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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 4:23–25. His three-level outline is real structure in the source text, so it is rendered as structure.
See here, I. What an industrious preacher Christ was; He went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom. Observe, 1. What Christ preached - the gospel of the kingdom. The kingdom of heaven, that is, of grace and glory, is emphatically the kingdom, the kingdom that was now to come; that kingdom which shall survive, as it doth surpass, all the kingdoms of the earth. The gospel is the charter of that kingdom, containing the King's coronation oath, by which he has graciously obliged himself to pardon, protect, and save the subjects of that kingdom; it contains also their oath of allegiance, by which they oblige themselves to observe his statutes and seek his honour; this is the gospel of the kingdom; this Christ was himself the Preacher of, that our faith in it might be confirmed. 2. Where he preached - in the synagogues; not there only, but there chiefly, because those were the places of concourse, where wisdom was to lift up her voice (Pro 1:21); because they were places of concourse for religious worship, and there, it was to be hoped, the minds of the people would be prepared to receive the gospel; and there the scriptures of the Old Testament were read, the exposition of which would easily introduce the gospel of the kingdom. 3. What pains he took in preaching; He went about all Galilee, teaching. He might have issued out a proclamation to summon all to come to him; but, to show his humility, and the condescensions of his grace, he goes to them; for he waits to be gracious, and comes to seek and save. Josephus says, There were above two hundred cities and towns in Galilee, and all, or most of them, Christ visited. He went about doing good. Never was there such an itinerant preacher, such an indefatigable one, as Christ was; he went from town to town, to beseech poor sinners to be reconciled to God. This is an example to ministers, to lay themselves out to do good, and to be instant, and constant, in season, and out of season, to preach the word.
II.What a powerful physician Christ was; he went about not only teaching, but healing, and both with his word, that he might magnify that above all his name. He sent his word, and healed them. Now observe,
1.What diseases he cured - all without exception. He healed all manner of sickness, and all manner of disease. There are diseases which are called the reproach of physicians, being obstinate to all the methods they can prescribe; but even those were the glory of this Physician, for he healed them all, however inveterate. His word was the true panpharmacon - all-heal.
Three general words are here used to intimate this; he healed every sickness, noson, as blindness, lameness, fever, dropsy; every disease, or languishing, malakian, as fluxes and consumptions; and all torments, basanous, as gout, stone, convulsions, and such like torturing distempers; whether the disease was acute or chronical; whether it was a racking or a wasting disease; none was too bad, none too hard, for Christ to heal with a word's speaking.
Three particular diseases are specified; the palsy, which is the greatest weakness of the body; lunacy, which is the greatest malady of the mind, and possession of the Devil, which is the greatest misery and calamity of both, yet Christ healed all: for he is the sovereign Physician both of soul and body, and has command of all diseases.
2.What patients he had. A physician who was so easy of access, so sure of success, who cured immediately, without either a painful suspense and expectation, or such painful remedies as are worse than the disease; who cured gratis, and took no fees, could not but have abundance of patients. See here, what flocking there was to him from all parts; great multitudes of people came, not only from Galilee and the country about, but even from Jerusalem and from Judea, which lay a great way off; for his fame went throughout all Syria, not only among all the people of the Jews, but among the neighbouring nations, which, by the report that now spread far and near concerning him, would be prepared to receive his gospel, when afterwards it should be brought them. This is given as the reason why such multitudes came to him, because his fame had spread so widely. Note, What we hear of Christ from others, should invite us to him. The queen of Sheba was induced, by the fame of Solomon, to pay him a visit. The voice of fame is "Come, and see." Christ both taught and healed. They who came for cures, met with instruction concerning the things that belonged to their peace. It is well if any thing will bring people to Christ; and they who come to him will find more in him than they expected. These Syrians, like Naaman the Syrian, coming to be healed of their diseases, many of them being converts, Kg2 5:15, Kg2 5:17. They sought health for the body, and obtained the salvation of the soul; like Saul, who sought the asses, and found the kingdom. Yet it appeared, by the issue, that many of those who rejoiced in Christ as a Healer, forgot him as a Teacher.
