After decreeing the new law of the kingdom, the new King came down from the mountain to carry on His kingly ministry. The first things He did were to cleanse the unclean, heal the sick, and cast the demons out of the possessed that they might become people of the kingdom of the heavens (vv. 2-17).

The first class of people saved by the kingly Savior to be the people of the kingdom is represented by a leper. According to the examples in the Scriptures, leprosy results from rebellion and disobedience. Miriam became leprous because of her rebellion against God's deputy authority (Num. 12:1-10). Naaman's leprosy was cleansed because of his obedience (2 Kings 5:1, 9-14). All fallen human beings have become leprous in the eyes of God because of their rebellion. The kingly Savior came to save men from their rebellion and to cleanse them from their leprosy that they might become His kingdom people.

The leper worshipped the new King and called Him "Lord," recognizing that He is the Lord God. In reality the new King is Jehovah the Savior — Jesus. (See note Matt. 1:21^1b.)

According to the law, a leper was to be isolated from the people because of his uncleanness. No one was allowed to touch him (Lev. 13:45-46). But the new King, as a man and as the kingly Savior, touched this leper. What mercy and sympathy! By His one touch, his leprosy was immediately cleansed. What wonderful cleansing!

The new King told the cleansed leper that for his cleansing he should continue to do things according to the regulations of the old law, because the transitional period still remained, the old law having not yet been fulfilled by His redeeming death.

An officer over one hundred soldiers in the Roman army. The leper in vv. 2-4 represents the Jews, whereas the centurion in vv. 5-13 represents the Gentiles. Before God, the Jews had become leprous, unclean, because of their rebellion and disobedience, whereas the Gentiles had become paralyzed, dead in function, because of their sinfulness. The kingly Savior came first to the Jews and then to the Gentiles (Acts 3:26; 13:46; Rom. 1:16; 11:11). The believing Jews were saved by His direct touch (v. 3), whereas the believing Gentiles are saved through faith in His word (vv. 8, 10, 13).

The centurion, a Gentile, recognized the authority of the kingly Savior and realized that His word had the authority to heal. Thus, he believed not only in the kingly Savior but also in His word, asking Him not to go in person but only to speak the word. This was stronger faith, and it was marveled at by the Savior (v. 10).

Some ancient MSS read, Not even in Israel have I found such great faith.

This indicates that the Gentiles will participate in the gospel of the kingdom (Eph. 3:6, 8; Gal. 2:8-9; Rom. 1:13-16).

This refers to the manifestation of the kingdom of the heavens. In the manifestation of the kingdom the overcoming Gentile believers will feast with Abraham, Isaac, and Jacob.

The sons of the kingdom are the saved Jews, who are the good seed (Matt. 13:38) but whose faith is not strong enough to enable them to enter in through the narrow gate and walk the constricted way (Matt. 7:13-14). They will miss the feast in the manifestation of the kingdom (Luke 13:24-30).

The outer darkness is the darkness outside the bright glory in the manifestation of the kingdom of the heavens (Matt. 16:28; 25:30). Being cast out into the outer darkness in the coming kingdom age differs from being cast into the lake of fire after the millennium and for eternity (Rev. 20:15).

Weeping indicates regret, and gnashing of teeth indicates self blame.

Peter's mother-in-law in vv. 14-15 represents the Jews living at the end of this age, who will be saved by receiving the kingly Savior (Rom. 11:25-26). At that time, during the great tribulation, the Jews in the eyes of God will be "in a fever" (v. 14), "hot" in things other than God. After the fullness of the salvation of the Gentiles, the kingly Savior will come back to this remnant of the Jews that they may be saved (Rom. 11:25-26; Zech. 12:10). Peter's mother-in-law was healed in Peter's house. At the end of this age all the remnant of the Jews will be saved in the house of Israel. Furthermore, they will be saved by the kingly Savior's direct touch (v. 15), as was the Jewish leper (v. 3).

