Matthew 8:18

Here is, I. Christ's removing to the other side of the sea of Tiberias, and his ordering his disciples, whose boats attended him, to get their transport-vessels ready, in order to it, Mat 8:18. The influences of this Sun of righteousness were not to be confined to one place, but diffused all the country over; he must go about to do good; the necessities of souls called to him, Come over, and help us (Act 16:9); he removed when he saw great multitudes about him. Though by this it appeared that they were desirous to have him there, he knew there were others as desirous to have him with them, and they must have their share of him: his being acceptable and useful in one place was no objection against, but a reason for, his going to another. Thus he would try the multitudes that were about him, whether their zeal would carry them to follow him, and attend on him, when his preaching was removed to some distance. Many would be glad of such helps, if they could have them at next door, who will not be at the pains to follow them to the other side; and thus Christ shook off those who were less zealous, and the perfect were made manifest.

II. Christ's communication with two, who, upon his remove to the other side, were loth to stay behind, and had a mind to follow him, not as others, who were his followers at large, but to come into close discipleship, which the most were shy of; for it carried such a face of strictness as they could not like, nor be well reconciled to; but here is an account of two who seemed desirous to come into communion, and yet were not right; which is here given as a specimen of the hindrances by which many are kept from closing with Christ, and cleaving to him; and a warning to us, to set out in following Christ, so as that we may not come short; to lay such a foundation, as that our building may stand.

We have here Christ's managing of two different tempers, one quick and eager, the other dull and heavy; and his instructions are adapted to each of them, and designed for our use.

1. Here is one that was too hasty in promising; and he was a certain scribe (Mat 8:19), a scholar, a learned man, one of those that studied and expounded the law; generally we find them in the gospels to be men of no good character; usually coupled with the Pharisees, as enemies to Christ and his doctrine. Where is the scribe? Co1 1:20. He is very seldom following Christ; yet here was one that bid pretty fair for discipleship, a Saul among the prophets. Now observe,

(1.) How he expressed his forwardness; Master, I will follow thee, whithersoever thou goest. I know not how any man could have spoken better. His profession of a self-dedication to Christ is, [1.] Very ready, and seems to be ex mero motu - from his unbiased inclination: he is not called to it by Christ, nor urged by any of the disciples, but, of his own accord, he proffers himself to be a close follower of Christ; he is not a pressed man, but a volunteer. [2.] Very resolute; he seems to be at a point in this matter; he does not say, "I have a mind to follow thee;" but, "I am determined, I will do it." [3.] It was unlimited and without reserve; "I will follow thee whithersoever thou goest; not only to the other side of the country, but if it were to the utmost regions of the world." Now we should think ourselves sure of such a man as this; and yet it appears, by Christ's answer, that his resolution was rash, his ends low and carnal: either he did not consider at all, or not that which was to be considered; he saw the miracles Christ wrought, and hoped he would set up a temporal kingdom, and he wished to apply betimes for a share in it. Note, There are many resolutions for religion, produced by some sudden pangs of conviction, and taken up without due consideration, that prove abortive, and come to nothing: soon ripe, soon rotten.

(2.) How Christ tried his forwardness, whether it were sincere or not, Mat 8:20. He let him know that this Son of man, whom he is so eager to follow, has not where to lay his head, Mat 8:20. Now from this account of Christ's deep poverty, we observe,

[1.] That it is strange in itself, that the Son of God, when he came into the world, should put himself into such a very low condition, as to want the convenience of a certain resting-place, which the meanest of the creatures have. If he would take our nature upon him, one would think, he should have taken it in its best estate and circumstances: no, he takes it in its worst. See here, First, How well provided for the inferior creatures are: The foxes have holes; though they are not only not useful, but hurtful, to man, yet God provides holes for them in which they are earthed: man endeavours to destroy them, but thus they are sheltered; their holes are their castles. The birds of the air, though they take no care for themselves, yet are taken care of, and have nests (Psa 104:17); nests in the field; some of them nests in the house; in God's courts, Psa 84:3. Secondly, How poorly the Lord Jesus was provided for. it may encourage us to trust God for necessaries, that the beasts and birds have such good provision; and may comfort us, if we want necessaries, that our Master did so before us. Note, Our Lord Jesus, when he was here in the world, submitted to the disgraces and distresses of extreme poverty; for our sakes he became poor, very poor. He had not a settlement, had not a place of repose, not a house of his own, to put his head in, not a pillow of his own, to lay his head on. he and his disciples lived upon the charity of well-disposed people, that ministered to him of their substance, Luk 8:2. Christ submitted to this, not only that he might in all respects humble himself, and fulfil the scriptures, which spake of him as poor and needy, but that he might show us the vanity of worldly wealth, and teach us to look upon it with a holy contempt; that he might purchase better things for us, and so make us rich, Co2 8:9.

[2.] It is strange that such a declaration should be made on this occasion. When a scribe offered to follow Christ, one would think he would have encouraged him, and said, Come, and I will take care of thee; one scribe might be capable of doing him more credit and service than twelve fishermen: but Christ saw his heart, and answered to the thoughts of that, and therein teaches us all how to come to Christ. First, The scribe's resolve seems to have been sudden; and Christ would have us, when we take upon us a profession of religion, to sit down and count the cost (Luk 14:28), to do it intelligently, and with consideration, and choose the way of godliness, not because we know no other, but because we know no better. It is no advantage to religion, to take men by surprise, ere they are aware. They that take up a profession in a pang, will throw it off again in a fret; let them, therefore, take time, and they will have done the sooner: let him that will follow Christ know the worst of it, and expect to lie hard, and fare hard. Secondly, His resolve seems to have been from a worldly, covetous principle. He saw what abundance of cures Christ wrought, and concluded that he had large fees, and would get an estate quickly, and therefore he would follow him in hopes of growing rich with him; but Christ rectifies his mistake, and tells him, he was so far from growing rich, that he had not a place to lay his head on; and that if he follow him, he cannot expect to fare better than he fared. Note, Christ will accept none for his followers that aim at worldly advantages in following him, or design to make any thing but heaven of their religion. We have reason to think that this scribe, hereupon, went away sorrowful, being disappointed in a bargain which he thought would turn to account; he is not for following Christ, unless he can get by him.

2. Here is another that was too slow in performing. Delay in execution is as bad, on the one hand, as precipitancy in resolution is on the other hand; when we have taken time to consider, and then have determined, let it never be said, we left that to be done tomorrow, which we could do today. This candidate for the ministry was one of Christ's disciples already (Mat 8:21), a follower of him at large. Clemens Alexandrinus tells us, from an ancient tradition, that this was Philip; he seems to be better qualified and disposed than the former; because not so confident and presumptuous: a bold, eager, over-forward temper is not the most promising in religion; sometimes the last are first, and the first last. Now observe here,

(1.) The excuse that this disciple made, to defer an immediate attendance on Christ (Mat 8:21); "Lord, suffer me first to go and bury my father. Before I come to be a close and constant follower of thee, let me be allowed to perform this last office of respect to my father; and in the mean time, let it suffice to be a hearer of thee now and then, when I can spare time." His father (some think) was now sick, or dying, or dead; others think, he was only aged, and not likely in a course of nature, to continue long; and he desired leave to attend upon him in his sickness, at his death, and to his grave, and then he would be at Christ's service. This seemed a reasonable request, and yet it was not right. He had not the zeal he should have had for the work, and therefore pleaded this, because it seemed a plausible plea. Note, An unwilling mind never wants an excuse. The meaning of Non vacat is, Non placet - The want of leisure is the want of inclination. We will suppose it to come from a true filial affection and respect for his father, yet still the preference should have been given to Christ. Note, Many are hindered from and in the way of serious godliness, by an over-concern for their families and relations; these lawful things undo us all, and our duty to God is neglected, and postponed, under colour of discharging our debts to the world; here therefore we have need to double our guard.

(2.) Christ's disallowing of this excuse (Mat 8:22); Jesus said to him, Follow me; and, no doubt, power accompanied this word to him, as to others, and he did follow Christ, and cleaved to him, as Ruth to Naomi, when the scribe, in the verses before, like Orpah, took leave of him. That said, I will follow thee; to this Christ said, Follow me; comparing them together, it is intimated that we are brought to Christ by the force of his call to us, not of our promises to him; it is not of him that willeth, nor of him that runneth, but of God that showeth mercy; he calls whom he will, Rom 9:16. And further, Note, Though chosen vessels may make excuses, and delay their compliance with divine calls a great while, yet Christ will at length answer their excuses, conquer their unwillingness, and bring them to his feet; when Christ calls, he will overcome, and make the call effectual, Sa1 3:10. His excuse is laid aside as insufficient; Let the dead bury their dead. It is a proverbial expression; "Let one dead man bury another: rather let them lie unburied, than that the service of Christ should be neglected. Let the dead spiritually bury the dead corporally; let worldly offices be left to worldly people; do not thou encumber thyself with them. Burying the dead, and especially a dead father, is a good work, but it is not thy work at this time: it may be done as well by others, that are not called and qualified, as thou art, to be employed for Christ; thou hast something else to do, and must not defer that." Note, Piety to God must be preferred before piety to parents, though that is a great and needful part of our religion. The Nazarites, under the law, were not to mourn for their own parents, because they were holy to the Lord (Num 6:6-8); nor was the high priest to defile himself for the dead, no, not for his own father, Lev 21:11, Lev 21:12. And Christ requires of those who would follow him, that they hate father and mother (Luk 14:26); love them less than God; we must comparatively neglect and disesteem our nearest relations, when they come in competition with Christ, and either our doing for him, or our suffering for him.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Mat 8:18-20. Now when Jesus saw great multitudes — When Jesus did the things before mentioned he was in Capernaum, Mat 8:5, but the multitude pressing him, he gave orders to pass over the sea of Galilee, otherwise called the sea of Tiberias, that both himself and the people might have a little rest. And a certain scribe came — Namely, as they went in the way from the house, out of which he came, to the shore where he proposed to embark. See Luk 9:57. And said unto him, with all the appearance of profound respect, Master, I will follow thee whithersoever thou goest — Being determined to devote myself entirely to the service of thy kingdom. This scribe seems to have concluded, from the zeal with which the people flocked about our Lord, that he would soon declare himself to be the Messiah, and become a mighty prince; Jesus, therefore, knowing his motives to be of a worldly and ambitious nature, saith unto him, The foxes have holes, &c. As if he had said, Do not flatter yourself with the expectation of any temporal advantages from attending me, for I plainly tell you, that whereas (not to speak of domestic animals which are under the care of man) even the very foxes have holes, &c., for themselves and their young, but the Son of man, successful as his kingdom must at length be, now appears in such low circumstances, that he has not so much as a place where he may lay his head; and his followers must expect no better condition. Therefore do not follow me from any view of temporal advantage. The phrase Son of man, is borrowed from Dan 7:13, where the prophet describes the universal dominion to which the Messiah, in quality of the Son of man, was to be raised. This name, therefore, when applied to our Lord, at the same time that it denotes his human nature, brings into view the glorious kingdom over which, in his human nature, he was to preside. Nevertheless, on several occasions it is used in a sense which implies deep humiliation, being the name given to the ancient prophets on account of the low estimation in which they were sometimes held by their countrymen. It is the appellation which Christ commonly gives himself, and that, as it seems, out of humility, as having a relation to his mean appearance in this world.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 50. — FOURTH MIRACLE — STILLING THE TEMPEST, Mat_8:18-27.

18. Now when Jesus saw — Matthew now selects a miracle which took place much later in his ministry than the last, (see Hist. Synop.,) and of which the peculiarity is that it manifests our Lord’s command over the elements. He here rules as Lord of external nature. The other side — Of Lake Gennesaret. He crossed from west to east.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Mat_8:18. To depart.—Thus Jesus sought repose, and gave to the people time to bear fruit from His teaching, and kindled their interest in Himself for the future (Bengel).

Mat_8:20. Nests = shelter, roosts, or lodging places (R.V. margin). The Son of man.—The origin of this expression as a Messianic title is found in Dan_7:13. Hence to the Jews it would be a familiar designation of the Messiah—the King whose “everlasting dominion” is described in the next verse (Dan_7:14). The Hebraism may be considered in the light of similar expressions, “sons of light,” “son of perdition,” “son of peace,” etc., in all of which the genitive denotes a quality inherent in the subject. Sons of light = the spiritually enlightened, sons of wisdom = the wise. By the Son of man then is meant He who is essentially man, who took man’s nature upon Him, who is man’s representative before God, showing the possibilities of purified human nature, and so making atonement practicable (Carr).

Mat_8:22. Let the dead, etc.—Like all the other paradoxical sayings of our Lord, the key to it is the different senses—a higher and a lower—in which, the same word “dead” is used (Brown).

MAIN HOMILETICS OF THE PARAGRAPH.—Mat_8:18-22

A significant pause.—This passage begins with a remarkable change. Instead of being ready, as before, to welcome and heal the “multitudes,” the Saviour deliberately goes away from them (Mat_8:18). With equal deliberation He takes away His “disciples” (Mat_8:23). His reasons for this double action may be gathered from what follows—from the story of the “scribe” (Mat_8:19-20); the story of the “disciple” (Mat_8:21-22).

I. The case of the scribe.—To understand this, see first what is said here about him. “There came one who was a scribe” as it may be translated (see R.V.). Evidently his position and office are of importance in the story. As a scribe he was more accustomed to lead than to follow. All the more is it to be noted that he addresses Christ here as a “Teacher” and offers to follow His lead, and offers to do so at this particular juncture, when the Saviour is preparing to leave. “Let us go to the other side.” “I will go too, if you will let me.” More than that, “I will follow Thee, whithersoever Thou goest” (Mat_8:19). Does he not appear to be a disciple indeed? When we turn, next, however, to what was said to him, there is a great change in the scene. Instead of being welcomed, he is almost forbidden to do as he proposes. At any rate he is taught indirectly to count the cost of the step (Mat_8:20). He is bidden to consider Who it is that he proposes to follow; what His lot will be, what His companionship means. Not even the irrational creation will be, at times, so without shelter as He. Also, if this is to be true of the Leader, what will be true of His followers? With so little for Himself, what can He bestow upon them? What all this implies, in the third place. About the man himself, on the one hand? That his real motive in wishing to follow was hardly known to himself. That he had been attracted by the Lord’s miracles and became desirous of being associated with such a Great One. Apparently, also, that he expected much worldly advantage from being permitted to do so (cf. Joh_6:26; Act_8:19). About many others beside, on the other hand. “Ex uno disce omnes.” There would be many others like him; persons ready to follow but not to be taught; glad to receive but not to labour; anxious to get but not to give. “Non tali auxilio, nec defensoribus istis, tempus eget.” All such followers would be to the Saviour rather a hindrance than a help (2Ti_2:4, etc.). Therefore, at this juncture, in the most effectual way possible, He would be rid of all such. Let true disciples—and true disciples only—come with Me to My work.

II. The case of the disciple.—His original position was exactly opposite to that of the other. He was a “disciple” already. There came one who was a “disciple” (Mat_8:21). He had been called to, and had not only volunteered for, that office and work. This is distinctly stated (if the account be the same, and it is quite the same in other respects, as Luk_9:59-60); and follows from the fact that we find him expected here (as all disciples are) to follow and learn (Joh_8:31). Hence, therefore, in the next place, the very natural character of the request he preferred. It was simply that he might be allowed to postpone doing what he had been asked to do then (Mat_8:21). Postpone it only, not neglect it entirely. Postpone it on account of another duty which had great claims on him as a son; as great, in fact, in that direction, as could very well be. Who should bury a father if not his own son? What son, also, if he neglects that duty could make amends for it afterwards? Hence, finally, the great significance of the reply he received (Mat_8:22). What did this mean to that disciple himself? Does it not mean that the duty even of burying a father could be fitly discharged by those other members of his family who had not been so called to, and so specially fitted for, Christ’s work as himself? Does it not mean, therefore, that, for himself, he should put no other work above that? No, nor even before that work, though but for a time. Was not this reply, also, though thus addressed to one, meant for others beside? Let all disciples there present understand from it what true discipleship means. Wherever may be the “other side” to which the Saviour asks them to go in His company, they must be ready to go with Him at once—all other persons, and calls, and duties, whatsoever, being left behind for His sake. Always a truth, this, of the highest importance, it was doubly so at that time.

See here in conclusion:—

1. How much this Teacher thought of His work.—When the presence of others with idle wonder and interested motives threatens to interfere with it, He at once leaves them behind. When the most pressing of other duties comes in competition with this, He at once leaves that other for this, and commands the same to all His. Nothing must hinder this paramount aim (Joh_4:34; Luk_12:50).

2. How much we ought to think of it too.—Shall we neglect what was thus provided for us? Shall we despise what was thus valued by Him? Especially when we remember that it was so valued by Him because of its importance to us! Nothing is there, surely, that in our eyes should stand higher than this.

