Mateus 8
John MacArthur · Citado em PreceptAustin
Mateus 8
MacArthur writes that "Along with the centurion in charge of Jesus’ crucifixion, and Cornelius (Acts 10:44–48), he (THE CENTURION IN OUR PRESENT PASSAGE) became a believer in Jesus Christ." Imploring (present tense) (3870)(parakaleo from para = beside + kaleo = call) means literally to call one alongside, to call someone to oneself, to call for, to summon in the present context with the primary sense of urging Jesus to take some action. The centurion was appealing to Jesus in supplication, begging Him, asking Him earnestly. This same verb is used to describe the appeal of the Jewish elders in Lk 7:4, Luke adding the adverb spoudaios which means earnestly, zealously, with haste. The need was urgent. Related Resource J C Ryle's excellent summary of the Centurion's character - (1) His kindness, (2) His humility and (3) His faith What was a Roman centurion? What was a Roman legion? Multiple Sermons related to the Centurion MacDuff - We, in this age of the church, are in the position of that sick servant at Capernaum. To the eye of sense we are separated from the Saviour. We see Him not—we can touch Him not—the hand cannot steal amid the crowd to catch His garment hem—we cannot hear His loved footsteps as of old on our threshold; but faith penetrates the invisible; the messenger—prayer—meets Him in the streets of the New Jerusalem; and faith and prayer together, the twin delegates from His church below, He has never yet sent empty away. Thy Word Suffices Me Sermon Notes Charles Haddon Spurgeon And Jesus saith unto him, I will come and heal him. Matthew 8:7 Say in a word, and my servant shall be healed. —Luke 7:7 THE centurion who cared for the religious welfare of the people, and built them a synagogue, had also a heart of compassion for the sick. It is well when public generosity is sustained by domestic kindness. This servant was his boy, and perhaps his slave; but he was dear to him. A good master makes a good servant. It is well when all ranks are united in sympathy: captain and page are here united in affection. The master showed his affection by seeking help. Heart and hand should go together. Let us not love in word only. It is well that the followers of Jesus should be ready to help all sick folk; and that healing should be still associated with prayer to Jesus. Mark the growing manifest faith of the centurion, and the growing manifestation of Jesus. Centurion sends elders with request to "come and heal. " Jesus will come and heal. Centurion comes himself asking for "a word. " Jesus gives the word, and the deed is done. We see in this passage a miracle in the physical world, and are thereby taught what our Lord Jesus can do in the spiritual world. Let us imitate the centurion in seeking to Jesus about others.We learn from the narrative: I. THE PERFECT READINESS OF CHRIST. 1. He did not debate with the elders of the Jews, and show the weakness of their plea: "He was worthy" (Luke 7:4-5). 2. He cheerfully granted their request, although it was needless for him to come. "Then Jesus went with them" (Luke 7:6). 3. He did not raise a question about the change which the centurion proposed, although he was already on the road (Luke 7:6). 4. He did not suspect the good man's motive, as some might have done. He read his heart, and saw his true humility. 5. He did not demur to the comparison of himself to a petty officer. Our Lord is never captious; but takes our meaning. 6. He promptly accepted the prayer and the faith of the centurion, save the boon, and gave it as desired. Our Lord's love to sinners, his forgetfulness of self, his willingness to please us, and his eagerness to fulfill his own mission, should encourage us in prayer to him for ourselves and others. II. THE CONSCIOUS ABILITY Of CHRIST. l. He is not puzzled with the case. It was singular for the servant to be at once paralyzed and tormented; but whatever the disease may be, the Lord says, "I will come and heal him. " 2. He is not put in doubt by the extreme danger of the servant. No, he will come to him, though he hears that he is stricken down. and is utterly prostrate. 3. He speaks of healing as a matter of course.His coming will ensure the cure: "come and heal." 4. He treats the method of procedure as of no consequence. He will come or he will not come, but will "say in a word"; yet the result will be the same. 5. He wonders more at the centurion's faith than at the cure. Omnipotent grace moves with majestic ease. We are worried and fretted, but the Lord is not. Let us thus be encouraged to hope. III. THE ABIDING METHOD OF CHRIST. He is accustomed to heal by his Word through faith; Signs and wonders are temporary, and answer a purpose for an occasion; but both faith and the Word of the Lord are matters for all time. Our Lord did not in the case before us put in a personal appearance, but spoke, and it was done; and this he does in our own day. 1. This is coming back to the original form of working in creation. It is apparently a greater miracle than working by visible presence; at any rate, the means are less seen. 2. This method suits true humility. We do not demand signs and wonders; the Word is enough for us (Luke 7:7). 3. This pleases great faith; for the Word is faith's chosen manifestation of God. It rejoices more in the Word than in all things visible (Ps. 119:162). 4. This is perfectly reasonable. Should not a word of command from God be enough? Mark the centurion's reasoning (Matt. 8:9). 5. This is sure to succeed. Who can resist the divine fiat? In our own case, all we need is a word from the, Lord. 6. This must be confidently relied on for others. Let us use the Word, and pray the Lord to make it his own word. Henceforth, let us go forward in his name, relying upon his Word! Insertions Had the centurion's roof been heaven itself, it could not have been worthy to be come under of him whose word was almighty, and who was the Almighty Word of his Father. Such is Christ confessed to be by him that says, "only say the word." None but a divine power is unlimited: neither has faith any other bounds than God himself. There needs no footing to remove mountains, or devils, but a word. Do but say the word, O Savior, my sin shall be remitted, my soul shall be healed, my body shall be raised from dust, and both soul and body shall be glorified. —Bishop Hall "I have been informed," says Hervey, "that when the Elector of Hanover was declared by the Parliament of Great Britain successor to the vacant throne, several persons of distinction waited upon his Highness, to make timely application for valuable preferments. Several requests of this nature were granted, and confirmed by a kind of promissory note. One gentleman solicited the Mastership of the Rolls. Being indulged in his desire, he was offered the same confirmation which had been vouchsafed to other successful petitioners; upon which he seemed to be overcome by grateful confusion and surprise, and begged that he might not put the royal donor to such unnecessary trouble, protesting that he looked upon His Highness's word as the best ratification of his suit. With this compliment the Elector was not a little pleased. 