E. Matthew 8:1 - 9:35 In Galilee

8:1 Introduction
This verse brings us back down from the mountain and back into the crowds, seeking healing from “every disease and every sickness” (4:23 – 5:1). The framework around the SM is closed.

8:2 –17 Three healings
The leper (8:2 – 4)
The leper, who could be suffering from a wide range of skin disfigurements (Lev. 13–14) and not necessarily from “Hansen’s disease”, was a social outcast. His approach to Jesus, with the kneeling down and the homage, reminds us of the magi in chapter 2. The title Sir/Lord does not appear on the lips of outsiders (Luz). Jesus touches him, restoring the social contact and healing him. The one who came to fulfill the Torah then sends the former leper off to the priests to complete the process by certifying the cleanliness.

The centurion (8:5–13)
Entering Capernaum, his base in northern Galilee, Jesus is accosted by a Gentile centurion, serving in Herod Antipas’ garrison, who requests healing for his sick child/servant. Jesus’ response, which can be seen as a question, serves as a rejection: “You can’t expect me to come to your place and do this!” Again, Jesus’ does not abrogate Torah by entering the house of a Gentile. The centurion’s response confirms this and clarifies what the man wants. He is not expecting Jesus to come personally: he is not worthy of the “Lord” doing that and that’s not how things work. A word from Jesus is sufficient, just as his own word accomplishes what he wants. There is an additional possibility. As the centurion sends out soldiers to carry out his commands so too Jesus could send one of his “men” to carry out the healing. The time for that has not yet come in Matthew’s story (10:1) and the mission to the Gentiles is also for a later time. The centurion’s confidence that Jesus’ word could heal, and heal at a distance, is taken by Jesus as an expression of such faith, not seen in Israel. The centurion can thus serve as a Gentile exemplar of faith. The servant/child is healed and the social grouping is restored.

Peter’s mother in law (8:14 – 17)
The trimmings are removed from Mark and Jesus is left alone with the woman, He heals with a touch, as he will cast out with a word. The society of this household is restored and this is demonstrated by the woman offering hospitality to the guest.

The words of Mark’s transitional summary are carried over into Matthew: the three healings are examples of the sort of things that Jesus did. The crowds include a leper, a centurion and his servant/child and an elderly woman. All are healed of their various diseases: society is restored.

8:18 – 9:1 Three words of power
To the scribe and the other disciple (8:18 – 22)
In response to Jesus’ command, the disciples are about to enter the boat and depart to the other side. A potential disciple is warned of the total poverty of the Son of Man and those who follow him. This is a poverty necessitated by being on the move as a “wandering charismatic” (Gerd Theissen, Sociology of Early Palestinian Christianity). Jesus does have a home base and we know (because we are not first time readers) of the women from Galilee who minister to Jesus (27:55-56). To this scribe, the word looks like a proverb from the world of the charismatic: “Foxes have dens …”. A comparison of Matthew with Mark shows that Matthew has removed the cushion in the boat so that Jesus has nowhere to lay his head.

To the one who is a disciple, who would like Elisha (1 Kgs. 19:20) go back and attend to the basic religious obligation of burying the dead, the word is a shocking, more basic obligation to the preaching of the Kingdom.

To the storm (8:23 – 27)
Jesus in a boat, on the lake, during a storm, commanding the storm has to evoke the image of creation. The obedience of the wind and the seas recalls the spirit hovering over the waters of the deep in Gen 1:2. In what looks like an enactment of Ps 107:23-32, the crossing shows the lordship of Jesus over the chaos and demonic powers lurking in the seas. The fact that Jesus is asleep (without the cushion on which to lay his head) contrasts with the smallness of faith of the disciples. As we noted in Mark, the sleeping Jesus evokes the absence of Jesus to this small Jewish-Christian community. Their prayer: “Lord save us, we are perishing!” “Little faith” is a favorite designation of the disciples in Matthew. (Go check it out in a concordance.) Their faith is far from perfect (Harrington)

To the demons of the town (8:28 – 9:1)
To those who “sit in tombs and eat swine flesh” (Is 65:4), Jesus says “Go”(into the swine)!” These (gentile) demons recognize Jesus for who he is (“Son of God”) but appear puzzled that he is there ahead of time. Do the evil spirits return to the sea? With their livelihood destroyed and their brand in tatters, the shareholders ask Jesus to leave town.