Matthew 4:12

We have here an account of Christ's preaching in the synagogues of Galilee, for he came into the world to be a Preacher; the great salvation which he wrought out, he himself began to publish (Heb 2:3) to show how much his heart was upon it, and ours should be.

Several passages in the other gospels, especially in that of St. John, are supposed, in the order of the story of Christ's life, to intervene between his temptation and his preaching in Galilee. His first appearance after his temptation, was when John Baptist pointed to him, saying, Behold the Lamb of God, Joh 1:29. After that, he went up to Jerusalem, to the passover (Jn. 2), discoursed with Nicodemus (Jn. 3), with the woman of Samaria (Jn. 4), and then returned into Galilee, and preached there. But Matthew, having had his residence in Galilee, begins his story of Christ's public ministry with his preaching there, which here we have an account of. Observe,

I. The time; When Jesus had heard that John was cast into prison, then he went into Galilee, Mat 4:12. Note, The cry of the saints' sufferings comes up into the ears of the Lord Jesus. If John be cast into prison, Jesus hears it, takes cognizance of it, and steers his course accordingly: he remembers the bonds and afflictions that abide his people. Observe, 1. Christ did not go into the country, till he heard of John's imprisonment; for he must have time given him to prepare the way of the Lord, before the Lord himself appear. Providence wisely ordered it, that John should be eclipsed before Christ shone forth; otherwise the minds of people would have been distracted between the two; one would have said, I am of John, and another, I am of Jesus. John must be Christ's harbinger, but not his rival. The moon and stars are lost when the sun rises. John had done his work by the baptism of repentance, and then he was laid aside. The witnesses were slain when they had finished their testimony, and not before, Rev 11:7. 2. He did go into the country as soon as he heard of John's imprisonment; not only to provide for his own safety, knowing that the Pharisees in Judea were as much enemies to him as Herod was to John, but to supply the want of John Baptist, and to build upon the good foundation he had laid. Note, God will not leave himself without witness, nor his church without guides; when he removes one useful instrument, he can raise up another, for he has the residue of the Spirit, and he will do it, if he has work to do. Moses my servant is dead, John is cast into prison; now, therefore, Joshua, arise; Jesus, arise.

II. The place where he preached; in Galilee, a remote part of the country, that lay furthest from Jerusalem, as was there looked upon with contempt, as rude and boorish. The inhabitants of that country were reckoned stout men, fit for soldiers, but not polite men, or fit for scholars. Thither Christ went, there he set up the standard of his gospel; and in this, as in other things, he humbled himself. Observe,

1. The particular city he chose for his residence; not Nazareth, where he had been bred up; no, he left Nazareth; particular notice is taken of that, Mat 4:13. And with good reason did he leave Nazareth; for the men of that city thrust him out from among them, Luk 4:29. He made them his first, and a very fair, offer of his service, but they rejected him and his doctrine, and were filled with indignation at him and it; and therefore he left Nazareth, and shook off the dust of his feet for a testimony against those there, who would not have him to teach them. Nazareth was the first place that refused Christ, and was therefore refused by him. Note, It is just with God, to take the gospel and the means of grace from those that slight them, and thrust them away. Christ will not stay long where he is not welcome. Unhappy Nazareth! If thou hadst known in this thy day the things that belong to thy peace, how well had it been for thee! But now they are hid from thine eyes.

But he came and dwelt in Capernaum, which was a city of Galilee, but many miles distant from Nazareth, a great city and of much resort. It is said here to be on the sea coast, not the great sea, but the sea of Tiberias, an inland water, called also the lake of Gennesaret. Close by the falling of Jordan into the sea stood Capernaum, in the tribe of Naphtali, but bordering upon Zebulun; hither Christ came, and here he dwelt. Some think that his father Joseph had a habitation here, others that he took a house or lodgings at least; and some think it more than probable, that he dwelt in the house of Simon Peter; however, here he fixed not constantly, for he went about doing good; but this was for some time his head quarters: what little rest he had, was here; here he had a place, though not a place of his own, to lay his head on. And at Capernaum, it should seem, he was welcome, and met with better entertainment than he had at Nazareth. Note, If some reject Christ, yet others will receive him, and bid him welcome. Capernaum is glad of Nazareth's leavings. If Christ's own countrymen be not gathered, yet he will be glorious. "And thou, Capernaum, has now a day of it; thou art now lifted up to heaven; be wise for thyself, and know the time of thy visitation."

2. The prophecy that was fulfilled is this, Mat 4:14-16. It is quoted from Isa 9:1, Isa 9:2, but with some variation. The prophet in that place is foretelling a greater darkness of affliction to befall the contemners of Immanuel, than befell the countries there mentioned, either in their first captivity under Benhadad, which was but light (Kg1 15:20), or in their second captivity under the Assyrian, which was much heavier, Kg2 15:29. The punishment of the Jewish nation for rejecting the gospel should be sorer than either (see Isa 8:21, Isa 8:22); for those captivated places had some reviving in their bondage, and saw a great light again, Isa 9:2. This is Isaiah's sense; but the Scripture has many fulfillings; and the evangelist here takes only the latter clause, which speaks of the return of the light of liberty and prosperity to those countries that had been in the darkness of captivity, and applies it to the appearing of the gospel among them.

The places are spoken of, Mat 4:15. The land of Zebulun is rightly said to be by the sea coast, for Zebulun was a haven of ships, and rejoiced in her going out, Gen 49:13; Deu 33:18. Of Naphtali, it had been said, that he should give goodly words (Gen 49:21), and should be satisfied with favour (Deu 33:23), for from him began the gospel; goodly words indeed, and such as bring to a soul God's satisfying favour. The country beyond Jordan is mentioned likewise, for there we sometimes find Christ preaching, and Galilee of the Gentiles, the upper Galilee to which the Gentiles resorted for traffic, and where they were mingled with the Jews; which intimates a kindness in reserve for the poor Gentiles. When Christ came to Capernaum, the gospel came to all those places round about; such diffusive influences did the Sun of righteousness cast.

Now, concerning the inhabitants of these places, observe, (1.) The posture they were in before the gospel came among them (Mat 4:16); they were in darkness. Note, Those that are without Christ, are in the dark, nay, they are darkness itself; as the darkness that was upon the face of the deep. Nay, they were in the region and shadow of death; which denotes not only great darkness, as the grave is a land of darkness, but great danger. A man that is desperately sick, and not likely to recover, is in the valley of the shadow of death, though not quite dead; so the poor people were on the borders of damnation, though not yet damned-dead in law. And, which is worst of all, they were sitting in this condition. Sitting in a continuing posture; where we sit, we mean to stay; they were in the dark, and likely to be so, despairing to find the way out. And it is a contented posture; they were in the dark, and they loved darkness, they chose it rather than light; they were willingly ignorant. Their condition was sad; it is still the condition of many great and mighty nations, which are to be thought of, and prayed for, with pity. But their condition is more sad, who sit in darkness in the midst of gospel-light. He that is in the dark because it is night, may be sure that the sun will shortly arise; but he that is in the dark because he is blind, will not so soon have his eyes opened. We have the light, but what will that avail us, if we be not the light in the Lord? (2.) The privilege they enjoyed, when Christ and his gospel came among them; it was as great a reviving as ever light was to a benighted traveller. Note, When the gospel comes, light comes; when it comes to any place, when it comes to any soul, it makes day there, Joh 3:19; Luk 1:78, Luk 1:79. Light is discovering, it is directing; so is the gospel.

It is a great light; denoting the clearness and evidence of gospel-revelations; not like the light of a candle, but the light of the sun when he goes forth in his strength. Great in comparison with the light of the law, the shadows of which were now done away. It is a great light, for it discovers great things and of vast consequence; it will last long, and spread far. And it is a growing light, intimated in that word, It is sprung up. It was but spring of day with them; now the day dawned, which afterward shone more and more. The gospel-kingdom, like a grain of mustard-seed or the morning light, was small in its beginnings, gradual in its growth, but great in its perfection.

Observe, the light sprang up to them; they did not go to seek it, but were prevented with the blessings of this goodness. It came upon them ere they were aware, at the time appointed, by the disposal of him who commandeth the morning, and causes the day-spring to know its place, that it may take hold of the ends of the earth, Job 38:12, Job 38:13.

III. The text he preached upon (Mat 4:17): From that time, that is, from the time of his coming into Galilee, into the land of Zebulun and Naphtali, from that time, he began to preach. He had been preaching, before this, in Judea, and had made and baptized many disciples (Joh 4:1); but his preaching was no so public and constant as now it began to be. The work of the ministry is so great and awful, that it is fit to be entered upon by steps and gradual advances.