'This gentleman,' he said, 'treats me like a king; and, whoever is disappointed, he shall certainly be gratified.'" Our Lord can cure either by coming or by speaking. Let us not dictate to him the way in which he shall bless us. If we were permitted a choice, we ought not to select that method which makes most show, but that in which there is least to be seen and heard, yet most to be admired. Comparatively, signs and wonders show less of him than his bare Word, which he has magnified above all his name. Marvels dazzle, but the Word enlightens. That faith which sees least, sees most, and that which has no eyes at all for the visible has a thousand eyes for the invisible. Lord, come in thy glory, and bless me, if such be thy will; but if thou wilt stay where thou art, and bless me only through thy will and Word, I will be as well content, and even more so if this method the more honors thee! —C. H. S. Little Faith and Great Faith - Charles Woods Matthew 8:5–13; Matthew 15:21–28 Introduction: “You can get anything you want from God if you have enough faith.” The opposite of this is the idea that when you wanted something and didn’t get it, you didn’t have enough faith. “If we only had great faith—reserved for a certain few—we could really see things happen.” Christ did commend great faith and condemn little faith, but there’s more to the story. I. Basic Truth A. Can we really “get anything we want from God”? B. Two passages appear to indicate that we can (Matt. 17:20; Luke 17:6) C. Actually, however, they teach how little faith is necessary to achieve 1. The emphasis is on the amount necessary for great things 2. Both statements are in the form of a rebuke 3. They don’t really teach what is claimed II. The Demonstration of Great Faith A. It is not something all that special 1. The two commended for it were both non-Jews 2. Neither was anything special spiritually B. What’s notable about the centurion? 1. He recognized Christ’s authority 2. He recognized Christ’s ability C. What’s notable about the woman? 1. She persevered—would not take “no” for an answer 2. She banked on His willingness D. What’s notable about the two together 1. Both asked for something He was obviously doing 2. Both thus showed a commitment to the will of God III. The Nature of Great Faith A. Faith is operating on fact 1. Both people went on the facts they had 2. The greater the commitment to act on fact, the greater the faith B. Confirmed by people condemned for little faith 1. Matthew 8:26 2. Matthew 14:31 3. Matthew 16:8 IV. The Contents of Great Faith A. It recognizes who God is B. It accepts His absolute authority C. It accepts His complete ability D. It persists in its mission E. It stays serious about what it desires F. It is totally committed to the will of God Conclusion: Surely more can be accomplished than we see, and more accomplished than others do. It is just a matter of accepting the facts and acting on them. POWERFUL FAITH - Croft Pentz Matthew 8:5–13 Someone has said, “Faith is believing God and asking no questions.” Real faith believes before it sees—Hebrews 11:1. It is necessary to have faith in order to please God—Hebrews 11:6. The same faith that brings salvation will also produce miracles. This same faith will keep you. 1. THE PROBLEM—Mt 8:5–6 2. THE PROMISE—Mt 8:7–9 3. THE POWER—Mt 8:10–12 4. THE PERFECTION—Mt 8:13 Put your faith into action. Do not be afraid to step out in faith. All the great men of God were men of faith. Read Hebrews 11, and see how these great men did the impossible because of faith. Matthew 8:6 and saying, "Lord, my servant is lying paralyzed at home, fearfully tormented." NET Matthew 8:6 "Lord, my servant is lying at home paralyzed, in terrible anguish." GNT Matthew 8:6 καὶ λέγων, Κύριε, ὁ παῖς μου βέβληται ἐν τῇ οἰκίᾳ παραλυτικός, δεινῶς βασανιζόμενος. NLT Matthew 8:6 "Lord, my young servant lies in bed, paralyzed and in terrible pain." KJV Matthew 8:6 And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. ESV Matthew 8:6 "Lord, my servant is lying paralyzed at home, suffering terribly." NIV Matthew 8:6 "Lord," he said, "my servant lies at home paralyzed and in terrible suffering." ASV Matthew 8:6 and saying, Lord, my servant lieth in the house sick of the palsy, grievously tormented. CSB Matthew 8:6 "Lord, my servant is lying at home paralyzed, in terrible agony!" NKJ Matthew 8:6 saying, "Lord, my servant is lying at home paralyzed, dreadfully tormented." NRS Matthew 8:6 and saying, "Lord, my servant is lying at home paralyzed, in terrible distress." YLT Matthew 8:6 and saying, 'Sir, my young man hath been laid in the house a paralytic, fearfully afflicted,' my - Job 31:13,14 Ac 10:7 Col 3:11 4:1 1Ti 6:2 Phm 1:16 paralyzed - Mt 4:24 9:2 Mk 2:3-12 Ac 8:7 9:33 Matthew 8 Resources - Multiple Sermons and Commentaries Parallel Passage - Luke 7:2+ And a centurion’s slave, who was highly regarded by him, was sick and about to die. And saying, "Lord, my servant - Notice he addresses Jesus as Lord (master, owner). Luke 7:2+ calls the servant (pais) while Matthew uses slave (doulos) describing one whose will is completely subjected to the will of their master. Lk 7:2+ also says the servant "was highly regarded by him" (entimos) a word meaning that he was highly esteemed (e.g., entimos in Php 2:29 was used of Epaphroditus) and indicates that the centurion did not just see his servant as a "tool" but was genuinely concerned for him. Mattoon comments that the centurion's attitude "of love and concern of this soldier was quite unusual for under Roman law, a slave was defined as a living tool who had no rights. In fact, a master could abuse him and even kill him if he chose to do so. A Roman writer on estate management recommended the farmer to examine his implements every year and to throw out those which were old and broken, and to do the same with his own slaves! Normally when a slave was past his ability to work, he was thrown out to die. The attitude of this centurion, however, was not like this at all." Bishop Hall adds the interesting observation that a “Great variety of visitors resorted to Christ. One comes to Him for