing in common; a slave is a living tool, just as a tool is an inanimate slave."

A slave was no better than a thing. A slave had no legal rights whatsoever; his master was free to treat him, or maltreat him, as he liked. Gaius, the Roman legal expert. lays it down in his Institutes: "We may note that it is universally accepted that the master possesses the power of life and death over the slave." Varro, the Roman writer on agriculture, has a grim passage in which he divides the instruments of agriculture into three classes--the articulate, the inarticulate and the mute, "the articulate comprising the slaves, the inarticulate comprising the cattle, and the mute comprising the vehicles." The only difference between a slave and a beast or a cart was that the slave could speak.

Cato, another Roman writer on agriculture, has a passage which shows how unusual the attitude of this centurion was. He is giving advice to a man taking over a farm: "Look over the livestock, and hold a sale. Sell your oil, if the price is satisfactory, and sell the surplus of your wine and grain. Sell worn-out oxen, blemished cattle, blemishes sheep, wool, hides, an old wagon, old tools, an old slave, a sickly slave, and whatever else is superfluous." Cato's blunt advice is to throw out the slave who is sick. Peter Chrysologus sums the matter up: "Whatever a master does to a slave. undeservedly, in anger, willingly, unwillingly, in forgetfulness, after careful thought, Knowingly, unknowingly, is judgment, justice and law."

It is quite clear that this centurion was an extraordinary man. for he loved his slave. It may well be that it was his totally unusual and unexpected gentleness and love which so moved Jesus when the centurion first came to him. Love always covers a multitude of sins; the man who cares for men is always near to Jesus Christ.

The Passport Of Faith ( Matthew 8:5-13 Continued)

Not only was this centurion quite extraordinary in his attitude to his servant; he was also a man of a most extraordinary faith. He wished for Jesus' power to help and to heal his servant, but there was one problem. He was a Gentile and Jesus was a Jew, and, according to the Jewish law, a Jew could not enter the house of a Gentile for all Gentile dwelling-places were unclean. The Mishnah lays it down: "The dwelling-places of Gentiles are unclean." It is to that Jesus refers when he puts the question: "Am I to come and heal him?"

It was not that this law of uncleanness meant anything to Jesus; it was not that he would have refused to enter any man's dwelling; it was simply that he was testing the other's faith. It was then that the centurion's faith reached its peak. As a soldier he well knew what it was to give a command and to have that command instantly and unquestionably carried out; so he said to Jesus, "You don't need to come to my house; I am not fit for you to enter my house; all you have to do is to speak the word of command, and that command will be obeyed." There spoke the voice of faith, and Jesus laid it down that faith is the only passport to the blessedness of God.

Here Jesus uses a famous and vivid Jewish picture. The Jews believed that when the Messiah came there would be a great banquet at which all Jews would sit down to feast. Behemoth, the greatest of the land beasts, and leviathan, the greatest of the denizens of the sea, would provide the fare for the banqueters. "Thou has reserved them to be devoured by whom Thou wilt and when" (4Ezra 6:52). "And behemoth shall be revealed from his place, and leviathan shall ascend from the sea, those two great monsters which I created on the fifth day of creation, and shall have kept until that time; and then shall they be food for all that are left" (2 Baruch 29:4).

The Jews looked forward with all their hearts to this Messianic banquet; but it never for a moment crossed their minds that any Gentile would ever sit down at it. By that time the Gentiles would have been destroyed. "The nation and kingdom that will not serve you shall perish; those nations shall the utterly laid waste" ( Isaiah 60:12). Yet here is Jesus saying that many shall come from the east and from the west, and sit down at table at that banquet.

Still worse, he says that many of the sons of the kingdom will be shut out. A son is an heir; therefore the son of the kingdom is the man who is to inherit the kingdom, for the son is always heir; but the Jews are to lose their inheritance. Always in Jewish thought "the inheritance of sinners is darkness" ( Wis_15:11 ). The rabbis had a saying, "The sinners in Gehenna ( G1067) will be covered with darkness." To the Jew the extraordinary and the shattering thing about all this was that the Gentile, whom he expected to be absolutely shut out, was to be a guest at the Messianic banquet, and the Jew, whom he expected to be welcomed with open arms, is to be shut out in the outer darkness. The tables were to be turned, and all expectations were to be reversed.

The Jew had to learn that the passport to God's presence is not membership of any nation; it is faith. The Jew believed that he belonged to the chosen people and that because he was a Jew he was therefore dear to God. He belonged to God's herrenvolk, and that was enough automatically to gain him salvation. Jesus taught that the only aristocracy in the Kingdom of God is the aristocracy of faith. Jesus Christ is not the possession of any one race of men; Jesus Christ is the possession of every man in every race in whose heart there is faith.

The Power Which Annihilates Distance ( Matthew 8:5-13 Continued)

So Jesus spoke the word and the servant of the centurion was healed. Not so very long ago this would have been a miracle at which the minds of most people would have staggered. It is not so very difficult to think of Jesus heating when he and the sufferer were in actual contact; but to think of Jesus healing at a distance, healing with a word a man he had never seen and never touched, seemed a thing almost, if not completely, beyond belief. But the strange thing is that science itself has come to see that there are forces which are working in a way which is still mysterious, but which is undeniable.

Again and again men have been confronted by a power which does not travel by the ordinary contacts and the ordinary routes and the ordinary channels.