HOMILIES ON THE VERSES

Mat_8:19-22. Too hasty and too slow.—These words of our Lord seem to be stumbling blocks deliberately placed in the way of those who are anxious to become His disciples. Let us examine these two cases more closely. We may assume at once that they are not what at first they appear to be. The two cases are the antithesis of each other. They are specimens of two extremes.

I. The too hasty disciple.—He is a scribe—a man of position and influence, of learning and intelligence, who, were he attaching himself to the new cause, could be of immense advantage to it, worth a dozen ignorant fishermen or boorish villagers. He has been attracted by Christ’s preaching and miracles, and all at once, without delay, or reserve, or conditions, he says unto Him, “Lord, I will follow Thee whithersoever Thou goest.” It was a magnificent offer, and at first sight we should expect that Christ would at once commend the man’s earnestness. But, on the contrary, what is Christ’s reply? “Foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay His head”—as much as to say, “You had better not follow Me, for nothing awaits those who become My disciples, but poverty and privation, and evidently this is not what you expect.” Now, the reason of Christ’s forbidding reply is, that He rightly gauged this man, He read Him through and through, and knew that, notwithstanding his fair profession and liberal offer, he had not counted the cost, he could not stand the minimum test of ordinary discipleship. The character of the man may be summed up in a sentence. His profession of religious attachment was inspired by feeling and impulse only. His determination was formed under the influence of emotion, and not of the understanding, and a glance at the context reveals the secret of his zeal. Our Lord had just preached His peerless sermon, and performed some of His most wonderful works (Mat_8:16). Wondering crowds had flocked to see Him; the excitement was intense. The scribe had caught the contagion; and while his wonder and enthusiasm were raised to the utmost pitch, all at once he formed the resolution to become a disciple, and broke out into the exclamation, “Master, I will follow Thee whithersoever Thou goest.” But he had neither considered the nature of the service nor the cost of the undertaking. We need to beware of that religion which is based on feeling alone.

II. The too slow disciple.—The first offered himself as a disciple; the second is called by Christ, but asks for delay. He was already a disciple at large. He is now invited to become a regular disciple. The command which our Lord imposes upon him strikes us at first as being harsh and unreasonable, and many attempts have been made to soften the austerity or explain it away. The words to which the chief objection has been taken still remain in all their bluntness, “Let the dead bury their dead,” i.e. let the spiritually dead bury their own physically dead; let those ungodly brothers of yours look after your aged father; leave the world and the things of the world to mind themselves, but follow thou Me.” What is the explanation of this apparently unfeeling command? For light on the subject we must refer to the circumstances. This man has been for some time a disciple at large, hovering around the outer circle of Christ’s followers; but there has been a slackness or backwardness about him indicating a disposition to fall away. At this particular time, owing to Christ’s preaching and mighty works, there has been a renewed enthusiasm among His followers—a kind of revival of spiritual fervour. Our Saviour, conscious of this man’s spiritual condition, urges him to take advantage of the occasion and come to a decision at once. It was now or never. Every moment was precious. Every delay and temptation might involve a relapse into worldliness. Therefore He must deal with the case sharply and decisively. There were elements of good about the man. He had desires and aspirations after a Christ-like service; but this was a critical moment in his history, when a postponement of the gospel call would virtually be its rejection; when a return into the midst of a peculiarly worldly circle of relatives, where he would be exposed to ridicule and opposition, would involve such danger to his soul that Christ must absolutely forbid his request.—John Boyd, M.A.

Christ repelling and attracting.—We have Christ:—

I. Repelling the too willing.

II. Drawing to Himself the half-reluctant.—A. Maclaren, D.D.

Impulsiveness and hesitancy.—

I. The impulsive scribe.

II. The hesitating disciple.—J. M. Gibson, D.D.

Precipitancy and procrastination.—

I. The rash or precipitate disciple.

II. The procrastinating or entangled disciple.—D. Brown, D.D.

Mat_8:19. Following Christ.—Whatever may have been the motive that prompted their utterance, these words considered in themselves, express the feelings of a truly devoted disciple. They are the true expression of a soul wholly consecrated to Christ. Taking them in this sense, let us ask what do they imply?

I. The recognition of Christ’s claims.—It is possible to realise much of the benefits of His death, and yet but very imperfectly recognise Christ’s lordship over us. He must take the place of absolute supremacy (Act_10:36; 1Co_6:19; Act_27:23). We are only safe as we recognise Christ’s claims. It is also because we fail to recognise Christ’s lordship that we often get burdened with anxiety and hampered with care.

II. Obedience to Christ’s commands.—(See Joh_2:5.) Christ claims our obedience, step by step, as He reveals to us His will, and gives us His commands. “His commands are not grievous,” i.e. they may be fulfilled. To follow Christ is not the same thing as to have a religion or a system of morality. It implies that we have come to a Person. It is the obedience of the heart.

III. Likeness to Christ’s character.—Outward conformity to Christ can only come by union and fellowship with Him in the secret springs of one’s being. “The branch cannot bear fruit from itself” (Joh_15:4). As one has said, here is “the imperative of a natural law,” cannot. So is it also the imperative of a spiritual law, the law of true service. And because He had taken the place of a servant, He voluntarily submits to the same law which He bids us to observe (Joh_5:30; Joh_8:28; Joh_14:10).—Evan H. Hopkins, M.A.

Mat_8:21-22. Spiritual evolution.—He who follows Christ will be an example of moral and spiritual evolution. There will be progress of the whole nature to higher and higher planes. But that does not mean progress of every part and along every line. Only the nobler powers and capacities of his nature are to be nourished. Only the fittest will survive. If there is to be true progress of the whole man, there must be degeneration of certain parts. Let us take a few examples of this truth. We have to bury:—

I. Dead hopes and ideals.—There can be no true progress of man unless there be progress in aspiration.

II. Black days of the past.—Days of mistake. Do not dissipate the energy of the present, and miss its golden opportunities through morbid pining for that which cannot be.

III. Great sorrows.—The greater sorrows of life influence us differently. To many they have been an occasion of greater spiritual impulse. But with others they have had a paralysing effect. They have become self-centred. A sorrow may be great and mysterious, but let it not be overwhelming. On the death of the Prince Consort The Times of December 16th, 1861, stated that after the first passionate burst of grief was over, the Queen called her children around her and said that although she felt crushed by the loss of one who had been her life-companion, she knew how much was expected of her, and asked for their assistance in order that she might do her duty to them and her country. Our Queen has been true to her word. The wound has never healed and never will, “till God’s love set her at his side again.” But she has exemplified in her splendid career the very spirit of this passage.—R. Baldwin Brindley.

“Suffer me first to go and bury my father.”—The words “Suffer me first to go and bury my father,” probably do not mean that the man wished to bury his father who was already dead; but that he wished to put off becoming a follower of Jesus until he should have buried his father, who at that time was still alive. After the natural bond which still united him to his parents’ house was dissolved in the way of nature, he would devote himself to the new task in connection with the kingdom of God. I have been prompted to this interpretation by the following communication in the Feuille religieuse du canton de Vaud (1879, p. 476, ff.), to which Pastor L. Monod of Lyons, has called my attention. A missionary in Syria, M. Waldmeier, there relates that an intelligent and rich young Turk, whom he had advised at the close of his education to make a tour to Europe, had answered, “I must first of all bury my father.” As that father had hitherto been in the enjoyment of good health, the missionary expressed surprise at the sad intelligence of his death. But the young man hastened to set his mind at rest in regard to his father, and explained that he only meant that one must before all things devote himself to the duties owed to his relatives. If, in this same sense, the form of expression, “would first bury my father,” was used by the man who was called to be a disciple, the answer of Jesus loses the appearance of harshness which is otherwise attached to it, and gains a very striking and significant sense. When, in place of all the other considerations that bound him to his paternal home, the man mentioned the burying of his father, which, on the one hand, postponed to an indefinite future the required severance from his home, and which, on the other hand, indicated a duty apparently so weighty that all further contention in regard to his refusal appeared to be precluded, Jesus, however, did not, in the given circumstances, recognise the alleged duty to be one which gave the man a right to shirk the duty of preaching the kingdom of God to which he was now called. In the view of the speaker, the alleged reason—that he should bury his father—directly represented all the other reasons why he should not quit his home, and indirectly it made those other reasons appear as weighty duties of filial piety. Jesus, on the contrary, found it characteristic that the other specified a duty that was to be performed for the dead, and not for the living. The “burying of the dead” appeared to Him a figurative and comprehensive designation for all acts which have reference, not to the life, but to the death of men; not to their soul, but to the perishing body. In this sense He says, “Let the dead (those who are destitute of true life) bury their dead.”—H. H. Wendt, D.D.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

III

Miraculous works of Jesus on His missionary journey: The troubled disciples—the troubled sea

Mat_8:18-27

( Mat_8:23-27, the Gospel for the 4th Sunday after Epiphany.—Parallels: Mar_4:35-41; Luk_8:22-25; Luk_9:57-60.)

18Now, when Jesus saw great multitudes11 about him, he gave commandment to departunto the other side. 19And a certain scribe came, and said unto him, Master, I willfollow thee whithersoever thou goest. 20And Jesus saith unto him, The foxes have holes, and the birds of the air have nests;12 but the Son of man hath not where to layhis head. 21And another of his disciples said unto him, Lord, suffer me first to go andbury my father. 22But Jesus said unto him, Follow me; and let the dead bury their dead.

23And when he was [had] entered into a13 ship, his disciples followed him.24And, behold, there arose a great tempest in the sea, insomuch [so] that the ship wascovered with the waves: but he was asleep [sleeping]. 25And his disciples [they]14 cameto him, and awoke him, saying, Lord, save us [save]:15 we perish. 26And he saith unto them, Why are ye fearful, O ye of little faith? Then he arose, and rebuked thewinds [wind]16 and the sea; and there was a great calm. 27But the men marvelled, saying, What manner of man17 is this, that even the winds and the sea obey him!

EXEGETICAL AND CRITICAL

Mat_8:18. Now, when Jesus saw great multitudes.—In this instance a motive for withdrawing, as in Mat_5:1; Joh_6:3; Joh_6:15.—There were seasons when the multitude would have proclaimed Him King: sudden outbursts of carnal excitement, from which the Lord withdrew. That such was the case in this instance, we gather from the profession made by the scribe in Mat_8:19.

Εἰςτὸπέραν, to the opposite side of the lake.

Mat_8:19. And one, a scribe, came.—The εἷς refers to the ἕτερος in Mat_8:21; from which verse we also gather that this scribe was already one of Christ’s disciples, in the wider sense of the term, and that he now proposed henceforth to follow Jesus continuously. When the Evangelists mention these calls to follow the Lord in a particular sense of the term, they seem always to refer to the apostolic office, not to discipleship. But as Andrew, John, Peter, James the Elder, Nathanael or Bartholomew, and Philip, had been previously called, and as the persons here addressed could not have been any of the brothers of the Lord (James the Younger, Joseph, Judas Lebbeus or Thaddeus, and Simon), we conclude that they must have been either Judas Iscariot, Matthew, or Thomas. From the peculiar characteristics which appear in the narrative, we venture to suggest, that the first of the two scribes was Judas Iscariot, the second Thomas, and the third individual (who is only mentioned by Luke) Matthew. This is, however, merely a hypothesis made more or less probable by the nexus of history (comp. Leben Jesu, ii. 2, p. 651).—In the Gospel of Luke, this event is introduced at a later period, when Jesus prepared for His last journey to Jerusalem (Luk_9:51-62). A superficial investigation will serve to convince us that the transaction between Jesus and the sons of thunder, recorded in Luke, had led to the introduction of this history in that connection. It seems like a psychological combination designed to exhibit Christ’s mastery in dealing with different dispositions (say the four temperaments). Schleiermacher, Schneckenburger, Gfrörer, and Olshausen, adopt the chronology of Luke; Rettig, Meyer, and others, that of Matthew.

Mat_8:20. Κατασκηνώσεις, “Dwelling-places, not nests, as birds do not live in their nests.” De Wette.18

The Son of man.—Jesus adopted the name ὁυἱὸς τοῦἀν θρώ που no doubt with special reference to the prophetic vision in Dan_7:13, where Messiah is seen coming in the clouds of heaven, כְּבַי אֱנָשׁ. (Comp. Hävernick’s Daniel.) Hitzig imagines that the Son of man seen by Daniel in the clouds was not the Messiah, but the whole people of Israel;—an absurd hypothesis, refuted by Ewald (in his “Jahrbücher” for 1850). Daniel say only the image or likeness of the Son of man, who appeared in the full sense in Jesus of Nazareth. In all probability, Jesus chose this particular Old Testament designation of the Messiah, because, unlike the others, it had not been grossly perverted to foster the carnal expectations of the Jews. Thus our Lord met the morbid and fantastic expectations of His contemporaries—and among them, apparently, those also of the scribe in the text—by laying emphasis on His genuine and true humanity as the Messiah. His great aim was, that the people should view Him as true man—in the lowliness of His outward appearance, but also at the same time in His high character, as the Son of man, i. e., the ideal man, the second Adam from heaven (1 Cor. xv.). The bold supposition of Weisse, that the term, “Son of man,” is used in opposition to the name of Messiah, deserves no refutation. It is remarkable that John had similarly avoided the title of Elijah, under which Malachi had predicted his advent, while he chose the designation given him by Isaiah: “The voice of one crying in the wilderness.” The reason of this was, that carnal notions concerning the Messianic kingdom were connected with the former, but not with the latter expression (Joh_1:19, etc.). Meyer conceives that there is an antithesis implied in the term, “Son of man,” as opposed to “Son of God,” and denies the conception of ideal humanity (p. 82).19 According to Augustine, there is a faint allusion to the boastfulness of the scribe in the expression, “birds of the air.” But this seems strained; and we would rather apply the term to the unreliable and fugitive character of his enthusiasm, while the word, “foxes,” refers to cunning.

Where to lay His head.—A picture of a homeless pilgrim: hence, not of want in the ordinary sense, but of voluntary poverty. The answer of Christ implied, not a positive refusal of the overture of the scribe, but a solemn warning. He who saw not as men do, perceived, under that excessive profession of this man, an amount of unreliableness and insincerity which called for such caution.

Mat_8:21. Another of His disciples.—In the stricter [rather in the wider] sense of the term—such as the “scribe” had been. Clement of Alexandria (Stromat. iii. 4) suggests that this disciple was Philip; but he had been called at an earlier period.

Bury my father.—The father had died. According to some critics, his old father was still alive, and the expression, to bury, meant to take care of him till his end, and then to commit him to his last resting-place. But the call to follow Christ immediately, evidently implies, that at the time the father was actually dead. Burial was the most ancient mode of disposing of the dead (Cic. Legg. 2:22; Plin. 7:55), and was always practised by the Jews, in opposition to the Greek custom of burning the dead, which was quite exceptional among the Jews. It was considered the duty of sons to bury their parents, Gen_25:9; Gen_35:29, etc. Tobith 4:3. Comp. Winer sub voce: Begraben, Schöttgen’s Horœ [W Smith: Bibl. Dict. sub Burial, vol. 1:233].

Mat_8:22. Let the dead bury their dead.—Artificial explanations see in Meyer’s Commentary. The sentence is an Oxymoron, by which the burial of the dead is assigned to those who are spiritually dead.20 The expression conveys to the hesitating disciple that there were more urgent duties in the kingdom of heaven than that of burying the dead, and particularly, of going through all the ceremonies connected with a Jewish burial. At the same time, it also alludes to the goal and end of those who are spiritually dead—their last and highest aim here is to bury one another. Death of the soul is connected with death of the body.—Celsus (according to Origen) founded on this passage the objection, that the Saviour demanded what was inconsistent with duty to parents. But He only subordinates the duty of a Christian toward his own household and family, especially when another could take his place, to the highest of all duties—those of his spiritual calling, and to his Master.21 Lastly, we infer from this trait, that this and the former reply were addressed to disciples in the narrower sense of the term.

Mat_8:23. The ship, τὸπλοῖον.—With the article, meaning a definite ship, which waited to take them across the lake; the words of Jesus having induced His disciples (in the narrower sense) to follow Him implicitly.22

Mat_8:24. Σεισμός,—indicating the effect, of which the cause (the winds, Mat_8:26) is afterward mentioned—a violent commotion of the sea. On the sudden storms occasioned by the situation of the Lake of Galilee, comp. Schubert 3:237; Robinson 2:416.

Mat_8:25. Save! we perish! Σῶσο ν, ἀπολλύμεθα.—Asyndetic (disconnected) language of intense anxiety.

