III. THE CREDENTIALS OF THE KING. Chs. 8:1 to 9: 34.

1. THE FIRST GROUP OF MIRACLES. Ch. 8:1-17

a. Cleansing the Leper. Ch. 8:1-4

1 And when he was come down from the mountain, great multitudes followed him. 2 And behold, there came to him a leper and worshipped him, saying, Lord, if thou wilt, thou canst make me clean. 3 And he stretched forth his hand, and touched him, saying, I will; be thou made clean. And straightway his leprosy was cleansed. 4 And Jesus saith unto him, See thou tell no man; but go, show thyself to the priest, and offer the gift that Moses commanded, for a testimony unto them.

Following the Sermon on the Mount, Matthew introduces ten miracles, which he arranges in three impressive groups. They form an integral part of the narrative. To deny the miracles or to remove them from the Gospel would leave an unmeaning and mutilated story. In the sermon, Jesus claimed to be a divine and universal King; here he is shown to be worthy of submission and trust; the miracles are his credentials. We need not only the teaching of Christ, we need his healing touch; and each miracle is a parable of his saving power.

The first of these supernatural works related by Matthew is the healing of a leper. It is possible that here was an intimation that the first need of the nation was spiritual cleansing, and that this need must be supplied before the blessings of the promised Kingdom could be enjoyed. Surely, leprosy is the familiar and accepted type of sin. Its victim was a mass of festering sores; he was shut off from his fellow men, regarded with loathing, and enduring a living death. Such was the case of the poor sufferer who came to Jesus, worshiping him and saying, “Lord, if thou wilt, thou canst make me clean.” He believed in the power of Jesus, but he feared himself unworthy to be cured. Jesus “stretched forth his hand, and touched him,” to show his sympathy, to strengthen the faith of the leper, and to assure us that he welcomes the foulest of sinners. Then Jesus spoke those majestic words, “I will; be thou made clear.” How natural these words sound on the lips of Jesus! Can we imagine him saying, “I am sorry for you, but I can give you no help; I advise you to adopt some remedy or to resort to some human physician”? Belief in a divine Saviour makes it easy to accept the truth of his divine works. “Straightway his leprosy was cleansed.” The completeness and instantaneousness of the cure form a striking feature of the miracle, and suggest to us the power of Christ to give immediate relief from the stain and guilt and power of sin.

Jesus forbade the man he had healed to tell others of his cure. What he meant was to avoid a noisy publicity which might have aroused fanaticism and created such excitement as to interfere with his teaching. To-day he desires all who are cured to testify of his grace. He commanded the man to show himself to the priest and to observe the customs commanded by Moses. Jesus did not hesitate to break a ceremonial law in touching the man when this was necessary for his cure; he told the man to keep the ceremonial law, when no higher law interfered and when a failure might have resulted in misunderstanding and offense.

b. Healing the Paralytic. Ch. 8:5-13

5 And when he was entered into Capernaum, there came unto him a centurion, beseeching him, 6 and saying, Lord, my servant lieth in the house sick of the palsy, grievously tormented. 7 And he saith unto him, I will come and heal him. 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. 9 For I also am a man under authority, having under myself soldiers and I say to this one, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. 10 And when Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel. 11 And I say unto you, that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: 12 but the sons of the kingdom shall be cast forth into the outer darkness: there shall be the weeping and the gnashing of teeth. 13 And Jesus said unto the centurion, Go thy way; as thou hast believed, so be it done unto thee. And the servant was healed in that hour.

Leprosy was a type of the loathsomeness of sin; paralysis may be regarded as a symbol of its helplessness. As the cure of the former reveals the power of Christ, this story emphasizes the necessity of faith in him. The centurion, or Roman military commander, of Capernaum, was evidently a man of the same high character attributed to all similar soldiers in the New Testament. Moved by sympathy for this suffering servant he appealed to Jesus for relief, and on receiving the promise of the Master to “come and heal,” he gave his surprising reply, revealing his remarkable faith. He declared that as he himself knew what it was to obey, and be obeyed, so he was certain that Jesus had need only to speak a word, not to come to his house, and his command would be fulfilled and the servant would be healed. His humility and his trust were so extraordinary that Jesus declared, “I have not found so great faith, no, not in Israel.” Then Jesus added a word which must have startled the Jews. Using as a figure of speech the picture of a banquet to describe the joys of the Kingdom of heaven, he declared that many Gentiles would be admitted to the Kingdom, while from it many Jews would be excluded. The faith of such a Roman centurion was a prophecy of such Gentile converts, and in response to his faith Jesus spoke the word of blessed assurance, “Go thy way; as thou hast believed, so be it done unto thee.” Thus, this Gospel, which is said to have been “written for the Jews,” contains unsurpassed promises of future blessings for all the nations of the world.

c. Curing Peter's Wife's Mother. Ch. 8: 14-17

14 And when Jesus was come into Peter's house, he saw his wife's mother lying sick of a fever. 15 And he touched her hand, and the fever left her; and she arose, and ministered unto him. 16 And when even was come, they brought unto him many possessed with demons: and he cast out the spirits with a word, and healed all that were sick: 17 that it might be fulfilled which was spoken through Isaiah the prophet, saying, Himself took -our infirmities, and bare our diseases.

