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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Barnes' Notes on the Bible

Albert Barnes · 1834

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Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.

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Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

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Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.

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John Gill's Exposition of the Bible

John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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Matthew Глава 8 2

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Matthew Poole's Annotations upon the Holy Bible

Matthew 8:2

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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.

The Pulpit Commentary

Matthew 8:2

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Verse 2. - And, behold. In this case the unexpected (Matthew 1:20, note) was the near approach (προσελθών), the "worship," and the prayer of an outcast. There came a leper. Loathsome physically and typically. The other passages which speak of the healing of lepers by our Lord or the apostles are

(1) Matthew 10:8;

(2) Matthew 11:5; parallel passage, Luke 7:22;

(3) Luke 17:12;

(4) perhaps Matthew 26:6; parallel passage, Mark 14:3. And worshipped him (Matthew 4:9, note). From the parallel passages we may see that the word here refers more to the posture of his body than to the nature of his thoughts. Saying, Lord, if thou wilt, thou canst make me clean. Leprosy stood in so peculiar and solemn a relation to the Israelites that it would hardly be included under the terms, "all manner of disease, and all manner of sickness," in Matthew 4:23, 24; we have therefore no evidence that up to this time any leper had been healed by our Lord. The man's utterance marks, therefore, a distinct advance in faith. None like him, the object of the Divine "stroke," had been healed; but from lesser examples of Jesus' power he argues to the greater. Sure of Jesus' power, he appeals to his heart. Make me clean (καθαρίσαι). Not merely "heal me;" for a leper could not but think of healing and its consequences - restoration to social and religious privileges (vide infra).

Ellicott's Commentary for English Readers

Matthew 8:2

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(2) A leper.—The discussion of leprosy, as to its nature, symptoms, and causes, would be at once long and difficult. The word, which is Greek and not Hebrew in its origin, has probably been used with varying extent of meaning, sometimes including elephantiasis, or even cancer. Even in its narrower meaning, as used by Hippocrates, leprosy was subdivided into three kinds: (1) the mealy, (2) the white, (3) the black, according to the appearance presented by the portions of diseased flesh. Confining ourselves to the Biblical form of the disease, we note (1) its probable origin in the squalor and wretchedness of the Egyptian bondage. It was the “botch,” or plague “of Egypt” (Deuteronomy 28:27). In the Egyptian legends of the Exodus, indeed, the Israelites were said to have been expelled because they were lepers. (2) Its main features were the appearance of a bright spot on the flesh, whiter than the rest, spreading, in flaming, cracking; an ichorous humour oozing from the cracks, the skin becoming hard, scaly, “as white as snow” (Exodus 4:6; 2Kings 5:27). One so affected was regarded as unclean; his touch brought defilement (Leviticus 13:3; Leviticus 13:11; Leviticus 13:15). He was looked upon as smitten with a divine plague, and cases like those of Miriam and Gehazi gave strength to the belief. He had to live apart from his fellows, to wear on his brow the outward sign of separation, to cry out the words of warning, “Unclean, unclean” (Leviticus 13:45). The idea which lay at the bottom of this separation seems to have been one of abhorrence rather than precaution. The disease was loathsome, but there is no evidence that it was contagious, or even believed to be contagious. At the stage in which it reached its height, and the whole body was covered with the botch and scabs, the man was, by a strange contrast, declared to be ceremonially clean (Leviticus 13:13), and in this state, therefore, the leper might return to his kindred, and take his place among the worshippers of the synagogue. In the case now before us, the man would appear to have been as yet in the intermediate stage. St. Luke describes him, however, as “full of leprosy.”

Worshipped him—i.e., as in St. Mark, “falling on his knees,” or in St. Luke, “falling on his face,” in the highest form of Eastern homage. The act gave to the word “Lord” the emphasis of one, at least, of its higher meanings.

If thou wilt, thou canst make me clean.—The words imply either that he had seen or heard of our Lord’s works of healing, or that His words had impressed him with the belief that the Teacher must have a power extending to acts also. There does not appear to have been any previous case of leprosy miraculously cleansed. The words of the man involve a singular mingling of faith and distrust. He believes in the power, he does not as yet believe in the will. Can it stoop to one so foul as he? If he shared the common feeling that leprosy was the punishment of sin, he might ask: himself, Will He pity and relieve one so sinful?

