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Text -- Matthew 8:14-17 (NET)

Strongs On/Off
Context
Healings at Peter’s House
8:14 Now when Jesus entered Peter’s house, he saw his mother-in-law lying down, sick with a fever. 8:15 He touched her hand, and the fever left her. Then she got up and began to serve them. 8:16 When it was evening, many demon-possessed people were brought to him. He drove out the spirits with a word, and healed all who were sick. 8:17 In this way what was spoken by Isaiah the prophet was fulfilled: “He took our weaknesses and carried our diseases.”
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Isaiah a son of Amoz; a prophet active in Judah from about 740 to 701 B.C.,son of Amoz; a major prophet in the time of Hezekiah
 · Peter a man who was a leader among the twelve apostles and wrote the two epistles of Peter


Dictionary Themes and Topics: SICK; SICKNESS | SERVANT OF JEHOVAH; SERVANT OF THE LORD; SERVANT OF YAHWEH | QUOTATIONS IN THE NEW TESTAMENT | POSSESSION, DEMONIACAL | PETER, SIMON | PALESTINE, 1 | Miracles | Matthew, Gospel according to | LAMB OF GOD | Jesus, The Christ | JESUS CHRIST, 4C1 | INFIRMITY | EXORCISM; EXORCIST | Daemon | DISEASE; DISEASES | DEMON; DEMONIAC; DEMONOLOGY | Capernaum | BETHSAIDA | BEAR; BORNE | ANDREW | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Lightfoot , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

Other
Evidence

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 8:14 - -- Lying sick of a fever ( biblēmenēn kai puressousan ). Two participles, bedridden (perfect passive of ballō ) and burning with fever (present a...

Lying sick of a fever ( biblēmenēn kai puressousan ).

Two participles, bedridden (perfect passive of ballō ) and burning with fever (present active). How long the fever had had her we have no means of knowing, possibly a sudden and severe attack (Mar 1:30), as they tell Jesus about her on reaching the house of Peter. We are not told what kind of fever it was. Fever itself was considered a disease. "Fever"is from German feuer (fire) like the Greek pur .

Robertson: Mat 8:15 - -- Touched her hand ( hēpsato tēs cheiros autēs ). In loving sympathy as the Great Physician and like any good doctor today.

Touched her hand ( hēpsato tēs cheiros autēs ).

In loving sympathy as the Great Physician and like any good doctor today.

Robertson: Mat 8:15 - -- Ministered ( diēkonei ). "Began to minister"(conative imperfect) at once to Jesus at table in gratitude and love.

Ministered ( diēkonei ).

"Began to minister"(conative imperfect) at once to Jesus at table in gratitude and love.

Robertson: Mat 8:16 - -- When even was come ( opsias genomenēs ). Genitive absolute. A beautiful sunset scene at the close of the Sabbath day (Mar 1:21). Then the crowds ca...

When even was come ( opsias genomenēs ).

Genitive absolute. A beautiful sunset scene at the close of the Sabbath day (Mar 1:21). Then the crowds came as Jesus stood in the door of Peter’ s house (Mar 1:33; Mat 8:14) as all the city gathered there with the sick, "all those who had it bad"(see note on Mat 4:24) and he healed them "with a word"(logōi ). It was a never to be forgotten memory for those who saw it.

Robertson: Mat 8:17 - -- Himself took our infirmities and bare our diseases ( autos tas astheneias elaben kai tas nosous ebastasen ). A quotation from Isa 53:4. It is not cle...

Himself took our infirmities and bare our diseases ( autos tas astheneias elaben kai tas nosous ebastasen ).

A quotation from Isa 53:4. It is not clear in what sense Matthew applies the words in Isaiah whether in the precise sense of the Hebrew or in an independent manner. Moffatt translates it: "He took away our sicknesses, and bore the burden of our diseases."Goodspeed puts it: "He took our sickness and carried away our diseases."Deissmann ( Bible Studies , pp. 102f.) thinks that Matthew has made a free interpretation of the Hebrew, has discarded the translation of the Septuagint, and has transposed the two Hebrew verbs so that Matthew means: "He took upon himself our pains, and bore our diseases."Plummer holds that "It is impossible, and also unnecessary, to understand what the Evangelist understood by ‘ took’ (elaben ) and ‘ bare’ (ebastasen ). It at least must mean that Christ removed their sufferings from the sufferers. He can hardly have meant that the diseases were transferred to Christ."Bastazō occurs freely in the papyri with the sense of lift, carry, endure, carry away (the commonest meaning, Moulton and Milligan, Vocabulary ), pilfer. In Mat 3:11 we have the common vernacular use to take off sandals. The Attic Greek did not use it in the sense of carrying off. "This passage is the cornerstone of the faith-cure theory, which claims that the atonement of Christ includes provision for bodily no less than for spiritual healing, and therefore insists on translating ‘ took away’ "(Vincent). We have seen that the word bastazō will possibly allow that meaning, but I agree with McNeile: "The passage, as Matthew employs it , has no bearing on the doctrine of the atonement."But Jesus does show his sympathy with us. "Christ’ s sympathy with the sufferers was so intense that he really felt their weaknesses and pains."In our burdens Jesus steps under the load with us and helps us to carry on.

