Matthew 8:17

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 church of Rome, which forbids ministers to marry, goes contrary to that apostle upon whom they rest so much. He had his wife's mother with him in his family, which is an example to be kind to our relations. In spiritual healing, the Scripture speaks the word, the Spirit gives the touch, touches the heart, touches the hand. Those who recover from fevers, commonly are weak and feeble some time after; but to show that this cure was above the power of nature, the woman was at once so well as to go about the business of the house. The miracles which Jesus did being noised abroad, many thronged to him. He healed all that were sick, though the patient was ever so mean, and the case ever so bad. Many are the diseases and calamities to which we are liable in the body; and there is more, in those words of the gospel, that Jesus Christ bore our sicknesses and carried our sorrows, to support and comfort us under them, than in all the writings of the philosophers. Let us not grudge labour, trouble, or expense in doing good to others.

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.

Matthew 8:17 . rophetic citation, apposite, felicitous; setting Christ’s healing ministry in a true light; giving prominence not to the thaumaturgic but to the sympathetic aspect; from the Hebrew original, the Sept[53] making the text ( Isaiah 53:4 ) refer to sin. The Hebrew refers to sicknesses and pains. It is useless to discuss the precise meaning of ἔλαβεν and ἐβάστασεν : took and bore, or took and bore away ; subjective or objective? The evangelist would note, not merely that Jesus actually did remove diseases, but that He was minded to do so: such was His bent. [53] Septuagint.

(17) Himself took our infirmities. —The citation is interesting as showing St. Matthew’s way of dealing with Messianic prophecies. We see in Isaiah 53 throughout a picture of our Lord’s spiritual work of redemption, and the words quoted are almost the cardinal text for the special view of the atonement, which sees in the sufferings of Christ the freely accepted penalty that was due for the transgressions of mankind. The Evangelist, with the memory of that evening present to his mind, saw them fulfilled in this removal of the “infirmities” and “sicknesses” that oppressed the bodies of men. It was not merely that He came, as one of boundless wealth, who might scatter alms broadcast, but that He Himself “took” and “bore” the sufferings which He removed. He suffered with those He saw suffer. The power to heal was intimately connected with the intensity of His sympathy, and so was followed (as analogous works of love are followed in those who are most Christ-like in their lives) by weariness and physical exhaustion. What is related by St. Mark and St. Luke of our Lord’s seeking out the refuge of solitude at the earliest dawn of the day that followed, is entirely in harmony with the view thus suggested.

Matthew 8:17 . Ὅπως πληρωθῇ , that it might be fulfilled ) It behoved that the Physician of the soul should also remove bodily complaints from those who came in His way.[376] In this manner also, therefore, was fulfilled the prophecy of Isaiah. Body and soul together form one man: the corrupting principle of both soul and body is one [namely sin]; one and the same aid was given to both by this great Physician, as the case required.— ἔλαβε , took) i.e. removed from us. [376] And of whom the extraordinary numbers are from time to time noticed, Matthew 4:23 ; Matthew 9:35-36 ( Luke 4:21 ), Matthew 12:15 , Matthew 15:30 , Matthew 21:14 .— Harm , p. 259.

Ver. 16,17. Mark hath much the same Mark 1:32-34 and Luke 4:40,41 . Luke adds, he laid his hands upon them, and healed them. We before, Matthew 4:24 , showed who were meant by persons possessed by devils. See Poole on "Matthew 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, Genesis 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, Isaiah 53:4 , was fulfilled by these miraculous operations. The words are, Surely he hath borne our griefs, and carried our sorrows; and, Isaiah 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, 1 Peter 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.

Matthew 8:17 . This expelling of demons and healing of diseases were intended, in pursuance of the divine purposes, to be a fulfilment of the prediction in Isaiah 53:4 . Observe that this prophecy is fulfilled by Jesus in another sense also, viz. by His atoning death ( John 1:29 ; 1 Peter 2:24 ). The passage is quoted from the original (Hebrew) text, but not according to the historical meaning of that original, which would involve the necessity of representing the Messiah, in the present instance, as the atoning sin-bearer (see Kleinert in d. Stud. u. Krit . 1862, p. 723 f.), which, however, is not suited to the connection—but rather according to that special typical reference, which also seems to have been contemplated by that prediction when read in the light of the acts of healing performed by Jesus. At the same time, λαμβάνειν and βαστάζειν must not be taken in a sense contrary to that of נָשָׁא and סָבַל , to take away, to remove (de Wette, Bleek, Grimm); but when their ailments are taken away from the diseased, the marvellous compassionate one who does this stands forth as he who carries them away, and, as it were, bears the burden lifted from the shoulders of others. The idea is plastic, poetical, and not to be understood as meaning an actual personal feeling of the diseases thus removed.

That it might be fulfilled ... - This passage is found in Isaiah 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 Isaiah 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, Isaiah 53 .