Paths in Biblical Studies

Book of Matthew · Chapter 8 of 28

Matthew 8: Verse-by-Verse Commentary (with Videos)

34 verses · 25 video commentaries from 5 courses · Berean Standard Bible

1When Jesus came down from the mountain, large crowds followed Him.

2Suddenly a leper came and knelt before Him, saying, “Lord, if You are willing, You can make me clean.”

3Jesus reached out His hand and touched the man. “I am willing,” He said. “Be clean!” And immediately his leprosy was cleansed.

4Then Jesus instructed him, “See that you don’t tell anyone. But go, show yourself to the priest and offer the gift prescribed by Moses, as a testimony to them.”

5When Jesus had entered Capernaum, a centurion came and pleaded with Him,

6“Lord, my servant lies at home, paralyzed and in terrible agony.”

7“I will go and heal him,” Jesus replied.

8The centurion answered, “Lord, I am not worthy to have You come under my roof. But just say the word, and my servant will be healed.

9For I myself am a man under authority, with soldiers under me. I tell one to go, and he goes, and another to come, and he comes. I tell my servant to do something, and he does it.”

10When Jesus heard this, He marveled and said to those following Him, “Truly I tell you, I have not found anyone in Israel with such great faith.

11I say to you that many will come from the east and the west to share the banquet with Abraham, Isaac, and Jacob in the kingdom of heaven.

12But the sons of the kingdom will be thrown into the outer darkness, where there will be weeping and gnashing of teeth.”

13Then Jesus said to the centurion, “Go! As you have believed, so will it be done for you.” And his servant was healed at that very hour.

14When Jesus arrived at Peter’s house, He saw Peter’s mother-in-law sick in bed with a fever.

15So He touched her hand, and the fever left her, and she got up and began to serve Him.

16When evening came, many who were demon-possessed were brought to Jesus, and He drove out the spirits with a word and healed all the sick.

17This was to fulfill what was spoken through the prophet Isaiah: “He took up our infirmities and carried our diseases.”

18When Jesus saw a large crowd around Him, He gave orders to cross to the other side of the sea.

19And one of the scribes came to Him and said, “Teacher, I will follow You wherever You go.”

20Jesus replied, “Foxes have dens and birds of the air have nests, but the Son of Man has no place to lay His head.”

21Another of His disciples requested, “Lord, first let me go and bury my father.”

22But Jesus told him, “Follow Me, and let the dead bury their own dead.”

23When He got into the boat, His disciples followed Him.

24Suddenly a violent storm came up on the sea, so that the boat was engulfed by the waves. But Jesus was sleeping.

25The disciples went and woke Him, saying, “Lord, save us! We are perishing!”

26“You of little faith,” Jesus replied, “why are you so afraid?” Then He got up and rebuked the winds and the sea, and it was perfectly calm.

27The men were amazed and asked, “What kind of man is this? Even the winds and the sea obey Him!”

28When Jesus arrived on the other side in the region of the Gadarenes, He was met by two demon-possessed men coming from the tombs. They were so violent that no one could pass that way.

29“What do You want with us, Son of God?” they shouted. “Have You come here to torture us before the appointed time?”

30In the distance a large herd of pigs was feeding.

31So the demons begged Jesus, “If You drive us out, send us into the herd of pigs.”

32“Go!” He told them. So they came out and went into the pigs, and the whole herd rushed down the steep bank into the sea and died in the waters.

33Those tending the pigs ran off into the town and reported all this, including the account of the demon-possessed men.

34Then the whole town went out to meet Jesus. And when they saw Him, they begged Him to leave their region.

