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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Matthew 8:14–17. His four-level outline is real structure in the source text, so it is rendered as structure.
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 the mount, according to the order which Mark and Luke observe in placing it. Dr. Lightfoot places only this passage before the sermon on the mount, and Mat 8:18, etc. after. Here we have,
I.A particular account of the cure of Peter's wife's mother, who was ill of a fever; in which observe,
1.The case, which was nothing extraordinary; fevers are the most common distempers; but, the patient being a near relation of Peter's, it is recorded as an instance of Christ's peculiar care of, and kindness to, the families of his disciples. Here we find,
(1.)That Peter had a wife, and yet was called to be an apostle of Christ; and Christ countenanced the marriage state, by being thus kind to his wife's relations. The church of Rome, therefore, which forbids ministers to marry, goes contrary to that apostle from whom they pretend to derive an infallibility.
(2.)That Peter had a house, though Christ had not, Mat 8:20. Thus was the disciple better provided for than his Lord.
(3.)That he had a house at Capernaum, though he was originally of Bethsaida; it is probably, he removed to Capernaum, when Christ removed thither, and made that his principal residence. Note, It is worth while to change our quarters, that we may be near to Christ, and have opportunities of converse with him. When the ark removes, Israel must remove and go after it.
(4.)That he had his wife's mother with him in his family, which is an example to yoke-fellows to be kind to one another's relations as their own. Probably, this good woman was old, and yet was respected and taken care of, as old people ought to be, with all possible tenderness.
(5.)That she lay ill of a fever. Neither the strength of youth, nor the weakness and coldness of age, will be a fence against diseases of this kind. The palsy was a chronical disease, the fever an acute disease, but both were brought to Christ.
2.The cure, Mat 8:15.
(1.)How it was effected; He touched her hand; not to know the disease, as the physicians do, by the pulse, but to heal it. This was an intimation of his kindness and tenderness; he is himself touched with the feeling of our infirmities; it likewise shows the way of spiritual healing, by the exerting of the power of Christ with his word, and the application of Christ to ourselves. The scripture speaks the word, the Spirit gives the touch, touches the heart, touches the hand.
(2.)How it was evidenced: this showed that the fever left her, she arose, and ministered to them. By this it appears,
[1.]That the mercy was perfected. They that recover from fevers by the power of nature are commonly weak and feeble, and unfit for business a great while after; to show therefore that this cure was above the power of nature, she was immediately so well as to go about the business of the house.
[2.]That the mercy was sanctified; and the mercies that are so are indeed perfected. Though she was thus dignified by a peculiar favour, yet she does not assume importance, but is as ready to wait at table, if there be occasion, as any servant. They must be humble whom Christ has honoured; being thus delivered, she studies what she shall render. It is very fit that they whom Christ hath healed should minister unto him, as his humble servants, all their days.
II.Here is a general account of the many cures that Christ wrought.
This cure of Peter's mother-in-law brought him abundance of patients. "He healed such a one; why not me? Such a one's friend, why not mine?" Now we are here told,
1.What he did, Mat 8:16.
(1.)He cast out devils; cast out the evil spirits with his word. There may be much of Satan's agency, by the divine permission, in those diseases of which natural causes may be assigned, as in Job's boils, especially in the diseases of the mind; but, about the time of Christ's being in the world, there seems to have been more than ordinary letting loose of the devil, to possess and vex the bodies of people; he came, having great wrath, for he knew that his time was short; and God wisely ordered it so, that Christ might have the fairer and more frequent opportunities of showing his power over Satan, and the purpose and design of his coming into the world, which was to disarm and dispossess Satan, to break his power, and to destroy his works; and his success was as glorious as his design was gracious.
(2.)He healed all that were sick; all without exception, though the patient was ever so mean, and the case ever so bad.