One of the classic instances of this comes from the life of Emanuel Swedenborg. In 1759 Swedenborg was in Gotenborg. He described a fire occurring in Stockholm 300 miles away. He gave an account of the fire to the city authorities. He told them when it began, where it began, the name of the owner of the house, and when it was put out, and subsequent research proved him correct in every detail. Knowledge had come to him by a route which was not any of the routes known to men.

W. B. Yeats, the famous Irish poet, had experiences like this. He had certain symbols for certain things, and he experimented, not so much scientifically, but in everyday life, in the transmission of these symbols to other people by what might be called the sheer power of thought. He had an uncle in Sligo, who was by no means a mystical or devotional or spiritual man. He used to visit him each summer. "There are some high sandhills and low cliffs, and I adopted the practice of walking by the seashore while he walked on the cliffs of sandhills; 1, without speaking, would imagine the symbol, and he would notice what passed before his mind's eye, and in a short time he would practically never fail of the appropriate vision." Yeats tells of an incident at a London dinner party, where all the guests were intimate friends: "I had written upon a piece of paper: 'In five minutes York Powell will talk of a burning house,' thrust the paper under my neighbours plate, and imagined my fire symbol, and waited in silence. Powell shifted the conversation from topic to topic, and within the five minutes was describing a fire he had seen as a young man."

Men have always quoted things like that, but within our own generation Dr. J. B. Rhine began definite scientific experiments in what he called Extra-Sensory Perception, a phenomenon which has become so much discussed that it is commonly called by its initial letters, ESP. Dr. Rhine has carried out, in Duke University in America, thousands of experiments which go to show that men can become aware of things by other means than the ordinary senses. A pack of twenty-five cards marked with certain symbols is used. A person is asked to name the cards as they are dealt, without seeing them. One of the students who participated in these experiments was called Hubert Pearce. On the first five thousand trials--a trial is a run through the whole pack of cards--he averaged ten correct out of twenty-five, when the laws of chance would say that four correct could be expected. On one occasion, in conditions of special concentration, he named the whole twenty-five cards correctly. The mathematical odds against this feat being pure chance are 298,023,223,876,953,125 to 1.

An experimenter called Brugman carried out another experiment. He selected two subjects. He put the sender of the messages in an upstairs room and the receiver below. Between the rooms there was an opening covered by two layers of glass with an air space between, so that the sending of any message based on sound was quite impossible. Through the glass panel the sender looked at the hands of the receiver. In front of the receiver was a table with forty-eight squares. The receiver was blindfolded. Between him and the squared table was a thick curtain. He held a pointer which passed through the curtain on to the table. The experiment was that the sender had to will the receiver to move the pointer to a certain square. According to the laws of chance the receiver should have been right in four out of one hundred and eighty results. In point of fact he was right in sixty. It is difficult to avoid the conclusion that the mind of the sender was influencing the mind of the receiver.

It is a definitely proven fact that a certain Dr. Janet in eighteen out of twenty-five cases was able to hypnotise subjects at a distance, and he was partially successful in four other cases.

There is no doubt that mind can act on mind across the distances in a way which we are beginning to see, although yet we are far from understanding. If human minds can get to this length, how much more the mind of Jesus? The strange thing about this miracle is that modern thought, instead of making it harder, has made it easier to believe it.

A Miracle In A Cottage ( Matthew 8:14-15)

8:14-15 And when Jesus had come into Peter's house, he saw Peter's mother-in-law lying in bed. ill with a fever. So lie touched her hand and the fever left her. And she rose, and busied herself serving them.

When we compare Mark's narrative of events with that of Matthew, we see that this incident happened in Capernaum, on the Sabbath day, after Jesus had worshipped in the synagogue. When Jesus was in Capernaum, his headquarters were in the house of Peter, for Jesus never had any home of his own. Peter was married, and legend has it that in the after days Peter's wife was his helper in the work of the gospel. Clement of Alexandria (Stromateis 7: 6) tells us that Peter and his wife were martyred together. Peter, so the story runs, had the grim ordeal of seeing, his wife suffer before he suffered himself. "On seeing his wife led to death, Peter rejoiced on account of her call and her conveyance home, and called very encouragingly and comfortingly, addressing her by name, 'Remember thou the Lord.'"

On this occasion Peter's wife's mother was ill with a fever. There were three kinds of fever which were common in Palestine. There was a fever which was called Malta fever, and which was marked by weakness, anaemia and wasting away, and which lasted for months, and often ended in a decline which finished in death. There was what was called intermittent fever, which may well have been very like typhoid fever. And above all there was malaria. In the regions where the Jordan River entered and left the Sea of Galilee there was marshy ground; there the malarial mosquitoes bred and flourished, and both Capernaum and Tiberias were areas where malaria was very prevalent. It was often accompanied by jaundice and ague, and was a most wretched and miserable experience for the sufferer from it. It was most likely malaria from which Peter's wife's mother was suffering.

This miracle tells us much about Jesus, and not a little about the woman whom he cured.

(i) Jesus had come from the synagogue; there he had dealt with and had cured the demon-possessed man ( Mark 1:21-28). As Matthew has it, he had healed the centurion's servant on the way home. Miracles did not cost Jesus nothing; virtue went out of him with every healing; and beyond a doubt he would be tired. It would be for rest that he came into Peter's house, and yet no sooner was he in it than there came still another demand on him for help and heating.

Here was no publicity; here there was no crowd to look and to admire and to be astonished. Here there was only a simple cottage and a poor woman tossing with a common fever. And yet in those circumstances Jesus put forth all his power.