The subject which Christ dwelt upon now in his preaching (and it was indeed the sum and substance of all his preaching), was the very same John has preached upon (Mat 3:2); Repent, for the kingdom of heaven is at hand; for the gospel is the same for substance under various dispensations; the commands the same, and the reasons to enforce them the same; an angel from heaven dares not preach any other gospel (Gal 1:8), and will preach this, for it is the everlasting gospel. Fear God, and, by repentance, give honour to him, Rev 14:6, Rev 14:7. Christ put a great respect upon John's ministry, when he preached to the same purport that John had preached before him. By this he showed that John was his messenger and ambassador; for when he brought the errand himself, it was the same that he had sent by him. Thus did God confirm the word of his messenger, Isa 44:26. The Son came on the same errand that the servants came on (Mat 21:37), to seek fruit, fruits meet for repentance. Christ had lain in the bosom of the Father, and could have preached sublime notions of divine and heavenly things, that should have alarmed and amused the learned world, but he pitches upon this old, plain text, Repent, for the kingdom of heaven is at hand. [1.] This he preached first upon; he began with this. Ministers must not be ambitious of broaching new opinions, framing new schemes, or coining new expressions, but must content themselves with plain, practical things, with the word that is nigh us, even in our mouth, and in our heart. We need not go up to heaven, nor down to the deep, for matter or language in our preaching. As John prepared Christ's way, so Christ prepared his own, and made way for the further discoveries he designed, with the doctrine of repentance. If any man will do this part of his will, he shall know more of his doctrine, Joh 7:17. [2.] This is preached often upon; wherever he went, this was his subject, and neither he nor his followers ever reckoned it worn threadbare, as those would have done, that have itching ears, and are fond of novelty and variety more than that which is truly edifying. Note, That which has been preached and heard before, may yet very profitably be preached and heard again; but then it should be preached and heard better, and with new affections; what Paul had said before, he said again, weeping, Phi 3:1, Phi 3:18. [3.] This he preached as gospel; "Repent, review your ways, and return to yourselves." Note, The doctrine of repentance is right gospel-doctrine. Not only the austere Baptist, who was looked upon as a melancholy, morose man, but the sweet and gracious Jesus, whose lips dropped as a honey-comb, preached repentance; for it is an unspeakable privilege that room is left for repentance. [4.] The reason is still the same; The kingdom of heaven is at hand; for it was not reckoned to be fully come, till that pouring out of the Spirit after Christ's ascension. John had preached the kingdom of heaven at hand above a year before this; but now it was so much the stronger; now is the salvation nearer, Rom 13:11. We should be so much the more quickened to our duty, as we see the day approaching, Heb 10:25.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

CHRIST BEGINS HIS GALILEAN MINISTRY--CALLING OF PETER AND ANDREW, JAMES AND JOHN--HIS FIRST GALILEAN CIRCUIT. ( = Mar 1:14-20, Mar 1:35-39; Luk 4:14-15). (Mat 4:12-25)

Now when Jesus had heard that John was cast into prison--more simply, "was delivered up," as recorded in Mat 14:3-5; Mar 6:17-20; Luk 3:19-20.

he departed--rather, "withdrew."

into Galilee--as recorded, in its proper place, in Joh 4:1-3.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Mat 4:12. Now when Jesus had heard that John was cast into prison — Namely, for reproving Herod Antipas, tetrarch of Galilee, for taking his brother Philip’s wife, and for other evils, Mat 14:3-4 : he departed into Galilee — Viz., from Judea. This it seems he did, partly to avoid the envy of the Pharisees, Joh 4:3, and partly to encourage John’s disciples, and to continue the preaching interrupted by his confinement, being desirous to improve those good impressions which the ministry of John had made on the minds of the people, and which would not be erased but deepened by the injurious things they saw him suffer. Thus it becomes one messenger of God to carry on the work begun by another. But it is to be observed, that this was not the first, but the second time of Jesus’s going into Galilee. Nor did he take this journey immediately upon his temptation; but at some distance of time: viz., after the events had taken place which are recorded in the latter part of the first, and in the second and third chapters of John’s gospel. His first journey from Judea into Galilee is mentioned Joh 1:43; Joh 2:1. Then he went into Judea again, and celebrated the passover at Jerusalem, Joh 2:13. He baptized in Judea, while John was baptizing at Enon, Joh 3:22-23. All this time John was at liberty. But the Pharisees being offended, chap. Mat 4:1, and John put in prison, he then took this journey into Galilee.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

§ 23. — DEPARTURE INTO GALILEE; AND § 25. — RESIDENCE AT CAPERNAUM, Mat_4:12-17.

12. Now — With the temptation at the close of the last verse, the first two Periods of our Lord’s history, embracing the Infancy and Qualification, terminate. Thus far Matthew’s narrative has marched forward in regular chronological order. But from this point to the next great crisis, namely, his laying the platform of his dispensation in the Sermon on the Mount, Matthew’s account (constituting only the remainder of this chapter,) is very brief, and unobservant of chronology.

John was cast into prison — The third period, embracing our Lord’s Preparatory Ministry, has now commenced. It begins with (events which Matthew omits) his first miracle at Cana, the casting out the traders at his first passover, his discourse to Nicodemus, his baptizing, and receiving John’s final testimony, (§ 19-§ 22;) opens more distinctly as John recedes, but maintains its preparatory character until the inauguration of the apostolic college and the Sermon on the Mount. The imprisonment of the Baptist finds Jesus tarrying and baptizing in Judea. By the divine plan, as predicted by prophecy, his preparatory ministry must take place in Galilee. He retires therefore from Judea, and takes his position at the predicted spot.

Departed into Galilee — Galilee was the most northerly of the three general divisions of Palestine. There was an upper or northern part, and a lower or southern part. The latter, lying between the Mediterranean and Lake Gennesaret, was the principal scene of our Lord’s ministry. Its principal towns were Tiberias, Chorazin, Bethsaida, Nazareth, Cana, Capernaum, and Nain. Our Lord’s disciples were all from Galilee.

The Galileans were a turbulent and fighting race, whose presence frequently produced great disturbances at Jerusalem during the passover. Their dialect was considered by the people of Jerusalem as rustic and impure. Hence Peter’s speech proved his Galilean origin, and confirmed the charge of his being a follower of Christ. The name of Galilee occurs in the Old Testament as early as Jos_20:7.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Mat_4:12. Cast into prison.—Delivered up (R.V.). Galilee = a circle or circuit originally confined to a “circle” of twenty cities given by Solomon to Hiram, 1Ki_9:11 (cf. Jos_20:7). From this small beginning the name spread to a larger district, just as the name of Asia spread from a district near the Mæander, first to the Roman Province, then to a quarter of the globe. The Jews were in a minority in those parts. The population mainly consisted of Phœnicians, Arabs, and Greeks (Carr).

Mat_4:13. Capernaum.—A town on the north-west shore of the Sea of Galilee. The exact site disputed. The Palestine Exploration Society has come to the conclusion that the modern Tell Hûm is the spot.

Mat_4:14. Fulfilled.—The Evangelist had manifestly the greatest delight in tracing the radii of Old Testament prophecy into the great personal centre of Divine revelation—the Saviour (Morison).

Mat_4:15. Galilee of the Gentiles.—See on Mat_4:12. The whole territory described constituted an area that might be regarded as radiating out from Capernaum, so far as facilities of intercourse were concerned (Morison). When St. Matthew looked back on the change that had come over Capernaum in the arrival of the Prophet of Nazareth—a change extending to his own life—these words seemed the only adequate description of it (Plumptre).

Mat_4:17. At hand.—A kingdom is not constituted out of one member, and so long as the Messiah stood alone the kingdom of God did not exist. It would come into existence through the fact of the Messiah assembling a society of other members of the kingdom (Wendt).

Mat_4:18. Sea of Galilee.—About thirteen miles long, and in its broadest part six miles wide. The Jews were accustomed to call every considerable sheet of water a sea.

Mat_4:19. Follow Me.—Joh_1:35-43 refers to a summons some months before.