Mat_8:26. Why are ye fearful?—The word “afraid” would be too weak, and “cowardly” too strong. At any rate, it was a fearfulness which the Lord censured. It is worthy of special notice, that, according to Matthew, the Lord first rebuked the disciples, and after that the sea. See גָּעַר, Psa_106:9. (Mark and Luke reverse the order.)

Mat_8:27. The men, οἱἄνθρωποι.—The men in their human nature,—more particularly, in their rapid transition from extreme anxiety to boundless admiration. Hence we infer that it applied to the disciples, and not, as Meyer supposes, to other parties accompanying Jesus. According to the account given by Mark, other vessels went along with that which bore the Lord; so that He must have been followed by a numerous company of disciples.

DOCTRINAL AND ETHICAL

1. In dealing with the different characters of the disciples, and adapting Himself to their natural dispositions, the Lord showed how closely He read, and how wisely He directed, the hearts of men. (Leben Jesu, ii.2, 651; iii.422.)

2. The Son of man. The description furnished by Daniel of the appearance of Messiah, under the form of the Son of man, indicates a very advanced stage of the prophetic doctrine of the Messiah. But, in order clearly to perceive its import, we must compare this term, as used by Daniel, with the passage about the seventy weeks (Daniel 9). [In the sixty-third week, the Messiah who was not a prince, was to be set aside by the advent of the people of the Prince who was not Messiah.] After seven weeks, i. e., at the close of the seventy weeks—cometh the Messiah, who, at the same time, is also a Prince. Hence the figure of the Son of man combines the two ideas of the suffering and the glorified Messiah. As the Son of humanity to which the curse attaches, He is humbled and rejected; while, as the Son of humanity on which the blessing is bestowed, He is exalted and declared Lord of an eternal kingdom. Gerlach: “The first man was simply called Adam—i. e., man, and every descendant of his is called a son of man; but Christ is called the Son of man, as being derived from Adam, and yet the Head of a new race, 1Co_15:47.”

3. The import of the miracle of stilling the tempest has frequently been misunderstood. Paulus (of Heidelberg) resolves it into a natural phenomenon; Ammon regards it as an allegory or symbol; while Strauss treats it as a myth.23 It may also be turned into magic,24 if, with Meyer, we were to overlook the connection between the tempest in the hearts of the disciples and that on the lake—between sin in man, and “the convulsions and throes of nature” (Olshausen)—and regard this history as merely a direct act of power exercised upon the elements, and nothing else. In this respect, it is sufficient to remind the reader of Rom_8:20. Not that we thereby explain the miracle, but that we present its Christian aspect. The Lord rebukes the storm in the minds of His disciples; thus preparing for calming the tempest on the sea.—He takes away the sin of the microcosm, in order then to remove the evils of the macrocosm. Hence this event has frequently been regarded as a symbol of the passage of the Church of Christ through the world. There is another aspect of it which deserves attention. In this miracle, the operation of the Son and of the Father coincide; as the New Testament completion of the Old Testament miracles upon nature, it is at the same time a prediction and a miracle, and thus a sign that the Son had, in the name of the Father, entered upon the government of the world.

4. Our modern degenerate and false philanthropy fails to perceive the difference between a soul that is mourning and one which is fearful or desponding. It is altogether erroneous, and must fail of its desired effect, if we administer to the fearful the comfort which is only appropriate to the afflicted. The latter, Christ ever upheld with words of kindness; while He rebuked the fearful, by setting before them the terrors of His word, and thus recalling them to a better state of mind. Thus He rebuked those who were possessed, who by their cowardice had become the prey of unclean spirits; and similarly He rebuked the disciples, when from want of faith they were desponding or fearful. Thus also He rebuked the fever which weighed down the mother-in-law of Peter; and, in the present instance, the sea and the winds. Such a rebuke must, of course, be regarded as symbolical, since neither sea nor tempest had personal consciousness. The ultimate ground of this rebuke lay in the fact, that the disturbances of nature were caused by unclean spirits. Christ apparently regarded those sudden outbursts in nature not as manifestations of healthy and regular force, but as manifestations of weakness; just as the fever was the consequence of inherent weakness, or of a germ of death, against which nature employed her utmost efforts in convulsive struggle.

HOMILETICAL AND PRACTICAL

Jesus sees the multitude and approaches them; Jesus sees the multitude and retires from them. 1. The fact itself,—(a) in the Gospel history; (b) in that of the Church; (c) in individual Christian communities. 2. Explanation of the fact: (a) He approaches when He sees multitudes longing for His salvation and waiting upon His word; (b) He retires at the first appearance of fanaticism, which would have confirmed the carnal expectations of man, and not the word of God.—The Lord eschews the sinful obtrusion of worldly men, in order to seek out the poor and the needy, afar off.—The watchword of Christ: To the other side! 1. A watchword of faith, breaking through all narrow boundaries; 2. a watchword of love, overcoming all selfishness; 3. a watchword of courage, overcoming all dangers.—The Saviour and the spiritual distemper of His disciples: 1. Spurious enthusiasm in our own strength (I will); 2. spurious scruples and spiritual hesitation (Suffer me).—Jesus the great model of pastoral work.—Jesus warning superficial enthusiasts to count the cost of following Him.—If we are willing to follow the Lord, we must become homeless wanderers, and be ready to renounce all our comforts.—The Son of man has not where to lay His head. 1. The fact: at the commencement, the manger; at the close, the cross; during His pilgrimage, a bench on the ship. 2. Its import,—(a) so far as He is concerned; (b) so far as we are concerned.—The nests and caves of professing disciples who are not ready to yield their all to Christ. They seek,—(a) high places (nests) in time of prosperity; (b) places of concealment (caves) in the hour of adversity.—Jesus teaches His faithful disciples to get quit of their scruples and hesitation by considering the final aim of life.—Let the dead bury their dead: 1. Compared with following Christ, which he had undertaken, this was the lesser duty; 2. others were able to take his place; 3. the disciple seemed to hesitate between two duties, while yet he had taken upon him the yoke of Christ.—Is a collision of duties possible? As little as,—(a) between the commandments of God; (b) between the angels of God; (c) between the ways of God; for such, indeed, are all duties, so far as we are concerned.—It is characteristic of the spiritually dead, that they busy themselves with special affection about the ceremonials of life.—The dead bury their dead: such is the end of all unbelieving lives.—Symbolical import of the passage of Christ with His disciples across the sea. It is a figure of all His leadings,—(a) of the people of God (the ark, etc.); (b) in the history of the Church; (c) in the experience of believers.—The unexpected tempest: 1. After so glorious a day, and on the beautiful, tranquil lake; 2. in company with the Lord Himself.—We read only once of the Lord being asleep,—a sleep full of majesty: (a) a sabbatic rest after His labor at Capernaum; (b) a sign of deep calm in the midst of the dreadful tempest; (c) a preparation for the most glorious awakening; (d) a type of His rest in the grave.—The cry of despair becomes a prayer when in proximity to the Lord.—How the Lord purifies even the supplications of the helpless.—All fearfulness or despondency in life springs from want of faith.—The little faith of the disciples: 1. A want of faith in what it forgot (Christ’s presence in the ship; the hope of Israel, the salvation of the race); 2. still faith in that they took refuge to Christ.—Jesus calms every storm.—What manner of man is this!—The admiration of Jesus a transition to praise and adoration. Our gratitude for deliverance and salvation should ever end in praise.

Starke:—We should occasionally retire into solitude, Luk_6:12; Luk_5:16.—Much preaching wearies the body, Ecc_12:12; Mar_6:31.—Sudden fervor and good inclinations are not equivalent to following Christ.—Many would like to be pious, but at the same time to retain their nests, houses, riches, honor, and comforts, Mat_16:24.—We must not run before God calls, Rom_10:15.—Christ rejects none who come to Him, Joh_6:37; but he who desires only earthly things from Him, receives a solemn warning. Cramer.—Christ, the Lord of heaven and earth, became poorer than the beasts that perish; yet His poverty is our riches, 2Co_8:9.—The poor, who have nothing of their own, may well derive comfort from the voluntary poverty of Jesus. Quesnel.—2Co_11:27.—Man is always opposed to the will of God: he either lags behind, or is determined to run before. The right way is, to wait till God speaks, and then not to delay a single moment following Him, Isa_55:8.—The spiritually dead, Heb_11:6; Jer_5:3.—They who accompany the dead, are themselves subject to death.—A seafaring life affording striking signs of God’s wisdom and power (Psa_107:23), but used for merely selfish purposes. Zeisius.—God leads His own wondrously, but well, Psa_41:4.—Through fire and water, Psa_91:14; Isa_43:2; Isa_42:16.—Genuine Christians follow their Saviour through storm and tempest, even unto death, 2Co_6:4; Psa_73:23.—If Christ do not immediately come to our help, we are prone to imagine that He is asleep; but He never oversleeps the hour of our deliverance.—United prayer is the most effectual.—Prayer the best anchor in danger.—Let Christians beware of cowardice: His Church will continue so long as He endures. Bibl. Wirtemb.—In seasons of extreme danger, the omnipotence and mercy of the Saviour is most fully and gloriously displayed, 2Ch_20:12; Isa_33:10; 2Co_1:8.—Weak faith is nevertheless faith, only it must increase.—After the tempest, sunshine.—The works of God, and His marvellous power in our deliverance, call for praise and thanksgiving.—Under the cross we learn what wonders our Lord worketh.—Gratitude, Psa_14:7; Rom_11:20.

Gossner:—Christ taught His disciples in a wandering school. Here He led them to the stormy lake to teach them fearlessness.—Fearlessness great happiness.

Heubner:—Our whole life may be compared to a sea voyage, in which we make for the heavenly haven.—“Christus habet suas horas et moras.”—Christ the Lord of nature.—The passage across the lake, a figure of our lives: 1. The commencement; 2. the progress; 3. the end.

Lisco—Luther: Some make a pretext of good works for not following Christ; but the Lord shows that these are dead works.—Almighty power of Christ, by which He overcomes the world, and renders everything subservient to the kingdom of God.

The pericope, the calming of the tempest, Mat_8:24-27.

Dräseke:—The passage across the lake, a figure of spiritual calm: 1. In reference to its character; 2. in reference to its origin; 3. in reference to its effects.—Marheineke:—How we may courageously meet every danger, when near to the Lord.—Harms:—This narrative a pictorial representation of the Christian life: The vessel which carries believers; the sea, or the world, with its tempest and waves, and the sufferings of the children of God; Christ asleep, or delaying His succor; then follow prayer, His rebuke, His word of command, and the exclamation of marvel.—Hagenbach:—Christ our refuge in the tempests of life.—Greiling:—The inner calm of the soul in the midst of the raging storm.—Hüffell:—God is always and everywhere near us.—Kraussold.—Lord save! we perish! 1. The distress; 2. the cry for help; 3. the deliverance.

[Alford:—“The symbolic application of this occurrence (the calming of the tempest) is too striking to have escaped general notice. The Saviour with the company of His disciples in the ship tossed on the waves, seemed a typical reproduction of the ark bearing mankind on the flood, and a foreshadowing of the Church tossed by the tempests of this world, but having Him with her always. And the personal application is one of comfort and strengthening of faith in danger and doubt.”—Hilary:—Those churches where the Word of God is not awake, are in danger of shipwreck, not that Christ sleeps, but He is slumbering in us by reason of our sleep. But where faith watches, there is no fear of wreck from the powers of this world.—P. S.]

Footnotes:

[11] Mat_8:18.—Lachmann with B. only: ὄχλον for ὄχλους. [Cod. Sinaiticus sustains the plural—P. S.]

[12] Mat_8:20.—[Dr. Lange translates: Wohnnester, Zelte, Horste, dwelling places, tents, which is more literal for κατασκηνώσεις, but not so popular as nests.—P. S.]

[13] Mat_8:23.—[Lange translates “the ship,” τὸ πλοῖον, agreeing here with the Received Text and with Tischendorf’s edition. But Codd. B., C. and other ancient authorities, and the editions of Lachmann, Tregelles, and Alford omit the article.—P. S.]

[14] Mat_8:25.—Recepta: οἱ μαθηταὶ αὐτοῦ. Various authorities [and Dr. Lange] omit αὐτοῦ. [Lachmann, Tregelles, Ewald, and Conant omit also οἱ μαθηταί. So does Cod. Sinait.—P. S.]

[15] Mat_8:25.—Us, ἡμᾶς is omitted in Codd. B., C. al. [Cod. Sinait.] The speech is more lively and dramatic without ἡμᾶς. [Tischendorf, Lachmann, Tregelles, Lange, Conant, all omit ἡμᾶς.]

[16] Mat_8:26.—[Cod. Sinait reads the singular τῷ ἀνέμῳ for τοῖς ἀνέμοις.—P. S.]

[17] Mat_8:27.—[Conant: “What manner of man belongs to the best English usage. ‘What kind of man,’ or ‘what sort of man,’ is not a suitable expression here.” A. Norton (Translation of the Gospels with Notes, Bost, 1855) translates: “Who is this.” But ποταπός is not simply τίς, but the interrogative of disposition, character, quality, i. q. ποῖος.—P. S.]

[18][Meyer to the same effect: “Places of abode where the birds are used to live, to sleep, etc. comp. Mat_13:32; not specifically nests”—]

[19][Not, however, in a rationalistic sense, but as contrasted with His former δόξα. Meyer correctly sees in the term: the Son of man an expression of the κέςωσις, which implies the consciousness of a purely divine and eternal preexistence (in deren Hintergrunde dus Bewuss etsein der rein göttlichen Ureœistens liegt).—P. S.]

[20][The key to this and all the other paradoxical sentences of Christ is the different senses—a higher and a lower, a spiritual and a literal—in which the same word is used. Let those who are dead in spirit (in trespasses and sins) bury their kindred and friends who are dead in body.—P. S.]

[21][Chrysostom: “Jesus forbade him to go, in order to show that nothing, not even the most important work of natural duty and affection, is so momentous as care for the kingdom of heaven; and that nothing, however urgent, should cause us to be guilty of a moment’s delay in providing first for that. What earthly concern could be more necessary than to bury a father? a work, too, which might be done speedily. And yet the answer is: ‘Let the dead bury their dead. Follow thou me.’ If, then, it is not safe to spend even so little time as is requisite for the burial of a parent, to the neglect of spiritual things, how guilty shall we be if we allow slight and trivial matters to withdraw us, who are Christ’s disciples, from His service! But rather let us endeavor, with Christ’s aid, to raise those who are spiritually dead and buried, from the death of sin to a life of righteousness, as He raised Lazarus from the tomb, then we shall be His disciples indeed.”—P. S.]

[22][Wordsworth likewise presses the def. art. τό, and quotes from Bengel: “Jesus habebat scholam ambulantem;” he sees in this ship an emblem of the church. But, unfortunately for this interpretation, the article is of very doubtful authority, see our crit. note above.—P. S.]

[23][In German: “Von Paulus naturalisirt, von Ammon allegorisirt, von Strauss mythisirt” (better: mythificirt).—P. S.]

[24][Not: “presented in a material light,” as the Edinb. trl. has it, misled by a printing error of the first edition. The third ed. reads: “Es kann freilich auch magisch gemacht (not: materialisirt) werden,” etc.—P. S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Mat 8:18 to Mat 9:1.

Stilling The Tempest, And Healing The Demoniacs

To the miracles already adduced (see on "Mat 8:1"), Matthew now adds two which are very remarkable. It is evident from Mar 4:35 ff., and Luk 8:22 ff., that they occurred after the delivery of the parables in Matthew 13, and apparently in the evening of the same day on which those parables were delivered. Matthew is giving a group of miracles in Matthew 8 and Matthew 9.

Mat 8:18. Great multitudes, literally, many crowds, as in Mat 4:25, Mat 8:1, etc. Unto the other side, i.e., of the Lake of Galilee; literally, into the beyond. The region east of the lake and of the lower Jordan was commonly called by the Jews ’The Perea,’ i.e., ’The Beyond (region),’ see on "Mat 4:25"and Mat 19:1. We cannot suppose he sought escape from personal annoyance or discomfort. The fanatical excitement of the people (Matthew 12 and Matthew 13) was rising too high (compare on Mat 8:4); there was less opportunity to do real good by his teachings when the crowd became so great as to produce confusion and disturbance; and in general, it was his plan to diffuse his labours throughout the country. Mark’s phrase, (Mar 4:35) ’when the even was come’, (compare Mat 8:16) might include the late afternoon (see on "Mat 14:15"). It is thus not certain, though probable, that the stormy passage was after night-fall.