Matthew 8 Section and Chapter Commentary

Matt 8:5-13

The Centurion's boy story as double tradition narrative

The story of the Centurion's boy (or servant) in Matthew 8 and Luke 7 is a clear example of double tradition material, meaning it is found in both Matthew and Luke but not in Mark. This narrative, focusing on a healing by Jesus, demonstrates that double tradition is not exclusively composed of sayings but also includes compelling narrative passages.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 3: Why Are the Synoptic Gospels So Similar? · watch the clip

Gentiles' Greater Recognition of Jesus

Matthew's Gospel frequently depicts Gentiles as more readily recognizing Jesus' power and authority than his own Jewish community. Examples include the Centurion's faith in healing his servant. This theme foreshadows the eventual turning of the Gospel message to the Gentiles after Jesus' rejection by Jewish leadership, culminating in the Great Commission to make disciples of all nations.

Summarized by AI · Bart D. Ehrman · YouTube · The Gospel of Matthew is Pure Brilliance! · watch the clip

Remixing Synoptic Episodes

The author of John actively borrows and reshapes entire episodes from the Synoptic Gospels to align with his unique theological agenda. For instance, the story of the official's son in John 4, which parallels the centurion's servant in Matthew and Luke, is infused with John's specific vocabulary and themes. This 'remixing' prepares the reader for Jesus' subsequent discourse in John 5 on spiritual resurrection and eternal life, using the same key terms.

Summarized by AI · Bart D. Ehrman · YouTube · What's the Point of John's Gospel? · watch the clip

Matt 8:23-27

Jesus' Miracles as Evidence of Divinity

The miracles performed by Jesus, such as walking on water, multiplying food, and calming storms, are actions beyond human capability. These acts, along with his post-resurrection ability to pass through solid objects, hint at a divine nature rather than a fully human one.

Summarized by AI · Earliest Christian Heresies · Lecture 2: The Docetic Heresy · watch the clip

Jesus' Power Over the Sea as a Sign of Divinity

In the New Testament, Jesus' ability to control the sea, as seen in his calling of fishermen, walking on water, and calming storms, serves as a powerful demonstration of his divine nature. These acts portray Jesus as having power akin to the God of Israel, thereby affirming his status as the Son of God.

Summarized by AI · Bart D. Ehrman · YouTube · Take a Cruise With Bart! It's Gonna Be Amazing. · watch the clip

Matt 8:28-34

Mark's detailed stories are abbreviated by Matthew and Luke

Mark's narratives, such as the Gerasene demoniac or the intertwined stories of Jairus's daughter and the woman with the flow of blood, are often much more detailed and longer than their parallels in Matthew and Luke. If Mark were writing third, it would mean he drastically expanded individual stories while omitting extensive material from Matthew and Luke, which seems less plausible than Matthew and Luke abbreviating Mark's accounts.

Summarized by AI · Did Q Exist? · Lecture 2: Was Mark the Earliest Gospel? · watch the clip

Mark's brevity in the Gerasene Demoniac story

In the account of the Gerasene demoniac, Matthew's version is significantly shorter than Mark's, reducing the two demoniacs to one and abbreviating many details. Luke's account is closer to Mark's but still somewhat shorter, illustrating how Matthew and Luke often condense or modify Markan material.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 3: Why Are the Synoptic Gospels So Similar? · watch the clip

Matthew's Doubling of Characters and Abbreviated Narratives

Matthew's gospel frequently doubles characters found as single individuals in Mark and Luke, such as two demoniacs in the Gerasene story (instead of one) and two blind men (instead of Bartimaeus). Matthew also tends to abbreviate narratives, as seen in his much shorter version of the Gerasene demoniac story compared to Mark's detailed account.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 4: Why Are the Synoptic Gospels So Different? · watch the clip

Jesus' power over demons in the Gospels

In the Gospels of Matthew, Mark, and Luke, Jesus' ability to cast out demons is a central and characteristic miracle. This demonstrates his authority and power over the forces of evil, signifying the coming of the Kingdom of God. However, demons do not appear in the Gospel of John.