Now concerning the cures which Christ wrought, let us, once for all, observe the miracle, the mercy, and the mystery, of them.
(1.)The miracle of them. They were wrought in such a manner, as plainly spake them to be the immediate products of a divine and supernatural power, and they were God's seal to his commission. Nature could not do these things, it was the God of nature; the cures were many, of diseases incurable by the art of the physician, of persons that were strangers, of all ages and conditions; the cures were wrought openly, before many witnesses, in mixed companies of persons that would have denied the matter of fact, if they could have had any colour for so doing; no cure ever failed, or was afterwards called in question; they were wrought speedily, and not (as cures by natural causes) gradually; they were perfect cures, and wrought with a word's speaking; all which proves him a Teacher come from God, for, otherwise, none could have done the works that he did, Joh 3:2. He appeals to these as credentials, Mat 11:4, Mat 11:5; Joh 5:36. It was expected that the Messiah should work miracles (Joh 7:31); miracles of this nature (Isa 35:5, Isa 35:6); and we have this indisputable proof of his being the Messiah; never was there any man that did thus; and therefore his healing and his preaching generally went together, for the former confirmed the latter; thus here he began to do and to teach, Act 1:1.
(2.)The mercy of them. The miracles that Moses wrought, to prove his mission, were most of them plagues and judgments, to intimate the terror of that dispensation, though from God; but the miracles that Christ wrought, were most of them cures, and all of them (except the cursing of the barren fig tree) blessings and favours; for the gospel dispensation is founded, and built up in love, and grace, and sweetness; and the management is such as tends not to affright but to allure us to obedience. Christ designed by his cures to win upon people, and to ingratiate himself and his doctrine into their minds, and so to draw them with the bands of love, Hos 11:4. The miracle of them proved his doctrine a faithful saying, and convinced men's judgments; the mercy of them proved it worthy of all acceptation, and wrought upon their affections. They were not only great works, but good works, that he showed them from his Father (Joh 10:32); and this goodness was intended to lead men to repentance (Rom 2:4), as also to show that kindness, and beneficence, and doing good to all, to the utmost of our power and opportunity, are essential branches of that holy religion which Christ came into the world to establish.
(3.)The mystery of them. Christ, by curing bodily diseases, intended to show, that his great errand into the world was to cure spiritual maladies. He is the Sun of righteousness, that arises with this healing under his wings. As the Converter of sinners, he is the Physician of souls, and has taught us to call him so, Mat 9:12, Mat 9:13. Sin is the sickness, disease, and torment of the soul; Christ came to take away sin, and so to heal these. And the particular stories of the cures Christ wrought, may not only be applied spiritually, by way of allusion and illustration, but, I believe, are very much intended to reveal to us spiritual things, and to set before us the way and method of Christ's dealing with souls, in their conversion and sanctification; and those cures are recorded, that were most significant and instructive this way; and they are therefore so to be explained and improved, to the honour and praise of that glorious Redeemer, who forgiveth all our iniquities, and so healeth all our diseases.
Historical interpretation
Ten Centuries of Reception
13 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
You will see the variety of evils in prodigality or avarice, boorishness or licentiousness, in silliness, knavery, insolence, cowardice and every opposing vice; and the soul’s trials are money, fame, poverty, obscurity. And while the demons dishonor bodies, they cause souls to become active in sinning and madness. But the epileptic has a “dumb and deaf” demon. Such passions trouble the soul at intervals, rendering it deaf to the saving word; as, for example, anger is a paralysis of souls, such that, when they succumb to it, their vigor is slackened both for action and for living. And “weakness” of the soul is a term used by Greeks, in a general sense, for any sickness arising from vice; more specifically, for that which is opposed to endurance, a sort of giving up in the face of patience and sufferings and anguish.