Vincent: Mat 8:14 - -- Sick of a fever ( πυρέσουσαν ) Derived from πῦρ , fire. Our word fever comes through the German feuer.

Sick of a fever ( πυρέσουσαν )

Derived from πῦρ , fire. Our word fever comes through the German feuer.

Vincent: Mat 8:17 - -- Bare ( ἐβάστασεν ) This translation is correct. The word does not mean " he took away, " but " he bore, " as a burden laid upon ...

Bare ( ἐβάστασεν )

This translation is correct. The word does not mean " he took away, " but " he bore, " as a burden laid upon him. This passage is the corner-stone of the faith-cure theory, which claims that the atonement of Christ includes provision for bodily no less than for spiritual healing, and therefore insists on translating " took away." Matthew may be presumed to have understood the sense of the passage he was citing from Isaiah, and he could have used no word more inadequate to express his meaning, if that meaning had been that Christ took away infirmities.

Wesley: Mat 8:14 - -- St. Peter was then a young man, as were all the apostles. Mar 1:29; Luk 4:38.

St. Peter was then a young man, as were all the apostles. Mar 1:29; Luk 4:38.

Wesley: Mat 8:16 - -- Mar 1:32; Luk 4:40.

Wesley: Mat 8:17 - -- He spoke it in a more exalted sense. The evangelist here only alludes to those words, as being capable of this lower meaning also. Such instances are ...

He spoke it in a more exalted sense. The evangelist here only alludes to those words, as being capable of this lower meaning also. Such instances are frequent in the sacred writings, and are elegancies rather than imperfections. He fulfilled these words in the highest sense, by bearing our sins in his own body on the tree: in a lower sense, by sympathizing with us in our sorrows, and healing us of the diseases which were the fruit of sin. Isa 53:4.

Clarke: Mat 8:14 - -- Peter’ s house - That Peter lived at Capernaum, and that Christ lodged with him, is fully evident from this verse compared with Mat 17:24

Peter’ s house - That Peter lived at Capernaum, and that Christ lodged with him, is fully evident from this verse compared with Mat 17:24

Clarke: Mat 8:14 - -- Peter’ s - wife’ s mother - Learn hence, says Theophylact, that marriage is no hinderance to virtue, since the chief of the apostles had h...

Peter’ s - wife’ s mother - Learn hence, says Theophylact, that marriage is no hinderance to virtue, since the chief of the apostles had his wife. Marriage is one of the first of Divine institutions, and is a positive command of God. He says, the state of celibacy is not Good, Gen 2:18. Those who pretend to say that the single state is more holy than the other slander their Maker, and say in effect, "We are too holy to keep the commandments of God."

Clarke: Mat 8:15 - -- He touched her hand - Can any thing on this side the unlimited power of God effect such a cure with only a touch? If the Scriptures had not spoken o...

He touched her hand - Can any thing on this side the unlimited power of God effect such a cure with only a touch? If the Scriptures had not spoken of the divinity of Christ, these proofs of his power must have demonstrated it to the common sense of every man whose creed had not previously blinded him

Clarke: Mat 8:15 - -- Ministered unto them - Αυτοις, them, is the reading of most of the printed editions, but αυτω, to him, has the utmost evidence in its su...

Ministered unto them - Αυτοις, them, is the reading of most of the printed editions, but αυτω, to him, has the utmost evidence in its support from MSS., versions, and fathers. Serving Christ in his ordinances and in his members is the best proof we can give to others of our being soundly restored to spiritual health.

Clarke: Mat 8:16 - -- When the even was come - The Jews kept their sabbath from evening to evening, according to the law, Lev 23:32, From evening to evening shall ye cele...

When the even was come - The Jews kept their sabbath from evening to evening, according to the law, Lev 23:32, From evening to evening shall ye celebrate your sabbath. And the rabbins say, The sabbath doth not enter but when the sun is set. Hence it was that the sick were not brought out to our Lord till after sun-set, because then the sabbath was ended

Clarke: Mat 8:16 - -- Many that were possessed with devils - Dr. Lightfoot gives two sound reasons why Judea, in our Lord’ s time, abounded with demoniacs. First, Be...

Many that were possessed with devils - Dr. Lightfoot gives two sound reasons why Judea, in our Lord’ s time, abounded with demoniacs. First, Because they were then advanced to the very height of impiety. See what Josephus, their own historian, says of them: There was not (said he) a nation under heaven more wicked than they were. See on Rom 1:1 (note). Secondly, Because they were then strongly addicted to magic, and so, as it were, invited evil spirits to be familiar with them. It seems strange to find men at this distance of time questioning the truth of that which neither scribes nor Pharisees then doubted; nor did they ever object against the pretensions of Christ and his apostles to cast them out. And, if the whole business of demonism had been only a vulgar error, (as wise men now tell us), what a fine opportunity had the wise men then, to unmask the whole matter, and thus pour contempt on the pretensions of our blessed Lord and his followers, who held it to be one proof of their Divine mission, that demons were subject to them

Clarke: Mat 8:16 - -- And healed all that were sick - Not a soul did the Lord Jesus ever reject, who came to him soliciting his aid. Need any sinner despair who comes to ...

