Jesus was the bearer of our diseases

JESUS WAS THE BEARER OF OUR DISEASES
EDITED BY GLENN PEASE
MATT. 8:17 This was to fulfill what was spoken
through the prophet Isaiah:“He took up our
infirmities and bore our diseases.”
BIBLEHUB RESOURCES
Bearing Others' Woes BySympathy
Matthew 8:17
R. Tuck
Himself took our infirmities, anti bare our sicknesses. The evangelistis here
pointing out that our Lord actually suffered with those who suffered. His
powerto heal was directly connectedwith his power to sympathize; and such
sympathizing was necessarilyfollowedby extreme wearinessand physical
exhaustion. If we can geta true and worthy idea of the way in which our Lord
bore the sufferings which he removed, we shall be in a fair way to understand
how he could bear the sins from which he came to deliver us. This passage,
quoted from Isaiah53:4, "does not mean that Christ literally took into his
body and bore himself all the fevers, pains, lamenesses,blindnesses, leprosies,
he healed, but simply that he took them upon his sympathy, bore them as a
burden upon his com passionate love. In that sense exactlyhe assumedand
bore the sins of the world; not that he became the sinner, and suffered the due
punishment himself, but that he took them on his love, and put himself, by

mighty throes of feeling and sacrifice and mortal passion, to the working out
of their deliverance. The sins were never his, the deserved pains never touched
him as being deserved, but they were upon his feeling in so heavy a burden as
to make him sigh, 'My soulis exceeding sorrowful.'And just because the
world in sin took hold of his feeling in this manner, was he able in turn to get
hold of the feeling of the world, and become its true Delivererand Saviour. In
this factlay bosomedthe everlasting, gospel"(Bushnell).
I. HUMAN SYMPATHY BEARING THE WOES OF OTHERS. Take
illustrative cases, suchas the mother, who bears the disabilities, or sufferings,
of her child. Let it be a cripple-child, see how sympathy finds expressionin
tireless ministries. Or take the doctor, whose sympathy leads him to take his
patient up into thought, study, anxiety, and sets him upon every effort to
preserve life, or relieve pain. In what a full and true sense the pain we take up
by sympathy becomes ours!Yet more striking is a mother's sympathy when
her boy brings on himself sufferings through his sins. Then her bearing means
effort to get him delivered from both sufferings and sins.
II. DIVINE SYMPATHY BEARING THE WOES OF OTHERS. We may
learn of God from our best selves. But this we may confidently say, if God
takes up our woes, he will be most concernedabout the sins which are the real
causes ofall the woes. -R.T.

Biblical Illustrator
Himself took our infirmities.
Matthew 8:17
The preciousnessofChrist's sympathy with our infirmitie
Dr. O. Winslow.
s: — Our Lord's union with our nature was actualand personal, etc. In this
point of light, the truth of Christ's sympathy with our infirmities presents
itself with an actuality and vividness the most realizing and personal. The
proper discussionof our subject suggeststhe considerationof;
I. THE INFIRMITIES WHICH APPERTAIN TO OUR HUMANITY.
Physical — as the consequence ofsin, and not in themselves sinful: New
Testamentillustrations. May become occasions ofsin. But Christ's sympathy
extends to all the infirmities to which His people are subject — the inbeing of
sin; constitutionalinfirmities — varied; sufferings and persecutions,
provocations, trials and temptations; proneness to look to the dark
providences of God, rather than to His power, faithfulness to live in the
providence, etc.
II. OUR LORD'S PERSONALPARTICIPATION IN THOSE
INFIRMITIES. It was a personalact; by His assumption of our humanity; by
taking upon Him our sins.
III. THE PRECIOUSNESSOF HIS SYMPATHY WITH THE VARIED
INFIRMITIES OF HIS PEOPLE. Fittedto sympathize — "touched," etc. Let
us be patient and sympathizing towards the infirmities of our fellow
Christians.
(Dr. O. Winslow.)

Christ's identity and sympathy with His people
H. Stowell, M. A.
I. THE COMPLETENESSOF CHRIST'S IDENTITYWITH HIS PEOPLE.
1. Our true nature.
2. In its entirety.
3. In our trials.
II. THE CLOSENESSOF HIS SYMPATHY. Identity is the source of
sympathy. Christ had sympathy with His followers.
(H. Stowell, M. A.)
The sympathy of Jesus
A. A. Bruce, D. D.
The miracles which Christ had wrought.
I. A REVELATION OF CHRIST — of the sympathetic heart of Jesus. The
working of healing miracles not with Jesus a matter of calculation, rather the
spontaneous forth-putting of endowment, in response to need; a revelationof
the grace in Himself. They show His love even more than His power.
II. A PROPHECYOF BETTER DAYS FOR THE WORLD. They are signs
that disease does notbelong to the true order of nature; a prophecy that the
true order shall be restored.
III. AN INSPIRATION TO ALL WHO HONOUR THE NAME OF CHRIST
AND CHERISH THE SPIRIT OF CHRIST. We cannot do as Christ did; but
we may adopt His aim, and work for it according to our ability.
(A. A. Bruce, D. D.)

COMMENTARIES
Ellicott's Commentary for English Readers
(17) Himself took our infirmities.—The citation is interesting as showing St.
Matthew’s way of dealing with Messianic prophecies. We see in Isaiah53
throughout a picture of our Lord’s spiritual work of redemption, and the
words quoted are almostthe cardinal text for the specialview of the
atonement, which sees in the sufferings of Christ the freely acceptedpenalty
that was due for the transgressions ofmankind. The Evangelist, with the
memory of that evening present to his mind, saw them fulfilled in this removal
of the “infirmities” and “sicknesses”that oppressedthe bodies of men. It was
not merely that He came, as one of boundless wealth, who might scatteralms
broadcast, but that He Himself “took” and“bore” the sufferings which He
removed. He suffered with those He saw suffer. The powerto heal was
intimately connectedwith the intensity of His sympathy, and so was followed
(as analogous works oflove are followedin those who are most Christ-like in
their lives) by wearinessand physical exhaustion. What is relatedby St. Mark
and St. Luke of our Lord’s seeking out the refuge of solitude at the earliest
dawn of the day that followed, is entirely in harmony with the view thus
suggested.
Matthew Henry's Concise Commentary
8:14-17 Peterhad a wife, yet was an apostle of Christ, who showedthat he
approved of the married state, by being thus kind to Peter's wife's relations.
The church of Rome, which forbids ministers to marry, goes contraryto that
apostle upon whom they rest so much. He had his wife's mother with him in
his family, which is an example to be kind to our relations. In spiritual
healing, the Scripture speaks the word, the Spirit gives the touch, touches the
heart, touches the hand. Those who recoverfrom fevers, commonly are weak
and feeble some time after; but to show that this cure was above the powerof
nature, the woman was at once so well as to go about the business of the

house. The miracles which Jesus did being noised abroad, many thronged to
him. He healed all that were sick, though the patient was ever so mean, and
the case everso bad. Many are the diseasesandcalamities to which we are
liable in the body; and there is more, in those words of the gospel, that Jesus
Christ bore our sicknessesand carriedour sorrows, to support and comfort us
under them, than in all the writings of the philosophers. Let us not grudge
labour, trouble, or expense in doing good to others.
Barnes'Notes on the Bible
That it might be fulfilled ... - This passage is found in Isaiah53:4. Our English
translation of that important passage is, "Surelyhe hath borne our griefs and
carried our sorrows." The Greek in Matthew is an exacttranslation of the
Hebrew, and the same translation should have been made in both places. In
Isaiah53:1-12, Isaiahfully states the doctrine of the atonement, or that the
Messiahwas to suffer for sin. In the verse quoted here, however, he states the
very truth which Matthew declares. The wordtranslated "griefs" in Isaiah,
and "infirmities" in Matthew, means properly, in the Hebrew and Greek,
"diseases ofthe body." In neither does it refer to the disease ofthe mind, or to
sin. To bear those griefs is clearly to bear them away, or to remove them. This
was done by his miraculous powerin healing the sick. The word rendered
"sorrows"in Isaiah, and "sicknesses"in Matthew, means "pain, grief, or
anguish of mind." To "carry" these is to sympathize with the sufferers;to
make provision for alleviating those sorrows, andto take them away. This he
did by his precepts and by his example; and the cause ofall sorrows - "sin" -
he removed by the atonement. The passagein Isaiahand Matthew, therefore,
mean preciselythe same thing. See "MageeonAtonement," and the notes at
Isaiah, Isaiah 53.
Jamieson-Fausset-BrownBible Commentary
Mt 8:14-17. Healing of Peter's Mother-in-law and Many Others. ( = Mr 1:29-
34; Lu 4:38-41).
For the exposition, see on[1235]Mr1:29-34.
Matthew Poole's Commentary

Ver. 16,17. Mark hath much the same Mark 1:32-34 and Luke 4:40,41. Luke
adds, he laid his hands upon them, and healedthem. We before, Matthew
4:24, showedwho were meant by persons possessedby devils. See Poole on
"Matthew 4:24". It is only observable that it is said,
he castout the spirits by his word, by the same powerby which he made the
world and all things therein, Genesis 1:1-31, by his authoritative word. He
healed all that were sick, that is, all that were brought to him. Laying on of his
hands, was but an external symbol or rite used in blessing, in miraculous
operations, and in ordination of ministers. The greatquestion is, how that
which the prophet Isaiahsaid, Isaiah53:4, was fulfilled by these miraculous
operations. The words are, Surely he hath borne our griefs, and carriedour
sorrows;and, Isaiah53:5, with his stripes we are healed:and the apostle
Peter, referring to that text, saith, Who bare our sins in his ownbody on the
tree, 1 Peter 2:24. The words neither seemtruly quoted, nor doth the sense
appear the same, the evangelistapplying what the prophet seems to speak of
our sins, to our bodily infirmities, and his bearing them, to his curing them;
whereas Peterseemethto apply it to his bearing our sins, that is, the
punishment of our sins, in his stripes, and by his sufferings on the cross. What
I observedbefore is here to be considered, that the evangelists, in their
quotations out of the Old Testament, took themselves only concernedto keep
to the sense, notexactly to the words (which is a liberty we ordinarily take in
quotations). As to the sense, griefand sorrows are terms capable of an
interpretation, as to whatsoevercomes uponus as the fruit and demerit of our
sins, so as the prophet designedto express Christ’s suffering all the
punishment due to us for sin, of which nature are all the afflictions of this life,
and death itself, as well as the pains of hell. The only question is, how
Matthew’s saying, he healed the people’s diseases,answeredthe prophet’s
expression, he bore our griefs and carried our sorrows. This scripture was
twice fulfilled in Christ: as to their bodily griefs and sorrows, that is
mentioned by Matthew, though he bare them not all in his own body, yet he

had compassiononmen with reference to them, and showedhimself afflicted
in their afflictions by his putting forth his Divine powerto heal them; and he
bore the guilt that was the cause ofthese and other griefs and sorrows upon
the tree, as is said by Peter;and he therefore healed them, that he might
demonstrate himself to be the true Messiasprophesiedof by Isaiah, who was
to come, who was to bear our griefs and to carry our sorrows.
Gill's Exposition of the Entire Bible
That it might be fulfilled which was spokenby Esaias the prophet,.... In Isaiah
53:4 "He hath borne our griefs and carried our sorrows", here rendered,
himself took our infirmities and bare our sicknesses:very agreeable to the
Hebrew text, "he himself", not another; "took up", upon himself voluntarily,
freely, as a man lifts up a burden, and takes it on his shoulders;"our
infirmities", diseases, sicknesses, whetherof body or soul, , "and bare", or
carried, as a man does a burden upon his back, "our sicknesses", ordiseases,
which occasionpain and sorrow. And that these words are spokenofthe
Messiah, the Jews themselves own;for among the names they give to the
Messiah, "a leper" is one; which they prove from this passage(u).
"The Rabbins say, "a leper" of the house of Rabbi is his name; as it is said,
"surely he hath borne our griefs, and carried our sorrows, yetwe did esteem
him stricken, smitten of God and afflicted". Says R. Nachman, if he is of the
living, he is as I am, as it is said, Jeremiah30:21 Says Rab, if of the living, he
is as our Rabbi, the holy.''
Upon which lastclause the gloss is,
"If the Messiahis of them that are alive, our Rabbi the holy is he, "because he
bears infirmities".''
Elsewhere (w)they say,
"There is one temple that is calledthe temple of the sons of afflictions;and
when the Messiahcomes into that temple, and reads all the afflictions, all the
griefs, and all the chastisements ofIsrael, which come upon them, then all of
them shall come upon him: and if there was any that would lighten them off of