CHRYSOSTOM.a By which too He showed the Jews that He came not as an enemy of God, or a seducer of souls, but as consenting with his Father.
We must consider that when some great change is being wrought, as the introduction of a new polity, God is wont to work miracles, giving pledges of His power to those who are to receive His laws. Thus when He would make man, He first created a world, and then at length gave man in paradise a law. When He would dispense a law to the holy Noah, he showed truly great wonders; and again when He was about to ordain the Law for the Jews, He first showed great prodigies, and then at length gave them the commandments. So now when about to introduce a sublime discipline of life, He first provided a sanction to His instructions by mighty signs, because the eternal kingdom He preached was not seen, by the things which did appear, He made sure that which as yet did not appear.
Observe the reserve of the Evangelist; he does not give an account of any one of the various cases of healing, but passes in one brief phrase an abundance of miracles, they brought to him all their sick.
He requires no direct profession of faith from them, both because He had not yet given them any proofs of His miraculous power, and because in bringing their sick from far they had shown no small faith.
When therefore He had caught them, then He begins in their presence to work miracles, by His deeds confirming the words of John concerning Him. And He was continually frequenting their synagogues, even by this instructing them that He was not a sort of adversary of God and deceiver, but that He was come in accordance with the Father.
And while frequenting them, He did not preach only, but also showed forth miracles. And this, because on every occasion, whensoever anything is done strange and surprising, and any polity is introduced, God is wont to work miracles as pledges of His power, which He affords to them that are to receive His laws. Thus, for instance, when He was about to make man, He created a whole world, and then gave him that law which he had in Paradise. And when He was to give laws to Noah, He showed forth anew great miracles, in that He reduced again the whole creation to its elements, that fearful sea to prevail for a full year; and in that, amid so great a tempest, He preserved that righteous man. And in the time of Abraham too He vouchsafed many signs; as his victory in the war, the plague upon Pharaoh, his deliverance from dangers. And when about to legislate for the Jews, He showed forth those marvellous and great prodigies, and then gave the law. Just so in this case also, being to introduce a certain high polity, and to tell them what they had never heard, by the display of the miracles He confirms what He saith. Thus because the kingdom He was preaching appeared not, by the things that appear, He makes it, though invisible, manifest.
And mark the evangelist's care to avoid superfluity of words; how he tells us not of every one of them that are healed, but in a few words speeds over showers of miracles.
For "they brought unto Him," saith he, "all that were sick with divers diseases, and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy, and He healed them."
But our inquiry is this; why it can have been that He demanded faith of none of them? For He said not, what we find Him saying after this, "Believe ye that I am able to do this?" because He had not as yet given proof of His power. And besides, the very act of approaching Him, and of bringing others to Him, exhibited no common faith. For they brought them even from far; whereas they would never have brought them, unless they had persuaded themselves of great things concerning Him.
(Verse 24) And he healed the lunatics and the paralytics. And many crowds followed him from Galilee and Decapolis, and from Jerusalem, and from Judea, and from beyond the Jordan. Not truly lunatics, but those who were thought to be lunatics due to the deceit of demons, who, by observing the phases of the moon, desired to defame creation so as to overflow with blasphemies against the Creator.
Not really smitten by the moon, but who were believed to be so through the subtlety of the dæmons, who by observing the seasons of the moon, sought to bring an evil report against the creature, that it might redound to the blasphemy of the Creator.
(De Civ. Dei, xxi. 6.) Daemons are enticed to take up their abode in many creatures, (created not by themselves but God,) by delights adapted to their various natures; not that they are animals, drawn by meats; but spirits attracted by signs which agree with each one's taste.
If anyone asks what is the difference between “disease” and “infirmity,” our answer is that an infirmity is a temporary indisposition of the body, whereas disease denotes an abiding disequilibrium of the body’s elements.