And healed all that were sick - Not a soul did the Lord Jesus ever reject, who came to him soliciting his aid. Need any sinner despair who comes to him, conscious of his spiritual malady, to be healed by his merciful hand?

Clarke: Mat 8:17 - -- Himself took our infirmities - The quotation is taken from Isa 53:4, where the verb נסא nasa signifies to bear sin, so as to make atonement fo...

Himself took our infirmities - The quotation is taken from Isa 53:4, where the verb נסא nasa signifies to bear sin, so as to make atonement for it. And the rabbins understand this place to speak of the sufferings of the Messiah for the sins of Israel; and say that all the diseases, all the griefs, and all the punishments due to Israel shall be borne by him. See Synopsis Sohar. Christ fulfils the prophecies in all respects, and is himself the completion and truth of them, as being the lamb and victim of God, which, bears and takes away the sin of the world. The text in Isaiah refers properly to the taking away of sin; and this in the evangelist, to the removal of corporeal afflictions: but, as the diseases of the body are the emblems of the sin of the soul, Matthew, referring to the prediction of the prophet, considered the miraculous healing of the body as an emblem of the soul’ s salvation by Christ Jesus.

Calvin: Mat 8:17 - -- Mat 8:17.That it might be fulfilled which was spoken by Isaiah the prophet This prediction has the appearance of being inappropriate, and even of bein...

Mat 8:17.That it might be fulfilled which was spoken by Isaiah the prophet This prediction has the appearance of being inappropriate, and even of being tortured into a meaning which it does not bear: for Isaiah does not there speak of miracles, but of the death of Christ, — and not of temporal benefits, but of spiritual and eternal grace. Now, what is undoubtedly spoken about the impurities of the soul, Matthew applies to bodily diseases. The solution is not difficult, if the reader will only observe, that the Evangelist states not merely the benefit conferred by Christ on those sick persons, but the purpose for which he healed their diseases. They experienced in their bodies the grace of Christ, but we must look at the design: for it would be idle to confine our view to a transitory advantage, as if the Son of God were a physician of bodies. What then? He gave sight to the blind, in order to show that he is “the light of the world,” (Joh 8:12.) He restored life to the dead, to prove that he is “the resurrection and the life,” (Joh 11:25.) Similar observations might be made as to those who were lame, or had palsy. Following out this analogy, let us connect those benefits, which Christ bestowed on men in the flesh, with the design which is stated to us by Matthew, that he was sent by the Father, to relieve us from all evils and miseries.

Defender: Mat 8:17 - -- Note that this prophecy of Isaiah was fulfilled, according to this passage, before the atonement of Christ on the cross (Isa 53:4). Therefore, bodily ...

Note that this prophecy of Isaiah was fulfilled, according to this passage, before the atonement of Christ on the cross (Isa 53:4). Therefore, bodily healing is not in the atonement of Christ. However, our bodies are delivered from the power of sickness, pain and death in this present life, and from the very presence of disease in the future resurrection life."

TSK: Mat 8:14 - -- into : Mat 8:20, Mat 17:25; Mar 1:29-31; Luk 4:38, Luk 4:39 wife’ s : 1Co 9:5; 1Ti 3:2, 1Ti 4:3; Heb 13:4

TSK: Mat 8:15 - -- touched : Mat 8:3, Mat 9:20,Mat 9:29, Mat 14:36, Mat 20:34; 2Ki 13:21; Isa 6:7; Mar 1:41; Luk 8:54; Act 19:11-13 and ministered : Luk 4:38, Luk 4:39; ...

TSK: Mat 8:16 - -- the even : Mar 1:32-34; Luk 4:40 they brought : Mat 4:24, Mat 9:2; Mar 2:3; Act 5:15 and he : Mat 12:22; Mar 1:25-27, Mar 1:34, Mar 5:8, Mar 9:25; Act...

TSK: Mat 8:17 - -- it might : Mat 1:22, Mat 2:15, Mat 2:23 Himself : Isa 53:4; 1Pe 2:24

it might : Mat 1:22, Mat 2:15, Mat 2:23

Himself : Isa 53:4; 1Pe 2:24

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 8:14-15 - -- This account is contained also in Mar 1:29-31, and Luk 4:38-41. Mark says that Simon and Andrew lived together, and that James and John went with th...

This account is contained also in Mar 1:29-31, and Luk 4:38-41. Mark says that Simon and Andrew lived together, and that James and John went with them to the house. He adds, also, that before the miracle they spake to him about the sick person. The miracle was direct and complete. She that had been sick was so completely restored as to attend to them and minister to them. The mention of "Peter’ s wife’ s mother"proves that Peter either then was or had been married. The fair and obvious interpretation is, that his wife was then living. Compare 1Co 9:5, and see the note at that place. Peter is claimed by the Roman Catholics to be the head of the church and the vicegerent of Christ. The Pope, according to their view, is the successor of this apostle. On what pretence do they maintain that it is wrong for "priests"to marry? Why did not Christ at once reject Peter from being an apostle for having a wife? How remarkable that he should be set up as the head of the church, and an example and a model to all who were to succeed him! But all this is human law, and is contrary to the New Testament. Compare 1Ti 3:2, 1Ti 3:4-5. That Peter had a wife was no objection to his being an apostle, and marriage has been expressly declared to be "honorable in all,"Heb 13:4.