MAIN HOMILETICS OF THE PARAGRAPH.—Mat_4:12-22

An unobtrusive beginning.—We have just seen Jesus of Nazareth as a conqueror (Mat_4:1-11). We are to see Him now as the light (Mat_4:16). He is no longer in the wilderness, but in cities and towns. No longer exposed to the direct machinations of Satan, but ministering to mankind. In beginning to do this we are shown in this passage:

1. The kind of work He took up.

2. The kind of locality He fixed on.

3. The kind of helpers He chose.

I. The kind of work He engaged in.—In a general way it was that of “preaching” (Mat_4:17). This, as we have seen, was the great work of His predecessor, the Baptist (Mat_3:1). At this time, also, the message which Jesus delivered was almost identical with that with which John the Baptist began: “Repent, for the kingdom of heaven is at hand” (Mat_3:2; Mat_4:17). It would almost seem, indeed, as though He only intended, at first, to supply that great preacher’s place. It was only, at any rate, after that first preacher had been silenced, that this other began; only after “Jesus had heard (Mat_4:12) that John was cast into prison,” and so could speak openly no longer, that His speaking began. (Cf. Bengel, Decrescente Joanne crevit Christus.) So far, therefore, there is nothing especially novel about His proceedings and work. He is merely taking up the office—He is merely repeating the message—of one who has disappeared from the scene.

II. The kind of locality He fixed on. This is marked by various features of a distinguishing kind. In the first place, it was very “out of the way” and provincial. “He departed”—He retired (?) “into Galilee” (Mat_4:12, cf. Mar_14:70; Act_2:7). This seems very noteworthy. After being almost worshipped by so great a preacher as John the Baptist (Mat_3:14); after receiving the open attestation of heaven itself (Mat_3:16-17); after overcoming the adversary in chief in the wilderness (Mat_4:1-10); who would have thought of this Prince of Israel settling down in “Galilee of the Gentiles”? (Mat_4:15). We should rather have thought it the last place in that land—if not, indeed, the last upon earth—for His purpose. In the next place, the special city chosen was one exceedingly busy and populous. Not in the comparative leisure of Nazareth—not there where He would have about Him a certain number of relations and friends—but in the thronged streets of the important emporium and sea-side town of Capernaum does He begin. The Evangelist himself seems to speak of this with surprise—“Leaving Nazareth, He came and dwelt in Capernaum” (Mat_4:13). In the last place, the whole neighbourhood appears to have been singularly unenlightened and dark. Its inhabitants are described as a “people” sitting in “darkness” (Mat_4:16). The “region” is described also as that of “the shadow of death” (ibid.). Never before had any source of light arisen out of its borders. Such, at any rate, was what the boasted enlightenment of Jerusalem was accustomed to say of it; and that, moreover, without thinking it possible that anyone could gainsay them (Joh_7:52).

III. The kind of helpers He chose.—These were distinguished, principally, by being undistinguished in almost every respect. On the one hand there was nothing in their origin to mark them out from the general obscurity of the place. They were denizens of the neighbourhood—sons of the soil—Galileans in speech—probably in aspect as well (see supra). Of none of those mentioned here (in Mat_4:18; Mat_4:21) as being called by the Saviour, are we told anything else. “Simon called Peter and Andrew his brother,” “James the son of Zebedee and John his brother,” were just such men as you might find anywhere among the men of those parts. Neither was there anything, on the other hand, in their social position, to confer distinction upon them. By and by they were to become, so the Saviour told them, “fishers of men.” But at the time of their calling they were fishers only in the ordinary sense of the term; master fishers, it is true, in a small way, as we gather elsewhere; but working fishermen yet, for all that, and men labouring with their hands in the necessary duties of “casting” and “mending” their “nets” (Mat_4:18-22; Mar_1:19).

In this account of the opening of the ministry of Jesus, we see:—

1. His singular meekness.—Choosing so obscure a sphere, engaging in so quiet a work, selecting such unknown friends. How He might have shone elsewhere we see from Luk_2:46. How completely He became identified with Galilee from Luk_23:6-7; Joh_7:41; Joh_7:52.

2. His singular mercy.—Just where the “darkness” was greatest—just where there were most souls in need of Him—just where that need was the greatest—did He carry His “light.” That is the place, those are the people, whom His heart of kindness prefers.

3. How both these things were foretold.—Long ago had prophecy spoken (Mat_4:14-16; Isa_9:1-2) of this very land—this darkness—this light—this deliberate choice—this happy result. However strange, therefore, such a beginning may seem in our eyes, we see here that it was the kind of beginning which God had intended. Doubtless, therefore, it will lead in time to the kind of end He designs.

HOMILIES ON THE VERSES

Mat_4:12. John imprisoned, Jesus departing.—

1. Faithful ministers must expect persecution.

2. All preachers of the gospel are not imprisoned at once, for when John is in prison, Christ is free.

3. Persecution of the ministers of the gospel is a forerunner of Christ’s departing from a land.—David Dickson.

Mat_4:15-16. Darkness and light.—In this passage we have a description of the condition of the Galileans; but the description need not be restricted to them.

I. It applies to all that are living without God, and destitute of the knowledge of the gospel of Christ.—It applies to the past and present state of heathenism, and extends to all who have received no other light than that of nature to instruct them.

1.They are sitting in darkness; i.e. they are in utter ignorance of all those points with which it is most of all the concern of immortal beings to be acquainted. They know not whence, or for what end, they were originally created; how they may please God; what they have to expect beyond this present state of being; or where to apply for instruction respecting their most enduring interests.

2. They are not only in darkness, but in the region and shadow of death. Their hearts are as depraved, as their minds are unenlightened. They are destitute of any spark of spiritual life, and the gloom of present sinfulness and eternal misery hangs over them.

3. There are many who, it may be, think themselves comparatively in a state of great happiness, while they are themselves, if possible, still more melancholy instances of the potency of Satanic influence—they, who amidst all the advantages and external privileges of a gospel land, have despised and rejected the great salvation.

II. The gospel is here called “a great light.”—

1. Light upon our origin, condition and prospects.

2. If the gospel message be received it certifies assured peace and eternal glory to the receiver.—Henry Craik.

Mat_4:16. Light in darkness.—Lord Byron and Mr. Hobhouse explored together a cavern in Greece. They lost themselves in its abysses, and the guide confessed in alarm that he knew not how to recover the outlet. They roamed in a state of despair from cave to cell. They climbed up narrow apertures, but found no way of escape. Their last torch was consuming, they were totally ignorant of their whereabouts, and all around was darkness. By chance they discerned through the gloom what proved to be a ray of light gleaming towards them. They hastened to follow it and arrived at the mouth of the cave. Blessed be darkness and despair if through them men discern the beams which shine from heaven and reveal salvation.—H. Batchelor.

The true light.—The Bible is like a lighthouse. It took fifteen hundred years to build it, stone upon stone. The lantern, the New Testament, is put in its place, and the cap, the epistles. There are four plate-glass sides to it, the Gospels; and inside there is one intense glow of light, and from that light there is a radiancy flashing all over the world. That one light is He who said: “I am the Light of the world.”—B. Waugh.

Mat_4:17-25. The early welcome and the first ministers of the King.—This joyous burst of the new power, and this rush of popular enthusiasm, are meant to heighten the impression of the subsequent hostility of the people. The King welcomed at first, is crucified at last.

I. The King acting as His own herald (Mat_4:17).

II. The King’s mandate summoning His servants.—Was this the same incident which St. Luke narrates as following the first miraculous draught of fishes? On the whole I incline to think it most natural to answer “no.” Accepting that view we may note how many stages Jesus led this group of His disciples through before they were fully recognised as Apostles. First, there was their attachment to Him as disciples, which in no degree interfered with their trade. Then, came this call to more close attendance on Him, which, however, was probably still somewhat intermittent. Then followed the call recorded by Luke, which finally tore them from their homes; and last of all, their appointment as Apostles. At each stage they “might have had opportunity to have returned.” Duty opens before the docile heart bit by bit. Christ’s call is authoritative in its brevity. Their prompt self-surrendering response is the witness of the power over their hearts which Jesus had won. “I will make you fishers of men.” That shows a kindly wish to make as little as may be of the change of occupation. Their old craft is to be theirs still, only in nobler form. The patience, the brave facing of the storm and the night, the observance of the indications which taught where to cast, the perseverance which toiled all night, though not a fin glistened in the net, would all find place in their new career. It was not as Apostles, but as simple disciples, that these four received this charge and ability. The same command and fitness are given to all Christians.

III. The triumphal progress of the King.—

1. Observe the reiterated use of “all,”—all Galilee, all manner of sickness and all manner of disease, all Syria, all that were sick. Matthew labours to convey the feeling of universal stir and wide-reaching, all-embracing welcome.

