When he was come down from the mountain - That is, immediately on his descending from the mountain. His discourse had attracted great attention, and the fame of it drew together great multitudes, who were convinced that he had come from God. Then follows, in this chapter and the chapter succeeding, a succession of “miracles” not less remarkable than his teaching was; miracles that tended to confirm beyond a doubt the impression made by his sermon that he was sent from God.
Great multitudes followed him - Great numbers of those who had been with him in the mountain, and great numbers of others who were attracted by the fame of that discourse.

There came a leper - No disease with which the human family has been afflicted has been more dreadful than that which is often mentioned in the Bible “as the leprosy.” It first exhibits itself on the surface of the skin. The appearance is not always the same, but it commonly resembles the spot made by the puncture of a pin or the pustules of a ringworm. The spots generally make their appearance very suddenly. Perhaps its appearance might be hastened by any sudden passion, as fear or anger. See Num 12:10; 2 Chronicles 26:19. The spots commonly exhibit themselves at first on the face, about the nose and eyes, and increase in size a number of years, until they become as large as a pea or a bean.
There are three kinds of leprosy, distinguished by the appearance of the spots - the white, the black, and the red leprosy. These spots, though few at first, gradually spread until they cover the whole body.
But, though the “appearance” of the disease is at first in the skin, yet it is deeply seated in the bones, and marrow, and joints of the body. We have reason to suppose that in children it is concealed in the system for a number of years until they arrive at the age of puberty; and in adults for three or four years, until at last it gives fearful indications on the skin of its having gained a well-rooted and permanent existence. A leprous person may live twenty, or thirty, or even fifty years, if he received the disease at his birth, but they will be years of indescribable misery. The bones and marrow are pervaded with the disease. The malady advances from one stage to another with slow and certain ruin. “Life still lingers amid the desolation;” the joints, and hands, and feet lose their power; and the body “collapses,” or falls together in a form hideous and awful. There is a form of the disease in which it commences at the extremities: the joints separate; the fingers, toes, and other members one by one fall off; and the malady thus gradually approaches the seat of life. The wretched victim is thus doomed to see himself dying “piecemeal,” assured that no human power can arrest for a moment the silent and steady march of this foe to the seat of life.
This disease is contagious and hereditary. It is easily communicated from one to another, and is transmitted to the third and fourth generation. The last generation that is afflicted with it commonly exhibits the symptoms by decayed teeth, by a fetid breath, and by a diseased complexion.
Moses gave particular directions by which the real leprosy was to be distinguished from other diseases. See Leviticus 13. The leprous person was, in order to avoid contagion, very properly separated from the congregation. The inspection of the disease was committed to the priest; and a declaration on his part that the person was healed, was sufficient evidence to restore the afflicted man to the congregation. It was required, also, that the leprous person should bring an offering to the priest of two birds, probably “sparrows” (see Leviticus 14:4 ‘s margin), one of which was slain and the other dismissed, Leviticus 14:5-7. In compliance with the laws of the land, Jesus directed the man that he had healed to make the customary offering, and to obtain the testimony of the priest that he was healed. The leprosy has once, and but once, appeared in America. This loathsome and most painful disease has in all other instances been confined to the Old World, and chiefly to the Eastern nations.
It is matter of profound gratitude to a benignant God that this scourge has been permitted but once to visit the New World. That awful calamity was on the island of Guadeloupe, in the West Indies, about the year 1730, and is thus described by an eye-witness: “Its commencement is imperceptible. There appear only some few white spots on the skin. At first they are attended with no pain or inconvenience, but no means whatever will remove them. The disease imperceptibly increases for many years. The spots become larger, and spread over the whole body. When the disease advances, the upper part of the nose swells, the nostrils become enlarged, and the nose itself grows soft. Tumors appear on the jaws; the eyebrows swell; the ears become thick; the points of the fingers, as also the feet and the toes, swell; the nails become scaly; the joints of the hands and feet separate and drop off. In the last stage of the disease the patient becomes a hideous spectacle, and falls to pieces.
Worshipped him - Bowed down before him, to show him respect. See the notes at Matthew 2:2.
If thou wilt - This was an exhibition of great faith, and also an acknowledgment of his dependence on the will of Jesus, in order to be healed. So every sinner must come. He must feel that Jesus “can” save him. He must also feel that he has no claim on him; that it depends on his sovereign will; and must cast himself at his feet with the feelings of the leper:
“I can but perish if I go;
I am resolved to try;
For if I stay away, I know
I shall forever die.”
Happily, no one ever came to Jesus with this feeling who was not received and pardoned.
Make me clean - Heal me. The leprosy was regarded as an unclean and disgusting disease. To be “healed,” therefore, was expressed by being “cleansed” from it.