And this too needs to be added by way of explanation, that the allotment of the tribes of Zebulun and Naphtali extended to the Gentile city of Sidon. The Jews dwell there interspersed among the Gentiles to this day. Now “Zebulun” may be interpreted as a sweet smell and blessing, while “Naphtali” is a sprouted stump, that is to say, a spreading plant. And such things have believers in Christ become. Those who formerly were in Galilee, when they went forth like fragrance, became worthy of divine blessing and were extended into every good thing. Now “Galilee” is interpreted under the metaphor of “circular,” so those believers from Galilee are like wheels rolling against the pits of destruction.
Kings, when about to go to war with their enemies, first gather an army, and so go out to battle; thus the Lord when about to war against the Devil, first collected Apostles, and then began to preach the Gospel.
Because they being weak could not come to their physician, He as a zealous Physician went about to visit those who had any grievous sickness. The Lord went round the several regions, and after His example the pastors of each region ought to go round to study the several dispositions of their people, that for the remedy of each disease some medicine may be found in the Church.
Or, He taught natural righteousness, those things which natural reason teaches, as chastity, humility, and the like, which all men of themselves see to be goods. Such things are necessary to be taught not so much for the sake of making them known as for stirring the heart. For beneath the prevalence of carnal delights the knowledge of natural righteousness sleeps forgotten. When then a teacher begins to denounce carnal sins, his teaching does not bring up a new knowledge, but recalls to memory one that had been forgotten. But He preached the Gospel, in telling of good things which the ancients had manifestly not heard of, as the happiness of heaven, the resurrection of the dead, and the like. Or, He taught by interpreting the prophecies concerning Himself; He preached by declaring the benefits that were to come from Himself.
Or, by disease we may understand any passion of the mind, as avarice, lust, and such like, by malady unbelief, that is, weakness of faith. Or, the diseases are the more grievous pains of the body, the maladies the slighter. As He cured the bodily pains by virtue of His divine power, so He cured the spiritual by the word of His mercy. He first teaches, and then performs the cures, for two reasons. First, that what is needed most may come first; for it is the word of holy instruction, and not miracles, that edify the soul. Secondly, because teaching is commended by miracles, not the converse.
In some places it is, He cured many; but here, He cured them, meaning 'all;' as a new physician first entering a town cures all who come to him. to beget a good opinion concerning himself.
An example of life for doctors; that they should not be inactive, they are instructed in these words, And Jesus went about.
That they should not be acceptors of persons the preachers are instructed in what follows, the whole of Galilee. That they should not go about empty, by the word teaching. That they should seek to benefit not few but many, in what follows, in their synagogues.
That they should not preach error nor fable, but sound doctrine, is inculcated in the words, preaching the Gospel of the kingdom. 'Teaching' and 'preaching' differ; teaching refers to things present, preaching to things to come; He taught present commandments and preached future promises.
That the teacher should study to commend his teaching by his own virtuous conduct is conveyed in those words, healing every sort of disease and malady among the people; maladies of the body, diseases of the soul.
By these he would have us understand various but slighter diseases; but when he says, seized with divers sicknesses and torments, he would have those understood, of whom it is subjoined, and who had dæmons.
'Lunatics' are so called from the moon; for as it waxes in its monthly seasons they are tormented.
Or, they follow the Lord from Galilee, that is, from the unstable world; from Decapolis, (the country of ten towns,) signifying those who break the Ten Commandments; and from Jerusalem, because before it was preserved unhurt in peace; and from Jordan, that is, from the confession of the Devil; and from beyond Jordan, they who were first planted in paganism, but passing the water of Baptism came to Christ.
Syria here is all the region from Euphrates to the Great sea, from Cappadocia to Egypt, in which is the country of Palestine, inhabited by Jews.