2. Observe, that the activity of Christ is confined to Galilee, but the fame of Him crosses the border into heathendom. The King stays on His own territory but He conquers beyond the frontier.

3. Note the contrast between John’s ministry and Christ’s, in that the former stayed in one spot, and the crowds had to go out to him, while the very genius of Christ’s mission expressed itself in that this Shepherd-king sought the sad and sick, and “went about in all Galilee.”

4. He first teaches and preaches the good news of the kingdom, before He heals. The eager receptiveness of the people, ignorant as it was, was greater then than ever afterwards. Therefore the flow of miraculous power was more unimpeded. But it may be questioned whether we generally have an adequate notion of the immense number of Christ’s miracles. Those recorded are but a small proportion of those done. These early ones were not only attestations of His claim to be the King, but illustrations of the nature of His kingdom. They were parables of His higher work on men’s souls, which He comes to cleanse from the oppression of demons, from the foamings of epilepsy, from impotence to good.—A. Maclaren, D.D.

Mat_4:17. Christ preaching.—

1. When Christ’s gospel is opposed, and His servants persecuted, He can let forth His light and power so much the more, and can supply the lack of instruments.

2. Christ’s doctrine and the doctrine of His faithful servants, is all one in substance. Both John the Baptist and Christ preached, “Repent, for,” etc.

3. When the gospel cometh it findeth men under the tyranny of Satan, for the offer to bring them into the kingdom of God importeth this.—David Dickson.

The kingdom of heaven.—For the interpretation of the idea it is. necessary to understand its more distinctive qualities, aspects, and relations.

1. It is present.—An already existing reality, none the less real that it was unseen, undiscovered by the very men who professed to be looking for it (Luk_6:20; Luk_17:20-21; Mat_20:1).

2. It is expansive.—Has an extensive and intensive growth, can have its dominion extended and its authority more perfectly recognised and obeyed (Mat_6:10; Mat_13:3-8; Mat_13:19-23).

3. It does its work silently and unseen.—Grows without noise, like the seed in the ground, which swells, bursts, and becomes a tree great enough to lodge the birds of the air (Mat_13:31-33). And its intensive is as silent as its expansive action. It penetrates and transforms the man who enters it. Its entrance into him is his entrance into it, his being born again, his becoming as a little child, the new citizen of a new State (Mat_18:1-3; Luk_18:17; Joh_3:3-5).

4. It creates and requires righteousness in all its subjects.—To seek it is to seek the righteousness of God (Mat_6:33; Mat_5:19-20).

5. It is the possession and reward of those who have certain spiritual qualities.—(Mat_5:3; Mat_5:10; Mat_18:4.)

6. It is without local or national character.—Can have subjects anywhere, has none for simply formal or hereditary reasons (Mat_8:11; Mat_21:31; Luk_13:29).

7. It is at once universal and individual.—Meant to be preached everywhere and to every one; to comprehend the race by pervading all its units (Mat_24:14).

8. The universal is to be an everlasting kingdom.—To endure throughout all generations.—A. M. Fairbairn, D.D.

Beginning to preach.—This text invites us to look at two things:—

I. The Preacher.—“Jesus.” Who was He? Son of man, Son of God. As a preacher, Jesus supplied all the great conditions of supreme influence.

1. There was more human nature in Jesus Christ than was ever in any other man. Preachers must be intensely human if they would reach with good effect the hearts of men.

2. There was more intellectual ability and spiritual insight in Jesus Christ than ever distinguished any other preacher.

II. The subject of His preaching.—Repentance. Repent! This is one of the most solemnly suggestive words in all human language.

1. Repent—then men are in a wrong moral condition.

2. Repent—then there is a work which men must do themselves. One man can suffer, pay, work, even die for another—but never repent for another.

3. Repent—then until this special work is done everything else that is seemingly good is worthless. Inferences:

(1) If Jesus preached repentance, all true preachers will do the same.

(2) If Jesus urged men to repent, it is certain that repentance is vitally necessary for all mankind.

(3) If repentance is the first act needed, it is vicious and absurd to attempt to make religious progress without it. Repentance is not one complete and final act. It may be the exercise of a lifetime. We need to repent every day. Even after our prayers we may have to plead for forgiveness of the sin which has marred their purity. Repentance will not be concluded until death itself has been overthrown.—Joseph Parker, D.D.

The privilege of repentance.—

I. There are two different words used in the New Testament, both of which are translated into the English word repentance.—One of them conveys especially the notion of being sorry for having done wrong; the other conveys specially the notion of changing one’s mind as to things—seeing things in a different light, and then shaping one’s conduct accordingly—trying to mend one’s life. It is this second word which Christ used; which you can see is the fuller and larger word, including substantially the meaning of the first word too; taking in the being sorry for the wrong-doing and ashamed of it; coming to right views, beginning afresh, and trying to do better.

II. The religion Christ taught was the first which offered forgiveness without suffering, on the part of the penitent, or inflicted by the penitent.—All the suffering was borne, long ago, and once for all, that brought our salvation. And now, “if we confess our sins” (that is all), God “is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” Christ’s preaching starts from a fact; the fact that there is something wrong; the fact that men are sinners. Now repentance is just the right and healthy feeling of the awakened soul that sees its own sin. Once a man is made to see he is a sinner, then, if his mind be in any way healthy and true, the state of feeling which arises in it is what we call repentance.

III. Is it not strange that repentance should be so commonly thought a painful duty?—It is a grand and inexpressible privilege. There is nothing degrading in it; the degradation is all in the state it takes us out of. It is degrading to stay in sin, not to get out of it. That Christ’s gospel invites us to repentance just means that man is not tied down to go on in his wrong and misery. It means that he has not got into that miserable lane in which there is no turning.—A. K. H. Boyd, D.D.

Mat_4:18-22. Christ’s call.—

1. In the calling of these Apostles may be seen the care which our Lord hath to provide ministers for His church. 2. None should intrude himself into the office.

3. Such as Christ doth call He doth furnish for the calling and promiseth unto them good success.

4. Such as are called to the ministry must neither refuse pains nor peril to save souls, but must go about their work with as great desire to convert men, and as great prudence to bring them in as fishers go about their work.

5. When Christ doth call His chosen instruments, He calls them with power of persuasion (Mat_4:20).

6. His calling of them by couples, and those also brethren, giveth us to understand that the work of the ministry requireth concurrence and affection among the ministers.

7. His calling of so mean men as fishers, showeth the freedom of His grace in choosing instruments; the power of His kingdom, subduing the world by such weak means; and the depth of His wisdom, in so providing for His own honour that the instrument shall not carry away the glory of the work.—David Dickson.

Mat_4:18-20. Christ’s choice of workers.—

I. Whence the Master obtained His workers.—He goes to the lake of Galilee and finds them on the sea-shore—a most unlikely place, as some would judge. He knows the sort of men that He wants; He knows the material out of which He can make fishers of men, and it is that prompts Him.

1. He wanted men who were inured to hardship and seasoned for service.

2. He wanted men who were bold and daring.

3. I think that Christ chose these fishermen, also, because they were men who had done business in great waters, and had there seen God’s wonders in the deep. Surely an acquaintance with nature and with nature’s God, had been some sort of preparation for the higher and nobler employ to which He was able to call them.

4. The Lord Jesus, when He is selecting disciples, goes amongst men of humble calling, for labour is honourable.

5. It was from earnest toilers Christ found His workers—men who were already hard at work.

6. He finds His preachers, too, amongst those who are already His disciples; for this was not the first time that Christ had spoken to Peter and to Andrew.

II. The nobler employment to which Christ called these men.—I am not disparaging labour when I tell you that the highest form of labour is work for Christ—the winning of souls. Though Christ called these brethren to a nobler employ, they were to be fishermen still. “I will make you fishers of men.” You shall go on fishing, only you shall have a new sea. You are still to have nets, but they are to be of a different sort. Do you not think there is for every labour under the sun a spiritual parallel and analogy? I began my life as an engraver on wood, preparing pictures for the illustrated papers; and I remember my dear father writing to me, “I am content, dear son, that you shall engrave on wood until God calls you to engrave on hearts.”

III. How did Christ transform these men from fishermen into fishers of men?—

1.He called them.

2.He moulded them, and fashioned them, and trained them. How? By precept, but principally by example.

3.He sent His Spirit, still to help them in the blessed work of catching men.—Thomas Spurgeon.

