Matthew 8-15 MacArthur New Testament Commentary

Matthew 8-15 MacArthur New Testament Commentary

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by John MacArthur

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The Old Testament looked forward to the final King of kings who would bring everlasting salvation and peace.  In his gospel, Matthew demonstrates that Jesus Christ is that King, perfect in His eternal glory and majesty.  As the King's ambassadors, Christians today will find in Matthew great motivation for heartfelt worship and service.


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The Old Testament looked forward to the final King of kings who would bring everlasting salvation and peace.  In his gospel, Matthew demonstrates that Jesus Christ is that King, perfect in His eternal glory and majesty.  As the King's ambassadors, Christians today will find in Matthew great motivation for heartfelt worship and service.

Join John MacArthur as he explains each verse in a way that is both doctrinally precise and intensely practical.

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The MacArthur New Testament Commentary Matthew 8-15

By John F. MacArthur

Moody Press

Copyright © 1987 The Moody Bible Institute of Chicago
All rights reserved.
ISBN: 978-1-57567-678-4


Jesus' Power over Disease (8:1-15)

And when He had come down from the mountain, great multitudes followed Him. And behold, a leper came to Him, and bowed down to Him, saying, "Lord, if You are willing, You can make me clean." And He stretched out His hand and touched him, saying, "I am willing; 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 present the offering that Moses commanded, for a testimony to them."

And when He had entered Capernaum, a centurion came to Him, entreating Him, and saying, "Lord, my servant is lying paralyzed at home, suffering great pain." And He said to him, "I will come and heal him." But the centurion answered and said, "Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed. For I, too, am a man under authority, with soldiers under me; and I say to this one, 'Go!' and he goes, and to another, 'Come!' and he comes, and to my slave, 'Do this!' and he does it." Now when Jesus heard this, He marveled, and said to those who were following, "Truly I say to you, I have not found such great faith with anyone in Israel. And I say to you, that many shall come from east and west, and recline at the table with Abraham, and Isaac, and Jacob, in the kingdom of heaven; but the sons of the kingdom shall be cast out into the outer darkness; in that place there shall be weeping and gnashing of teeth." And Jesus said to the centurion, "Go your way; let it be done to you as you have believed." And the servant was healed that very hour.

And when Jesus had come to Peter's home, He saw his mother-in-law lying sick in bed with a fever. And He touched her hand, and the fever left her; and she arose, and waited on Him. (8:1-15)

Matthew 8 begins where chapter 4 leaves off, with the Sermon on the Mount as a sort of parenthesis in between. At the end of chapter 4, Jesus was "going about in all Galilee, teaching in their synagogues, and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness among the people. And the news about Him went out into all Syria; and they brought to Him all who were ill, taken with various diseases and pains, demoniacs, epileptics, paralytics; and He healed them. And great multitudes followed Him from Galilee and Decapolis and Jerusalem and Judea and from beyond the Jordan" (vv. 23-25). Jesus then "went up on the mountain" (5:1), where He preached His great sermon, and then came down from the mountain, still followed by "great multitudes" (8:1).

In the Sermon on the Mount Jesus turned the religious beliefs and practices of popular Judaism, especially those of the scribes and Pharisees, topsy-turvy. He had told them, in effect, that their teaching was wrong, their living was wrong, and their attitude was wrong. Virtually everything they believed in, stood for, and hoped in was unbiblical and ungodly. The Lord overturned their entire religious system and exposed them as religious hypocrites and spiritual phonies.

Unlike other Jewish teachers of that day, Jesus did not quote the Talmud, the Midrash, the Mishnah, or other rabbis. He recognized no written authority but the Old Testament Scripture and even put His own words on a par with Scripture. "The result was," Matthew explains, "that when Jesus had finished these words [the Sermon on the Mount], the multitudes were amazed at His teaching; for He was teaching them as one with authority, and not as their scribes" (Matt. 7:28-29).

In establishing Jesus' messiahship Matthew demonstrated His legal qualification through His genealogy, His prophetic qualification through the fulfillment of prophecy by His birth and infancy, His divine qualification by the Father's own attestation at His baptism, His spiritual qualification by His perfect resistance to Satan's temptations, and His theological qualification through the teaching of the Sermon on the Mount.

In chapters 8 and 9 Matthew dramatically sets forth still another qualification: Jesus' divine power. Through the miracles of these two chapters, Matthew shows beyond doubt that Jesus is, in fact, the very Son of God, because only God could perform such supernatural feats. In an astounding display of power, Jesus cleansed a leper, healed two paralytics, cooled a fever, calmed a storm at sea, cast out demons, raised a girl from the dead, gave sight to two blind men, restored speech to a man made dumb by demons, and healed every other kind of disease and sickness.