Barnes: Mat 8:16 - -- When the even was come ... - The fame of the miracles of Jesus would probably draw together a crowd, and those who had friends that were afflic...

When the even was come ... - The fame of the miracles of Jesus would probably draw together a crowd, and those who had friends that were afflicted would bring them. All that were brought to him he healed. This was proof of two things: first, of his great benevolence; and, secondly, of his divine mission. He might have established the latter by miracles that would do no good. None of his miracles were performed, however, merely to make a display of power, unless the cursing of the barren fig-tree be an exception. Compare Mar 11:11-14. What is here recorded occurred on the evening of the Sabbath, Mar 1:21-32. The Jews kept the Sabbath from evening to evening, Lev 23:32. On the Sabbath they would not even bring their sick to be healed Luk 13:14; but as soon as it was closed, on the evening of the same day, they came in multitudes to be cured.

Possessed with devils - See the notes at Mat 4:24.

With his word - By his command; by a word.

Barnes: Mat 8:17 - -- That it might be fulfilled ... - This passage is found in Isa 53:4. Our English translation of that important passage is, "Surely he hath borne...

That it might be fulfilled ... - This passage is found in Isa 53:4. Our English translation of that important passage is, "Surely he hath borne our griefs and carried our sorrows."The Greek in Matthew is an exact translation of the Hebrew, and the same translation should have been made in both places. In Isa 53:1-12, Isaiah fully states the doctrine of the atonement, or that the Messiah was to suffer for sin. In the verse quoted here, however, he states the very truth which Matthew declares. The word translated "griefs"in Isaiah, and "infirmities"in Matthew, means properly, in the Hebrew and Greek, "diseases of the body."In neither does it refer to the disease of the mind, or to sin. To bear those griefs is clearly to bear them away, or to remove them. This was done by his miraculous power in healing the sick. The word rendered "sorrows"in Isaiah, and "sicknesses"in Matthew, means "pain, grief, or anguish of mind."To "carry"these is to sympathize with the sufferers; to make provision for alleviating those sorrows, and to take them away. This he did by his precepts and by his example; and the cause of all sorrows - "sin"- he removed by the atonement. The passage in Isaiah and Matthew, therefore, mean precisely the same thing. See "Magee on Atonement,"and the notes at Isaiah, Isa. 53.

Poole: Mat 8:14-15 - -- Ver. 14,15. This story is related, with some further circumstances, Mar 1:29-31 Luk 4:38,39 . Mark tells us it was the house of Simon and Andrew, wi...

Ver. 14,15. This story is related, with some further circumstances, Mar 1:29-31 Luk 4:38,39 . Mark tells us it was the house of Simon and Andrew, with James and John; ( it seems they lived there together); that they told him of her sickness, after he had been there some time; that he

took her by the hand, and lifted her up Luke saith it was a great fever; that they besought him for her; that

he stood over her, and rebuked the fever Here is no contradiction, only some amplifications of the story. It is plain from this text, that Peter was a married man, and continued so though called to be an apostle, and that he had a family. Fevers are ordinary distempers, and often cured by ordinary means, but this was a great fever. The miracle here was not in the cure of an incurable disease, but in the way of the cure, by a touch of his hand, or a lifting her up; and the suddenness of the cure, it immediately left her; and her sudden recovery of strength, that she could presently arise and minister to them: that she could do it, argued her cure miraculous; that she did do it, argues her sense of Christ’ s goodness, and thankfulness, and teacheth us the use we should make of all God’ s gracious providences to us, to make us fitter for the service of God, and to employ ourselves in it; so taking the cup of salvation, and praising the name of the Lord, Psa 116:13 .

Poole: Mat 8:16-17 - -- Ver. 16,17. Mark hath much the same Mar 1:32-34 and Luk 4:40,41 . Luke adds, he laid his hands upon them, and healed them. We before, Mat 4:24 , s...

Ver. 16,17. Mark hath much the same Mar 1:32-34 and Luk 4:40,41 . Luke adds, he laid his hands upon them, and healed them. We before, Mat 4:24 , showed who were meant by persons possessed by devils. See Poole on "Mat 4:24" . It is only observable that it is said,

he cast out the spirits by his word by the same power by which he made the world and all things therein, Gen 1:1-31 , by his authoritative word. He