Many who were demon possessed and all those who were ill represent all the people on earth in the millennium. The millennium is the last dispensation of the old heaven and old earth; thus, it is considered the "evening" of the old heaven and old earth. In the millennium the power to cast out demons and heal illnesses will be manifested to the uttermost. Hence, all the demon possessed and all the sick will be healed. Such extensive power is the power of the coming age (Heb. 6:5). The casting out of demons and the healing of the sick in this age are only a foretaste of the extensive power of the coming age. The signs recorded in vv. 2-17 bear a dispensational significance and show the coming kingdom in miniature.

The order of the four incidents recorded in vv. 2-16 differs from that in Mark 1:29-45; 2:1 and Luke 4:38-41; 5:12-14; 7:1-10. In Mark's record, which shows that Jesus is the Servant of God, the order is according to history. In Matthew's record, which proves that Christ is the King of the kingdom of the heavens, the order is according to doctrine; i.e., Matthew puts certain incidents together to present a doctrine. In Luke's record, which reveals that Jesus is the proper man to be man's Savior, the order is according to morality. In John's record, which testifies that Christ is the Son of God and even God Himself, the order is somewhat according to history.

All healings accomplished on fallen people are a result of the Lord's redemption. On the cross He took away our infirmities, bore our diseases, and accomplished full healing for us. However, in this age the application of this divine healing power can be only a foretaste to us; in the coming age we will experience the full taste.

In His ministry as recorded in the four Gospels, the Lord always withdrew from the crowds; He did not want the curious ones to be with Him. He did not care for crowds but cared only for those who sought Him sincerely.

In saying this he did not consider the cost. Hence, the King answered in v. 20 in a way that caused him to consider the cost.

Lit., depart.

In His kingly ministry the new King continually took the standing of the Son of Man, until Matt. 16:13-17.

Even the foxes and the birds have a resting place, but the King of the kingdom did not have a resting place. This proves that the kingdom He was establishing was not material, not of an earthly nature, but was spiritual, of a heavenly nature.

In so saying, this disciple, who was not a scribe, overly considered the cost of following the King of the heavenly kingdom. Hence, the King answered him by encouraging him to follow Him, to drop his consideration of the cost, and to leave the burial of his father to others.

The first dead refers to those who are dead spiritually, as mentioned in Eph. 2:1, 5 the second dead refers to the disciple's father, who was dead physically.

Lit., quaking, or, shaking.

Faith comes from and depends on the word of the Lord (Rom. 10:17). In v. 18 the Lord gave them a word, telling them to depart to the other side. If they had believed that word, they would not have needed to pray as they did in v. 25. They did not have a full realization concerning the Lord's word; thus, their faith was little.

A rebuke is not given to lifeless things but to things with personality. The King rebuked the winds and the sea because in the winds were the fallen angels of Satan (Eph. 6:12) and in the sea were the demons (v. 32). The fallen angels in the air and the demons in the water collaborated to frustrate the King from going to the other side of the sea because they knew He would cast out the demons there (vv. 28-32).

Great is in contrast to little in the first part of this verse.

Actually, it was not the winds and the sea that obeyed the King's authority but the fallen angels above the winds and the demons under the sea.

Lit., What to us and to You? (a Hebrew idiom).

The King called Himself the Son of Man (v. 20), but the demons called Him the Son of God, tempting Him to deviate from His standing as the Son of Man. (See note Matt. 4:3^2b.)

Before the time implies that God has appointed a time for the demons to be tormented and that the demons know that time, which will be after the millennium and for eternity. (See note Rev. 20:13^1a.)

This indicates that the demons were under the power and authority of the King.

This was the King's authoritative order, and the demons obeyed it. The King complied with the demons' entreaty and allowed them to enter into the hogs because hogs are unclean in the eyes of God (Lev. 11:7).

The hogs would not tolerate being possessed by the demons, and they rushed into the sea. The demons consented because the water is their lodging place (Matt. 12:43-44 see Life-study of Genesis, Message Two).

The people of the city, having lost their hogs, rejected the King. They wanted their unclean hogs but did not want the King of the heavenly kingdom. They probably were Gentiles. (Gadara was on the shore of the Sea of Galilee, across from Galilee of the Gentiles — Matt. 4:15.) They rejected the heavenly King because of their unclean way of making a living.