Mat_4:19. Everything more than it seems.—There is something very singular and altogether unusual in the readiness with which these men seem to leave their business and go after Jesus. From the first He must have exercised over them a strange fascination. Their accepting the call immortalised them.

I. The suggestion of the way in which every calling in life is intended by God to prepare a man for something higher than itself is manifestly here in these words, “Come ye after Me, and I will make you fishers of men.” Here is a calling of the simplest kind—that of the fisherman. This Jesus of Nazareth sees in it more than these men who are pursuing it see. He sees in it an education for something higher than itself—an education for the highest of all conceivable callings. Every fisherman must have certain traits of character in order to succeed—among others, great adaptability and great patience, He must learn to wait as well as to labour. He must have a keen eye and no little of good judgment. Especially must he study the Labits of the fish, and adapt himself thereto. These elements of character are all needed in fishers of men. Taking all the utterances on this theme which are scattered up and down the New Testament, I think we may safely say that every good man doing good work is doing more than he thinks. Every man on earth is qualifying or disqualifying himself for other and higher work.

II. In order to translate the lower into the higher; in order to get the commonness and the “not-worth while” feeling out of our every-day life; in order that we may no longer be fishers of fish, but fishers of men one thing is needful: we must accept the invitation, “Come ye after Me, and I will make you”—what you are capable of being made. No one can teach us about life as Christ can. The one thing of all things we need to learn is how to live, i.e. how to use everything we find in ourselves to the best advantage.

III. The practical outcome of all this is that our every-day doings ought to become of most importance to us.—In the doing we are acquiring qualification or disqualification for something on a higher level.—Reuen Thomas, D.D.

Lessons from fisher-folk.—The disciples were fisher-folk. Jesus was himself a fisherman, “seeking and saving the lost.” Disciples had to become fisher-folk such as Jesus was.

I. Fisher-folk in many ways.—Single book. Many hooks on line. Wading out and throwing net. Big Seine net, etc.

II. Fisher-folk put skill into their ways.—So Christ’s fishermen must give His work skill, heart, and effort.

III. Fisher-folk are dependent on God’s blessing in their work.—Disciples toiled all night and took nothing; but when Jesus guided, they enclosed a shoal. If we work to catch others for Jesus, we must never forget our dependence on His help and blessing.—Weekly Pulpit.

The genius of Christianity.—What is the meaning for us of this precept “Follow Me?”

I. The principle that lies at the foundation of it is, that Christianity must be felt by its disciples as surpassing in worth all other things of life combined.—For a man’s strongest, deepest love, under all circumstances, rules his life. A man may be a religious hypocrite from all sorts of reasons; but he can be a Christian only when his love for Christianity surmounts every other love. This becomes still more clear and certain when we reflect that Christianity is a constant struggle—that nearly every principle held amongst men and every feeling of a selfish heart has to be subdued by it—that it has to engraft upon human life new habits, a fresh mode of transacting all our business and of dealing with our fellow men, in effecting which it must break through innumerable prejudices and trample down many low and sensual inclinations. It was on this principle, and not that Christ was ever unwilling to receive any disciple, that He sometimes put such severe tests to men. With the poor, the broken-hearted, the outcast, and the miserable, He never applied any test, asking only a loving faith in Himself. Having nothing else to love, already severed from outward delusions, the love that rested in Him was sure to triumph. But when men came to Him who had riches to care for, reputation to regard, and opposing inclinations to surmount, our Saviour applied very severe tests, such as would marvellously thin the ranks of the professing church in the present day.

II. The precept plainly implies the principle of progress.—No one can suppose that following Christ meant just walking about the country with Him. It meant discipleship, and that means a progressive introduction into Christ’s thoughts and purposes—into the spirit and intention of His life and work. I will proceed to specify more minutely the particulars of this discipleship or following of Christ.

1. A Christian at the outset may have few convictions and still fewer settled points of faith; all centres in devotion to Christ.

2. The disciple comes to Christ without any system of duties or virtues, save that one principle of love to God and man which is involved in loving Christ. Life is to be interpreted by Christ; and how Christian principle will guide a man’s steps is to be learnt only from the manner in which Christ acted.

3. It could not be expected of a young disciple that he would enter much into the grand designs of Christianity. But he grows up into the apprehension of these by discipleship.—S. Edger, B.A.

Every one has a place to fill in life.—That every one of us has his or her place to fill in life is beautifully illustrated by the great teacher Browning, in a little poem entitled, “The Boy and the Angel.” Theocrite was a poor boy, who worked diligently at his craft, and praised God as he did so. He dearly wished to become Pope, that he might praise God better, and God granted the wish. Theocrite sickened, and seemed to die. And he awoke to find himself a priest, and also in due time Pope. But God missed the praise which had gone up to Him from the boy-craftsman’s cell; and the angel Gabriel came down to earth and took Theocrite’s former place. And God was again not satisfied; for the angelic praise could not replace for Him the human. “The silencing of that one weak voice had stopped the chorus of creation.” So Theocrite returned to his old self, and the angel Gabriel became Pope instead of him. Such is the legend; and it has its lesson. The chorus of creation can never be perfect till each of us is in his place, singing his own part, which part none other can sing.—Reuen Thomas, D.D.

“Forsake all and follow Me.”—At first it may seem a hard requirement; but if we really think it so, it is from not attending sufficiently to the entire narrative. It was quite essential that they should evince a readiness to give up all for Christ, to the most literal and the fullest extent, since only by such abandonment of all other objects of interest could they be prepared for the new life Christ would breathe into them; but though the disciples were thus ready to sacrifice all the secular interests of life, such a sacrifice was not really made, for we find them again, through the whole history, at their old occupations. Not because they had grown less zealous in their devotion to the Master, but because the actual abandonment of their common pursuits was no part of their discipleship. Thus much we can see, that they were never too busy with their fishing or other secular pursuits to obey instantly the bidding of Christ. They had forsaken all in the highest sense, so as to be no longer enslaved by any pursuit; yet they might adhere to it, making it subservient to the claims of their higher calling.—S. Edger, B.A.

All for Christ.—The Rev. W. Hay Aitken tells us of a young lady who, though professedly a Christian, shrank from yielding herself fully to her Lord. When pleaded with, she said with outspoken honesty: “I don’t want to give myself right over to Christ, for if I were to do so, who knows what He might do with me? For aught I know, He might send me out to China!” Years passed, and then there came from her a deeply interesting letter, telling how her long conflict with God had come to an end, and what happiness and peace she now felt in the complete surrender of herself to her Lord; and, referring to her former conversation, she added: “And now I am my own no longer; I have made myself over to God without reserve, and He is sending me to China.”

Mat_4:21-22. Christ’s call.—I. In Christ’s call there is a voice. In the days of His flesh He called men by His living voice. Christ still lives, and He calls us by His voice which speaks right to our hearts.

II. The voice of Christ brings a message.

III. That message brings an invitation.—One day a preacher visited a poor woman. He knocked, and again knocked, but got no answer from within. A few days afterwards he met the woman in the street, and said he was sorry that she was out when he called. She confessed that she had been in her house, but she was afraid that a creditor had come to demand payment of a debt. Christ’s knock, thus misunderstood, may frighten the heart. Some think that the religion of Christ is a sad and gloomy thing, and that it makes sad and gloomy people.

IV. Christ’s invitation is also a claim.—When He called Peter, Andrew, James, and John, He spoke in the gentlest tone of love, but He also spoke as one having authority. He had every right to call them, and they had no right to refuse. Christ commands when He invites. When Earl Cairns was a boy of ten, he heard a sermon in Belfast. Three of the preacher’s words startled him; they were, “God claims you.” These words kept ringing in his ears, and the thoughtful boy tried to understand them. “God claims me,” he said to himself, “and He has a right to claim me.” He resolved to yield to God’s claim. A living voice, a message, an invitation and a claim—add these four together, and you have the call of Christ.—Jas. Wells, M.A.

Mat_4:21. Christ’s call, and our replies.—I. “No” was the reply of many in Christ’s day. There are many ways of saying “No.” Many to whom Christ appealed said “No” with politeness and regret; they had many excuses and apologies. Some said “No” to Him outright, bluntly and without phrases. What a strange power that is which we have of saying “No” to God and Jesus Christ! Each of us is like the young Hercules, the chief of the heroes and emblems of antiquity. As he was sitting at the cross-roads, two females came to him. The one, whose name was Pleasure, offered him a flowery path and every enjoyment; the other, whose name was Duty or Virtue, called him to a noble and unselfish life. He listened to the pleadings of both, and then made his choice, and his choice made him the hero he became. Mackay, the hero of Uganda, used to say, “Duty before pleasure, but duty is pleasure with me.”