Israel, and take them upon himself, there is no son of man that canbear the
chastisements ofIsrael, because ofthe punishments of the law; as it is said,
"surely he hath borne our griefs", &c.''
And in another ancient book (x) of their's, God is representedsaying to the
Messiah,
, "wilt thou bear chastisements",in order to remove their iniquities? (the
iniquities of the children of God,) as it is written, "surely he hath borne our
griefs":he replied, "I will bear them with joy".''
Hence it is manifest, that according to the mind of the ancientJews, this
passagebelongs to the Messiah, andis rightly applied to him by the evangelist.
But the difficulty is, how it had its accomplishment in Christ's healing the
bodily diseases ofmen; since Isaiahspeaks not of his actions and miracles, but
of his sufferings and death; and not of bearing the diseasesofthe body, as it
should seem, but of the diseasesofthe mind, of sins, as the Apostle Peter
interprets it, 1 Peter2:24. To remove which, let it be observed, that though the
prophet chiefly designs to point out Christ taking upon him, and bearing the
sins of his people, in order to make satisfactionforthem, and to save them
from them; yet so likewise, as to include his bearing, by wayof sympathy, and
taking awayby his power, the bodily diseasesofmen, which arise from sin;
and which was not only an emblem of his bearing and taking awaysin, but a
proof of his powerand ability to do it: for since he could do the one, it was
plain he could do the other.
(u) T. Bab. Sanhedrim, fol. 98. 2.((w) Zohar in Exod. fol. 85. 2.((x) Pesikta in
Abkath Rochel, l. 1. par. 2. p. 309. Ed. Huls.
Geneva Study Bible
That it might be fulfilled which was spokenby Esaias the prophet, saying,
Himself took our infirmities, and bare our sicknesses.
EXEGETICAL(ORIGINAL LANGUAGES)
Meyer's NT Commentary

Matthew 8:17. This expelling of demons and healing of diseaseswere
intended, in pursuance of the divine purposes, to be a fulfilment of the
prediction in Isaiah53:4. Observe that this prophecy is fulfilled by Jesus in
another sense also, viz. by His atoning death (John 1:29; 1 Peter 2:24).
The passageis quoted from the original (Hebrew) text, but not according to
the historicalmeaning of that original, which would involve the necessityof
representing the Messiah, in the present instance, as the atoning sin-bearer
(see Kleinert in d. Stud. u. Krit. 1862, p. 723 f.), which, however, is not suited
to the connection—butrather according to that specialtypical reference,
which also seems to have been contemplatedby that prediction when read in
the light of the acts of healing performed by Jesus. At the same time,
λαμβάνειν and βαστάζεινmust not be taken in a sense contraryto that of ‫נ‬ ָ‫ָש‬‫א‬
and ‫ס‬ָ‫ב‬ ָ‫,ל‬ to take away, to remove (de Wette, Bleek, Grimm); but when their
ailments are takenawayfrom the diseased, the marvellous compassionateone
who does this stands forth as he who carries them away, and, as it were, bears
the burden lifted from the shoulders of others. The idea is plastic, poetical,
and not to be understood as meaning an actualpersonalfeeling of the diseases
thus removed.
Expositor's Greek Testament
Matthew 8:17. rophetic citation, apposite, felicitous; setting Christ’s healing
ministry in a true light; giving prominence not to the thaumaturgic but to the
sympathetic aspect;from the Hebrew original, the Sept[53]making the text
(Isaiah 53:4) refer to sin. The Hebrew refers to sicknessesand pains. It is
useless to discuss the precise meaning of ἔλαβεν and ἐβάστασεν: took and
bore, or took and bore away;subjective or objective? The evangelistwould
note, not merely that Jesus actuallydid remove diseases,but that He was
minded to do so: such was His bent.
[53] Septuagint.
Cambridge Bible for Schools andColleges

17. Isaiah53:4.
Bengel's Gnomen
Matthew 8:17. Ὅπως πληρωθῇ, that it might be fulfilled) It behoved that the
Physicianof the soul should also remove bodily complaints from those who
came in His way.[376]In this manner also, therefore, was fulfilled the
prophecy of Isaiah. Body and soul togetherform one man: the corrupting
principle of both soul and body is one [namely sin]; one and the same aid was
given to both by this greatPhysician, as the case required.—ἔλαβε, took)i.e.
removed from us.
[376]And of whom the extraordinary numbers are from time to time noticed,
Matthew 4:23; Matthew 9:35-36 (Luke 4:21), Matthew 12:15, Matthew 15:30,
Matthew 21:14.—Harm, p. 259.
Pulpit Commentary
Verse 17. - Matthew only. A summary statementof Christ's relation to
diseases. Thatit might be fulfilled (o%pw plhrwqh = ""); Matthew 2:23, note.
Which was spokenby Esaias the prophet, saying, Himself took our infirmities,
and bare our sicknesses;diseases (RevisedVersion); Isaiah53:4, from the
Hebrew. Took (ἔλαβεν) regards the transference, the assumption; bare
(ἐβάστασεν), the oppressiveness;infirmities, negative;diseases, positive. St.
Matthew in this verse calls attention to two points. First, that prophecy had
foretold that Christ would heal the sick. Forthis he might have adduced
Isaiah35:5, 6, and similar passages;but as one verse will serve his double
purpose, he prefers it. Secondly, that the method by which Christ did this was
speciallynoteworthy. He did not perform miracles by magic (as is commonly
assertedofhim in the Talmud; cf. Laible, 'Jesus Christ in Talmud,' p. 44:
Berlin, 1891),norby the powerof God exertedas it were externally on his
behalf, nor by his own inherent Divine power, but by himself bearing the
sicknessesthathe removed. He wrought his miracles at his own expense,and
that expense the greatest. The thought is far-reaching, and implies both that
he bore the ultimate cause ofsickness,the sin of the world (John 1:29), and

also that eachmiracle of healing meant for him a fresh realization of what
bearing the sin of the world included. In other words, the passagein Isaiah, as
interpreted by St. Matthew, refers, not only to the Passionas such, but also to
Christ's suffering an earnestand a foretaste of it at eachmiracle. May not this
have been in part the cause ofhis sigh at one miracle (Mark 7:34), and his
deep emotion at another (John 11:33)? Observe that this may be the
complementary side of his experience recordedin Mark 5:30 (parallel
passage:Luke 8:46), that "power" wentout of him. A miracle of healing,
though performed in momentary unconsciousnessofwhat was taking place,
still necessitatedpersonalcontactwith sin, which to Christ's whole nature
meant moral effort. The utterance recordedby Origen, "Forthose that are
sick!was sick, and' for those that hunger I suffered hunger, and for those that
thirst I suffered thirst" (Bishop Westcott, 'Introd.,' Appendix C; Resch,
'Agmpha,' Log. 47), probably expresses the same thought as our verse, though
in the language ofMatthew 25:35, 36. A similar idea seems to underlie the
well-knownsaying of Talm. Bab., 'Sanh.,' 98b, with reference to Messiah,
"The Leper of the house of Rabbi is his name; for it is said, 'Surely he hath
berne our griefs, and carriedour sorrows.'" Onthis and on Raymund
Martini's false reading, "the Sick One," vide Dalman('Leid. Mess.,'p. 36:
1888).
Vincent's Word Studies
Bare (ἐβάστασεν)
This translation is correct. The word does not mean "he took away," but "he
bore," as a burden laid upon him. This passage is the corner-stone of the
faith-cure theory, which claims that the atonement of Christ includes
provision for bodily no less than for spiritual healing, and therefore insists on
translating "took away." Matthew maybe presumed to have understood the
sense ofthe passagehe was citing from Isaiah, and he could have used no
word more inadequate to express his meaning, if that meaning had been that
Christ took awayinfirmities.

PRECEPTAUSTIN RESOURCES
BRUCEHURT MD
Kitto Biblical Cyclopedia Demon
The Nuttall Encyclopedia Demon
Matthew 8:17 This was to fulfill what was spokenthrough Isaiahthe prophet:
"HE HIMSELF TOOK OUR INFIRMITIES AND CARRIED AWAY OUR
DISEASES."
This was to fulfill- Mt 1:22 2:15,23
Himself - Isa 53:4 1Pe 2:24
Matthew 8 Resources- Multiple Sermons and Commentaries
This was to fulfill what was spokenthrough Isaiahthe prophet: "HE
HIMSELF TOOK OUR INFIRMITIES AND CARRIED AWAY OUR
DISEASES."
It is interesting that most of the NT quotations come from the Greek
Septuagint (Lxx) translation rather than the Hebrew original, although some
NT writers resortedto the Hebrew text on occasionas Matthew does here in
[Mt8:17]. If Matthew had quoted the Lxx of (Isa 53:4) it might have been
falselysuggestedthat Jesus actuallybore sins during His earthly ministry, not
only on the Cross. Therefore Matthew made use of the Hebrew text which has
"sicknesses" ratherthan the Lxx text which has "our sins." (tas hamartias
hemon) The context of Mt 8:17 is clearlyJesus'healing activity during His
earthly ministry so that this prophecy in Isa 53:4 was fulfilled, according to
this passage, before the atoning and propitiatory work of Christ on the cross.
The corollaryis that physical healing is not inherent in the atoning work of
Christ. This is an important distinction as false teachers come along and say

we should be physically healed because ofChrist's work on the Cross & if we
are not healed of our infirmity it is because we lack the faith necessaryto
invoke God's healing power. In essencethey make "faith" the end all, not
Christ. On the other hand one should note that when we die our bodies are
delivered from the powerof sickness, painand death in this present life, and
from the very presence ofdisease in the future resurrectionlife. Furthermore
God can and still does heal physical maladies but this is because He is a God
of greatlovingkindness & mercy & it is His sovereignpleasure to chose to heal
or not to heal. He alone is God. The generalfactis still undisputed, that the
frequent use of the Lxx in the NT quotations shows its dominant position in
the early church and the high regardin which it was held. On the other hand
the presence ofa number of NT quotations agreeing neither with the Hebrew
nor with the Lxx constitutes an unresolved enigma. For this we will probably
have to wait until we are in His presence before we understand. [1Co 13:12]
D A Carson's note on this passage -- On the fulfillment formulas, see on Mt
1:23; 2:5, 15, 23; 4:14; Introduction, section11.b.)This quotation is Isaiah
53:4. Matthew’s rendering does not follow Septuagint (Lxx) or Targum, both
of which spiritualize the Hebrew. Mostlikely Mt 8:17 is Matthew’s own
translation of the Hebrew (Stendahl, School, pp. 106f.). BecauseIsaiah52:13–
53:12+, the fourth “ServantSong,” pictures the Servantsuffering vicariously
for others, whereas, onthe face of it, Matthew renders the Hebrew in such a
way as to speak of “taking” and “carrying” physical infirmities and physical
diseasesbut not in terms of suffering vicariously for sin, many detectin this
passagestrong evidence that Matthew cites the OT in an indefensible and
idiosyncratic fashion. McConnell(p. 120)sees this as another instance of
Matthew’s using an OT passageout of contextfor his ownends (cf. also
Rothfuchs, pp. 70–72). McNeile suggestsIsaiah53:4 had already become
detachedfrom its contextwhen Matthew used it.
There are, however, better ways of interpreting this passage:
1. It is generallyunderstood since the work of C.H. Dodd (According to the
Scriptures [London: Nisbet, 1952])that when the NT quotes a brief OT

