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Matthew 8:1. And when he had come down from the mountain Matthew now returns to the course of the history. He had formerly said, that Christ went up into a mountain, (verse 1) then he threw, as it were, into one heap, many leading points of the doctrine of Christ; and now he adds that, about the time when he preached on the mountain, he healed a certain leper The same event is related by Mark and Luke, though they do not mention the time. It was a striking display of the divine power of Christ, that, by his word alone and a touch of his hand, he suddenly cleansed the man’s leprosy. Now, though leprosy was a different kind of disease from elephantiasis,⁴⁸⁸⁴⁸⁸     “The burning ulceration, with which the great adversary of man afflicted the venerable patriarch Job, (2:7,) is generally understood to be the elephantiasis, or leprosy of the Arabians; and derives its name from its rendering the skin of the patient, like that of an elephant, scabrous and dark-colored, and furrowed all over with tubercles, loathsome alike to the individual and to spectators.”—(Horne’s Introduction, vol. iii. p. 328.) This quotation is made, because it seemed proper that a word of comparatively rare occurrence, which Calvin uses, should be defined, and its origin explained; and because that useful work, from which we have quoted, was at hand. Many of the most important topics embraced by the “Introduction to the Critical Study and Knowledge of the Holy Scriptures” have since been handled by writers of greater learning and research. Yet it would be ungrateful not to acknowledge that, at the time of its appearance, it supplied an important desideratum, that it probably led the way to other treatises, and that, as a popular and miscellaneous book of reference on Biblical literature, it is not yet superseded. — Ed. (ἐλεφαντίασις,) it is plain enough that it was difficult to cure. When it had continued long and become deeply seated, it rarely happened that any person recovered. Granting that physicians might, by their professional skill, have given some relief, it is manifest that there was nothing human about this miracle.

2. Approaching, worshipped What is the meaning of the verb προσκυνεῖν, which is rendered in the Latin version, adorare, to adore or worship, may be easily learned from this passage. For the exposition of it we may rely on the other two Evangelists, of whom Mark says, that he fell on his knees, and Luke, that he fell down on his face The outward gesture of kneeling was exhibited by the leper as a token of reverence. Now we know, that such marks of respect were in general use among the Jews, as the people of the East are more addicted to that kind of ceremonies. Many people accordingly think, that the leper did not intend to render to Christ divine worship,⁴⁸⁹⁴⁸⁹     “De faire a Christ un honneur appartenant a Ia majeste divine;” — “to do to Christ an honor belonging to the divine majesty.” but gave him a respectful salutation as a distinguished prophet of God.

I enter into no dispute as to the feelings which moved the leper to pay reverence to Christ. But I look at what he attributed to him, that he was able to cleanse him, if he were willing By these words he declared, that he acknowledged a divine power in Christ: and when Christ replies, I am willing, he shows that he claimed more for himself than belongs to man. He who, by the mere expression of his will, restores health to men, must possess supreme authority. Whether the leper believed that Christ was the Son of God, or that he had received this power in the same manner as Moses and the other prophets, he entertains no doubt that he held in his hand, and in his power, the gift of healing. True, he speaks conditionally, if thou art willing, thou art able But this is not inconsistent with that certainty of faith, which God demands in our prayers: for men ought not to expect more than God promises. The leper had not learned by any inspired communication, or any promise of God, what Christ would do. It would have been improper in him, therefore, to go beyond these limits for though we sometimes read that certain persons prayed without any condition, we ought to believe that they were guided by special movements of the Spirit,⁴⁹⁰⁴⁹⁰     “Qu'il y a eu en tels personnages des mouvemens singuliers, et inspirations particulieres du S. Esprit;” — “that there were in such persons singular movements, and peculiar inspirations of the Holy Spirit.” which must not be taken for a general rule. I am not even certain if we are at liberty to say, strictly speaking, that the leper offered a prayer. He only declares, that he is so fully convinced of the power of Christ, as to entertain no doubt that it is in his power to cure leprosy; and then presents himself to be healed, but uncertain as to the result, because he did not yet know the will of Christ.⁴⁹¹⁴⁹¹     “Le vouloir de Christ sur sa requeste;” — “the will of Christ as to his request.”

