Exegetical and Hermeneutical Commentary of Luke 4:38
And he arose out of the synagogue, and entered into Simon’s house. And Simon’s wife’s mother was taken with a great fever; and they besought him for her.
38, 39. The Healing of Simon’s Wife’s Mother
38. into Simon’s house ] St Mark, nearly connected with St Peter, says more accurately “the house of Simon and Andrew” (Luk 1:29). This is the first mention of Peter in St Luke, but the name was too well known in the Christian Church to need further explanation. Peter and Andrew were of Bethsaida (House of Fish), (Joh 1:44; Joh 12:21), a little fishing village, as its name imports, now Ain et Tabijah or ‘the Spring of the Figtree,’ where, alone on the Sea of Galilee, there is a little strip of bright hard sand. St Luke does not mention this Bethsaida, though he mentions another at the northern end of the Lake (Luk 9:10). It was so near Capernaum that our Lord may have walked thither, or possibly Simon’s mother-in-law may have had a house at Capernaum. It is a remarkable indication of the little cloud of misunderstanding that seems to have risen between Jesus and those of His own house (Mat 13:57; Joh 4:44), that though they were then living at Capernaum (Mat 9:1; Mat 17:24) having perhaps been driven there by the hostility of the Nazarenes their home was not His home.
Simon’s wife’s mother ] “St Peter, the Apostle of Christ, who was himself a married man.” Marriage Service. She seems afterwards to have travelled with him (1Co 9:5). Her (most improbable) traditional name was Concordia or Perpetua (Grabe, Spicil. Patr. i. 330).
with a great fever ] St Luke, being a physician, uses the technical medical distinction of the ancients, which divided fevers into ‘great’ and ‘little’ (Galen). For other medical and psychological touches see Luk 5:12, Luk 6:6, Luk 22:50-51; Act 3:6-8; Act 4:22; Act 9:33, &c.
they besought him ] not, as elsewhere, the imperfect (Joh 4:47), but the aorist, implying that they only had to ask Him once. St Mark confirms this when he says (Luk 1:30), “ immediately they speak to Him about her.”
Fuente: The Cambridge Bible for Schools and Colleges
Luk 4:38-39
And He arose out of the synagogue and entered into Simons house
Simons wifes mother
Suffering is to be found everywhere, in the public synagogue and in the private house.
Even Peters house was not exempt. The chosen ones are tried as by fire, and the rod proves their election. (J. Parker, D. D.)
Simons house
How came Peter to have a house at Capernaum? Poor fishermen do not often have two houses, May it not be that, finding the Lord Jesus was frequently at Capernaum, Peter thought it best to have a dwelling there, that he might be always present when the Master was preaching, and that he might do his best to entertain Him between whiles? I like to think that the servant changed his place of abode for the Masters sake. Would it not be well if many Christian people had some little consideration when they are choosing a house, as to whether it will be convenient for the hearing of the Word? (C. H. Spurgeon.)
Sickness produces seriousness
Professor Henry Drummond, the author of Natural Law in the Spiritual World, has been very earnestly at work in the revival in the Edinburgh University. His addresses have been intensely evangelical, and have been wondrously powerful in their effects on the students. One anecdote seemed to have touched them deeply. Substantially it was to this effect:–Some years ago, in the University, there was a fine, manly fellow, a medical student, a very Hercules in strength, but as gentle and lovable as he was strong. He was immensely popular, the captain of the football club, and not a cricket match was considered complete without him. He was a man of good intellectual gifts as well. He caught typhoid fever while attending the Royal Infirmary, and soon he lay dying in a private ward. One of the house physicians, an earnest Christian and successful soul-winner, spoke to him about God and eternity. The dear fellow listened, became anxious, and eagerly heard the story of redeeming love. Will you give yourself to Jesus? asked the doctor. He did not answer for a space, and then, earnestly regarding the man of God, he said, But dont you think it would be awful mean just to make it up now, at my last gasp, with One I have rejected all my life? Yes, it would be mean; but, dear fellow, it would be far meaner not to do it. He wants you to do it now, for He has made you willing, and it would be doubly mean to reject a love that is pursuing you even to death. The dying man saw the point, and apprehending the greatness of that exceeding love, he cast himself upon the Eternal Heart of Mercy and passed away in sweet peace and blessedness.
Blessed results of sickness
When God would rescue a man from that unreal world of names and mere knowledge, He does what He did with Job–He strips him of his flocks, and his herds, and his wealth; or else, whatis the equivalent, of the power of enjoying them–the desire of his eyes falls from him at a stroke. Things become real then. Trial brings man face to face with God–God and he touch; and the flimsy veil of bright cloud that hung between him and the sky is blown away; he feels that he is standing outside the earth with nothing between him and the Eternal Infinite. Oh I there is something in the sick-bed, and the aching heart, and the restlessness and the languor of shattered health, and the sorrow of affections withered, and the stream of life poisoned at its fountain, and the cold, lonely feeling of utter rawness of heart which is felt when God strikes home in earnest that forces a man to feel what is real and what is not. This is the blessing of affliction to those who will lie still and not struggle in a cowardly or a resentful way. It is God speaking to Job out of the whirlwind, and saying: In the sunshine and the warmth you cannot meet Me; but in the hurricane and the darkness, when wave after wave has swept down and across the soul, you shall see My Form, and hear My Voice, and know that your Redeemer liveth. (F. W. Robertson.)
The ministry of gratitude
I. The fact that this restored woman began at once to minister to Christ and to His disciples proves THE CERTAINTY OF HER CURE; and there are no better ways of proving the thoroughness of our conversion than by conduct similar to hers. Suppose the patient had lain there and had begun to talk about how she felt, how much better she was, what a strange sensation passed through her when the Saviour rebuked the disease, and how strangely well she felt; yet if she had not risen up, but had lain there still, there would have been no evidence of her restoration, at any rate none that you or I could judge of. So when persons tell us that they have felt great changes of heart, we must see their outward ministerings for Christ. If their actions be holy, if their lives be purified, then shall we know, but not till then, that their nature is renewed. Suppose this good woman, still lying upon her bed, had begun to say, Well, I hope I am healed, and had begun to express some feeble expectation that one day she would be able to exercise the functions of health, we could not have known that she was restored. Something more was wanted than mere hopes and expectations. Note the nature of the acts which this restored woman performed, because they are symbolical of the best form of actions by which to judge of a person being renewed.