These two chapters are particularly critical to understanding the life and ministry of Christ. In this section Matthew records a series of nine miracles performed by the Lord, each one selected out of the thousands He performed during His three-year ministry. The nine miracles of Matthew 8-9 are presented in three groups of three miracles each. In each group Matthew recounts the miracles and then reports the Jews' response.

Jesus' miracles were the supreme proof of His divinity and the irrefutable credentials of His messiahship. Matthew's purpose in recording the miracles, like Jesus' purpose in performing them, was to confirm His deity and His claim to be the Messiah of Israel and the Savior of the world. In many ways this section is the heart of Matthew's message.

When Jesus first called His twelve disciples, He charged them not to go to Gentiles or Samaritans but "to the lost sheep of the house of Israel. 'And as you go, preach, saying "The kingdom of heaven is at hand." Heal the sick, raise the dead, cleanse the lepers, cast out demons; freely you received, freely give'" (10:5-8).

Tragically, however—and inexplicably from a human point of view—many of the Jews who saw Jesus' miracles concluded that He performed them by demonic rather than by divine power (Matt. 12:24). As more and more Jews rejected Him, Jesus turned His attention to the establishment of the Gentile church. He also began to speak more in parables, which the unbelieving Jews could not understand because of their spiritually hardened hearts (13:11-13).

It should be noted that the apostle John also recorded the miracles in his gospel as proof signs of Jesus' divinity and messiahship. When the Jewish leaders criticized Jesus for healing on the Sabbath, accused Him of blasphemy, and then sought to kill Him for claiming to be equal to God, "Jesus therefore answered and was saying to them, 'Truly, truly, I say to you, the Son can do nothing of Himself, unless it is something He sees the Father doing; for whatever the Father does, these things the Son also does in like manner. For the Father loves the Son, and shows Him all things that He Himself is doing; and greater works than these will He show Him, that you may marvel. For just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes'" (John 5:16-21). A short while later He further explained, "The works which the Father has given Me to accomplish, the very works that I do, bear witness of Me, that the Father has sent Me" (v. 36).

Still later Jesus said to His Jewish listeners, "I told you, and you do not believe; the works that I do in My Father's name, these bear witness of Me ... I and the Father are one" (John 10:25, 30). When "the Jews took up stones again to stone Him," Jesus said, "I showed you many good works from the Father; for which of them are you stoning Me? ... If I do not do the works of My Father, do not believe Me; but if I do them, though you do not believe Me, believe the works, that you may know and understand that the Father is in Me, and I in the Father" (vv. 31-32, 37-38).

To His troubled disciples, who even late in His ministry could not comprehend His relationship to the Father, Jesus had to explain again, "Do you not believe that I am in the Father, and the Father is in Me? The words that I say to you I do not speak on My own initiative, but the Father abiding in Me does His works. Believe Me that I am in the Father, and the Father in Me; otherwise believe on account of the works themselves" (John 14:10-11; 15:24).

In his stated purpose for writing this gospel, John says, "Many other signs therefore Jesus also performed in the presence of the disciples, which are not written in this book; but these have been written that you may believe that Jesus is the Christ, the Son of God; and that believing you may have life in His name" (20:30-31).

The first three miracles reported in detail by Matthew (cf. 4:23-24) all involve the healing of physical affliction. In New Testament times disease was rampant and medical science as we know it did not exist. If a person survived a serious disease it was usually because the malady had run its course. Whether or not it was fatal, most disease caused great pain and suffering, for which there was little remedy. Sufferers were often left scarred, deformed, crippled, or otherwise debilitated for the rest of their lives. Plagues would sometimes wipe out entire villages, cities, or even regions. The list of diseases was long, and life expectancy was short.

Many diseases are mentioned in Scripture. We read of various forms of paralysis and atrophy, which would encompass such things as muscular dystrophy and poliomyelitis. The Bible frequently speaks of blindness, which was rampant because it could be caused by countless forms of disease, infection, and injury. Deafness was almost as common and had almost as many causes. We are told of boils, infected glands, various forms of edema, dysentery, mutism and other speech disorders, epilepsy, intestinal disorders, and many unidentified diseases.

When Jesus healed, He did so with a word or a touch, without gimmicks, formulas, or fanfare. He healed instantaneously, with no drawn out period of waiting or of gradual restoration. He healed totally, not partially, no matter how serious the disease or deformity. He healed everyone who came to Him and even some who never saw Him. He healed organic as well as functional afflictions. Most dramatically and powerfully of all, He even raised the dead.