And Jesus ...touched him - It was an offence to the Jews to “touch” a leprous person, and was regarded as making him who did it ceremonially impure, Leviticus 13:3. The act of putting forth his hand and “touching” him, therefore, expressed the intention of Jesus to cure him, and was a pledge that he “was,” in fact, already cured.

See thou tell no man - This command is to be understood as extending only to the time until he had made the proper representation to the priest. It was his duty to hasten to him immediately Leviticus 14:2; not to delay by talking about it, but, as the first thing, to obey the laws of God, and make proper acknowledgments to him by an offering. The place where this cure was performed was in Galilee, a distance of 40 or 50 miles from Jerusalem; and it was his duty to make haste to the residence of the priest, and obtain his sanction to the reality of the cure. Perhaps, also, Christ was apprehensive that the report would go “before” the man if he delayed, and the priest, through opposition to Jesus, might pronounce it an imposition.
And offer the gift that Moses commanded - That Moses directed to be offered by a leper when he was cured. That gift consisted of “two birds alive and clean, cedar-wood, scarlet, and hyssop,” Leviticus 14:4.
For a testimony unto them - Not to the priest, but to the people. Show thyself to the priest, and get his testimony to the reality of the cure, as a proof to the people that the healing is genuine. It was necessary that he should have that testimony before he could be received to the congregation or allowed to mingle with the people. Having this, he would be, of course, restored to the privileges of social and religious life, and the proof of the miracle, to the people, would be put beyond a doubt.

Capernaum - See the notes at Matthew 4:13.
There came unto him a centurion - A centurion was the commander of 100 men in the Roman armies. Judea was a Roman province, and garrisons were kept there to preserve the people in subjection. This man was probably by birth a pagan. See Matthew 8:10.

Sick of the palsy - See the notes at Matthew 4:24. The particular form which the palsy assumed in this case is not mentioned. It seems it was a violent attack. Perhaps it was the painful form which produced violent “cramps,” and which immediately endangered his life.

I am not worthy ... - This was an expression of great humility. It refers, doubtless, to his view of his “personal” unworthiness, and not merely to the fact that he was a “Gentile.” It was the expression of a conviction of the great dignity and power of the Saviour, and of a feeling that he was so unlike him that he was not suitable that the Son of God should come into his dwelling. So every truly penitent sinner feels - a feeling which is appropriate when he comes to Christ.

I am a man ... - He had full confidence in the ability of Jesus to heal his servant, and requested him simply to give the command. This request he presented in a manner appropriate to a soldier. I am a man, says he, under authority. That is, I am subject to the commands of others, and know how to obey. I have also under me soldiers who are accustomed to obedience. I say to one, Go, and he goes; and to another, Come, and he comes. I am “prepared,” therefore, to believe that your commands will be obeyed. As these obey me, so do diseases, storms, and seas obey you. If men obey me, who am an “inferior” officer, subject to another, how much more shall diseases obey you - the original source of power having control over all things! He asked, therefore, simply that Christ would give commandment, and he felt assured he would be obeyed.