healed all that were sick that is, all that were brought to him. Laying on of his hands, was but an external symbol or rite used in blessing, in miraculous operations, and in ordination of ministers. The great question is, how that which the prophet Isaiah said, Isa 53:4 , was fulfilled by these miraculous operations. The words are, Surely he hath borne our griefs, and carried our sorrows; and, Isa 53:5 , with his stripes we are healed: and the apostle Peter, referring to that text, saith, Who bare our sins in his own body on the tree, 1Pe 2:24 . The words neither seem truly quoted, nor doth the sense appear the same, the evangelist applying what the prophet seems to speak of our sins, to our bodily infirmities, and his bearing them, to his curing them; whereas Peter seemeth to apply it to his bearing our sins, that is, the punishment of our sins, in his stripes, and by his sufferings on the cross. What I observed before is here to be considered, that the evangelists, in their quotations out of the Old Testament, took themselves only concerned to keep to the sense, not exactly to the words (which is a liberty we ordinarily take in quotations). As to the sense, grief and sorrows are terms capable of an interpretation, as to whatsoever comes upon us as the fruit and demerit of our sins, so as the prophet designed to express Christ’ s suffering all the punishment due to us for sin, of which nature are all the afflictions of this life, and death itself, as well as the pains of hell. The only question is, how Matthew’ s saying, he healed the people’ s diseases, answered the prophet’ s expression, he bore our griefs and carried our sorrows. This scripture was twice fulfilled in Christ: as to their bodily griefs and sorrows, that is mentioned by Matthew, though he bare them not all in his own body, yet he had compassion on men with reference to them, and showed himself afflicted in their afflictions by his putting forth his Divine power to heal them; and he bore the guilt that was the cause of these and other griefs and sorrows upon the tree, as is said by Peter; and he therefore healed them, that he might demonstrate himself to be the true Messias prophesied of by Isaiah, who was to come, who was to bear our griefs and to carry our sorrows.

Lightfoot: Mat 8:16 - -- When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all tha...

When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with his word, and healed all that were sick:   

[When the even was come.] Mark adds, when the sun was now set; and the sabbath was now gone.   

I. The sabbath was ended by the Jews at the supper, or the feast. In which they used a candle (as they did upon the entrance of the sabbath), and wine, and spices; and the form of a blessing over a cup of wine, and then over the candle, and then over the spices: "Does the sabbath end when he is now in the middle of his feast? He puts an end to his eating; washes his hands; and over a cup of wine he gives thanks for his food; and afterward over that cup he useth the form of prayer in the separation of the sabbath from a common day: if he be now drinking when the sabbath goes out, he ceaseth from drinking, and recites the form of separation, and then returns to his drinking."   

II. The proper limits of the sabbath were from sun-set to sun-set. This is sufficiently intimated by St. Mark, when he saith, that when the sun was now set; they brought the sick to be healed: which they held unlawful to do while the sun was yet going down, and the sabbath yet present.   

The Talmudic canons give a caution of some works, that they be not begun on the day before the sabbath, if they may not be ended and finished, while it is yet day; that is (as they explain it), while the sun is not yet set. He that lights a [sabbath] candle, let him light it while it is yet day, before sun-set. "On the sabbath-eve it is permitted to work until sun-set." The entrance of the sabbath was at sun-set, and so was the end of it.   

III. After the setting of sun, a certain space was called Bin Hashmashuth; concerning which these things are disputed; "What is Bin Hashmashuth? R. Tanchuma saith, It is like a drop of blood put upon the very edge of a sword, which divides itself every where. What is Bin Hashmashuth? It is from that time when the sun sets, whilst one may walk half a mile. R. Josi saith, Bin Hashmashuth is like a wink of the eye," etc. Bin Hashmashuth properly signifies, between the suns; and the manner of speech seems to be drawn thence, that there are said to be two sun-sets. Concerning which, read the Glosser upon Maimonides. Where thus also Maimonides himself: "From the time that the sun sets till the three middle stars appear, it is called between the suns; and it is a doubt whether that time be part of the day or of the night. However, they every where judge of it to render the office heavy. Therefore, between that time they do not light the sabbatical candle: and whosoever shall do any servile work on the sabbath-eve, and in the going out of the sabbath, is bound to offer a sacrifice for sin." So also the Jerusalem Talmudists in the place last cited: "Does one star appear? Certainly, as yet it is day. Do two? It is doubted whether it be day. Do three? It is night without doubt." And a line after; "On the sabbath-eve, if any work after one star seen, he is clear: if after two, he is bound to a sacrifice for a transgression; if after three, he is bound to a sacrifice for sin. Likewise, in the going out of the sabbath, if he do any work after one star is seen, he is bound to a sacrifice for sin; if after two, to a sacrifice for transgression: if after three, he is clear."   

Hence you may see at what time they brought persons here to Christ to be healed, namely, in the going out of the sabbath; if so be they took care of the canonical hour of the nation, which is not to be doubted of.

Lightfoot: Mat 8:17 - -- That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.   [Him...

That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare our sicknesses.   

[Himself took our infirmities.] Divers names of the Messias are produced by the Talmudists, among others "The Rabbins say, His name is, 'The leper of the house of Rabbi': as it is said, Certainly he bare our infirmities," etc. And a little after, "Rabh saith, If Messias be among the living, Rabbenu Haccodesh is he." The Gloss is, "If Messias be of them that are now alive, certainly our holy Rabbi is he, as being one that carries infirmities," etc. R. Judah, whom they called 'the Holy,' underwent very many sicknesses (of whom, and of his sicknesses, you have the story in the Talmud, "thirteen years Rabbi laboured under the pain of the teeth," etc.); because of which there were some who were pleased to account him for the Messias; because, according to the prophets, Messias should be 'a man of sorrows': and yet they look for him coming in pomp.   