3. Having stretched out his hand, he touched Under the Law, the touch of a leper was infectious; but as Christ possesses such purity as to repel all filth and defilement, he does not, by touching, either pollute himself with leprosy, or become a transgressor of the law. When he took upon him our flesh, he did not only deign to touch as with his hand, but was united to one and the same body with ourselves, that we might be flesh of his flesh, (Genesis 2:23.) Nor did he only stretch out his arm to us, but descended from heaven even to hell, and yet contracted no stain from it, but, retaining his innocence, took away all our impurities, and sprinkled us with his holiness. By his word alone he might have healed the leper; but he applied, at the same time, the touch of his hand, to express the feeling of compassion. Nor ought this to excite our wonder, since he chose to take upon him our flesh, that he might cleanse us from our sins. The stretching out of his hand was therefore an expression and token of infinite grace and goodness. What we indolently read, and coldly pass by, cannot be duly weighed without great astonishment. The Son of God was so far from disdaining to talk to a leper, that he even stretched out his hand to touch that uncleanness.

4. And Jesus saith to him, See that thou tell it not to any one Some persons, by way of excusing the leper, think that Christ did not seriously forbid him to publish the miracle, but rather gave him an additional excitement to do so. Others more justly consider the reason of the prohibition to have been, that the full “time was not yet come,” (John 7:6.) I do acknowledge, that to have suppressed this miracle would have been improper: but our Lord had a particular reason for wishing that the report of it should not be immediately spread, or, at least, not by the leper The leper was so far from deserving praise for the disorderly exhibition of his regard, that he ought, in my opinion, to be condemned for not obeying Christ’s injunction. If he wished to express his gratitude to him to whom he was indebted for his cure, no better method could have been found than obedience, which God prefers to all sacrifices, (1 Samuel 15:22,) and which is the origin and foundation of lawful worship. This example shows us, that those who allow themselves to be guided by inconsiderate zeal act improperly, because the more eager they are to please God, the greater progress do they make in rebellion to his commands.

Show thyself to the priest As the ceremonies of the law had not yet been repealed, Christ did not wish that they should be despised or neglected. Now, God had commanded in the law that, if any man had been cleansed from leprosy, he should present himself to the priest with a sacrifice of thanksgiving, (Leviticus 14:2.) The design⁴⁹²⁴⁹²     “Le but de ce commandement;” — “the end of that commandment.” was, that the priest, by his decision, might attest the benefit received from God; and that the person who had been healed might give an expression of his gratitude. Christ, therefore, by sending the leper to the priest, proves that he had no other object in view than to display the glory of God. The showing to the priest was for the purpose of examination, and the offering was the expression of thanksgiving. He wishes that the priests should examine the man, to make the divine favor manifest and undoubted; and that the leper, on the other hand, should acknowledge that God had healed him. Meanwhile, as I have just mentioned, he commands them to observe the ceremonies prescribed by the law, till the time when it should be repealed.

The attempt of the Papists to produce this passage, as an authority for their own confession,⁴⁹³⁴⁹³     Those who wish to make themselves acquainted with Calvin's views on the whole subject of what the Papists call auricular confession, will find them stated in the Institutions of the Christian Religion (B. III. c. iv. sec. 19.) — Ed is highly foolish. Leprosy, they allege, is put allegorically for sin; and the priests, who are consecrated by the Pope, are the judges of spiritual leprosy.⁴⁹⁴⁴⁹⁴     “Doivent avoir le jugement et la cognoissance de la ladrerie spirituelle;” — “ought to have the judgment and discernment of spiritual leprosy.” Even granting that this authority was conferred on the priests under the law, for the purpose of informing the people, that all their cleanness, and the decision respecting it, depended on the priesthood, still this is impiously claimed for themselves by the Popish priests. All the honor that belonged to the ancient priests is now claimed by Christ alone as his own. He alone is appointed to be the judge of spiritual leprosy, and entitled to receive, from those who have been cured, the offering for their cleansing. Under the law, a sacrifice was employed as the seal of cleanness, because satisfaction made by the shedding of blood is the only way in which men are cleansed. To transfer to another that right, which God has declared to be the prerogative of his own Son, is a detestable sacrilege. When the ministers of the Gospel, by the command of Christ, declare to sinners that they are cleansed from their sins, this must not be tortured into the pretended jurisdiction, which the priests imagine, of pronouncing a decision about leprosy.⁴⁹⁵⁴⁹⁵     “De discerner entre ladrerie et ladrerie;” — “of distinguishing between leprosy and leprosy.”