When Jesus heard it, he marveled - He wondered at it, or he deemed it remarkable.
I have not found so great faith - The word “faith,” here, means “confidence” or belief that Christ had power to heal his servant. It does not of “necessity” imply that he had saving faith; though, from the connection and the spirit manifested, it seems probable that he had. If this was so, then he was the first Gentile convert to Christianity, and was a very early illustration of what was more clearly revealed afterward - that the pagan were to be brought to the knowledge of the truth.
Not in Israel - Israel was a name given to “Jacob” Genesis 32:28-29, because, as a prince, he had power with God; because he persevered in wrestling with the angel that met him, and obtained the blessing. The name is derived from two Hebrew words signifying “Prince” and “God.” He was one of the patriarchs, a progenitor of the Jewish nation; and the names “Israel and Israelites” were given to them, as the name Romans to the Roman people was in honor of Romulus, and the name “American” to this continent from “Americus Vespuccius.” The name Israel was given to the whole nation until the time of Jeroboam, when only the ten tribes that revolted received the name, probably because they were a majority of the nation. After the captivity of Babylon it was given to all the Jews indiscriminately. See Matthew 10:6; Acts 7:42; Hebrews 8:8; Mark 15:32. It here means, “I have not found such an instance of “confidence” among the Jews.”

Many shall come from the east ... - Jesus takes occasion from the faith of a Roman centurion to state that this conversion would not be solitary; that many pagans - many from the east and west would be converted to the gospel, and be saved, as Abraham, Isaac, and Jacob were. The phrase “from the east and from the west,” in the Scripture, is used to denote the “whole world,” Isaiah 45:6; Isaiah 59:19. The phrase, “shall sit down,” in the original, refers to the manner of sitting at meals (see the notes at Matthew 23:6); and the enjoyments of heaven are described under the similitude of a feast or banquet - a very common manner of speaking of it, Matthew 26:29; Luke 14:15; Luke 22:30. It is used here to denote felicity, enjoyment, or honor. To sit with those distinguished men was an honor, and would be expressive of great felicity.

The children of the kingdom - That is, the children, or the people, who “expected the kingdom,” or to whom it properly belonged; or, in other words, the Jews. they supposed themselves to be the special favorites of heaven. They thought that the Messiah would enlarge their nation and spread the triumphs of their kingdom. They called themselves, therefore, the children or the members of the kingdom of God, to the exclusion of the Gentiles. Our Saviour used the manner of speech to which they were accustomed, and said that “many of the pagans would be saved, and many Jews lost.
Shall be cast out into outer darkness ... - This is an image of future punishment. It is not improbable that the image was taken from Roman dungeons or prisons. They were commonly constructed under ground. They were shut out from the light of the sun. They were, of course, damp, dark, and unhealthy, and probably most filthy. Masters were in the habit of constructing such prisons for their slaves, where the unhappy prisoner, without light, or company, or comfort, spent his days and nights in weeping from grief, and in vainly gnashing his teeth from indignation. The image expresses the fact that the wicked who are lost will be shut out from the light of heaven, and from peace, and joy, and hope; will weep in hopeless grief, and will gnash their teeth in indignation against God, and complain against his justice. What a striking image of future woe! Go to a damp, dark, solitary, and squalid dungeon; see a miserable and enraged victim; add to his sufferings the idea of eternity, and then remember that this, after all, is but an image, a faint image, of hell! Compare the notes at Matthew 22:13.