1. Her duties were humble ones. She was probably the head of the household, and she began at once to discharge the duties of a housewife: duties unostentatious and commonplace. Attention to humble duties is a better sign of grace than an ambition for lofty and elevated works.
2. Remember, too, that this good woman attended to home duties. She did not go down the street a hundred yards off to glorify Christ; she, I daresay, did that afterwards; but she began at home: charity begins there, and so should piety. That is the best religion which is most at home at home. Grace which smiles around the family hearth is grace indeed.
3. She attended to suitable duties, duties consistent with her sex and condition. She did not try to be what God had not made her, but did what she could.
4. One other point before leaving this; these things become a conclusive proof of grace in the heart, when they are voluntarily rendered as this good womans ministry was. I do not read that she was asked to do anything for Christ, but it suggested itself to her at once, without command or request. Her work was done promptly, for immediately she arose and did it. Promptness is the soul of obedience.
II. This womans ministry showed THE PERFECTION OF HER CURE. And, beloved, it is one mark of a work of grace in the soul when the converted man becomes at once a servant of Christ. The human theory of moral reformations makes time a great element in its operations. If you are to reclaim a great offender you must win him from one vice first, and then from another; you must put him through a process of education by which he gradually perceives that what he has been accustomed to do is bad for himself, and wakes up to the conviction that honesty and sobriety will be the best for his own profit. Time is required by the moral reformer, or he cannot develop his plans. He ridicules the idea of effecting anything in an hour or two.
III. Peters wifes mother, in ministering to Christ proved HER OWN GRATITUDE. Her acts of hospitality were an exhibition of her thankfulness. Brethren, if we want to evidence our gratitude to Christ we had better do it in the same way as she did.
IV. This womans ministering to Christ proved THE CONDESCENSION OF THE PHYSICIAN. He who healed her of the fever did not need her to minister to Him; He who had power to heal diseases had certainly power to subsist without human ministry. If Christ could raise her up, He must be omnipotent and Divine; what need, then, had He of a womans service? Yet He condescended to accept it. What condescension that He should accept ministry from His own creatures; what gentleness that He so often chose womans ministry. He came to earth, and the first garments of His infancy were wrapped about Him by a womans hands, and here He dwelt till at last He died, and holy women bound Him up in the cerements of the tomb and laid Him in the sepulchre. It seems easy enough to believe that the Blessed Virgin and Mary Magdalene and other holy women were honoured of God; but that you, dear sister, should be allowed to take a part in His service–is not this marvellous? Will you not bless Him, and minister with the utmost cheerfulness because you feel it to be so great a grace? (C. H. Spurgeon.)
All may minister for God
On our birthdays our little children love to give their father something, if it is only a bunch of flowers out of the garden, or a fourpenny piece with a hole in it; they like to do it to show their love; and wise parents will be sure to let their children do such things for them. So is it with our great Father in heaven. What are our Sunday-school teachings and our preachings, and all that, but these cracked fourpenny pieces? Just nothing at all; but the Lord allows us to do His work for His own loves sake. His love to us finds a sweetness in our love to Him. I am most thankful that in the Church there is room for such a variety of ministries. Some brethren are so queerly constituted that I cannot tell what they were made for; but I believe if they are Gods people there is a place for them in His spiritual temple. A man who was accustomed to buy timber and work it up, on one occasion found a very crooked stick of wood in his bargain, and said to his son as he put it aside. I cannot tell, John, whatever I shall do with it; it is the ugliest shaped piece I ever bought in my life; but it so happened while building a barn that he wanted a timber exactly of that shape, and it fitted in so thoroughly well that he said, It really seems as if that tree grew on purpose for that corner. So our gracious Lord has arranged His Church, so that every crooked stick will fit in somewhere or other, if it be only a tree of His own right hand planting: He has made it with a purpose, and knows when it will answer that purpose. How this ought to rebuke any who say, I do not see what I can do. Dear friend, there is a peculiar work for you; find it out–and methinks it will not be far off: the exercise of a little reflection will soon enable you to discover it. Be grateful that this is a certain fact, without exception, that every child of God who has been healed has some ministry which he can render to Christ, and which he ought to render at once. Bless God, dear brother, that He counts you worthy to suffer for His names sake. You know the old story of Sir Walter Raleigh. When Queen Elizabeth, one day, came to a miry place in the road, he took off his cloak for her to walk upon. Did he regret it? No, he was delighted at it, and half the court wished for another muddy place that they might be able to do the same. Oh, you that love your Lord, be willing to lie down for Christs sake, and pave the miry parts of the way by being despised for His names sake. This honour you should covet, and should not shun. Arise and minister, ye healed ones; and as for you who are not healed, may you believe in Him who is able to restore you with His touch. He is mighty to save. Believe in Him and you shall live. (C. H. Spurgeon.)