This allegation of Matthew may seem somewhat unsuitable and different from the sense of the prophet: for Isaiah speaks of the Messias carrying our infirmities in himself; but Matthew speaks concerning him healing them in others: Isaiah of the diseases of the soul (see 1Pe 2:24); Matthew of the diseases of the body. But in this sense both agree very well, that Christ's business was with our infirmities and sorrows, and he was able to manage that business: his part was to carry and bear them, and in him was strength and power to carry and bear them. In this sense, therefore, is Matthew to be understood; he healed the demoniacs and all diseased persons with his word, that that of Isaiah might be fulfilled, He it is who is able to bear and carry our sorrows and sicknesses. And so, whether you apply the words to the diseases of the mind or the body, a plain sense by an equal easiness does arise. The sense of Isaiah reacheth indeed further; namely, That Messias himself shall be a man of sorrows, etc., but not excluding that which we have mentioned, which Matthew very fitly retains, as excellently well suiting with his case.

Haydock: Mat 8:14 - -- Into Peter's house. That is, which had been Peter's house; for now he had quitted house, and all things to follow Christ. (Witham) --- According to...

Into Peter's house. That is, which had been Peter's house; for now he had quitted house, and all things to follow Christ. (Witham) ---

According to St. Mark, (i. 29,) and St. Luke, (iv. 38,) the cure of Peter's mother-in-law seems to have been performed previously to the sermon on the mount, of which St. Luke makes mention in chap. vi. We may suppose that St. Matthew mentions it in this order, on occasion of the miracle performed in the same place on the centurion's servant. (Bible de Vence)

Haydock: Mat 8:17 - -- In the Greek of the seventy-two interpreters, for infirmities we have Greek: amartias, sins; but the evangelist refers this to our bodily infirmiti...

In the Greek of the seventy-two interpreters, for infirmities we have Greek: amartias, sins; but the evangelist refers this to our bodily infirmities, because, as St. John Chrysostom observes, diseases are the punishment of sins, and frequently arrive from the diseases of the soul. (Menochius) ---

The text of Isaias here quoted, regards the Messias literally. (Bible de Vence) ---

He took our infirmities. The words signify both the distempers of the body and the infirmities of the soul, for Christ cured both. (Witham)

Gill: Mat 8:14 - -- And when Jesus was come into Peter's house,.... And which was also Andrew's, Mar 1:29 for these two brothers lived together, and this was in Capernaum...

And when Jesus was come into Peter's house,.... And which was also Andrew's, Mar 1:29 for these two brothers lived together, and this was in Capernaum, as appears from the context. Though Andrew and Peter were originally of Bethsaida, a place not far from this, but had removed hither since their call by Christ, this being his city; though probably this house was Peter's wife's mother's, and only called their's, because they lodged there, whilst in this city: into this house Christ entered, with James and John, and others; when

he saw his (Peter's) wife's mother, laid, or "cast" on a bed, See Gill on Mat 8:6.

and sick of a fever: Luke says, Luk 4:38 that she "was taken", or rather held, or "detained with a great fever"; the distemper was very raging and furious, it had got to a very great height. The other evangelists say, that the persons in the house told him of her, and besought him for her, that he would heal her, having a very great affection for her, and desire of her life, which seemed to be in great danger. Hence it may be observed against the Papists, that ministers of the Gospel may lawfully marry; Peter, an apostle, and from whom they pretend to derive their succession of bishops, was a married man, had a wife, and that after he was called to be an apostle. His wife's mother is expressly mentioned, being the person labouring under a violent fever, and whom Christ cured in the following manner.

Gill: Mat 8:15 - -- And he touched her hand,.... Sometimes he healed by a word, as the centurion's servant; and sometimes by a touch, as here; and sometimes by both, as t...

And he touched her hand,.... Sometimes he healed by a word, as the centurion's servant; and sometimes by a touch, as here; and sometimes by both, as the leper. Luke says, that he "stood over her", reached over her to take her by the hand, and lift her up, "and rebuked the fever". Just as he did the winds and sea, having all diseases, as well as the elements, at his beck and control;

and the fever left her immediately, as the other evangelists say.

And she arose and ministered unto them: the former of these actions is a proof of her being restored to health and strength, in so much that she could rise and walk about of herself; whereas generally, persons after fevers continue very weak a considerable time; which shows what a miracle was wrought upon her by Christ: and the latter of them expresses her gratitude, for the mercy she had received; she rises and serves him and his friends, preparing proper and suitable provisions for them.

Gill: Mat 8:16 - -- When the even was come,.... The other evangelists say, when "the sun was set", or "setting"; which circumstances are observed, not as some think, beca...

When the even was come,.... The other evangelists say, when "the sun was set", or "setting"; which circumstances are observed, not as some think, because the cool of the evening, and when the sun was set, it was more seasonable and convenient, in those hot countries, to bring out their sick, than in the heat of the day: nor are they remarked, as others think, because it was an unseasonable time to bring them to Christ, when he had been fatigued all day long, and yet he healed them; such was his goodness and compassion: but the true reason of the mention of them is, because it had been their sabbath day, as appears from Mar 1:21 and they could not, according to their canons, bring them sooner. Their sabbath began at sun setting; hence they say s, that on the eve of the sabbath, that is, immediately preceding it, when the sabbath is about to begin, it is lawful to work עד שתשקע החמה, "until the sun sets"; and so it ended at sun setting the next day, which they judged of by the appearance of three stars t.