He was healed in that self-same hour - This showed decisively the goodness and power of Jesus. No miracle could be more complete. There could be no imposition or deception.
This account, or one similar to this, is found in Luke 7:1-10. There has been a difference of opinion whether the account in Luke refers to the same case as that recorded in Matthew, or whether a second centurion, encouraged by the success of the first, applied to our Saviour in a similar case and manner, and obtained the same success. In support of the supposition that they are different narratives, it is said that they disagree so far that it is impossible to reconcile them, and that it is not improbable that a similar occurrence might take place, and be attended with similar results.
To a plain reader, however, the narratives appear to be the same. They agree in the character of the person, the place, and apparently the time; in the same substantial structure of the account; in the expression of similar feelings, the same answers, and the same result. It is very difficult to believe that all these circumstances would coincide in two different stories.
They differ, however. Matthew says that the centurion “came himself.” Luke says that he at first sent elders of the Jews, and then his particular friends. He also adds that he was friendly to the Jews, and had built them a synagogue. An infidel will ask whether there is not here a palpable contradiction. In explanation of this, let it be remarked:
1. That the fact that the centurion came himself, supposing that to have been the fact, is no evidence that others did not come also. It was “in” the city. The centurion was a great favorite, and had conferred on the Jews many favors, and they would be anxious that the favor which he desired of Jesus should be granted. At his suggestion, or of their own accord, his Jewish friends might apply to Jesus, and press the subject upon him, and be anxious to represent the case as favorably as possible. All this was probably done, as it would be in any other city, in considerable haste and apparent confusion; and one observer might fix his attention strongly on one circumstance, and another on another. It is not at all improbable that the same representation and request might have been made both by the centurion and his friends. Matthew might have fixed his eye very strongly on the fact that the centurion came himself, and been particularly struck with his deportment; and Luke on the remarkable zeal shown by the friends of a pagan, the interest they took in his welfare, and the circumstance that he had done much for them. Full of these interesting circumstances, he might comparatively have overlooked the centurion himself. But,
2. It was a maxim among the Jews, as it is now in law, “that what a man does by another, he does himself.” So, in Mark 10:35, James and John are represented as coming to the Saviour with a request: in Matthew 20:20, it appears that they presented their request through their mother. In John 4:1, Jesus is said to baptize, when, in fact, he did not do it himself, but by his disciples. In John 19:1, Pilate is said to have scourged Jesus; but he certainly did not do it with his own hands. In the case of the centurion, Matthew narrates what occurred very briefly; Luke goes more into detail, and states more of the circumstances. Matthew was intent on the great leading facts of the cure. He was studious of brevity. He did not choose to explain the particular circumstances. He says that the centurion “made the application” and received the answer. He does not say whether by himself or by “an agent.” Luke explains particularly “how” it was done. There is no more contradiction, therefore, than there would be if it should be said of a man in a court of law that he came and made application for a new trial, when the application was really made by his lawyer. Two men, narrating the fact, might exhibit the same variety that Matthew and Luke have done, and both be true. It should never be forgotten that “the sacred narrative of an event is what it is stated to be by all the sacred writers; as the testimony in a court in which a case is decided is what is stated by all the credible witnesses, though one may have stated one circumstance and another another.”
One thing is most clearly shown by this narrative: that this account was not invented by the evangelists for the sake of imposition. If it had been, they would have “agreed in all the circumstances.”

When the even was come ... - The fame of the miracles of Jesus would probably draw together a crowd, and those who had friends that were afflicted would bring them. All that were brought to him he healed. This was proof of two things: first, of his great benevolence; and, secondly, of his divine mission. He might have established the latter by miracles that would do no good. None of his miracles were performed, however, merely to make a display of power, unless the cursing of the barren fig-tree be an exception. Compare Mark 11:11-14. What is here recorded occurred on the evening of the Sabbath, Mark 1:21-32. The Jews kept the Sabbath from evening to evening, Leviticus 23:32. On the Sabbath they would not even bring their sick to be healed Luke 13:14; but as soon as it was closed, on the evening of the same day, they came in multitudes to be cured.
Possessed with devils - See the notes at Matthew 4:24.
With his word - By his command; by a word.