II. “Yes and no,” was the reply of Judas, who betrayed his Master with a kiss. He said “yes” with his lips, but his lips lied; his heart and life told the truth.

III. “Yes, but not now,” is the reply of many whose hearts are touched by Christ’s appeals. Augustine, in his youth, often heard the call of Christ. He wished then to do two things—to enjoy heathen pleasures for awhile, and at last to become a Christian. He tried to halve the difference, and used to pray, “O Lord, save me, but not now.” Most keenly in his “Confessions” does he regret his foolish delays.

IV. “Yes,” is the only right reply. Perhaps the Apostles when called by Christ did not say one single syllable. Their whole after-life was just a saying “Yes” to Jesus. No one can say “Yes” for you. I have heard that the Red Indians who used to live near Niagara never heard the thunders of the waterfall, but they could hear the footfalls of a beast or an enemy a mile away. The will deafened the ear to one voice, and opened it to the other. They heard only what they wished to hear. In the very same way the ear of the soul can be trained to hear the voice of God amid earth’s stunning noises.—Jas. Wells, M.A.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

B. Mat_4:12-17

Contents:—First appearance of Jesus as the light of the world amidst the darkness of the land of Galilee

12      Now, when Jesus had heard that John was cast into prison, [delivered up,14] he de parted into Galilee15; 13And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim16: 14That it might be fulfilled which was spoken by Esaias [Isaiah] the prophet, saying, 15The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond [the] Jordan, Galilee of the Gentiles; 16The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. 17From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

EXEGETICAL AND CRITICAL

Mat_4:12. Now, when Jesus had heard.—The Evangelist passes over a number of intervening events, viz.: 1. the return of Jesus to Galilee (Joh_1:41, etc.); 2. the marriage in Cana, the journey to Capernaum in company with His relatives and disciples, and that to Jerusalem to the passover (John 2); 3. the stay of Jesus at Jerusalem and in the land of Judæa previous to the imprisonment of John (John 3); 4. the return of Jesus by way of Samaria, and His stay there (Joh_4:1-42).—The event recorded in the text took place at the time referred to in Joh_4:43-46. In the passage before us, Matthew briefly alludes to the stay of Jesus at Nazareth,—the same which is mentioned Luk_4:14 sqq.,—but dilates on it more fully in Mat_13:53. We account for this transposition from the peculiar structure of the Gospel,—the object of the Evangelist being to group events so as to present a continuous narrative. The actual succession of events is more accurately indicated in the Gospel by Luke, although it also contains no mention of the first passover which Jesus attended at Jerusalem, nor of His stay in Judæa and Samaria. From the narrative of Luke we learn that Jesus was even at that time rejected by the people of Nazareth, and that he then uttered the saying, that “a prophet had no honor in his own country.” But, according to John, Jesus spoke these words when returning from Jerusalem to Galilee through Samaria. Commentators have felt a difficulty in explaining the circumstance, that (according to John) Jesus should have been saying that “a prophet had no honor in his own country,” at the very time when He was on His journey to Galilee. It might seem that such a statement would rather imply His departure from Galilee. But the difficulty is removed by recalling to mind the precise geographical arrangements of the country. In Joh_4:43, the Evangelist uses the word Galilee not in the general sense, but as a man familiar with the district would apply the term—a circumstance which may be regarded as an indirect evidence of the truthfulness of his narrative. What he calls Galilee is not the province in question as contradistinguished from Judæa, but the district of Upper Galilee in opposition to Lower Galilee, in which Nazareth was situate. The boundary-line between Upper and Lower Galilee ran due east and west between Nazareth and Cana. In Joh_4:43-44, the Evangelist makes only a passing allusion to the rejection of Jesus at Nazareth, and dwells in preference on the fact, that the Saviour was gladly received by the inhabitants of Galilee proper. From what we have said, it will be clear that the accounts of Matthew and John are not inconsistent, as Meyer imagines; although that commentator is right in maintaining, against Wieseler, that the passage in the text does not refer to the journey to Galilee recorded in Joh_6:1. Finally, we gather from the account in Matthew that the imprisonment of John by Antipas took place some time after the celebration of the first passover which Jesus attended, and after His stay in Judæa.

That John was delivered up, (i.e. into prison).—The ground on which the Baptist was imprisoned is afterwards recorded, on the occasion of his execution (Mat_14:4). Fritzsche supposes that the imprisonment of John induced Jesus to appear in Galilee, lest the people of that country should be deprived of spiritual support; while Meyer regards this event as a motive for His retirement to that province, since “the more remote district of Galilee, although under the rule of Herod Antipas, would naturally attract less attention, and thus afford shelter.” But although Capernaum lay in Upper Galilee, yet, from its proximity to Tiberias—the residence of Herod—and the intercourse between these two places, both situate on the Lake of Galilee, anything which occurred in Capernaum would much more readily attract attention than what took place in Nazareth, which lay out of the way among the mountains. Besides, it was at this very time that Jesus commenced His public ministry, and called disciples around Him. The connection between the imprisonment of John and the appearance of Jesus in “Galilee of the Gentiles,” as well as the cessation of the preparatory baptism which the disciples of Jesus had for a time administered (Joh_4:1-2,) may readily be otherwise explained. The imprisonment of John, and the tame acquiescence of the country in this act, had put an end to the hope of preparing the people for the kingdom of Messiah by Levitical purifications, or legal purity. Now that the attempt at outward purity had been thus rudely stopped, Jesus might, in the consciousness of His own inward and eternal purity, all the more readily commence His work in Galilee of the Gentiles, amidst publicans and sinners, by gathering around Him a circle of disciples.

Mat_4:13. He came and dwelt in Capernaum.—Καφαρναούμ, כְּפַר נָחוּם, meaning, according to Hesychius, Origen, and Jerome, vicus consolationis, but according to others (Winer, Meyer), the village of Nahum. The town lay on the borders of the tribes of Zebulun and Naphtali, on the western shore of the Lake of Gennesareth, probably near where the Jordan entered that lake. It was a thriving commercial place, on the road from Damascus to the Mediterranean. Capernaum was inhabited both by Jews and Gentiles; in Jewish writings it is characterized as the residence of heretics and free-thinkers (von Ammon, “Leben Jesu,” p. 359). The contrast between Capernaum, where Jesus dwelt, and Tiberias, the residence of Antipas—a city which the Lord uniformly avoided, but which, after the destruction of Jerusalem, became one of the holy places of the Jews,17—is striking. But the prediction of Christ in regard to Capernaum, once so highly favored, has been most signally and literally fulfilled (Mat_11:23). At this moment every trace of the site of Capernaum has disappeared. Wilson and others regard the ruins of Tell Hum (i. e. Nahum) as the ancient site of Capernaum. As the town is not mentioned in the Old Testament, it seems probable that it was built after the return from the Babylonish exile. Josephus (Vita, 72) calls the town Καφαρνώμη. In another place (De Bello Jud. iii. 10, 8) he assigns the name of Καφαρνασύμ to a fountain in Galilee. According to Robinson, this fountain is the modern ’Ain et Tin, by the Lake of Gennesareth, near the Khan Minyeh, which he regards as the site of ancient Capernaum. But this opinion is not generally entertained. Comp. the art. Capernaum in the Bibl. Encycls.