a son; another for a daughter; a third for himself. I see none come to Him for his servant but this one Centurion." Here is some cultural context describing a slave's status in the Roman world to help us understand the heart of this centurion -- Gaius noted that it was universally accepted that masters possessed the power of life and death over their slaves (Institutes, 1.52). The Roman writer Varro insisted that the only difference between a slave, an animal, and a cart was that the slave talked (Agriculture, 1.17). Slaves were often abused, young boys in particular, since pedophilia was not uncommon. Lord (master, owner)(2962)(kurios from kuros = might or power, related to kuroo = to give authority) primarily means the possessor, owner, master, the supreme one, one who is sovereign and who possesses absolute authority, absolute ownership and uncontested power, all perfect descriptions of Jesus! And even though the Roman centurion did not fully comprehend Who Jesus was, he was definitely on the right path referring to Him as Lord. How sad to see Christians today debating amongst themselves of whether we should recognize Him as Lord! We need to take a lesson from this centurion and eat some "humble pie" so to speak! Servant (child, boy, girl)(3816)(pais English - pedo- as in pediatrics, pedobaptism) is translated most often as servant (Lk 1:54, 69; Lk 15:26; Mt. 14:2) but can also refer to young children. BDAG adds this word describes "one who is committed in total obedience to another." The NET Note says that pais is "often used of a slave who was regarded with some degree of affection, possibly a personal servant"As noted above Luke's version uses doulos. It is possible that Matthew's use of the specific word pais is a clue that the servant was a young boy. Slaves in the ancient world, though they may be highly skilled craftsmen or even physicians existed to serve their masters alone. They had no rights as persons, and their lives had little value to society. Cicero once apologized for having a twinge of regret when a slave of his suffered a painful death. IVP Background Commentary gives us an interesting context - "During their twenty or so years of service in the Roman army, soldiers were not permitted to marry. Many had illegal local concubines, an arrangement that the army overlooked and the concubines found profitable. But centurions, who could be moved around more frequently, would be less likely than ordinary soldiers to have such relationships; they often married only after retirement. By ancient definitions, however, a household could include servants, and household servants and masters sometimes grew very close—especially if they made up the entire family unit." Is lying paralyzed at home, fearfully tormented - Fearfully (deinos) means to an extreme degree and modifying the verb tormented (present tense - continually tormented) gives us a vivid picture of the servant's horrible physical/mental condition! In fact Doctor Luke even says he was "sick and about to die." (Lk 7:2+). In English torment speaks of great physical pain and/or mental anguish, probably both in the case of the servant. Paralyzed (3885)(paralutikos from pará = from + lúō = to loose) means he was lame, crippled, disabled or weak of limb, usually in the feet or legs and unable to walk. Only found in the Gospels Matt. 4:24; Matt. 8:6; Matt. 9:2; Matt. 9:6; Mk. 2:3; Mk. 2:4; Mk. 2:5; Mk. 2:9; Mk. 2:10. Not found in Septuagint. Tormented (928)(basanizo) means literally to rub on the touchstone (Basanos) or to test by means of the touchstone and then to test or make proof of anything. Figuratively as in the present passage, basanizo refers to severe distress, and includes the ideas of being afflicted, harassed, vexed, tormented. To give some idea of the intensity of this word it is notable that Basanizo is used to describe the torment of the eternal condition of unbelievers in Revelation 14:10+ and of the devil in Revelation 20:10+. Norman Geisler - Is there a mistake in the accounts concerning Jesus and the centurion? PROBLEM: Matthew seems to present the centurion as the one who seeks the help of Jesus (Matt. 8:5); but, Luke seems to say that the centurion sent elders to see Jesus (Luke 7:3). Also, Matthew appears to say that the centurion himself comes to talk with Jesus. However, in Luke, the Bible says only the centurion’s representatives saw Jesus. SOLUTION: Both Matthew and Luke are correct. In the 1st century, it was understood that when a representative was sent to speak for his master, it was as if the master was speaking himself. Even in our day this is still the case. When the Secretary of State meets individuals from other countries, he goes out in the name of the president of the United States. In other words, what he says, the president says. Therefore, Matthew states that a centurion came entreating Jesus about his sick slave, when in fact the centurion sent others on his behalf. So, when Matthew declares that the centurion was speaking, this was true, even though he was (as Luke indicated) speaking through his official representative. (When Critics Ask) Rod Mattoon adds - When you compare Matthew's account of the healing of the centurion's servant with Luke's account of the same miracle, an apparent discrepancy quickly arrests the reader's attention. Matthew's account says the centurion himself came to Christ on behalf of his sick servant, but Luke's account says the centurion sent some "elders of the Jews" to speak with Christ about the sick servant and then later, sent some of his "friends" to Christ to tell Christ that He did not need to come to the centurion's house, but only needed to speak the word for the healing. The best solution to this problem of whether the centurion went himself to Christ or sent others to Him, is to remember that sometimes we speak of a person doing something when he actually did it through someone else. Scripture says Solomon built the Temple in 1 Kings 6:14, but we know that he did not actually build the Temple himself but ordered the Temple built and provided for the material and financial needs. Qualified craftsmen and builders built the Temple. Pilate is said to have scourged Jesus in Matthew 27:26, but it was Roman soldiers who did the actual scourging. They simply did it at Pilate's orders. And in our text, the centurion is said to have built the Jews a synagogue, when we know he did not actually build the building himself, but simply provided the finances to make it possible. Matthew's account of the miracle is simply an abbreviation of Luke's account and so it says that the centurion himself communicated with Christ. It is