Jesus Reveals Himself As The Coming One By His Acts of Power and Proclamation Of The Good News (8:1-9).
In Matthew 11:4-5 Jesus sends to a doubting John in prison these words, ‘Tell John the things which you hear and see, the blind receive their sight, and the lame walk, the lepers are cleansed and the deaf (kowphos) hear, and the dead are raised up and the poor have the Good News preached to them.' By these words He answers the question, ‘Are You the Coming One?' (Matthew 11:3). It cannot be doubted therefore that one of the purposes of this section is to provide the material from which Jesus can say this. For in it:
The blind receive their sight (Matthew 9:27-31).
The lame walk (Matthew 9:1-8).
Lepers are cleansed (Matthew 8:1-4).
The ‘deaf' (kowphos) hear - the dumb (kowphos) man in Matthew 9:32-34 is described using the same Greek word. The dumb were often deaf as well, compare Mark 7:32; Mark 7:37; Mark 9:25..
The dead are raised up (Matthew 9:18-26).
The poor have the Good News proclaimed to them (Matthew 9:35).
Both the order of incidents and the fact that Matthew does not bring out the possible deafness of the dumb man in Matthew 9:32-34 demonstrates that this was not the primary determiner of the contents of this section, but it was clearly very influential in deciding those contents. Besides it may be that the dumb man was not deaf as well, but that that incident was the closest that Matthew could come to a healing of the deaf with the material at hand. This would then serve to demonstrate how accurate he was being historically. However the parallels are otherwise quite striking.
So it cannot really be doubted that one main purpose in this section is to demonstrate, not only to John but also to Matthew's readers, that Jesus is the Coming One. This is also emphasised by the titles applied to Jesus in the passage, ‘Lord', ‘Son of Man', ‘Son of God', ‘Son of David'.
That being so it also has a second purpose related to this first. It is in order to demonstrate that ‘the Kingly Rule of Heaven is at hand', for that has been the burden of all His preaching, teaching and miracles (Matthew 4:17; Matthew 4:23; Matthew 5:3; Matthew 5:10; Matthew 5:19-20; Matthew 6:10; Matthew 6:33; Matthew 7:21), and will continue to be so (see Matthew 9:35; Matthew 10:7-8). Note especially the inclusion formed by Matthew 4:23 and Matthew 9:35. Indeed the ideas of the Coming One and of the Kingly Rule of Heaven go together, for John had gone ahead to prepare the way for the Coming One in the same way as the way was prepared for royalty (Matthew 3:3), and the light that was to shine in Galilee (Matthew 4:16) was that of the Coming King (Isaiah 9:2-7). While it is His very power as given to Him through the Holy Spirit (Matthew 3:11; Matthew 3:16), where God declared ‘This is My Son' (compare Psalms 2:7), that evidences that the Kingly Rule of God among them is present among them (Matthew 12:28). Thus His purpose from Matthew 8:1 onwards must also be seen as to demonstrate the presence of the Kingly Rule of Heaven. In the prophets it was the coming of the King that would manifest the Kingly Rule of Heaven on earth (Isaiah 11:1-4; Isaiah 32:1-4; Ezekiel 37:22-28).
However, all that being said it is immediately apparent that the aim described in Matthew 11:3, while helping to determine the content, has not determined the order in which this information is presented, as can be clearly seen above. So that is a matter that we must now consider further in order to understand the full significance of the passage.
There is little doubt that Matthew has gathered these accounts together for a purpose. While much of the material is found in Mark, and some in Luke (although it is probable that what Matthew calls on is not Luke but the tradition on which Luke also calls) Matthew has deliberately put it in a different order, and while retaining its essential content, shapes it in order to present certain truths. It soon becomes apparent that he is not so much interested in a chronological history, except in general outline where he follows the same pattern as Mark, as in seeking to present Jesus as the Christ (Matthew 1:1) from that history.