Mat_4:14-15. That it might be fulfilled.—In this instance we have the fulfilment of a verbal prophecy, the passages in Isa_8:22; Isa_9:1-2, being strictly Messianic in their primary meaning, although the prophet seems also to have had in view the oppression of the Assyrians, under which at that time Northern Palestine groaned. But, as in every other similar instance, the event recorded in Mat_4:13 did not take place simply on account of this prediction, but on independent grounds. The passage is cited freely from the original Hebrew: “At the first (in ancient times) He brought to shame the land of Zebulun and the land of Naphtali; but afterward (in later times) He brought to honor the (despised) way of the sea, beyond Jordan, the circuit (Galilee) of the Gentiles. The people that walked in darkness have seen a great light; and they that dwell in the land of the shadow of death, upon them hath the light shined.” In the quotation as given by Matthew, the despised district is even more pointedly indicated as the land of Zabulon and the land of Nephthalim, the way of the sea (the road by the sea, or the great road of the traffic of the world), the beyond Jordan, (even) Galilee of the Gentiles. In our opinion, the Sea of Galilee was not so important a highway for the traffic of the ancient world as to give to the district around the designation of “the way of the sea,” more especially as the three expressions in the text are not intended to designate three different objects, but one and the same thing viewed under different aspects. In the first clause, Galilee is designated as profane, being the way of the sea for all the world; in the second clause, as extending northward beyond the sources of Jordan, the holy river; finally, in the third clause, as being really a heathen district, largely inhabited by Gentiles. But the expression γῆ, without the article, may be regarded as the nominative. Before ὁδὸν θαλάσσης we must again supply the γῆ of the former clause,—toward the sea, or the way of the sea. The absolute accusative ὁδόν is a Hebraistic form like דֶּרֶךְ, and equivalent to the Latin versus (comp. Meyer, p. 111). The expression πέραντοῦ ’Ιορδάνου cannot in this instance mean Peræa, or the country east of Jordan. A reference to that district would be here quite out of place, as the name “Galilee of the Gentiles” is intended again to designate the tribes of Naphtali and Zebulun. The territory of Naphtali extended northward beyond the source of the Jordan; and from a theocratic point of view, this, and not Peræa, would constitute the πέραντ. I., although that expression was commonly applied to Peræa. Besides, Peræa was not the first scene of Christ’s ministry. Meyer, indeed, maintains that the Evangelist overlooked the historical meaning of the passage in Isaiah, which was only Messianic in a theocratic and political sense, referring to the deliverance of Northern Galilee from the oppression of the Assyrians. But this commentator forgets that Isa_9:1 sqq. is a strictly Messianic prediction, although it rests, of course, on the historical basis of the age of the prophet.

Mat_4:16. The people which sat in darkness.—Apposition to the preceding designation of the locality which was to be illuminated by the light of the Messiah. The darkness of the country is explained by the sad spiritual state of the people. In view of the spiritual condition of the people at the time, the Evangelist modifies the distinction made by Isaiah between those that walk in darkness, who see a great light, and those that dwell or sit in the land of the shadow of death. In the passage as quoted by Matthew, the state of matters has apparently become worse than in the days of Isaiah, and even those who formerly “walked” are now represented as “sitting” in darkness. But the gradation of the original is retained; and we have still the contrast between those who sit in darkness and see a great light, and those who sit in the region and shadow of death, and only become aware of the light because it has sprung up for them. In the Hebrew their passiveness is even more strongly expressed—נָגַהּ צֲלֵיהֶם, upon them light hath shined. “Καθήμενος sedendi verbum aptum notandæ solitudini inerti,”—(the verb to sit aptly denotes a sluggish solitude).—Bengel. Σκιὰ θανάτου, צַלְמָוֶת, tenebræ mortis. On the darkness of Sheol, comp. Job_10:21, etc.

Mat_4:17. From that time Jesus began.—Matthew calls attention to the circumstance, that with the settlement of Jesus at Capernaum, in Upper Galilee, a new period in His public ministry began. The κηρύσσειν of the kingdom of heaven in the strictest sense now commenced, and for this purpose He set apart some of His disciples to be His Apostles. The call, Repent, μετανοεῖτε, has now a higher meaning than when first uttered by John the Baptist (Mat_3:2), and a more full manifestation of His miraculous power proves that the kingdom of heaven is really at hand. Although He does not designate Himself to the people as the Messiah, yet the kingdom of Messiah was appearing. From the manifestation of that kingdom now vouchsafed, the people are to recognise the Prince of Peace in His true and New Testament character. (The assertion of Strauss, that Jesus had not regarded Himself at first as the Messiah, requires no special answer; the suggestion, that Christ gradually changed His original plan, has been discarded even by the writer who proposed it.)

DOCTRINAL AND ETHICAL

1. As John carried on his public ministry at the extreme boundary of the Holy Land, in the wilderness, so Jesus also appeared first at another extreme limit of the country, in Upper Galilee. Capernaum became His earthly residence. This choice had a twofold advantage. For while He thereby gave a practical denial to the carnal Messianic hopes and expectations of the people of Judæa, He also occupied a field most suitable for His own peculiar activity. There He found the greatest susceptibility for the kingdom, and readiness to receive Him, especially among those retired worshippers of Jehovah who lived by the Lake of Galilee, and particularly among the disciples of John, whom He had already attracted around Him. This residence of the Saviour in Galilee had been predicted, and was a signal fulfilment of the great Messianic prophecy of Isaiah. Lastly, His abode among the fishermen of Galilee was in complete harmony with what His baptism and the victory over the tempter implied; being, in truth, a perfect renunciation of the world in reference to its carnal views concerning the theocracy and the Messiah.

2. But we may also regard this as a manifestation of His Spirit and of His Gospel. Just as He commenced His destruction of the kingdom of darkness, by conquering the power of Satan in his chief temptations, so He commenced the building up of the kingdom of heaven among the most despised portion of His people, the most needy and the most destitute of the means which the synagogue provided for cultivating spiritual life. It was among these that the Saviour first publicly and unreservedly proclaimed the kingdom of heaven.

HOMILETICAL AND PRACTICAL

Complete renunciation of the world on the part of the Lord is followed by His full proclamation of the kingdom of heaven.—When the kingdom of heaven arrives, the symbolical administration of priests is at an end.—When the work of John ceases, that of Christ begins.—The kingdom of God will never want messengers of God who stand in the gap.—If one prophet is imprisoned, a greater one will be sent in his place. If they burn the goose, a swan will arise from its ashes.18—Jesus a stranger both at Nazareth, where His youthful years were spent, and at Capernaum, where He appeared after attaining to manhood.—Obscurity of that which is holy in its own home, showing: 1. The corruption of the world; 2. the spiritual glory of the heavenly life.—The light of salvation rising upon dark places: 1. Upon the earth, in opposition to the external heavens; 2. upon Galilee, in opposition to the land of Judæa; 3. upon the Gentile world, in opposition to the Jews; 4. upon the despised Germanic races, in opposition to the ancient Romanic Church.—The land of the shadow of death: 1. The home of sinners; 2. the heart of the sinner.—The difference between those who see a great light, and those upon whom a great light rises. 1. The former look upwards, the latter look downwards. 2. The former descry the star of salvation, the latter only the light which it sheds.—From that time Jesus began. The ancient theocratic institutions of Israel may be said to have been abrogated when John was cast into prison.—The call to repentance, from the commencement to the end of the world, 1. always the same in substance; 2. always different in form.—The kingdom of heaven is as closely at hand as Christ is.—The call: Repent, for the kingdom of heaven is at hand. 1. It contains two things: (a) the kingdom of heaven is at hand; (b) therefore repent. 2. It may be summed up in the expression, “kingdom of heaven;” for, (a) repentance is only the gate to the kingdom of heaven; (b) the kingdom of heaven is the grand object and goal of repentance.—In His humiliation, Christ has manifested His exaltation. 1. Rejected on earth, He opened up His kingdom of heaven. 2. Obscure and unknown by man, He revealed the spiritual world in all its blessedness. 3. Renouncing all, He bestows every blessing.

Starke:—Let us show holy obedience in being ready to change our habitation when the Lord calls.—Many live under the full blaze of the Gospel as if they still sat in the shadow of death.—When the world silences one honored servant of the Lord, God raises up others; the Church shall never be left destitute of them.—Repentance without faith is no repentance (and faith without repentance is no faith).—Agreement subsisting between all pure teachers of the Church (John and Jesus).

Heubner:—It is God’s method to cause light to arise from humble and despised places.—Jesus would not be far distant even from the Gentiles.

Footnotes:

[14] Mat_4:12—[παρεδόθη, Lange: überliefert. Wicl., Tynd., Cranm., Geneva: was taken; the Bishop’s Bible (and the Rom. Cath. Verse of Rheims) correctly: delivered up, with the marginal explanation: “that is, cast into prison,” which the Auth. Vers. received into the text, while it put the translation into the margin, influenced perhaps (as Dr. Conant suggests) by Beza’s version: traditum esse in custodiam, and his note: id est, in carcerem conjectum ease.—P. S.]

[15] Mat_4:12—Galilee proper in the narrower sense of the term.

[16] Mat_4:13.—[Or: Zebulun and Naphtali, after the Hebrew spelling, which is followed by the Auth. Vers. in the Old Test. See the Hebrew concordances.—P. S.]

[17][The rise of Tiberias, as a Jewish city, is, however, of much later date. For an account of the circumstances connected with its final “Levitical purification,” see Edersheim’s Hist. of the Jewish Nation, p. 488.—The Edinb. Tr.]

