2 Behold, a leper came to him and worshiped him, saying, “Lord, if you want to, you can make me clean.”
3 Jesus stretched out his hand and touched him, saying, “I want to. Be made clean.” Immediately his leprosy was cleansed.
4 Jesus said to him, “See that you tell nobody; but go, show yourself to the priest, and offer the gift that Moses commanded, as a testimony to them.”
5 When he came into Capernaum, a centurion came to him, asking him for help,
6 saying, “Lord, my servant lies in the house paralyzed, grievously tormented.”
7 Jesus said to him, “I will come and heal him.”
8 The centurion answered, “Lord, I’m not worthy for you to come under my roof. Just say the word, and my servant will be healed.
9 For I am also a man under authority, having under myself soldiers. I tell this one, ‘Go,’ and he goes; and tell another, ‘Come,’ and he comes; and tell my servant, ‘Do this,’ and he does it.”
10 When Jesus heard it, he marveled and said to those who followed, “Most certainly I tell you, I haven’t found so great a faith, not even in Israel.
11 I tell you that many will come from the east and the west, and will sit down with Abraham, Isaac, and Jacob in the Kingdom of Heaven,
12 but the children of the Kingdom will be thrown out into the outer darkness. There will be weeping and gnashing of teeth.”
13 Jesus said to the centurion, “Go your way. Let it be done for you as you have believed.” His servant was healed in that hour.
14 When Jesus came into Peter’s house, he saw his wife’s mother lying sick with a fever.
15 He touched her hand, and the fever left her. So she got up and served him.
16 When evening came, they brought to him many possessed with demons. He cast out the spirits with a word, and healed all who were sick,
17 that it might be fulfilled which was spoken through Isaiah the prophet, saying, “He took our infirmities and bore our diseases.”
18 Now when Jesus saw great multitudes around him, he gave the order to depart to the other side.
19 A scribe came and said to him, “Teacher, I will follow you wherever you go.”
20 Jesus said to him, “The foxes have holes and the birds of the sky have nests, but the Son of Man has nowhere to lay his head.”
21 Another of his disciples said to him, “Lord, allow me first to go and bury my father.”
22 But Jesus said to him, “Follow me, and leave the dead to bury their own dead.”
23 When he got into a boat, his disciples followed him.
24 Behold, a violent storm came up on the sea, so much that the boat was covered with the waves; but he was asleep.
25 The disciples came to him and woke him up, saying, “Save us, Lord! We are dying!”
26 He said to them, “Why are you fearful, O you of little faith?” Then he got up, rebuked the wind and the sea, and there was a great calm.
27 The men marveled, saying, “What kind of man is this, that even the wind and the sea obey him?”
28 When he came to the other side, into the country of the Gergesenes, two people possessed by demons met him there, coming out of the tombs, exceedingly fierce, so that nobody could pass that way.
29 Behold, they cried out, saying, “What do we have to do with you, Jesus, Son of God? Have you come here to torment us before the time?”
30 Now there was a herd of many pigs feeding far away from them.
31 The demons begged him, saying, “If you cast us out, permit us to go away into the herd of pigs.”
32 He said to them, “Go!” They came out and went into the herd of pigs; and behold, the whole herd of pigs rushed down the cliff into the sea and died in the water.
33 Those who fed them fled and went away into the city and told everything, including what happened to those who were possessed with demons.
34 Behold, all the city came out to meet Jesus. When they saw him, they begged that he would depart from their borders.
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 8:3He was able to cleanse by a word, or even by mere will, but He put out His hand, "He stretched forth his hand and touched him," to shew that He was not subject to the Law, and that to the pure nothing is impure. … His hand was not made unclean by the leprosy, but the leprous body was made pure by the holy hand. For He came not only to heal bodies, but to lead a soul to the true wisdom. … He teaches us that it is the leprosy of the soul we ought only to dread, which is sin, but that the leprosy of the body is no impediment to virtue.