passage, it often refers implicitly to the entire contextof the quotation. This is
very likely here for Matthew has a profound understanding of the OT.
Moreover, Isaiah53:7 is probably alluded to in Matthew 27:12, Isaiah 53:9 in
Matthew 27:57, and Isaiah53:10–12 in Matthew 20:28, the latter in a context
affirming vicarious atonementtheology. Any interpretation of v. 17 that does
not take into accountthe thrust of the entire Servant Song is therefore
dubious.
2. Both Scripture and Jewishtradition understand that all sicknessis caused,
directly or indirectly, by sin (see on 4:24; cf. Gundry, Use of OT, pp. 230f.).
This encouragesus to look for a deeperconnectionbetween8:17 and Isaiah
53:4.
3. Isaiahis thinking of the servant’s “taking the diseasesofothers upon
himself through his suffering and death for their sin” (Gundry, Use of OT, p.
230). The two verbs he uses are nasa? (“took up [our infirmities]”) and
se?alam(“carried[our sorrows]”), whichdo not themselves necessarilyhave
the force of substitution, though they can be interpreted that way. The LXX
spiritualizes “infirmities” to “sins”;and in this sense the verse is referred to in
1 Peter2:24 in defense of substitutionary atonement. That interpretation of
the verse is legitimate because the flow of the Servant Song supports it. But
strictly speaking Isaiah53:4 simply speaks ofthe Servant’s bearing infirmities
and carrying sicknesses;and it is only the context, plus the connection
betweensicknessand sin, that shows that the wayhe bears the sicknessof
others is through his suffering and death.
4. Isaiah53, as we have seen, is important among NT writers for
understanding the significance of Jesus’death(e.g., Acts 8:32–33;1 Peter
2:24); but when Matthew here cites Isaiah 53:4, at first glance he applies it
only to Jesus’healing ministry, not to his death. But in the light of the three
preceding points, the discrepancyis resolvedif Matthew holds that Jesus’
healing ministry is itself a function of his substitutionary death, by which he
lays the foundation for destroying sickness.Matthew’s two verbs, contrary to
some opinion, exactlyrender the Hebrew: the Servant “took up” (elaben) our
infirmities and “carried” (ebastasen)our diseases (Gundry, Use of OT, pp.
109, 111). Matthew couldnot have used the LXX and still referred to physical

disease. Yethis ownrendering of the Hebrew, far from wrenching Isaiah53:4
out of context, indicates his profound grasp of the theologicalconnection
betweenJesus’healing ministry and the Cross.
5. That connectionis supported by various collateralarguments. The prologue
insists Jesus came to save his people from their sin, and this within the context
of the coming of the kingdom. When Jesus beganhis ministry, he not only
proclaimed the kingdom but healed the sick (see on4:24). Healing and
forgiveness are tied together, not only in a pericope like 9:1–8, but by the fact
that the consummated kingdom, in which there is no sickness,is made
possible by Jesus’death and the new covenant that his death enacted(26:27–
29). Thus the healings during Jesus’ministry can be understood not only as
the foretaste ofthe kingdom but also as the fruit of Jesus’death. It could be
that Matthew also judges Isaiah 53:4 appropriate because it seems to form a
transition from the Servant’s being despisedto his suffering and death.
Certainly at leastsome rabbinic tradition understood Isaiah53:4 to refer to
physical disease (cf. SBK, 1:481–82).
6. This means that for Matthew, Jesus’healing miracles pointed beyond
themselves to the Cross. In this he is like the evangelistJohn, whose “signs”
similarly point beyond themselves.
7. But even here there is a deeperconnectionthan first meets the eye. These
miracles (ch. 8) have been framed to emphasize Jesus’authority. This
authority was never used to satisfyhimself (cf. 4:1–10). He healedthe despised
leper (8:1–4), a Gentile centurion’s servant who was hopelesslyill (vv. 5–13),
other sick (vv. 14–15), no matter how many (vv. 16–17).Thus when he gave
his life a ransom for many (20:28), it was nothing less than an extensionof the
same authority directed toward the goodof others (cf. Hill, “Sonand
Servant,” pp. 9, 11, who also points out how reductionistic Kingsbury’s “Son
of God” christologyis in light of such intertwining themes). Jesus’death
reflectedthe intermingling of authority and servanthoodalready noted (e.g.,
3:17) and now progressivelydeveloped. After all, following the momentous
miracles of 8:1–17, the Son of Man had nowhere to lay his head (v. 20).

Despite the stupendous signs of kingdom advance, the royal King and
Suffering Servant facedincreasingly bitter opposition. The Father had
committed everything to him, but he was gentle and humble in heart (11:27,
29). This moving theme needs to be traced out inductively (cf. B. Gerhardsson,
“Gottes Sohnals Diener Gottes:Messias, Agape und Himmelherrschaft nach
dem Matthäus-evangelium,” ST 27 [1973]:73–106). If the Davidic Messiahof
Jewishexpectation(Ps Sol 17:6) purifies his people by annihilating sinners,
Matthew’s Davidic Messiah-Suffering Servantpurifies his people with his
death, takes on himself their diseases,and opens fellowship to sinners (cf.
Hummel, pp. 124–25).
This discussiondoes not resolve two relatedquestions.
1. Did Jews in Jesus’day understand Isaiah53 messianically? Mostscholars
say no. Jeremias answersmore cautiously—viz., many Jews did so interpret
Isaiah’s “Servant” but ignored references to his suffering (cf. Jeremias and
Zimmerli).
2. Did Jesus interpret his own ministry in terms of the Suffering Servant?
Matthew 8:17 does not help us because it gives us no more than Matthew’s
understanding of the significance ofJesus’healing miracles. (See further on
20:28;cf. Hooker, Jesus and the Servant; T.W. Manson, The Servant Messiah
[Cambridge: University Press, 1953], pp. 57–58,73.)
It should be stated that this discussioncannotbe used to justify healing on
demand. This text and others clearlyteachthat there is healing in the
Atonement; but similarly there is the promise of a resurrectionbody in the
Atonement, evenif believers do not inherit it until the Parousia. Fromthe
perspective of the NT writers, the Cross is the basis for all the benefits that
accrue to believers, but this does not mean that all such benefits can be
securedat the presenttime on demand, any more than we have the right and
powerto demand our resurrection bodies. The availability of any specific
blessing can be determined only by appealing to the overallteaching of
Scripture. Modern Christians should avoid the principal danger of Corinth,
viz., an over-realized eschatology(cf. A.C. Thistleton, “RealizedEschatology

at Corinth,” NTS 24 [1977]:510–26), whichdemands blessings that may not
be ours till the end of the age. (Expositor's Bible Commentary)
GREG ALLEN
"An Expanding View of Jesus'Mercy"
Matthew 8:14-17
Theme: Jesus'mercy is wide enough to bring about the salvationof fallen
humanity, yet personalenough to meet the particular needs of those He loves.
(Delivered Sunday, July 31, 2005 atBethany Bible Church. All Scripture
quotes, unless otherwise indicated, are from the New King James Version.)
Over the past few weeks, we've beenstudying togetherfrom some of the
miracles that our Lord performed after preaching the Sermon on The Mount.
Today's story from Matthew's Gospelseems - at first - to be nothing more
than a simple and charming one. But the fact is that it also teaches us
something about our Saviorthat is very profound and immensely practical.
Everything that the Bible tells us about our wonderful Lord Jesus is valuable -
and this morning's passageis no exception.
Matthew tells us;
Now when Jesus had come into Peter's house, He saw his wife's mother lying
sick with a fever. So He touched her hand, and the fever left her. And she
arose and servedthem.
When evening had come, they brought to Him many who were demon-
possessed. And He castout the spirits with a word, and healedall who were
sick, that it might be fulfilled which was spokenby Isaiah the prophet, saying:
"He Himself took our infirmities

And bore our sicknesses" (Matthew 8:14-17).
* * * * * * * * * *
Last summer, my family and I attempted our first hike up Saddle Mountain,
not far from the Oregoncoast. I'm not much of a hiker; but the thing that I'll
always remember - far more than the hike itself - was the wonderful sights I
saw that day.
To tell you the truth, this little hike surprised me. The first view I had of the
distinctive peak was from the Sunset Highway - surrounded by walls of rolling
hills and tall trees. It was beautiful; but even from the base of the climb, it
didn't seemall that impressive. It almost felt, at first, as if the only impressive
thing to look at is the peak itself; and even then, you could only see it through
trees. As the trail took us up the climb though, and as I gainedan elevated
view above the tree-tops, I begin to gain a better view of the surroundings. We
beganto geta glimpse of the area around the peak. It was beautiful and
breathtaking scene to behold.
As we hiked higher up the trail that looped around to another view, I saw the
expanse of tree-tops that stretched acrossthe valley to another peak. Then, as
we looped around higher up to another view, I beganto see the coastalrange -
and beganto get a view of how vast the surroundings were. With eachcircle
upward along the trail, the view simply got wider and more vast. Soon, we
could even see the Pacific Ocean - about fifteen miles away - over the tops of
the mountains.
I understand that, on a clearday, you can see Mt. St. Helens, Mt. Adams, Mt.
Hood and Mt. Jeffersonfrom the top of Saddle Mountain. You caneven see
the Cascade Mountainrange; and I even understand that, on some days, the
Olympic Mountains can be seen. It seemedlike eachcircle up the trail
brought me to a much more expansive view of the coastalrange around me. I
had no idea, from ground-level, of just how vastit all was.
I thought of that little hike when I read this morning's passage.Its main
theme is the mercy of our Savior toward those in need, and Matthew expands
our understanding by giving us three consecutive "pictures" ofHis mercy