Summarized by AI · Bart D. Ehrman · YouTube · The Bible Was Written in a Haunted World · watch the clip

Matthew 8 Verse Notes

Matt 8:1-4

Editorial fatigue in Matthew: Man with leprosy and the Messianic Secret

In Matthew 8:1-4, the story of the man with leprosy is placed immediately after the Sermon on the Mount, with 'great crowds' following Jesus. However, Matthew then copies Mark's instruction to the healed man, 'See that you say nothing to anyone.' This creates a logical inconsistency, as it's nonsensical to command secrecy when a miracle has been witnessed by many. This 'fatigue' suggests Matthew copied Mark's secrecy motif without fully integrating it into his own narrative context.

Summarized by AI · Did Q Exist? · Lecture 2: Was Mark the Earliest Gospel? · watch the clip

Matthew's Abbreviated Account of the Man with Leprosy

Matthew's account of Jesus healing the man with leprosy is significantly shorter and more abbreviated compared to Mark and Luke's versions. Matthew also places this event immediately after the Sermon on the Mount, indicating a different narrative setting than Mark's earlier placement.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 4: Why Are the Synoptic Gospels So Different? · watch the clip

Man with Leprosy Disobeys Jesus in Mark and Luke, but not Matthew

In Mark and Luke's accounts of the man with leprosy, after being healed, the man disobeys Jesus' command not to tell anyone and instead spreads the word. This detail, highlighting the man's proclamation of Jesus' healing, is notably absent from Matthew's version of the story.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 4: Why Are the Synoptic Gospels So Different? · watch the clip

Editorial fatigue in Matthew's healing of the leper

In Matthew's account of the healing of the leper, he sets the scene with 'great crowds following him' after the Sermon on the Mount. However, later in the same narrative, Jesus tells the healed man, 'See that you say nothing to anyone,' which makes little sense if large crowds are present. This inconsistency suggests Matthew copied the instruction from Mark, where the context implies privacy, demonstrating 'editorial fatigue' where Matthew failed to fully integrate his changes with the Markan source.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 5: Was Mark the First Gospel? · watch the clip

Jesus' emotion when healing the leper

In Mark 1:41, some ancient manuscripts state Jesus felt "anger" when healing a leper, while the majority say "compassion." It is more probable that a scribe would change "anger" to "compassion" than vice versa. Furthermore, Matthew and Luke, who copied from Mark, omit this specific emotional descriptor in their parallel accounts, suggesting they may have encountered "anger" and chose to exclude it.

Summarized by AI · Bart D. Ehrman · YouTube · How Did Scribes Change the Gospel of Mark? · watch the clip

Matt 8:2

Matthew and Luke Add 'Lord' in the Leprosy Story

Both Matthew and Luke's accounts of the man with leprosy include the man addressing Jesus as 'Lord' (kyrie), a term of reverence. This specific address is present in their versions but is omitted from Mark's parallel narrative.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 4: Why Are the Synoptic Gospels So Different? · watch the clip

Matt 8:5

Narrative transitions in Matthew and Luke's double tradition

Skeptics of the Q hypothesis point to narrative transitions found in the double tradition material of Matthew and Luke. For example, after Jesus completes his teachings (like the Sermon on the Mount), both Gospels transition to the story of the centurion in Capernaum using very similar phrasing. This suggests that the shared material (Q) was not merely a collection of sayings but included narrative sequences, making it look suspiciously like Matthew's structured Gospel, rather than a loose collection of sayings.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 9: Why Are the Gospels So Similar | The Riddle of Q · watch the clip

Matt 8:11-12

The Sons of the Kingdom Thrown into Outer Darkness

In the story of the Centurion's boy, Matthew 8:11-12 includes a striking statement that 'the sons of the kingdom will be thrown into the outer darkness,' where there will be 'weeping and gnashing of teeth.' This judgmental language, characteristic of Matthew, is directed at Jewish people in contrast to the Gentile Centurion, highlighting a tension within the Gospel regarding Jewish rejection of Jesus.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 14: Did Matthew Try to "Re-Judaize" Jesus? · watch the clip

Gentiles Can Enter the Kingdom, Many Jews Excluded

Matthew's Jesus states that 'many will come from east and west and dine with Abraham, Isaac, and Jacob in the kingdom of God, but many children of the kingdom will be left out.' This passage suggests that being Jewish is not a guarantee of salvation, and Gentiles can enter the kingdom, implying that conversion to Judaism or full adherence to Jewish law is not a prerequisite for them.