The third example of the power of Jesus over disease was given in the home of his disciple, Simon Peter. Here the sufferer was distressed by a fever, a form of disease which may suggest the anxiety, the fear, the worry, the temper, the haste, which may be found in the homes of even the closest followers of Christ. The touch of Jesus” hand bespoke his sympathy and love; and it was a touch of power, for, “The fever left her.” Yet it did not leave her weak and helpless, as fever is wont to do. The cure was immediate and complete, for “She arose, and ministered unto them.” In countless homes to-day, hearts soothed by the healing touch of Christ are rendering to him the service of grateful love.

The report of this cure, or of similar miracles, brought to Peter's door a great multitude of those who suffered from demons and disease, and Jesus healed them all. In this gracious ministry, Matthew, whose Gospel is linked to the Old Testament by continual quotations, finds fulfillment of the prediction of Isaiah, “Himself took our infirmities, and bare our diseases.” The prophecy was fulfilled partly in the burden of sympathy felt for those he was healing; more perfectly was it fulfilled when finally he “bare our sins in his body upon the tree.”

2. THE IMPULSIVE SCRIBE AND THE RELUCTANT DISCIPLE. Ch. 8:18-22

18 Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side. 19 And there came:a scribe, and said unto him, Teacher, I will follow thee whithersoever thou goest. 20 And Jesus saith unto him, The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where to lay his head. 21 And another of the disciples said unto him, Lord, suffer me first to go and bury my father. 22 But Jesus saith unto him, Follow me; and leave the dead to bury their own dead.

Between the first and the second group of miracles, Matthew mentions two incidents which likewise reveal the divine nature of Christ and also indicate the effect his miracles were having on the multitudes. Each instance shows the power of Christ to read the hidden thoughts of the human mind and to penetrate to the motives which lie back of words and deeds. More definitely do these incidents indicate the growing popularity of Jesus; they show that men were feeling eager to become his followers or were trying to excuse themselves for refusing to submit to his will.

In the first case a scribe comes to him with fervor declaring, “I will follow thee whithersoever thou goest.” He had supposed such companionship would be delightful, popular, easy. Jesus declares that it will mean hardship, self-denial, a cross, “Foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where to lay his head.” Nothing further is heard of this eager young man. Jesus wishes followers, but he wants them to count the cost; he warns against rashness and inconsiderateness among those who are contemplating his service.

Another seems ready to follow, but declares that he first must go and bury his father. It was probably a mere pretense or a poor excuse for refusal or delay. There is something of severity in the stern reply of the Master, “Follow me; and leave the dead to bury their own dead.” Nothing should be allowed to keep men from following Christ. No matter how tender the tie or how sacred the duty, that which keeps one from him keeps him among the spiritually dead, and will result ultimately in his being buried by “the dead.”

3. THE SECOND GROUP OF MIRACLES. Chs. 8:23 to 9:8

a. Stilling the Storm. Ch. 8: 23-27

23 And when he was entered into a boat, his disciples followed him. 24 And behold, there arose a great tempest in the sea, insomuch that the boat was covered with the waves: but he was asleep. 25 And they came to him, and awoke him, saying, Save, Lord; we perish. 26 And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked the winds and the sea; and there was a great calm. 27 And the men marvetled, saying, What manner of man is this, that even the winds and the sea obey him?

In the first group of miracles Jesus is seen to-have power to cure bodily disease; in the second he is shown to have power over the forces “of nature, over unclean spirits, and even power to forgive sins.

Storms were common on the surface of the little lake which Jesus often crossed with his disciples; and storms are frequent in the lives of all his followers. To accompany the Master does not exempt men from struggles, and tempests, from black skies, and hungry waves. Yet this was no usual storm. Even the sturdy fishermen of Galilee were fearful. With the King on board the boat, they should have felt secure. He was calm and untroubled. » The boat was covered with the waves: but he was asleep.”