Jesus was never too tired to help; the demands of human need never came to him as an intolerable nuisance. Jesus was not one of these people who are at their best in public and at their worst in private. No situation was too humble for him to help. He did not need an admiring audience to be at his best. In a crowd or in a cottage his love and his power were at the disposal of anyone who needed him.

(ii) But this miracle also tells us something about the woman whom Jesus healed. No sooner had he healed her than she busied herself in attending to his needs and to the needs of the other guests. She clearly regarded herself as "saved to serve." He had healed her; and her one desire was to use her new-found health to be of use and of service to him and to others.

How do we use the gifts of Christ? Once Oscar Wilde wrote what he himself called "the best short story in the world." W. B. Yeats quotes it in his autobiography in all of what he calls "its terrible beauty." Yeats quotes it in its original simplicity before it had been decorated and spoiled by the literary devices of its final form;

"Christ came from a white plain to a purple city, and, as he

passed through the first street, he heard voices overhead, and

saw a young man lying drunk upon a window-sill. 'Why do you

waste your soul in drunkenness?' he said. The man said, 'Lord,

I was a leper, and you healed me, what else can I do?' A little

farther through the town he saw a young man following a harlot,

and said, 'Why do you dissolve your soul in debauchery?' And the

young man answered, 'Lord, I was blind and you healed me,

what else can I do?' At last, in the middle of the city, he saw

an old man crouching, weeping on the ground, and, when he

asked why he wept, the old man answered, 'Lord, I was dead,

and you raised me into life, what else can I do but weep?'"

That is a terrible parable of how men use the gifts of Christ and the mercy of God. Peter's wife's mother used the gift of her health restored to serve Jesus and to serve others. That is the way in which we should use every gift of God.

Miracles In A Crowd ( Matthew 8:16-17)

8:16-17 And, when it was late in the day, they brought to him many who were in the power of evil spirits, and he cast out the spirits with a word, and healed all those who were ill. This happened that the saying spoken through the prophet Isaiah might be fulfilled: "He took our weaknesses and carried our sins."

As we have already seen, Mark's account of this series of incidents makes it clear that they happened on the Sabbath day ( Mark 1:21-34). That explains why this scene happened late in the day, at the evening time. According to the Sabbath Law, which forbade all work on the Sabbath day, it was illegal to heal on the Sabbath. Steps could be taken to prevent a person from getting any worse, but no steps might be taken to make him any better. The general law was that on the Sabbath medical attention might only be given to those whose lives were actually in danger. Further, it was illegal to carry a burden on the Sabbath day, and a burden was anything which weighed more than two dried figs. It was, therefore, illegal to carry a sick person from place to place on a stretcher or in one's arms or on one's shoulders, for to do so would have been to carry a burden. Officially the Sabbath ended when two stars could be seen in the sky, for there were no clocks to tell the time in those days. That is why the crowd in Capernaum waited until the evening time to come to Jesus for the healing which they knew he could give.

But we must think of what Jesus had been doing on that Sabbath day. He had been in the synagogue and had healed the demon-possessed man. He had sent healing to the centurion's servant. He had healed Peter's wife's mother. No doubt he had preached and taught all day; and no doubt he had encountered those who were bitter in their opposition to him. Now it was evening. God gave to men the day for work, and the evening for rest. The evening is the time of quiet when work is laid aside. But it was not so for Jesus. At the time when he might have expected rest, he was surrounded by the insistent demands of human need--and selflessly and uncomplainingly and with a divine generosity he met them all. So long as there was a soul in need there was no rest for Jesus Christ.

That scene called to Matthew's mind the saying of Isaiah ( Isaiah 53:4) where it is said of the servant of the Lord that he bore our weaknesses and carried our sins.

The follower of Christ cannot seek for rest while there are others to be helped and healed; and the strange thing is that he will find his own weariness refreshed and his own weakness strengthened in the service of others. Somehow he will find that as the demands come, strength also comes; and somehow he will find that he is able to go on for the sake of others when he feels that he cannot take another step for himself.

The Summons To Count The Cost ( Matthew 8:18-22)

8:18-22 When Jesus saw the great crowds surrounding him, he gave orders to go away, across to the other side. A scribe came to him. "Teacher," he said, "I will follow you wherever you may be going." Jesus said to him: "The foxes have lairs, and the birds of the sky have places where they may lodge, but the Son of Man has nowhere where he may lay his head." Another of his disciples said: "Lord, let me first go away and bury my father." Jesus said to him: "Follow me, and let the dead bury their dead."

At first sight this section seems out of place in this chapter. The chapter is a chapter of miracles, and at first sight these verses do not seem to fit into a chapter which tells of a series of miraculous events. Why then does Matthew put it here?

It has been suggested that Matthew inserted this passage here because his thoughts were running on Jesus as the Suffering Servant. He has just quoted Isaiah 53:4: "He took our infirmities and bore our diseases" ( Matthew 8:17), and very naturally, it is said, that picture led on in Matthew's thoughts to the picture of the one who had nowhere to lay his head. As Plummer has it, "Jesus' life began in a borrowed stable and ended in a borrowed tomb." So it is suggested that Matthew inserted this passage here because both it and the immediately preceding verses show Jesus as the Suffering Servant of God.

It may be so, but it is even more likely that Matthew inserted this passage in this chapter of miracles because he saw a miracle in it. It was a scribe who wished to follow Jesus. He gave Jesus the highest title of honour that he knew. "Teacher" he called him; the Greek is didaskalos ( G1320) , which is the normal translation of the Hebrew word Rabbi ( H7227) . To him Jesus was the greatest teacher to whom he had ever listened and whom he had ever seen.

