Matthew 8:6

Mat 8:6. Λέγων, saying) cf. ch. Mat 11:3, and Luk 14:18.—παραλυτικὸς, a paralytic) Paralysis is a disease difficult to Physicians.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mat_8:6. Ὁ παῖς μου] not son (Strauss, Neander, Baumgarten-Crusius, Bleek, Hilgenfeld, Keim), but slave (Luk_7:7; Mat_14:2); yet not: my favourite slave (Fritzsche, comp. Luk_7:2); but either the centurion had only the one, or else he refers to that one in particular whom he had in view. From Mat_8:9, the former appears to be the more probable view.

βέβληται] is laid down. Comp. Mat_9:2. The perf. as denoting the existing condition. The description of the disease is not at variance with Luk_7:2, but more exact.

παραλυτ.] see on Mat_4:24.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Mat 8:6 . Κύριε again, not necessarily expressing any advanced idea of Christ’s person. παῖς may mean either son or servant. Luke has δοῦλος , and from the harmonistic point of view this settles the matter. But many, including Bleek and Weiss (Meyer), insist that παῖς here means son. βέβληται , perf. pointing to a chronic condition; bed-ridden in the house, therefore not with the centurion. παραλυτικός : a disease of the nerves, therefore emotional treatment might be thought of, had the son only been present. But he could not even be brought on a stretcher as in another case (Mat 9:1 ) because not only παραλ ., but δεινῶς βασανιζόμενος , not an ordinary feature of paralysis.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 6. Lord] Rather, Sir, for so the word κυριε should always be translated when a Roman is the speaker.

Lieth at home] βεβληται, lieth all along; intimating that the disease had reduced him to a state of the utmost impotence, through the grievous torments with which it was accompanied.

Sick of the palsy] Or paralytic. See Clarke on Mt 4:24. This centurion did not act as many masters do when their servants are afflicted, have them immediately removed to an infirmary, often to a work-house; or sent home to friends or relatives, who probably either care nothing for them, or are unable to afford them any of the comforts of life. In case of a contagious disorder, it may be necessary to remove an infected person to such places as are best calculated to cure the distemper, and prevent the spread of the contagion. But, in all common cases, the servant should be considered as a child, and receive the same friendly attention. If, by a hasty, unkind, and unnecessary removal, the servant die, are not the master and mistress murderers before God?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(6) My servant.—The Greek word might mean either “servant” or “boy.” The former meaning is the more common, and is fixed as the meaning here by St. Luke’s use of the word which means strictly “slave.” He is described as paralysed, but the words “grievously tormented” point to more acute suffering than is common in that form of disease, and imply either something like rheumatic fever, or tetanus, or the special kind of paralysis which benumbs the muscles only, and affects the nerves of sensation with sharp pain. A like case of paralysis with agonising pain is found in 1Ma_9:55-56. The fact that this suffering touched his master’s heart with pity was itself a sign of something exceptionally good in the centurion’s character. It was not thus, for the most part, that the wealthy Romans dealt with their slaves when they were sick. St. Luke does not state the nature of the disease, perhaps as not having been able to satisfy himself as to its precise nature, but simply describes the slave as “ill, and at the point to die,” and adds that he was “dear” (literally, precious) to his master. His narrative states further that the centurion sent the elders, “having heard of Jesus.” The report had obviously been such as to lead him to look on the Teacher as endowed with a supernatural power. It may have come from the elders of the synagogue themselves; but the facts of the case make it probable that he had heard specifically of the healing of the “nobleman’s son” at Capernaum recorded by St. John (Joh_4:46-54). There he had found a precedent which now determined his own line of action, showing that a word from those lips might be enough to heal without touch or even presence.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. my servant] or “slave;” the Greek word is a more affectionate term than the word translated servant in Mat_8:9.

the palsy] i. e. paralysis, a disease often free from acute suffering, but when it is accompanied by contraction of the muscles, the pain, as in this case, is very grievous. St Luke does not name the nature of the disease.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And saying, Lord, my servant lieth at home,.... It would be a difficulty whether it was a son or a servant he was so concerned for; since the word here used, more commonly signifies a "son" or "child"; but that Luke, supposing it to be the same case he relates, expressly calls him "a servant", Luk 7:2. The concern of the "centurion" for him, shows him to have been a good servant, faithful and obedient to his master; since he was so much affected with his case, and took so much care of him; and Luke says, he "was dear unto him"; in great esteem, highly valued, and much beloved: and also, that the centurion was a good master; he does not put his sick servant from him, but takes care of him at home, and seeks out for relief for him, being greatly desirous of his life. And as his keeping him at home discovered a tender regard to him; so his not bringing him forth, or ordering him to be brought out to Christ, which was sometimes done in such cases, shows his great faith in Christ, that he was as able to cure him lying at home, as if brought before him; absent, as well as present. It is in the original text, "is cast"; or, as it is rendered, Mat 8:14 "laid in the house", as if he was dead, speechless, and without motion; and Luke says, that he was "ready to die", being as one laid out for dead. The phrase answers to a word often used by the Rabbins; sometimes of sick persons, as when they say (i) of anyone, that he is , "sick, and laid upon the bed"; and sometimes of a person really dead, and laid out: and often this phrase is to be met with, , "he that hath his dead cast", or "laid out before him" (k); concerning whom they dispute many things; as what he is free from, the reading of Shema, prayer, and the phylacteries; and where he ought to eat and drink till such time his dead is buried out of his sight. But this man's servant was not dead, but lay as one dead;

sick of the palsy, his nerves all relaxed, and he stupid, senseless, motionless,

grievously tormented, or "punished", or rather "afflicted"; as the Ethiopic version, and Munster's Hebrew edition read it; for paralytic persons do not feel much pain and torment: but the meaning is, that he was in a miserable afflicted condition. The account of his disorder is given to move Christ's compassion, and recorded to show the greatness of the miracle.