It was foolish to be afraid; but it was wise to come to the Master with their fears. They awoke him saying, “Save, Lord; we perish.” We can be certain that he will bring us relief if we cry to him in any hour of need: but it may be necessary for him to rebuke us. Stronger faith might lessen our fear. He saith unto them, “Why are ye fearful, O ye of little faith?” Then, when he had rebuked his followers, “He arose and rebuked the winds and the sea; and there was a great calm.” Surely this King who is the “Ruler of all nature” can deliver from all possible perils those who put their trust in him. Such experiences must have strengthened the faith of his followers; but the first effect upon the witnesses was deep wonder. They “marvelled, saying, What manner of man is this, that even the winds and the sea obey him?”

b. Casting Out Demons. Ch. 8:28-34

28 And when he was come to the other side into the country of the Gadarenes, there met him two possessed with demons, coming forth out of the tombs, exceeding fierce, so that no man could pass by that way. 29 And behold, they cried out, saying, What have we to do with thee, thou Son of God? art thou come hither to torment us before the time? 30 Now there was afar off from them a herd of many swine feeding. 31 And the demons besought him, saying, If thou cast us out, send us away into the herd of swine. 32 And he said unto them, Go. And they came out, and went into the swine: and behold, the whole herd rushed down the steep into the sea, and perished in the waters. 33 And they that fed them fled, and went away into the city, and told everything, and what was befallen to them that were possessed with demons. 34 And behold, all the city came out to meet Jesus: and when they saw him, they besought him that he would depart from their borders. 

Jesus had just shown his power over the forces of nature; he now exhibits his authority over the unseen world of spirits. He crossed to the east side of the lake; and “There met him two possessed with demons, coming forth out of the tombs, exceeding fierce, so that no man could pass by that way.” These men were not merely insane, they were demoniacs. However, both insanity and demon-possession are symbols of the more terrible tyranny of sin. Men who are slaves of passion, of lust, of appetite, of envy, and of greed, like the Gadarenes among the tombs, dwell in places of uncleanness and death, and endanger all who come near them.

The demons recognized Jesus as the Son of God; they dreaded his power; they realized that he would deliver the men they were tormenting; and therefore they requested that they might enter a herd of swine which was seen feeding at some distance. When permission was granted “The whole herd rushed down the steep into the sea, and perished in the waters.”

It often has been asked why Jesus caused or allowed such a destruction of property. It might be difficult to answer were it not that all the miracles of our Lord were acted parables, intended to teach spiritual truths. On the very surface of this narrative it is evident that the destruction of the swine was related to the deliverance of the men; they were helped to realize that their condition had been desperate and their deliverance was real; it revealed to them the power of Christ and led them to trust in him. Most of all it is evident that the destruction of the swine was an arresting message to the men of the neighboring city, both of their possible danger from evil spirits and of the deliverance which Jesus could give from all the tyrannies of suffering and of sin; but “They besought him that he would depart from their borders.” Some there are to-day who fear that the presence of Jesus may cause them some loss of property or at least may rebuke them for their sin. Some regard the King not with loving reverence but only with fear and dread.

c. Forgiving Sins. Ch. 9:1-8

1 And he entered into a boat, and crossed over, and came into his own city. 2 And behold, they brought to him a man sick of the palsy, lying on a bed: and Jesus seeing their faith said unto the sick of the palsy, Son, be of good cheer; thy sins are forgiven. 3 And behold, certain of the scribes said within themselves, This man blasphemeth. 4 And Jesus knowing their thoughts said, Wherefore think ye evil in your hearts? 5 For which is easier, to say, Thy sins are forgiven; or to say, Arise, and walk? 6 But that ye may know that the Son of man hath authority on earth to forgive sins (then saith he to the sick of the palsy), Arise, and take up thy bed, and go unto thy house. 7 And he arose, and departed to his house. 8 But when the multitudes saw it, they were afraid, and glorified God, who had given such authority unto men.

Jesus had shown that he was able to deliver from the dominion of unclean spirits; he now shows that he has power to forgive sin. The occasion was the healing of a man who was “sick of the palsy.” This disease was more pitiful than mere paralysis. The control of the muscles was lost, but there were sudden paroxysms of pain, which became more frequent and more agonizing until the poor sufferer found relief in death. The paralytic whom Jesus healed was suffering from the far more terrible malady of sin, of which his disease was the dreadful symbol and probably the result.

