RSV ~ Matthew 8 Notes
Mt 8:1-9 | ISB Notes
Matthew assembles ten miracle stories. They portray Jesus bringing into the world a divine holiness that overpowers the causes of defilement: sin, disease, demons, and even death. The Jews, especially the Pharisees, considered those defiled by these things to be unclean and untouchable; Jesus, however, takes an offensive stance against evil and by his mighty words (8:13, 16, 26, 32; 9:6) and physical touch (8:3, 15; 9:21, 25, 29) heals the effects of sin. He was not only immune to uncleanness, but the superior power of his holiness went forth to purify others in his midst. These episodes also reveal Jesusā favor with the crowds (8:1, 16, 18; 9:8, 31, 33) as well as mounting opposition by skeptical authorities (9:3, 34).
Mt 8:2 | ISB Notes
a leper: Leprosy infects human skin, garments, and homes (Lev 13-14). The skin disease was to be diagnosed by a Levitical priest. If the infection spread, the victim was pronounced ritually unclean and was excluded from the social and religious life of Israel. The Law required lepers to live in isolation and maintain a ragged appearance (Lev 13:45-46). Since contact with lepers rendered others unclean, it was shocking by Jewish standards for Jesus to cure the man by touching him (7:3). His ability is later recalled as a messianic credential (11:5).
Mt 8:4 | ISB Notes
the gift that Moses commanded: The Law required anyone healed of leprosy to be examined by a Levitical priest (Lev 13:1-3). Upon approval, the individual would undertake procedures for cleansing and reinstatement into the covenant life of Israel. This entailed a sacrifice tailored to his ability to pay (Lev 14:1-32).
ā¢ Symbolically (St.Ā Augustine, Quaest. Evan. 2, 40): Jesusā cleansing of the leper signifies the Sacrament of Reconciliation. Leprosy represents mortal sin, the spiritual disease that extinguishes grace from the soul and impedes oneās full participation in the Church. This condition can also be contagious and influence others through scandal and false contrition. The Levitical priest typifies New Covenant priests, who are instrumental in reconciling sinners with God and restoring them to spiritual health through the sacrament.
Mt 8:5 | ISB Notes
centurion: A Roman military commander of 100 soldiers. Emphasis falls on his ethnic identity as a Gentile who has faith in Jesus (8:10). According to Luke, he was favorable to the Jewish nation and responsible for building a synagogue in Capernaum (Lk 7:5).
Mt 8:8 | ISB Notes
Lord, I am not worthy: Demonstrates great faith and humility. Jesus āmarveledā (8:10) that such virtue was displayed by a Gentile.
ā¢ These words are adapted for use in the Roman liturgy. Unworthy to receive the Eucharist, Christians ask to be cleansed of personal faults and place their faith in the healing power of Godās word (CCC 1386).
Mt 8:11 | ISB Notes
sit at table: Alludes to an OT promise of a great feast to accompany the messianic age (Is 25:6-9). See note on Mt 22:2. Abraham, Isaac, and Jacob: Jesus hints at the universal spread of the gospel to all nations in the Church (28:19).
ā¢ These OT patriarchs are linked with Godās covenant oath to Abraham that all nations would eventually share his blessings (Gen 22:18; CCC 543). The covenant was renewed with Isaac (Gen 26:3-5) and Jacob (Gen 28:14).
Mt 8:12 | ISB Notes
weep and gnash their teeth: Describes the pangs of the damned excluded from the heavenly banquet (22:13).
ā¢ Similar language in the OT portrays the wicked who slander the righteous with hatred and disgust (Job 16:9; Ps 37:12; 112:10).
Mt 8:17 | ISB Notes
He took our infirmities: A formula quotation from Is 53:4. Jesus fulfills this role by physical healings. Peter evokes the same OT context to speak also of Jesusā spiritual healing of sinners (1 Pet 2:24-25; cf.Ā Is 53:5-6).
ā¢ Isaiah foretold of a Servant figure who would take Israelās sins upon himself and heal Godās people (Is 52:13-53:12). This Servant would inaugurate the restoration of the tribes of Israel and bring the Gentiles to the family of God (Is 49:6). Matthew sees Jesus in this role, ushering in the kingdom by expelling demons and healing diseases. The close relationship between sin and physical affliction is assumed (cf.Ā Ps 107:17; Is 33:24; CCC 1505).