It was indeed a miracle that any scribe should give to Jesus that title, and should wish to follow him. Jesus stood for the destruction and the end of all that narrow legalism on which scribal religion was built; and it was indeed a miracle that a scribe should come to see anything lovely or anything desirable in Jesus. This is the miracle of the impact of the personality of Jesus Christ on men.

The impact of one personality on another can indeed produce the most wonderful effects. Very often a man has been launched on a career of scholarship by the impact of the personality of a great teacher upon him; many a man has been moved to the Christian way and to a life of Christian service by the impact of a great Christian personality on his life. Preaching itself has been described and defined as "truth through personality."

W. H. Elliott in his autobiography, Undiscovered Ends, tells a thing about Edith Evans, the great actress: "When her husband died, she came to us, full of grief. . . . In our drawing room at Chester Square she poured out her feelings about it for an hour or so, and they were feelings that came from springs that were very deep. Her personality filled the room. The room was not big enough! ... For days that room of ours was 'electric,' as I expressed it then. The strong vibrations had not gone."

This story is the story of the impact of the personality of Jesus on the life of a Jewish scribe. It remains true that to this day what is needed most of all is not so much to talk to men about Jesus as to confront them with Jesus, and to allow the personality of Jesus to do the rest.

But there is more than that. No sooner had the scribe undergone this reaction than Jesus told him that the foxes have their lairs and the birds of the sky have a place in the trees to rest, but the Son of Man has no place on earth to lay his head. It is as if Jesus said to this man: "Before you follow me--think what you are doing. Before you follow me--count the cost."

Jesus did not want followers who, were swept away by a moment of emotion, which quickly blazed and just as quickly died. He did not want men who were carried away by a tide of mere feeling, which quickly flowed and just as quickly ebbed. He wanted men who knew what they were doing. He talked about taking up a cross ( Matthew 10:38). He talked about setting himself above the dearest relationships in life ( Luke 14:26); he talked about giving away everything to the poor ( Matthew 19:21). He was always saying to men: "Yes, I know that your heart is running out to me, but--do you love me enough for that?"

In any sphere of life men must be confronted with the facts. If a young man expresses a desire for scholarship, we must say to him: "Good, but are you prepared to scorn delights and live laborious days? "When an explorer is building up his team, he will be inundated with people offering their services, but he must weed out the romantics and the realists by saying, "Good, but are you prepared for the snow and the ice, for the swamps and the heat, for the exhaustion and the weariness of it all? "When a young person wishes to become an athlete, the trainer must say, "Good, but are you prepared for the self-denial and self-discipline that alone will win you the eminence of which you dream? "This is not to discourage enthusiasm, but it is to say that enthusiasm which has not faced the facts will soon be dead ashes instead of a flame.

No man could ever say that he followed Jesus on false pretences. Jesus was uncompromisingly honest. We do Jesus a grave disservice, if ever we lead people to believe that the Christian way is an easy way. There is no thrill like the way of Christ, and there is no glory like the end of that way; but Jesus never said it was an easy way. The way to glory always involved a cross.

The Tragedy Of The Unseized Moment ( Matthew 8:18-22 Continued)

But there was another man who wished to follow Jesus. He said he would follow Jesus, if he was first allowed to go and bury his father. Jesus' answer was: "Follow me and leave the dead to bury their own dead." At first sight that seems a hard saying. To the Jew it was a sacred duty to ensure decent burial for a dead parent. When Jacob died, Joseph asked permission from Pharaoh to go and bury his father: "My father made me swear, saying, 'I am about to die; in my tomb which I hewed out for myself in the land of Canaan, there shall you bury me.' Now therefore let me go up, I pray you, and bury my father; then I will return" ( Genesis 50:5). Because of the apparently stern and unsympathetic character of this saying different explanations have been given of it.

It has been suggested that in the translation into Greek of the Aramaic which Jesus used there has been a mistake; and Chat Jesus is saying that the man can well leave the burying of his father to the official buriers. There is a strange verse in Ezekiel 39:15: "And when these pass through the land and any one sees a man's bone, then he shall set up a sign by it, till the buriers have buried it in the valley of Hamon-gog." That seems to imply a kind of official called a burier; and it has been suggested that Jesus is saying that the man can leave the burial to these officials. That does not seem a very likely explanation.

It has been suggested that this is indeed a hard saying, and that Jesus is saying bluntly that the society in which this man is living is dead in sin, and he must get out of it as quickly as possible, even if it means leaving his father still unburied, that nothing, not even the most sacred duty, must delay his embarkation on the Christian way.

But the true explanation undoubtedly lies in the way in which the Jews used this phrase -- 'I must bury my father'! -- and in the way in which it is still used in the east.

Wendt quotes an incident related by a Syrian missionary, M. Waidmeier. This missionary was friendly with an intelligent and rich young Turk. He advised him to make a tour of Europe at the close of his education, so that his education would be completed and his mind broadened. The Turk answered, "I must first of all bury my father." The missionary expressed his sympathy and sorrow that the young man's father had died. But the young Turk explained that his father was still very much alive, and that what he meant was that he must fulfil all his duties to his parents and to his relatives, before he could leave them to go on the suggested tour, that, in fact, he could not leave home until after his father's death, which might not happen for many years.

That is undoubtedly what the man in this gospel incident meant. He meant, "I will follow you some day, when my father is dead, and when I am free to go." He was in fact putting off his following of Jesus for many years to come.