acceptable language which is commonly used even in our day. Matthew 8:7 Jesus said to him, "I will come and heal him." NET Matthew 8:7 Jesus said to him, "I will come and heal him." GNT Matthew 8:7 καὶ λέγει αὐτῷ, Ἐγὼ ἐλθὼν θεραπεύσω αὐτόν. NLT Matthew 8:7 Jesus said, "I will come and heal him." KJV Matthew 8:7 And Jesus saith unto him, I will come and heal him. ESV Matthew 8:7 And he said to him, "I will come and heal him." NIV Matthew 8:7 Jesus said to him, "I will go and heal him." ASV Matthew 8:7 And he saith unto him, I will come and heal him. CSB Matthew 8:7 "I will come and heal him," He told him. NKJ Matthew 8:7 And Jesus said to him, "I will come and heal him." NRS Matthew 8:7 And he said to him, "I will come and cure him." YLT Matthew 8:7 and Jesus saith to him, 'I, having come, will heal him.' I will - Mt 9:18,19 Mk 5:23,24 Lu 7:6 Matthew 8 Resources - Multiple Sermons and Commentaries Parallel Passage - Luke 7:6+ Now Jesus started on His way with them (THE JEWISH ELDERS); and when He was not far from the house, the centurion sent friends, saying to Him, “Lord, do not trouble Yourself further, for I am not worthy for You to come under my roof; 7 for this reason I did not even consider myself worthy to come to You, but just say the word, and my servant will be healed. JESUS' RESPONSE IS UNEQUIVOCALLY AFFIRMATIVE Jesus said to him, "I will come and heal him" - The word "I" (ego) is emphatic, as if He is saying "I myself," "I a Jewish man," will come. Jesus gives a promise with certainty! He shows no hesitation to go to the house of the centurion, which flies in the face of Jewish practices of the day which would be completely against a Jew going into a Gentile's house. Jesus' willingness to respond to a Gentile request would have been a significant teaching point to His Jewish disciples who had grown up not thinking too highly of Gentiles, especially those who were soldiers to whom they were subject. And so once again we see Jesus challenging the traditions and customs of the Jews, for unlike the Jewish "laws," God's laws had no prohibition of a Jew going to the house of a Gentile. Heal (cure)(2323)(therapeuo from therapon = an attendant, servant) means primarily to care for, to wait upon, to minister to and in this context means to heal or restore to health. Compare uses of miraculous healing in Mt. 4:23, 24; Mt 10:1, 8; Acts 4:14. Note that in the centurion's response in Mt 8:9, he uses (according to Robertson), "the more definite word for healing (iaomai)) as Matthew does in Mt 8:13,: Matthew 8:8 But the centurion said, "Lord, I am not worthy for You to come under my roof, but just say the word, and my servant will be healed. NET Matthew 8:8 But the centurion replied, "Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed. GNT Matthew 8:8 καὶ ἀποκριθεὶς ὁ ἑκατόνταρχος ἔφη, Κύριε, οὐκ εἰμὶ ἱκανὸς ἵνα μου ὑπὸ τὴν στέγην εἰσέλθῃς, ἀλλὰ μόνον εἰπὲ λόγῳ, καὶ ἰαθήσεται ὁ παῖς μου. NLT Matthew 8:8 But the officer said, "Lord, I am not worthy to have you come into my home. Just say the word from where you are, and my servant will be healed. KJV Matthew 8:8 The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof: but speak the word only, and my servant shall be healed. ESV Matthew 8:8 But the centurion replied, "Lord, I am not worthy to have you come under my roof, but only say the word, and my servant will be healed. NIV Matthew 8:8 The centurion replied, "Lord, I do not deserve to have you come under my roof. But just say the word, and my servant will be healed. ASV Matthew 8:8 And the centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof; but only say the word, and my servant shall be healed. CSB Matthew 8:8 "Lord," the centurion replied, "I am not worthy to have You come under my roof. But only say the word, and my servant will be cured. NKJ Matthew 8:8 The centurion answered and said, "Lord, I am not worthy that You should come under my roof. But only speak a word, and my servant will be healed. NRS Matthew 8:8 The centurion answered, "Lord, I am not worthy to have you come under my roof; but only speak the word, and my servant will be healed. YLT Matthew 8:8 And the centurion answering said, 'Sir, I am not worthy that thou mayest enter under my roof, but only say a word, and my servant shall be healed; I am - Mt 3:11,14 15:26,27 Ge 32:10 Ps 10:17 Lu 5:8 7:6,7 15:19,21 Joh 1:27 13:6-8 but - Mt 8:3 Nu 20:8 Ps 33:9 107:20 Mk 1:25-27 Lu 7:7 Matthew 8 Resources - Multiple Sermons and Commentaries Parallel Passage - Luke 7:6-7+ Now Jesus started on His way with them (JEWISH ELDERS); and when He was not far from the house, the centurion sent friends, saying to Him, “Lord, do not trouble Yourself further, for I am not worthy (hikanos) for You to come under my roof; 7 for this reason I did not even consider myself worthy (axioo) to come to You, but just say the word, and my servant will be healed. But - Term of contrast. A very interesting contrast in this situation, but it will result in Jesus not going to the centurion's house, but healing his servant with a word demonstrating the great faith of the centurion in Jesus' authority to heal! The centurion said, "Lord, I am not worthy (hikanos) for You to come under my roof - Observe the admission by the centurion I am not worthy ("I do not deserve") which is identical to the Greek phrase used by John the Baptist in Mt 3:11+ when he declared "I am not fit (hikanos)," which is intriguing for of course we know Jesus said about John the Baptist! (see Lk 7:28+). Of course the centurion was not speaking of social status for he was more highly placed in society than Jesus. Note that this is the second time the centurion addresses Jesus as Lord (kurios)(Mt 8:6, 8). Jesus had already heard the Jewish elders' assessment of this centurion declaring "He is worthy (axios) for You to grant this to him." (Lk 7:4+). In one sense this is the centurion recognizing the greatness of Jesus. The centurion himself is overwhelmed by Jesus' readiness to come and heal and expresses his sense of unworthiness to be a recipient of such gracious compassion. Somehow this Gentile man has gotten a sense of the majestic authority and power and love of this Jewish Man Jesus Who without hesitation "leaps over" the cultural obstacles that stood between most of the Jews and the Gentiles and was willing come to a Gentile's home. The centurion could have simply said "I am not worthy," but he specifically adds the phrase for Jesus to come under my roof. Why did he add that phrase? What is he saying? I agree with several commentators who feel that the centurion wanted to spare Jesus the social awkwardness of a Jewish Man entering a Gentile home.