A sympathetic physician
The pious, good-natured Dr. Helm had no time, as he was wont to say, to get ill. Always busy, ever pleased to visit the cottage of the poorest as the mansions of the rich, all classes of Berlin joined to do honour to the good old man on the jubilee of his fiftieth year of service. The festivities lasted three days. The constant noise and excitement had made the doctor more than usually tired. Late at night a poor woman came to beg him to visit her child, who was taken suddenly ill. The servants had orders to send all applications away, as the doctor felt he needed rest; but the woman, knowing the house, managed to get to the doctors private room to plead her cause. Still Dr. Heim said he could not go. After all had retired to rest Madame Heim said to her husband, What is the matter with you, doctor? Why dont you sleep? Because I cant, he said; its a curious thing with my conscience; I must go and see that child. He rang the bell, and forgetting his fatigue, ran to the sick child, whom he was the means of restoring to health. After the visit he returned and slept soundly. (Baxendales Anecdotes.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 38. Simon’s wife’s mother] See Clarke on Mt 8:14-17. As soon as Peter began to follow Christ, his family began to benefit by it. It is always profitable to contract an acquaintance with good men. One person full of faith and prayer may be the means of drawing down innumerable blessings on his family and acquaintance. Every person who knows the virtue and authority of Christ should earnestly seek his grace in behalf of all the spiritually diseased in his household; nor can he seek the aid of Christ in vain.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
We met with this history both in Matthew and Mark. See Poole on “Mat 8:14“, and following verses to Mat 8:15. See Poole on “Mar 1:29“, and following verses to Mar 1:31.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And he arose out of the synagogue,…. That is, when he had dispossessed the unclean spirit, he rose up, and went out of the synagogue:
and entered into Simon’s house; the house of Simon Peter, and which was also Andrew’s; and in Beza’s ancient copy, and in one of Stephens’s, it is added, “and of Andrew”; who, though they were both natives of Bethsaida, yet, it seems, had an house at Capernaum, whither Christ went of his own accord, or by an invitation given him:
and Simons wife’s mother was taken with a great fever. The Vulgate Latin version reads, “with great fevers”. The fever is
“a disease, or rather a class of diseases, whose characteristic is a preternatural heat felt through the whole body, or, at least, the principal parts thereof, attended with other symptoms—-“One” defines a fever, a strenuous endeavour, or effort of nature to throw off some morbific matter, that greatly incommodes the body.—- “Another”, an augmented velocity of the blood; others, a fermentation of the blood; accompanied with a quick pulse and excessive heat.—-The causes of fevers are innumerable, and the disease even often arises in the soundest bodies, where there was no previous morbific apparatus, as cachochymia, plethora, c. but merely from a change of air, food, or other alteration in the non-naturals. A fever, “one” observes, is an inseparable companion of an inflammation. The symptoms are many: every fever, arising from any internal cause, is attended with a quick pulse, and unusual heat at different times, and in different degrees. Where these are intense, the fever is acute, where remiss, slow. The disease begins almost always with a sense of chillness, and in its progress is chiefly distinguished by the velocity of the pulse: so that a too quick contraction of the heart, with an increased resistance, or impulse against the capillaries, furnishes the proper idea of a fever z.”
The fever Peter’s wife’s mother lay ill of, is said to be a “great one”; which circumstance is the rather mentioned, to illustrate the miraculous cure of it by Christ; [See comments on Mt 8:14].
And they besought him for her; either his disciples Peter, Andrew, James, and John, who were all present, or the other relations and friends of the sick person, which were in the house; who having heard of his casting out the unclean spirit in the synagogue, believed that he had power to heal this disease; and therefore intreat him, for her sake, and upon her account, that he would restore her health.
z See Chambers’s Cyclopaedia in the word “Fever”.
Fuente: John Gill’s Exposition of the Entire Bible
He rose up (). Second aorist active participle of , a common verb. B. Weiss adds here “from the teacher’s seat.” Either from his seat or merely leaving the synagogue. This incident of the healing of Peter’s mother-in-law is given in Mr 1:29-34 and Mt 8:14-17, which see for details.
Into the house of Simon ( ). “Peter’s house” (Mt 8:14). “The house of Simon and Andrew” (Mr 1:29). Paul’s reference to Peter’s wife (1Co 9:5) is pertinent. They lived together in Capernaum. This house came also to be the Capernaum home of Jesus.
Simon’s wife’s mother ( ). The word for mother-in-law is old and well established in usage. Besides the parallel passages (Mark 1:30; Matt 8:14; Luke 4:38) it occurs in the N.T. only in Lu 12:53. The corresponding word , father-in-law, occurs in Joh 18:13 alone in the N.T.
Was holden with a great fever ( ). Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Mt 4:24 passive with diseases here; 2Co 5:14 active; Php 1:23 passive). In Ac 28:8 the passive “with dysentery” is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with “fear,” Lu 8:37, the active for holding the hands over the ears (Ac 7:57) and for pressing one or holding together (Luke 8:45; Luke 19:43; Luke 22:63), the direct middle for holding oneself to preaching (Ac 18:5). It is followed here by the instrumental case. Hobart (Medical Language of Luke, p. 3) quotes Galen as dividing fevers into “great” () and “small” ().
Fuente: Robertson’s Word Pictures in the New Testament
Taken [] . Rev., holden. So Wyc. See on Mt 4:24. The word is used nine times by Luke, and only three times elsewhere. Paul uses it of the constraining of Christ ‘s love (2Co 5:14), and of being in a strait (Phi 1:23). In Act 28:8, it is joined with fever, as here, and is a common medical term in the same sense.
A great fever [ ] . Another mark of the physician. The epithet great is peculiar to Luke. The ancient physicians distinguished fevers into great and small.
Fuente: Vincent’s Word Studies in the New Testament
JESUS HEALS … PETER’S WIFE’S MOTHER AND MANY OTHERS V. 38-44
1) “And he arose out of the synagogue,” (anastas de’ apo tes sunagoges) “Then rising up from the synagogue,” or when He arose and left the synagogue in Capernaum that sabbath day, as they went out, Mar 1:34.
2) “And entered into Simon’s house,” (eisIthen eis ten oikian Simonos) “He entered into the residence of Simon Peter,” where He was invited, with this result, Mar 1:31.
3) “And Simon’s wife’s mother,” (penthera de tou Simonis) “Then the mother-in-law of Simon Peter,” as also recounted, Mat 8:14; Mar 1:29.
4) “Was taken with a great fever;” (en sunechomene pureto megalo) “Was seized with a burning or fiery fever,” a severe, chronic, burning, under control of a flaming fever. This is a technical medical term then used by Greek physicians in giving physical details of a medical matter such as uniquely by Luke, Luk 4:35, “hurt him not.” See also Luk 5:12; Luk 6:6; Luk 22:50-51; Act 3:7-8; Act 4:22; Act 9:33; Act 18:8.