toward others. These three "pictures" remind me of hiking up a trail that
circles around a high peak. Eachcircle brings me higher; and gives me a
successivelybroaderview of just how vast and expansive our Savior's mercy
is toward those He loves - far broader than I could have had from ground
level.
* * * * * * * * * *
I wonder if it might not be goodto stopand explain what I mean when I speak
of Jesus'"mercy". I suppose the simplest way to define "mercy" is as an
active display of love and compassionforsomeone in need. It's certainly more
than a matter of simply "feeling" that person's need. It's the idea of stooping
down to actively do something to meet the need out of compassionand love.
There's no idea in "mercy" of someone being 'worthy' or 'deserving'. Rather,
it's the idea of someone being helpless and unworthy in their need; but being
shown active love and compassionin the meeting of their need - even though
they don't deserve to have it met.
One of the most visible ways that Jesus demonstratedmercy to needy people
was when He healed them of sicknessesand illnesses, andcastdemons out of
them1. Once, when our Saviorcasta demon out of a man, He told him to "Go
home to your people and report to them what greatthings the Lord has done
for you, and how He had mercy on you" (Mark 5:19; New American
Standard translation). Often, when people would ask Jesus for healing, they
would put it in terms of "mercy";saying, "Have mercy on me, O Lord . . ."
(Matthew 15:22); or "Lord, have mercy on my son . . ." (17:15); or Jesus, Son
of David, have mercy on me" (Mark 10:47).
The most profound way that God has demonstrated mercy is by saving us
hopeless and unworthy sinners through the sacrifice ofJesus on the cross. Did
you know that the apostle Paul refers those whom God choosesforsalvation
as "vessels ofmercy" (Rom. 9:23)? Mercy, in fact, is presentedto us as the
basis of our salvation. God saves us from our sin, even though we are
unworthy. Petersays, "Blessedbe the God and Fatherof our Lord Jesus
Christ, who according to His abundant mercy has begottenus again to a living
hope . . ." (1 Peter1:3). Paul writes that we are saved, "notby works of

righteousness whichwe have done, but according to His mercy . . ." (Titus
3:5). As Paul writes, our salvationwas brought about by "God, who is rich in
mercy, because ofHis greatlove with which He loved us . . ." (Eph. 2:4).
So; Jesus'mercyis shownto people when He activelydisplays love and
compassionfor them by meeting their need. He demonstrated this in the very
visible waythat He healedthem; but He demonstratedit most magnificently
in that He willingly gave His life on the cross to save them from sin.
"Mercy" is the key-note of this morning's passage. And the first view it gives
us of Jesus'mercyis - if I may say it this way - from ground-level. We see it
up-close and personalwhen He graciouslyhealeda sick elderly woman. But
by the time Matthew is through taking us up this little scriptural "peak", we
almost gaspat the new view we discoverat eachsuccessive turn; and we find
ourselves saying, "I had no idea, at first view, that the mercy of Jesus is so
wonderfully vast and broad!
* * * * * * * * * *
Let's begin, then, by looking at ground-level. We see, first, that Jesus'mercy is
. . .
View #1: PERSONALIN ITS FOCUS (vv. 14-15).
What an adventure it had been with Jesus so far! He had seenthe multitudes
collecting around Him; and so, He gatheredHis disciples around Himself and
taught them the Sermon on The Mount (Matthew 5:1-7:29). Then, scarcely
had He come down the mountain than multitudes of people gatheredaround;
and they watchedas He healeda poor, pathetic, helpless leper who came to
Him for healing (Matthew 8:1-4). Then, as He traveled on down further from
the hillside toward the coastalcity of Capernaum, He healed a centurion's
servant from a distance with a mere word! (vv. 5-13).
Finally, He came to Peter's house. Peterand his brother Andrew had already
begun to follow Jesus, along with James and John (4:18-22). Apparently,
Jesus and His small band of disciples were able to make themselves at home in
Peter's house. And there, inside the house, lay Peter's mother-in-law; sick
with a fever.

Just as an aside, did you know that Peterwas married? Later on in the story
of the New Testament, we discoverthat, as Peter went about preaching, he
took along his "believing wife" (1 Corinthian 9:5). Obviously, you can't have a
"mother-in-law" without also having had a "wife"!I can't help but think that
it would have takena remarkable woman of God to be the wife of Peter!And
it must have also takena remarkable woman to be his mother-in-law too!
The Greek wordthat is used to describe her situation (ballõ) meant that she
was "cast" upona sick-bed. Her illness forced her into bed-riddenness. And
when Luke - who was a doctor - told this story, he pointed out that Peter's
mother-in-law was sick with "a high fever" (Luke 4:38). It may be that her
situation was, in fact, very grave.
But this is where the mercy of Jesus was displayed. Matthew tells us that
"when Jesus had come into Peter's house, He saw his wife's mother lying sick
with a fever. So He touched her hand, and the fever left her. And she arose
and servedthem." (Other translations however, such as the NASB, the ESV
or the NIV, more accuratelysaythat she arose and served "Him". But in the
end, I'm sure that when she served"Him", she also served"them".)
* * * * * * * * * *
Think about how immediately He healed her! She had been sick - apparently
very sick - with a high fever. But when He healedher, she didn't need time to
rest and recover. She wasn'tdrained and weakened. Instead, she arose and
immediately did what a mom does:she ministered! My suspicion is that she
was an excellentcook;and that, to everyone's delight, her healing meant that
there was going to be some authentic Capernaum 'sea-food'for dinner that
night!'
That reminds us of how immediately Jesus had healedothers. When He had
healed the leper, we're told that "immediately his leprosy was cleansed"
(Matthew 8:3). And when He spoke the word to heal the centurion's servant of
palsy, we're told that "his servantwas healed that same hour" (v. 13). It's in
the powerof our wonderful Saviorto heal someone immediately and
completely. That's the wonderof Jesus'mercy!

But think also of how that mercy was applied to this womanin a very personal
way. We're told that Jesus "saw" her. The word that is used (horaõ) is not a
word that describes a mere passing glance. Instead, this particular word is one
that refers to an intense kind of "seeing" - the kind in which one looks
carefully at the thing being seen, and in which one thinks carefully about what
is lookedat.
That's one aspectof Jesus'personaldisplay of mercy; isn't it? When one of
His beloved ones is in need, He sees it. In fact, He sees it very intently. He sees
it in such a way as to know, and deeply understand, and deeply feel the need
in a personaland particular way.
Another way His mercy was personallyapplied was in the fact that He
"touched" her. Mark tells us that He actually "came and took her by the hand
and lifted her up" (Mark 1:31). Just prior to this, we were told of how Jesus
healed the centurion's servant with a word from a distance. But we also read
of how this same Jesus was willing to "touch" the leper who came to Him.
And Jesus certainlydidn't have to touch Jesus'mother-in-law. But He did.
And once again, this is an aspectof Jesus' very personaldisplay of mercy. He
not only "sees"intenselythe needs of his loved ones;but He also goes out of
His wayto "touch" them. He made His "touch" a part of His actof mercy. I
believe He shows the same sort of loving, personal care and personalmercy to
any of His loved ones who are sick and suffering. I believe He still "touches
the hand" of His own in their times of affliction even today.
And finally, another way His mercy was applied in a personalway was in the
very obvious - but also very wonderful - factthat He healedher. The fever
"left" her immediately. He met her need completely! And I can't help but
notice that her response to His mercy toward her was for her to getup and
minister to Him.
That is a very wonderful view of Jesus'mercy. His mercy is very personal. It's
very individual and relational. He intensely observes the needs of His loved
ones;He cares aboutthem enough to touch them in a very personaland
intimate way; and He does for them what is needed - completely.

Wouldn't you agree that you and I should be encouragedby this to turn to
Jesus oftenfor His personalmercy toward us? We should make it our regular
practice to "come boldly to the throne of grace, thatwe may obtain mercy and
find grace to help in time of need" (Heb. 4:16). He is glad to be merciful to us
in a very personalway.
* * * * * * * * * *
Now, that's the view of Jesus'mercy from the ground-level. But let's climb up
the peak just a little bit further for a much broader view. The next thing we
find in this passageis that Jesus'mercy is not only personalin its focus, but it
is also . . .
View #2: DIVERSE IN ITS APPLICATION (vv. 16).
We don't know how big Peter's house was. But as we look at Mark 1:29, we
find that his brother Andrew also lived there; and clearly, so did his mother-
in-law. His fishing business may have been a very successfulone; and it may
be that the house he was able to provide for his family was a fairly big one.
I'd bet that it beganto feelpretty small very quickly, though. Word had
apparently gottenout about Jesus'presence atPeter's place. And word had,
no doubt, already begun to spread about the miracles of healing He had
performed. Perhaps word had even spread about His healing of Peter's
mother-in-law. Mark tells us that, by the end of the day, "the whole city was
gatheredtogetherat the door" (Mark 1:33).
Mark lets us know that it was on the sabbath day that all this had happened.
Jesus and His disciples had been at the synagogue;and immediately after they
left the synagogue, theyhad gone to Peter's house (Mark. 1:29). (I suspect
that, in terms of our Lord's ownintention, He went to Peter's house
specificallybecause He had a divine appointment to keep:He wanted to heal a
dear little 'mother-in-law' and enjoy her ministry to Him!) And because it was
a sabbath day, people waited until the setting of the sun to bring their needs to
Jesus. And so, Matthew tells us, "When evening had come, they brought to
Him many who were demon-possessed. And He castout the spirits with a
word, and healedall who were sick . . ." (Matthew 8:16).

* * * * * * * * * *
Now, this is where we are given a more expansive view of the mercy of our
Savior. First, we saw Jesus'mercy to one person - a dear little 'granny' with a
fever. But Matthew now tells us that "many" came to Jesus with a variety of
very serious needs. And whateverthe need was, He met it completely. Luke
tells us that "He laid hands on every one of them and healed them" (Luke
4:40).
This reminds us of what we read in Matthew 4:23-25:
And Jesus wentabout all Galilee, teaching in their synagogues, preaching the
gospelof the kingdom, and healing all kinds of sicknessandall kinds of
diseasesamong the people. Then His fame went throughout all Syria; and they
brought to Him all sick people who were afflicted with various diseasesand
torments, and those who were demon possessed, epileptics, andparalytics;
and He healed them. Greatmultitudes followedHim - from Galilee, and from
Decapolis,Jerusalem, Judea, and beyond the Jordan(Matthew 4:23-25).
He was now doing at Peter's house at Capernaum what He had done
throughout Galilee. If anyone came to Him who had a demon, He castit out.
If they had a fever, He lifted the fever from them. If they were paralyzed, He
took their paralysis away. If they were blind, He gave them sight. If they were
deaf, they went awayhearing. If they were leprous, He sent them awayclean.
He laid hands on eachone, and He met eachone's unique need perfectly. He
didn't show mercy to just one personin one way. He displayed His mercy in
diverse ways to diverse people with a diversity of needs.
And do you realize from this that His mercy is not only personalenough in its
focus to be applied to you, but it's also diverse enough in its application to
meet your every need - and the need of every person you might bring before
Him in prayer? You can have absolute confidence in the sufficiency of Jesus'
mercy; because it's broad and diverse enough in its application to meet every
single need you could ever have for the rest of your days on earth!
Now, really think about that! You believe that the mercy of Jesus was great
enough to castout any demon, don't you? Then don't you also think that same

mercy is sufficient to help you through the trying circumstances youmight be
going through? Do you believe that the mercy of Jesus was greatenoughto
completely heal a man of leprosy? Then don't you also think that this same
mercy is sufficient to heal you of all the damages ofa painful past? Do you
believe that the mercy of Jesus was greatenoughto give sight to the blind?
Then don't you also think that such greatmercy from our Lord is sufficient to
guide you through difficult decisions, and to give you the wisdom you need to
make the right choices?
With such a merciful Shepherd as Jesus guarding you and guiding you, you
can claim the words of the psalmist as your own: "Surely goodness andmercy
shall follow me all the days of my life . . ." (Psalm23:6). All He is waiting for is
for you to go to Him and ask for Him to show His greatmercy toward you!
* * * * * * * * * *
We've climbed pretty high up the peak so far. And we've gainedan
increasinglybreathtaking view of Jesus'mercy, haven't we? We've seenthat
His mercy is very personalin its focus on our needs, but also very diverse in
its application to those needs. He is sufficiently greatin His mercy to show
personalmercy to every single person who comes to Him. That's a
wonderfully broad view of His mercy.
But now, let's climb up the peak to the higher elevations. Here's where we
gain the most breathtaking view we can have of just how broad and vast
Jesus'mercy truly is. This is where we see that Jesus'mercy is . . .
View #3: UNLIMITED IN ITS REACH (v. 17).
Before we read this lastverse, let me just remind you that Matthew was
Jewish. He wrote in a Jewishway to Jewishreaders that already knew the
Jewishscriptures. I saythis because Matthew now tells us something that the
other Gospelwriters didn't mention. It's something that a Jewishreader
would immediately recognize.
Matthew tells us why it is that Jesus displayed His mercy in such a diverse
manner. He says that it was ". . . that it might be fulfilled which was spoken