(i) T. Bab. Bava Bathra, fol. 146. 2. 147. l. Cetubot, fol. 103. 2. (k) Misn. Beracot, c. 3. sect. 1. T. Bab. Moed. Katon, fol. 23. 2. Maimon. Hilch. Ebel, c. 4. sect. 7.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

6 And saying, Lord, my servant lieth at home sick of the palsy, grievously tormented.

Ver. 6. Lord, my servant lieth at home, &c.] Not thrown out of doors, not cast sick into a corner, to sink or swim, for any care his master would take of him; no, nor left to be cured at his own charges. The good centurion was not a better man than a master. So was that renowned Sir Thomas Lucy, late of Charlecott in Warwickshire, to whose singular commendation it was in mine hearing preached at his funeral, and is now since published, by my much honoured friend Mr Robert Harris, that (among many others that would dearly miss him) a houseful of servants had lost not a master, but a physician who made their sickness his, and his cost and medicine theirs.

" Cui blanda in vultu gravitas, et mite serena

Fronte supercilium, sed pectus mitius ore."

Or (as mine Alter Ego) mine entirely beloved kinsman, Mr Thomas Dugard, expresseth it in his elegant epitaph: His servants’ sickness was his sympathy, and their recovery his cost. In quo viro ingenium pietas, artemque modestia vincit In which man, a holy nature and humility overcame skill.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Sick of the palsy - See the notes at Mat 4:24. The particular form which the palsy assumed in this case is not mentioned. It seems it was a violent attack. Perhaps it was the painful form which produced violent “cramps,” and which immediately endangered his life.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Matthew only. And saying, Lord, my servant; Revised Version margin, "boy" (o paiv mou), just as in some English-speaking communities "boy" is commonly used for "manservant." In the parallel passage of Luke, the narrative speaks of him as doulov , the message as paiv . Lieth. Perforce (beblhtai). At home; Revised Version, in the house; i.e. of the centurion. Sick of the palsy, grievously tormented . (cf. RAPC 1Ma 9:55, 56) "Paralysis with contraction of the joints is accompanied with intense suffering, and, when united, as it much oftener is in the hot climates of the East and of Africa than among us, with tetanus, both grievously torments," and rapidly brings on dissolution" (Trench, "Miracles," p. 231: 1866). Observe that the statement of the case is itself a petition.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

6. Lord, my servant lieth at home sick of the palsy. Luke says his servant “was dear unto him,” and the whole account of Matthew indicates intense solicitude. Paralysis, or palsy, was a common disease in those days. (See Matt. 4:24.) Alford says, “The disease of the text may have been tetanus, or lockjaw, which the ancient physicians included under paralysis.” Luke says that “he was ready to die.”

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

6. ὁ παῖς. ‘Slave,’ not ‘son;’ the meaning is determined by the parallel passages; in Luke 7. where though the centurion himself uses the more affectionate term παῖς (Mat 8:7), the messenger (Mat 8:3) and the Evangelist (Mat 8:10) call the servant δοῦλος.

παραλυτικός. Stricken with palsy or paralysis, a disease often free from acute suffering, but when it is accompanied by contraction of the muscles, the pain, as in this case, is very grievous. St Luke does not name the nature of the disease.

δεινῶς βασανιζόμενος. ‘Terribly tortured.’ For βάσανος see ch. Mat 4:24. The invariable practice of extracting evidence from slaves by torture gives βασανίζεσθαι the secondary force ‘to torture,’ ‘to put to the question.’

Possibly the actual experience of this poor slave suggested the word; by no other could he describe to his master the agony he was enduring; it was the agony of torture.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

6. ὁ παῖς] From Luke we learn that it was δοῦλος, ὃς ἦν αὐτῷ ἔντιμος. The centurion, perhaps, had but one slave, see ver. 9. ‘Lucas hoc modo dubitationem prævenit, quæ subire poterat lectorum animos; scimus enim non habitos fuisse servos eo in pretio, ut de ipsorum vita tum anxii essent domini, nisi qui singulari industria vel fide vel alia virtute sibi gratiam acquisierant. Significat ergo Lucas non vulgare fuisse sordidumque mancipium, sed fidelem et raris dotibus ornatum servum, qui eximia gratia apud dominum polleret: hinc tanta illius vitæ cura et tam studiosa commendatio.’ (Calvin in loc.)

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Tormented [βασανιζομενος] . See on torments, Mt 4:24.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.