MATTHEW

NARRATIVE 2:
THE AUTHORITATIVE DEEDS OF THE MESSIAH
Part 1
Matt 8:1-34

Introduction:
In this Narrative section Matthew picks up on the dramatic, powerful, and miraculous ministry of The Gospel of Mark.
In this section we follow Jesus moving from one miracle to the next as we see the power of the Messiah performing the works expected of the Messiah.
The focus in this section is on the Messianic deeds performed by Jesus.
Matthew follows mark in recording a string of miracles performed by Jesus, with a few observations included by Matthew.
As in Mark, Matthew will demonstrate Jesus' power over physical illnesses of all types, the demon world, as well as his power over the physical world of nature.

Cleansing a Leper (Matt 8:1-4):
Leprosy was a common ailment in the ancient world, and one which Israel had encountered throughout its history. Leprosy was the most dreaded illness of the ancient world, and one having been declared a leper was considered the same as having died. Leprosy was so serious a problem that the Mosaic law addressed the condition of the leper and the process of being cured from this dreaded illness.
Note particularly Lev 13-14. Click here to go to Lev 13-14.

Jesus healed the man and instructed him not to tell anyone about his healing, but to do as the law of Moses commanded regarding cleansing from leprosy.

The instruction not to tell anyone about the cleansing was in line with Jesus' desire not to be followed because of sensationalism, and not because of any supposed Messianic Secret in which Jesus did not know of his Messianic role, and that claims to his Messiahship arose later in the minds of the disciples (As per Wrede, The Messianic Secret). Any messianic secret lay in the historical Jesus simply not wishing to be followed because of mistaken understandings of his messianic role.

The instruction to show himself to the priest as "a proof to the people" is interesting! The Greek has "witness" (marturia - marturia - witness) which is translated correctly in this case as "proof". The proof was in keeping with the Jewish legal requirements for a cleansed leper's return in to society. Jesus' requiring this demonstrates that he was not opposed to Jewish law, nor was it his intention to destroy the law.

The Centurion's Servant/Son Healed (Matt 8:5-13:
This amazing encounter between Jesus and the Gentile Centurion (he was either a Syrian or Roman, most probably a Roman) introduces a major theme that Matthew develops throughout his Gospel; The Jews who should believe in Jesus do not, and the Gentiles who have no real reason to believe, do (remember Herod and the Wise men of Matt 2:1-12).

The Centurion was a Roman Soldier in command of 100 soldiers. Groups of Roman soldiers were posted throughout the Empire.

There are some questions as to whether to translate the Greek word pais-pais as son or servant. Both are legitimate translations. It makes little difference to the interpretation of the miracle whichever is chosen.

The syntax (relationship of Greek words) in the sentence "I will come and heal him" is interesting. The Greek reads literally "I, having come, will heal him." Whichever is adopted, the sentence indicates that Jesus has no hesitancy in entering the Gentiles house and healing his son or servant. The centurion realizes the problem and sensitive to Jewish concerns indicates his unworthiness for Jesus' entering his house and healing his son. Jesus is amazed at the depth of faith and confidence of the Centurion and remarks that not in all Israel has he found such depth of faith. He heals the son.

The comment regarding those from the East and West (Gentiles) sitting with Abraham, Isaac, and Joseph is striking, and would be shocking to the Jewish mind. That Gentiles would sit with Jews at the eschatological banquet (Jewish eschatological expectation of the end of the world banquet with God) was in keeping with Matthew's purpose in challenging his Jewish Christian community to engage in a world wide mission to include the Gentiles (Matt 28:18-20). Jesus declared that those to whom the kingdom should have belonged (sons of the kingdom) would be thrown into outer darkness, obviously because of their refusal to accept God's Messiah.

Peter's Mother-in-law Healed (Matt 8:14-17):
In Capernaum Jesus entered Peter's house and learning that Peter's mother-in-law was ill with a fever, he healed her. many others heard of this and gathered at Peter's house. Jesus healed all who were sick and demon possessed. Matthew sets this series of miracles in the context of one of the 10 unique fulfillment prophecies built my Matthew into his text. The citation is obviously of Isa 53:4, but the Greek text of Matthew does not agree with the Septuagint, and is apparently a free translation by Matthew true to the Midrashic form familiar to Judaism. Matthew's translation brings out the sense of the Hebrew while not conforming exactly to it. This is one of the formula fulfillment texts adopted by Matthew with the intention of setting the ministry of Jesus fully within the heilsgeschichte of God (divine plan of salvation worked by God in history).
The brevity of this pericope describing the powerful miracles of Jesus highlight the incomparable authority of Jesus as the Messiah.
[Comment for the advanced student: The careful chiastic structure of this pericope of describing Jesus' healing Peter's mother-in-law, and the use of Matthew's Midrashic fulfillment formula bare testimony to the skilful rabbinic style adopted by the author of this Gospel. Note both Gundry and Hagner on this test.]

Impulsive and Reluctant Would Be Disciples (Matt 8:18-22):
First a scribe then another would be disciple speak up and are challenged by Jesus to understand the radical nature of discipleship.
This little pericope dramatizes the dedication demanded by Messianic discipleship. The full force of the radical call to discipleship must be set in the context of Jesus' own disciples and the reaction of the Jewish leaders to Jesus, and then in the context of Matthew's community and their settlement in new and hostile Gentile community. However, even today, the call to discipleship must be accompanied by a willingness to make a radical change in lifestyle. Following Jesus still demands a willingness to "leave all, including our 'boats' and follow Jesus."