"R. Phinehas, in the name of R. Aba Bar Papa, says, if but one star appears, it is certainly day; if two, it is a doubt whether it is night or not; if three, it is certainly night. On the eve of the sabbath, if he sees one star and does any work, he is free; if two, he brings a trespass offering for a doubt; if three, he brings a sin offering; at the going out of the sabbath, if he sees one star, and does any work, he brings a sin offering; if two, he brings a trespass offering for a doubt; if three, he is free.''

So that till the sun was set, and three stars appeared as a proof of it, it was not lawful to do any sort of business; but as soon as it was out of doubt, that the sun was set, they might do anything: and this being the case,

they brought to him (Christ) many that were possessed with devils; whose bodies Satan had been suffered to enter into, and were acted, and governed, and thrown into strange disorders by him. Such possessions, through divine permission, were frequent; that Christ, who was come in the flesh, might have an opportunity of showing his power over Satan, and giving proof of his deity and Messiahship.

And he cast out the spirits with his word; only by speaking to them; who were obliged, at his command, and by his orders, to quit their tenements, though unwillingly enough.

And healed all that were sick; whoever they were, without any respect of persons, of whatsoever disease attended them: the most stubborn, inveterate, and otherwise incurable disorder, was not too hard for him, which he cured without the help of medicine, and where that could be of no use, and either by speaking, or touching, or some such like means.

Gill: Mat 8:17 - -- That it might be fulfilled which was spoken by Esaias the prophet,.... In Isa 53:4 "He hath borne our griefs and carried our sorrows", here rendered, ...

That it might be fulfilled which was spoken by Esaias the prophet,.... In Isa 53:4 "He hath borne our griefs and carried our sorrows", here rendered,

himself took our infirmities and bare our sicknesses: very agreeable to the Hebrew text, הוא, "he himself", not another; נשא, "took up", upon himself voluntarily, freely, as a man lifts up a burden, and takes it on his shoulders; חלינו, "our infirmities", diseases, sicknesses, whether of body or soul, ומכאבינו סבלם, "and bare", or carried, as a man does a burden upon his back, "our sicknesses", or diseases, which occasion pain and sorrow. And that these words are spoken of the Messiah, the Jews themselves own; for among the names they give to the Messiah, "a leper" is one; which they prove from this passage u.

"The Rabbins say, "a leper" of the house of Rabbi is his name; as it is said, "surely he hath borne our griefs, and carried our sorrows, yet we did esteem him stricken, smitten of God and afflicted". Says R. Nachman, if he is of the living, he is as I am, as it is said, Jer 30:21 Says Rab, if of the living, he is as our Rabbi, the holy.''

Upon which last clause the gloss is,

"If the Messiah is of them that are alive, our Rabbi the holy is he, "because דסובל תחלואים he bears infirmities".''

Elsewhere w they say,

"There is one temple that is called the temple of the sons of afflictions; and when the Messiah comes into that temple, and reads all the afflictions, all the griefs, and all the chastisements of Israel, which come upon them, then all of them shall come upon him: and if there was any that would lighten them off of Israel, and take them upon himself, there is no son of man that can bear the chastisements of Israel, because of the punishments of the law; as it is said, "surely he hath borne our griefs", &c.''

And in another ancient book x of their's, God is represented saying to the Messiah,

תסבול ישורין, "wilt thou bear chastisements", in order to remove their iniquities? (the iniquities of the children of God,) as it is written, "surely he hath borne our griefs": he replied, "I will bear them with joy".''

Hence it is manifest, that according to the mind of the ancient Jews, this passage belongs to the Messiah, and is rightly applied to him by the evangelist. But the difficulty is, how it had its accomplishment in Christ's healing the bodily diseases of men; since Isaiah speaks not of his actions and miracles, but of his sufferings and death; and not of bearing the diseases of the body, as it should seem, but of the diseases of the mind, of sins, as the Apostle Peter interprets it, 1Pe 2:24. To remove which, let it be observed, that though the prophet chiefly designs to point out Christ taking upon him, and bearing the sins of his people, in order to make satisfaction for them, and to save them from them; yet so likewise, as to include his bearing, by way of sympathy, and taking away by his power, the bodily diseases of men, which arise from sin; and which was not only an emblem of his bearing and taking away sin, but a proof of his power and ability to do it: for since he could do the one, it was plain he could do the other.

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Commentary -- Verse Notes / Footnotes

NET Notes: Mat 8:14 Grk “having been thrown down.” The verb βεβλημένην (beblhmenhn) is a perfect passive par...

NET Notes: Mat 8:15 Here καί (kai) has been translated as “then.”

NET Notes: Mat 8:16 Note how the author distinguishes healing from exorcism here, implying that the two are not identical.

NET Notes: Mat 8:17 A quotation from Isa 53:4.

Geneva Bible: Mat 8:14 ( 3 ) And when Jesus was come into Peter's house, he saw his wife's mother laid, and sick of a fever. ( 3 ) Christ, in healing many diseases, shows t...