5) “And they besought him for her.” (kai erotesan auton peri autes) “And they appealed to him concerning her,” her condition and need, as He came out of the sensational synagogue service just concluded, Luk 4:33-37.
Fuente: Garner-Howes Baptist Commentary
(38, 39) And he arose out of the synagogue.. See Notes on Mat. 8:14 Peculiar to St. Luke and indicating what we may venture to call accurate diagnosis, are the great fever, our Lords rebuking the fever, and the immediate rising to minister.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
28. PETER’S WIFE’S MOTHER HEALED; THE MIRACLES IN GALILEE, Luk 4:38-44 .
Mat 8:14-25
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And he rose up from the synagogue, and entered into the house of Simon. And Simon’s wife’s mother was gripped with a great fever, and they besought him for her.’
Leaving the synagogue Jesus went to Simon’s house to receive hospitality. Simon would shortly be renamed Peter and become an Apostle. He had probably previously been a disciple of John the Baptiser (Joh 1:41-42). Certainly his brother Andrew had. But when He arrived with them they discovered that Simon’s mother-in-law ‘was gripped’ with a ‘great fever’. Note the specialist medical terms used here, used by many physicians, but not used in the other Gospels. Luke was well acquainted with the medical terminology of the time. Physicians distinguished between a ‘great fever’ and a ‘lesser fever’. So those present turned to Jesus and requested His help. Unlike the Nazarenes they believed implicitly that He could heal.
Fuente: Commentary Series on the Bible by Peter Pett
Jesus, Freeing the Oppressed and Afflicted, Rebukes A Fever And It Leaves A Fevered Woman (4:38-39).
Having revealed His power to rebuke evil spirits, Jesus now revealed His power to rebuke disease. Even distorted nature was seen as responsive to His commands.
Fuente: Commentary Series on the Bible by Peter Pett
The healing of Peter’s mother-in-law:
v. 38. And He arose out of the synagogue, and entered into Simon’s house. And. Simon’s wife’s mother was taken with a great fever; and they besought Him for her.
v. 39. And He stood over her, and rebuked the fever; and it left her; and immediately she arose and ministered unto them. From the synagogue Jesus went directly to the home of Simon Peter, of whose call Luke tells in the next chapter. Having lived at Bethsaida formerly, Simon had moved to Capernaum, where he lived with his family, to which the mother of his wife belonged. Evidently, Scripture knows nothing of the foolish unkindness which is now so commonly shown to those to whom relevance and honor is due. This aged woman, at any rate, must have been esteemed very highly in the house of her son-in-law, for when she was prostrated with a fever, severely afflicted with the severity of the attack, they, the members of the family, made intercession for her to Jesus. The Lord immediately signified His willingness. Stepping to the cot on which she was lying, He raised Himself in the fullness of His majesty, He threatened the fever, and it obeyed His voice. The healing was immediate and complete. If in any family someone becomes a disciple of Jesus, there is a path between that house and heaven, guarded by angels. Not only in temporal things, but especially in spiritual matters blessings will attend such a house where a faithful soul prays. And the subsequent serving of the mother-in-law of Peter after healing shows that the beautiful, but rare plant of gratitude nourished in that house.
Fuente: The Popular Commentary on the Bible by Kretzmann
Luk 4:38. And Simon’s wife’s mother For, &c.
Fuente: Commentary on the Holy Bible by Thomas Coke
Luk 4:38-41 . See on Mat 8:14-16 ; Mar 1:29-34 . Matthew places the narrative later, not till after the Sermon on the Mount. [91]
.] He went from the synagogue into the house of Simon. The article before is not needed. Winer, p. 108 f. [E. T. 148 ff.]. Luke, the physician, uses the technical expression for violent fever-heat: (the opposite: ). See Galen, De diff. febr . 1, in Wetstein.
] they asked ; Peter, to wit, and the members of the family, hence it is not the plural introduced here without reason only from Mar 1:30 (Weiss).
] so that He was bending over her.
. ] the fever regarded as a hostile power, and as personal. Mark, whom Matthew follows, has not this detail; whereas both have the touching with the hand. A divergence in the tradition as to the miraculous method of cure.
] refers to Jesus, Simon, and the other members of the family. Comp. , Luk 4:38 .
Luk 4:40 . ] according to Matthew, demoniacs and sick persons (comp. Mark), with which Luke nevertheless also agrees at Luk 4:41 . [92]
] Matthew has , with reference, however, to the demoniacs. In , which need not be pressed (Weiss, Holtzmann), are implied the solicitude and the indefatigableness of this miraculous ministry of love.
, ] to speak, because . See on Mar 1:34 .
[91] The arrangement in Luke, so far as he places (ch. 5) the call of Peter later, is in any case not arbitrarily produced , although he follows the tradition which (as Matthew) does not include the companionship of James and John (so Mark).
[92] All three also agree essentially as to the time of day ( ). Until the evening Jesus had remained in the house of Simon , therefore the siek were first brought to Him there. Thus it was neither with a view to avoiding the heat of the sun, nor to choosing, from “delicacy of feeling,” as Lange supposes, the twilight for the public exhibition of infirmities.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 1489
PETERS WIFES MOTHER CURED
Luk 4:38-39. And he arose out of the synagogue, and entered into Simons house. And Simons wifes mother was taken with a great fever; and they besought him for her. And he stood over her, and rebuked the fever; and it left her: and immediately she arose, and ministered unto them.
HOWEVER much we may be beloved of God, we are not to expect an exemption from those troubles which are the common lot of humanity. Peter was one of the peculiar favourites of our Lord, and privileged to have more intimate access to him than almost any of the Apostles. Yet we find severe affliction in his family. This affliction however tended in the issue (as all the trials of Gods children will) to the glory of God and to his own personal benefit. This observation naturally arises from the account which we have just read respecting the miraculous recovery of his wifes mother through the interposition of our Lord. In discoursing upon it we may notice,
I.