Mateus 8
MacArthur points out that "Although its accounts of demonized people reflect many different conditions and degrees of control, Scripture does not clearly distinguish between being possessed, obsessed, or oppressed by demons. Demonization may be described as a condition in which one or more demons inhabits and gains control over a human being. Demons can attack men spiritually, mentally, and physically. In the spiritual realm they promote false religions, demon worship, the occult, and innumerable kinds of immorality, including murder (Rev. 9:20–21; 18:23–24). In the intellectual and psychological realm they promote such things as false doctrines; insanity and masochism, as in this demon-possessed man, who gashed himself with stones (Mark 5:5); and inability to speak and suicidal mania (see Mark 9:17–22)....It is significant that Jesus never blamed a person for being either diseased or demon controlled. He recognized them as victims of powers beyond their own control and as in need of deliverance, not exhortation or condemnation." (see Matthew Commentary - Page 41) And He cast out the spirits with a word - The Word (logos Jn 1:1) used a word (logos) to cleanse the people from unclean spirits. A word is not an incantation or a magic formula, but a word, as Matthew 4:10ESV when Jesus commanded the devil "Begone (one word in Greek - hupago in present imperative), Satan!" There is no supernatural struggle when Jesus casted out the demons, once again clearly demonstrating His authority over the invisible world (and healing demonstrated His authority over the visible world). Cast out (1544)(ekbállō From ek = out + bállō = to cast, throw, drive) means to cast, throw out often with the idea of force, in this case supernatural power (cf similar contexts in Mt 8:31, Mt 9:33, 34, 10:1, 10:8, 12:26, 27, 28, 17:19)! In Mt. 21:12 "Jesus entered the temple and drove out (ekballo) all those who were buying and selling in the temple, and overturned the tables of the money changers and the seats of those who were selling doves. Ekballo was used earlier Jesus declaring that "the sons of the kingdom will be cast out into the outer darkness; in that place there will be weeping and gnashing of teeth." (Mt 8:12+, a solemn warning repeated in Mt 22:13, Mt 25:30) In short, Jesus casts out evil spirits and evil men! And healed all who were ill - Notice the word ALL indicating that this was unconditional. Some were not turned away because they were not worthy to be healed. Beloved, none of us is worthy to be healed by Jesus, physically or spiritually! This is another manifestation of our receipt of what John referred to as "grace upon grace!" (NET = "one gracious gift after another") (Jn 1:16+). In Mark's parallel passage (Mk 1:34), he records that Jesus healed many who were ill which is not a discrepancy for Grassmick points out this is a "Hebrew idiom meaning “all who were brought” (cf Mk 1:32, Mk 10:45, Mt 8:15). " (BKC) PRINCIPLE - Do not miss the fact that Matthew clearly distinguishes demon-possessed from all who were ill. The point is that while in one sense all disease and sickness is the result of sin, not all disease is the result of demonic activity (yes some demon possessed people were had illness, but they were a minority). Stated another way Satan and His demons may inflict physical affliction (cf Lk 13:10-17+), but clearly not all physical affliction is demonic in origin. AND FROM MY EXPERIENCE AS A MEDICAL DOCTOR I STRONGLY BELIEVE MOST ILLNESS IS NOT DEMONIC. Healed (cured)(2323)(therapeuo from therapon = an attendant, servant) means primarily to care for, to wait upon, minister to.. It has two main senses in the NT, one speaking of rendering service (Acts 17:25+) and the more common use as in the present context describing healing of the ill (Mt. 4:23, 24; Mt 8:7, Mt 9:5, Mt 10:1, etc). Therapeúō in this context obviously means to heal miraculously or supernaturally. The parallel passage in Luke 4:40+ uses the same verb (therapeuo) for healing but in the imperfect tense which gives us the dramatic picture is of Jesus continually healing -- one sick person would either be brought to Him or come on their own power (if able) and He would heal him, then a lame person would come and He would heal him, then a deaf person would come and He would heal him. The imperfect tense helps us to see the scene in our mind's eye, so to speak. And quite a scene it was. We don't know how long this scene lasted, but we do know the whole city was there (Mk 1:33+) and it was evening (Mk 1:32). So depending on how many were sick, this scene could have lasted well into the night. 🙏 THOUGHT - While we do not know how long "JESUS' ER" lasted, we need to remember that Jesus was carrying these healings out in His capacity as fully Man, and at the end of a long day He must have been "fully exhausted!" How could a man, even Jesus Who was fully Man carry on such strenuous labors? Remember that Luke 4:14+ described Jesus functioning "in the power of the Spirit." (cf similar description by Peter in Acts 10:38+) While a Spirit filled Man is performing spiritual work, he is supernaturally energized. It was the famous missionary Hudson Taylor who said "Depend on it. God's work done in God's way will never lack God's supply." Can we not see our desperate need to be continually in the will of God ("God's way") and continually filled and empowered by the Spirit? (Eph 5:18+, cf Eph 3:16+, Acts 1:8+) Could this be why so many Christian workers reach a point of burnout (just wondering!)? Did you notice a difference in the description of Peter's healed mother-in-law and all these others who were healed of various diseases? None of the synoptic writers say once healed they went about serving others. Interesting! One other thought is that Jesus never went looking for sick people to heal. Healings were never to overshadow His primary ministry of preaching and teaching the Word. Any ministry today that puts major emphasis on the miraculous at the expense of the proclamation of the Word is suspect at the very least and completely counterfeit at very worst (sadly most are in this latter category, especially if they are on television!) Related Resources: The Demonic (unclean spirits) in the NT - Bob Utley The Demonic in the OT - Bob Utley International Standard Bible Encyclopedia Demon Bridgeway Bible Dictionary Demons Baker Evangelical Dictionary Demon Easton's Bible Dictionary Demon Holman Bible Dictionary Demon Possession Possession, Demon Hastings' Dictionary of the Bible Demon Hastings' Dictionary of the NT Demon Smith Bible Dictionary Demon Kitto Biblical Cyclopedia Demon The Nuttall Encyclopedia Demon Here is an excerpt from the 4 page article on "Demon" from the Dictionary Of Deities And Demons In The Bible (available online) I. The term ‘demon’ is the rendering of the cognate Greek words δαίμων and its substantivized neuter adjective