2.How the scripture was herein fulfilled, v. 17. The accomplishment of the Old Testament prophecies was the great thing Christ had in his eye, and the great proof of his being the Messiah: among other things, it was written of him (Isa 53:4), Surely he hath borne our griefs, and carried our sorrows: it is referred to, Pe1 2:24, and there it is construed, he hath borne our sins; here it is referred to, and is construed, he hath borne our sicknesses; our sins make our sicknesses our griefs; Christ bore away sin by the merit of his death, and bore away sickness by the miracles of his life; nay, though those miracles are ceased, we may say, that he bore our sicknesses then, when he bore our sins in his own body upon the tree; for sin is both the cause and the sting of sickness. Many are the diseases and calamities to which we are liable in the body: and there is more, in this one line of the gospels, to support and comfort us under them, than in all the writings of the philosophers - that Jesus Christ bore our sicknesses, and carried our sorrows; he bore them before us; though he was never sick, yet he was hungry, and thirsty, and weary, and troubled in spirit, sorrowful and very heavy; he bore them for us in his passion, and bears them with us in compassion, being touched with the feeling of our infirmities: and thus he bears them off from us, and makes them sit light, if it be not our own fault. Observe how emphatically it is expressed here: Himself took our infirmities, and bare our sicknesses; he was both able and willing to interpose in that matter, and concerned to deal with our infirmities and sicknesses, as our Physician; that part of the calamity of the human nature was his particular care, which he evidenced by his great readiness to cure diseases; and he is no less powerful, no less tender now, for we are sure that never were any the worse for going to heaven.
Historical interpretation
Nine Centuries of Reception
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Or; In Peter's wife's mother is shown the sickly condition of infidelity, to which freedom of will is near akin, being united by the bonds as it were of wedlock. By the Lord's entrance into Peter's house, that is into the body, unbelief is cured, which was before sick of the fever of sin, and ministers in duties of righteousness to the Saviour.
But for what intent did He go into Peter's house? As it seems to me, to take food. This at least is declared when it is said, "She arose and ministered unto Him." For He used to visit His disciples (as Matthew likewise, when He had called him), so honoring them and making them more zealous.
But do thou mark, I pray thee, herein also Peter's reverence towards Him. For though he had his wife's mother at home lying ill, and very sick of a fever, he drew Him not into his house, but waited first for the teaching to be finished, then for all the others to be healed; and then when He had come in, besought Him. Thus from the beginning was he instructed to prefer the things of all others to his own.
Therefore neither doth he himself bring Him in, but He entered of His own accord (after the centurion had said, "I am not worthy that Thou shouldest come under my roof"): to show how much favor He bestowed on His disciple. And yet consider of what sort were the houses of these fishermen; but for all that, He disdained not to enter into their mean huts, teaching thee by all means to trample under foot human pride.
And sometimes He heals by words only, sometimes He even stretches forth His hand, sometimes He doeth both these things, to bring into sight His way of healing. For it was not His will always to work miracles in the more surpassing manner: it being needful for Him to be concealed awhile, and especially as concerned His disciples; since they out of their great delight would have proclaimed everything.
Having therefore touched her body, He not only quenched the fever, but also gave her back perfect health. Thus, the disease being an ordinary one, He displayed His power by the manner of healing; a thing which no physician's art could have wrought. For ye know that even after the departing of fevers, the patients yet need much time to return to their former health. But then all took place at once.
And not in this case only, but also in that of the sea. For neither there did He quiet the winds only and the storm, but He also stayed at once the swelling of the waves; and this also was a strange thing. For even if the tempest should cease, the waves continue to swell for a long time.
But with Christ it was not so, but all at once was ended: and so it befell this woman also. Wherefore also the evangelist, to declare this, said, "She arose and ministered unto Him;" which was a sign both of Christ's power, and of the disposition of the woman, which she showed towards Christ.
And another thing together with these we may hence observe, that Christ grants the healing of some to the faith even of others. Since in this case too, others besought Him, as also in the instance of the centurion's servant. And this grant He makes, when there is no unbelief in him that is to be healed, but either through disease he cannot come unto Him, or through ignorance imagines nothing great of Him, or because of His immature age.
(Hom. xxvii.) Why did He enter into Peter's house? I think to take food; for it follows, And she arose, and ministered to them. For He abode with His disciples to do them honour, and to make them more zealous. Observe Peter's reverence towards Christ; though his mother-in-law lay at home sick of a fever, yet he did not force Him thither at once, but waited till His teaching should be completed, and others healed. For from the beginning he was instructed to prefer others to himself. Wherefore he did not even bring Him thither, but Christ went in of Himself; purposing, because the centurion had said, I am not worthy that thou shouldest come under my roof, to show what He granted to a disciple. And He did not scorn to enter the humble hut of a fisherman, instructing us in every thing to trample upon human pride. Sometimes He heals by a word, sometimes He reaches forth His hand; as here, He touched her hand, and the fever left her. For He would not always work miracles with display of surpassing power, but would sometimes be hid. By touching her body He not only banished the fever, but restored her to perfect health. Because her sickness was such as art could cure, He showed his power to heal, in doing what medicine could not do, giving her back perfect health and strength at once; which is intimated in what the Evangelist adds, And she arose, and ministered to them.
