Commentaires bibliques

Matthew 8:2-4 Christ cleanseth the leper,

Matthew 8:5-13 healeth the centurion’s servant,

Matthew 8:14-15 Peter’s mother-in-law,

Matthew 8:16-17 and many other diseased,

Matthew 8:18-22 showeth how he is to be followed,

Matthew 8:23-27 stilleth the tempest on the sea,

Matthew 8:28-34 driveth the devils out of two men possessed, and seeth

them to go into the swine.

See Poole on "Matthew 8:2".

Ver. 1,2. We heard of Christ’s going up into the mountain, Matthew 6:1; and of great multitudes that followed him from Decapolis, and from Judea, and from Jerusalem, and from beyond Jordan: whether the same multitude, or others, followed him upon his coming down, is not said. But behold, ( saith the evangelist),

there came a leper: both Mark and Luke have the same story, or one very like to it, Mark 1:40 Luke 5:12. Of the plague, or leprosy, we read much in the books of Moses. It was a white scab in the flesh, which gradually consumed the body, and was contagious. The leper, and he who touched him, or any thing he came near, was legally unclean: thrice we read of it inflicted as a severe punishment; upon Gehazi, for lying and taking bribes, and upon king Uzziah, for offering sacrifice. It was a disease of very difficult cure. This leper comes and worshippeth Christ. Mark saith that he kneeled down to him: whether he only kneeled down, or prostrated himself, is not much material, for either of them might be done according to the fashion of those countries, in token either of a civil respect, paid to him as a great and eminent prophet, or a piece of religious homage (if he had so early a revelation that he was the Son of God, which some doubt).

Saying, Lord, if thou wilt, thou canst make me clean. The term Lord will not conclude his recognizing Christ as the Son of God, being a term used by Sarah to Abraham, and afterwards to Elijah. The words import his desire, though they be not a form of prayer, but an acknowledgment of the power of Christ. The leper acknowledging Christ’s power, submits himself to his will, and so with the same breath declareth his faith and modesty. He indeed declareth no faith in the will of God, nor can any person exercise any such faith as to any temporal mercy, any further than as God shall judge it for our good.

By the law of God, Leviticus 5:3, he that touched another who was unclean (as the leper was, Leviticus 13:1-14:57) was unclean; how then doth Christ (who was subject to the law) touch the leper? Some say he did not touch the unclean leper, but him that was a leper, and by his touch made clean. But it is a better answer, that by what Christ did as he was God (such were his miraculous operations) he could not contract any ritual uncleanness; and possibly under the law the priest was exempted from that uncleanness, for he came very near the leper in his office about him, expressed Leviticus 13:1-14:57. Nor do we read of any uncleanness contracted by Aaron in his performance of his office to Miriam under her leprosy, nor by the priests, 2 Chronicles 26:20, though it be said they thrust out Uzziah. Christ, by putting forth his hand, showed his kindness to this miserable creature; by healing him with a touch, he showed his Divine power.

Saying, I will; be thou clean: he answereth him in his own term, I will, and then commands the thing. How acceptable is faith to God!

And immediately his leprosy was cleansed, that is, removed; the word immediately confirms the miracle, it was not only a thing done without ordinary means, but without the ordinary time requisite for such a cure.

Some think that our Saviour only commanded him silence until he had showed himself unto the priest, and he, according to the law, Leviticus 13:1-59, should have pronounced him clean, lest their envy upon hearing of it should have caused them to have obscured the miracle, by delaying to pronounce him clean; but it is observable that this was not the only time when Christ commanded those upon whom he had wrought miracles to say nothing of it: see Matthew 9:30 12:16 17:9. It is therefore more probable, that this precept was not to be understood with that limitation, but that Christ did it, either that he might not be thought to seek his own glory, or rather, because Christ judged it not yet time by his miracles to be publicly made known: but he sends him to the priest, both to teach him obedience to the law, and that the truth of the miracle might by a public record be confirmed. He also commands him to

offer the gift appointed by the law, Leviticus 14:1-57, thereby both acknowledging his cure to be from God, and testifying his thankfulness.

That Moses commanded; to show that he came not to oppose Moses.

For a testimony unto them; that hereafter it may be a testimony unto them, that I am more than the Son of man, John 5:36.

See Poole on "Matthew 8:10".

See Poole on "Matthew 8:10".

See Poole on "Matthew 8:10".

See Poole on "Matthew 8:10".