Jesus was wise: Jesus knew the human heart; and Jesus knew well that, if the man did not follow him on the moment, he never would. Again and again there come to us moments of impulse when we are moved to the higher things; and again and again we let them pass without acting upon them.

The tragedy of life is so often the tragedy of the unseized moment. We are moved to some fine action, we are moved to the abandoning of some weakness or habit, we are moved to say something to someone, some word of sympathy, or warning, or encouragement; but the moment passes, and the thing is never done, the evil thing is never conquered, the word is never spoken. In the best of us there is a certain lethargy and inertia; there is a certain habit of procrastination; there is a certain fear and indecision; and often the moment of fine impulse is never turned into action and into fact.

Jesus was saying to this man: "You are feeling at the moment that you must get out of that dead society in which you move; you say you will get out when the years have passed and your father has died; get out now -- or you will never get out at all."

In his autobiography H. G. Wells told of a crucial moment in his life. He was apprenticed to a draper, and there seemed to be little or no future for him. There came to him one day what he called "an inward and prophetic voice: 'Get out of this trade before it is too late; at any cost get out of it.'" He did not wait; he got out; and that is why he became H. G. Wells.

May God give to us that strength of decision which will save us from the tragedy of the unseized moment.

The Peace Of The Presence ( Matthew 8:23-27)

8:23-27 When he embarked on the boat, his disciples followed him. And, look you, a great upheaval arose on the sea, so that the boat was hidden by the waves; and he was sleeping. They came and wakened him. "Lord," they said, "save us; we are perishing." He said to them, "Why are you such cowards, you whose faith is little?" Then, when he had been roused from sleep, he rebuked the winds and the sea, and there was a great calm. The men were amazed. "What kind of man is this," they said, "for the winds and the sea obey him?"

In one sense this was a very ordinary scene on the Sea of Galilee. The Sea of Galilee is small; it is only thirteen miles from north to south and eight miles from east to west at its widest. The Jordan valley makes a deep cleft in the surface of the earth, and the Sea of Galilee is part of that cleft. It is 680 feet below sea level. That gives it a climate which is warm and gracious, but it also creates dangers. On the west side there are hills with valleys and gullies; and, when a cold wind comes from the west, these valleys and gullies act like gigantic funnels. The wind, as it were, becomes compressed in them, and rushes down upon the lake with savage violence and with startling suddenness, so that the calm of one moment can become the raging storm of the next. The storms on the Sea of Galilee combine suddenness and violence in a unique way.

W. M. Thomson in The Land and the Book describes his experience on the shores of the Sea of Galilee:

On the occasion referred to, we subsequently pitched our tents

at the shore, and remained for three days and nights exposed to

this tremendous wind. We had to double-pin all the tent-ropes,

and frequently were obliged to hang with our whole weight

upon them to keep the quivering tabernacle from being carried

up bodily into the air. . . . The whole lake, as we had it, was

lashed into fury; the waves repeatedly rolled up to our tent

door, tumbling over the ropes with such violence as to carry away

the tent-pins. And, moreover, these winds are not only violent,

but they come down suddenly, and often when the sky is perfectly

clear. I once went to swim near the hot baths, and, before

I was aware, a wind came rushing over the cliffs with such force

that it was with great difficulty that I could regain the shore."

Dr. W. M. Christie, who spent many years in Galilee, says that during these storms the winds seem to blow from all the directions at the same time, for they rush down the narrow gorges in the hills and strike the water at an angle. He tells of one occasion:

A company of visitors were standing on the shore at Tiberias,

and, noting the glassy surface of the water and the smallness

of the lake, they expressed doubts as to the possibility of such

storms as those described in the gospels. Almost immediately

the wind sprang up. In twenty minutes the sea was white with

foam-crested waves. Great billows broke over the towers at the

corners of the city walls, and the visitors were compelled to

seek shelter from the blinding spray, though now two hundred

yards from the lakeside."

In less than half an hour the placid sunshine had become a raging storm.

That is what happened to Jesus and his disciples. The words in the Greek are very vivid. The storm is called a seismos ( G4578) , which is the word for an earthquake. The waves were so high that the boat was hidden (kaluplesthai, G2572) in the trough as the crest of the waves towered over them. Jesus was asleep. (If we read the narrative in Mark 4:1; Mark 4:35, we see that before they had set out he had been using the boat as a pulpit to address the people and no doubt he was exhausted.) In their moment of terror the disciples awoke him, and the storm became a calm.

Calm Amidst The Storm ( Matthew 8:23-27 Continued)

In this story there is something very much more than the calming of a storm at sea. Suppose that Jesus did in actual physical fact still a raging storm on the Sea of Galilee somewhere round about A.D. 28, that would in truth be a very wonderful thing; but it would have very little to do with us. It would be the story of an isolated wonder, which had no relevance for us in the twentieth century. If that is all the story means, we may well ask: "Why does he not do it now? Why does he allow those who love him nowadays to be drowned in the raging of the sea without intervening to save them?" If we take the story simply as the stilling of a weather storm, it actually produces problems which for some of us break the heart.

But the meaning of this story is far greater than that--the meaning of this story is not that Jesus stopped a storm in Galilee; the meaning is that wherever Jesus is the storms of life become a calm. It means that in the presence of Jesus the most terrible of tempests turns to peace.

When the cold, bleak wind of sorrow blows, there is calm and comfort in the presence of Jesus Christ. When the hot blast of passion blows, there is peace and security in the presence of Jesus Christ. When the storms of doubt seek to uproot the very foundations of the faith, there is a steady safety in the presence of Jesus Christ. In every storm that shakes the human heart there is peace with Jesus Christ.