Geneva Bible: Mat 8:16 When the even was come, they brought unto him many that were possessed with devils: and he cast out the spirits with [his] word, and healed ( c ) all ...

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Commentary -- Verse Range Notes

TSK Synopsis: Mat 8:1-34 - --1 Christ cleanses the leper;5 heals the centurion's servant,14 Peter's mother in law,16 and many other diseased;18 shows how he is to be followed;23 s...

Maclaren: Mat 8:14-15 - --Swift Healing And Immediate Service And when Jesus was come into Peter's house, He saw his wife's mother laid, and sick of a fever. 15. And He touche...

Maclaren: Mat 8:17 - --The Healing Christ Himself took our infirmities, and bare our sicknesses.'--Matt. 8:17. You will remember, probably, that in our Old Testament transl...

MHCC: Mat 8:14-17 - --Peter had a wife, yet was an apostle of Christ, who showed that he approved of the married state, by being thus kind to Peter's wife's relations. The ...

Matthew Henry: Mat 8:14-17 - -- They who pretend to be critical in the Harmony of the evangelists, place this passage, and all that follows to the end of ch. 9 before the sermon on...

Barclay: Mat 8:14-15 - --When we compare Mark's narrative of events with that of Matthew, we see that this incident happened in Capernaum, on the Sabbath day, after Jesus h...

Barclay: Mat 8:16-17 - --As we have already seen, Mark's account of this series of incidents makes it clear that they happened on the Sabbath day (Mar 1:21-34). That explain...

Constable: Mat 8:1--11:2 - --III. The manifestation of the King 8:1--11:1 "Matthew has laid the foundational structure for his argument in ch...

Constable: Mat 8:1--9:35 - --A. Demonstrations of the King's power 8:1-9:34 Matthew described Jesus' ministry as consisting of teachi...

Constable: Mat 8:14-15 - --The healing of Peter's mother-in-law 8:14-15 (cf. Mark 1:29-31; Luke 4:38-39) Peter and ...

Constable: Mat 8:16-17 - --The healing of many Galileans 8:16-17 (cf. Mark 1:32-34; Luke 4:40-41) That evening many...

College: Mat 8:1-34 - --MATTHEW 8 E. MINISTRY IN DEED (8:1-9:35) While it has been recognized that chapters 8 and 9 comprise a distinct section within the first Gospel, the...

McGarvey: Mat 8:14-17 - -- XXXII. HEALING PETER'S MOTHER-IN-LAW AND MANY OTHERS. (At Capernaum.) aMATT. VIII. 14-17; bMARK I. 29-34; cLUKE IV. 38-41.    c38 And...

Lapide: Mat 8:1-34 - --CHAPTER 8 Ver. 2.—And, behold, a leper, &c. This same miracle is related by S. Mark (Mar 1:40), and by Luke (Luk 5:12). From a comparison of thes...

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Commentary -- Other

Evidence: Mat 8:14 QUESTIONS & OBJECTIONS "How should I witness to someone who belongs to a denomination, who I suspect isn't trusting the Savior?" The most effective w...

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Introduction / Outline

Robertson: Matthew (Book Introduction) THE GOSPEL ACCORDING TO MATTHEW By Way of Introduction The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias r...

JFB: Matthew (Book Introduction) THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with t...

JFB: Matthew (Outline) GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17) BIRTH OF CHRIST. (Mat 1:18-25) VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) THE F...

TSK: Matthew (Book Introduction) Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was...

TSK: Matthew 8 (Chapter Introduction) Overview Mat 8:1, Christ cleanses the leper; Mat 8:5, heals the centurion’s servant, Mat 8:14. Peter’s mother in law, Mat 8:16. and many other...

Poole: Matthew 8 (Chapter Introduction) CHAPTER 8

MHCC: Matthew (Book Introduction) Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written h...

MHCC: Matthew 8 (Chapter Introduction) (Mat 8:1) Multitudes follow Christ. (Mat 8:2-4) He heals a leper. (Mat 8:5-13) A centurion's servant healed. (Mat 8:14-17) Cure of Peter's wife's m...

Matthew Henry: Matthew (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Matthew We have now before us, I. The New Testament of our Lord and Savior...

Matthew Henry: Matthew 8 (Chapter Introduction) The evangelist having, in the foregoing chapters, given us a specimen of our Lord's preaching, proceeds now to give some instances of the miracles ...

Barclay: Matthew (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW The Synoptic Gospels Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synopt...

Barclay: Matthew 8 (Chapter Introduction) Love In Action (Mat_8:1-34) Of all the gospel writers Matthew is the most orderly. He never sets out his material haphazardly. If in Matthew one th...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

Haydock: Matthew (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MATTHEW INTRODUCTION. THIS and other titles, with the names of those that wrote the Gospels,...

Gill: Matthew (Book Introduction) INTRODUCTION TO MATTHEW The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελ...

College: Matthew (Book Introduction) INTRODUCTION HISTORY OF INTERPRETATION It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's...

College: Matthew (Outline) OUTLINE I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16 A. Genealogy of Jesus - 1:1-17 B. The Annunciation to Joseph...

Lapide: Matthew (Book Introduction) PREFACE. —————— IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapi...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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