Mat 8:19. While they were preparing to cross the lake, there occurred the conversation mentioned in Mat 8:19-22. Mark has no mention of this. Luke (Luk 9:57 ff.) gives similar conversation as taking place at a much later period, on the final journey from Galilee to Jerusalem, six months before the crucifixion. (See below, on "Mat 19:1".) Perhaps our Lord repeated these sayings, as he often did. (See Introduction to Matthew 5.) Or it may be supposed that either Matthew or Luke has transposed these sayings from another time, as neither gives any distinct expression of connection. And a certain scribe came; literally, ’one scribe’ (margin Rev. Ver.), perhaps designed to intimate that, while most of Jesus’ followers were men of private station and in humble life, here was one of the teachers, a Rabbi. But in many languages the numeral ’one’ came at length to be used as what grammarians call the indefinite article; e. g., German ein; English an, a, from Anglo-Saxon a, Scotch ane; French un, from Latin unus; and so in modern Greek; and it may be that we ought so to understand here (see Winer, p. 117 145), and in Mat 19:16, Mat 21:19. There is a similar question as to a few uses of the Hebrew word for ’one.’ As to the Scribes, see on "Mat 2:4". Whithersoever thou goest, (compare Rev 14:4) not merely now, across the lake, but always and everywhere. This Scribe was already in a broad, general sense, a ’disciple’ of Jesus—as is implied by ’another’ in Mat 8:21—but wished to be one of his constant followers.

The various words which the Common Version renders master are as follows: Kurios, usually rendered ’Lord,’ whether as applied to God, to the master of a slave, or to any person in respectful address, equal to ’Sir.’ (See on "Mat 8:2".) It is rendered ’master’ in Mat 6:24, Mat 15:27; and really signifies master in several passages in which it is rendered ’Lord,’ as in Mat 18:25 ff.; Mat 24:45 ff.; Mat 25:18., strictly the master of a slave, and rendered by that term in 1Ti 6:1 f., etc., is not found in the Gospels. Rabbi, originally signifying a superior (rab, ’great,’ like mag-ister from mag—nus), was the common Jewish word for a teacher. It was primarily my rab, ’my teacher,’ used only in addressing him, but afterwards also in speaking of him, like Monsieur, Monsignore. A strengthened form was Rabboni, expressing the profoundest respect. (Mar 10:51 Joh 20:16) It is frequently retained without translation, but is by Com. Ver. rendered ’master’ in Mat 26:25, Mat 26:49. (Rev Ver., Rabbi.), literally, ’one set over,’ variously used in the classics, in New Testament always a teacher, and found only in Luke. (Mat 5:5 etc.), leader, guide, instructor, only in Mat 23:10., literally and strictly teacher, is so rendered in Joh 3:2, and wherever it is used in Acts and the Epistles, (except Jas 3:1, ’masters’) and rendered ’doctor’ (a Latin word, meaning teacher) in Luk 2:46. Everywhere else in the Gospels the Com. Ver. renders it ’master,’ used like schoolmaster. In the Gospels ’master’ always represents some word denoting a ’teacher,’ except in Mat 6:24, Mat 15:27; Mar 13:35; Luk 14:21, Luk 16:13. In like manner our missionaries among the heathen are constantly addressed by the people as "Teacher."

Mat 8:20. The birds of the air, or heaven, as in Mat 6:26. Nests should be habitations or ’haunts,’ the word meaning simply a dwelling-place (Rev. Ver., margin); and nests being actually occupied only during incubation. The birds that fly free and wide in the heaven have some regular place to which they come to spend the night. A kindred verb in Mat 18:32 is rendered ’lodge.’ Various Fathers wildly allegorize the foxes and the birds (see Aquinas, Cat. Aur.). Hath not where to lay his head, i.e., no fixed habitation. It does not so much denote extreme poverty and discomfort, as the fact that his life was a wandering one. He had friends, at whose houses he was always welcome, and hospitality was often tendered him by others. But 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. Euthymius (compare Chrys., Jerome) supposes the Scribe to have thought that large pay was received for the miracles of healing, which we know that Jesus told the Twelve they must perform gratis. (Mat 10:8) More likely the Scribe was thinking of a temporal Messianic reign, with which the teacher was somehow connected, and which would bring its subjects power and wealth. We see from this incident how careful our Lord was to warn men beforehand what they were to expect in entering upon his service. (compare Luk 14:28-33) And although it is not now the duty of all his followers to spend their lives in wandering labours, 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., Mat 19:22 Joh 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. The Son of man. This remarkable expression was no doubt founded on Dan 7:13, "I saw in the night visions, and behold, there came with the clouds of heaven one like unto a son of man," Rev. Ver., a passage which the Jewish writers agree in referring to the Messiah. The so-called "Book of Enoch" frequently speaks of the coming Messiah as the Son of man. We learn from Joh 12:34 that the Jews understood this phrase to mean the Messiah; and from Luk 22:69 f. that they saw little difference between calling him the Son of man and the Son of God. Our Lord’s frequent use of the phrase (more than seventy times) constitutes an oft-repeated claim to he the Messiah (e. g., Mat 24:30, Mat 26:64); it was also probably designed to render prominent the great fact that he was genuinely and thoroughly a man, a fact which believers in his divinity sometimes fail to appreciate. The phrase is never applied to him by any other than himself, except in Act 7:56, and perhaps in Rev 1:13, Rev 14:14. As the Hebrew phrase originally suggested human feebleness and frailty (as in Psa 8:4, Psa 146:3), it may have seemed on that account less appropriate to the now exalted and glorified Redeemer. The many attempts to explain the phrase ’Son of man’ in some other sense than as denoting the Messiah, are well stated and briefly refuted in Meyer.

Mat 8:21. And another of his disciples. Both he and the Scribe must have been disciples only in the wider sense of the term (see on "Mat 5:1"). Tyndale and Geneva translate "another that was one of his disciples," thus excluding the Scribe, but that is a forced rendering. There is a tradition (Clem. Alex.) that this second man was the apostle Philip, but we have no means of deciding. Conjectures, such as that the Scribe was Judas Iscariot and the other Thomas (Lukenge), or that they were Thomas and Simon Zelotes (Keim), are simply idle. Why will commentators and preachers waste time in such baseless and useless guess-work? Luk 9:59, represents the man as called on by our Lord to follow him, and replying with the request that he might first go and bury his father; Matthew does not mention such a call. The man’s request pertained to a matter which the Jews reckoned of great consequence. Thus in Tob 6:15, Tobias fears that he will die and be the death of his parents, and says, "they have no other son to bury them." It is natural to suppose that this man’s father was already dead, and it was the custom to bury the dead very soon; but it was also customary (Lightfoot) to observe thirty days of special mourning, and we cannot decide whether the man meant to include that time. Elisha’s somewhat similar request of Elijah was not denied (1Ki 19:20); and the man might well have thought himself justified in asking leave to go home first. Yet a high priest or a Nazirite was required by the law to avoid the dead body of even father or mother.; (Lev 21:11 Num 6:6 f.) and one of the late Jewish commentaries says (Wet.) that "when the study of the law and the necessity of burying the dead conflict, care of the dead takes precedence; but that if there is a sufficient number of persons in attendance, the student must not leave the law." Mat 8:22. Let the dead bury , or, as in Rev. Ver., Leave the dead to bury (so Darby, Davidson), the Greek being stronger than ’let the dead bury.’ To bury their (own) dead. This cannot mean let the dead bury each other, i.e., let them remain unburied, for that is a forced explanation and an idea unworthy of our Lord. We must understand the dead spiritually and the dead literally, as in Rev 3:1. (Compare Joh 11:25 f.) Such a play upon words is natural and pleasing to the Oriental mind, and different forms of it occur frequently in Scripture, including many passages where it cannot be preserved in translation. (Compare on Mat 16:25) The idea here is that there were enough of those who were spiritually dead to perform all the offices of affection to the dead, and so Christ’s followers were at liberty to devote themselves to their own far higher work. (Compare Mat 10:37) In Luke’s account, (Luk 9:60, Bib. Un. Ver.) we have the addition, ’but go thou and announce the kingdom of God.’ It does not follow that Jesus would require all his followers, under all circumstances, to neglect the burial of their dead, in order that they might work exclusively at spreading the gospel; any more than he extends to every one the command laid upon the rich young ruler, to sell all he had and give to the poor. (Mat 19:21) But we can easily conceive of circumstances now, in which it would be proper to hold in abeyance the strongest prompting of natural affection, in order to do our duty to Jesus; just as a soldier may see his brother fall at his side in a charge, and yet sometimes cannot pause to care for him, but must rush on. Their own dead. In Gen 23:4, Gen 23:6 we have the expressions ’my dead, ’thy dead,’ and similar expressions are common now. So Jesus means to say that the dead in such a case are not yours, but belong to the spiritually dead, and should be buried by them. Here, as in Mat 8:20, we are not informed whether the man at once followed Jesus, but it would seem probable that he did. Luk 9:60 f.. adds a third case.

Mat 8:23. MIRACLE OF STILLING THE TEMPEST (Mat 8:23-27.) Compare Mar 4:36 ff.; Luk 8:22 ff. Into a ship[1]—or, the boat, probably a boat suited to fishing, and without sails (see on "Mat 4:21"). It is called ’the boat,’ most likely as being the one prepared in pursuance of his order to go across (Mat 8:18) perhaps it was shoat kept for their regular use. We ought to translate ’boat’ and not ’ship.’ See on "Mat 4:21". His disciples followed him, some in the same boat, and others in additional boats mentioned by Mark. (Mar 4:36) These little fishing craft were very numerous on the lake. (Joh 6:23 f.) The ’disciples’ are most naturally understood here as including not merely the Twelve (who as shown by the order of Mark and Luke had been selected before this time) but others of his followers, who could be called disciples in the more general sense of the term. (See on "Mat 5:1".)

[1] Some early documents here omit the Greek article, leaving the expression equivalent to ’into a boat’; and so Westcott Hort and Rev. Ver. But these documents have probably imitated Luk 8:22, and it is more likely correct to retain the article.

Mat 8:24. And, behold, an expression much used by Matthew in calling attention to what follows as wonderful. Tempest. The word in the original denotes a shaking or shock, and is usually applied to an earthquake, both in the classical writers and in the New Testament (e. g., Mat 24:7, Mat 27:54, Mat 28:2), but here used for a mighty storm, such as would shake men’s dwellings, and seem to make the very earth tremble. Luke (Luk 8:23) tells us yet more distinctly, ’and there came down a storm (another and more common word) of wind upon the lake,’ viz., down the ravines on its sides, as often happens (see description of the lake on "Mat 4:18"). Bartlett witnessed a precisely similar occurrence: "All the day there had not been a breath of air, the sultry heat had been that of a furnace; but now a cool breeze came off the table land, and rushing down the ravines that descend to the lake, began to ruffle its placid bosom. As it grew darker, the breeze increased to a gale, the lake became a sheet of foam, and the white-headed breakers dashed proudly on the rugged beach; its gentle murmur has now changed into the wild and mournful sound of the whistling wind and the agitated waters. Afar off was dimly seen a little barque struggling with the waves, and then lost sight of amidst the misty rack." As the lake is far below the level of the Mediterranean, the air is often greatly heated and ascends rapidly; and into the vacuum comes rushing down the cold air from the eastern and western table lands.—(Thomson.) The ship—boat—was covered, or, ’was becoming covered,’ the form of the Greek verb denoting an action in progress; so also in Mark, (Mar 4:37) and Luke (Luk 8:23) But he was asleep—sleeping—the Greek indicating some emphasis on ’he,’ i.e., he, for his part. Mark, who so often gives piquant details, adds ’on the cushion,’ i.e., the one they had in the boat, as a part of the couch in the stern on which he was lying. This makes a picture: Jesus sleeping with his head on the cushion, while the storm howled, the boat was tossed to and fro, the billows broke over and were rapidly filling it—soundly and quietly sleeping. The order of Mark and Luke make it appear that this was on the evening which followed the blasphemous accusation of chapter 12, and the great group of parables in chapter 13. After a day of such mental strain, the Saviour would naturally be exhausted. Probably also it was night. (See on "Mat 8:18".)

Mat 8:25. The disciples—or, they—came. ’His disciples’ was an unnecessary addition of the copyists. So with us; read Save, Lord, we perish. Mark (Mar 4:38) has literally ’Teacher’ (didaskalos); Luke (Luk 8:24) has ’Master, master’ (epistates), see on "Mat 8:19". It is often evident that the Evangelists have not undertaken to give the exact words used. (See on "Mat 3:17".) The peril must have been really very great; "for these men exercised to the sea many of them from their youth, and familiar with all the changes of that lake, would not have been terrified by the mere shadow of a danger."—Trench. Luke (Luk 8:22) says expressly, and they "were in jeopardy." ’Save’ here of course means save our lives, not referring to the salvation of the soul.

If the language is by us applied to the latter, it is very appropriate, but such application is made on our own authority.

Mat 8:26. Why are ye fearful, more exactly, cowardly, which expresses the force of the Greek term according to its use in the classics and in the Septuagint. In the New Testament it is found only here (including Mar 4:40) and in Rev 21:8, or kindred forms in 2Ti 1:7; Joh 14:28, in all which cases the idea of unworthy and discreditable fear is appropriate. O ye of little faith, see on "Mat 6:30". Faith makes men courageous, and the disciples were discreditably timid, cowardly, because they had so little faith. This is often understood to mean faith in Jesus, but does it not rather mean a lack of faith in the providence of God their Heavenly Father, as in Mat 6:30? Then he arose and rebuked. He first rebuked the disciples while still lying on the couch, and afterwards arose and rebuked the winds and the sea. This expression involves an obvious personification; (compare Psa 106:9 Nah 1:4) and Mark (Mar 4:39) gives the words addressed to the sea, as if speaking to a person, or to some fierce monster. Those words might be rendered ’Be silent, hush’; but the latter word is literally ’be muzzled,’ applicable to a furious beast. A great calm, just as there had been ’a great tempest.’ (Mat 8:24) Here was ’a greater than Jonah.’ (Mat 12:41) How perfectly was the Saviour’s humanity manifested even when he exercised more than human power. Wearied, in body and in mind, by his labours during the day (see on "Mat 13:1"), he is sleeping on the cushion; the next moment he rises, and speaks to the winds and the waves with the voice of their Creator. So he wept in human sympathy with the sisters of Lazarus, just before he spoke the word that brought him to life.

Mat 8:27. And the men marvelled. ’The men’ is a general term for the persons present, including such as were disciples, (compare Mat 14:33) and also very possibly some men employed in the boats. (Mar 4:36) That even the winds and the sea obey him, a thing they had not previously witnessed, which would therefore seem to them more remarkable than that diseases obeyed him. Doubtless also this would especially strike men whose lives had been spent as sailors and fishermen, and who had so often seen exhibited the terrible power of the stormy sea. Stier: "This empire over nature is a new thing which Matthew has to record concerning Jesus. His narrative of: selected miracles in chapters eight and nine rises through a gradation of importance; cleansing of the leper (a great thing even to begin with)—healing at a distance by his word, ’Be it done’—commanding the wind and the sea—saying to the devils ’go’—forgiving the sins of the paralytic (more indeed than saying arise! or, go hence! more than ruling the sea)—finally giving life to the dead."

Mat 8:28. Healing of the two demoniacs. (Mat 8:28 to Mat 9:1) Compare Mar 5:1-21 Luk 8:26-40. If the preceding miracle shows our Lord’s command of the forces of nature, that which follows exhibits his power over evil spirits. Trench : "And Christ will do here a yet mightier work than that which he accomplished there; he will prove himself here I also the Prince of peace, the bringer back of the lost harmony; he will speak, and at his potent word this madder strife, this blinder rage which is in the heart of men, will allay itself; and here also there shall be a great calm." Theophyl: "While the men in the boat are doubting what manner of man this is, that even the winds and the sea obey him, the demons come to tell them."

