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| Matthew 8:15 | |
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← 8:14 8:16 → | |
 "Christ heals Peter's mother-in-law". Claes Jansz. Visscher (II), Amsterdam (c. 1601-1652). | |
| Book | Gospel of Matthew |
| Christian Bible part | New Testament |
Matthew 8:15 is the fifteenth verse in the eighth chapter of the Gospel of Matthew in the New Testament which relates the Healing the mother of Peter's wife.
In the original Greek according to Westcott-Hort this verse is:
In the King James Version of the Bible the text reads:
The New International Version translates the passage as:
For a collection of other versions see BibleHub Matthew 8:15.
The accounts in the other gospels are quite similar: "He took her by the hand" (Mark 1:31), "standing over her" (Luke 4:39). The miracle is notable because she recovered so quickly, unlike most people who upon recovering from an illness are quite weak. [1] [2]
Glossa Ordinaria: "And it is not enough that she is cured, but strength is given her besides, for she arose and ministered unto them." [3]
Chrysostom: "This, she arose and ministered unto them, shows at once the Lord’s power, and the woman’s feeling towards Christ." [3]
Bede: "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." [3]
Saint Remigius: "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." [3]
Rabanus Maurus: "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." [3]
Hilary of Poitiers: "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." [3]
Augustine: "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." [3]
James the Just, or a variation of James, brother of the Lord, was a brother of Jesus, according to the New Testament. He was an early leader of the Jerusalem Church of the Apostolic Age. He died as a martyr in AD 62 or 69.
Matthew 1:24 is the twenty-fourth verse of the first chapter in the Gospel of Matthew in the New Testament. Joseph has just been informed of the nature of Jesus and what he should do by an angel. In this verse Joseph carries out the angel's instructions.
Matthew 1:25 is the twenty-fifth and last verse of the first chapter of the Gospel of Matthew in the New Testament. Joseph has awakened from a dream in which an angel gave him instructions about the birth of Jesus. He has taken Mary into his home, completing their marriage, and this verse explains what occurs once the couple is united.
Matthew 3:16 is the sixteenth verse of the third chapter of the Gospel of Matthew in the New Testament. Jesus has just been baptized by John the Baptist and in this verse the Holy Spirit comes to him like a dove.
Matthew 4 is the fourth chapter of the Gospel of Matthew in the New Testament of Christian Bible. Many translations of the gospel and biblical commentaries separate the first section of chapter 4 from the remaining sections, which deal with Jesus' first public preaching and the gathering of his first disciples.
Matthew 5 is the fifth chapter of the Gospel of Matthew in the New Testament. It contains the first portion of the Sermon on the Mount, which will also take up chapters 6 and 7. Portions are similar to the Sermon on the Plain in Luke 6, but much of the material is found only in Matthew. It is one of the most discussed and analyzed chapters of the New Testament. Warren Kissinger reports that among Early Christians no chapter was more often cited by early scholars. The same is true in modern scholarship.
Matthew 5:32 is the thirty-second verse of the fifth chapter of the Gospel of Matthew in the New Testament and part of the Sermon on the Mount. This much scrutinized verse contains part of Jesus' teachings on the issue of divorce.
Mark 1 is the first chapter of the Gospel of Mark in the New Testament of the Christian Bible.
Matthew 6:18 is the eighteenth verse of the sixth chapter of the Gospel of Matthew in the New Testament and is part of the Sermon on the Mount. This verse concludes the discussion of fasting.
Matthew 7 is the seventh chapter of the Gospel of Matthew in the New Testament. The chapter is the last of the three chapters which comprise the Sermon on the Mount.
Matthew 9 is the ninth chapter of the Gospel of Matthew in the New Testament and continues the narrative about Jesus' ministry in Galilee as he ministers to the public, working miracles, and going through all the cities and towns of the area, preaching the gospel, and healing every disease.
Jude is one of the brothers of Jesus (Greek: ἀδελφοί, romanized: adelphoi, lit. 'brethren') according to the New Testament. He is traditionally identified as the author of the Epistle of Jude, a short epistle which is reckoned among the seven general epistles of the New Testament—placed after Paul's epistles and before the Book of Revelation—and considered canonical by Christians. Catholics and Eastern Orthodox Christians believe this Jude is the same person as Jude the Apostle and that Jude was perhaps a cousin, but not literally a brother of Jesus, or perhaps St. Joseph’s son from a previous marriage.
Matthew 7:29 is the twenty-ninth verse in the seventh chapter of the Gospel of Matthew in the New Testament. It ends a two verse conclusion following the Sermon on the Mount.
Matthew 8:3 is the third verse of the eighth chapter of the Gospel of Matthew in the New Testament. This verse continues the miracle story of Jesus cleansing a leper, the first of a series of miracles in Matthew.
Matthew 8:14 is the fourteenth verse of the eighth chapter of the Gospel of Matthew in the New Testament. This verse describes the start of Jesus healing Peter's mother-in-law.
Matthew 8:16 is a verse verse in the eighth chapter of the Gospel of Matthew in the New Testament which relates Jesus exorcising at sunset.
Matthew 8:18 is a verse in the eighth chapter of the Gospel of Matthew in the New Testament.
Jesus' interactions with women are an important element in the theological debate about Christianity and women. Women are prominent in the story of Christ Jesus. He was born of a woman, had numerous interactions with women, and was seen first by women after his resurrection. He commissioned the women to go and tell his disciples that he is risen, which is the essential message of Christianity.
The healing of the mother of Peter's wife is one of the miracles of Jesus in the Gospels, reported in Matthew 8:14–15, Mark 1:29–31, and Luke 4:38–39.
In Christianity, the term Five Discourses of Matthew refers to five specific discourses by Jesus within the Gospel of Matthew.
This article incorporates text from this source, which is in the public domain.| Preceded by Matthew 8:14 | Gospel of Matthew Chapter 8 | Succeeded by Matthew 8:16 |
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