by Isaiah the prophet, saying: 'He Himself took our infirmities and bore our
sicknesses'"(Matthew 8:17).
* * * * * * * * * *
Matthew is here quoting from a passage thatwould have been well-known to
his Jewishreaders as an Old Testamentprophecy about the Messiah. It comes
from Isaiah 53:4. Please allow me to read the largerpassage in which this
verse is found:
Who has believed our report? And to whom has the arm of the LORD been
revealed? ForHe shall grow up before Him as a tender plant, and as a root
out of dry ground. He has no form or comeliness;and when we see Him, there
is no beauty that we should desire Him. He is despisedand rejectedby men, a
Man of sorrows and acquainted with grief. And we hid, as it were, our faces
from Him; He was despised, and we did not esteemHim.
Surely He has borne our griefs and carried our sorrows;Yet we esteemed
Him stricken, smitten by God, and afflicted. But He was wounded for our
transgressions, He was bruised for our iniquities; the chastisementfor our
peace was upon Him, and by His stripes we are healed. All we like sheephave
gone astray; we have turned, every one, to his own way; and the LORD has
laid on Him the iniquity of us all (Isaiah53:1-6).
Isaiahwrote about our Savior's sacrifice onthe cross - over seven-hundred
and fifty years before He was crucified - as a 'substitutionary atonement' for
our sins. The focus of Isaiah's words about Jesus 'taking our infirmities and
bearing our sicknesses'was clearlyspiritual in nature - that is, that Jesus was
crucified in our place because ofour sins; in order that the guilt of our sin
might fall upon Himself, and that He might pay the death penalty for it on our
behalf. And this is how the apostle Peterunderstood Isaiah's words when he
quoted from this same passage.He saidthat Jesus "Himself bore our sins in
His own body on the tree, that we, having died to sins, might live for
righteousness -by whose stripes you were healed" (1 Peter2:24; citing Isaiah
53:5).

But when Matthew quotes this verse, he seems to see it as a prophecy that was
fulfilled in the earthly healing ministry of Jesus. So;which is it? Is it a
prophecy about Jesus'healing ministry, or is it a promise of His saving
ministry? I suggestto you that it is both! And it's here that see just how
marvelously broad and expansive Jesus'mercy truly is!
For one thing, Matthew wasn't being unfaithful to the things that Isaiahsaid.
The original language ofIsaiah's words carriedwith them the idea of
'healing'. What Isaiah saidcan be legitimately translated, "Surely He has
born our sicknesses andcarried our pains";because the Hebrew word for
"griefs" (hõlî) really does mean "sicknesses", andthe word for "sorrows"
(kã'ab) really does mean "pains". Isaiahspoke in the language of physical
illness and physical suffering to describe the grievous consequencesofsin that
Jesus has delivered us from. When Matthew said that Jesus "tookour
infirmities and bore our sicknesses", he was being true to the literal words of
Isaiah.
And for another thing, considerwhere it is that all sicknessand pain in
human experience ultimately comes from. It was all introduced into the
human family as a result of the sin of our first parents in the gardenof Eden.
When Adam and Eve sinned, they brought the curse of death upon all of their
offspring. All of us fell in Adam's sin; and as a result, all of us suffer the
"pains" and "sicknesses"that are the consequencesofsin - not only
spiritually, but also physically.
And Jesus died on the cross to 'take' the 'infirmities' of our sins awayfrom us,
and to 'bear' the 'sicknesses'ofour sins on our behalf. God made "Him who
knew no sin to be sin for us, that we might become the righteousness ofGodin
Him" (2 Corinthians 5:21). And the visible proof that He was a merciful
Savior, who was going to completely take awaythe moral and spiritual
consequencesofAdam's sin, was seenin the way that He was able to
completely take awayeven the physical consequencesAdam's of sin and fall -
that is, the physical illnesses that Adam's offspring suffered under ever since.
* * * * * * * * * *

Do you remember the story of how Jesus healeda paralyzed man? Jesus was
in a very crowdedhouse; and some friends of a paralyzed man brought him to
Jesus for healing, but they couldn't gethim in to Jesus. So, theypeeled off the
roof, made a hole in the ceiling, and loweredhim down to Jesus by ropes.
When Jesus saw the faith of the man's friends, He said to the paralyzed man,
"Son, be of goodcheer; your sins are forgiven you" (Matthew 9:2). The
religious leaders who heard this were very upset, and thought that Jesus
blasphemed! "Who canforgive sins but God?", they thought.
But Jesus was able to forgive the man's sins because, in mercy, He was going
to pay the death penalty for his sins on the cross. And so, knowing the
thoughts of the religious leaders, Jesus said, "Why do you think evil in your
hearts? For which is easier, to say, 'Your sins are forgiven you.' or to say,
'Arise and walk?'But that you may know that the Sonof Man has power on
earth to forgive sins" - then He saidto the paralytic, "Arise, take up your bed,
and go to your house" (vv. 4-6). And the man got up and walkedout to his
house!
In other words, Jesus'display of mercy in healing people of their sicknesses
was simply a way of proving His powerto take awaythe thing that causedall
the sicknessin the first place - the curse of Adam's sin. This gives us a view of
Jesus'mercy at its widest possible expanse!His merciful acts of physical
healing were simply His way of giving 'advancednotice' that He was going to
perform the merciful actof healing our spirits by permanently taking away
the guilt of our sin! And so, when we read what the Bible tells us about all of
His saints finally glorified and in heavenwith Him - when we read of Jesus'
greatwork of salvationfinally completed - we read that "Godwill wipe away
every tear from their eyes;there shall be no more death, nor sorrow, nor
crying. There shall be no more pain, for the former things have passedaway"
(Rev. 21:4).
What mercy! And what a merciful Savior! He is merciful to save to the
uttermost! His mercy is unlimited in its reach!
* * * * * * * * * *

My wife has been sharing with me from a book she has recently read. It's a
classic book ofRussianspirituality titled, "The Way of A Pilgrim". No one
knows who wrote it; but it's the story of a Russianpeasantwho traveled along
the countryside and sought to learn how to 'pray without ceasing'. In time, he
was taught to pray what he learned to call "the ceaselessJesusPrayer".
He was told, "The ceaselessJesus Prayeris a continuous, uninterrupted call
on the holy name of Jesus Christ with the lips, mind and heart; and in the
awarenessofHis abiding presence it is a plea for His blessing in all
undertakings, in all places, atall times, even in sleep. The words of the Prayer
are: 'Lord Jesus Christ, have mercy on me!' Anyone who becomes
accustomedto this Prayer will experience greatcomfort as well as the need to
say it continuously. He will become accustomedto it to such a degree that he
will not be able to do without it and eventually the Prayer itself will flow in
him." 2.
My wife and I have been talking much about that simple prayer for Jesus'
wonderful mercy. The words of the prayer are not the important thing; but
the trust in and appealto our Savior's mercy is!
And this morning, as we have - like pilgrims ourselves - climbed this
particular scriptural 'peak' together, we've gottena greaterview of the
vastness ofJesus mercy! His mercy is more than sufficient for anyone who
calls out to Him. It's personalenough to touch you and me with His love and
compassionas individuals. But it's also diverse enoughto meet every need you
or I could ever have. And what's more, it's unlimited enough to move Him to
go to the absolute limit for us - that is, to die on the cross for us, and take
awayall our sins, and make us fit to live in heaven with Him for all of eternity
- if we will just turn to Him, and trust Him, and humbly say, "Lord Jesus
Christ, have mercy on me!"
May this simple prayer express cry of our hearts more and more! May we
lean increasinglyon the personal, diverse and unlimited mercy of Jesus our
Savior! How vast and sufficient it is!

1See Philip H. Towner, Walter A. Elwell, ed., BakerTheologicalDictionaryof
the Bible (Grand Rapids: BakerBooks,1996), pp. 521-2.
2Helen Bacovcin, trans., The Way of A Pilgrim and The Pilgrim Continues
His Way (New York: Doubleday, 1992), p. 18.
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BARCLAY
Miracles In A Crowd(Matthew 8:16-17)
8:16-17 And, when it was late in the day, they brought to him many who were
in the powerof evil spirits, and he castout the spirits with a word, and healed
all those who were ill. This happened that the saying spoken through the
prophet Isaiahmight be fulfilled: "He took our weaknessesandcarried our
sins."
As we have already seen, Mark's accountof this series ofincidents makes it
clearthat they happened on the Sabbath day (Mark 1:21-34). Thatexplains
why this scene happenedlate in the day, at the evening time. According to the
Sabbath Law, which forbade all work on the Sabbath day, it was illegalto
heal on the Sabbath. Steps could be taken to prevent a personfrom getting
any worse, but no steps might be takento make him any better. The general
law was that on the Sabbath medical attention might only be given to those
whose lives were actually in danger. Further, it was illegalto carry a burden
on the Sabbath day, and a burden was anything which weighed more than two
dried figs. It was, therefore, illegalto carry a sick personfrom place to place
on a stretcher or in one's arms or on one's shoulders, for to do so would have
been to carry a burden. Officially the Sabbath ended when two stars could be
seenin the sky, for there were no clocks to tell the time in those days. That is

why the crowd in Capernaum waited until the evening time to come to Jesus
for the healing which they knew he could give.
But we must think of what Jesus had been doing on that Sabbath day. He had
been in the synagogue andhad healed the demon-possessedman. He had sent
healing to the centurion's servant. He had healed Peter's wife's mother. No
doubt he had preachedand taught all day; and no doubt he had encountered
those who were bitter in their oppositionto him. Now it was evening. God
gave to men the day for work, and the evening for rest. The evening is the
time of quiet when work is laid aside. But it was not so for Jesus. At the time
when he might have expectedrest, he was surrounded by the insistent
demands of human need--and selflesslyand uncomplainingly and with a
divine generosityhe met them all. So long as there was a soul in need there
was no rest for Jesus Christ.
That scene calledto Matthew's mind the saying of Isaiah(Isaiah 53:4) where
it is said of the servant of the Lord that he bore our weaknesses andcarried
our sins.
The followerof Christ cannotseek for restwhile there are others to be helped
and healed; and the strange thing is that he will find his own weariness
refreshedand his own weaknessstrengthenedin the service of others.
Somehow he will find that as the demands come, strength also comes;and
somehow he will find that he is able to go on for the sake of others when he
feels that he cannot take another stepfor himself.
BRIAN BELL
Matthew 8:1-17 3-13-16 Willing and Able I. Slide1 Announce: A.
City Serve Tee Shirts - if didn’t receive, pick up in info booth. B. Slide2
Thrive - 3rd service, rm 131. Topic, Who is God? Nate. C. Slide3 Albania Trip
- repair housing for trafficking victims, elderly, families in transition. 1.