δαιμόνιον; post-classical Latin borrowed the words in the forms daemon and daemonium. The original meaning of the term δαίμων from the time of Homer onward was ‘divinity’, denoting either an individual god or goddess (of →Aphrodite in Il. 3.420), or the Deity as an unspecified unity (Od. 3.27 “the Deity will put it in your mind”). Δεισιδαιμονία means ‘reverence for the Divinity’, or simply ‘religion’ (Acts 25:19; cf. 17:22). Plato derived the word from the near homonym δαήμων, meaning ‘knowing’ (Crat. 398b, from the root *δάω, ‘to know’); Eusebius rejected this conjecture and instead derived the term from δειμαίνειν, ‘to fear’ (Praep. Ev. 4.5.142). The etymology more likely stems from the root δαίω,‘to divide (destinies)’. Thus the word could designate one’s ‘fate’ or ‘destiny’, or the spirit controlling one’s fate, one’s ‘genius’. Commonly the word designated the class of lesser divinities arranged below the Olympian gods, the daimones. Hesiod describes them as the souls of those who lived in the Golden Age, who now invisibly watch over human affairs (Erga 122–124). As nearly all deities in the classical period were morally ambiguous, the daimones could be described as either good or evil, and the same daimon could bring both good or ill according to one’s piety or fate. Not until post-Exilic times in intertestamental literature, with the rise of dualism and the concept of the →Devil, did the word begin to display the meaning ‘evil demon in league with the Devil’ and take on an entirely negative connotation (e. g. 1 Cor 10:20; cf. LXX Ps 105:37). Christian writers use it almost exclusively in this later sense. The related term δαιμόνιον in the classical period meant similarly ‘the divine power’ or ‘the Divinity’ (Plato, Rep. 382e; cf. Acts 17:18). It could also mean the class of lower divine beings ‘between gods and mortals’ who mediated between the human and divine spheres (Plato, Sym. 202e). So it designated the famous daimonion of Socrates (Plato, Apol. 24b, 40a). Again after the Exile and the rise of dualism it came to be used for ‘Satanic demons’, especially among Jewish and Christian writers and in non-Christian magical texts. Two verbs from this root are important in Biblical and related literature: δαιμονάω and δαιμονίζομαι. Both originally meant ‘to be under the power of a god or daimon’, which condition was often a blessing, producing prophetic utterance or heroic behavior; it could also be a curse, and the words could mean ‘to be insane’. In later authors, especially Jewish and Christian, they came to mean ‘to be possessed by a demon’ which caused bodily infirmity or insanity; in the sense ‘to be insane’ it was used pejoratively of the ‘ravings’ (= ‘doctrines’) of heretics (Eusebius, Hist. eccl. 7.31.1 of Mani). Δαιμονίζομαι is found once in the New Testament as a verb in the phrase “cruelly tormented by a demon” (Matt 15:22); all other of the dozen further occurrences are of the participle meaning ‘one who is demonized’, ‘a demoniac’ (e. g., Mark 1:32). Matthew 8:17 This was to fulfill what was spoken through Isaiah the 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 spoken through Isaiah the 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 resorted to the Hebrew text on occasion as Matthew does here in [Mt8:17]. If Matthew had quoted the Lxx of (Isa 53:4) it might have been falsely suggested that Jesus actually bore sins during His earthly ministry, not only on the Cross. Therefore Matthew made use of the Hebrew text which has "sicknesses" rather than the Lxx text which has "our sins." (tas hamartias hemon) The context of Mt 8:17 is clearly Jesus' 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 corollary is 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 of Christ's work on the Cross & if we are not healed of our infirmity it is because we lack the faith necessary to invoke God's healing power. In essence they make "faith" the end all, not Christ. On the other hand one should note that when we die our bodies are delivered from the power of sickness, pain and death in this present life, and from the very presence of disease in the future resurrection life. Furthermore God can and still does heal physical maladies but this is because He is a God of great lovingkindness & mercy & it is His sovereign pleasure to chose to heal or not to heal. He alone is God. The general fact is still undisputed, that the frequent use of the Lxx in the NT quotations shows its dominant position in the early church and the high regard in which it was held. On the other hand the presence of a 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, section 11.b.) This quotation is Isaiah 53:4. Matthew’s rendering does not follow Septuagint (Lxx) or Targum, both of which spiritualize the Hebrew. Most likely Mt 8:17 is Matthew’s own translation of the Hebrew (Stendahl, School, pp. 106f.). Because Isaiah 52:13–53:12+, the fourth “Servant Song,” pictures the Servant suffering vicariously for others, whereas, on the face of it, Matthew renders the Hebrew in such a way as to speak of “taking” and “carrying” physical infirmities and physical diseases but not in terms of suffering vicariously for sin, many detect in this passage strong 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 passage out of context for his own ends (cf. also Rothfuchs, pp. 70–72). McNeile suggests Isaiah 53:4 had already become detached from its context when Matthew used it. There are, however, better ways of interpreting this passage: 1. It is generally understood 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 context of the quotation. This is very likely here for Matthew has a profound understanding of the OT. Moreover, Isaiah 53:7 is probably alluded to in Matthew 27:12, Isaiah 53:9 in Matthew 27:57, and Isaiah 53:10–12 in Matthew 20:28, the latter in a context affirming vicarious atonement theology. Any interpretation of v. 17 that does not take into account the thrust of the entire Servant Song is therefore dubious. 2. Both Scripture and Jewish tradition understand that all sickness is caused, directly or indirectly, by sin (see on 4:24; cf. Gundry, Use of OT, pp. 230f.). This encourages us to look for a deeper connection between 8:17 and Isaiah 53:4. 3. Isaiah is thinking of the servant’s “taking the diseases of others 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]”), which do not themselves necessarily have 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 Peter 2:24 in defense of substitutionary atonement. That interpretation of the verse is legitimate because the flow of the Servant Song supports it. But strictly speaking Isaiah 53:4 simply speaks of the Servant’s bearing infirmities and carrying sicknesses; and it is only the context, plus the connection between sickness and sin, that shows that the way he bears the sickness of others is through his suffering and death. 