That it might be fulfilled ... - This passage is found in Isaiah 53:4. Our English translation of that important passage is, “Surely he hath borne our griefs and carried our sorrows.” The Greek in Matthew is an exact translation of the Hebrew, and the same translation should have been made in both places. In Isaiah 53:1-12, Isaiah fully states the doctrine of the atonement, or that the Messiah was to suffer for sin. In the verse quoted here, however, he states the very truth which Matthew declares. The word translated “griefs” in Isaiah, and “infirmities” in Matthew, means properly, in the Hebrew and Greek, “diseases of the body.” In neither does it refer to the disease of the mind, or to sin. To bear those griefs is clearly to bear them away, or to remove them. This was done by his miraculous power in healing the sick. The word rendered “sorrows” in Isaiah, and “sicknesses” in Matthew, means “pain, grief, or anguish of mind.” To “carry” these is to sympathize with the sufferers; to make provision for alleviating those sorrows, and to take them away. This he did by his precepts and by his example; and the cause of all sorrows - “sin” - he removed by the atonement. The passage in Isaiah and Matthew, therefore, mean precisely the same thing. See “Magee on Atonement,” and the notes at Isaiah, Isaiah 53.

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 Matthew 4:18. The country to which he purposed to go was the region on the east of the Sea of Tiberias.

And another of his disciples ... - The word “disciple” properly signifies “learner,” and was given to the followers of Jesus because they received him as their teacher. See the notes at Matthew 5:1. It does not of necessity mean that a “disciple” was a pious man, but only one of the multitude, who, for various causes, might attend on his instructions. See John 6:66; John 9:28.
Suffer me first to go and bury my father - This seemed to be a reasonable request, as respect for parents, living or dead, is one of the first duties of religion. But the Saviour saw that in his circumstances there might be danger, if he was thus permitted to go, that he would not return to him: and he commanded him, therefore, to perform the more important duty - the duty of attending to the salvation of his soul even at the risk of the apparent neglect of another duty. The first duty of man is religion, and everything else should be made subordinate to that.

Let the dead bury their dead - The word “dead” is used in this passage in two different senses. It is apparently a paradox, but is suited to convey the idea very distinctly to the mind. The Jews used the word “dead” often to express indifference toward a thing; or, rather, to show that that thing has no “influence” over us. Thus, to be dead to the world; to be dead to the law Romans 7:4; to be dead to sin Romans 6:11, means that the world, law, and sin have not influence or control over us; that we are free from them, and act “as though they were not.” A body in the grave is unaffected by the pomp and vanity, by the gaiety and revelry, by the ambition and splendor that may be near the tomb. So people of the world are dead to religion. They see not its beauty, hear not its voice, are not won by its loveliness. This is the class of people to which the Saviour refers here. Let people, says he, who are uninterested in my work, and who are “dead in sin” Ephesians 2:1, take care of the dead. Your duty is now to follow me.
There may have been several reasons for this apparently harsh direction. One may have been to “test” the character and attachment of the man. If he had proper love for Christ, he would be willing to leave his friends, even in the most tender and trying circumstances. This is required, Matthew 10:27; Luke 14:26. A second reason may have been, that if he returned “at that time,” his friends might ridicule or oppose him, or present plausible arguments, “in the afflictions of the family,” why he should not return to Christ. The thing to which he was called was moreover of more importance than any earthly consideration; and, for that time, Christ chose to require of the man a very extraordinary sacrifice, to show his sincere attachment to him. Or it may have been that the Saviour saw that the effect of visiting his home at that time might have been to drive away all his serious impressions, and that he would return to him no more.
His impressions may not have been deep enough, and his purpose to follow the Saviour may not have been strong enough to bear the trial to which he would be subjected. Strange as it may seem, there are few scenes better suited to drive away serious impressions than those connected with a funeral. We should have supposed it would be otherwise: but facts show it to be so, and demonstrate that if this was one of the reasons which influenced the Saviour, he had a thorough knowledge of human nature. The arrangements for the funeral, the preparation of mourning apparel, and the depth of sorrow in such cases, divert the mind from its sins and its personal need of a Saviour; and hence few persons are awakened or converted as the result of death in a family. The case here was a “strong” one - it was as strong as can well be conceived; and the Saviour meant to teach by this that nothing is to be allowed to divert the mind from religion nothing to be an excuse for not following him. Not even the death of a father, and the sorrows of an afflicted family, are to be suffered to lead a man to defer religion, or to put off the purpose to be a Christian. That is a fixed duty - a duty not to be deferred or neglected, whether in sickness or health, at home or abroad whether surrounded by living and happy kindred, or whether a father, a mother, a child, or a sister lies in our house dead.
It is the “regular” duty of children to obey their parents, and to show them kindness in affliction, and to evince proper care and respect for them when dead. Nor did our Saviour show himself insensible to these duties. He taught here, however, as he always taught, that a regard to friends, and ease, and comfort, should be “subordinate to the gospel;” and that we should always be ready to sacrifice these when duty to God requires it.