The service which Jesus rendered her-
She was seized with a very dangerous disorder-
[Peter, an utter stranger to the doctrine since established in the church of Rome respecting the celibacy of the clergy, was a married man, and an eminent pattern both of filial piety and conjugal affection. The aged mother of his wife was permitted to spend her declining years with him:but her near connexion with this eminent servant of God could not preserve her from the common calamities of life; nor could her son-in-law restore her by a miracle without an express commission from God himself [Note: Perhaps the gift of miracles was not yet bestowed upon the church. But after it was, the Apostles could only exercise that gift when they were moved by God to do so. Why else did Paul leave Trophimus at Miletum sick (2Ti 4:20.) or suffer the sickness of his dear fellow-labourer Epaphroditus to proceed to such extremity? (Php 2:27.)]. The circumstance of her being detained from the ordinances of God must doubtless have been a great additional trial to her mind, especially at a season, when he, who spake as never man spake, had come thither to instruct the people [Note: The loss of divine ordinances was that which David chiefly regretted when he fled from Absalom, Psa 84:1-3.]. Peter however saw no necessity for staying from the synagogue when his mother was properly attended at home. He the rather went; and availed himself of his access to Jesus to intercede for his afflicted relative.]
At the request of Peter and his friends, Jesus restored her to perfect health
[Jesus paid the same attention to the intercessions of friends as he did to mens personal applications. It was the delight of his soul to relieve misery wherever he found it. Nor did he think his work finished, when he had exercised his ministry in the house of God. He would not cease from labour while the continuance of his labours could be of any essential service. He could indeed have healed her by a word without going to her in person; but he delighted to visit the chambers of affliction. And behold! with what condescension he acted towards her; he took her by the hand and lifted her up; he, the Maker and Governor of the universe, administered unto her as if he had been her menial servant! Yet with what authority did he rebuke and dispel the fever! Who could act thus but God? Instantly did the disease vanish, and instantly did her former strength return; and universal joy succeeded to the tears of sympathy and compassion.]
In what manner she endeavoured to requite this favour we shall see by considering,
II.
The service she rendered him
We are not to estimate services by the intrinsic worth of them, so much as by the affection manifested in them. In this view her services were as acceptable as any that could be rendered; she arose and ministered unto them. By this conduct she unwittingly discovered,
1.
The reality of the miracle
[Had she merely joined her family, the departure of her fever might have been imputed to a fortunate coincidence of circumstances. Nor would they, who ascribed the expulsion of devils to the agency of Beelzebub, have been ashamed to adopt such a sentiment: but, if this had been the case, her body must have still continued in a state of debility; whereas she was able to exert herself as much as before her sickness. This then was an unquestionable proof of the reality of the miracle [Note: Mat 9:6-8.]; and she became a witness for Jesus while she intended nothing more than to testify her love towards him.]
2.
The goodness of her own heart
[The hearts of all are, strictly speaking, most desperately wicked. But our Lord tells us that a good man out of the good treasure of his heart bringeth forth good things. In this sense she discovered much goodness of heart. So far from being puffed up with the favour conferred upon her, she was glad to execute the meanest offices. Her heart glowed with a desire to honour her benefactor: nor was she unmindful of the obligations she owed to those who had assisted her, or interceded for her. She ministered not to him only, but to them also. She rejoiced in an opportunity to testify her gratitude to all. How different was this from the conduct of the nine lepers [Note: Luk 17:17.]! Who does not reprobate them as the basest of mankind? Whereas she did not delay one moment to testify her sense of the mercy vouchsafed unto her. The one thought of her heart was, What shall I render unto the Lord for all the benefits he hath done unto me [Note: Psa 116:12]? O that all were like-minded with her in performing a duty which is so lovely and of such good report!]
3.
The duty of all who have received mercies from God
[God is to be acknowledged as much in the blessing given to our food or medicine, as in the more visible effects of his miraculous interpositions. Have we then been preserved in health, or restored from sickness? Surely we stand indebted to God as much as if a miracle had been wrought in our behalf. And shall we be satisfied with making a few cold acknowledgments, and not render any active services to our benefactor? Or shall we pretend that there is nothing that we can do for him? Let us do what our capacity and situation enable us to do. However mean the service, it shall be accepted of him. But if we be too proud to stoop, or too idle to exert ourselves, we violate the plainest law of our nature, and render ourselves unworthy of the Christian name [Note: Unthankfulness to God is specified as the summit of wickedness even in the heathen world, Rom 1:21.].]
The foregoing history may be improved,
1.
In a way of reproof
[There is not one of us who does not stand indebted to God for an infinite multitude of mercies. But in what manner have we requited him? Perhaps in the time of trouble we have visited him, and poured out a prayer when his chastening was upon us [Note: Isa 26:16.]. But no sooner has his rod been removed, than, like metal from the furnace, we have returned to our former hardness. We have resembled the hypocritical Jews, and forgotten all the vows which we made in trouble [Note: Psa 78:34-37.]. Ah! what a contrast between us and this pious matron! Let us be ashamed, and humble ourselves before God. Let us remember how awfully Hezekiah was punished for his ingratitude [Note: 2Ch 32:25.]. Let us instantly awake from our lethargy to the discharge of our duty, and glorify Christ with our bodies and our spirits which are his.]
2.
In a way of consolation
[Whether we go up to Gods house, or be confined on a bed of sickness, we may have access unto Jesus. He is with us at all times and in every place; and we may go to him with our petitions either for ourselves or others. What a rich source of consolation is this! And have we no disorders, bodily or spiritual, which need his aid? If our body be healthy, is not our soul languishing? Or if we ourselves be lively, have we no friend or relative that is in a sickly condition? Let us then apply to this almighty Physician, and we shall find him as condescending and as gracious as ever. He calls himself by this endearing name, The Lord that healeth thee [Note: Exo 15:26.]. He will send his word and heal us; yea, he will strengthen us for the most active and difficult services. Let all of us then surround his throne, and cry with united voices, Arise for our help, and redeem us for thy mercys sake [Note: Psa 44:26.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
(38) And he arose out of the synagogue, and entered into Simon’s house, and Simon’s wife’s mother was taken with a great fever; and they besought him for her. (39) And he stood over her, and rebuked the fever; and it left her: and immediately she arose and ministered unto them. (40) Now when the sun was setting, all they that had any sick with divers diseases brought them unto him; and he laid his hands on everyone of them, and healed them. (41) And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ. (42) And when it was day, he departed and went into a desert place: and the people sought him, and came unto him, and stayed him, that he should not depart from them. (43) And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent. (44) And he preached in the synagogues of Galilee.