He was able to cleanse by a word, or even by mere will, but He put out His hand, "He stretched forth his hand and touched him," to shew that He was not subject to the Law, and that to the pure nothing is impure. … His hand was not made unclean by the leprosy, but the leprous body was made pure by the holy hand. For He came not only to heal bodies, but to lead a soul to the true wisdom. … He teaches us that it is the leprosy of the soul we ought only to dread, which is sin, but that the leprosy of the body is no impediment to virtue.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:3; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 8:34This request may have proceeded from humility as well as pride; like Peter, they may have held themselves unworthy of the Lord’s presence, "Depart from me, for I am a sinful man, O Lord."
This request may have proceeded from humility as well as pride; like Peter, they may have held themselves unworthy of the Lord’s presence, "Depart from me, for I am a sinful man, O Lord."
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:34; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 8:8By declaring himself unworthy, he shewed himself worthy, not indeed into whose house, but into whose heart, Christ the Word of God should enter. Nor could he have said this with so much faith and humility, had he not borne in his heart Him whom he feared to have in his house. And indeed it would have been no great blessedness that Jesus should enter within his walls, if He had not already entered into his heart.
By declaring himself unworthy, he shewed himself worthy, not indeed into whose house, but into whose heart, Christ the Word of God should enter. Nor could he have said this with so much faith and humility, had he not borne in his heart Him whom he feared to have in his house. And indeed it would have been no great blessedness that Jesus should enter within his walls, if He had not already entered into his heart.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:8; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Rabanus Maurusc. 780–856Catholicin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 8:6All these things he recounts with grief, that he is "sick," that it is with "palsy;" that he is "grievously afflicted" therewith, the more to shew the sorrow of his own heart, and to move the Lord to have mercy. In like manner ought all to feel for their servants, and to take thought for them.
All these things he recounts with grief, that he is "sick," that it is with "palsy;" that he is "grievously afflicted" therewith, the more to shew the sorrow of his own heart, and to move the Lord to have mercy. In like manner ought all to feel for their servants, and to take thought for them.
Rabanus Maurus, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:6; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Abbot of Fulda and archbishop of Mainz, a teacher of the church in Charlemagne’s lands.
John Calvin1509–1564ReformedCommentaries · on Matthew 8:26Is every kind of fear sinful and contrary to faith? First, he does not blame them simply because they fear, but because they are timid … It is not every kind of fear that is opposed to faith. This is evident from the consideration that, if we fear nothing, an indolent and carnal security steals upon us; and thus faith languishes, the desire to pray becomes sluggish, and the remembrance of God is at length extinguished … Besides, those who are not affected by a sense of calamities, so as to fear, are rather insensible than firm. … Yet we ought to be aware that it is not every kind of fear which indicates a want of faith, but only that dread which disturbs the peace of the conscience in such a manner that it does not rest on the promise of God.
Is every kind of fear sinful and contrary to faith? First, he does not blame them simply because they fear, but because they are timid … It is not every kind of fear that is opposed to faith. This is evident from the consideration that, if we fear nothing, an indolent and carnal security steals upon us; and thus faith languishes, the desire to pray becomes sluggish, and the remembrance of God is at length extinguished … Besides, those who are not affected by a sense of calamities, so as to fear, are rather insensible than firm. … Yet we ought to be aware that it is not every kind of fear which indicates a want of faith, but only that dread which disturbs the peace of the conscience in such a manner that it does not rest on the promise of God.
John Calvin, Commentaries, on 8:25–26; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Matthew 8:2As a temporal mercy; a mercy to the body, delivering it from a disease, which, though it did not threaten life, embittered it. And so it directs us, not only to apply ourselves to Christ, who has power over bodily diseases, for the cure of them, but it also teaches us in what manner to apply ourselves to him; with an assurance of his power, believing that he is as able to cure diseases now, as he was when on earth, but with a submission to his will; Lord, if thou wilt, thou canst. As to temporal mercies, we cannot be so sure of God's will to bestow them, as we may of his power … when we cannot be sure of his will, we may be sure of his wisdom and mercy, to which we may cheerfully refer ourselves; Thy will be done: and this makes the expectation easy, and the event, when it comes, comfortable.
