We know that twelve is associated with Israel, and with government. Let us look at these twelve miracles

together, and notice anything that will help us to see what their special purpose may be:

(1) THE LEPER CLEANSED (8:2).

(2) CENTURION'S SERVANT (8:5).

(3) PETER'S WIFE'S MOTHER (8:14).

COLLECTIVE MIRACLES (8:16), and Old Testament quotation (8:17): `That it might be fulfilled which was

spoken by Isaiah the prophet, saying, Himself took our infirmities, and bear our sicknesses' (Isa. 53:4).

(4) THE STORM (8:24).

(5) THE DEMONS (8:28).

(6) PALSIED MAN. SINS FORGIVEN. (9:2). Brought by others. Old Testament quotation, `Go ye and learn what

that meaneth, I will have mercy, and not sacrifice' (9:13, cf. Hos. 6:6).

(7) RULER'S DAUGHTER (9:18).

(8) ISSUE OF BLOOD (9:22).

(9) BLIND MEN (9:27).

(10) DUMB DEMON (9:32). Brought by others.

COLLECTIVE MIRACLES (9:35) and Old Testament quotation (9:36): `As sheep having no shepherd' (Zech.

(11) WITHERED HAND (12:13).

COLLECTIVE MIRACLES (12:15), and Old Testament quotation (12:17-21): `that it might be fulfilled which

was spoken by Isaiah the prophet, saying, Behold My servant, Whom I have chosen; My beloved, in Whom

My soul is well pleased: I will put My spirit upon Him, and He shall show judgment to the Gentiles. He shall

not strive, nor cry; neither shall any man hear His voice in the streets. A bruised reed shall He not break, and

smoking flax shall He not quench, till he send forth judgment unto victory. And in His name shall the

Gentiles trust' (Isa. 42:1).

(12) BLIND AND DUMB DEMON (12:22). The people's enquiry, `Is not this the Son OF DAVID?' (12:23).

The Pharisees' objection, `He casts out demons by Beelzebub' (12:24).

The first three miracles touch the orders of human society, which would make a direct appeal to the Jew.

THE LEPER, representing Israel: Their uncleanness removed.

THE CENTURION'S SERVANT, representing the Gentiles: Healed at a distance.

PETER'S WIFE'S MOTHER. A woman: Very little esteemed so far as spiritual things were concerned.

The Old Testament quotation that follows these three miracles shows that the healing of these diseases was part

of the Lord's work as the suffering Messiah. `He was acquainted with grief', for He hath `carried our sorrows' as

well as borne our sins.

As in the case of the woman who touched the Lord, virtue went out of Him when He thus bore the sickness of

sin stricken Israel. This will sufficiently account for the Lord's sound sleep in the ship. Mark's account is very full

here. The Lord, after a strenuous period of service, said to His disciples, `Let us pass over unto the other side. And

when they (not He) had sent away the multitude, they took Him even as He was in the ship' Mark 4:35,36). Oh,

wondrous weakness, oh, mighty condescension! `He saved others; Himself He cannot save' (Mark 15:31).

No miracle did the Lord work throughout His course to spare Himself. Thus it was that, being wearied, He was

fast asleep on a pillow, while the storm began to swamp the ship. The effect of the stilling of the storm upon the

disciples was to make them exclaim, `What manner of man is this, that even the wind and the sea obey Him'.

We do not feel that it would be profitable to enter into a detailed discussion concerning the question as to

whether this miracle is different from that recorded in Mark 4 and Luke 8. The only Gospel narrative that claims to

have set out the events `in order' is that written by Luke. The other writers use what events serve their purpose,

without of necessity pledging that the sequence is always historical. Such a statement, however, as that this miracle

of Matthew 8 was before the calling of the twelve, and that the other was after that event is misleading. By the

calling of the twelve in Matthew we can only suppose Matthew 10 to be meant. Now Matthew 10 speaks of that

time when the Lord called unto Him His twelve disciples to give them power over unclean spirits, and sent them