Therefore Jesus considered the deeper need and said to the sick of the palsy, “Son, be of good cheer; thy sins are forgiven.” “And behold, certain of the scribes said within themselves, This man blasphemeth.” They were quite right; Jesus was guilty of blasphemy and worthy of death, unless, and there is no other alternative, he was himself divine. That he was divine he proved, first, by reading the thoughts of his enemies, and secondly, by curing the sufferer of his disease. Neither pronouncing pardon for sin, nor securing instant relief from palsy lies within the power of man. He who could perform the latter had the right to do the former. Therefore Jesus said to the sick of the palsy, “Arise, and take up thy bed, and go unto they house.” The cure was immediate; the demonstration was complete, “He arose, and departed to his house.”

The effect upon the multitudes was mingled fear and joy. They feared as they found themselves in the presence of a divine King, but they rejoiced that he possessed the right and the authority to grant forgiveness of sins. For all who submit to his will, fear passes into gratitude and praise.

4. THE CALL OF MATTHEW AND THE QUESTION ABOUT FASTING. Ch. 9:9-17

9 And as Jesus passed by from thence, he saw a man, called Matthew, sitting at the place of toll: and he saith unto him, Follow me. And he arose, and followed him.

10 And it came to pass, as he sat at meat in the house, behold, many publicans and sinners came and sat down with Jesus and his disciples. 11 And when the Pharisees saw it, they said unto his disciples, Why eateth your Teacher with the publicans and sinners? 12 But when he heard it, he said, They that are whole have no need of a physician, but they that are sick. 13 But go ye and learn what this meaneth, I desire mercy, and not sacrifice: for I came not to call the righteous, but sinners.

14 Then come to him the disciples of John, saying, Why do we and the Pharisees fast oft, but thy disciples fast not? 15 And Jesus said unto them, Can the sons of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken away from them, and then will they fast. 16 And no man putteth a piece of undressed cloth upon an old garment; for that which should fill it up taketh from the garment, and a worse rent is made. 17 Neither do men put new wine into old wine-skins: else the skins burst, and the wine is spilled, and the skins perish: but they put new wine into fresh wineskins, and both are preserved.

Between the second and third groups of miracles there are introduced two incidents-which in themselves intimate the divine power of Christ. The first was the call to discipleship of a publican, or collector of customs, by the name of Matthew, the man to whom the authorship of this Gospel is assigned.

His occupation was such as to place him among the class of social outcasts, but One who could cleanse the leper and heal the paralytic evidently was able to transform a despised publican into an apostle, an evangelist, and a saint.

The faith of Matthew was shown by his immediate response, by the evident sacrifice he made in leaving all to follow the Master, and further by his inviting his old friends to a great feast at which Jesus was the guest of honor. It is not difficult to draw parallels which may suggest how sincerity in accepting Christ to-day may be manifested.

The enemies of Jesus were ready with their criticism. They complained that he ate with publicans and sinners. This was the occasion for uttering one of his most suggestive sayings, “They that are whole have no need of a physician, but they that are sick.” Here Jesus asserts his absolute power to give moral healing. He implies that if the Pharisees were morally sound as they professed, they should not begrudge his going to the morally sick, as they regarded publicans to be.

Jesus did not declare the Pharisees to be sound; that was their estimate of themselves. They really deserved a rebuke, and so he quotes from the Old Testament, “T desire mercy, and not sacrifice.” A sacrifice might be a mere external form; the important thing in the sight of God is a right heart. The Pharisees were formally right in their avoidance of sinners; but they showed their evil hearts by their lack of sympathy, and by their enmity against Christ. Then Jesus adds, “I came not to call the righteous, but sinners.” He does not mean to affirm that any class of men are truly righteous; he wishes to emphasize that his ministry is for sinners. As Matthew invited outcasts to his feast so Jesus, as the divine Host, is ever calling even the worst of sinners to share the blessings of his Kingdom.

The liberty which Jesus felt in the matter of mere ceremonial observance was further emphasized by his reply to the question as to why he did not require his followers to observe frequent fasts. He declares that fasting as a religious rite is perfectly proper if a genuine expression of religious feeling, but.as a matter of rule, or requirement, or a ground of merit, it is futile and absurd. So, for his disciples, it would be most unfitting to fast while he, the heavenly Bridegroom, was with them; when they should be separated from him, then they might fast. Yet,even then, these matters of ceremony would have little importance. He had not come to make a few additions to the Jewish ritual, as a man might put a patch on an old garment. Nor yet could the old forms of Judaism contain the spirit of the Gospel he proclaimed. As new wine, fermenting and expanding, would burst leathern bottles already stretched or worn by age, so the religion of Christ could not be confined to any set of ceremonies and should not be confused with any ritual. It was a new life imparted by faith in him. It controlled men, not by rules, but by motives. Its symbol was not a fast but a feast.