As a temporal mercy; a mercy to the body, delivering it from a disease, which, though it did not threaten life, embittered it. And so it directs us, not only to apply ourselves to Christ, who has power over bodily diseases, for the cure of them, but it also teaches us in what manner to apply ourselves to him; with an assurance of his power, believing that he is as able to cure diseases now, as he was when on earth, but with a submission to his will; Lord, if thou wilt, thou canst. As to temporal mercies, we cannot be so sure of God's will to bestow them, as we may of his power … when we cannot be sure of his will, we may be sure of his wisdom and mercy, to which we may cheerfully refer ourselves; Thy will be done: and this makes the expectation easy, and the event, when it comes, comfortable.
Matthew Henry, Commentary on the Whole Bible, on 8:1–4; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Matthew 8:34came out to meet Jesus: not out of any love and respect to him … but either out of curiosity to see such an extraordinary person, which, doubtless, was the case of many; or, else being terrified at the report concerning him, and distressed with their present loss, which was the case of others, went out to prevent his coming any further, lest they should suffer something worse … when they saw him, they besought him that he would depart out of their coasts; which was done not as though they thought themselves unworthy the presence of so great a person, as did the "centurion", in the former part of this "chapter", or, as Peter, when he said, "depart from me, I am a sinful man"; but as fearing, lest some greater punishment should be inflicted on them for their sins, of which they were conscious; and therefore make no complaint of any injustice being done them by the loss of their swine; though these they preferred to the presence of Christ, and even to any cures wrought, or which might have been wrought, either upon the bodies, or souls of men.
came out to meet Jesus: not out of any love and respect to him … but either out of curiosity to see such an extraordinary person, which, doubtless, was the case of many; or, else being terrified at the report concerning him, and distressed with their present loss, which was the case of others, went out to prevent his coming any further, lest they should suffer something worse … when they saw him, they besought him that he would depart out of their coasts; which was done not as though they thought themselves unworthy the presence of so great a person, as did the "centurion", in the former part of this "chapter", or, as Peter, when he said, "depart from me, I am a sinful man"; but as fearing, lest some greater punishment should be inflicted on them for their sins, of which they were conscious; and therefore make no complaint of any injustice being done them by the loss of their swine; though these they preferred to the presence of Christ, and even to any cures wrought, or which might have been wrought, either upon the bodies, or souls of men.
John Gill, An Exposition of the Old and New Testament, on 8:34; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Matthew 8:20The Son of man - The expression is borrowed from Daniel 7:13, and is the appellation which Christ generally gives himself: which he seems to do out of humility, as having some relation to his mean appearance in this world. Hath not where to lay his head - Therefore do not follow me from any view of temporal advantage.
The Son of man - The expression is borrowed from Daniel 7:13, and is the appellation which Christ generally gives himself: which he seems to do out of humility, as having some relation to his mean appearance in this world. Hath not where to lay his head - Therefore do not follow me from any view of temporal advantage.
John Wesley, Explanatory Notes upon the New Testament, on 8:20; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.
Matthew 8
Matthew 8:2–34, World English Bible
Matthew 8 in the Bible · Told in the Story: Chapter 17, Fishers of People, Chapter 18, Through the Roof, Chapter 22, A Widow’s Son, Chapter 26, Wind and Waves
What others have written
8 passages from writers of 3 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, Eastin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 8:3He was able to cleanse by a word, or even by mere will, but He put out His hand, "He stretched forth his hand and touched him," to shew that He was not subject to the Law, and that to the pure nothing is impure. … His hand was not made unclean by the leprosy, but the leprous body was made pure by the holy hand. For He came not only to heal bodies, but to lead a soul to the true wisdom. … He teaches us that it is the leprosy of the soul we ought only to dread, which is sin, but that the leprosy of the body is no impediment to virtue.
John Chrysostom, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:3; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
Jeromec. 347–420Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 8:34This request may have proceeded from humility as well as pride; like Peter, they may have held themselves unworthy of the Lord’s presence, "Depart from me, for I am a sinful man, O Lord."
Jerome, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:34; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
A scholar and monk who lived in Bethlehem and translated the Bible into Latin, the Vulgate.
Augustine of Hippo354–430Early church, Westin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 8:8By declaring himself unworthy, he shewed himself worthy, not indeed into whose house, but into whose heart, Christ the Word of God should enter. Nor could he have said this with so much faith and humility, had he not borne in his heart Him whom he feared to have in his house. And indeed it would have been no great blessedness that Jesus should enter within his walls, if He had not already entered into his heart.