To the other side, viz., of the lake, as in Mat 8:18. The point reached was below the middle of the lake; and as they had probably come from the vicinity of Capernaum, the voyage would be eight or ten miles. Into the country of the Gergesenes. The text of this and the parallel passages (Mar 5:1; Luk 8:26) is greatly confused, some documents for each of the three passages reading each of the three words, Gadarenes, Gerasenes, Gergesenes. The best documents, however, give Gadarenes in Matthew, and Gerasenes in Mark and Luke. Thomson, Vol. II. p. 353-5, found a village called Gersa, about the middle of the eastern shore, with ancient tombs in the adjacent mountain, and near the village found a steep place exactly suiting the story of the swine. So also Wilson, McGarvey, and Merrill. We thus account for the name Gerasenes entirely apart from the large city of Gerasa, which was some thirty miles away. Gadara was a well-known city lying a few miles southeast of the lake, the ruins of which are still extensive and striking. The country immediately around a city usually belonged to it, and was called by its name; we have only to make the very natural supposition that the village of Gerasa (Khersa) belonged to the territory of Gadara, and we see how the people may be called both Gerasenes and Gadarenes. The name Gergesenes, which might be introduced by students or copyists, is thought by some to have arisen from the Girgashites. (Gen 10:16 Deu 7:1; Jos 3:10) Origen says there was a city called Gergesa near the lake, and Eusebius ("Onom.") says the same, but may have derived it from Origen. The form Gergesa may possibly have been merely a different pronunciation of Gerasa, the r of the latter taking a rattling, guttural sound like that of the strong Ayin, which in modern Arabic sounds much like our rg.[1] But however that may be, the genuine names Gadarenes and Gerasenes, and all the circumstances, are exactly explained by the discovery of Khersa; and in this case, as in many others, current research in text-criticism and Biblical geography is clearing up an once celebrated difficulty. There met him two. Mark and Luke mention only one. It is an obvious explanation to suppose (so already Chrys. and Aug.) that one was more remarkable and prominent than the other. Mark and Luke give more details than Matthew does, and in so doing might naturally take only the more conspicuous case, to render the description more vivid. In Mat 20:30 also Matthew has two blind men, Mark and Luke but one. Robinson ("Harmony"): "A familiar example will illustrate the principle. In the year 1824, Lafayette visited the United States; and was everywhere welcomed with honours and pageants. Historians will describe these as a noble incident in his life. Other writers will relate the same visit as made, and the same honours as enjoyed, by two persons, viz.: Lafayette and his son. Will there be any contradiction between these two classes of writers? Will not both record the truth?"

[1] This suggestion is supported by the statement of Thomson (part II, ch. 25) that when he asked the Bedwin for Gergesa, they invariably said it was at Gersa (or Khersa), seeming to pronounce the words alike. But Thomson omits this statement in ed. 2. Experts in Arabic visiting the lake ought to determine how the Bedwin really pronounce the name of the ruins. Eusebius ("Onom." ed. Lagarde, p. 242) remarks that Gergesa is said to be Gerasa. If the native pronunciation contains the rattling sound, it will then be probable that Gergesenes is the original form, changed to Gerasenes because Gerasa was a familiar name. But in any case, we have now a place called Gergesa or Gersaa, beside the lake, and adjacent to the territory or Gadara, and this accounts for the narrative, the various readings in Matt., Mark, and Luke, and the statements of Origen and Eusebius.

Two possessed with devils—demoniacs -literally, ’demonized (persons.’) It has always been a matter of dispute whether the demoniacal possessions so often mentioned in the history of our Lord are to be understood as real. Yet it would seem that there ought to be no doubt of their reality, when one considers the following facts: (1) The Evangelists constantly speak of them as real. (2) Jesus himself is recorded as speaking of them in the same way; and even as speaking to the evil spirits; (Mar 1:25) and this not merely before the multitude, but in private conversation with his disciples he says, ’This kind can come out by nothing, save by prayer.’ (Mar 9:29, Rev. Ver.) (3) Jesus argues upon the assumption of their reality. (Luk 10:17-20) When the seventy rejoiced that even the demons were subject to them by his name, he said to them, I beheld Satan fallen as lightning out of heaven; that is, he connected their expulsion of demons with the downfall of Satan’s power. (4) The demoniacs speak with superhuman knowledge, acknowledging Jesus to be the Son of God. True, he repressed this testimony, (Mar 1:34 Luk 4:41) doubtless because his enemies would otherwise have been ready to charge that the expulsion was a thing arranged between him and Satan for the purpose of deceiving the people; even as we find that, without any such excuse, they did repeatedly say that he cast out demons by league with Beelzebub (see on "Mat 12:24"). But though the testimony was repressed, it showed superhuman knowledge. These four facts would seem to put the matter beyond question. But there are objections to the reality of the possessions, which are apt to perplex the enquirer. (1) The symptoms, it may be said, often resemble those of certain bodily and mental diseases, such as epilepsy and insanity. Now it is perfectly conceivable that the possessions might produce insanity and nervous diseases; it may be also that persons having such affections became thereby more liable to be taken possession of by evil spirits. This probable relation between them will account for the fact that possessions are often mentioned in connection with various diseases of body or mind, and yet are always distinguished from them. (See Mat 4:24, Mat 8:16 Mar 1:34) Also for the use of the term ’heal’ with reference to demoniacs. Also for the people’s saying, as a familiar phrase, ’Thou hast a demon’, (Joh 7:20, Joh 8:48-52, Joh 10:20) where we should say,"You are deranged." The possessed were virtually deranged, whether as effect or occasion of the possession, so as to be the sport of delusive fancies; and notice that in Joh 10:20 the two are both stated as if distinct: ’He has a demon and is mad’! Thus there is in all this no reason to depart from the plain declarations of Scripture. And the entrance of the evil spirits into the herd of swine is here in point. It might be possible that swine should have physical symptoms resembling insanity, but we could not account for these being suddenly transferred to them from men. (2) The Evangelists and Jesus, in speaking of these possessions as real, are held to be simply employing popular phraseology without endorsing it; as when Scripture writers speak of the sun as rising, standing still, etc. And if Jesus addresses the spirit, bidding it come out, etc., he is supposed to be merely humouring the fancy of the deranged person in order to cure him. But if the belief in demoniacal possessions was erroneous, how far-reaching was that error, and how important, especially in that age of great superstition. As to humouring, etc., the wisest authorities upon the treatment of the insane now say that that is not the best course; they do not contradict so as to exasperate, but neither do they confirm in delusive fancies—they try to divert attention. Thus we should have Jesus adopting a very questionable mode of treatment, which would encourage a most injurious error, when he was able to heal in any way he pleased. See too (Trench), how distinctly false his sayings would become. We speak of lunatics, using the popular term without meaning to endorse the idea in which it had its origin, that such persons are powerfully affected by the moon (in Latin luna); but suppose one addressing the moon, bidding it cease troubling the man, etc., that would be falsehood; and in our Lord’s case such gratuitous deception is incredible. (3) Why should these possessions occur only about the time of our Lord’s sojourn upon the earth? It is not absolutely certain that they do not always exist; and mere uncertainty on that point destroys the force of the objection, as an objection. But we can see a reason why they should occur only then; or should then be especially manifested and recognized. The Eternal Word was then manifesting himself in the flesh; and thus the great struggle which is always going on was brought out into visible appearance, so as to exhibit in a visible and striking way the absolute powerlessness of the evil spirits to contend against God. (Compare at the beginning of Matthew 4, as to the appearance of Satan in bodily form.) (4) The thing itself is so hard to understand. But this might be expected in such a subject. And can we understand the union of the divine and human nature in the person of Jesus; the action of the Holy Spirit on the human spirit; or the connection of our own mind and body? Yet none the less are all these facts. It appears then that the demoniacal possessions are to be received as a reality. And thus regarded they are not only wonderful, but instructive. The expulsion of the evil spirits by Jesus and his apostles, was a signal exhibition of the beneficent character of the gospel and of the Saviour; a striking proof of his divine mission; and an impressive manifestation of that victory over Satan by our Lord, which is real already, and shall in due time be complete. Finally, we thus vindicate as correct the plain, obvious meaning of Scripture statements, which, seeing that the Scriptures were written for the people, is a matter of great importance.—The Gospel of John does not mention the casting out of demons by Jesus (though it refers to the popular belief in demoniacal possessions, Joh 7:20, Joh 8:48-52, Joh 10:20 f.). But we must remember that John mentions very few incidents of our Saviour’s ministry, usually such only as formed the occasion of some remarkable discourse. Demoniacal possessions are not mentioned in the Old Testament nor the Apocrypha, nor (Edersheim) in the Mishna, yet arc repeatedly mentioned in Josephus ("Ant.," 6, 8, 2; 6, 11, 3; 8, 2, 5;" War," 7, 6, 3). But the popular Jewish views were quite different from those of the New Testament (Edersheim App. XVI.) (As to ’devil’ and ’demon,’ see below on "Mat 8:31".)

Coming out of the tombs. Driven from the town by the fears of the people or by their own frenzy, the poor demoniacs would find the caves, or chambers hewn in the rock, and appropriated to the dead, a convenient and perhaps congenial abode; though no Jew in his right mind would dwell in a tomb, which would make him in the ceremonial sense perpetually unclean. Such rocky tombs still abound in the mountains lying east of the southern part of the lake. Luke (Luk 8:27) seems in Com. Ver. to contradict Matthew’s statement, saying, ’There met him out of the city a certain man,’ but the correct rendering of Luke is, ’there met him a certain man out of the city,’ viz., a man who was a citizen of the city. So that no man might pass by that way, viz., along the road that passed near the tombs, and led from the place at which the boat had landed towards the city. The unfortunate men had first rushed forth to meet Jesus and his followers, precisely as they had often done to others who came along the road, Mark and Luke give many additional particulars concerning the more conspicuous demoniac whom they describe.

Mat 8:29. And, behold, calling special attention, as in Mat 8:24, Mat 8:32, Mat 8:34, and very often in Matthew. What have we to do with thee, literally, ’What (is there) to us and thee,’ a phrase found in Hebrew, Greek, and Latin (Buttm., p. 238), and which obviously means, what have we in common, what have we to do with each other? It would express a severe rebuke, (2Sa 16:10 Ezr 4:8) or a mild repulse, (Joh 2:4) according to the circumstances, the relation of the parties, and the manner of utterance. Thou Son of God. The name Jesus was wrongly inserted here in many documents, by way of assimilation to Mark and Luke. It is evident that the men spoke what the evil spirits thought and felt. We cannot determine just how much these dark beings did feel. It is likely that they very imperfectly understood what was involved in calling Jesus the Son of God; and the same was probably true of Satan, their chief (compare on Mat 4:3). Mark (Mar 3:11 f.) declares this testimony to have been given in all cases, but he may be referring only to a particular period of our Lord’s ministry. To torment us before the time. The word rendered ’time’ means ’occasion,’ ’season,’ etc. (See on Mat 11:25.) The evil spirits were persuaded that a worse torment than they had ever endured awaited them at some future period, and they shrank from the thought that the Son of God might be about to inflict such aggravated torment by anticipation. We are told in Jdg 1:6 that this future occasion is "the judgment of the great day," after which time Satan and his agents "shall be tormented day and night forever and ever."—There (Rev 20:10) are striking contradictions in the conduct of the demoniacs; they came forth fiercely to meet Jesus and his followers; as they drew near they ’ran and worshipped him’; (Mar 5:6) and now they speak words of dread and dislike. Such self-contradictions, such sudden changes of feeling, would seem perfectly natural for one possessed by an evil spirit; at one moment he expresses his own feeling of distress and need, at another he speaks for the dreadful being who occupies and controls him.

Mat 8:30. A good—long—way from them, the same Greek term as in Luk 15:20 and Act 22:21. The old Latin and the Vulgate, followed of course by Wyclif and Rheims, have ’not a long way’ probably to avoid a supposed conflict with Mark (Mar 5:11) and Luke, (Luk 8:32) who say ’there was there a herd,’ etc. Tyndale and his followers, accustomed to read the Vulgate, seem to have had the same fear, so that while following the Greek in omitting ’not’ they yet softened the expression into ’a good way.’ But ’a long way’ is obviously a relative expression, signifying a greater or less distance according to circumstances. Matthew apparently wished to show that the herd was too far off to be frightened by the demoniacs. Absurd as such a fancy might seem there have not been wanting "rationalists" of recent times to say that the "maniacs" ran in among the herd, and terrified them into a stampede (see even Ewald); or that the convulsions and cries attendant upon their healing had that effect. Mark and Luke simply tell us that the herd was there, without saying that it was near or far away; and Mark, according to his custom of giving descriptive details, adds ’near the mountain,’ that is, the mountain range which runs along near the eastern side of the lake. (See on "Mat 4:18".) A herd of many swine. Mark says they were ’about two thousand.’

Mat 8:31. And the devils (demons) besought him. The word ’devil’ (see on "Mat 4:1") is a contraction of diabolos, the Greek name of him who is in the Hebrew called Satan. This Greek word is applied in Scripture only to Satan, never to his subordinates, who are described by daimon, from which we derive demon, demoniac, etc., or daimonion, a diminutive form with equivalent meaning. The term ’devil’ has become familiar to English usage as denoting either Satan or one of his subordinates, and the English Revisers of 1881 were unwilling to abandon it; while the American Revisers preferred ’demon,’ which is certainly much better; for sometimes it is important to distinguish between the two words. Matthew speaks of the demons without intimating whether there were simply two, one in each possessed person, or more. Mark and Luke say that the more conspicuous person declared himself possessed by a legion of demons, and the full Roman legion of that day amounted to six thousand men. The correct reading here is not suffer us to go away, resembling Luk 8:32, but send us away, resembling Mar 5:12.

Mat 8:32. Go—or, go along—’away with you,’ the same word as in Mat 4:10, Mat 5:24, Mat 5:41, Mat 8:4, Mat 8:13. The whole herd. Some copyists made the useless addition ’of swine.’ A steep place, literally, the precipice—i.e., the one leading from the plain on which they were feeding, into the sea. And perished. The word is really ’died’ (so Geneva, Rheims, Darby, Davidson), and there was never anything gained by substituting Tyndale’s ’perished.’ Swine are extremely averse to entering deep water, and require to be forced into it; so there could be no mistake here as to the cause. The fact that irrational animals were thus possessed by the evil spirits shows that the possession of men cannot have been merely a matter of imagination or insanity.(See on "Mat 8:28".)

The question has often been raised, How was it right for our Lord to destroy so much valuable property? We need not have recourse to the supposition that the owners were Jews, whom the law forbade to eat swine and the Scribes forbade to keep them, and that so their property was confiscated. It is enough to say that the Saviour was acting in the exercise of Divine Sovereignty. Stier : "The question why our Lord permitted the demons to enter the swine, is already answered by another question—Why had the Lord permitted them to enter the men?" Godet : "It is one of those cases in which the power, by its very nature, guarantees the right." All the other miracles of Jesus, save this, and the destruction of the fig-tree (see on "Mat 21:19"), were purely beneficent in their character and tendency. Moreover the important lessons we may learn from this extraordinary occurrence, the light it sheds on the reality of demoniacal possessions, will amply account for the destruction of property.

It has also been inquired why the demons, after earnestly begging permission to take refuge in the swine, should immediately cause them to destroy themselves. It may be supposed that in their malignity they took delight in doing any harm, even destroying property. Theophylact and Euthymius think they wished to destroy the swine for the purpose of prejudicing the owners against Jesus—a result which actually followed.

Mat 8:33. And they that kept—i.e., fed—them. The word is rendered ’feed’ in the parallel passages of Mark and Luke, and everywhere else in the New Testament, and it was very little worth while for the King James Version, in its passion for variety (and following Great Bible) to employ here another word, ’kept.’ Went their ways into the city, viz., Gerasa (Khersa, see on "Mat 8:28".) And told every thing, and what was befallen, etc.—literally, and the (things) of the demonized; what had happened to them. The first thing reluctantly told would be the loss of the swine, the rest being secondary in the view of the swine-herds.

Mat 8:34. And, behold, for this too was wonderful. (Compare Mat 8:24, Mat 8:29, Mat 8:32) The whole city, an obvious and natural hyperbole, such as we frequently employ. (Compare on Mat 3:5) Luke (Luk 8:34-37) adds that the swine-herds had carried the news, not only into the city, but into the fields, and that all the multitude of the surrounding country of the Gerasenes came forth. That he would depart[1] out of their coasts. ’From’ and not ’out of,’ see on "Mat 3:16". ’Borders’ rather than ’coasts,’ as in Mat 2:16, Rev. Ver.; Mat 4:13. ’Depart’ is not the word commonly thus rendered, but signifies literally, to remove, transfer oneself. Why did they wish him to leave? Partly, no doubt, because their property had been destroyed, and they feared other losses, partly also (see already Theod. Mops., Jerome, in Cat.), because their conscience was aroused by such an exhibition of divine power, and conscious of guilt they felt uneasy in his presence. Compare the feelings of Peter after the miraculous draught of fishes, (Luk 5:8) and contrast the conduct of the Samaritans of Sychar. (Joh 4:40) While meekly retiring at the request of the frightened people, he left them efficient teachers in the men who had been dispossessed; (Luk 8:38 f.) and he afterwards revisited their country.—This (Mat 15:29) miracle forms the most instructive and impressive instance of demoniacal possession found in the Gospels. The whole scene appears before us with a vivid and terrible reality.

[1] This is a non-final use of hopos, corresponding to a common New Testament use of hina (see on "Mat 5:29"). and found in Homer (Goodwin’s "Moods and Tenses.")