4. Isaiah 53, 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 discrepancy is resolved if 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, exactly render the Hebrew: the Servant “took up” (elaben) our infirmities and “carried” (ebastasen) our diseases (Gundry, Use of OT, pp. 109, 111). Matthew could not have used the LXX and still referred to physical disease. Yet his own rendering of the Hebrew, far from wrenching Isaiah 53:4 out of context, indicates his profound grasp of the theological connection between Jesus’ healing ministry and the Cross. 5. That connection is supported by various collateral arguments. 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 began his ministry, he not only proclaimed the kingdom but healed the sick (see on 4:24). 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 of the 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 despised to his suffering and death. Certainly at least some rabbinic tradition understood Isaiah 53:4 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 evangelist John, whose “signs” similarly point beyond themselves. 7. But even here there is a deeper connection than first meets the eye. These miracles (ch. 8) have been framed to emphasize Jesus’ authority. This authority was never used to satisfy himself (cf. 4:1–10). He healed the despised leper (8:1–4), a Gentile centurion’s servant who was hopelessly ill (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 extension of the same authority directed toward the good of others (cf. Hill, “Son and Servant,” pp. 9, 11, who also points out how reductionistic Kingsbury’s “Son of God” christology is in light of such intertwining themes). Jesus’ death reflected the intermingling of authority and servanthood already noted (e.g., 3:17) and now progressively developed. 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 faced increasingly 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 Sohn als Diener Gottes: Messias, Agape und Himmelherrschaft nach dem Matthäus-evangelium,” ST 27 [1973]: 73–106). If the Davidic Messiah of Jewish expectation (Ps Sol 17:6) purifies his people by annihilating sinners, Matthew’s Davidic Messiah-Suffering Servant purifies his people with his death, takes on himself their diseases, and opens fellowship to sinners (cf. Hummel, pp. 124–25). This discussion does not resolve two related questions. 1. Did Jews in Jesus’ day understand Isaiah 53 messianically? Most scholars say no. Jeremias answers more 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 of Jesus’ 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 discussion cannot be used to justify healing on demand. This text and others clearly teach that there is healing in the Atonement; but similarly there is the promise of a resurrection body in the Atonement, even if believers do not inherit it until the Parousia. From the 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 secured at the present time on demand, any more than we have the right and power to demand our resurrection bodies. The availability of any specific blessing can be determined only by appealing to the overall teaching of Scripture. Modern Christians should avoid the principal danger of Corinth, viz., an over-realized eschatology (cf. A.C. Thistleton, “Realized Eschatology at Corinth,” NTS 24 [1977]: 510–26), which demands blessings that may not be ours till the end of the age. (Expositor's Bible Commentary) Matthew 8:18 Now when Jesus saw a crowd around Him, He gave orders to depart to the other side of the sea. Jesus saw a crowd - Mt 8:1 Mk 1:35-38 Lu 4:42,43 Joh 6:15 to the other side of the sea- Mt 14:22 Mk 4:35 5:21 6:45 8:13 Lu 8:22 Matthew 8 Resources - Multiple Sermons and Commentaries Now when Jesus saw a crowd around Him - Jesus was still popular at this time and so attracted crowds of "would-be" disciples. He was a like a modern day rock star who attracted "groupies." NET has "Now when Jesus saw a large crowd around him." Thus it seems the large crowd prompted Jesus' order and as we learn in the following passages it provided a chance for Jesus to get some very needed rest. He gave orders to depart to the other side of the sea - The fact that Jesus gave orders is indicative of His authority. Mark has "On that day, when evening came, He said to them, “Let us go over to the other side.” (Mark 4:35). So they would leave from the shores of Capernaum (Mt 8:5) and disembark in the country of the Gadarenes (Mt 8:28). Gave orders (Commanded (2753)(keleuo) means to set in motion, urge on. In the NT, used generally with the meaning of to command, order something to be done. John Broadus - Mark’s phrase (Mk 4:35), ‘when the even was come’ (comp. Matt. 8:16), might include the late afternoon (see on Mt 14:15). It is thus not certain, though probable, that the stormy passage was after night-fall. Matthew 8:19 Then a scribe came and said to Him, "Teacher, I will follow You wherever You go." Then a scribe came- Ezr 7:6 Mk 12:32-34 Lu 9:57,58 1Co 1:20 I will follow You wherever You go - Lu 14:25-27,33 22:33,34 Joh 13:36-38 Matthew 8 Resources - Multiple Sermons and Commentaries Parallel Passage: Lk 9:57+ "As they were going along the road, someone said to Him, “I will follow You wherever You go. A SCRIBES BOLD PROFESSIONS Jesus was still popular and clearly was attracting disciple "wannabes" and so Jesus gives a short treatise on the cost of discipleship in Mt 8:19-22 before they crossed the lake.. MacArthur adds - From Mark we learn that some of the crowd got into other boats in order to go across the lake with Jesus (Mk 4:36), but three men (a third is mentioned in Luke 9) obviously did not want to leave and they approached Jesus just before He departed. Then a scribe came and said to Him, "Teacher, I will follow You wherever You go." - Luke's version says "someone," but Matthew tells us it was a scribe, which would have been a Jewish scholar, well-schooled in the OT and the teachings of Moses. NET refers to him as "an expert in the law" and NLT has "one of the teachers of religious law." For this scribe to address Jesus as Teacher is fascinating considering the scribes were themselves considered teachers! This scribe's manner of addressing Jesus could reflect a touch of humility (and genuine respect) or a subtle form of flattery! Either way this is quite a profession from a scribe! He had doubtless witnessed and/or heard about the miracles Jesus performed and desired to be part of Jesus' entourage. So in light of his bold claim, but Jesus would give the qualifying conditions! This man's good intentions led to Jesus' radical description of the cost of those intentions! Wherever You go sounds fairly all inclusive. It reminds me of many professions I hear from sadly so many who say they will follow Jesus and over time they fall by the wayside, proving their professions to be false (Mt. 13:5–6+, Mt 13:20–21+ cf Titus 1:16+, Mt 7:21-23+). R. C. H.