This, she arose and ministered unto them, shows at once the Lord's power, and the woman's feeling towards Christ.
(Verse 14) And when Jesus came into Peter's house, he saw his mother-in-law lying down and feverish (or trembling): and he touched her hand, and the fever left her. The hand of the woman is touched, and with her healed works, the weakness of sins departs. It is the nature of human beings that after a fever, their bodies become more tired, and as health begins, they feel the afflictions of sickness. But the health that is granted by the Lord restores everything at once, and it is not enough to be healed; but to indicate an increase in strength, it is added:
For naturally the greatest weakness follows fever, and the evils of sickness begin to be felt as the patient begins to recover; but that health which is given by the Lord's power is complete at once.
(De Cons. Ev. ii. 21.) When this miracle was done, that is, after what, or before what, Matthew has not said. For we need not understand that it took place just after that which it follows in the relation; he may be returning here to what he had omitted above. For Mark relates this after the cleansing of the leper, (Mark 1:30.) which should seem to follow the sermon on the mount, concerning which Mark is silent. Luke also follows the same order in relating this concerning Peter's mother-in-law as Mark; also inserting it before that long sermon which seems to be the same with Matthew's sermon on the mount. But what matters it in what order the events are told, whether something omitted before is brought in after, or what was done after is told earlier, so long as in the same story he does not contradict either another or himself? For as it is in no man's power to choose in what order he shall recollect the things he has once known, it is likely enough that each of the Evangelists thought himself obliged to relate all in that order in which it pleased God to bring to his memory the various events. Therefore when the order of time is not clear, it cannot import to us what order of relation any one of them may have followed.
Or by Peter's mother-in-law may be understood the Law, which according to the Apostle was made weak through the flesh, i. e. the carnal understanding. But when the Lord through the mystery of the Incarnation appeared visibly in the synagogue, and fulfilled the Law in action, and taught that it was to be understood spiritually; straightway it thus allied with the grace of the Gospel received such strength, that what had been the minister of death and punishment, became the minister of life and glory.
(in loc.) Figuratively; Peter's house is the Law, or the circumcision, his mother-in-law the synagogue, which is as it were the mother of the Church committed to Peter. She is in a fever, that is, she is sick of zealous hate, and persecutes the Church. The Lord touches her hand, when He turns her carnal works to spiritual uses.
(e Bed.) Or, every soul that struggles with fleshly lusts is sick of a fever, but touched with the hand of Divine mercy, it recovers health, and restrains the concupiscence of the flesh by the bridle of continence, and with those limbs with which it had served uncleanness, it now ministers to righteousness.
Matthew having in the leper shown the healing of the whole human race, and in the centurion's servant that of the Gentiles, now figures the healing of the synagogue in Peter's mother-in-law. He relates the case of the servant, first, because it was the greater miracle, and the grace was greater in the conversion of the Gentile; or because the synagogue should not be fully converted till the end of the age when the fulness of the Gentiles should have entered in. Peter's house was in Bethsaida.
(non occ.) And it is not enough that she is cured, but strength is given her besides, for she arose and ministered unto them.
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Summary
Matthew 8:14 offers a poignant glimpse into Jesus' personal ministry, depicting His arrival at Peter's home in Capernaum where He encounters Peter's wife's mother afflicted by a severe fever. This seemingly simple domestic scene sets the stage for a powerful display of Jesus' compassionate authority over illness, demonstrating that His redemptive work extends beyond public miracles into the intimate spaces of human suffering and family life.