Finances being raised for Construction. Donuts sales. Also, Tacos, quesadillas,
burritos, iced coffee. Orgive towards. D. Slide4 Derrick Roth - Principle over
our 2ndary (Jr.H & HS). Enrollment Tues, Preview Night Fri 1. Questions:
What is Preview Night all about? Derrick you’re the principal for our
Junior/Senior High, can you share with us why someone might want to send
their kids to our school. E. Slide5 Children at Risk - next Sun, 3pm. In Sanct.
We’re hosting a screening for a new movie made by Bring Me Hope (local
organizationthat works with orphans in China). Fourth World. Filmed in
Philippines. Inspired by true events. Captures the life of children living at
risk. It’s a gritty adventure story of one girls survival. This is a free public
event, pray about who to bring to spreadawareness& become more
educated/trafficking. Slide6a F. Slide6b Prayer:1st quote...A womanwalked
up to Spurgeon& said, Jesus changedmy life & He’s never going to hear the
end of it. :) II. Slide7 Intro: Willing and Able A. Slide8 If we cut Matthew in
1/2 ch.1-10 is the King Revealed& ch.11-28 the King RejectedB. Matthew
first introduced us to Jesus as the Personof the King in ch.1-4. Next, to the
Principle of the King in ch. 5-7. And now we’ll see the Powerof the King in
ch.’s 8,9. 1. After all, if a king doesn’t have Power, whatgoodare His
credentials or principles? C. In ch.8,9 we’ll see 10 miracles (5 in Capernaum,
the city that rejectedhim). 1. These aren’t in chronologicalorder(except the
last 4) [Mt was writing Thematically/ Messiah]D. Why did He perform
miracles? 3 reasons...1. To meet human needs [2] They were additional
credentials [3] It fulfilled OT prophecies. 1
2. Jesus definitely didn’t perform them to get a crowd. He usually avoided the
crowd[see 18] a) Avoided...so people wouldn’t trust simply on the basis of
spectaculardeeds - but on His words. (1) How will they hear w/o a
Preacher...not, How will they see w/o a Miracle. E. Slide9 The Miracles in
ch.8,9 are in 3 groups, w/an event relating to discipleship separating the
groups. 8:1-22 Grace to the Outcasts. 8:23-9:17 Peaceto the Disturbed. 9:18-
38 Restorationto the Broken. F. So Let’s look at God’s Grace to the Outcasts.
1. RememberLeper’s, Gentiles, & Women were consideredOutcasts by many
JewishPeople, especiallythe religious leaders. 2. They say many Pharisees
would pray eachmorning, I give thanks I am a man & not a woman; a Jew &
not a Gentile; a freeman & not a slave.

III. Slide10 LEPER CLEANSED (1-4)A. Leprosy - one of the oldest recorded
diseasesin the world. [From Latin lepra meaning scaly]1. AKA Hansen’s
Disease. B. The JewishTalmud taught that Leprosy was 2nd only to death in
its list of defilements. 1. The Rabbis believed it was a direct judgment from
God. C. This Leper breaks all the Leper Codes - Namely, to stay awayfrom
people (150’radius), and yell Unclean, Unclean, when approaching. 1. This
guy ran right through the greatmultitudes (vs.1) & right up to Jesus (only an
arms length away)with greatfaith that Jesus would healhim. D. Leprosy is
an illustration of Sin. 1. Lev.13 helps us to understand the nature of sin. It is
Deeperthan the skin (3). It Spreads (8). It Defiles (45). It Isolates (46). It is
only fit for the Fire (52,57). E. Slide11 This man didn’t doubt Jesus ability to
heal, but only His willingness to do it. 1. We are the same. We know what
Jesus can, but will He?
2
2. I sure don’t think it is a lack of faith on our part to ask Him, will He? Does
He want to? Becauseas we have examples of in Scripture, sometimes He
doesn’t want to (Paul), or right then. But here...He is Willing and Able. F.
Slide12 Touchedhim - He hadn’t had a human touch for years. No
Handshake nor fistbump. No embrace nor kiss. No hand on his shoulder no
pat on the back. G. Jesus could have just said, be clean, but he didn’t, He
touched Him :) 1. As we saidLeprosy is an illustration of sin...whateversin
your in right now, don’t be like countless lepers who said, I need to stay away
from Jesus. I’m Unclean. Jesus canhandle your sin. He’s not shocked,
horrified, nor embarrassedby it. Jesus touchedthe Leper...He can touch your
sin as well. 2. Don’t wait till your Leprosy goes awayto approach Him. It
won’t. It can’t. H. Tell the priest - This ceremony had been on the books for
1500 yrs., but we never hear of one Leper cleansed...untilthis man. I. Tell no
one - Maybe he was just helping Jesus with his public relations. J. Why did He
not allow the man with the skin disease to spreadthe news about Him? 1.
Jesus did not want His program co-opted by others. He would revealHimself
on His own terms, when the time was right. Jesus’purpose was not popularity
and political insurrection but discipleship and ultimately the cross. K. Mark
1:45 nlt But the man went and spread the word, proclaiming to everyone what
had happened. As a result, large crowds soonsurrounded Jesus, and he

couldn’t publicly enter a town anywhere. He had to stay out in the secluded
places, but people from everywhere kept coming to him. 1. Now the former
Leper could go in (to the city) while Jesus is now on the outside. 2. Don’t tell
anyone, and we tell everyone. Go tell the world, and we tell no one. L. Slide13
Offer the gift that Moses commanded- 2 birds. Lev.14:4 then the priest shall
command to take for him who is to be cleansedtwo living and clean birds,
cedarwood, scarlet, and hyssop. 5 And the priest shall command that one of
the birds be killed in an earthen vesseloverrunning water. 6 As for the living
bird, he shall take it, the cedarwood and the scarletand the hyssop, and dip
them and the living bird in the blood of the bird that was killed over the
running water. 7 And he shall sprinkle it seven times on him 3
who is to be cleansedfrom the leprosy, and shall pronounce him clean, and
shall let the living bird loose in the open field. 1. Slide14 Birds don’t belong in
clay Jars, they ought to be flying in the heavens. Which reminds us of Jesus’
incarnation, when He limited Himself into a body once formed from clay, the
body of a man. 2. If the 1st bird speaks ofJesus life in an earthen vessel&
experienceddeath in it also. Thenthe 2nd bird being setfree can represent
His resurrectionfrom the dead.
IV.Slide15 CENTURION SERVANT HEALED (5-13) A. A centurion was a
Roman officerw/100 men under his authority. B. We have 3 Centurion’s in
the N.T. All 3 believers. [1] at Capernaum [2] The one in charge ofthe
Crucifixion (Truly this was the sonof God) [3] Cornelius. C. A centurion
came to Him - This was odd. [Luke adds, that he was wealthy] 1. So, We have
a wealthy man, dealing with a poor man. A Roman citizen, asking something
of an Israelicitizen. A Gentile, asking a Jew. A powerful centurion, asking a
meek carpenter. A mighty man of war, asking of the Prince of Peace.D.
Matthew records only 2 Gentile miracles, this one & the Syro-Phoenician
woman. 1. In both, Jesus was impressedw/their great faith. 2. Both he healed
from a distance:A reminder of the spiritual position of the Gentiles still being
a far off. From Eph.2:13 But now in Christ Jesus you who once were far off
have been brought near by the blood of Christ. E. Slide16 (11) Many will
come from E & W - 3 truths... 1. Many Jewishpeople that thought they will be
there by pedigree, won’t. 2. Many gentile people thought that they wouldn’t
be there, will. 3. The only way to get there is not by national, racial, or

geographicalresidence, but by faith in Christ. F. So far we’ve had...a leper
healed, someone outside the camp. Next a gentile healed, someone outside the
covenant. Now a woman healed, someone outside the common
4
value of the Patriarchalsociety.
V. Slide17 PETER’SMOTHER-IN-LAW HEALED (14,15)[I guess the 1st
pope was married] :) A. When a mom’s sick, you know it must be serious. B.
DoctorLuke said she had a High Fever(prob a continuous fever. Probably
chronic. Certainly severe)1. Malarialfevers were common, from the marshes
nearby, near the mouth of the Jordan river. 1950’s theydrained the Hula
Valley for this very reason. C. I love this day on our IsraelTour. From
standing on the Mnt we see this very path Jesus took in Capernaum. [Sermon
on Mnt, leper, cent servant, synagogue, into his house]1. Mark 1:29 Now as
soonas they had come out of the synagogue,they entered the house of Simon
and Andrew, with James and John. D. This might seemlike a minor miracle,
but the results were major, for after sundown (when Sabbath ended) the
whole city gatheredat the door that the Lord might meet their needs, says
Mark 1:32-34. 1. The change in one woman’s life, led to miracles in the lives of
many people. E. Slide18 John’s Gospel(1:44) points out that Peter’s orig
home was in Bethsaida. 1. Petermoved everything to Capernaum to follow
Jesus. His fishing business, his in-laws, the whole enchilada/orfalafel. 2.
Bethsaida = house of fish/fishing. [we have visited, the found fishing hooks
there] a) He moved to Capernaum where Jesus had his headquarters. Peter
left his place of occupationalprosperity to be close to Jesus. F. Served them -
Jerome said, That hand ministered which had been touched & healed. 1. One
of the signs you cantell if one’s life has been touched by Jesus, is that you’ll
see them start serving. 2. She seems to communicate, He helped me, who can
I help?
VI.Slide19 MANY HEALED (16,17)A. I believe anyone that is sick will
definitely be healed...some now, some later, some when we getin heaven. But I
will restore you to health & heal your wounds, declares the LORD. Jer.30:17

B. Matthew understood this fulfillment in the light of the larger, atonement
context of Isaiah.
5
1. Slide20 Jesus’healing ministry was part of His larger ministry of bringing
in the kingdom (Mt 4:23). 2. His atoning death was the central and necessary
feature of this kingdom. 3. His healings were a foretaste ofthe ultimate
benefits of His death, benefits that will not be fully realized till His return.
Thus this passagedoesn’tteachthat Christians can expectautomatic healing
in this age. Yet let’s ask by faith.
C.Slide21 Eversince sin enteredthe world, humanity has waited for the the
heavenly authority to do the reversal. Jesus’miracles demonstratedthis
powerand authority. D.Sin brought 3 primary effects: 1. God’s once-perfect
creationbecame lacedwith corruption. 2. The earth would no longer
cooperate as man must toil to produce meagerresults 3. Sin also gave Satana
position of power in our world, that he continues to exercise, since the day he
tricked Eve. a) All humanity was corrupted, physically & spiritually by sin &
its culmination death E. Slide22 Jesus’miracles are bestunderstood against
this backdropof sin’s corruption. F. And so we are shown 3 types of
Miracles in the gospels: 1. Nature Miracles wind/waves - Jesus’miracles
reverse the destructive effects of sin a) This shows proofof Jesus as the
Creatorof all things, endowedw/the re-creative power. 2. Spiritual Authority
Miracles casting/demons -Jesus not only opposedSatan/demons directly...He
disposedof them with ease. Immediately bringing them under His control. 3.
Healing Miracles - Jesus’healing miracles declare His powerto remedy and
eradicate the effects of sin on humanity. a) The presence ofdisease anddeath
in our world continually reminds us that we are physically and spiritually
broken. b) Sin has radically marred God’s image in us, and we are powerless
to reverse the inevitability of death and its effects.
6
c) When Jesus came into our world, He brought the heavenly authority
necessaryto cleanse those withdisease but also demonstratedJesus’greatest
healing poweris His authority to healspiritually, i.e. to forgive sin.