Thus He makes no pretence of trying to follow a chronological order, except in general outline. Rather His interest is thematic, and He is seeking to present Jesus by means of a number of vignettes loosely combined together. In doing this he tends to leave out of the stories the padding that he does not consider necessary for his purpose, as a comparison with Mark will quite clearly bring out (one reason, of course, being the lack of space on his recording medium), while ensuring that he retains its central core truth. And he does this so regularly that we must beware of making too much of what he omits, for his reason for the omissions are regularly simply due to an awareness of lack of space.
One further factor that has to be taken into account in deciding the significance of the section, is, as we have seen earlier, that the section is included within two parallel statements, Matthew 4:23 and Matthew 9:35. The previous passage up to Matthew 4:23-25 ended with a descriptive passage including the words,
‘And Jesus went about in all Galilee,
teaching in their synagogues, and preaching the Good News of the Kingly Rule,
and healing all manner of diseases and all manner of sicknesses among the people.'
This section up to Matthew 9:35 ends with the words,
‘And Jesus went all about the cities and the villages,
teaching in their synagogues, and preaching the Good News of the Kingly Rule,
and healing all manner of disease and all manner of sickness.'
The parallel between these two verses, with slight variations, is quite apparent. And this is even more emphasised by the fact that in between these two passages Matthew has first given us an example of Jesus ‘teaching' (Matthew 5:3 to Matthew 7:12), and then an example of His ‘preaching of the Kingly Rule' (Matthew 7:13-27), and now follows that by providing examples of the ‘healing of all manner of disease and sickness' under that Kingly Rule (Matthew 8:2 to Matthew 9:34; with Matthew 12:28). This also confirms the central purpose in the section of presenting the arrival of the Kingly Rule of Heaven (compare Matthew 12:28).
Further, when the Apostles are sent out to proclaim the Kingly Rule of Heaven as ‘at hand', Jesus expects them to ‘heal the sick, raise the dead, cleanse the lepers, cast out devils' (Matthew 10:8). Combined with Matthew 11:5 this emphasises again that the healing of the sick, the cleansing of lepers, the raising of the dead and the casting out of demons are in Jesus' eyes evidences that should be acceptable to others (and especially to John) that the Coming One has arrived and that the Kingly Rule of Heaven is being revealed, as is specifically stated in Matthew 12:28.
Various attempts have been made to determine Matthew's thinking in his presentation of Matthew 8:2 to Matthew 9:34. These include:
1) The idea that he is seeking to parallel the ten wonders of Exodus with a view to continuing the portrayal of Jesus' coming as the new Exodus (Matthew 2:15, and see introduction). Thus ten healings are delineated: the leper; the centurion's servant; Peter's mother-in-law; quieting the storm; exorcising demons; the paralytic; the woman with the issue of blood; the raising of the ruler's daughter; two blind men; the dumb demoniac. But this parallel fails because of the very limited connection between the plagues and these healings. Matthew in fact gives no indication of a connection with the plagues, or with Moses, nor do the miracles themselves in any way parallel them.
Nor also does the dividing up of the account encourage us to think that Matthew wanted us to see all the healings together as a series, for he puts within the series two narratives that divide the miracles up into subsections (Matthew 8:18-22; Matthew 9:9-17).
Furthermore the number ten is far too prominent in itself for it necessarily to indicate the ten plagues. It could equally indicate connection with the ten patriarchs (found in Genesis twice over); the ten commandments; the ten tribes of Northern Israel; the later ten virgins, and so on. Thus ten is too common a number to be able by itself to indicate a connection between two series of ten. So while there may be some significance in the fact that there are ten healings (although there are only nine healing stories, for the woman with the issue is an integral part of the account of the raising of the ruler's daughter), namely the idea of a complete set, it must be seen as doubtful whether it connects with the plagues which were of a very different kind, even though they were equally miracles. Indeed as ‘ten' regularly simply indicates ‘many' (Genesis 31:7) we could thus argue that Matthew is simply stressing here that there were many healings, of which he is describing ten.