Homiletical And Practical

Mat 8:19 f. The Scribe: (1) Willing, (a) to accept the teachings of Jesus, (b) to share his fortunes. (2) Warned, to count the cost of following him; compare Luk 14:28-33. (3) Went on, notwithstanding. So let us suppose he did, and so let us do.—Ministers and churches ought to note the Saviour’s example in regard to this Scribe, and declare plainly to all who propose to be his followers, what it is they are undertaking. In dealing with a Scribe, with any person of superior cultivation and position, we are in danger of too readily taking for granted that he understands the whole matter. Ryle: "Nothing has done more harm to Christianity than the practice of filling the ranks of Christ’s army with every volunteer who is willing to make a little profession, and talk fluently of his experience." Stier: "Nothing was less aimed at by our Lord than to have followers, unless they were genuine and sound; he is as far from desiring this as it would have been easy to attain it."

Luk 14:20. Jesus the wandering missionary.

Luk 14:21 f. Even the strongest natural feelings must sometimes give way to Christian duties. Even sacred natural duties may have to be disregarded for Christ’s sake. How much less then should any ordinary matters turn us away from spiritual thoughts or activities. Theophyl.: "We must honour our parents, but honour God still more highly." Lutteroth: "What good thing could be accomplished on earth if affections must override obligations?" Henry: "An unwilling mind never lacks an excuse. Many are hindered from and in the way of serious godliness, by an over-concern for their families and relations."

Luk 14:28. Bengal: "Jesus had a travelling school; and in that school the disciples were much more solidly instructed than if they had lived under a college roof without any anxiety and temptation."

Luk 14:24. Contrast Jesus and Jonah sleeping amid a storm. Chrys.: "Their very alarm was a profitable occurrence, that the miracle might appear greater, and their remembrance of the event be rendered lasting....Therefore also he sleeps; for had he been awake when it happened, either they would not have feared, or they would not have besought him, or they would not have even thought of his being able to do any such thing. Therefore he sleeps, to give occasion for their timidity, and to make their perception of what was happening more distinct."

Luk 14:26. Stilling the tempest. (1) Jesus sleeping soundly amid the storm—after a day of great exertion and strain—the picture. (2) The disciples afraid, through lack of faith in God—they awake the sleeping Master to save them (3) He stills the tempest by a word, (compare Mar 4:39) as by a word he had healed the centurion’s servant. (Mat 8:8, Mat 8:13) (4) The disciples greatly wondering that the winds and the sea obey him; we no longer wonder, but we too must obey.—All the sufferings and perils to which in God’s providence we may be exposed, are trials of our faith. If we have strong faith we shall not yield to craven fear. "With Christ in the vessel, I smile at the storm." This tempest doubtless proved a great blessing to the disciples in strengthening their faith; and our trials are among our greatest blessings, if they have a similar effect.—Not in the way of exegesis, but of illustration, we may say that there are storms in life, stormy passions in the soul, which only Christ can calm.

Luk 14:27. Nicoll: "It is incomplete to say that the miracles justify belief in Christ, and it is equally incomplete to say that it is belief in Christ that makes miracles credible. Christ comes before us as a whole—his person and his work. It is impossible to separate the two, and we believe in the whole—that is, in both."

Luk 14:29. Chrys.: "Because the multitudes called him man, the demons came proclaiming his Godhead, and they that heard not the sea swelling and subsiding, heard from the demons the same cry, as it, by its calm, was loudly uttering."

Luk 14:31. Here was very earnest asking, but we should not call it prayer. And the thing asked was granted, as was Satan’s request with respect to Job; yet it was not the prayer which God approves and accepts. Let us beware lest our supplications be sometimes the mere utterance of selfish desire, and not the prayer of a trusting, loving, devout spirit.

Luk 14:34. Luther: "The mass of men would gladly hold to the gospel, if it did not touch their kitchen and income. If Jesus gives them good things, they can very well endure him; but when he inflicts damage, as here, they say, ’Begone, Jesus, gospel, and all.’ " Hall: "O Saviour, thou hast just cause to be weary of us, even while we sue to hold thee; but when once our wretched unthankfulness grows weary of thee, who can pity us to be punished with thy departure?"

Mat 9:1. This sentence is the end of the narrative beginning with Mat 8:18, and should by all means have formed a part of the preceding chapter. Compare on Mat 10:1. Mark (Mar 5:18 ff.) and Luke (Luk 8:38 f.) relate that when Jesus had entered the boat, the man who had been delivered begged to go with him, but was sent back to tell what God had done for him. (Compare on Mat 8:4) Passed over, and came into his own city, viz., Capernaum. (See on "Mat 4:13".) Chrys. remarks (Cat.), "For Bethlehem bore him, Nazareth reared him, Capernaum was his residence."

John A. Broadus, Commentary on the Gospel of Matthew (American Baptist Publication Society, 1886) — public domain. Text from a community e-Sword module.

Section 2. (Mat 8:18-34; Mat 9:1-8.)

The various deliverances.

The various features of the deliverance are now, then; briefly but sufficiently shown to us. We begin with what is more external, and end with what is deepest and most personal, the heart of the whole matter. Circumstances are in His hands; the power of the enemy is prostrate before Him; sins are remitted, and the helpless and impotent one rises up in strength: such is the power and such the grace of our Redeemer. And yet, beyond this there is blessing for which all this is but the necessary preparation. To be with God: that is the complete and innermost joy of all; without which all else would be but vanity, and the soul’s hunger wholly unappeased.

1. We begin with the first lesson first. Creation is in His hand: He has made it and He is Lord of it; full of disorder as it may appear and is, the rod of power has not slipped out of His hand: faith’s triumph is in owning Him amid what is real disorder, compelling even this to work out His purposes. So in the beginning of such a record of faith as we have in the catalogue of witnesses in the epistle to the Hebrews, the first thing of all is this, that by faith we understand that the worlds were framed by the word of God." Thus the scene of all our trials is in its whole framework and constitution His before whom faith walks. Whatever may be for the moment in the front, behind it rise the everlasting hills founded by divine strength, and bearing testimony to immutable faithfulness. The frost has riven them; the torrents have swept their shattered fragments into the valleys below; they seem to be the prey of every destructive agency which has license to work its will upon their passive forms. Yet the Hand that made them at first is still unseen raising them and sustaining them, while their very dust, spread out over the lower lands, is maintaining these also, and renewing their surface by its ministry. Death and destruction are in the hands of the God of resurrection; amid all the waste is nothing wasted; death ministers to life, and life springs out of it.

And here is the Master of all, in meekest surrender to circumstances in a path where all seems against Him, yet maintaining His absolute title untouched, as He must, or all were given up. Where would we be, if He resigned His authority?

As to circumstances, the foxes in their holes and the birds of heaven are better provided; and this He urges to test the zeal of a too ready disciple. On the other hand, if one would put even a father’s claim before His own, He in the plainest manner refuses this. From Luke we learn that the Lord had called this man to follow Him, but there seemed no duty which could take precedence of burying a dead father. The man who is called is not fully ready; the one not called is more than ready. We may be sure that the state of enthusiasm in the one case was genuine enough; and he was one of a class not given to it in regard to Christ. The enthusiasm was all well, but there was in it a dangerous self-confidence, like that which we find in Simon Peter afterwards, and which we know betrayed him into a terrible fall. It was not that sincerity or love was wanting in him, but the consciousness of his own weakness: and this is why so much of early promise is apt to fail, and backwardness succeed, it may be, to confident energy. When Christ’s call is heard distinctly in the soul, then it is as dangerous to be reckoning up difficulties, as in mere enthusiasm to lose sight of them. It is for Him who calls us to the path to reckon with the difficulties, and faith for the path also is found as we travel it. Assuredly, if we have not faith for the Lord’s path, we shall not find it for any other.

In the second case, therefore, the Lord insists upon promptitude of devotedness. "Let the dead bury their dead" is distinct exhortation to lay aside every thing that would, under the idea of duty itself, delay compliance with what He has called to. Even Abraham suffered his father to lead in obedience to a word addressed to himself; and so we read that "Terah took Abraham his son, . . . and went forth with them . . . to go into the land of Canaan." What came of it? "And they came unto Haran; and dwelt there." While Terah was alive, they never got to the place for which they had set out: "Terah died in Haran."

In the case before us it was only a dead father needing to be buried; and here the living disciple, the messenger of life, was not to be detained in the region of death, from the delivery of his gracious message. Let the dead attend to death, is the Lord’s word; and, although the two deaths spoken of here are not the same, yet there is simple and evident connection between them.

If the Lord maintain His authority as Master, it is soon made manifest that Master He is, and able to ensure the safety of those that are with Him. On the stormy sea, He is asleep until, roused by their unbelieving appeal to Him, - and how much unbelief is expressed in our prayers! - He hushes with a word the winds and the sea. The application of this is familiar to us all, and made by every one: a pregnant example of how naturally these histories speak to us all of spiritual realities in the way of exhortation and comfort, - how truly they are meant to do so.

And the unbelief of disciples, how constantly has it been repeated since, and how often does the Lord shame us by coming in for us as here. How much is it all in contrast with that faith of the centurion; which we have so lately seen winning the Lord’s wonderment, as here their unbelief does. This restless sea of Galilee, so often lashed with storms, is indeed a vivid picture of the world of our pilgrimage, much vexed, soon traversed; and we find it more than once again in this way, and human feet taught to walk in peace upon it, not without His help who Himself walked there and still walks, for faith, in the like fashion.

2. They come to the other side of the sea, only to find there the enemy’s power rampant. Two possessed by demons, coming out of the tombs, stop the way against all comers. Matthew does not go into detail here, as Mark and Luke do. His object is just to show the power of the Lord as manifested in these various deliverances, and details have not for him the same importance. The ghastly horror of the dwelling of these living men in the abodes of death, and their insane fury before which men quailed, are given to put in contrast the absolute surrender of their prey by those who held them captive, when the Lord appears. Men; blinded of Satan, may dispute His right, not they. Striking it is that they give Him at once the title, which men deny Him, of Son of God, and recognize Him as their future Judge. But they plead that the day of judgment has not come, and can He be come to torment them before the time?

The story of the swine that follows seems as if it were designed to make manifest the reality of these demoniac possessions, than which nothing can be plainer, indeed, in the whole account of them. The demons, speaking with the voice of the possessed, recognize the Lord (always, as already said, with intelligence as to His Person), address and are addressed by Him, their testimony to Him being necessarily refused. They ask permission to go into the herd of swine, ("all the demons," according to Mark, taking part in this) and are granted it; and thereupon the whole herd of swine (about 2,000 in number) rush down the steep bank into the sea, and perish in the waters.

Matthew, again; gives us no after-picture of these delivered men. He is occupied with the deliverance itself, the manifestation of the glorious King, and along with this but with the shadow that creeps after it, His rejection; as already showing itself, at the hands of an unbelieving and impenitent people. They are more afraid of the Deliverer than of the awful power from which He would have delivered them, and imitate, in effect, the prayer of the demons themselves, in begging Him to depart out of their coasts. The Lord accepts His rejection and returns across the lake to His own city.

3. The jarring elements have owned Him; the power of the enemy has been broken before Him; the strong man’s captives are delivered: we are next to see what is the stronghold of the enemy yield, and man’s condition met in its innermost reality; the burden of guilt is lifted from the soul, and the paralysis which sin induces removed in consequence. We are surely to take in widest, fullest application what is given us here, just as we do instinctively, and not the less surely, the hushing of the storm upon the lake. All through these divine narratives, that which is manifested to the senses is but a parable of spiritual realities. The external facts are, none the less as that, a veil of the unseen, a manifestation in flesh of the divine. The miracles are not wonders merely but signs, - through and through significant.

The miracle that follows here is again taken out of the order of time, but all the more should it be manifest, with such purpose as we have already seen. Morally and spiritually it is here perfectly in its place; and again we find features that are dwelt upon in the other gospels omitted in order to bring into prominence the central fact. They bring to the Lord a paralytic, lying upon a bed; and He, seeing their faith, goes beyond the apparent need, and down to that in which all the distress that is in the world has its root: "He said unto the paralytic, Son; be of good courage, thy sins are forgiven thee."

He who spoke knew perfectly the state of soul to which He was addressing Himself, and the weight of his sins, which might hinder even bodily healing, was certainly pressing upon him. But the miracle of healing which was to follow was thus also to be a witness to that which in itself the senses could not realize or confirm. The sufferer was to have the assurance of this; but also the most unsympathetic and unbelieving there were to find openly the seal of divine power put upon His claim to forgive sins. As Son of man He claims it: but that was itself a Messianic title, and (as we have seen) implied in itself One higher than man; even while it assured them of the tender truth of that humanity. But why the need of assuring any one that He who was in their midst as man really was that? It was in fact the sweetest assurance, as it could only have arisen out of the most absolute conviction of His highest glory.

Even the accusation of Him in their thoughts, by the proof given of His knowledge of them, is made to turn to their conviction; and if none could forgive sins but God alone - and they were surely right in that - what, then, was He who could thus so completely prove His authority to do this?

How sweet and wonderful the assurance of sins forgiven; His word certifying it after this manner! Not that it was new that God met men in His grace upon the simple confession of their sins to Him. The psalmist had found it so, and published his experience for the help of others (Psa 32:1-11), and in this way David had described, as the apostle says, "the blessedness of the man to whom God imputeth righteousness without works" (Rom 4:6). This had been thickly overlaid with ritualistic practices and rabbinical prescriptions, and could scarcely have been understood by any with the simplicity which it appears to us to have. But who could have undertaken to apply this grace on God’s part definitely to the individual, to pronounce him forgiven in this authoritative manner? Thus we see that all this is part of the manifestation of the Deliverer. It is not the doctrine of forgiveness that is declared, nor would this have aroused opposition in the form we find it here, but that the Son of man had authority to forgive sins.

The order of blessing is, however, pregnant with meaning. First, "thy sins be forgiven thee," and then "arise and walk." The load of unforgiven sin is too great for any one to lift and yet find power to walk in a way acceptable to God. Pardon assured from Him, the soul arises with the strength found in this new joy in Him. All is changed for it. The path is a path with Him, not to find Him. It is a path given of Him who is now known. Thus the limbs just now paralyzed with guilt and fear receive, as in a moment, life and energy. The impracticable legal principle, "do and live," has given way to the evangelical one, "live and do." Here is a change of order how significant: "arise and walk" speaks first of the wondrous gift bestowed; then, as the flush and vigor of health are felt, the "walk" becomes but prolonged ecstasy. Salvation in its fullness is not found till this is attained.

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

8:18-22 Jesus confronted two would-be followers with what it truly means to follow him.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 8:18. Ἀπελθεῖν, to depart) Thus Jesus sought repose, and gave to the people time to bear fruit from His teaching, and kindled their interest in Himself for the future.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_8:18. Εἰς τὸ πέραν] from Capernaum across to the east side of the lake of Tiberias. He wished to retire. Instead of putting the statement in the pragmatic form (it is different in Mar_4:35) adopted by Matthew, Luk_8:22 merely says, καὶ ἐγένετο ἐν μιᾷ τῶν ἡμερῶν. According to Baur, it is only the writer of the narrative who, in the historical transitions of this passage (here and Mat_8:28; Mat_9:1; Mat_9:9; Mat_9:14; Mat_9:18), turns the internal connection of all those events into an outward connection as well.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 8:18-34 . Excursion to the eastern shore with its incidents (Mar 4:35 to Mar 5:20 ; Luk 8:22-39 ). These narratives make a large leap forward in the history. As our evangelist is giving a collection of healing incidents, the introduction of Mat 8:18-22 , disciple interviews , and even of Mat 8:23-27 , a nature miracle, needs an explanation. The readiest is that he found these associated with the Gadara incident, his main concern, in his source or sources, the whole group in the Apostolic Document (so Weiss). We must not assume a close connection between § 18 22 and the excursion to the eastern shore. Luke gives the meeting with the scribe, etc., a different setting. Possibly neither is right. The scribe incident may belong to the excursion to the north (Mat 15:21 ).

Mat 8:18 . Ἰδὼν … περὶ αὐτόν . The evangelist makes a desire to escape from the crowd the motive of the journey. This desire is still more apparent in Mark, but the crowd and the time are different. The multitude from which Jesus escapes, in Mark’s narrative, is that gathered on the shore to hear the parable-discourse from a boat on the lake. ἐκέλευσεν ἀπελθεῖν . Grotius thinks this elliptical for: ἐκέλευσε πάντα ἐτοιμάσαι εἰς τὸ ἀπ . Beza renders: indixit profectionem = He ordered departure. τοὺς μαθητάς is understood, not mentioned because they alone could be meant.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

For Capernaum was situated upon the lake of Tiberias.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 18. Unto the other side.] Viz. of the lake of Genesareth, whence he proceeded to the country of the Gergesenes, Mt 8:28.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(18) To depart unto the other side—i.e., the eastern shore of the Sea of Galilee. Here, too, though less conspicuously than in the other Gospels, there is indicated the yearning for a time of rest and retirement.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18–22. Fitness for Discipleship. Luk_9:57-62

St Luke names three instances, and places the scene of the incident in Samaria.