Context
Literary Context
This verse is strategically placed within a series of miraculous healings in Matthew 8, immediately following Jesus' public healing of a leper (Matthew 8:1-4) and the astonishing long-distance healing of the centurion's servant (Matthew 8:5-13). While the preceding miracles showcase Jesus' authority over social outcasts and Gentile petitioners, His entry into Peter's home shifts the focus to a more private, domestic setting, emphasizing His accessibility and concern for the intimate needs of His disciples and their families. This account is also corroborated in the synoptic Gospels, with Mark 1:29-31 and Luke 4:38-39 providing parallel narratives that highlight the immediacy and completeness of the healing. The subsequent verses in Matthew 8:16-17 then broaden the scope again, showing Jesus healing many others who were brought to Him, fulfilling Isaiah's prophecy.
Historical & Cultural Context
Jesus' visit to Peter's house likely occurred in Capernaum, a fishing village on the Sea of Galilee that served as Jesus' primary base of operations during His Galilean ministry (Matthew 4:13). Jewish homes of this period, particularly in fishing communities, were typically modest, often simple, one-story structures built around a courtyard, and it was common for extended families to live together. The mention of "Peter's wife's mother" clearly indicates that Peter, one of Jesus' chief disciples, was married, a detail that provides a rare and significant insight into the personal lives of the apostles, contrasting with later traditions of clerical celibacy. Hospitality was a deeply ingrained cultural value in ancient Israel, and it would have been customary for Peter to host Jesus and His disciples. The illness, described as a "fever," was a common and often serious ailment in the ancient world, frequently a symptom of various infections, and could be debilitating or even fatal without modern medicine.
Key Themes
This verse, though brief, contributes to several significant themes within Matthew's Gospel and the broader biblical narrative. It underscores Jesus' Personal Accessibility and Compassion, demonstrating His willingness to enter private homes and address individual suffering, not just perform public displays of power. This aligns with His character as one who "had compassion on them" (Matthew 9:36). The detail of Peter's "wife's mother" highlights the Humanity and Relatability of the Disciples, showing that even those called to follow Jesus had ordinary family lives and responsibilities. Furthermore, the verse subtly introduces the theme of Divine Authority Over Sickness, setting the immediate context for Jesus' swift and complete healing, which showcases His power not only over spiritual maladies but also over physical ailments, a hallmark of His messianic identity as seen throughout Matthew 8.
Exposition and Analysis
Key Word Analysis
G1492 (eídō) is a primary verb meaning "to see (literally or figuratively); by implication, (in the perfect tense only) to know." Here, it signifies Jesus' direct observation of the woman's condition. It's not merely a casual glance but an act of perceiving her state, implying an immediate understanding of her suffering and need. This "seeing" often precedes Jesus' compassionate action.
G3614 (oikía) refers to a "residence (abstractly), but usually (concretely) an abode (literally or figuratively); by implication, a family (especially domestics)." In this context, it literally denotes Peter's physical dwelling, but it also carries the connotation of Peter's household or family unit. Jesus' entry into this "house" signifies His willingness to engage with the domestic and personal spheres of life, extending His ministry beyond the public square.
G4445 (pyréssō) means "to be on fire, i.e. (specially), to have a fever." This term vividly describes the woman's condition as one of intense internal heat, indicating a significant and debilitating illness. The description emphasizes the severity of her affliction, setting the stage for the dramatic and immediate nature of Jesus' healing.
Verse Breakdown
"And when Jesus was come into Peter's house"
This clause establishes the setting and the primary actor. Jesus, having just performed significant public miracles, intentionally enters the private dwelling of His disciple, Peter. This act underscores His personal relationship with His followers and His willingness to bring His ministry into the intimate spaces of their lives, not just public arenas. It also highlights the hospitality extended by Peter.
"he saw his wife's mother laid"
Upon entering, Jesus' attention is immediately drawn to Peter's mother-in-law. The word "laid" (from G906, bállō, meaning "to throw" or "to lay") implies that she was confined to bed, indicating the severity of her condition. This detail provides a crucial piece of information about Peter's marital status and introduces the object of Jesus' compassionate gaze.
"and sick of a fever"
This final phrase specifies the nature of her affliction. The "fever" (G4445, pyréssō) indicates a debilitating illness, likely accompanied by high temperature and weakness, rendering her incapacitated. This medical detail not only explains why she was "laid" but also sets up the immediate need for divine intervention, showcasing the profound human suffering that Jesus encounters and is about to address.
