Matthew 8:1,2

Matthew 8:1. When he came down. Comp. Mark 1:40-45; Luke 5:12-15. Notwithstanding the apparently definite statement of Matthew as to time and place, the chronological order of Mark and Luke is more correct

Great multitudes, literally, ‘many crowds,' companies from different regions.

NOTE ON LEPROSY. This is a horrible disease of the skin, prevalent in the Eastern countries, and especially among the ancient Hebrews. It probably exists in some forms still, defying cure; but must have been yet more terrific in ancient times. Various forms of the disease are mentioned in early writers, but the ‘white leprosy' was that peculiar to the Hebrews. (See Leviticus 13) ‘When the disease is decided in its character, it is either rapidly cured, or else spreads inward. In the former case there is a violent eruption, so that the patient is white from head to foot (Leviticus 13:12; 2 Kings 5:27); in the latter case, the disease progresses slowly, and the symptoms are equally distressing and fatal, ending in consumption, dropsy, suffocation, and death.' By the law of Moses the leper was declared unclean and excluded from intercourse with all other persons. ‘He had to wear the prescribed mourning garment (Leviticus 13:45), but was permitted to associate with other lepers. Their abodes were commonly outside the city walls (Leviticus 13:46; Numbers 5:2); but they were allowed to go about freely, provided they avoided contact with other persons; nor were they even excluded from the services of the synagogue (Lightfoot, 862). In this respect we note a great difference between the synagogue and the temple. On recovering from leprosy, several lustrations had to be performed (Leviticus 14). The main points in the prescribed rite were, to appear before the priest, and to offer a sacrifice; the latter being preceded by religious lustrations, and introduced by a symbolical ceremony, in which the two turtles or pigeons bore a striking analogy to the scape-goat and the other goat offered in sacrifice on the day of atonement. Leviticus 16 ' (Lange, Matthew.) Since the disease was not contagious, although infectious and hereditary, the reason for those regulations is to be found, not in sanitary wisdom, but in the fact that such a disease represented most plainly to the eye and powerfully to the mind, the fearful defilement of sin. ‘The leper was the type of one dead in sin: the same emblems are used in his misery as those of mourning for the dead: the same means of cleansing as for uncleanness through connection with death, and which were never used except on these two occasions.' (Alford.) See Numbers 12:12. Matthew mentions this miracle first, probably because such a miracle showed power over an extraordinary disease, showed special mercy and condescension, and betokened our Lord's power to save from sin.

Matthew 8:2. There came a leper. (See above.) The coming of the leper is expressly mentioned in all the accounts. Luke is indefinite as to locality (‘one of the cities'), which indicates a place less prominent in the gospel history than Capernaum.

Worshipped him. He performed an act of homage, which was not necessarily religious worship. Even such approach was forbidden in the case of a leper.

Lord. This was an expression of faith in Jesus as the Messiah, even though it might not then imply all we understand by it. The beautiful declaration: If thou wilt, thou canst make me clean, indicates strong faith in Christ's power; His willingness to heal leprosy had not yet been manifested. One defiled by sin can now say: ‘Thou wilt, thou canst make me clean.'