The instances are typical of the way in which Jesus deals with different characters. To one attracted by the promises of the Gospel and full of eagerness, Jesus presents the darker side—the difficulties of the Christian life; the half-hearted discipleship of the other is confronted with the necessity of absolute self-renunciation.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And a certain Scribe came,.... "As they went in the way", Luk 9:57 to go to the sea side, in order to take shipping, and pass to the other shore;

and said unto him, Master, or Rabbi, I will follow thee whithersoever thou goest. One would have thought, that this man desired in good earnest to be a disciple of Christ, were it not for Christ's answer to him, who knew his heart: from whence it appears, that he, seeing the miracles which Christ wrought, and observing the fame of him among the people, began to think that he would be generally received as the Messiah; and by joining himself to him, promised himself much ease, honour, and wealth. These seem to be the motives, which prevailed upon him to take so sudden and hasty a step; for he did not wait to be called to follow Christ, as the other disciples were, but offers himself to be one; that is, to be one of his intimates, one of his apostles; and besides, he rashly promises to do that, which he knew nothing of, and which in some cases is impossible to be done.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

18 Now when Jesus saw great multitudes about him, he gave commandment to depart unto the other side.

Ver. 18. To depart unto the other side] Either to retire or repose himself after much pains (for quod caret alterna requie, &c., the very birds, when building their nests, fly abroad sometimes from their work, for recreation’s sake); {a} or else the better to edge the people’s desires after him, now withdrawn. Luther gave this rule to preachers, for moderating their discourses: When thou seest thine hearers most attentive, then conclude; for so they will come again more cheerfully the next time. Cum vides attentissime audire populum, conclude: eo alacriores redibunt. (Luther.)

{a} Levandi laboris sui causa volucres passim ac libere volitant. Cicero, 2, de Orat.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Unto the other side - Jesus was now in Capernaum, a city at the northwest corner of the Sea of Tiberias, or Sea of Galilee. See the notes at Mat 4:18. The country to which he purposed to go was the region on the east of the Sea of Tiberias.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

When Jesus did these things before mentioned, he was in Capernaum, Mat 8:5; but the multitudes pressing him, he gave order to pass over the sea of Galilee, otherwise called the sea of Tiberias, Joh 6:1.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Ver. 18-Mat_9:8. Mat_9:1-8)

Yet there was also recognition of him by

(1) a scribe (ver. 19);

(2) another of the disciples (ver. 21);

(3) the winds and the sea (ver. 26);

(3) demoniacs (probably Jews, vide infra) and demons (vers. 29, 31);

(4) a paralytic and those who brought him; (Mat_9:2)

(5) the multitudes. (Mat_9:8)

Parallel passages: Mar_4:35 Luk_8:22. Now when Jesus saw great multitudes about him. So also the Revised Version and Westcott and Hort margin; but Westcott and Hort text, "a multitude," with B. Probably the received text is derived from ver. 1. From the parallel passages it is natural to infer that this crossing was some little time subsequent to the evening of the day on which he had healed Peter"s wife"s mother, etc. (vers. 14-16), and that it was on the day in which he had spoken the parable of the sower. He gave commandment to depart unto the other side. It was good for the multitude that he should leave them, for they were wont to take too carnal a view of his mission, (cf. Joh_6:15) and would now have time to consider its true nature; and it was an opportunity of blessing to all who were on that further shore.

Vers. 18-27. The departure from Capernaum.

I ITS ATTENDING CIRCUMSTANCES.

1. The multitudes. The Lord departs from them. It was not so when he saw the multitudes at the mount of the Beatitudes. He taught them then; now he departs. The enthusiasm and excitement had become very great; all the city was gathered together in wondering expectation. Perhaps they were wishing, like the five thousand after the miraculous feast, to take him by force to make him a King. He was a King, indeed, but his kingdom was not of this world; he would not use earthly means for the accomplishment of the Divine purpose; he would not avail himself of Jewish enthusiasm, the fanaticism of an excited multitude. The kingdom would come, but it must come in God"s appointed way through patient teaching and working; through a life of holy self-denial and perfect obedience; through a death of Divine sell-sacrifice. The cross was to draw all men unto him; the cross was to give him the empire over human hearts, lie had no yearning for popularity, no delight in the applause of crowds. He left them. "lie gave commandment to depart unto the other side.

2. The proposal of the scribe. A teacher himself, he addressed Christ as Teacher. lie was struck with our Lord"s power and wisdom; he had witnessed his miracles and heard his teaching. The Lord was about to depart from Capernaum, to leave the thronging and excited multitude. This one scribe wished to follow him; he was ready, he said, to go anywhere that he might be with Christ. The wish seemed good and holy, but the Lord did not encourage him in his purpose. Perhaps he was acting from a sudden impulse, carried away by the surrounding excitement. The Lord could see his heart; it was not the heart of an apostle, lie was ready to follow Christ now, in the season of his popularity; but would he persevere in danger, in persecution, and in hardships? The Lord does not hide the self-denials of the Christian life. At all times there is the strait path and the narrow way; at that time there was danger and self-chosen poverty. He himself, the Messiah of whom Daniel had prophesied; who, though the Son of God from all eternity, had become in time the Son of man, had no settled dwelling, no home of his own. His disciples must be as their Master. Would the scribe follow him now? We are not told; probably we should have been told had he persevered.

3. The excuse of the disciple. The scribe, unbidden, had offered to follow Christ. The Lord had first called this disciple. "Follow me," he had said, if the similar narrative in St. Luke, placed much later in the history, refers to the same incident. The disciple hesitated; he had a pressing home duty. His father was dead; he must, he thought, attend the funeral.

(1) But the Lord had other work for him work that required his immediate attention. He must go and preach the kingdom of God, for Christ had called him. To bury the dead is an act of Christian charity: "Honour thy father and thy mother," is one of the commandments of God. But there are still higher duties: "Seek first the kingdom of God;" "Thou shalt love the Lord thy God with all thine heart." And in the presence of that higher duty the calls of human affection must sometimes be disregarded, though it be at the cost of a sharp struggle. The Lord had called this disciple. There was no room for doubt; the Lord knew where his duty lay. We may not leave our family duties unless there be a clear and distinct call to other work; in this case there was plainly such a call.

(2) And there were others who could perform the last offices for the dead; others whom Christ had not called to preach the gospel. "Let the dead bury their dead," the Lord said. They were spiritually dead; they had no spiritual life; they felt no call to spiritual work. They might attend to the funeral, and leave the disciple free to work for Christ. Perhaps, too, it was dangerous for him to return home; his relations, who were dead in sin, might draw him from the life of Christ.

(3) Again the Lord teaches in these words that the press of seeming duties may sometimes distract the heart. The first duty of the awakened soul is to follow Christ, to cling to him, to be always with him. Sometimes when we are immersed in business, or even in what seems to be religious work, we are tempted to lose our own hold on Christ. Then his voice sounds in our cars, "Follow me." Everything must be subordinated to that holiest call, that one highest duty. No amount of outward work, no labour, however arduous and self-denying, will compensate us for the loss or weakening of our own spiritual life; and that spiritual life can be maintained only by walking close with Christ. "Follow me; and let the dead bury their dead." "Cling to Christ," the Lord says to the Christian soul; leave worldly cares to the worldly minded. The life of the worldly is a continual burying of their dead dead hopes, dead joys. The Christian hath a life that dieth not the life that is hid with Christ in God.

II THE CROSSING OF THE LAKE.

1. The tempest. The Lord and his disciples entered a boat, seeking perhaps quiet and retirement. Suddenly a violent storm swept down upon the lake; the boat was covered with the dashing billows it was rapidly filling; the danger was great; the disciples, hardy sailors as they were, were terrified. But the Saviour slept. The Church of Christ seems often in exceeding peril amid the chances and changes of this mortal life; dangers arise, when least expected, in the midst of calm and prosperity. Christ"s people are fearful; their faith fails them. But he is in the ship, though he may seem asleep. And the ship that bears the Saviour of the world, the Church that hath the presence of the Lord, may be tempest-tossed, grievously vexed, driven hither and thither by the raging billows, but it cannot be lost, it cannot sink; it must at last reach the blessed haven the haven where we would be.

2. The prayer of the disciples.

(1) The Lord slept a calm, majestic repose amid the wild tumult of the storm. "So he giveth his beloved sleep." He who slept in the raging tempest gives rest to the harassed soul. "Come unto me," he saith, in those sweetest words of loving invitation, "all ye that labour and are heavy laden, and I will give you rest." They find rest unto their souls who seek rest in Christ. This life is full of unrest, full of anxieties, full of disappointments and perplexities; but there is rest for all who seek it in the bosom of the Lord. The outward life may seem full of care and trouble, but within the Christian heart there is peace; the soul that hath found Christ resteth in the Lord.

(2) The terrified disciples awoke him. Their faith was weak, but it was real; they trusted in his power and love. Their cry was not like that of the shipmaster who awoke Jonah from his sleep: "What meanest thou, O sleeper? Arise, call upon thy God, if so be that God will think upon us, that we perish not." The disciples asked not Christ for his prayers; they asked for more. He could do more than pray; they felt that. They knew not what he would do. Probably they did not realize the fulness of his power and majesty. But they had trust in him like the trust which children have in the presence of their parents when the lightning flashes and the thunder rolls; and, like children, they were not satisfied with the mere presence of the sleeping Lord; they woke him, that he might know their danger and their terror. "Lord, save us!" they said: "we perish!" It was the "Hosanna!" the cry so often lifted up in praise, now used in its literal meaning. "Save us, we pray!

3. The miracle. The Lord heard not the noise of the storm; he heard the cry for help. He hears his people always when they call upon him out of the depths, in the hour of darkness, in terror or in agony. The cry, "Lord, save us!" never goes up in vain when it is uttered in earnest supplication. He is with his chosen when they pass through the waters of affliction, when they are in the fires of anguish, his presence bringeth calm. He gently reproved the disciples, "Why are ye fearful, O ye of little faith?" They should not fear who have the grace of Christ"s presence; they should have faith in his power and love. He rebuked the winds and the sea. He stills the tempest now; he brings us safe through the storm of adversity; he stills the tempest in our hearts. "Peace, be still!" he says; and there is a great calm, where once there were harrowing doubts, distracting perplexities, anxious cares. "What manner of man is this?" All things obey him: the storms of nature and the storms of the restless heart. "What manner of man is this?" The Man of sorrows; the Word made flesh; the Son of God, "who loved me, and gave himself for me.

LESSONS.

1. Christ"s servants must not seek popularity; it is a snare and a temptation.

2. Christ was poor; his servants must be contented.

3. Those whom he calls must follow him; no earthly ties must separate them from him.

4. Trust him in danger and distress. He heareth his people"s cry; he giveth peace.

Vers. 18-22. The hasty and the reluctant.

We have here two types of possible disciples of Christ. Each has its defects, though they are opposite in character.

I THE HASTY DISCIPLE. One of the scribes, one of the official teachers of religion, is enraptured at what he sees of the gracious Galilaean ministry. He will follow Christ anywhere.

1. The scribe"s offer. It is well that he is attracted to Christ. Being attracted, he naturally desires to follow the great Teacher and Healer, that he may ha always in his presence. No doubt he intends the following to be a genuine discipleship. He will sit at the Master"s feet and devote himself to his service. Yet he is very hasty; he has not thought out his project; he does not know what it involves; therefore he cannot say whether he is prepared to be faithful to his promise. It is foolish to make a profession of devotion to Christ before we know what his service really is. There is much that is attractive in him, and in favourable moments our hearts are moved and go out to him. But all this may be like Ephraim"s goodness, like the morning cloud, like the growth on the stony ground.

2. Christ"s reply.

(1) The statement of a fact. Jesus was a poor Man, who had no home of his own; having abandoned the not very lucrative craft of a carpenter, he was dependent on the hospitality of the grateful. But he who lives on gratitude has a most uncertain livelihood. Yet Jesus humbled himself to this condition. Birds and foxes had more.

(2) A needful warning. The servant must be as his master. Christ"s genuine disciples had forsaken all to follow him. Let us count the cost, for there will be cost in all Christian service. It is a dangerous sign if what we think to be the service of Christ brings us ease and affluence.

II THE RELUCTANT DISCIPLE.

1. His call. The first disciple had not waited for the call of Christ. He had boldly volunteered for the service, and he had been taught a lesson of humility and reflection. But now Christ himself calls another disciple. This is clearly stated by St. Luke. (Luk_9:59) When Christ calls, it is our part to respond at once. The case is now quite altered. Duty does not admit of any consideration of difficulty or danger.

2. His excuse. He would first go and bury his father. This seems to be a most natural excuse. The sacred duty of filial piety would appear to claim the man. Burials in the East follow quickly on death. At most the son would be away but a few hours. Then he would be free to follow Christ for the remainder of his days. How can we blame him? It may be said at once that if this were a true view of the case he would have been excused, and Christ would have been the first to sympathize with him. Therefore we must conclude either

(1) that he meant he wanted to wait for his father"s death, or

(2) that he was simply quoting a proverb as an excuse in his case for more delay. But to postpone our coming to Christ is to show want of true devotion to him.

3. His rebuke. Jesus saw through the hypocritical excuse. Yet he answered the man after his own style. He would postpone the service of Christ to secular interests. But the secular minded who are spiritually dead can attend to those affairs. Christ"s claim is paramount. He is no true disciple who treats what is dearest to him in such a way as to make it a hindrance to his service of Christ. The most sacred home ties are snares when they interfere with our devotion to our Divine Lord. W.F.A.

Vers. 18-27. Christian discipleship.

To avoid the pressure of the crowd gathered by the fame of his miracles perhaps to disperse the crowd, lest the jealous Romans might suspect sedition Jesus gave commandment to cross the lake. Therefore a disciple a scribe, desiring to come into more constant communion with Jesus said, "Teacher, I will follow thee," etc. (vers. 19, 20). Another, following as a disciple (tradition says it was Philip, some say Thomas), said, "Lord, suffer me first," etc. (vers. 21-22). The whole subject unfolds the principles of Christian discipleship.

I THE ONE CONDITION OF CHRISTIAN DISCIPLESHIP IS IMPLICIT SUBMISSION TO CHRIST.

1. This was confessed in words by the scribe.

(1) His words recognized the great Teacher (ver. 19).

(2) They expressed unreserved devotion to him. The genuine disciple will follow Jesus anywhere.

(3) They expressed, moreover, voluntary service. "Love is the fulfilling of the Law.

2. But he said more than he meant.

(1) His enthusiasm arose from the persuasion that in following the Miracle-worker he might secure worldly advantages. He did not discern that Jesus sought faith, not fees; that he made no material profit by his healing power. Men may propose right things from sordid motives.

(2) He too lightly estimated what it is to follow Christ. Many, like him, would follow in the sunshine, but, meeting hardships, take offence. He was too hasty in promising. "Soon ripe, soon rotten." Christ"s followers in paths of publicity and enjoyment are many; in the walks of humility and suffering, few.

(3) He was too self-sufficient. A man that is not illuminated by the Spirit thinks himself capable of anything. The true man knows he can do nothing without the Spirit of Christ.

(4) All this is suggested in Christ"s discouraging reply (ver. 20). Jesus does not deceive his followers. He promises them glorious rewards in the great future. He promises them present blessings also. But withal he promises hardships and privations. (cf. 1Co_4:11)

3. Yet not more than Christ requires.

(1) The scribe"s discouragement from Christ was because his motives were not as good as his words. Christ "for our sakes became poor," and for his sake we must be "poor in spirit." The Christ-like have no abiding city here. Let the poor be comforted in their resemblance to Christ in circumstances. But let them also seek his moral likeness.

(2) The foxes have holes. Cunning men of the world "feather their nests." The birds of the air have lodging-places. Those who prey upon the simple have their convenient retreats.

4. The claims of Christ are uncompromising.

(1) This is evident in the reply of Christ to Philip. The request to be permitted first to bury his father seems in itself reasonable. Elijah permitted Elisha to bid farewell to his friends.

(2) But things otherwise lawful in themselves must not divert us from the more important duty of following Christ. Duties take precedence in the order of their importance. Many are by family ties hindered from following Jesus. Piety to God is before piety to parents. (cf. Lev_21:11, 12 Num_6:6-8 Luk_14:26)

(3) It is not clear that Philip"s father was dead or even dying. He may have been from age, as it were, lingering on the brink of the grave. In this case, suppose he should linger three or four years, then Philip, in waiting to bury his father, would miss his opportunity of attending upon Jesus, whose ministry closed within that period.

5. The claims of Christ are spiritual before all things.

(1) The unspiritual are dead while they live. "The philosophers esteem those dead who subject the mind to sense" (Clemens Alexandrinus). "The wicked are dead to virtue, alive to evil" (Philo). "The wicked are dead while yet alive". (Maimonides; cf. Eph 2:1Co Eph_2:13 1Ti_5:6 Rev_3:1)

(2) "Let the dead" in trespasses "bury their dead." There is an affinity between spiritual and natural death. Those are styled dead who are in a fitter state for burying the dead than for preaching the gospel.