Matthew 8:5. And when Jesus had entered Those who think that Matthew and Luke give different narratives, are led into a mistake by a mere trifle. The only difference in the words is, that Matthew says that the centurion came to him, while Luke says that he sent some of the Jews to plead in his name. But there is no impropriety in Matthew saying, that the centurion did what was done in his name and at his request. There is such a perfect agreement between the two Evangelists in all the circumstances, that it is absurd to make two miracles instead of one.

The band of soldiers, which the centurion had under his command, was stationed, I have no doubt, in the town of Capernaum, in the same manner as garrisons were usually appointed for the protection of the towns. Though he perceived the morals of the people to be very vicious and depraved, (for we know that Capernaum, being on the seacoast, must have been more dissolute⁴⁹⁹⁴⁹⁹     “Plus pleines de dissolutions et de desbauches;” — “more full of dissoluteness and debauchery.” than other towns,) yet this did not prevent him from condemning the superstitions of his country, and acquiring a taste for true and sincere piety. He had not built a synagogue for the Jews without exposing himself to some hatred and to some risk: and the only reason why he loved that nation was, that he had embraced the worship of one God. Before Christ healed his servant, he had been healed by the Lord.

This was itself a miracle. One who belonged to the military profession, and who had crossed the sea with a band of soldiers, for the purpose of accustoming the Jews to endure the yoke of Roman tyranny, submits willingly, and yields obedience to the God of Israel. Luke says that this servant was very dear to him; and thus anticipates a doubt which might have arisen in the mind of the reader: for we know that slaves⁵⁰⁰⁵⁰⁰     “Qu'on ne tenoit pas si grande conte de serfs;” — “that they did not set so great value on slaves.” were not held in such estimation, as to make their masters so solicitous about their life, unless by extraordinary industry, or fidelity, or some other virtue, they had secured their favor. By this statement Luke means, that this was not a low or ordinary slave, but a faithful servant, distinguished by many excellencies, and very highly esteemed by his master; and that this was the reason why he was so anxious about his life, and recommended him so earnestly. From both Evangelists it is evident that it was a sudden palsy, which, from the first attack, took away all hope of life: for slow palsies are not attended by severe pain. Matthew says, that he was grievously tormented, and Luke, that he was near death Both descriptions — pain or agony, and extreme danger — serve to enhance the glory of the miracle: and for this reason I am the more unwilling to hazard any absolute assertion as to the nature of the disease.

Matthew 8:8. Lord, I do not deserve that thou shouldest come under my roof Matthew’s narrative is more concise, and represents the man as saying this; while Luke explains more fully, that this was a message sent by his friends: but the meaning of both is the same. There are two leading points in this discourse. The centurion, sparing Christ by way of honoring him, requests that Christ will not trouble himself, because he reckons himself unworthy to receive a visit from him. The next point is, that he ascribes to Christ such power as to believe, that by the mere expression of his will, and by a word, his servant may recover and live. There was astonishing humility in exalting so highly above himself a man who belonged to a conquered and enslaved nation. It is possible, too, that he had become accustomed to the haughty pretensions of the Jews, and, being a modest man, did not take it ill to be reckoned a heathen, and therefore feared that he would dishonor a Prophet of God, if he pressed him to enter the house of a polluted Gentile. However that may be, it is certain that he speaks sincerely, and entertains such reverence for Christ, that he does not venture to invite him to his house, nay, as is afterwards stated by Luke, he reckoned himself unworthy to converse with him.⁵⁰²⁵⁰²     “Il ne s'est pas estime digne d'aller parler a Christ;” — “he did not think himself worthy to go and talk to Christ.”