5. THE THIRD GROUP OF MIRACLES. Ch. 9:18-34

a. Raising the Dead and Stopping the Issue of Blood. Ch. 9:18-26

18 While he spake these things unto them, behold, there came a ruler, and worshipped him, saying, My daughter is even now dead: but come and lay thy hand upon her, and she shall live. 19 And Jesus arose, and followed him, and so did his disciples. 20 And behold, a woman, who had an issue of blood twelve years, came behind him, and touched the border of his garment: 21 for she said within herself, If I do but touch his garment, I shall be made whole. 22 But Jesus turning and seeing her said, Daughter, be of good cheer; thy faith hath made thee whole. And the woman was made whole from that hour. 23 And when Jesus came into the ruler's house, and saw the flute-players, and the crowd making a tumult, 24 he said, Give place: for the damsel is not dead, but sleepeth. And they laughed him to scorn. 25 But when the crowd was put forth, he entered in, and took her by the hand; and the damsel arose. 26 And the fame hereof went forth into all that land.

The first group of miracles demonstrated the power of Jesus over bodily disease; the second, over disorder in the physical, spiritual, and moral world; the third reveals his power over death. The same story is related by Mark and Luke who tell us that Jairus was the name of the ruler whose little daughter Jesus raised from the dead. In all three Gospels the story is interwoven with the account of another miracle which relates the healing of a woman upon whom death had set its seal. The story as told by Matthew is much more brief and omits many of the features mentioned by the other writers. Matthew wishes to fix the thought upon the long series of marvels which are here reaching their climax. He does not wish to distract the thought by needless details, but only to increase the impression already produced as to the kingly: power and authority of Christ. Even in this brief scene the movement of the Lord is majestic. The ruler approaches him with a request which is beyond the power of man, but Jesus indicates that the petition will be granted. The helpless woman touches his garment and Jesus turns to her with the princely assurance that even her imperfect faith has resulted in a perfect cure. At the house of the ruler in the midst of the tumult of mourning, he speaks the mysterious words of hope, “The damsel is not dead, but sleepeth.” He knew that life had left the body, but in view of his purpose and with confidence in his power he spoke a message, the full import of which gives absolute assurance of life beyond the grave, and has comforted countless mourners with its consolation and cheer, “Not dead, but sleepeth.”

The ridicule of the crowd, so rude and heartless, contrasts with the kingly sympathy of Christ and attests the reality of the miracle. No doubt the little girl was dead; to deny the fact, if that had been the meaning of Jesus, was absurd. What he really meant becomes evident at once. Dismissing the noisy throng he takes the maiden by the hand and instantly she rises, fully restored to life and strength. No wonder “The fame thereof went forth unto all that land.” Surely such a King is worthy of trust and homage.

b. Giving Sight to the Blind and Speech to the Dumb. Ch. 9:27-34

27 And as Jesus passed by from thence, two blind men followed him, crying out, and saying, Have mercy on us, thou son of David. 28 And when he was come into the house, the blind men came to him: and Jesus saith unto them, Believe ye that I am able to do this? They say unto him, Yea, Lord. 29 Then touched he their eyes, saying, According to your faith be it done unto you. 30 And their eyes were opened. And Jesus strictly charged them, saying, See that no man know it. 31 But they went forth, and spread abroad his fame in all that land.

32 And as they went forth, behold, there was brought to him a dumb man possessed with a demon. 33 And when the demon was cast out, the dumb man spake: and the multitudes marvelled, saying, It was never so seen in Israel. 34 But the Pharisees said, By the prince of the demons casteth he out demons.

After Jesus has shown his power over death, the miracle of giving sight to the blind and speech to the dumb may seem less marvelous. It is probable, however, that Matthew places these in this third group of miracles as they show how Jesus restored faculties which in reality were dead. Surely the blind and dumb are accepted pictures of men who need the power of Christ to enable them to see spiritual realities and rightly to praise the goodness and love of God. The faith of the blind men whom Jesus healed seems to have been real but it was imperfect. They refused to obey him when he had requested that they should not disclose his healing power. The motive of his command may not be clear; probably he wished to avoid arousing any sudden outbreak of fanatical enthusiasm which might have arrested the progress of his mission. It is always wise to obey the commands of the King.

We are told again that at these surprising miracles “The multitudes marvelled,” but we read that the Pharisees were aroused to such envious and bitter hatred that they brought against Jesus their most bitter charge, “By the prince of the demons casteth he out demons.” It cannot be denied even by his enemies that the power of Christ was supernatural. There is then no other alternative, it was either demonic or divine.