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MacArthur- Impressive words of affirmation are easy to make, especially when one does not know the cost of commitment involved. The Lord knew that the initial declared faith of many of His followers was shallow and superficial. When Jesus was in Jerusalem during the first Passover after He began His ministry, “many believed in His name, beholding His signs which He was doing.” Yet, John goes on to say, “Jesus on His part, was not entrusting Himself to them, for He knew all men, and because He did not need anyone to bear witness concerning man for He Himself knew what was in man” (John 2:23–25). The Lord had no faith in their faith because He knew it was not genuine. Those people were only committed to the wonder and excitement that accompanied His work, not to Him as Lord or to the work of the gospel itself. Jesus repeatedly refused to take advantage of temporary popularity, which He knew would soon turn to permanent rejection. (MNTC-Mt) Teacher (1320)(didaskalos from didasko - teach) was one taught in such a way that it would shape will of one being taught by the content of what was taught. 41 of 58 NT uses of didaskalos refer to Jesus as the Teacher. Scribe (1122)(grammateus from grapho = to write) were not just "professional copyists" but were esteemed (in Jewish society) men skilled in Jewish law and theology (Mt 2.4+). This man was also very likely a Pharisee for John MacArthur notes that while "Not all Pharisees were scribes, the scribes were primarily Pharisees, who were interpreters and teachers of the law of Moses and the traditional rabbinic writings. Their teaching provided the theological framework for the Pharisees’ legalistic system of works-righteousness." Follow (190) see akoloutheo Matthew 8:20 Jesus said to him, "The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head." and - Ps 84:3 104:17 the Son - Ps 40:17 69:29 109:22 Isa 53:2,3 Lu 2:7,12,16 8:3 2Co 8:9 Matthew 8 Resources - Multiple Sermons and Commentaries THE COST OF DISCIPLESHIP THE COST OF FOLLOWING JESUS Jesus now tests the scribe's sincerity and the level of his commitment. Jesus said to him, "The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head - Notice that Jesus did not say "No, you cannot follow Me," or "No, I know already you will never hang with Me but will fall away." Instead, Jesus took some of the glitz and glamour off of following Him! We know that Jesus stayed in Peter's home in Capernaum, but Jesus' point is that He was a Man on mission, and was frequently on the move from one place to another. He had no fixed habitation. Jesus is not speaking as much of poverty, but of priority. Accomodations were not a high priority and there were no "luxury suites" reserved for Him and His entourage! Proclamation of His message to people was His priority. As He said in Luke 19:10+ “For the Son of Man has come to seek and to save that which was lost.” MacArthur - He was saying, in proverbial form, that in spite of His divine authority and miracle-working power, self-indulgence was not in His plan, and He had fewer physical comforts than many animals. Foxes have holes they can call their own, and birds of the air have nests to which they can return and rest. This scribe (Mt 8:19) who was a disciple wannabe was now confronted with the reality of following Jesus! No sleeping in rich men's houses or king's palaces. What a contrast Jesus is to many of the Name it Claim prosperity preachers in our day who promise their followers wealth and riches! What slithering shysters! John Broadus adds that "frequently journeying far and wide over the country, even as now he was about to cross the lake into a wild, inhospitable region, his life was one of peculiar trial and self-denying toil, and if the Scribe proposed to follow him wherever he went, he must make up his mind to follow a homeless wanderer, and so to endure many hardships....We see from this incident how careful our Lord was to warn men beforehand what they were to expect in entering upon his service as in Luke 14 (below). And although it is not now the duty of all his followers to spend their lives in wandering labors, it is still the duty of every one to “renounce himself, and take up his cross,” and in the highest sense to “follow” Jesus. We are not informed whether the Scribe determined, notwithstanding the warning he had received, that he would still follow the Teacher one would hope that he did, and would rather infer so from the Evangelist’s silence, seeing that on other occasions (e. g., 19:22; John 6:66) the turning back of various apparent disciples is distinctly recorded; also from the association with the person next mentioned. Expositors have perhaps been severe in their judgment, in taking it for granted that the Scribe’s motives were mercenary, and that he turned back at once. He was over confident, and the kind Teacher warned him to count the cost. Now large crowds were going along with Him; and He turned and said to them, 26“If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple. 27“Whoever does not carry his own cross and come after Me cannot be My disciple. “For which one of you, when he wants to build a tower, does not first sit down and calculate the cost to see if he has enough to complete it? 29 “Otherwise, when he has laid a foundation and is not able to finish, all who observe it begin to ridicule him, 30 saying, ‘This man began to build and was not able to finish.’ 31 “Or what king, when he sets out to meet another king in battle, will not first sit down and consider whether he is strong enough with ten thousand men to encounter the one coming against him with twenty thousand? 32 “Or else, while the other is still far away, he sends a delegation and asks for terms of peace. 33“So then, none of you can be My disciple who does not give up all his own possessions. 34 “Therefore, salt is good; but if even salt has become tasteless, with what will it be seasoned? 35 “It is useless either for the soil or for the manure pile; it is thrown out. He who has ears to hear, let him hear.”(Luke 14:25–35+) 🙏 THOUGHT - If you have time Steve Lawson gives 3 pithy, poignant sermons (all Mp3's) on the Cost of Discipleship - it with great sadness that I have had to remove these links (in fact I think they are removed at the original site because of his exposure as an adulterer for several years during which he was preaching these pithy messages! This literally broke my heart as I considered his messages as some of the best I had ever heard of difficult topics. His fall always reminds me of 1Co 10:12+! David
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MacArthur says "The lesson for the disciples was clear: they were to trust the Lord even in the most severe and threatening circumstances." As G. Campbell
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MacArthur - But we do not know why they did what they did (SWINE RUN DOWN STEEP BANK) or what happened to them after the pigs drowned. (Ibid) J C Ryle on the herd rushed down...and perished - The extraordinary malice, hatred of God’s creation, and love of mischief, which are attributes of Satan, appear strikingly in this fact. Satan must be doing harm. If he cannot harm man he will harm swine. Well would it be for the world, if Christians were as unwearied and zealous in doing good, as devils are in doing evil. The Gadarene Swine Law: Merely because the group is in formation does not mean that the group is on the right course. -- Source Unknown
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MacArthur - In stark contrast to the delivered maniac, the response of the sane people tragically illustrates sin’s power over the lost. It blinds them to the truth and causes them to hate it and reject all evidence of it. They obstinately cling to their false illusion of well-being because love of iniquity dominates them. Jesus had performed an undeniable miracle that clearly manifested His absolute power over the supernatural realm and to deliver people from the forces of hell. (See Luke Commentary) And when they saw Him, they implored Him to leave their region - Deliverance of two demoniacs and departure of their demons should have been a delight but instead was viewed by the whole city as a disaster! The people who saw the miracle should have Jesus to stay and heal others who were sick and afflicted but money was more important than mercy! Silver trumped souls! Implored is the picture of the city (THE WHOLE CITY) begging Jesus to depart! Amazing! The city was more interested in the financial loss of the swine Jesus sent into the darkness of the sea, than in the future destination of their own souls, which ironically Jesus would one day in the future send into the outer darkness of the Lake of Fire (for those who never came to believe in Him)! When people care more for safety of swince that for salvation of souls, you know the priorities are upside down! It is still the same today. Many people who "hug trees" to make sure they are not cut down, are sadly indifferent to the life small babies created in the image of God who are murdered by the thousands each year in America, surely one of the greatest "holocausts" in our lifetime! We can be assured that God is not "winking" at the sacrifice of human beings even as He did not wink at the abominable child sacrifices the the so-called God's of Molech (Lev 20:4-5+).