Augustine of Hippo, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:8; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Bishop of Hippo in North Africa, the most widely read of the Western church’s Fathers. His Expositions on the Psalms are mostly sermons to his people, hearing Christ and the Church in every psalm.
Rabanus Maurusc. 780–856Catholicin the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas) · on Matthew 8:6All these things he recounts with grief, that he is "sick," that it is with "palsy;" that he is "grievously afflicted" therewith, the more to shew the sorrow of his own heart, and to move the Lord to have mercy. In like manner ought all to feel for their servants, and to take thought for them.
Rabanus Maurus, in the Catena Aurea (the Fathers on the Gospels, gathered by Thomas Aquinas), on 8:6; translated under John Henry Newman (Oxford, 1841–1845); the text of CrossWire’s public-domain module. The edition
Abbot of Fulda and archbishop of Mainz, a teacher of the church in Charlemagne’s lands.
John Calvin1509–1564ReformedCommentaries · on Matthew 8:26Is every kind of fear sinful and contrary to faith? First, he does not blame them simply because they fear, but because they are timid … It is not every kind of fear that is opposed to faith. This is evident from the consideration that, if we fear nothing, an indolent and carnal security steals upon us; and thus faith languishes, the desire to pray becomes sluggish, and the remembrance of God is at length extinguished … Besides, those who are not affected by a sense of calamities, so as to fear, are rather insensible than firm. … Yet we ought to be aware that it is not every kind of fear which indicates a want of faith, but only that dread which disturbs the peace of the conscience in such a manner that it does not rest on the promise of God.
John Calvin, Commentaries, on 8:25–26; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Matthew 8:2As a temporal mercy; a mercy to the body, delivering it from a disease, which, though it did not threaten life, embittered it. And so it directs us, not only to apply ourselves to Christ, who has power over bodily diseases, for the cure of them, but it also teaches us in what manner to apply ourselves to him; with an assurance of his power, believing that he is as able to cure diseases now, as he was when on earth, but with a submission to his will; Lord, if thou wilt, thou canst. As to temporal mercies, we cannot be so sure of God's will to bestow them, as we may of his power … when we cannot be sure of his will, we may be sure of his wisdom and mercy, to which we may cheerfully refer ourselves; Thy will be done: and this makes the expectation easy, and the event, when it comes, comfortable.
Matthew Henry, Commentary on the Whole Bible, on 8:1–4; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
John Gill1697–1771BaptistAn Exposition of the Old and New Testament · on Matthew 8:34came out to meet Jesus: not out of any love and respect to him … but either out of curiosity to see such an extraordinary person, which, doubtless, was the case of many; or, else being terrified at the report concerning him, and distressed with their present loss, which was the case of others, went out to prevent his coming any further, lest they should suffer something worse … when they saw him, they besought him that he would depart out of their coasts; which was done not as though they thought themselves unworthy the presence of so great a person, as did the "centurion", in the former part of this "chapter", or, as Peter, when he said, "depart from me, I am a sinful man"; but as fearing, lest some greater punishment should be inflicted on them for their sins, of which they were conscious; and therefore make no complaint of any injustice being done them by the loss of their swine; though these they preferred to the presence of Christ, and even to any cures wrought, or which might have been wrought, either upon the bodies, or souls of men.
John Gill, An Exposition of the Old and New Testament, on 8:34; 1746–1763; the text of the Free Use Bible API. The edition
An English Baptist pastor in London and a scholar of Hebrew and the rabbis, who wrote a verse-by-verse commentary on the whole Bible.
John Wesley1703–1791MethodistExplanatory Notes upon the New Testament · on Matthew 8:20The Son of man - The expression is borrowed from Daniel 7:13, and is the appellation which Christ generally gives himself: which he seems to do out of humility, as having some relation to his mean appearance in this world. Hath not where to lay his head - Therefore do not follow me from any view of temporal advantage.
John Wesley, Explanatory Notes upon the New Testament, on 8:20; London, 1755; the text of CrossWire’s public-domain module. The edition
The Anglican priest who began the Methodist movement; his notes on the Bible were written for ordinary readers.