Matthew 8:1-17: “JesusHeals A Leper, A Centurion’s Slave, Peter’s Mother-
in-law, And Many Others”
by
Jim Bomkamp
Back Bible Studies Home Page
1. INTRO: In these verses we note that the first three miracles that
Jesus performed were all for people who were consideredas secondclass
citizens or outcasts in the Jew’s estimation: a leper, a Gentile, and a woman
1.1. We see in these miracles the compassionand empathy that Jesus had
for those who were suffering to any degree
1.1.1. Jesus lovedto heal and He turned none of those awaywho were sincere
and heart and came to Him for healing
1.1.2. Mostpeople wouldcompletely avoid a leper, but Jesus entreatedlepers
and even touched a leprous man in this chapter in order to heal him
1.2. We see also the powerthat Jesus had to cure any disease orto
perform any miracle, and thus these miracles testify to the unbelieving of Him
and who He was
1.3. We see also the greatfaith in Christ that men such as the Centurion
can have, as wellas faith’s rewards

2. VS 8:1-3 - “8:1 And when He had come down from the mountain,
greatmultitudes followedHim. 2 And behold, a leper came to Him, and
bowed down to Him, saying, “Lord, if You are willing, You canmake me
clean.” 3 And He stretchedout His hand and touched him, saying, “I am
willing; be cleansed.” And immediately his leprosy was cleansed” - Jesus
heals a leper
2.1. We note first of all now that Jesus has finally finished His Sermon On
The Mount, for He comes down from the mountain
2.2. Leprosy is a very gross diseaseto have or even be around, and it
brings greatsuffering to the individual who has it, and thus throughout
history it has been one of the most dreaded of diseases
2.2.1. In the book, “Unclean, unclean!”, L.S. Huizenga writes of the horrors
of the disease ofleprosyrecorded in the Bible, “The disease which we today
call leprosygenerally begins with pain in certain areas of the body. Numbness
follows. Soonthe skin in such spots loses its original color. It gets to be thick,
glossy, and scaly...As the sickness progresses, the thickened spots become dirty
sores and ulcers due to poor blood supply. The skin, especiallyaround the
eyes and ears, begins to bunch, with deep furrows betweenthe swellings, so
that the face of the afflicted individual begins to resemble that of a lion.
Fingers drop off or are absorbed; toes are affectedsimilarly. Eyebrows and
eyelashes dropout. By this time one can see the person in this pitiable
condition is a leper. By a touch of the finger one canalso feel it. One can even
smell it, for the leper emits a very unpleasant odor. Moreover, in view of the
fact that the disease-producing agentfrequently also attacks the larynx, the
leper’s voice acquires a grating quality. His throat becomes hoarse,and you
can now not only see, feel, and smell the leper, but you can hear his rasping
voice. And if you stay with him for some time, you caneven imagine a
peculiar tastedin your mouth, probably due to the odor”.
2.2.2. Anotherauthor, Dr. Paul Brand, has written a modern book that
describes leprosy, and he writes, “Hansen’s disease (HD)is cruel, but not at
all the way other diseasesare. It primarily acts as an anesthetic, numbing the

pain cells of hands, feet, nose, ears, andeyes. Notso bad, really, one might
think. Mostdiseasesare fearedbecause oftheir pain- what makes a painless
disease so horrible? Hansens’s disease numbing quality is precisely the reason
such fabled destruction and decayof tissue occurs. Forthousands of years
people thought HD causedthe ulcers on hands and feet and face which
eventually led to rotting flesh and loss of limbs. Mainly through Dr. Brand’s
research, it has been establishedthat in 99 percent of the cases, HD only
numbs the extremities. The destruction follows solelybecause the warning
system of pain is gone. How does the decayhappen? In villages of Africa and
Asia, a personwith HD has been knownto reach directly into a charcoalfire
to retrieve a dropped potato. Nothing in his body told him not to. Patients at
Brand’s hospital in India would work all day gripping a shovel with a
protruding nail, or extinguish a burning wick with their bare hands, or walk
on splintered glass. Watching them, Brand began formulating his radical
theory that HD was chiefly anesthetic, and only indirectly a destroyer. On one
occasion, he tried to open the door of a little storeroom, but a rusty padlock
would not yield. A patient- an undersized, malnourished ten-year-old-
approachedhim smiling. “Let me try, sahib, doctor,” he offered and
reachedfor the key. With a quick jerk of his hand he turned the keyin the
lock. Brand was dumbfounded. How could this weak youngsterout-exert
him? His eyes caught a telltale clue. Was that a drop of blood on the floor?
Upon examining the boy’s fingers, Brand discoveredthe actof turning the key
had gasheda finger open to the bone; skin, fat, and joint were all exposed.
Yet the boy was completelyunaware of it! To him, the sensationof cutting his
finger to the bone was no different from picking up a stone or turning a coin
in his pocket. The daily routines of life ground awayat the HD patient’s
hands and feet, but no warning systemalerted him. If an ankle turned,
tearing tendon and muscle, he would adjust and walk crooked. Ifa rat
chewedoff a finger in the night, he would not discoverit missing until the next
morning...StanleyStein (author of Alone No Longer) went blind because of
another cruel quirk of HD. Eachmorning he would washhis face with a hot
washcloth. But neither his hand nor his face was sensitive enought to
temperature to warn him that he was using scalding water. Gradually he
destroyedhis eyes with his daily washing”

2.2.3. According to the Old TestamentLaw, if a person was found to have
leprosy his clothes were to be torn, his head was to be uncovered, his mouth
covered, and wherever he went he was to cry, “Unclean, unclean!”, in order to
warn people of his coming. Likewise, the lepers were to live in a colonyapart
from all civilization and have nothing to do with any type of community
(Num. 5:2)
2.2.4. It was thought in Jesus’day that if a personcontractedleprosy that this
was from the Lord and was a recompense to him for something he had done
2.3. Now, we might be able to see why it is that in the Bible ‘leprosy’
symbolized “sin” in a person’s life
2.3.1. Sincauses greatsuffering and inconvenience, and it literally causes us
to rot away
2.3.2. Sindestroys lives, as it eats them up just as the ulcers of leprosyeat a
person up
2.3.3. Sinalso causes separationofour fellowship, separationfrom God, and
separationof us from other people
2.4. One truth worth mentioning here is that eachone of Jesus’miracles
paints a unique picture of how it is that the Lord heals us spiritually
2.4.1. It is only natural then that Jesus might perform his first miracle by
healing a personfrom leprosy
2.5. It is interesting to note here that if a person touched a leper that he
would immediately become ceremoniallyunclean according to the Old
TestamentLaw, howeverJesus intentionally and of His ownwill touched this
man yet because He was the Son of God, and because in touching this man He
healed his leprosy, He did not become ceremoniallyunclean Himself
2.5.1. We needto learn from this to come to Jesus whenwe are suffereing
from the leprosyof our sins, for He will not rejectus but rather heal us.
2.5.1.1.Wemust never think we must cleanup our life and then come to Him,
for only He can cleanse andrenew us

2.6. Notice the characterof this leper:
2.6.1. Knowing that people always fearedlepers and would do anything to
avoid them, this man soughtout Jesus and approachedHim sensing that Jesus
would not turn Him away
2.6.2. He comes and bows down in worship to Jesus
2.6.3. He did not doubt that Jesus had the powerto heal, for he had faith in
Jesus, he just didn’t know if Jesus was willing to heal him
2.7. Jesus always healedall of those who came to him in humility and who
had faith, and this demonstrates:
2.7.1. He genuinely cares for those who are suffering in any way
2.7.2. He desires to bring healing to people of all ages and strata of life, people
of all races, andeven those on the lowestplain of existence
2.8. All of Jesus’healings were complete healings, which demonstrates
His deity and verifies that He is who He claimed to be, and here we see that
this leper was healed‘immediately’
2.9. One final note about this here, and that is that we Christians ought to
be like Christ ourselves and reachout and touch the lives of those who are
downtrodden and of all strata and segments of society, and we ought also to be
touchable by all
3. VS 8:4 - “4 And Jesus *saidto him, “See that you tell no one; but
go, show yourself to the priest, and presentthe offering that Moses
commanded, for a testimony to them.”” - Jesus told the leper not to tell
anyone about what had happened
3.1. Many have conjecturedas to why it was that Jesus told this leper (as
well as others whom He healed) not to tell anyone about what had happened,
but in fact we do not know why He did this

3.1.1. Jesus might have tried to quel arousing too much publicity about the
greatthings He was doing (news of Him spread fast anyway however)
because He knew that this would only put His mission in jeopardy
3.1.1.1.Itwould have rushed His going to the cross
3.1.2. Jesus does mention here that the priests were to have ‘a testimony to
them’ as a result of the offerings that were prescribed by the Old Testament
Law because ofhealings, and we know that the gospels revealmuch later that
many priests had convertedto faith in Christ as the Messiah
3.2. Mark reveals in his gospel(Mk 1:45) that this man did howevergo
out and publish what had happened everywhere
3.3. Jesus lived and taught others to live under the authority the Old
TestamentLaw, and the Law prescribedcertain sacrifices thatone was to
offer if he was healed of leprosy, thus Jesus told the man to present the
offering for having been healed
3.3.1. Jesus knew that the man also needed to express his thankfulness to the
Lord for this healing
4. VS 8:5-13 - “5 And when He had entered Capernaum, a centurion
came to Him, entreating Him, 6 and saying, “Lord, my servant is lying
paralyzed at home, suffering greatpain.” 7 And He *said to him, “I will come
and heal him.” 8 But the centurion answeredand said, “Lord, I am not
worthy for You to come under my roof, but just say the word, and my servant
will be healed. 9 “ForI, too, am a man under authority, with soldiers under
me; and I say to this one, ‘Go!’ and he goes, andto another, ‘Come!’ and he
comes, and to my slave, ‘Do this!’ and he does it.” 10 Now when Jesus heard
this, He marveled, and said to those who were following, “Truly I say to you, I
have not found such greatfaith with anyone in Israel. 11 “And I sayto you,
that many shall come from eastand west, and recline at the table with
Abraham, and Isaac, and Jacob, in the kingdom of heaven; 12 but the sons of
the kingdom shall be castout into the outer darkness;in that place there shall
be weeping and gnashing of teeth.” 13 And Jesus saidto the centurion, “Go

your way; let it be done to you as you have believed.” And the servant was
healed that very hour.” - Jesus heals a Centurion’s slave
4.1. In these verses, we see that Jesus was willing to perform healing upon
a Gentile man’s slave, and that this Gentile was a man of deep characterand
devotion to God
4.2. This Centurion was a man of high characterand faith:
4.2.1. In Luke 7:4 we read that this Centurion was greatlyesteemedby the
Jews for he had built a synagogue forthem, and it was in factthe Jews who
came to Jesus first to presentthis request, and as Jesus was walking to the
Centurion’s house, He was met by him
4.2.2. He was a man of humility, for he felt that he was unworthy for the Lord
to even come under his roof, and therefore he requests that Jesus just say the
word in order to heal his servant
4.2.3. He was a man of compassion, forthough some soughthealing for a son
or a daughter, there is no one else in all of the gospelaccounts who sought out
Jesus in order to have a servant of his be healed
4.2.4. He was a man who understood authority, for he had much authority,
therefore he knew that if Jesus just said the word that because ofthe great
authority that Jesus had that the man would be healed
4.2.5. He had faith to believe that Jesus did not need to be brought near to
where his slave was in order to perform the healing, he believed that Jesus
could just say a word and it would be accomplished
4.2.6. Jesus commends the man’s faith saying that He had not seensuchgreat
faith in all of Israelamong those who were calledto be God’s people
4.3. Jesus ‘marveled’ at the Centurion’s faith, but not because He was
suprized at it, since He knew all men and what was inside of men, as the
gospels record, but rather He commended it and ‘marveled’ or ‘admired’ it