(3) Let those look after the dying for the sake of what they may inherit, who are spiritually dead. The spiritual must not turn aside from the gospel for any temporal gain. When God calls to the ministry we must leave the business of this world.

(4) "Follow me." We must surrender ourselves at once and entirely to Christ. Want of leisure is too often want of inclination.

II THE LIFE-LESSON OF CHRISTIAN DISCIPLESHIP IS CHRIST.

1. Christ is the Teacher in his school.

(1) He has ushers or under-teachers prophets, apostles, ministers. But their commission is to preach Christ. If they teach for doctrines commandments of men, they betray their trust.

(2) The Spirit of Christ is ever present in his Church. He sheds his light upon the Word that he inspired. He sheds his love abroad in the hearts of his sincere disciples.

2. Christ is also the Subject of his teaching.

(1) Styling himself "the Son of man," he claims to be Messiah. (cf. Psa_8:4 with Heb_2:6, Heb_2:16; see also Dan_7:13, Dan_7:14)

(2) The correlative title is "Son of God." Christ constantly speaks of himself as "the Son of man". (see Mat_26:63, Mat_26:64) He uses the term to assert his humanity. (see Joh_12:34) His miracles asserted his Divinity.

(3) With a single notable exception, (see Act_7:56) his disciples speak of him as the Son of God.

3. Properly to know Christ we must embark with him.

(1) By embarking with Christ we do not escape storms. On the contrary, we may encounter them because he is in the ship. Does not Christ"s "rebuking" the wind suggest that intelligent agency was behind it? The "prince of the powers of the air" would rejoice to sink such a freight as Christ and his Church.

(2) But with Jesus we are safe. "Why are ye fearful, O ye of little faith?" Fearfulness is a sign of little faith. Why did they not confide in his Godhead, which never sleeps? Had they been able in faith to say, "The Lord is my Strength," then would they have added, "Of whom shall I be afraid?

(3) The sleep of Jesus in the storm showed the confidence of his humanity in his Godhead. It betokened also that inward peace which his disciples might have. amidst title storms of temptation and affliction.

(4) The recourse of the disciples to the humanity of Christ shows how necessary is that humanity to us as the way of our access to the Godhead.

(5) "And he arose, and rebuked the wind." So the calming of the storm in the soul is the result, not only of the Lord"s awaking, but also of his arising, viz. from the sleep of death. He rebuked and calmed the spirits of his disciples first, and then he rebuked the wind and calmed the sea. Spiritual things take precedence of material.

(6) "What manner of man is this?" The Divine Man. To still the raging of the sea is the acknowledged work of God. The God of nature is the God of grace. J.A.M.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

He commanded to go to the other side - That both himself and the people might have a little rest.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Discipleship of Christ.

Preparations for departure:

v. 18. Now when Jesus saw great multitudes about Him, He gave commandment to depart unto the other side. It was getting late in the evening. Jesus had spent a very busy day teaching and healing. And still great multitudes pressed about Him.

He was now on the shore of Lake Gennesaret. To escape the importunity of the crowd and to avoid an outburst of false enthusiasm which might spoil the work of His ministry, Joh 6:3-15, He ordered departure unto the other side. An interruption:

v. 19. And a certain scribe came, and said unto Him, Master, I will follow Thee whithersoever Thou goest.

v. 20. And Jesus saith unto him, The foxes have holes, and the birds of the air have nests, but the Son of Man hath not where to lay His head.

There were others besides His disciples in His immediate vicinity. One of these, a scribe, plucked up enough courage to speak to Him. A strong testimony for the power of Christ’s preaching and of the magnetism of His personality that one of the scribes, who, as a class, were utterly opposed to the ways of Jesus, could be carried away by his enthusiasm and ask to be admitted to the inner circle of the apostles. But it is ignorant presumption to think of being able to follow Christ in any way which he should choose or be obliged to go. He had no conception of the cost of being a disciple of Christ. So the Lord shows him the true meaning of discipleship, what it implies and what it demands. The foxes have dens, where they may rest in safety, the birds of the heaven have roosts, most of them resorting to the same tree night after night for shelter, but the Son of Man, Jesus, in His state of humiliation, is burdened with a poverty, with a homelessness, which to Him is a willing burden, but which might become a galling irritation to one that does not realize what might be demanded of the followers of the lowly Nazarene. Under certain circumstances poverty, privations, persecutions may, by God’s permission, be the lot of the Christians. "So all true Christians do: They use their goods, they have nests and dens; but when necessity demands leaving them for the sake of Christ, they do it, and gladly even move from the place where they may lay their head, as on their possession. And they are glad to be foreigners in the world and say: I am a guest upon earth; and again: I am a pilgrim, as were all my fathers."

The "Son Of Man."

This expression, which occurs eighty-four times in the New Testament, has almost become a touchstone, or shibboleth, by which the attitude of a theologian toward the person and work of Christ may be characterized. The many commentaries and books on the person of Jesus reflect, in a most remarkable way, the personal faith of the writers.

In the majority of cases, critics have reached the point at which they deny any special significance in the peculiar phrase. The "Son of Man," in their opinion, simply means the ideal man, the original man, the normal human being, the man in whom the entire human history and destiny is realized. It is used, according to the idea of many, merely to express the weakness and humility of Christ, or to designate the second or heavenly man, the Pauline second Adam, the preexistent heavenly type of humanity, the ideal of the beyond. Its definition is said to be simply man, the unprivileged Man: not only no exception to the rule of ordinary human experience in the way of being better off, but rather an exception in the way of being worse off.

Other critics there are that earnestly endeavor to give the expression, as found in the gospels, its full value and strength. "In all probability, Jesus chose this particular Old Testament designation of the Messiah, Dan 7:13, because, unlike the others, it had not been grossly perverted to foster the carnal expectation of the Jews. Thus our Lord met the morbid and fantastic expectations of His contemporaries—and among them, apparently, those also of the scribe in the text—by laying emphasis on His genuine and true humanity as the Messiah. His great aim was that the people should view Him as true man—in the lowliness of His outward appearance, but also at the same time in His high character, as the Son of Man, that is, the ideal man, the second Adam from heaven (1 Corinthians."

But these explanations are either entirely beside the mark, or they do not go far enough; they do not cover the full significance of the expression. A mere ideal man is surely not the Lord of the Sabbath, Mat 12:8. If any one assumes the right to change the Old Testament institutions according to His will, as Lord in His own right. He must have divine authority. A mere ideal man cannot usurp the exclusive right of God to forgive sins on earth, Mat 9:6. To forgive sins is God’s prerogative, and if Christ assumes this power, He is arrogating to Himself a divine right, as "the Son of Man. " A mere ideal man could not speak of the last days of the world as the days of the Son of Man, Luk 17:22-30. But it is said of the Son of Man that He will come in the clouds of heaven to hold judgment, with all the majesty of the Father and accompanied by all the holy angels. And a careful comparison of the other passages containing this expression will only serve to strengthen this impression that more than mere humanity, more than mere ideality, is implied.

Jesus is "the Son of Man in an extraordinary and singular sense. He evidently intends, with this name, to distinguish two forms of existence, His existence before the beginning of time as the eternal Word of God, and His form of existence in time as Jesus of Nazareth. He confesses and means to convey with this appellation the fact that He, the eternal Son of God, became flesh, entered into a true humanity, for the sake of redeeming mankind. It is a description of His wonderful, mysterious person according to His divine and according to His human nature. " "It is not from mere humility that He calls Himself the Son of Man, as though the name Son of God did not pertain to Him in His present state of humiliation, and that He would adopt that title only by and through His exaltation. Indeed not; but He wants to lead to the mystery of His person, that the Son of Man in His humiliation is at the same time the true Son of God, as Peter formerly made confession of Him, Mat 16:13-16. And it behooved such a person also to be the Mediator between God and men. It was necessary that He be a man in order to suffer, and God, in order to transmit to His sufferings an eternal value; a man, in order to humiliate Himself to the earth, and God, to lift us up into heaven; a man, in order to become a substitute for men, in their stead, and God, in order that He might reconcile and satisfy the outraged righteousness of God by a proportional satisfaction; God and man in one person, in order to unite God and men into one spirit."

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, A person resolving to follow Christ; a good resolution, if made deliberately, and not rashly, not for sinister ends and secular advantages; which, it is to be feared, was the case here, by the answer which our Saviour gives; for, says he, foxes have holes, &c. that is, my condition in this world is very poor, worse than the birds of the air, for they have their fixed nests; or the beasts of the earth, for they have their dens and holes; but I have no fixed habitation.

Note,1. That many persons take up rash and sudden resolutions to follow Christ, before they have well considered what it will cost them; what they are likely to lose by being his disciples.

2. That such men may find themselves miserably mistaken, who expect to gain any thing by following of Christ, but their soul’s salvation.

Note, 3. The title given to Christ; he is stiled here and frequently elsewhere, The Son of man.

1. To shew the truth of his humanity; the Son of man must be man.

2. To shew the depth of his abasement; Christ humbled, yea, emptied himself, when being the Son of God he submitted to be made man: The Son of man hath not where to lay his head.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [LV. Jesus Stills the Storm].

LV. JESUS STILLS THE STORM. (Sea of Galilee; same day as last section) aMATT. VIII. 18-27; bMARK IV. 35-41; cLUKE VIII. 22-25.

b35 And that day, cone of those days, bwhen the even was come [about sunset], awhen Jesus saw great multitudes about him, he gave commandment to depart unto the other side. bhe saith unto them, Let us go over unto the other side. [Wearied with a day of strenuous toil, Jesus sought rest from the multitude by passing to the thinly settled on the east side of Galilee.] a19 And there came a scribe [Literally, one scribe. The number is emphatic; for, so far as the record shows, Jesus had none of this class among his disciples], and said unto him, Teacher, I will follow thee whithersoever thou goest. 20 And Jesus saith unto him, The foxes have holes [caves, dens], and the birds of the heaven i have nests; but the Son of [341] man [Daniel's name for the Messiah-- Dan_7:10-13] hath not where to lay his head. [This scribe had heard the wonderful parables concerning the kingdom. He, like all others, expected an earthly kingdom and sought to have a place in it. Jesus so replied as to correct his false expectations.] 21 And another of his disciples said unto him, Lord, suffer me first to go and bury my father. [This disciple must have been one of the twelve, for these only were required to follow Jesus ( Mar_3:14). It may have been James or John, whose father, Zebedee, almost certainly died before Jesus did. He may have just heard of his father's death. *] 22 But Jesus saith unto him, Follow me; and leave the dead to bury their own dead. [Let the spiritually dead bury the naturally dead. This was a very exceptional prohibition, intended to show not that it was ordinarily wrong to stop for burying the dead, but wrong when in conflict with a command from Jesus. God bids us recognize the claims of filial duty, but rightfully insists that our duties toward him are superior to those due our parents.] c22 Now it came to pass that he entered into a boat, himself and his disciples; a23 And when he was entered into a boat, his disciples followed him. cand he said unto them, Let us go over unto the other side of the lake: and they launched forth. b36 And leaving the multitude, they take him with them, even as he was, in the boat. [They took Jesus without any preparation for the journey. The crowd, doubtless, made it inconvenient to go ashore to get provisions.] And other boats were with him. [The owners of these boats had probably been using them to get near to Jesus as he preached. They are probably mentioned to show that a large number witnessed the miracle when Jesus stilled the tempest.] c23 But as they sailed he fell asleep. [knowing his labors during the day, we can not wonder at this]: b37 And there ariseth cand there came down ba great storm of wind, con the lake; a24 And, behold, [342] there arose a great tempest in the sea, insomuch that the boat was covered with the waves: band the waves beat into the boat, insomuch that the boat was now filling. cand they were filling with water, and were in jeopardy. [These storms come with great suddenness. See McGarvey's "Lands of the Bible," page 519.] b38 And abut bhe himself was in the stern, asleep on the cushion [The cushion was the seat-cover, which, as Smith remarks, was probably "a sheepskin with the fleece, which, when rolled up, served as a pillow." The stern was the most commodious place for passengers. The tossing ship has been accepted in all ages as a type of the church in seasons of peril]: a25 And they came to him, and awoke him, bthey awake him, and say unto him, asaying, Save, Lord; we perish. cMaster, master, we perish. bTeacher, carest thou not that we perish? [There was a babble of confused voices, betraying the extreme agitation of the disciples.] 39 And he awoke, aThen he arose, and rebuked the winds, bwind, aand the sea; cand the raging of the water; band said unto the sea, Peace, be still. cand they ceased, bAnd the wind ceased, and there was a great calm. [In addressing the winds and waves Jesus personified them to give emphasis to his authority over them. The calm showed the perfection of the miracle, for the waves of such a lake continue to roll long after the winds have ceased.] c25 And he said unto them, Where is your faith? bWhy are ye yet fearful? have ye not yet faith? aO ye of little faith? [They had little faith or they would not have been so frightened; but they had some faith, else they would not have appealed to Jesus.] b41 And they feared exceedingly, cAnd being afraid they athe men marvelled, band said one to another, csaying one to another, aWhat manner of man is this, that even the winds and the sea obey him? cWho then is this, that he commandeth even the winds, and the water, and they obey him? [Jesus' complete lordship over the realm of nature made his disciples very certain of his divinity.] [343]

* I do not concur in this statement.--P. Y. P.

[FFG 341-343]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

18. Now when Jesus saw multitudes about him. The multitudes had gathered to listen to his teaching, or to behold his miracles. The sea was only six miles wide, and the Savior often crossed it in order to secure retirement. There is no deep recess in the eastern hills; no towns along its banks corresponding to those in the plain of Gennesareth.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Here the scene shifts and tells about Jesus' response to some people who wanted to follow him.

Now

This word is used here to mark a break in the main story line. Here Matthew starts to tell a new part of the story.

he gave instructions

"he told his disciples"

Then

This means after Jesus "gave instructions" but before he could get into the boat.

wherever

to any place

Foxes have holes, and the birds of the sky have nests

Jesus answers with this proverb. This means even wild animals have somewhere to rest. (See: Proverbs)

Foxes

Foxes are animals like dogs. They eat nesting birds and other small animals. If foxes are unknown in your area, use a general term for dog-like creatures or other furry animals. (See: Translate Unknowns)

holes

Foxes make holes in the ground to live in. Use the appropriate word for the place where the animal you use for "foxes" lives.

the Son of Man

Jesus is speaking about himself. (See: First, Second, or Third Person)

nowhere to lay his head

This refers to a place to sleep. AT: "no place of his own to sleep" (See: Idiom)

translationWords

Sea of Galilee

instruct

scribe

teacher

Son of Man

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

18–22. FITNESS FOR DISCIPLESHIP

Luk 9:57-62.

St Luke names three instances, and places the scene of the incident in Samaria.

The instances are typical of the way in which Jesus deals with different characters. To one attracted by the promises of the Gospel and full of eagerness, Jesus presents the darker side—the difficulties of the Christian life; the half-hearted discipleship of the other is confronted with the necessity of absolute self-renunciation.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

18-9:1.] Jesus crosses the lake. Incidents before embarking. He stills the storm. Healing of two dæmoniacs in the land of the Gadarenes. Mar 4:35-20. Luk 9:57-60; Luk 8:22-39, on which passages compare the notes.

18.] It is obviously the intention of St. Matthew to bind on the following incidents to the occurrence which he had just related.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

18. The next section in Mk is 1:35-39. This the editor omits as being irrelevant to his purpose, since it contains no miracle. Mar 1:40-45 he has already inserted. He comes therefore to 2:1-22. But this occurred at a second visit to Capharnaum (Mar 2:1), and Mt., who has already inserted Mar 1:40-45, which separates the two visits, cannot by continuing with 2:1-22 confuse them. He therefore postpones 2:1-22. 2:23-3:6 contains controversial matter, which Mt. reserves for a special controversial section (12). 3:7-35 furnishes no miracle of healing. 4:1-34 is reserved for a special parable section (13). He therefore comes to 4:35, where Christ is described as surrounded by a multitude at evening time, and about to cross the lake, possibly being wearied with His ministry. Mt. adapts this situation to what he has just recorded, inserts 8:19-22, and then takes over Mar 4:35-20 = Mat 8:23-34 with considerable omissions. These verses contain two incidents which form the first two of a second series of miracles illustrating Christ’s power over natural and supernatural forces.

(M)

18. And Jesus, seeing great multitudes1 about Him, gave command to depart to the other side.] Mk has: “And He saith to them on that day when it was evening, Let us cross to the other side.” Mt. omits “on that day when it was evening,” because he has already recorded the latter fact in v. 16.

(X)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.