Literary Devices
Matthew employs Narrative Simplicity in this verse, presenting the scene with direct and unadorned language. The focus is on the essential actions: Jesus' arrival, His observation, and the woman's condition. This simplicity allows the profound theological implications of Jesus' presence and impending action to stand out without distraction. There is also an element of Foreshadowing, as the description of the woman's severe illness immediately anticipates and highlights the power of Jesus' subsequent healing, which is described in the very next verse. The contrast between Jesus' public miracles and this private encounter also serves as a subtle Juxtaposition, demonstrating the breadth and depth of His ministry, extending from large crowds to individual family members.
Theological and Thematic Connections
Matthew 8:14 serves as a powerful testament to Jesus' holistic concern for humanity, extending His divine compassion and authority into the most intimate and often overlooked spheres of life – the home and family. It reveals that no suffering is too small or too personal for the Lord's attention. Just as He healed the leper and the centurion's servant, demonstrating power over social and ethnic boundaries, here He demonstrates His care for the domestic well-being of His disciples. This incident underscores the truth that Jesus is not a distant deity but one who enters into our daily realities, sees our afflictions, and is moved to act. It also subtly affirms the sanctity of family life and the reality of human illness within the lives of even those closest to Christ.
Reflection and Application
Matthew 8:14 invites us to consider the profound truth that Jesus is intimately concerned with the details of our lives, especially within our homes and families. He doesn't wait for us to come to a grand public assembly; He is willing to enter our private spaces, our anxieties, and the suffering of our loved ones. This verse reminds us that no problem is too mundane, no illness too insignificant, and no family member too distant for Jesus' compassionate attention and healing power. It challenges us to invite Jesus into every aspect of our lives – our relationships, our struggles, our domestic challenges – trusting that His presence brings healing and restoration. Furthermore, Peter's act of hospitality, by opening his home to Jesus, inadvertently created a space where divine power was manifested, encouraging us to consider how our own homes can become places where Christ's presence is welcomed and His grace experienced.
Questions for Reflection
FAQ
Was Peter, one of Jesus' chief disciples, married?
Yes, Matthew 8:14 explicitly states that Jesus "saw his [Peter's] wife's mother laid, and sick of a fever." This direct mention of Peter having a mother-in-law unequivocally confirms that he was married. This detail is also corroborated by the parallel accounts in Mark 1:29-31 and Luke 4:38-39. This fact is significant as it provides a rare glimpse into the personal lives of the apostles and challenges later historical traditions that might suggest otherwise about the early church leaders.
Why is this particular healing significant, given Jesus performed many miracles?
The healing of Peter's mother-in-law, though seemingly a minor miracle compared to others, holds significant importance for several reasons. Firstly, it demonstrates Jesus' personal and intimate care for His disciples and their families, showing His ministry extends beyond public crowds into the private sphere. Secondly, it immediately precedes Peter's mother-in-law rising and serving them (Matthew 8:15), illustrating that divine healing is not just for comfort but for renewed service. Thirdly, it is one of the few instances where we get a personal detail about an apostle's family life, confirming Peter's marital status. Finally, it further builds the cumulative evidence in Matthew 8 of Jesus' comprehensive authority over all forms of sickness and suffering, fulfilling Old Testament prophecies about the Messiah.
Christ-Centered Fulfillment
Matthew 8:14, though a simple narrative, beautifully foreshadows and embodies the Christ-centered fulfillment of God's redemptive plan. Jesus' entry into Peter's house and His encounter with the sick mother-in-law is a microcosm of His greater mission: to enter into the brokenness of humanity and bring healing. As the Son of God, Jesus willingly "came into" the "house" of a fallen world, taking on human flesh (John 1:14) to personally confront the "fever" of sin and its devastating effects, including sickness and death (Romans 5:12). His "seeing" of her affliction reflects His divine omniscience and His profound compassion for suffering humanity, a compassion that drove Him to the cross to bear our infirmities and carry our diseases (Isaiah 53:4). The swift and complete healing that follows this verse points to Jesus as the ultimate Great Physician, whose atoning work on Calvary provides not only spiritual salvation but also the promise of complete restoration and freedom from all physical ailments in the new heavens and new earth (Revelation 21:4). Thus, this domestic scene is a tender yet powerful reminder that in Christ, God Himself draws near to our personal suffering, offering a foretaste of the kingdom where all sickness will be abolished and all things made new.