We have the record of these things, Mat 8:14 . etc. I refer the Reader thither.
REFLECTIONS
Reader! let it be our wisdom, in all our meditations on the sufferings and exercises of Christ, to connect with them the cause. He was wounded for our transgressions: he was bruised for our iniquities: the chastisement of our peace was upon him; and by his stripes we are healed! And while we think of those things, let us in all our lesser exercises bless God, when at any time called to the fellowship in suffering of his Son Jesus Christ. My brethren (saith James) count it all joy, when ye fall into divers temptations. And, no doubt, when the strength of Christ is made perfect in our weakness, there is great cause of joy, to glory even in our infirmities, when the power of Christ doth rest upon us.
Reader! think what a sermon Christ’s first sermon was, as recorded here, which he preached after his ordination by the unction of the Holy Ghost, in the Jewish synagogue? Oh! that all preachers of the word of God were to follow Christ’s example, and thereby prove that the spirit of the Lord, according to the measure of the gift of Christ, was upon them. Might we not hope, that from the same blessed cause, as by the master, so by his servants, gracious effects would follow; and the Lord’s cause would be glorified in the earth. But let all such not fail to do as Christ did. However offensive to carnal reason, and to the free will of men, let the sovereignty of God be proclaimed. Many widows, and many lepers there may be in Israel now, as of old; but until God sends his word, there will be no commission to heal. Oh! do thou, blessed Jesus, who in the days of thy flesh didst heal all the diseases of thy people, now in the day of thy power manifest the sovereignty of thy grace and salvation, and preach by thy blessed spirit, as then in the synagogues of Galilee. Amen.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
38 41. ] HEALING OF SIMON’S WIFE’S MOTHER, AND MANY OTHERS. Mat 8:14-17 . Mar 1:29-34 . Our account has only a slight additional detail, which is interesting however as giving another side of an eye-witness’s evidence it is . Now this is implied in laying hold of her hand, as she was in bed; which particulars are both mentioned by Matt. and Mark: this being one of those many cases where alteration (of . . into . . .) is utterly inconceivable.
Fuente: Henry Alford’s Greek Testament
38. ] , anarthrous, being in fact predicative; as in all such cases of appellatives: see ch. Luk 10:6 .
. ] An epithet used by Luke, as a physician; . Galen de different. Febr. i. (Wetstein.) Bleek doubts this, and understands it only of the intensity of the fever.
Fuente: Henry Alford’s Greek Testament
Luk 4:38-39 . Peter’s mother-in-law (Mat 8:14-15 , Mar 1:29-31 ). : another anticipation. In Mk. the call of Peter and others to discipleship has been previously narrated. One wonders that Lk. does not follow his example in view of his preface, where the apostles are called eye-witnesses, . , etc.: Lk’.s desire to magnify the power comes clearly out here. “The analytic imperfect implies that the fever was chronic, and the verb that it was severe,” Farrar (C. G. T.). Then he calls it a great fever: whether using a technical term (fevers classed by physicians as great and small), as many think, or otherwise, as some incline to believe (Hahn, Godet, etc.), in either case taking pains to exclude the idea of a minor feverish attack.
Fuente: The Expositors Greek Testament by Robertson
NASB (UPDATED) TEXT: Luk 4:38-39
38Then He got up and left the synagogue, and entered Simon’s home. Now Simon’s mother-in-law was suffering from a high fever, and they asked Him to help her. 39And standing over her, He rebuked the fever, and it left her; and she immediately got up and waited on them.
Luk 4:38 “Simon’s mother-in-law” Peter was obviously married (cf. Mat 8:14; Mar 1:29-34; 1Co 9:5). Celibacy is a gift, not a forced norm for clergy. Marriage is the biblical norm (cf. Gen 1:28; Gen 2:18; Gen 9:1; Gen 9:7).
“was suffering from” This is a periphrastic imperfect passive. This fever was a pre-existent, recurrent problem.
“a high fever” This is a medical term used by Galen for a “category of fever.” The Gospels make a distinction between Jesus exorcizing demons and healing sickness.
“He rebuked the fever” In Luke Jesus rebukes
1. demons (Luk 4:35; Luk 4:41; Luk 9:42)
2. fever (Luk 4:39)
3. the wind and waves (Luk 8:24)
4. the disciples (Luk 9:21; Luk 9:55)
This showed His authority and power. Jesus was truly human, but He was also God incarnate. It is hard to hold these two in balance. Luke’s Gospel emphasizes both aspects!
Just a word about Jesus rebuking a fever. This literary personification of a physical problem does not make this an exorcism. Demons can cause physical problems, but not all physical problems are demonic. Be careful of the extremes (no demons; demons cause everything)! See note at Luk 4:35 on exorcisms.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
And He arose, &c. Compare Mat 8:14-17. Mar 1:29-34.
arose out of = arose [and went] out of:
taken = pressed, or oppressed. Compare Act 28:8. Almostpeculiar to Luke, who uses the word nine times; only three times elsewhere, Mat 24:4. 2Co 5:14. Php 1:1, Php 1:23(being in a strait).
great. Peculiar to Luke, in this connection.
besought. Aorist Tense; implying a single act. Not the Imperfect, as generally used.
for = concerning. Greek. peri. App-104.
Fuente: Companion Bible Notes, Appendices and Graphics
38-41.] HEALING OF SIMONS WIFES MOTHER, AND MANY OTHERS. Mat 8:14-17. Mar 1:29-34. Our account has only a slight additional detail, which is interesting however as giving another side of an eye-witnesss evidence-it is . Now this is implied in laying hold of her hand, as she was in bed; which particulars are both mentioned by Matt. and Mark:-this being one of those many cases where alteration (of . . into . . .) is utterly inconceivable.
