The Lord can touch thy heart, leprous with impurity, and make its stain depart, so that, as in the case of Naaman, its foulness shall become like "unto the flesh of a little child." See 2 Kings 5:14. The psalmist cried, "Purge me with hyssop, and I shall be clean," alluding to the rite for the cleansing of the leper. Compare Psalms 51:7; Leviticus 14:4, etc. But one touch of Christ's hand is enough, for He is the great High Priest.
He also can heal the paralysis which has limited thy service and pinned thee down in helplessness. As the centurion recognized, because Christ was obedient to the Father's law He was able to wield the Father's power. He humbled Himself and became obedient to the death of the Cross; therefore God hath highly exalted Him, that He might send tides of living energy into the paralyzed will. The Apostle Paul testified, "I can do all things through Christ which strengtheneth me." [source]
Chapter Summary: Matthew 8
1Jesus cleanses the leper; 5heals the centurion's servant, 14Peter's mother in law, 16and many others; 18shows the cost of following him; 23stills the storm on the sea; 28drives the demons out of two men possessed; 31and tells them to go into the pigs
Greek Commentary for Matthew 8:7
I will come and heal him [εγω ελτων τεραπευσω αυτον] Future indicative, not deliberative subjunctive in question (McNeile). The word here for heal Luke (Luke 9:11), like a physician, says that Jesus healed Matthew represents the centurion himself as speaking to Jesus while Luke has it that two committees from the centurion brought the messages, apparently a more detailed narrative. What one does through others he does himself as Pilate “scourged Jesus” (had him scourged). [source]
Heal [θεραπεύσω] So A. V. and Rev. The word, however, originally means to attend, and to treat medically. The centurion uses another and stronger word, shall be healed ( ἰαθήσεται ). Luke, who as a physician is precise in the use of medical terms, uses both words in one verse (Luke 9:11). Jesus healed ( ἰᾶτο ) all who had need of treatment ( θεραπείας )Still, Luke himself does not always observe the distinction. See on Luke 5:15. [source]
Reverse Greek Commentary Search for Matthew 8:7
Luke 5:15To be healed [θεραπεύεσθαι] Originally, to be an attendant, to do service; and therefore of a physician, to attend upon, or treat medically. In classical writers it has also the meaning to heal, as undoubtedly in the New Testament, and in Luke (Luke 13:14; Acts 4:14, etc.). See on Matthew 8:7, and compare ἰαομαι , to heal, in Luke 5:17. [source]
Luke 7:3Sent unto him elders of the Jews [απεστειλεν προς αυτον πρεσβουτερους των Ιουδαιων] Matthew 8:5 says “the centurion came unto him.” For discussion of this famous case of apparent discrepancy see note on Matthew 8:7. One possible solution is that Luke tells the story as it happened with the details, whereas Matthew simply presents a summary statement without the details. What one does through another he does himself. [source]
John 5:10Unto him that was cured [τωι τετεραπευμενωι] Perfect passive articular participle of τεραπευω therapeuō (only example in John), “to the healed man.” See Matthew 8:7. To take up thy bed The very words of Jesus (John 5:8), only infinitive (first aorist active). Carrying burdens was considered unlawful on the Sabbath (Exodus 23:12; Nehemiah 13:19; Jeremiah 17:21). Stoning was the rabbinical punishment. The healing of the man was a minor detail. [source]
Hebrews 3:5A servant [θεράπων] N.T.oComp. Revelation 15:3. Often in lxx, mostly as translation of עֶבֶד, servant, slave, bondman. Also, when coupled with the name of a deity, a worshipper, devotee. Sometimes applied to angels or prophets. Of Moses, θεράπων κυρίου servantof the Lord, Wisd. 10:16. In Class. and N.T. the word emphasizes the performance of a present service, without reference to the condition of the doer, whether bond or free. An ethical character attaches to it, as to the kindred verb θεραπεύειν :service of an affectionate, hearty character, performed with care and fidelity. Hence the relation of the θεράπων is of a nobler and freer character than that of the δοῦλος or bondservant. The verb is used of a physician's tendance of the sick. Xenophon (Mem. iv. 3,9) uses it of the gods taking care of men, and, on the other hand, of men's worshipping the gods (ii, 1. 28). See Eurip. Iph. Taur. 1105; and on heal, Matthew 8:7; Luke 10:15, and on is worshipped, Acts 17:25. [source]
Greek Commentary for Matthew 8:7
Future indicative, not deliberative subjunctive in question (McNeile). The word here for heal Luke (Luke 9:11), like a physician, says that Jesus healed Matthew represents the centurion himself as speaking to Jesus while Luke has it that two committees from the centurion brought the messages, apparently a more detailed narrative. What one does through others he does himself as Pilate “scourged Jesus” (had him scourged). [source]
So A. V. and Rev. The word, however, originally means to attend, and to treat medically. The centurion uses another and stronger word, shall be healed ( ἰαθήσεται ). Luke, who as a physician is precise in the use of medical terms, uses both words in one verse (Luke 9:11). Jesus healed ( ἰᾶτο ) all who had need of treatment ( θεραπείας )Still, Luke himself does not always observe the distinction. See on Luke 5:15. [source]
Reverse Greek Commentary Search for Matthew 8:7
Originally, to be an attendant, to do service; and therefore of a physician, to attend upon, or treat medically. In classical writers it has also the meaning to heal, as undoubtedly in the New Testament, and in Luke (Luke 13:14; Acts 4:14, etc.). See on Matthew 8:7, and compare ἰαομαι , to heal, in Luke 5:17. [source]
Matthew 8:5 says “the centurion came unto him.” For discussion of this famous case of apparent discrepancy see note on Matthew 8:7. One possible solution is that Luke tells the story as it happened with the details, whereas Matthew simply presents a summary statement without the details. What one does through another he does himself. [source]
See on Matthew 8:7; see on Luke 5:15; see on Acts 17:25. [source]
See on Matthew 8:7, and see on Luke 6:19. [source]
Perfect passive articular participle of τεραπευω therapeuō (only example in John), “to the healed man.” See Matthew 8:7. To take up thy bed The very words of Jesus (John 5:8), only infinitive (first aorist active). Carrying burdens was considered unlawful on the Sabbath (Exodus 23:12; Nehemiah 13:19; Jeremiah 17:21). Stoning was the rabbinical punishment. The healing of the man was a minor detail. [source]
N.T.oComp. Revelation 15:3. Often in lxx, mostly as translation of עֶבֶד, servant, slave, bondman. Also, when coupled with the name of a deity, a worshipper, devotee. Sometimes applied to angels or prophets. Of Moses, θεράπων κυρίου servantof the Lord, Wisd. 10:16. In Class. and N.T. the word emphasizes the performance of a present service, without reference to the condition of the doer, whether bond or free. An ethical character attaches to it, as to the kindred verb θεραπεύειν :service of an affectionate, hearty character, performed with care and fidelity. Hence the relation of the θεράπων is of a nobler and freer character than that of the δοῦλος or bondservant. The verb is used of a physician's tendance of the sick. Xenophon (Mem. iv. 3,9) uses it of the gods taking care of men, and, on the other hand, of men's worshipping the gods (ii, 1. 28). See Eurip. Iph. Taur. 1105; and on heal, Matthew 8:7; Luke 10:15, and on is worshipped, Acts 17:25. [source]