2). That the healing stories are in three sets of three (with the woman with the issue being an integral part of the raising of the ruler's daughter, as it undoubtedly is). There appears to be a good deal to be said for this as our analysis will make clear. For in each case the sets of three are separated from each other by intervening narrative, and each set of three has other criteria which unite them. What is slightly more problematic is determining why the miracles were presented as they are, for to quite some extent they ignore chronological considerations.
One pattern suggested has been - Three miracles of healing (Matthew 8:1-15), three miracles of power (Matthew 8:23 to Matthew 9:8), and three miracles of restoration (Matthew 9:18-34). But this really falls down on the fact that all are miracles of healing (in terms of the summaries above), all are acts of power, and all involve restoration. We could therefore switch the miracles round and still have used the same headings and division. The distinctions in this regard are on the whole more apparent than real. All are wonderful, but all are equally wonderful. And the same thing can be said to scupper other similar schemes. The differences of opinion indicate that there is no obvious explanation in this regard that has gained a consensus.
Nevertheless that there is such a pattern an examination of the section brings out. So in order to consider the matter further, we will seek to analyse the passage in summary, while trying at the same time to bring out salient points (although these will be seen differently by different people.
Analysis of Matthew 8:1 to Matthew 9:35.
a Introduction. Jesus comes down from the mountain and great crowds follow Him (Matthew 8:1).
b The healing of the leper by a TOUCH and by a WORD. He addresses Jesus as ‘LORD'. He is to show himself to the priests in accordance with the Law (Matthew 8:2-4).
c The healing of the (Gentile) centurion's servant at a distance. The centurion addresses Jesus as ‘LORD'. He says that He can heal by a WORD. The centurion's FAITH is commended, and he is ‘rewarded' because he BELIEVED. He is evidence of the future reception of Gentiles (Matthew 8:5-13).
d The healing of Peter's mother-in-law by a TOUCH. She rises and serves them. (Matthew 8:14-15).
e A general description of exorcisms and healing. The demons cast out by a WORD. This all fulfils the Isaianic prophecy, ‘He took our infirmities and bore our diseases' (Matthew 8:16-17).
f Jesus warns one disciple about the cost of following Him wherever He goes because He is the SON OF MAN, and calls a second to follow Him by His WORD of authority. The second calls Jesus ‘LORD' but wants first to bury his father. He is told to let the dead bury their dead and follow Him (Matthew 8:18-22).
g They are caught in a storm. Jesus calls them ‘men of little FAITH'. Jesus stills the storm with a WORD. All present marvel and call Him LORD and say, ‘What sort of a man is this that even the winds and the sea obey Him?' (Matthew 8:23-27).
h Jesus heals two fierce demoniacs. The demons call Him ‘the SON OF GOD'. The demons are by His WORD cast into the swine standing by, who run into the sea and perish. ‘All the city' come to meet Jesus and beg Him to leave their neighbourhood (Matthew 8:28-34).
g Jesus heals a paralytic with a WORD, and forgives his sins. He calls Himself ‘THE SON OF MAN' with authority to forgive sins on earth. The crowds were afraid and glorified God Who had given such authority to men (Matthew 9:1-8).
f Jesus calls Matthew to follow Him with a WORD. And he follows Him. He sits at table in his house with the tax-collectors and sinners (Matthew 9:9-10).
e He reveals Himself as the Great Physician Who has come to call sinners to repentance. God desires mercy and not sacrifice. He has come as the Bridegroom bringing joy, for He has come to bring the new in replacement for the old (Matthew 9:11-17).
d He heals two women, first a woman with permanent bleeding from the womb, who TOUCHES Him, in response to her FAITH, and then He raises the ruler's daughter from the dead, taking her BY THE HAND. The report of this goes throughout the whole district (Matthew 9:18-26).
c He heals two blind men who call on Him as SON OF DAVID, asking if they BELIEVE, and responding to their FAITH. He TOUCHES their eyes. They go away and spread His fame throughout all that district (Matthew 9:27-31).
b He casts out a dumb spirit from a dumb demoniac and the dumb speaks. The crowds marvel saying ‘Never was anything like this seen in Israel.' The Pharisees say, ‘He casts out demons by the prince of demons.' (Matthew 9:32-34).
a Jesus goes out teaching, proclaiming the Good News of the Kingly Rule and healing every disease and every infirmity (Matthew 9:35).