Fuente: The Greek Testament
Luk 4:38. , and having arisen from) An abbreviated expression [for Having arisen from His seat and gone out of the synagogue].
Fuente: Gnomon of the New Testament
he: Mat 8:14, Mat 8:15, Mar 1:29-31, 1Co 9:5
they: Luk 7:3, Luk 7:4, Mat 15:23, Joh 11:3, Joh 11:22, Jam 5:14, Jam 5:15
Reciprocal: Mar 5:23 – besought
Fuente: The Treasury of Scripture Knowledge
8
This was Simon Peter (Mat 4:18) whose mother-in-law was sick. We observe that Peter was married, although the Romanists forbid their clergy to marry, and yet claim that Peter was the first pope.
Fuente: Combined Bible Commentary
Luk 4:38-41. HEALING OF SIMONS WIFES MOTHER, ETC. See on Mat 8:14-17; Mar 1:29-34. The definite language of Mar 1:29, as well as that of Luk 4:38, show that this miracle occurred immediately after the one last recorded. (The deviation from the chronological order in Matthews account can be readily explained.)
With a great fever (Luk 4:33). A technical medical expression, used by Luke only.
And he stood over her (Luk 4:39). Peculiar to Luke, but implied in the other accounts.
Laid his hands on every one of them (Luk 4:40). Peculiar to Luke. The toilsome nature of our Lords activity is thus brought outThe crying out of the demons is more distinctly asserted here (Luk 4:41), but the prohibition mentioned by Mark includes this. Christ (Luk 4:41) is to be omitted.
Fuente: A Popular Commentary on the New Testament
Here observe, 1. That St. Peter, a disciple, yea, an apostle, was a married person. Neither the prophets of the Old Testament, nor the apostles of the New, did abhor the marriage bed, nor judge themselves too pure for an institution of their maker. The church of Rome, by denying the lawfulness of priests’ marriage, makes herself wiser than God, who says, Marriage is honorable amongst all men. Heb 13:4
Observe, 2. Peter, though a good man, and his wife’s mother probably a gracious woman, yet is his family visited with sickness: strength of grace, and dearness of respect even from Christ himself, cannot prevail against diseases. God’s own children are visited with bodily sickness as well as others.
Observe, 3. The divine power of Christ manifested in this miraculous course: He stood over her, says St. Luke; He took her by the hand, and lifted her up, says St. Mark.
Here was an ordinary distemper cured after an extraordinary manner, by a touch of Christ’s hand in an instant: Immediately the fever left her, and she arose and ministered unto them. That she could arise argued her cure miraculous; that she could and did arise, and administer to Christ and his disciples, argued her thankfulness.
After Christ hath healed any of us, it ought to be our first care to administer unto him: that is, to employ our recovered strength in the service of Christ, and to improve our restored health to the honor and glory of Christ.
Fuente: Expository Notes with Practical Observations on the New Testament
Luk 4:38-44. He entered into Simons house See notes on Mat 8:14-17; and Mar 1:29-35. When the sun was setting And consequently the sabbath ended, which they considered as continuing from sunset to sunset; all that had any sick brought them Fully persuaded that he could and would heal them; which he accordingly did; he laid his hands on every one of them, and healed them Like the Pharisees, they seem to have questioned whether it was lawful for him to do cures on the sabbath day. Reader, he is the same yesterday, to-day, and for ever: he is still able to do cures, and is he not willing? Try him: bring thy sick soul, or even thy sick body, or that of thy relative or friend, to him in prayer, and have faith in him, that he can and will heal it. Remember, His eyes are over the righteous, and his ears are open to their prayers None ever trusted in him and were confounded. See note on Mar 11:22-24.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
3 d. Luk 4:38-39.
Peter, according to our narrative, seems to have lived at Capernaum. According to Joh 1:45, he was originally of Bethsaida. The two places were very near, and might have had a common synagogue; or, while originally belonging to the one, Peter might have taken up his abode at the other.
The term (not ) proves that Peter was married, which agrees with 1Co 9:5. It is possible that from this time Jesus took up His abode in Peter’s house, Mat 17:24 et seq.
According to Mar 1:29, His train of disciples consisted, not only of Simon and Andrew, but also of James and John. This already existing association supposes a prior connection between Jesus and these young fishermen, which is explained in John 1. Luke does not name the companions of Jesus. We only see by the words, she arose and ministered unto them (Luk 4:39), that He was not alone.
The expression does not appear to be used here in the technical sense which it has in ancient books of medicine, where it denotes a particular kind of fever.
In Luke, Jesus bends down over the sick woman. This was a means of entering into spiritual communication with her; comp. Peter’s words to the impotent man (Act 3:4): Look on me. In Matthew, He touches the sick woman with His hand. This action has the same design. In Mark, He takes her by the hand to lift her up. How are these variations to be explained, if all three drew from the same source, or if one derived his account from the other?
Luke says, literally, He rebuked the fever; as if He saw in the disease some principle hostile to man. This agrees with Joh 8:44, where the devil is called the murderer of man.
It was doubtless at the time of the evening meal (Luk 4:40). The first use which the sick woman makes of her recovered strength was to serve up a repast for her guests. Holtzmann finds a proof in the plur. , she served them, that Luke’s narrative depends on Mark; for thus far Luke has only spoken of Jesus: He came down (Luk 4:31), He entered (Luk 4:38). But this proof is weak. In the description of the public scene, Luke would only present the principal person, Jesus; while in the account of the domestic scene he would naturally mention also the other persons, since they had all the same need of being waited upon.
In Luke and Mark the position of this narrative is very nearly the same, with merely this difference, that in the latter it follows the calling of the four disciples, while in Luke it precedes it. In Matthew, on the contrary, it is placed very much laterafter the Sermon on the Mount. As to the details, Matthew is almost identical with Mark. Thus the two evangelists which agree as to the time (Luke and Mark) differ most as to the details, and the two which come nearest to each other in details (Matthew and Mark) differ considerably as to time. How can this singular relation be explained if they drew from common written sources, or if they copied from each other? Luke here omits Andrew, whom Mark mentions. Why so, if he copied from the primitive Mark? Had he any animosity against Andrew? Holtzmann replies: Because he does not speak of Andrew in what follows. As if, in Mark himself, he was any the more mentioned in the incidents that follow!