But it may be asked, what moved him to speak of Christ in such lofty terms? The difficulty is even increased by what immediately follows, only say the word, and my servant will be healed, or, as Luke has it, say in a word: for if he had not acknowledged Christ to be the Son of God, to transfer the glory of God to a man would have been superstition. It is difficult to believe, on the other hand, that he was properly informed about Christ’s divinity, of which almost all were at that time ignorant. Yet Christ finds no fault with his words,⁵⁰³⁵⁰³     “Toutefois Christ ne prend pas ces paroles comme dites de l'aventure et sans intelligence.” — “Yet Christ does not take these words as spoken at random and without understanding.” but declares that they proceeded from faith: and this reason has forced many expositors to conclude, that the centurion bestows on Christ the title of the true and only God. I rather think that the good man, having been informed about the uncommon and truly divine works of Christ, simply acknowledged in him the power of God. Something, too, he had undoubtedly heard about the promised Redeemer. Though he does not distinctly understand that Christ is God manifested in the flesh, (1 Timothy 3:16,) yet he is convinced that the power of God is manifested in him, and that he has received a commission to display the presence of God by miracles. He is not therefore chargeable with superstition, as if he had ascribed to a man what is the prerogative of God: but, looking at the commission which God had given to Christ, he believes that by a word alone he can heal his servant.

Is it objected, that nothing belongs more peculiarly to God than to accomplish by a word whatever he pleases, and that this supreme authority cannot without sacrilege be yielded to a mortal man? The reply is again easy. Though the centurion did not enter into those nice distinctions, he ascribed this power to the word, not of a mortal man, but of God, whose minister he fully believed Christ to be: on that point he entertained no doubt. The grace of healing having been committed to Christ,⁵⁰⁴⁵⁰⁴     “Pource que Christ avoit receu la vertu de donner gairison;”— “because Christ had received the power of giving healing.” he acknowledges that this is a heavenly power, and does not look upon it as inseparable from the bodily presence, but is satisfied with the word, from which he believes such a power to proceed.

Matthew 8:9. For I am a man subject to the power of another This comparison does not imply equality between the two cases, but is taken from the less to the greater. He forms a higher conception of the divine power, which is manifested in Christ, than of the authority which was possessed by himself over servants and soldiers.

10. Jesus wondered. Wonder cannot apply to God, for it arises out of what is new and unexpected: but it might exist in Christ, for he had clothed himself with our flesh, and with human affections. Not even in Israel have I found so great faith This is not spoken absolutely, but in a particular point of view. For, if we consider all the properties of faith, we must conclude that the faith of Mary was greater, in believing that she would be with child by the Holy Ghost, and would bring forth the only-begotten Son of God, and in acknowledging the son whom she had borne to be her God, and the Creator of the whole world, and her only Redeemer.

But there were chiefly two reasons why Christ preferred the faith of a Gentile to the faith of all the Jews. One was, that a slight and inconsiderable acquaintance with doctrine yielded so sudden and abundant fruit. It was no small matter to declare, in such lofty terms, the power of God, of which a few rays only were yet visible in Christ. Another reason was, that while the Jews were excessively eager to obtain outward signs, this Gentile asks no visible sign, but openly declares that he wants nothing more than the bare word. Christ was going to him: not that it was necessary, but to try his faith; and he applauds his faith chiefly on the ground of his resting satisfied with the bare word. What would another have done, and he too one of the Apostles? Come, Lord, see and touch. This man asks no bodily approach or touch, but believes the word to possess such efficacy as fully to expect from it that his servant will be cured.

Now, he ascribes this honor to the word, not of a man, but of God: for he is convinced that Christ is not an ordinary man, but a prophet sent by God. And hence may be drawn a general rule. Though it was the will of God that our salvation should be accomplished in the flesh of Christ, and though he seals it daily by the sacraments, yet the certainty of it must be obtained from the word. Unless we yield such authority to the word, as to believe that, as soon as God has spoken by his ministers, our sins are undoubtedly forgiven, and we are restored to life, all confidence of salvation is overthrown.