Into a ship - This was on the Sea of Tiberias. The “ship” in which they sailed was probably a small open boat with sails, such as was commonly used for fishing on the lake.
His disciples - Not merely the apostles, but probably many others. There were many other ships in company with him, Mark 4:36. This circumstance would render the miracle much more striking and impressive.

A great tempest - A violent storm; or a “wind” so strong as to endanger their lives. This lake was subject to sudden squalls. Dr. Thomson (“The Land and the Book,” vol. ii. p. 59) says: “Small as the lake is, and placid, in general, as a molten mirror, I have repeatedly seen it quiver, and leap, and boil like a caldron, when driven by fierce winds from the eastern mountains.”
The ship was covered with the waves - The billows dashed against the ship Mark 4:37, so that it was fast filling and in danger of sinking.
He was asleep - On the hinder part of the vessel, on a pillow, Mark 4:38. It was in the night, and Jesus had retired to rest. He was probably weary, and slept calmly and serenely. He apprehended no danger, and showed to his disciples how calmly one can sleep with a pure conscience, and who feels safe in the hands of God.

Save us - Save our lives.
We perish - We are in danger of perishing. This showed great confidence in the Saviour. It shows, also, where sinners and Christians should always go who feel that they are in danger of perishing. There is none that can save from the storms of divine wrath but the Son of God.

Why are ye fearful? - You should have remembered that the Son of God, the Messiah, was on board. You should not have forgotten that he had power to save, and that with him you are safe. So Christians should never fear danger, disease, or death. With Jesus they are safe. No enemy can reach him; and as he is safe, so they shall be also, John 14:19.
Rebuked the winds - Reproved them, or commanded them to be still. What a power was this! What irresistible proof that he was divine! His word awed the tempest and allayed the storm! There is not anywhere a sublimer description of a display of power. Nor could there be clearer proof that he was truly the Son of God.
A great calm - The winds were still, and the sea ceased to dash against the vessel and to endanger their lives.

The men marveled - Wondered, or were amazed.
What manner of man - What kind of a personage. How unlike other men! What a vast display of power! and how far exalted above mortals must he be!
Jesus spake to the winds; rebuked their raging, and the sea was suddenly calm. The storm subsided; the ship glided smoothly; danger fled; and in amazement they stood in the presence of him who controlled the tempests that God had raised; and they felt that “he” must be God himself, for none but God could calm the heaving billows and scatter the tempest. No scene could have been more grand than this display of the power of Jesus. The darkness; the dashing waves; the howling winds; the heaving and tossing ship; the fears and cries of the seamen, all by a single word hushed into calm repose, present an image of power and divinity irresistibly grand and awful. So the tempest rolls and thickens over the head of the awakened sinner. So he trembles over immediate and awful destruction. So, while the storm of wrath howls, and hell threatens to ingulf him, he comes trembling to the Saviour. He hears; he rebukes the storm, and the sinner is safe. An indescribable peace takes possession of the soul, and he glides on a tranquil sea to the haven of eternal rest. See Isaiah 57:20-21; Romans 5:1; Philippians 4:7.