Margaret Avery tells a wonderful story. In a little village school in the hill country a teacher had been telling the children of the stilling of the storm at sea. Shortly afterwards there came a terrible blizzard. When school closed for the day, the teacher had almost to drag the children bodily through the tempest. They were in very real danger. In the midst of it all she heard a little boy say as if to himself: "We could be doing with that chap Jesus here now." The child had got it right; that teacher must have been a wonderful teacher. The lesson of this story is that when the storms of life shake our souls Jesus Christ is there. and in his presence the raging of the storm turns to the peace that no storm can ever take away.

The Demon-haunted Universe ( Matthew 8:28-34)

8:28-34 And, when he had come to the other side, to the territory of the Gadarenes, two demon-possessed men met him, as they emerged from the tombs. They were very fierce, so that no one was able to pass by that road. And, look you, they shouted: "What have we to do with you, you Son of God? Have you come to torture us before the proper time? "A good distance away from them a herd of many pigs was grazing. The devils urged Jesus: "If you cast us out, send us into the herd of pigs." He said to them: "Begone." They came out and went into the herd of pigs. And, look you, the whole herd rushed down the cliff into the sea, and died in the waters. Those who were herding them fled, and went away into the town and related the whole story, and told of the things which had happened to the demon-possessed men. And, look you, the whole town came out to meet Jesus: and when they saw him, they urged him to depart from their districts.

Before we begin to study this passage in detail, we may try to clear up one difficulty which meets the student of the gospels. There was clearly some uncertainty in the mind of the gospel writers as to where this incident actually happened. That uncertainty is reflected in the differences between the three gospels. In the King James Version Matthew says that this happened in the country of the Gergesenes ( Matthew 8:28); Mark and Luke say that it happened in the country of the Gadarenes ( Mark 5:1; Luke 8:26). There are even very considerable differences between the different manuscripts of each gospel. In the Revised Standard Version, which follows the best manuscripts, and which makes use of the most up-to-date scholarship, Matthew places the incident in the country of the Gadarenes; Mark and Luke in the country of the Gerasenes.

The difficulty is that no one has ever really succeeded in identifying this place beyond doubt. Gerasa can hardly be right, for the only Gerasa of which we have any information was thirty-six miles inland, south-east of the lake, in Gilead; and it is certain that Jesus did not voyage thirty-six miles inland. Gadara is almost certainly right, because Gadara was a town six miles inland from the shores of the lake, and it would be very natural for the town burying-place and the town grazing-place to be some distance outside the town. Gergesa is very likely due to the conjecture of Origen, the great third century Alexandrian scholar. He knew that Gerasa was impossible; he doubted that Gadara was possible; and he actually knew of a village called Gergesa which was on the eastern shores of the lake, and so he conjectured that Gergesa must be the place. The differences are simply due to the fact that those who copied the manuscripts did not know Palestine well enough to be sure where this incident actually happened.

This miracle confronts us with the idea of demon-possession which is so common in the gospels. The ancient world believed unquestioningly and intensely in evil spirits. The air was so full of these spirits that it was not even possible to insert into it the point of a needle without coming against one. Some said that there were seven and a half million of them; there were ten thousand of them on a man's right hand and ten thousand on his left; and all were waiting to work men harm. They lived in unclean places such as tombs, and places where no cleansing water was to be found. They lived in the deserts where their howling could be heard. (We still speak of a howling desert.) They were specially dangerous to the lonely traveller, to the woman in childbirth, to the newly married bride and bridegroom, to children who were out after dark, and to voyagers by night. They were specially dangerous in the midday heat, and between sunset and sunrise. The male demons were called shedim ( H7700) , and the female liliyn after lilith ( H3917) . The female demons had long hair, and were specially dangerous to children; that was why children had their guardian angels (compare Matthew 18:10).

As to the origin of the demons different views were held. Some held that they had been there since the beginning of the world. Some held that they were the spirits of wicked, malignant people, who had died, and who even after their death still carried on their evil work. Most commonly of all they were connected with the strange old story in Genesis 6:1-8. That story tells how the sinning angels came to earth and seduced mortal women. The demons were held to be the descendants of the children produced by that evil union.

To these demons all illness was ascribed. They were held to be responsible, not only for diseases like epilepsy and mental illness, but also for physical illness. The Egyptians held that the body had thirty-six different parts, and that every one could be occupied by a demon. One of their favourite ways of gaining an entry into a man's body was to lurk beside him while he ate, and so to settle on his food.

It may seem fantastic to us; but the ancient peoples believed implicitly in demons. If a man gained the idea that he was possessed by a demon, he would easily go on to produce all the symptoms of demon-possession. He could genuinely convince himself that there was a demon inside him. To this day anyone can think himself into having a pain or into the idea that he is ill; that could happen even more easily in days when there was much of what we would call superstition, and when men's knowledge was much more primitive than it is now. Even if there are no such things as demons, a man could be cured only by the assumption that for him at least the demons were the realest of all things.

The Defeat Of The Demons ( Matthew 8:28-34 Continued)

When Jesus came to the other side of the lake, he was confronted by two demon-possessed men, who dwelt in the tombs, for the tombs were the natural place for the demons to inhabit. These men were so fierce that they were a danger to passers-by, and the prudent traveller would give them a very wide berth indeed.