Mt 8:22 | ISB Notes
Follow me: Discipleship is based on the imitation of Christ (11:29). Unlike the apostles, who left their occupations and families (4:19, 22; 9:9), this would-be follower of Jesus is hesitant to embrace the demanding call (8:21).
bury their own dead: Burial was a sacred duty in ancient Judaism (Gen 50:5; Tob 4:3-4). Jesus singles out the custom to emphasize the greater importance of discipleship. Allegiance to Jesus must outweigh even family commitments (10:37; 19:29; Lk 14:26). Those who are spiritually dead (i.e., clinging to worldly concerns) can bury the physically dead. Jesus does not thereby undermine the propriety of burial but uses it as a stepping-stone to illustrate the higher demands of the Christian life.
ā¢ The episode resembles Elijahās call of Elisha to be his follower (1 Kings 19:19-21). Unlike Elijah, however, Jesus denies the request to fulfill parental duties, showing that discipleship in the New Covenant has higher demands than in the Old.
ā¢ Following Jesus, the Church considers burial a corporal work of mercy (CCC 2447).
Mt 8:23-27 | ISB Notes
Here Jesus reveals his divine authority over creation. See note on Mt 8:27.
ā¢ Jesusā stilling of the storm parallels the experience of Jonah in the OT (Jon 1:116). (1) Both set sail on a boat (8:23; Jon 1:3); (2) both are caught in a storm on the sea (8:24; Jon 1:4, 11); (3) both are found asleep (8:24; Jon 1:5); (4) both are accompanied by frightened sailors (8:24-26; Jon 1:5); (5) both groups of sailors call upon the Lord for deliverance (8:25; Jon 1:14); (6) both are instrumental in bringing about a great calm (8:26; Jon 1:12, 15); (7) and the sailors in both episodes marveled at the outcome (8:27; Jon 1:16). Jesusā identity as a new Jonah is mentioned elsewhere, in 12:39-41 and 16:4. See note on Mk 4:35-41.
ā¢ Morally (St.Ā John Chrysostom, Hom. in Matt. 28): the wave-tossed boat signifies the struggles of the Christian life. Endangered by the wind and fierce waves, Godās people are awakened by spiritual assaults and become aware of their helplessness. They call upon the Lord for salvation and inner peace. The near presence of Christ assures their deliverance, and his swiftness strengthens their wavering faith.
Mt 8:24 | ISB Notes
storm: The Greek term seismos literally means āearthquakeā, as in 24:7, 27:54, and 28:2. It here describes the violent conditions of the sea.
Mt 8:26 | ISB Notes
rebuked: The verb (Gk. epitimaÅ) is elsewhere used in connection with exorcisms and the rebuking of Satan himself (17:18; Mk 1:25; Lk 4:41; Jude 1:9).
Mt 8:27 | ISB Notes
winds and sea obey him: The OT credits God alone with authority over the sea (Job 26:11-14; Ps 89:8-10; 93:4; 107:28-31). Aware of this, the disciples marvel and question Jesusā identity. Their uncertainty indicates that Jesus manifested his divinity gradually; it was not until later that they worshiped him as the āSon of Godā (14:33).
Mt 8:28 | ISB Notes
the Gadarenes: The city of Gadara was about six miles southeast of the Sea of Galilee. It was one of the Decapolis cities (cf.Ā 4:25), and its population was predominantly Gentile. This non-Jewish setting is reinforced by the presence and herding of swine in 8:30, animals considered unclean by the Mosaic Law (Lev 11:7-8).
Mt 8:32 | ISB Notes
into the sea: Jesus manifests divine power by his control over demons.
ā¢ In the OT, waters represent hostile forces (Ps 69:1-4) that are sometimes personified as beasts that rise out of the sea (Dan 7:1-3; cf.Ā Rev 13:1). By driving the demon-possessed beasts back into the sea, Jesus symbolically demonstrates his triumph over the legions of Satanās kingdom.