Summarized by AI · Bart D. Ehrman · YouTube · Must Christians Keep Kosher? Decoding Matthew��s Answer · watch the clip

Matt 8:12

Luke knows Matthew's editorial fingerprints

Luke demonstrates knowledge of Matthew's characteristic editorial tendencies, or 'redactional fingerprints.' A prime example is the phrase 'weeping and gnashing of teeth,' which appears in a Q-attributed passage (Luke 13:28) but also four other times in Matthew's Gospel, reflecting Matthew's unique style for describing hellish judgment. This suggests Luke is adopting Matthew's characteristic language rather than independently deriving it from Q.

Summarized by AI · Did Q Exist? · Lecture 4: The Case Against Q · watch the clip

Luke shows knowledge of Matthew's editorial fingerprints

Luke's Gospel exhibits knowledge of Matthew's characteristic editorial style. For instance, the 'and fire' addition to John the Baptist's baptism in Matthew and Luke, which is absent in Acts when Luke describes baptism with the Holy Spirit, reflects Matthew's frequent use of fire imagery. Similarly, Matthew's characteristic phrase 'weeping and gnashing of teeth' appears five times in Matthew but only once in Luke, suggesting Luke incorporated some of Matthew's distinctive language.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 6: Did Q Exist? · watch the clip

Jesus's Prediction of the End Times and the 'Teeth' Anecdote

A commentary on the Gospel of Matthew includes an unknown saying of Jesus, an 'agrion,' where after Jesus predicts people being cast into outer darkness with 'weeping and gnashing of teeth,' the disciples ask about those without teeth. Jesus replies that teeth will be provided, a humorous addition not found in canonical gospels.

Summarized by AI · Bart D. Ehrman · YouTube · BREAKING NEWS: Lost Sermon of Jesus Found in Egypt! · watch the clip

Matt 8:14-15

Disciples Leaving Families to Follow Jesus

Jesus' disciples, including Peter, likely left their families and livelihoods to follow him. Jesus blessed those who abandoned their homes, families, and jobs for his sake, promising them a hundredfold return in this life and eternal life. This suggests that disciples were expected to prioritize following Jesus over their familial responsibilities, a challenging teaching given the economic realities of the ancient world.

Summarized by AI · Bart D. Ehrman · YouTube · Do the Dead Sea Scrolls Actually Prove the Bible Never Changed? · watch the clip

Matt 8:16-17

Matthew's Interpretation of Isaiah 53:4 and Healing

Matthew 8:16-17 quotes Isaiah 53:4, stating Jesus 'took our infirmities and bore our diseases' as a fulfillment of his healing ministry. Some argue Matthew forces the text, as Isaiah 53:4 typically refers to the suffering servant bearing sins. However, Matthew might have a developed theology of atonement, seeing Jesus' healing as a manifestation of his suffering servant role, taking infirmities upon himself, and looking forward to the cross.

Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 14: Did Matthew Try to "Re-Judaize" Jesus? · watch the clip

Matt 8:17

Matthew's emphasis on scriptural fulfillment

Matthew's Gospel frequently highlights how events in Jesus' life, such as his birth in Bethlehem, virgin birth, journey to Egypt, and healing ministry, fulfilled Old Testament prophecies. This emphasis made Matthew a favored gospel among Jewish Christians.

Summarized by AI · Earliest Christian Heresies · Lecture 4: The Ebionites · watch the clip

Matt 8:20

Jesus' Itinerant Ministry and Lack of Home

The Gospels generally underplay the hardships of Jesus' itinerant ministry. However, a passage in Matthew and Luke indicates Jesus' awareness of his unrooted existence, stating that he has nowhere to lay his head, unlike foxes and birds. This highlights a personal sacrifice of comfort and stability.

Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Suffer During His Crucifixion? (Depends Which Gospel You Read!) · watch the clip

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