The first would be disciple is the scribe, an impulsive disciple. He promises to follow Jesus wherever he goes, not realizing the nature of the radical call to discipleship, for this call means leaving all, including home and its comforts. We will comment on Jesus' statement regarding the Son of Man shortly.

The second would be disciple is a reluctant follower who likewise does not understand the commitment demanded by discipleship. Removed from the Jewish setting this saying of Jesus is difficult to understand, but left in the Jewish context it has considerable meaning! The context is of the Nazarite vow of Numbers 6, 6-8 and the priestly service of Lev 21:11. In both cases, touching a dead body resulted in ceremonial uncleanness. Both called for a radical dedication and sanctification. Discipleship of Jesus calls for the same sanctification from the world and dedication to service. Kingdom service is total commitment to Jesus!

Admitting that Jesus strengthens his argument by adopting hyperbolic language, notice Hagner's closing observation on this pericope:

But, despite the hyperbole, there is a fundamental principle here about the radical character, urgency, and uncompromising nature of discipleship that is to be heard with every invitation to, or volunteering of, discipleship to Jesus and the cause of the kingdom.

Now, The Son of Man! Click here to go to a separate lesson on the Son of Man.

The Storm Stilled (Matt 8:23-27)
The miracle of the stilling of the great storm that arose is a lesson on faith, or the need for faith in seemingly impossible situations. The disciples were still struggling to understand the full nature and power of Jesus.
This pericope also speaks clearly on the nature of discipleship Disciples are people of deep faith, even in the face of the impossible and unbelievable!
The Greek text literally says "a great seismic eruption happened in the sea," indicating the extent of the waves. The sea was extremely rough and dangerous.
The disciples reaction was natural, "Lord, save us!"
Jesus response, "Why are you so fearful" coupled with "O men of little faith" picks up on one of Matthew's themes; "people of little faith" who should have great faith!
The expression "O men of little faith" is a translation of one Greek word, oligopistoi - oligopistoi, meaning "little faith ones". This expression is found five times on Matthew (6:30, 8:26, 14:31, 16:8, 17:20), and is well translated "O men of little faith!" as in the RSV, or "you of little faith" in the NIV.

The disciples marveled that Jesus could still the sea, and asked the rhetorical question "What sort of man is this, that even winds and sea obey him?"
In the light of statements in the Psalms, this question must be understood as a rhetorical question to which the answer was obvious, "This man is not an ordinary man, because only God can command the wages and sea and it obeys the command."
Note the following Psalms with which Jesus and his disciples would have been familiar, and surely Matthew's community would have known:
Psalm 89:8,9 "O Lord of hosts, who is mighty as thou art, O Lord, with faithfulness round about thee? Thou dost rule the raging of the sea; when its waves rise, thou stillest them?"
Psalm 65:7 "By dread deeds thou dost answer us with deliverance, O God of our Salvation, who art the hope of all the ends of the earth, and of the farthest seas; who by thy strength hast established the mountains, being girded with might, who dost still the roaring of the seas, the roaring of the waves..."

We learn from this pericope and event that "the call to discipleship involves an absolute demand that can often involve risks. But in the living out of discipleship, faith enables the disciple to know that he or she can count upon the provision of the Master...whatever storms may be encountered." (Hagner, Matthew, Matt 1-13, p. 223)

Demons Cast Out (Matt 8:28-34)
Crossing the Sea of Galilee to the eastern shore of the Gadarenes (Luke calls them the Gerasenes) Jesus is encountered by two demoniacs (persons possessed by demons, a common phenomenon of the day).

Locating with any precision the place indicated by Matthew and Luke is not without problems, as the several textual variants for Gadarenes indicate. Possibly the best solution is that this refers to a town called Gergasa (modern Khersa or Kursi) which is among cliffs overlooking the Sea of Galilee.

Another problem encountered in this pericope, and which we encounter on other occasions in the Synoptic tradition, is that Matthew has two demoniacs, Mark (Mk 5:1-20) has one man, and Luke has one man (Lk 8:26-39)! This should not pose a serious problem, since Mark and Luke see the need to describe only one man, but Matthew due to his Jewish predilection for truth being established by two witnesses, includes both men. Mark (Mk 10:46-52) describes on blind man, but Matthew (Matt 20:29-34) describes two! Matthew is thinking of the importance of more than one witness in Jewish tradition.

In contrast to the Jewish leaders in Matthew (scribes and Pharisees) her two demons recognize Jesus as the Son of God!

The little expression "before the time" in vs. 29 indicates the Jewish eschatological understanding of an end time judgment. They recognized that in Jesus the end was already breaking in.

In keeping with their request, Jesus casts the demons out and they entered a herd of pigs which rushed over the cliff into the sea. The Gadarenes obviously do not understand and are fearful of Jesus, possibly believing him to be a powerful magician, they ask him to leave the area. After all, they had just lost a herd of pigs. the fact that they had a herd of pigs indicates that they were Gentiles, not Jews.

This pericope illustrates Jesus' power over the demon world as well as the physical world.

Click here to go to the lesson on Matt 9:1-38 which continues Narrative 2.