There are a number of factors to be kept in kind here. The first is the chiasmus. Note that in ‘a' He is followed by great crowds, and in the parallel He goes through their villages teaching, proclaiming the Kingly Rule and healing. In ‘b' a leper is healed and is to show himself to the priest, and offer the required ‘gift' as a proof to ‘them' (the people), and in the parallel the dumb man is healed, the healing impresses the people, but the Pharisees reject it, imputing it to the Prince of demons. In ‘c' the believing and faith of the centurion are emphasised and in the parallel the believing and faith of the blind men are stressed. In ‘d' a woman is healed by a touch to the hand and she rose up, and in the parallel two women are healed, one of whom touches Him and the other is taken by the hand by Him and she rose up. In ‘e' He has come as the bearer of infirmities and diseases, and in the parallel He is the Great Physician. In ‘f' two disciples are considering following Jesus and in the parallel Matthew does follow Him without question. In ‘g' Jesus stills the storm with a word and all men marvel, and in the parallel He heals the paralytic with a word, the crowds saw it and were afraid and glorified God. Centrally in ‘h' He heals the two demoniacs who call Him the Son of God. And He is asked to leave the territory. (It is not yet time for Gentile response).
Further points may be seen as emphasised in this passage which do help to stress its essential unity.
1). FAITH is stressed in the cases of the centurion (Matthew 8:5-13); the woman with the issue of blood (Matthew 9:20-22); and the two blind men (Matthew 9:27-31).
2). Healings through His WORD of power are emphasised in the cases of the leper, the centurion's servant, the paralytic, the woman with the issue of blood, and the blind men, and to these can be added the casting out of demons by a word in the case of the crowds and the two demoniacs, and the stilling of the storm by His word.
3). His TOUCH is emphasised in the cases of the leper, Peter's mother-in-law, the woman with the issue (who touches Him), the ruler's daughter (He takes her by the hand), and the blind men. Note that He never uses touch in the casting out of demons. There He always uses His word.
There is thus throughout an emphasis on His word of power and His touch of power, and this is all a part of the demonstration of His authority (Matthew 8:3; Matthew 8:9; Matthew 8:22; Matthew 8:26; Matthew 8:32; Matthew 9:6; Matthew 9:9). He exerts His own authority by word and touch rather than calling even on the authority and power of God. This is especially brought out in Matthew 9:6. And even in the case of the dumb demoniac we are probably to understand that He cast it out with a word, for this story certainly reveals His authority, as the words of the people make clear (and so indirectly do the words of the Pharisees). Nevertheless the fact that Matthew does not draw attention to His word in this last example might be seen as demonstrating that while an important aspect of the passage it is not the overall controlling theme.
There are, however, on top of these, other discernible patterns. It has been pointed out that the first three miracles involve what might be seen as people of less religious importance, people not regarded as important in Judaism. There may also be an emphasis on uncleanness. Thus the first is a leper, and therefore ceremonially unclean and an outcast excluded from society. The second is the servant of a centurion, and therefore probably a Gentile and a bondslave, and certainly living in ceremonially unclean conditions (which is why the centurion recognises that Jesus might not wish to come to his house). Furthermore the emphasis is on the Gentile centurion and his faith. As a Gentile he is unclean and a ‘stranger'. The third is a woman who would be regularly unclean each month (which is one reason why the Pharisees prayed, ‘I thank You, O God that You have not made me a woman'). She is a member of an underclass (she is a woman). Furthermore her fever may well have been seen as making her unclean. Jewish Halakah forbade the touching of people with certain kinds of fever. Compare in this case how in parallel in the chiasmus are two women who could be seen as perpetually ‘unclean', one because of her issue of blood and the other because she was dead.