11. Many will come from the east and west In the person of the servant, Christ gave to the Gentiles a taste and a kind of first-fruits of his grace. He now shows, that the master is an example of the future calling of the Gentiles, and of the spread of faith throughout the whole world: for he says that they will come, not only from the neighboring countries, but from the farthest bounds of the world. Though this had been clearly foretold by many passages of the prophets, it appeared at first strange and incredible to the Jews, who imagined that God was confined to the family of Abraham. It was not without astonishment that they heard, that those who were at that time strangers, would be citizens and heirs of the kingdom of God: and not only so, but that the covenant of salvation would be immediately proclaimed, that the whole world might be united in one body of the Church. He declares, that the Gentiles, who shall come to the faith, will be partakers of the same salvation with Abraham, Isaac, and Jacob Hence we draw the certain conclusion, that the same promise, which has been held out to us in Christ, was formerly given to the fathers; for we would not have had an inheritance in common with them, if the faith, by which it is obtained, had not been the same. The word ἀνακλιθήσονται, shall recline, contains an allusion to a banquet: but as we know, that the heavenly life does not require meat and drink, this phrase has the same meaning as if he had said, they shall enjoy the same life

12. But the children of the kingdom Why does he call those persons children of the kingdom, who were nothing less than children of Abraham? for those who are aliens from the faith have no right to be considered a part of God’s flock. I answer: Though they did not actually belong to the Church of God, yet, as they occupied a place in the Church, he allows them this designation. Besides, it ought to be observed that, so long as the covenant of God remained in the family of Abraham, there was such force in it, that the inheritance of the heavenly kingdom belonged peculiarly to them. With respect to God himself, at least, they were holy branches from a holy root, (Romans 11:16) and the rejection of them, which afterwards followed, shows plainly enough, that they belonged, at that time, to the family of God. Secondly, it ought to be observed, that Christ does not now speak of individuals, but of the whole nation. This was still harder to endure than the calling of the Gentiles. That the Gentiles should be admitted, by a free adoption, into the same body with the posterity of Abraham, could scarcely be endured: but that the Jews themselves should be driven out, to make way for their being succeeded by the Gentiles, appeared to them altogether monstrous. Yet Christ declares that both will happen: that God will admit strangers into the bosom of Abraham, and that he will exclude the children There is an implied contrast in the phrase, the darkness that is without It means that out of the kingdom of God, which is the kingdom of light, nothing but darkness reigns. By darkness Scripture points out that dreadful anguish, which can neither be expressed nor conceived in this life.⁵⁰⁵⁵⁰⁵     “Laquelle la bouche de l'homme ne sauroit exprimer, ni ses sens comprendre en ce monde;” — “which the mouth of man cannot express, nor his senses comprehend, in this world.”

13. Go away, and as thou believest, so may it be to thee Hence it is evident how graciously Christ pours out his grace, when he finds the vessel of faith open. Though he addresses these words to the centurion, there can be no doubt that, in his person, he invites us all to strong hope. Hence we are also taught the reason why God is, for the most part, so limited in his communications to us: it is because our unbelief does not permit him to be liberal. If we open up the entrance to him by faith, he will listen to our wishes and prayers.

Matthew 8:17. That it might be fulfilled which was spoken by Isaiah the prophet. This prediction has the appearance of being inappropriate, and even of being tortured into a meaning which it does not bear: for Isaiah does not there speak of miracles, but of the death of Christ, — and not of temporal benefits, but of spiritual and eternal grace. Now, what is undoubtedly spoken about the impurities of the soul, Matthew applies to bodily diseases. The solution is not difficult, if the reader will only observe, that the Evangelist states not merely the benefit conferred by Christ on those sick persons, but the purpose for which he healed their diseases. They experienced in their bodies the grace of Christ, but we must look at the design: for it would be idle to confine our view to a transitory advantage, as if the Son of God were a physician of bodies. What then? He gave sight to the blind, in order to show that he is “the light of the world,” (John 8:12.) He restored life to the dead, to prove that he is “the resurrection and the life,” (John 11:25.) Similar observations might be made as to those who were lame, or had palsy. Following out this analogy, let us connect those benefits, which Christ bestowed on men in the flesh, with the design which is stated to us by Matthew, that he was sent by the Father, to relieve us from all evils and miseries.