Paralytics are those whose bodies have their nerves slackened or resolved from a Greek word, signifying this.
crowds that followed Him consisted of four sorts of men, some followed for the heavenly teaching as disciples, some for the curing of their diseases, some from the reports concerning Him alone, and curiosity to find whether they were true; others from envy, wishing to catch Him in some matter that they might accuse Him. Mystically, Syria is interpreted 'lofty,' Galilee, 'turning:' or 'a wheel;' that is, the Devil and the world; the Devil is both proud and always turned round to the bottom; the world in which the fame of Christ went abroad through preaching: the dæmoniacs are the idolaters; the lunatics, the unstable; the paralytics, the slow and careless.
Christ did not ask for faith from any of the sick that were brought to Him, for the very fact that they were brought from a distance was a sign of faith. "Lunatics" means those who were possessed by demons. For the devil wanted to instill in men the belief that the heavenly bodies cause evil, and so would wait until the moon was full and then would set upon men. The devil does this so that the moon would appear to be the cause of suffering, and thus God’s creation would be slandered, as it was by the heretical Manichees in their delusion.
(ap. Anselm.) Because preachers should have good testimony from those who are without, lest if their life is open to censure, their preaching be contemned, he adds, And the fame of him went abroad through all Syria.
'Sickness' means a lasting ailment; 'torment' is an acute pain, as pleurisy, and such like; they who had dæmons are they who were tormented by the dæmons.
(ap. Anselm.) The crowds that follow the Lord, are they of the Church, which is spiritually designated by Galilee, passing to virtuousness; Decapolis is he who keeps the Ten Commandments; Jerusalem and Judæa, he who is enlightened by the vision of peace and confession; and beyond Jordan, he who having passed the waters of Baptism enters the land of promise.
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Summary
Matthew 4:24 vividly portrays the burgeoning fame of Jesus' early ministry, demonstrating His profound and comprehensive healing power. As news of His miraculous works spread rapidly throughout the vast region of Syria, multitudes of people, afflicted with every conceivable physical ailment, severe pain, demonic oppression, and debilitating conditions like epilepsy and paralysis, were brought to Him. In response to their desperate need, Jesus, with divine authority and compassion, healed every single one of them, underscoring the limitless scope of His redemptive power.
Context
Literary Context
This verse serves as a powerful amplification and specific illustration of the general statement made in Matthew 4:23, which summarizes Jesus' early Galilean ministry as encompassing teaching, preaching the gospel of the kingdom, and healing "all manner of sickness and all manner of disease among the people." Matthew 4:24 then expands on the "healing" aspect by detailing the geographical reach of His fame and the diverse array of afflictions He addressed. It sets the stage for the immense crowds who would gather to hear His foundational teachings, beginning with the Sermon on the Mount in the subsequent chapter, highlighting the practical impact of His ministry before His doctrinal instruction.
Historical & Cultural Context
The mention of "all Syria" is significant, as Syria was a large Roman province that bordered Galilee to the north and east. This indicates that Jesus' fame was not confined to the Jewish territories of Galilee but had extended into a broader, ethnically diverse region, potentially including Gentile populations. In the ancient world, understanding of disease was often rudimentary, with many conditions attributed to sin, curses, or demonic activity. Medical science as we know it did not exist, and severe, chronic, or mysterious illnesses like "lunacy" (often associated with epilepsy or mental illness) and "palsy" (paralysis) were terrifying and often incurable. The widespread suffering and the lack of effective remedies meant that a healer with Jesus' power would attract immense attention and desperate hope from all segments of society.
Key Themes
Matthew 4:24 powerfully underscores several key themes central to the Gospel of Matthew. Firstly, it highlights Jesus' Messianic Authority and Power. His ability to heal every kind of physical ailment, including those believed to be demonically induced or incurable, unequivocally demonstrates His divine power and authority as the promised Messiah, fulfilling Old Testament prophecies of a compassionate deliverer who would bring healing and restoration, as anticipated in passages like Isaiah 35:5-6. Secondly, the verse emphasizes the Widespread Impact and Universal Scope of His Ministry. The rapid spread of His fame "throughout all Syria" foreshadows the global reach of the Gospel message, which would eventually extend far beyond the geographical and ethnic boundaries of Israel. Finally, the comprehensive nature of His healing ministry profoundly illustrates the Compassion and Restoration that characterize Jesus' mission. He did not turn away anyone, but met every form of human brokenness—physical, mental, and spiritual—with divine grace and complete restoration, reflecting His deep empathy for a suffering humanity.