Thus one lesson from the first three incidents is that Jesus has come for the outcasts, for the Gentiles, and for women, and for the ‘unclean'. However another overall emphasis in this passage (Matthew 8:2-17) is unquestionably on Jesus as the bearer of our infirmities and diseases (Matthew 8:17). For these three healings lead up to a summary verse referring to many healings, and end with the quotation of Isaiah 53:4, ‘Himself took our infirmities and bore our diseases'. Matthew is indicating that in what He is doing the Isaianic prophecies are being fulfilled, and that Jesus is therefore the Servant of YHWH. For this see also Matthew 3:17 (compare Matthew 12:17 and Isaiah 42:1); Matthew 12:17 (compare Isaiah 42:1-25); Matthew 20:28 (compare Isaiah 53:10). He has come as the Sun of righteousness with healing in His wings (Malachi 4:2) following the arrival of ‘Elijah the prophet' (Malachi 4:5), the latter being late specifically identified with John the Baptist (Matthew 11:14). We should, however, note that this particular emphasis on His healings undoubtedly continues throughout the whole section, and we soon learn that forgiveness of sins is what lies at the root of His healings (Matthew 9:2; Matthew 9:5-6; Matthew 9:12-13) and that He has come bringing something totally new (Matthew 9:16-17).
The second set of three miracles in the section are deliberately connected by reference to the Sea of Galilee. In Matthew 8:23 ‘He entered into a boat', in Matthew 8:28 we have ‘when He was come to the other side', and in Matthew 9:1 He once again ‘entered into a boat'. And these are enclosed within two short passages referring to the calling of disciples, the first of which commences with ‘‘He gave commandment to depart to the other side' (Matthew 8:18) and the second of which commences with ‘and as Jesus passed by from that place' (Matthew 9:9). This demonstrates that they are a unity. And this is confirmed by the fact that each of these three miracle stories then end with three striking reactions, precisely because they are so remarkable: men marvelling at His authority (Matthew 8:27); men begging Him to leave their vicinity (Matthew 8:34); and men glorifying God Who had given such authority to men (Matthew 9:8). We thus have both positive and negative reactions.
Furthermore they also reveal Him as having unique authority. By His word He has authority over storm and sea (Matthew 8:26), by His word He has authority over the demon world mustered in large numbers (Matthew 8:32), and by His word He has authority over sin (Matthew 9:2; Matthew 9:6), three things seen in Israel as the great enemies of men, and as the things from which men needed most to be delivered.
The third set of three miracles end in His fame going all over ‘into all the land' (Matthew 9:26), His fame spreading abroad ‘into all the land' (Matthew 9:31), and the crowds marvelling and saying, ‘it was never so seen in Israel', while the Pharisees declared that He was in league with the Devil (Matthew 9:33-34). But in what further way are they connected?
These last three in fact follow an interesting sequence in another way. First we have the raising from the dead (a Messianic act, and connected in Isaiah with the Messianic Banquet - Isaiah 25:6-8). Then the eyes of the blind are opened (again a Messianic act - Isaiah 35:5). And then the tongue of the dumb speaks, something which is noticeably emphasised (a further Messianic act - Isaiah 35:5). See here ‘the eyes of the blind will be opened -- and the tongue of the dumb will sing' (Isaiah 35:5-6) which follows Isaiah's prophecies of the resurrection in Matthew 25:8; Matthew 26:19). Here there is a picture of the future, when through the power of His resurrection to life He will open the eyes of those who cannot see (see Matthew 13:14-15), so that they speak out in His Name. (We can compare with this how Mark undoubtedly uses the narratives of the deaf and dumb man and the blind man who was healed in two stages as illustrations of the deafness and dumbness, and the blindness, of people in matters concerning Himself. Compare Mark 7:32-37 with Mark 8:16, and Mark 8:22-26 with both what follows and also Mark 8:16).