It is small wonder, therefore, that Jesus' healing miracles brought such immediate and widespread attention. For people who seldom had means to alleviate even the symptoms of disease, the prospect of complete cure was almost too astounding to be believed. Even the rumor of such a thing would bring a multitude of the curious and hopeful. For those of us who live in a society where basic good health is accepted largely as a matter of course, it is difficult to appreciate the impact Jesus' healing ministry had in Palestine. Jesus instructed the disciples not to take any money, because people would have paid them all they had for health, and that could easily have corrupted the disciples' motives and objectives (see 10:8-9). For a brief period of time disease and other physical afflictions were virtually eliminated as Jesus went through the land healing thousands upon thousands (see Matt. 4:23-24; 8:16-17; 9:35; 14:14; 15:30; 19:2; 21:14; etc.). As Jesus Himself said on several occasions, His miraculous works alone should have been more than enough reason to believe in Him (John 10:38; 14:11). Such things had never happened before in the history of the world and could only have a divine cause. That is what made the rejection of the scribes, Pharisees, Sadducees, and others so self-condemnatory. No one could deny that Jesus performed the miracles, and only the most hard-hearted resistance to the truth could make a person reject His divinity in the face of such overpowering evidence. Those who would not believe in Jesus were indicted by every miracle He performed.

In the first three miracles of Matthew 8 the Lord healed a leper, a paralytic, and a woman with a fever. Beside the fact that each of them involved healing, these three miracles have four other common characteristics. First of all, in each of them Jesus dealt with the lowest level of human need, the physical. Although even earthly life involves much more than the physical, the physical part has its importance, and Jesus was lovingly sympathetic to those with physical needs. He thereby revealed the compassion of God toward those who suffer in this life.

Second, in each of the first three miracles Jesus responded to direct appeals, either by the afflicted person himself or by a friend or relative. In the first case the leper himself asked Jesus to make him clean (8:2); in the second the centurion asked in behalf of his servant (v.6); and in the third (v. 14), several unnamed friends or relatives asked on behalf of Peter's mother-in-law, as we learn from the parallel account in Luke 4:38.

Third, in each of the first three miracles Jesus acted by His own will. Though He was sympathetic to the needs of those who were afflicted and was moved by the appeals for help, He nevertheless acted sovereignly by His own volition (vv. 3, 13, 15).

Fourth, in all three miracles Jesus ministered to the needs of someone who, especially in the eyes of the proud Jewish leaders, was on the lowest plane of human existence. The first person He helped was a leper, the second was a Gentile soldier and his slave, and the third was a woman. We learn from John that Jesus first revealed His messiahship to a despised Samaritan adulteress in Sychar (John 4:25-26), and we learn from Matthew that these three miracles of His early ministry served the humblest members of society. Our Lord showed special compassion toward those for whom society had special disdain.

The Wretched Man: A Leper

And when He had come down from the mountain, great multitudes followed Him. And behold, a leper came to Him, and bowed down to Him, saying, "Lord, if You are willing, You can make me clean." And He stretched out His hand and touched him, saying, "I am willing; 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 present the offering that Moses commanded, for a testimony to them." (8:1-4)

The great multitudes that followed Jesus when He had come down from the mountain did not do so because they adored Him as their Messiah. Most of the crowd, no doubt, was simply curious, never before having seen anyone perform miracles or heard anyone speak with such authority (4:23-25; 7:28-29). They were uncommitted observers, amazed by what Jesus said and did but not convicted of their need of Him as Lord and Savior.

The root word behind lepros(leper) means "scaly," which describes one of the earliest and most obvious characteristics of leprosy. There continues to be much debate among scholars as to whether or not the disease commonly called Hansen's disease today is the same as biblical leprosy. Many biblical terms for diseases simply describe observable symptoms that could apply to several different physical afflictions. In addition to that, some diseases change over the course of years, as immunities develop and new strains of infectious microorganisms are formed.

Most medical historians believe that leprosy originated in Egypt, and the leprosy bacillus called myobacterium leprae has been found in at least one mummy that also showed the typical scaly evidence of the disease on its skin. The Old Testament scholar R. K. Harrison maintains that the symptoms described in Leviticus 13 "could presage clinical leprosy" (Colin Brown, ed. The New International Dictionary of New Testament Theology [Grand Rapids: Zondervan, 1975], 2:465). It seems safe to assume, therefore, that ancient leprosy was virtually the same as contemporary Hansen's disease.

This severe form of leprosy was the most feared disease of the ancient world, and even today it cannot be totally cured, though it can be kept in check by proper medication. Although some 90 percent of people in modern times are immune to such contagion of leprosy, it was much more communicable in ancient times. Spongy, tumorlike swellings would eventually grow on the face and body, and the bacillus would become systemic and affect internal organs, while the bones would begin to deteriorate. Untreated in ancient times, it produced a weakness which made the victim vulnerable to tuberculosis or other diseases.


Excerpted from The MacArthur New Testament Commentary Matthew 8-15 by John F. MacArthur. Copyright © 1987 The Moody Bible Institute of Chicago. Excerpted by permission of Moody Press.
All rights reserved. No part of this excerpt may be reproduced or reprinted without permission in writing from the publisher.
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