Exposition and Analysis
Key Word Analysis
This term refers to "hearing," "report," or "rumor." In this context, it signifies the widespread news and reputation of Jesus' miraculous works that rapidly disseminated throughout the region. It emphasizes that the impact of His ministry was not confined to direct observation but spread through word-of-mouth, creating a magnetic pull for those in need.
This word, in its middle voice, means "to be exercised by a dæmon." It refers to individuals afflicted by demonic spirits, a common and terrifying phenomenon described in the Gospels. Jesus' authority over these spiritual entities was a clear and undeniable sign of His divine power and His victory over the forces of evil, distinguishing Him from mere human healers.
Derived from a word meaning "to wait upon menially," this term here specifically means "to relieve of disease" or "to cure." It signifies a complete and effective restoration of health and wholeness. The use of this word at the end of the verse emphasizes the comprehensive and successful nature of Jesus' interventions; He did not merely alleviate symptoms but brought about full recovery for all who were brought to Him.
Verse Breakdown
"And his fame went throughout all Syria"
This clause immediately establishes the extensive and rapid dissemination of Jesus' reputation. "Syria" refers to the large Roman province, highlighting that His influence was not localized but had spread widely beyond Galilee, attracting attention from a vast and diverse populace.
"and they brought unto him all sick people that were taken with divers diseases and torments"
This describes the response to Jesus' fame. People actively sought Him out, bringing a comprehensive array of individuals suffering from a wide variety of physical illnesses ("divers diseases") and intense physical pain ("torments"). This underscores the depth of human suffering and the desperate hope placed in Jesus.
"and those which were possessed with devils"
This specifies a distinct category of suffering—spiritual affliction by demonic forces. Jesus' power over these entities was a profound demonstration of His authority over the unseen realm and the spiritual powers of darkness, signifying His unique identity and mission.
"and those which were lunatick, and those that had the palsy"
These are specific examples of severe and often chronic conditions. "Lunatick" (Greek selēniázomai) refers to those afflicted by conditions like epilepsy or certain mental illnesses, often associated with lunar cycles in ancient belief. "Palsy" (Greek paralytikós) refers to paralysis or severe muscular weakness. Their inclusion emphasizes the comprehensive nature of Jesus' healing, extending to conditions that were mysterious, debilitating, and often considered incurable.
"and he healed them"
This concluding phrase is concise yet immensely powerful. It serves as a definitive statement of Jesus' complete and effective power. Without exception or limitation, He brought about full restoration for every person brought before Him, regardless of the nature or severity of their affliction.
Literary Devices
Matthew 4:24 employs several literary devices to convey the profound impact of Jesus' ministry. The use of Hyperbole or Generalization is evident in phrases like "all Syria," "all sick people," and "divers diseases." While not strictly literal in every instance, these terms are used to emphasize the vast geographical reach of Jesus' fame and the comprehensive scope of His healing power, suggesting an overwhelming and universal response to His presence. Furthermore, the verse utilizes a Catalogue or List of afflictions ("diseases and torments," "possessed with devils," "lunatick," "palsy"). This detailed enumeration serves to highlight the breadth of human suffering that Jesus addressed, showcasing His authority over every form of brokenness—physical, mental, and spiritual. Finally, there is a powerful Contrast presented between the widespread and severe human suffering described and the simple, conclusive statement "and he healed them." This stark juxtaposition underscores Jesus' unparalleled power and compassion, presenting Him as the ultimate source of restoration in a world filled with pain.