We may thus see in this whole section a gradual build up (note how he omits mention in the case of the leper about His fame being spread abroad) from healing and removal of uncleanness, to acts of great authority, to fulfilment of the Messianic dream, all resulting in His Name being finally spread abroad. The first three end in individual but blessed results: the leper goes to the priests to be declared clean, and to be accepted by God and man (Matthew 8:4); Gentiles will in future be accepted by Abraham, and under God's Kingly Rule (Matthew 8:11-12); the woman rises to have the privilege of serving Jesus (Matthew 8:15). The second three have a powerful effect on men's attitudes towards Him. The first of these ends with awe at His power over nature, the second ends with awe at His power over demons, the third ends with awe at His ability to forgive sins and His power to make a man walk at His word. The third three specifically result in an increase of His impact, with His fame going everywhere (Matthew 9:26; Matthew 9:31; Matthew 9:33). And thus does ‘the good news of the Kingly Rule of Heaven', as promised by Isaiah, spread abroad (Isaiah 40:9 with Isaiah 52:7. See also Isaiah 61:1-3). By this it is demonstrated that ‘the Kingly Rule is the Lord's' (Psalms 22:28), and this last in connection with the suffering of His chosen King (Psalms 22:12-21).
The Titles of Jesus.
Finally we can consider the titles of Jesus. In the cases of the leper (Matthew 8:2), the centurion (Matthew 8:6-8), the would-be disciple (Matthew 8:21) and the disciples in the boat (Matthew 8:25) He is called ‘Lord', and then after that not until Matthew 9:28 when it is by the two blind men who also call Him the Son of David. The address ‘Lord' can indicate simple respect (like our ‘sir'), an address by a wife to her husband, an address by a student to a ‘Teacher' (as to a Rabbi), an acknowledgement of superior authority, reverence as to a prophet, and it can finally signify the Lord of glory, with LORD (kurios) translating YHWH. But in Matthew it is only ever used outside parables by those who are favourably disposed towards Jesus, such as the leper (Matthew 8:2); the believing centurion (Matthew 8:6; Matthew 8:8); the unknown disciple (Matthew 8:21); all the disciples (Matthew 8:25; Matthew 13:51; Matthew 26:22); the blind men (Matthew 9:28; Matthew 20:30-31; Matthew 20:33); Peter (Matthew 14:28; Matthew 14:30; Matthew 16:22; Matthew 17:4; Matthew 18:21); the Canaanite woman (Matthew 15:22; Matthew 15:25; Matthew 15:27).
In these particular cases in Matthew 8 the term probably mainly points to Him as a revered prophet, or even more, for apart from the case of the would-be disciple they are all anticipating great miracles. And it is reasonable also to conclude that the constant repetition here is intended to be suggestive, so that Matthew, while using the term correctly to translate what was said, also probably intends us to gather the inference that He is the Lord of glory.
In this section also the demons call Him ‘the Son of God' (Matthew 8:29). This must be seen as having its full force, for they were in such force that they would have obeyed none less. (Exorcisers, if they had even attempted it, would have had to try to deal with them a few at a time, Jesus casts them all out with a word of command). Jesus also describes Himself twice as the authoritative Son of Man; once as the Son of Man come in humility and yet expecting obedience (Matthew 8:20), and once as the One Who on earth has the authority to forgive sins (Matthew 9:6). To the two blind men He is the ‘Son of David' (Matthew 9:27). He is also the Physician (Matthew 9:12) and the Bridegroom (Matthew 9:15), the latter specifically being a title that indicates that the Messianic age is on the brink. For more on these titles see in the commentary, and especially in the introduction under Titles of Jesus.