W. M. Thomson in The Land and the Book tells us that he himself, in the nineteenth century, saw men who were exactly like these two demon-possessed men in the tombs at Gadara:

There are some very similar cases at the present day--furious

and dangerous maniacs, who wander about the mountains and

sleep in eaves and tombs. In their worst paroxysms they are quite

unmanageable, and prodigiously strong.... And it is one of the

most common traits of this madness that the victims refuse to

wear clothes. I have often seen them absolutely naked in the

crowded streets of Beirut and Sidon. There are also cases in

which they run wildly about the country and frighten the

whole neighbourhood."

Apart from anything else, Jesus showed a most unusual courage in stopping to speak to these two men at all.

If we really want the details of this story we have to go to Mark. Mark's narrative ( Mark 5:1-19) is much longer, and what Matthew gives us is only a summary. This is a miracle story which has caused much discussion, and the discussion has centered round the destruction of the herd of pigs. Many have found it strange and have considered it heartless that Jesus should destroy a herd of animals like this. But it is almost certain that Jesus did not in fact deliberately destroy the pigs.

We must try to visualize what happened. The men were shouting and shrieking ( Mark 5:7; Luke 8:28). We must remember that they were completely convinced that they were occupied by demons. Now it was normal and orthodox belief, shared by everyone, that when the Messiah and the time of judgment came, the demons would be destroyed. That is what the men meant when they asked Jesus why he had come to torture them before the proper time. They were so convinced that they were possessed by demons that nothing could have rid them of that conviction other than visible demonstration that the demons had gone out of them.

Something had to be done which to them would be unanswerable proof. Almost certainly what happened was that their shouting and shrieking alarmed the herd of pigs; and in their terror the pigs took to flight and plunged into the lake. Water was fatal to demons. Thereupon Jesus seized the chance which had come to him. "Look," he said. "Look at these swine; they are gone into the depths of the lake and your demons are gone with them for ever." Jesus knew that in no other way could he ever convince these two men that they were in fact cured. If that be so, Jesus did not deliberately destroy the herd of swine. He used their stampede to help two poor sufferers believe in their cure.

Even if Jesus did deliberately work the destruction of this herd of pigs, it could surely never be held against him. There is such a thing as being over-fastidious. T. R. Glover spoke of people who think they are being religious when in fact they are being fastidious.

We could never compare the value of a herd of swine with the value of a man's immortal soul. It is unlikely that we refuse to eat bacon for breakfast or pork for dinner. Our sympathy with pigs does not extend far enough to prevent our eating them; are we then to complain if Jesus restored sanity to two men's minds at the cost of a herd of pigs? This is not to say that we encourage or even condone cruelty to animals. It is simply to say that we must preserve a sense of proportion in life.

The supreme tragedy of this story lies in its conclusion. Those who were herding the pigs ran back to the town and told what had happened; and the result was that the people of the town besought Jesus to leave their territory at once.

Here is human selfishness at its worst. It did not matter to these people that two men had been given back their reason; all that mattered to them was that their pigs had perished. It is so often the case that people in effect say, "I don't care what happens to anyone else, if my profits and my comfort and my ease are preserved." We may be amazed at the callousness of these people of Gadara, but we must have a care that we too do not resent any helping of others which reduces our own privileges.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

And behold, there arose a great tempest,.... "A great concussion", or "shaking" of the sea; the stormy wind moved the sea, and the waves thereof; and both wind and sea shook the ship, and the men that were in it. Luke calls this tempest a "storm wind", Luke 8:23 and Mark says, it was "a great storm of wind", Mark 4:37 and both use the word "loelaps", which signifies a particular kind of wind, which is suddenly whirled about upwards and downwards; or rather, a conflict of many winds: it seems to be a whirlwind, or hurricane. It is said, that this tempest "arose", not by chance, nor by the power of Satan, but by divine providence; for the trial of the faith of Christ's disciples, and that he might have an opportunity of giving proof of his deity on the sea, as he had lately done in several instances on the dry land. Luke says, that this storm of wind "came down"; referring to the motion and course of the winds, which are exhalations from the earth, raised up into the middle region of the air, from whence they are expelled by a superior force to the lower region, and from thence move in an oblique, slanting manner, downwards. The place where this tempest arose, or into which this storm of wind came down, is here said to be

in the sea. Luke calls it a "lake", and it was the lake of Genesareth. But both Matthew and Mark call it the sea, and is what is sometimes called the sea of Tiberias, and the sea of Galilee; see John 6:1 agreeably to the language of the Jewish i writers. To all this, the word "behold!" is prefixed; which is sometimes used, when anything extraordinary and preternatural is spoken of: and this storm seems to be more than an ordinary one; at least, it was very sudden and unexpected: when the disciples entered the ship, the air was serene, and the sea still and quiet; but as soon as they had set sail, at once, on a sudden, this storm came down, with great force into the sea, and lifted up its waves;

insomuch that the ship was covered with the waves; it was just sinking to the bottom, so that they were in the utmost extremity: and what added to their distress was,

but he, Christ,

was asleep. Mark mentions the place where he was asleep, "in the hinder part of the ship"; that is in the stern: where he, as Lord and Master, should be, though to the great concern of his disciples, there asleep; and that in a deep sound sleep, as the word which Luke makes use of signifies; and as appears by the loud repeated call of his disciples to awake him: and though this sleep doubtless arose from natural causes, he being greatly fatigued with the business of the day past; yet was so ordered by the providence of God, to come upon him in such a manner at this time, for the trial of the faith of his disciples. Christ's body needing sleep, and refreshment by it, shows that it was a real human body he assumed; subject to the same infirmities as our's; excepting sin; and is no contradiction to the truth of his divinity, as the Jew k suggests. He slept as man, though, as God, he is Israel's keeper, who neither slumbers nor sleeps.

i T. Bob. Moed. Katon, fol. 18. 2. Bava Kama, fol. 81. 2. Bereshit Rabba, fol. 86. 2. k Vet. Nizzachon, p. 210.