4.4. Jesus usedthis situation of performing this healing for a man who
was a Gentile to teachthe truth that there would be many Gentiles who would
be in His kingdom, howevermany of the Jew’s who were called to be God’s
people would be rejectedbecause oftheir sin and unbelief
4.5. Jesus describes forus here what hell (the ‘Lake of Fire’) is going to
be like:
4.5.1. Thosewho are castout of God’s kingdom will enter hell, and hell as
describedby Jesus is going to be a place of ‘outer darkness’
4.5.2. There willbe ‘weeping and gnashing of teeth’
4.6. Jesus commends the Centurion’s faith by telling him that this healing
of his servant would be ‘according to your faith’
4.7. Matthew records that the servant was healed ‘that very hour’
5. VS 8:14-15 - “14 And when Jesus had come to Peter’s home, He
saw his mother-in-law lying sick in bed with a fever. 15 And He touched her
hand, and the fever left her; and she arose, and waitedon Him.” - Jesus heals
Peter’s mother-in-law
5.1. Jesus had been in the habit of staying at this home during his travels,
and when He comes to Peter’s house he finds out that Peter’s mother-in-law is
sick and probably close to the point of death with a fever
5.2. Jesus touch heals Peter’s mother-in-law so thoroughly that she is able
to get up immediately at that point and actually wait upon them like a good
hostess
6. VS 8:16-17 - “16 And when evening had come, they brought to
Him many who were demon-possessed;and He castout the spirits with a
word, and healedall who were ill 17 in order that what was spokenthrough

Isaiahthe prophet might be fulfilled, saying, “He Himself took our infirmities,
and carried awayour diseases.”” - Jesus heals many who were brought to
Him
6.1. Since Jesus had performed these two wonderful miracles in
Capernaum, word had spreadabout Him and what He could do, so now He
performs many works ofhealing
6.2. Matthew brings to our attention that the Lord’s healing ministry was
a fulfillment of what Isaiahwrote about him in the 53rd chapter of his book,
vs 4
6.2.1. Jesus’atonementprovides for the healing of all of our sins, as well as all
of our diseases, howeveras we follow the many accounts ofdisease and
healing in the New Testament, Goddoes not choose to heal all of the dieseases
even of goodmen
6.2.1.1.Thoughthe Lord performed many healing acts through the apostle
Paul, he himself prayed three times to be healed of the thorn in his side (which
he called a messengerof satan), which probably involved his eyesight, yet the
Lord chose not to heal him
6.2.1.2.Paulwrote that he had left Trophimus at Ephesus sick (2 Tim. 4:20)
6.2.1.3.Paulwrote to Timothy to use a little wine for his stomach, indicating
that the Lord had chosennot to heal him of this affliction which he had (1
Tim. 5:23)
6.2.1.4.Whenthe Lord returns, He will forever healus of all of our diseases
6.2.2. In 1 Peter 2:24, Peterquotes from these same verses in Isaiah53,
howeverin that place the reference is directly to the healing from our sins
which the Lord performs in our lives

BROADUS
Matthew 8:1-17: “JesusHeals A Leper, A Centurion’s Slave, Peter’s Mother-
in-law, And Many Others”
by
Jim Bomkamp
Back Bible Studies Home Page
1. INTRO: In these verses we note that the first three miracles that
Jesus performed were all for people who were consideredas secondclass
citizens or outcasts in the Jew’s estimation: a leper, a Gentile, and a woman
1.1. We see in these miracles the compassionand empathy that Jesus had
for those who were suffering to any degree
1.1.1. Jesus lovedto heal and He turned none of those awaywho were sincere
and heart and came to Him for healing
1.1.2. Mostpeople wouldcompletely avoid a leper, but Jesus entreatedlepers
and even touched a leprous man in this chapter in order to heal him
1.2. We see also the powerthat Jesus had to cure any disease orto
perform any miracle, and thus these miracles testify to the unbelieving of Him
and who He was
1.3. We see also the greatfaith in Christ that men such as the Centurion
can have, as wellas faith’s rewards
2. VS 8:1-3 - “8:1 And when He had come down from the mountain,
greatmultitudes followedHim. 2 And behold, a leper came to Him, and
bowed down to Him, saying, “Lord, if You are willing, You canmake me

clean.” 3 And He stretchedout His hand and touched him, saying, “I am
willing; be cleansed.” And immediately his leprosy was cleansed” - Jesus
heals a leper
2.1. We note first of all now that Jesus has finally finished His Sermon On
The Mount, for He comes down from the mountain
2.2. Leprosy is a very gross diseaseto have or even be around, and it
brings greatsuffering to the individual who has it, and thus throughout
history it has been one of the most dreaded of diseases
2.2.1. In the book, “Unclean, unclean!”, L.S. Huizenga writes of the horrors
of the disease ofleprosyrecorded in the Bible, “The disease which we today
call leprosygenerally begins with pain in certain areas of the body. Numbness
follows. Soonthe skin in such spots loses its original color. It gets to be thick,
glossy, and scaly...As the sickness progresses, the thickened spots become dirty
sores and ulcers due to poor blood supply. The skin, especiallyaround the
eyes and ears, begins to bunch, with deep furrows betweenthe swellings, so
that the face of the afflicted individual begins to resemble that of a lion.
Fingers drop off or are absorbed; toes are affectedsimilarly. Eyebrows and
eyelashes dropout. By this time one can see the person in this pitiable
condition is a leper. By a touch of the finger one canalso feel it. One can even
smell it, for the leper emits a very unpleasant odor. Moreover, in view of the
fact that the disease-producing agentfrequently also attacks the larynx, the
leper’s voice acquires a grating quality. His throat becomes hoarse,and you
can now not only see, feel, and smell the leper, but you can hear his rasping
voice. And if you stay with him for some time, you caneven imagine a
peculiar tastedin your mouth, probably due to the odor”.
2.2.2. Anotherauthor, Dr. Paul Brand, has written a modern book that
describes leprosy, and he writes, “Hansen’s disease (HD)is cruel, but not at
all the way other diseasesare. It primarily acts as an anesthetic, numbing the
pain cells of hands, feet, nose, ears, andeyes. Notso bad, really, one might
think. Mostdiseasesare fearedbecause oftheir pain- what makes a painless
disease so horrible? Hansens’s disease numbing quality is precisely the reason

such fabled destruction and decayof tissue occurs. Forthousands of years
people thought HD causedthe ulcers on hands and feet and face which
eventually led to rotting flesh and loss of limbs. Mainly through Dr. Brand’s
research, it has been establishedthat in 99 percent of the cases, HD only
numbs the extremities. The destruction follows solelybecause the warning
system of pain is gone. How does the decayhappen? In villages of Africa and
Asia, a personwith HD has been knownto reach directly into a charcoalfire
to retrieve a dropped potato. Nothing in his body told him not to. Patients at
Brand’s hospital in India would work all day gripping a shovel with a
protruding nail, or extinguish a burning wick with their bare hands, or walk
on splintered glass. Watching them, Brand began formulating his radical
theory that HD was chiefly anesthetic, and only indirectly a destroyer. On one
occasion, he tried to open the door of a little storeroom, but a rusty padlock
would not yield. A patient- an undersized, malnourished ten-year-old-
approachedhim smiling. “Let me try, sahib, doctor,” he offered and
reachedfor the key. With a quick jerk of his hand he turned the keyin the
lock. Brand was dumbfounded. How could this weak youngsterout-exert
him? His eyes caught a telltale clue. Was that a drop of blood on the floor?
Upon examining the boy’s fingers, Brand discoveredthe actof turning the key
had gasheda finger open to the bone; skin, fat, and joint were all exposed.
Yet the boy was completelyunaware of it! To him, the sensationof cutting his
finger to the bone was no different from picking up a stone or turning a coin
in his pocket. The daily routines of life ground awayat the HD patient’s
hands and feet, but no warning systemalerted him. If an ankle turned,
tearing tendon and muscle, he would adjust and walk crooked. Ifa rat
chewedoff a finger in the night, he would not discoverit missing until the next
morning...StanleyStein (author of Alone No Longer) went blind because of
another cruel quirk of HD. Eachmorning he would washhis face with a hot
washcloth. But neither his hand nor his face was sensitive enought to
temperature to warn him that he was using scalding water. Gradually he
destroyedhis eyes with his daily washing”
2.2.3. According to the Old TestamentLaw, if a person was found to have
leprosy his clothes were to be torn, his head was to be uncovered, his mouth
covered, and wherever he went he was to cry, “Unclean, unclean!”, in order to

warn people of his coming. Likewise, the lepers were to live in a colonyapart
from all civilization and have nothing to do with any type of community
(Num. 5:2)
2.2.4. It was thought in Jesus’day that if a personcontractedleprosy that this
was from the Lord and was a recompense to him for something he had done
2.3. Now, we might be able to see why it is that in the Bible ‘leprosy’
symbolized “sin” in a person’s life
2.3.1. Sincauses greatsuffering and inconvenience, and it literally causes us
to rot away
2.3.2. Sindestroys lives, as it eats them up just as the ulcers of leprosyeat a
person up
2.3.3. Sinalso causes separationofour fellowship, separationfrom God, and
separationof us from other people
2.4. One truth worth mentioning here is that eachone of Jesus’miracles
paints a unique picture of how it is that the Lord heals us spiritually
2.4.1. It is only natural then that Jesus might perform his first miracle by
healing a personfrom leprosy
2.5. It is interesting to note here that if a person touched a leper that he
would immediately become ceremoniallyunclean according to the Old
TestamentLaw, howeverJesus intentionally and of His ownwill touched this
man yet because He was the Son of God, and because in touching this man He
healed his leprosy, He did not become ceremoniallyunclean Himself
2.5.1. We needto learn from this to come to Jesus whenwe are suffereing
from the leprosyof our sins, for He will not rejectus but rather heal us.
2.5.1.1.Wemust never think we must cleanup our life and then come to Him,
for only He can cleanse andrenew us
2.6. Notice the characterof this leper:

2.6.1. Knowing that people always fearedlepers and would do anything to
avoid them, this man soughtout Jesus and approachedHim sensing that Jesus
would not turn Him away
2.6.2. He comes and bows down in worship to Jesus
2.6.3. He did not doubt that Jesus had the powerto heal, for he had faith in
Jesus, he just didn’t know if Jesus was willing to heal him
2.7. Jesus always healedall of those who came to him in humility and who
had faith, and this demonstrates:
2.7.1. He genuinely cares for those who are suffering in any way
2.7.2. He desires to bring healing to people of all ages and strata of life, people
of all races, andeven those on the lowestplain of existence
2.8. All of Jesus’healings were complete healings, which demonstrates
His deity and verifies that He is who He claimed to be, and here we see that
this leper was healed‘immediately’
2.9. One final note about this here, and that is that we Christians ought to
be like Christ ourselves and reachout and touch the lives of those who are
downtrodden and of all strata and segments of society, and we ought also to be
touchable by all
3. VS 8:4 - “4 And Jesus *saidto him, “See that you tell no one; but
go, show yourself to the priest, and presentthe offering that Moses
commanded, for a testimony to them.”” - Jesus told the leper not to tell
anyone about what had happened
3.1. Many have conjecturedas to why it was that Jesus told this leper (as
well as others whom He healed) not to tell anyone about what had happened,
but in fact we do not know why He did this

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