Cambridge Bible for Schools and Colleges

Matthew 8:2

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  1. a leper] St Luke has “full of leprosy,” a term implying the gravity of the disease,—not that it covered the whole body, in which case the leper was pronounced clean, Leviticus 13:12-13; Leviticus 13:16-17. See Our Lord’s Miracles of Healing, ch. 4 (Belcher). Leprosy is to be regarded as especially symbolic of sin: the beginning of the disease is almost unnoticed, it is contagious (this point is disputed, but see in confirmation of the note Belcher, Our Lord’s Miracles of Healing, ch. 4, also Meyer ad loc. who takes the same view), in its worst form it is incurable except by the touch of Christ; it separated a man and classed him with the dead.

worshipped him] The imperfect in the original marks that persistency in prayer, which Jesus had just promised should win acceptance; while the leper’s words imply a faith which is another condition of acceptance.

Word Pictures in the New Testament

MAT 8:2

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If thou wilt (εαν θεληις). The leper knew that Jesus had the power to heal him. His doubt was about his willingness. "Men more easily believe in miraculous power than in miraculous love" (Bruce). This is a condition of the third class (undetermined, but with prospect of being determined), a hopeful doubt at any rate. Jesus accepted his challenge by "I will." The command to "tell no one" was to suppress excitement and prevent hostility.

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Meyer's Critical and Exegetical Commentary on the New Testament

Matthew 8:2

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Matthew 8:2. Λεπρός] λέπρα, צָרַעַת, a most dangerous, contagious disease, descending to the fourth generation, which lacerated the body with scales, tetter, and sores; Trusen, bibl. Krankh. p. 103 ff.; Kurtz in Herzog’s Encykl. I. p. 626 ff.; Furer in Schenkel’s Bibellex. I. p. 317 ff.; Saalschutz, M. R. p. 223 ff.

κύριε] To express the reverence that is founded on the recognition of higher power.

ἐὰν θέλῃς] entire resignation to the mighty will of Jesus.

καθαρίσαι] from the disease that was polluting the body; Plut. Mor. p. 134 D.

ἐκαθαρίσθη αὐτοῦ ἡ λέπρα] and immediately his leprosy was cleansed (John 11:32), Matthew 13:25, Matthew 22:13, Matthew 25:41. The leprosy is spoken of as cleansed, according to the idea that the disease experiences the healing—that the disease is healed (Matthew 4:23). Differently and more correctly expressed in Mark 1:42.

On θέλω, Bengel aptly observes: “echo prompta ad fidem leprosi maturam.” In answer to Paulus, who understands the cleansing in the sense of pronouncing clean,—as also Schenkel, Keim,—see Strauss, II. p. 48 ff., and Bleek.

Wesley's Explanatory Notes

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Coke's Commentary on the Holy Bible

MAT 8:2

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Matthew 8:2. And, behold, there came a leper— It has been generally thought, that this is the leper whose cure is recorded, Mark 1:40. Luk 5:12 and consequently that the sermon in Luke is not the same with that in the preceding chapter. But the cures, says Macknight, are different: that was performed in a city, this in the fields. Having cleansed the leper here mentioned, Jesus entered into Capernaum, and cured the centurion's servant; whereas, the other leper having published the miracle, Jesus did not choose, at least in the day-time, to go into the town; but remained without in desart places to shun the crowd. It must be acknowledged, indeed, that there are some things similar in the two cures: for instance,both the lepers say to Christ, If thou wilt, thou canst make me clean; but it was so natural to address their desires to the Son of God in this form, by which also they express their belief in his power, that it is rather matter of wonder we do not find it more frequently made use of. Farther, there is the same command given to the lepers to go shew themselves to the priest; but this command must have been repeated not twice, but twenty times, on supposition that Jesus cleansed lepers so often. Accordingly we find him repeating it to the ten lepers, whom he cleansed at one time in Samaria; Luke 17:14. As for the circumstance of his bidding the cured person tell no man what had happened, it occurs almost in every miracle performed by Christ during the two first years of his ministry; the reasons for which see in the note on Matthew 8:4.

The immediate cure of the leprosy was only in the power of God: the leper, therefore,bythisapplication to Christ, immediately confesses his divine authority; but more fully to enter into this subject, the reader should refer to our notes on Leviticus 13:0 and on 2 Kings 5:6-7.

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