Light of Israel Bible Commentary

THE STORM AT SEA

Then he got into the boat and his disciples followed him. Matthew 8:23

We noticed in v. 18 that Jesus had already given orders to his disciples, instructing them to prepare for crossing the sea. They were using their fishing boats for this crossing and perhaps we should take a moment to discuss these boats.

For a sea crossing they apparently used a larger fishing boat, or one with a sail. It is interesting that a picture of this sail-type fishing boat was found some years ago on an ancient mosaic floor at the coastal city of Magdala. Then in 1986, during a severe drought and a time when the sea was at its lowest point, the well-preserved remains of such a fishing boat were found buried in the sand near Kibbutz Ginnosar. The waterlogged remains were carefully preserved over the next several years and now are on display at the kibbutz. This boat measures 27 feet (8.2 m.) in length and 7 feet, 7 inches (2.3 m.) in width and 4 feet (1.25 m.) in depth. The remains were dated between 100 BC and AD 70, which would have fit well into the time of Jesus. The boat had a sail as was common in fishing boats and was propelled by four oars, two on each side.<footnote>Rousseau and Arav, Jesus & His World, pp. 27-28.</footnote>.

We know from other sources that the boat could have held about fifteen people. It probably required a crew of five, and that it was likely designed for seine fishing and thus had a deck on its aft part. It is probable that the pillow Jesus later rested on was a sandbag that was used for ballast.<footnote>Ibid., p. 29.</footnote>

"Suddenly a furious storm came up on the lake, so that the waves swept over the boat. But Jesus was sleeping" (8:24). The storm mentioned here was likely the "Sharkia" (Arabic for "shark"). Mendel Nun, who was a friend and fishing expert when we lived in the area states, "Even today this storm, which usually starts in the early evening, is good cause for apprehension among fishermen." <footnote>Nun, The Sea of Galilee and Its Fishermen In The New Testament, p. 54.</footnote> In the cooler months the Sharkia drives down from the east and when the lake is full it can cause considerable damage even to the shoreline areas of Tiberias on the other side of the lake.

We remind ourselves that many of those on board were experienced fishermen but they were really scared. This must have been quite a storm. Today it is customary for insurance people to call violent storms, tornadoes, and such things as "acts of God." We need to understand that while the earth and everything in it belongs to the Lord, nevertheless, Satan is called the prince of this world (John 12:31), and he is allowed to exercise a great deal of power and authority in the earth. Many times the hand of Satan can be seen in certain things that we blame on the Lord. It is very likely in this case that Satan, the prince of the power of the air (Ephesians 2:2), was trying his best to annihilate Jesus and all his disciples in one fell swoop.<footnote>Clarke, The Adam Clarke Commentary, Commentary on Matthew, v. 8:24. "Arose a great tempest in the sea – Probably excited by Satan, the prince of the power of the air, who, having got the author and all the preachers of the Gospel together in a small vessel, thought by drowning it, to defeat the purposes of God, and thus to prevent the salvation of a ruined world."</footnote>We might wonder how the disciples could be so terrified with Jesus on board, although he was fast asleep. After all, he had promised that they would make it to the other side.

"The disciples went and woke him, saying, 'Lord, save us! We're going to drown!' He replied, 'You of little faith, why are you so afraid?' Then he got up and rebuked the winds and the waves, and it was completely calm" (8:25-26). Jesus rebuked the wind and the sea and there was a great calm. Edwards comments on the parallel account in Mark 4:39, "The Greek word for 'Be still!' (pephimoso), carries the sense of 'muzzled.' It occurs in the second person singular, as though Jesus was addressing a personal being…Such language is more appropriate of demonic forces than of inanimate nature." <footnote>Edwards, The Gospel According to Mark , p. 150.</footnote>

We might wonder how such a small lake could have such a terrible storm. The Sea of Galilee is 680 feet (207 m.) below sea level. It has the Mediterranean Sea on its western side, towering Mt. Hermon on its north and the mountains of the Golan on its east. Barclay notes how the deep valleys form giant funnels forcing the raging wind down upon the lake in a unique manner.<footnote>Barclay, The Gospel of Matthew, Vol. 1, p. 322.</footnote>Even the Greek description of this storm, seismos, literally means an earthquake.<footnote>Blomberg, The New American Commentary, Vol. 22, Matthew, p. 149.</footnote>

After Jesus rebuked the storm there was a great calm. His disciples were astounded. We can imagine the disciples staring in disbelief at a completely calm sea, yet a moment before they had been in a terrifying storm and were no doubt still dripping with water. William Cowper wrote these soothing lines for the storms we all face:

Ye fearful saints, fresh courage take
The clouds ye so much dread
Are big with mercy and shall break
In blessings on your head. <footnote>Osborne, Genesis Ed., Life Application Bible Commentary, Matthew , p. 163.</footnote>

"The men were amazed and asked, 'What kind of man is this? Even the winds and the waves obey him!" (8:27). The psalmist had spoken long before of the waves and storms:

"They mounted up to the heavens and went down to the depths; in their peril their courage melted away. They reeled and staggered like drunkards; they were at their wits' end. Then they cried out to the LORD in their trouble, and he brought them out of their distress. He stilled the storm to a whisper; the waves of the sea were hushed" (Psalm 107:25-29).