Theological and Thematic Connections
Matthew 4:24 is rich in theological significance, presenting Jesus' healing ministry not merely as acts of compassion, but as tangible demonstrations of the Kingdom of God breaking into the world through His presence. His comprehensive power over all forms of sickness, torment, and demonic oppression reveals His divine authority and confirms His identity as the promised Messiah. These healings are not just physical remedies; they are signs that Jesus is actively undoing the effects of the Fall, reversing the curse of sin and death, and inaugurating an era of restoration and wholeness. The widespread fame reaching "all Syria" also foreshadows the universal scope of the Gospel, indicating that God's redemptive plan is not confined to one nation but extends to all humanity, inviting all who suffer to find healing and new life in Christ.
Reflection and Application
Matthew 4:24 offers profound encouragement and practical application for believers today. Just as Jesus' fame spread throughout Syria, drawing all who suffered to Him, His power and compassion remain undiminished. This verse assures us that no "disease or torment"—whether physical illness, emotional brokenness, mental anguish, or spiritual oppression—is beyond His capacity to heal. We are invited to bring our deepest needs and the burdens of those we love to Him, trusting in His sovereign power to restore and make whole. Furthermore, the widespread impact of Jesus' ministry serves as a powerful reminder of our call to share His "fame." As His followers, our transformed lives and acts of compassion should reflect His restorative grace, drawing others to seek Him. We are to be instruments through whom His healing presence continues to be known in a world still groaning under the weight of sickness and suffering, demonstrating that the Kingdom of God is indeed at hand.
Questions for Reflection
FAQ
What does "Syria" refer to in this context?
In Matthew 4:24, "Syria" refers to the Roman province of Syria, a large and diverse region located to the north and east of Galilee. This indicates that Jesus' fame and the impact of His ministry were not confined to the Jewish territories of Galilee but had spread widely into a broader geographical area, potentially including mixed Jewish and Gentile populations. This highlights the extensive reach of His early ministry.
What is meant by "lunatick" and "palsy" in this verse?
The term "lunatick" (Greek selēniázomai) literally means "moonstruck." In ancient times, this term was often used to describe individuals suffering from conditions like epilepsy or certain forms of mental illness, which were sometimes believed to be influenced by lunar cycles. "Palsy" (Greek paralytikós) refers to paralysis or severe muscular weakness, making movement difficult or impossible. Both were common, debilitating, and often untreatable conditions in the ancient world, showcasing the breadth of Jesus' healing power.
Does this verse suggest Jesus healed everyone who came to Him?
Yes, the language used in Matthew 4:24, "they brought unto him all sick people... and he healed them," strongly indicates that Jesus healed every person who was brought to Him in this context. The comprehensive nature of the description ("all sick people," "divers diseases and torments," "possessed with devils," "lunatick," "palsy") followed by the definitive "he healed them" emphasizes the completeness and universality of His restorative power for those who sought Him out.
Christ-Centered Fulfillment
Matthew 4:24, with its vivid depiction of Jesus' comprehensive healing ministry, finds its ultimate Christ-centered fulfillment in His redemptive work on the cross and His resurrection. While His physical healings were miraculous acts of compassion, they were also powerful signs pointing to His deeper mission: to address the root cause of all human suffering—sin and its consequence, death. Jesus, the Great Physician, did not merely alleviate symptoms; He came to heal humanity from its most profound brokenness. His bearing of our sicknesses and infirmities, as prophesied in Isaiah 53:4 and explicitly linked to His healing ministry by Matthew in Matthew 8:17, culminates in His ultimate sacrifice. By His wounds, we are truly healed, not just physically, but spiritually and eternally, as affirmed in 1 Peter 2:24. The spreading of His fame throughout Syria foreshadows the Great Commission, where His disciples are charged to make His "fame" known to "all nations," bringing the spiritual healing of the Gospel to the entire world (Matthew 28:19-20). Thus, every physical healing in Matthew 4:24 points to the spiritual wholeness and eternal life offered through Christ's atoning work, anticipating the day when He will wipe away every tear and there will be no more death, sorrow, crying, or pain (Revelation 21:4).