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
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 he arose out of the synagogue [where he had just healed the demoniac], b29 And straightway, when they were come out of the synagogue, they came {centered} binto the house of Simon and Andrew, with James and John. [Peter and Andrew had dwelt at Bethsaida ( Joh 1:44). They may have removed to Capernaum, or Bethsaida, being near by, may be here counted as a part, or suburb, of Capernaum. Its name does not contradict this view, for it means “house of fishing” or “fishery.”] 30 Now Simon’s wife’s mother lay sick of {cwas holden with} a great fever. [The Papists, who claim that Peter was the first pope, must confess that he was married at this time, and continued to be so for years afterwards ( 1Co 9:5). Celibacy is unauthorized by Scripture ( Heb 13:4). God says it is not good ( Gen 2:18). Luke speaks as a physician; for Galen, the father of medicine, divided fevers into little and great.] a14 And when Jesus was come into Peter’s house, he saw his wife’s mother lying sick of a fever. band straightway they tell him of her: cand they besought him for her. [Their interest in her shows the spirit of love and kindness which pervaded the home.] b31 and he came c39 And he stood over her, and rebuked the fever [Though it was an inanimate force, it was still subject to rebuke, as were the winds and waves of Galilee– Mat 8:26]; a15 And he touched her hand, band took her by the hand, and raised her up [thus showing the miracle came from him, and that he felt a tender interest in the sufferer]; cand it {bthe fever} cleft her: and immediately she rose up {aarose,} band she ministered unto them. {ahim.} [Her complete recovery emphasized the miracle. Such fevers invariably leave the patient weak, [170] and the period of convalescence is long and trying, and often full of danger. She showed her gratitude by her ministry.] b32 And at even, awhen even was come, cwhen the sun was setting, {bdid set,} call they that had any sick with divers diseases, brought them unto him; bthey brought unto him all that were sick, and them {amany} bthat were possessed with demons. [Their delay till sundown was unquestionably caused by the traditional law of the Sabbath which forbade men to carry any burden on that day ( Joh 5:10). The Sabbath closed at sundown ( Lev 23:32). The distinction is drawn between the sick and the demon-possessed. Lightfoot gives two reasons why demoniacal possession was so common at that time, viz.: 1, the intense wickedness of the nation; 2, the addiction of the nation to magic, whereby the people invited evil spirits to be familiar with them.] cand he laid his hands on every one of them, aand he cast out the spirits with a word, and healed all cthem athat were sick: 17 that it might be fulfilled which was spoken through Isaiah the prophet [ Isa 53:4], saying, Himself took our infirmities, and bare our diseases. [Isaiah’s vision is progressive; he sees, first, a man of sorrows; second, a man sorrowful because he bore the sickness and sorrows of others; third, a man who also bore sin, and healed the souls of others by so doing. Such was the order of Christ’s life. His early years were spent in poverty and obscurity; his days of ministry in bearing, by sympathy and compassion, the sicknesses and sorrows of others ( Joh 11:35, Mar 14:34); and in the hour of his crucifixion, he became the world’s sin-bearer– Joh 1:29, 1Pe 2:24.] b33 And all the city was gathered together at the door. 34 And he healed many that were sick of divers diseases, and cast out many demons; c41 And demons also came out from many, crying out, and saying, Thou art the Son of God. And rebuking them, he suffered them {bthe demons} cnot to speak, bbecause they knew him. cthat he was Christ. [Those who are disposed to frequent spiritual seances and to seek information from mediums should remember that the Son of God permitted his disciples to receive no information from such sources. He forbade demons to speak in the presence of his own, even on the most important of all topics.] [171]
[FFG 169-170]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Luk 4:38 f. Simons Wifes Mother (Mar 1:29-31*, Mat 8:14 f.*).Lk. heightens the miracle. Jesus rebukes the fever as though it were an evil spirit, and does not touch the sufferer. Note how Simon is introduced without comment; Lk. is really following Mar 1:29.
Fuente: Peake’s Commentary on the Bible
Verse 38
Simon. This was Simon Peter, the apostle. Bethsaida was his original residence, and Capernaum the place where his wife’s mother resided.
Fuente: Abbott’s Illustrated New Testament
4:38 {7} And he arose out of the synagogue, and entered into Simon’s house. And Simon’s wife’s mother was taken with a great fever; and they besought him for her.
(7) In that Christ heals the diseases of the body with only his word, he proves that he is God Almighty, sent for man’s salvation.
Fuente: Geneva Bible Notes
The healing of Peter’s mother-in-law 4:38-39 (cf. Matthew 8:14-15; Mark 1:29-31)
Luke’s account does not include some details that Matthew and Mark recorded, but it stresses the immediacy of Jesus’ healing. Luke did not introduce Peter to his readers, probably because they knew about him before reading this Gospel.
"Undoubtedly, the key disciple in Luke’s writings is Peter. He was the representative disciple, as well as the leading apostle. [Note: Bock, "A Theology . . .," p. 148.]
Doctor Luke (cf. Col 4:14) alone wrote that this was a high fever. He described Jesus as standing over Peter’s mother-in-law as a doctor would, perhaps suggesting Jesus’ role as the Great Physician. He also wrote that Jesus rebuked the fever. We need not infer that a demon had produced it and that Jesus was rebuking the demon. Luke may have just been personifying the fever to show the power of Jesus’ words. Peter’s mother-in-law’s ability to serve others testified to the complete recovery that Jesus effected (cf. Luk 4:35). Luke showed special interest in women in his Gospel, and this is another indication of that (cf. Elizabeth, Mary, Anna). He apparently wanted his Greek readers, who held women in esteem, to realize that Jesus honored them too.
Luke’s emphasis in this healing was the miraculous element and Jesus’ great power and authority over sickness.