Jesus entered the house of Peter, and saw his mother-in-law lying in bed with a fever. 15 He touched her hand, the fever left her, and she rose and waited on him.
16 When it was evening, they brought him many who were possessed by demons, and he drove out the spirits by a word and cured all the sick, 17 to fulfill what had been said by Isaiah the prophet: “He took away our infirmities and bore our diseases.”
After healing a leper and a Gentile centurion’s servant, Jesus enters the house of Simon Peter in Capernaum. There, He finds Peter’s mother-in-law sick with a fever. With a simple gesture—He touches her hand—the fever leaves her, and she rises and begins to serve Him (v. 15). The immediacy of her healing, and her instinctive response of service, highlight not only the completeness of her restoration but also the appropriate response to Christ’s grace: discipleship expressed through gratitude and action.
That evening, crowds bring many who are ill or possessed by demons. With a word, Jesus drives out the unclean spirits—that is, demonic forces opposed to God’s holiness—and heals all who are sick (v. 16). This verse marks a turning point in the chapter, illustrating Jesus’ messianic authority over both physical and spiritual affliction. The Gospel notes that this fulfills what was spoken by the prophet Isaiah: “He took away our infirmities and bore our diseases” (Mt 8:17; cf. Is 53:4). Matthew quotes Isaiah’s Servant Song (Isaiah 52:13—53:12) not only to link Jesus with the Suffering Servant but to show that healing is part of the redemptive mission of the Messiah.
In ancient Palestine, demonic possession was recognized as a distinct spiritual reality, not merely mental or physical illness. The Gospels distinguish between the two: people are described as either “sick” or “possessed” (cf. Mt 4:24; Mk 1:32–34). Possession was understood as an external spiritual invasion, marked by a loss of control, self-destructive behavior, or superhuman strength (see Mk 5:1–20).
While modern categories of psychology and medicine explain many conditions that were once attributed to spirits, the Church affirms that true demonic possession is still possible, though rare. According to Christian teaching, the devil’s power is real but limited, and God allows such affliction only within the bounds of His providential plan. Scripture shows that Christ has absolute authority over demonic spirits (cf. Mk 1:27; Lk 10:17–19), and He entrusted His followers with the authority to cast them out (cf. Mt 10:1; Mk 3:15). The early Church exercised this authority with discernment (cf. Acts 16:16–18), and Christians today are called to do likewise—recognizing that not every affliction is demonic, but when true possession occurs, it is through the power of Christ that liberation is given.
This is also why the Catholic Church, along with many ancient Christian traditions, encourages the Baptism of infants—not merely as a tradition, but as a profound act of faith and spiritual protection. Though free from personal sin, every child is born into a fallen world and inherits the wound of original sin. Through Baptism, the child is delivered from the dominion of darkness (cf. Col 1:13), marked as belonging to Christ, and filled with sanctifying grace. It is the first and most vital step on the path of salvation, incorporating the child into the Body of Christ and shielding the soul under the protection of the Good Shepherd.
Lord Jesus, You bore our suffering to restore us in body and soul. Heal what is wounded within us, cast out every shadow of fear or sin, and help us rise to serve You with grateful hearts. Amen!
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Sources and References
- The Holy Bible, New American Bible, Revised Edition (2011).
- A Catholic Commentary on Holy Scripture, ed. Orchard et al. (1953).
- The Navarre Bible: Matthew, Faculty of the University of Navarre (2008).
- The Paulist Biblical Commentary, ed. Chiu et al. (2018).
- Catechism of the Catholic Church, §§517, 1503–1505, 1673.
- St. Gregory of Nyssa, Homilies on the Beatitudes.
- The New Jerome Biblical Commentary, ed. Brown et al. (1990), on Mt 8:14–17.
- The New Dictionary of Theology, ed. Komonchak et al., s.v. “Healing” and “Demon.”
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