[18][This sentence: “Verbrennen sie die Gans, so kommt der Schwan,” which Dr. Edersheim omitted, is an allus on to an apocryphal prophecy ascribed to the reformer Hus, who was burnt at the stake for heresy, July 6, 1415, by order of the Council of Constance, and is said to have uttered, in his last hour, the words: “ To-day you roast a goose,”—alluding to his name which is the Bohemian word for goose—“but from mine ashes will arise a swan”—the armorial device of Luther—“whom you will not be able to destroy.” This prediction occurs first in the Latin works of Luther (Altenburg ed., vol. v., p. 599, etc.), and seems to have arisen in the age of the Reformation from certain vague and general sayings of Hus concerning the ultimate triumph of his doctrines (comp. Gieseler, Kirchengeschichte, vol. ii., Part IV., p. 417 sq). The sentence has assumed a somewhat proverbial significance, although very rarely used.—P. S.]

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

Mat 4:12-25.

Beginning Of Our Lord’s Ministry In Galilee

The third and principal division of the Gospel of Matthew, from Mat 4:12 to the end of Matthew 18, gives an account of our Lord’s ministry in Galilee. A general introduction to that account is given in Mat 4:12-25.

Having described the events connected with the entrance of Jesus upon his public work, it is natural that the narrative should pass to the work itself. So far as we learn from Matthew, Mark (Mar 1:14,) and Luke (Luk 4:14), this began after John the Baptist’s labours were closed by his imprisonment, and its scene was Galilee and adjacent districts, until shortly before our Lord’s death. Nor do they intimate that any long time intervened between the temptation and this ministry in Galilee. The Gospel of John, on the other hand, records a number of intervening events, embracing the testimony of John the Baptist to Jesus, after his baptism, and apparently after his temptation; the gaining of disciples, the marriage at Cans, and the brief residence at Capernaum (Joh 1:19 to Joh 2:12); the first Passover of our Lord’s public ministry, with the expulsion of the traders and the conversation with Nicodemus (Joh 2:13 to Joh 3:21); the teaching and baptizing in Judea before John the Baptist’s imprisonment, and the occurrences at Sychar when Jesus was on the way to Galilee. (Joh 3:22 to Joh 4:42.)

But there is here no real contradiction between John and the other Evangelists. None of them could record the whole of Jesus’ public life, and each must select according to his particular design. Where events are omitted in a brief narrative, we cannot expect to find a wide break as if to invite their insertion from some other source; for this would destroy the continuity of the narrative, and greatly impair its interest and impressiveness. The story must go right on, but must not contain such expressions as would exclude the events it omits. This is the course which Matthew, Mark, and Luke have here pursued. They make no allusion to labours of our Lord between the temptation and John’s imprisonment, but do not at all affirm that there were no intervening labours; and various facts mentioned by them, (e.g. Luk 10:38) really imply that our Lord had been preaching in Judea before the visit which ended in his death. What were the reasons for omitting one thing and inserting another, we may not in all cases be able to perceive. But the concurrence of the three first Evangelists in beginning their account of Christ’s public ministry just after that of the forerunner closed, suggests (Ewald, Alexander), that the work of Christ then assumed in some sense a different character; the early preaching and baptizing of our Lord while the forerunner’s work still went on (Joh 3:22 f.; Joh 4:1 f.) was introductory, and his ministry now takes in some sense a higher position. The transition from the Old Dispensation to the New was in many respects gradual. Even after the ascension of Christ and the special coming of the Spirit, the Jewish Christians long continued to observe the ceremonies of the law, continued it apparently until providentially stopped by the destruction of the temple. And so the forerunner continued his preaching and baptizing side by side with that of Jesus until providentially stopped by his imprisonment. It is likely that the oral narratives commonly given by the apostles for years after the ascension were accustomed to begin their account of the Lord’s ministry, as we find the three first Gospels doing, with this point at which his ministry stood out apart from that of the Baptist. But before John’s Gospel was written, some persons were maintaining that the Baptist’s work was designed to be permanent, and ought to be continued by his disciples; it may have been partly to correct this error that John narrates the earlier ministry of Jesus, showing that he was not a mere successor of the Baptist, but began to preach before the other ceased, and that the forerunner distinctly and repeatedly acknowledged his own inferiority, and asserted that his work was designed to be temporary. (Joh 1:29-37, Joh 3:26 ff.)

If we adopt the common and probable reckoning that our Lord’s public ministry occupied about three years and a half, putting his baptism some months before the Passover at which Nicodemus visited him, then the labours in Galilee and vicinity recorded by Matthew (and Mark and Luke) begin during the second year of his ministry (reckoning from Passover to Passover, because at the Passover he died), and probably in the latter part of that year; thus leaving rather less than two years for this "ministry in Galilee," which ended six months before the crucifixion.

It is evident that Matthew does not in this part of his work propose to himself a chronological account of events and discourses. He sets out with the general statement that our Lord withdrew (from Judea) into Galilee, and making Capernaum his residence and the centre of his operations, began to preach. (Mat 4:12-17) Then comes the fact of his calling certain persons to follow him, and unite with him in these labours. (Mat 4:8-22) Next a very general account of his going about all Galilee, preaching and healing, while his fame spread far and wide, and he was followed by crowds from all the adjacent regions. (Mat 4:23-25) The present section thus carries us into the heart of the ministry in Galilee. Afterwards we shall find that great discourse (Matthew 5-7), in which our Lord set forth certain principles of the kingdom or reign he came to proclaim and establish; and then a number of miracles and discourses, such as were calculated to prove the fact that Jesus is the Messiah, and to exhibit the true nature of the Messianic reign-the twofold object of Matthew’s Gospel. In all this there is no attempt at chronological order, but a grouping of the topics which is more effective for the sacred writer’s object. (Compare on Mat 8:1; Mat 9:35; Mat 11:2; Mat 12:1, Mat 14:1.)

Mat 4:12. Now when Jesus had heard, or, and hearing. The narrative goes right on.[1] Cast into prison, or, delivered up,—literally, passed on, ’given from hand to hand.’ It is a word often used in the Gospels and the Acts, sometimes correctly translated by ’deliver,’[2] often incorrectly by ’betray.’ Matthew here contents himself with this general expression, without stating the circumstances of John’s imprisonment, because they were familiar to his readers. Afterwards, when telling of John’s death (Mat 14:3 ff.), he states the cause of his imprisonment. According to the chronological estimates above mentioned, the imprisonment took place over twelve months after the baptism of Jesus, and thus John’s preaching and baptizing continued in all about a year and a half. Henceforth, until his death, about a year later, we are to think of him as a prisoner in the Castle of Machaerus, some miles east of the northern part of the Dead Sea. (See on "Mat 14:6".) Departed, withdrew, or, ’retired,’[3] as above in Mat 2:12-13, Mat 2:14, Mat 2:22, and below in Mat 12:15; Mat 14:13, etc The word does not necessarily imply danger (See Act 23:19, Act 26:31) Yet the circumstances here suggest that our Lord withdrew to avoid inconvenient consequences which might follow if he remained in Judea. And this is explained by John. The Pharisees at Jerusalem had been watching the Baptist (Joh 1:19 ff.) and were doubtless jealous of his influence. But of late they had heard that Jesus was making and baptizing more disciples than John (Joh 4:1), and now that John was imprisoned they would be likely to turn their jealous attention to Jesus, who therefore withdrew from Judea into the remoter Galilee. It is a strange mistake to say that he wished to avoid Herod, for Judea (Joh 4:3) was not in Herod’s dominions, and Galilee was. Similar withdrawals by our Lord we shall find below, in Mat 12:15; Mat 14:13; Mat 15:21. (Compare on Mat 8:4.)

[1] ’Jesus’ does not belong to the true text. It was probably inserted in public reading for perspicuity (as also in Mat 4:18, Mat 4:23), and so crept into the text. Some codd. of Vulgate give it even in Mat 5:1.

[2] Tyndale, following Wyclif, here gave ’taken,’ a very poor translation of the Vulgate. Beza’s note,"i. e., had been thrown into prison,"appears to have been followed by the Common Version.

[3] So the Latin version and Rheims (’retired’), the Syriac (’removed’), Davidson, etc. ’Departed’ comes from Tyndale.

Galilee, the scene of the greater part of our Lord’s ministry, is wrongly conceived by many as a poor country, with a degraded population. It has always been much more fertile and beautiful than Judea, and in the time of Christ had an immense population, brave, energetic, and wealthy. (Compare below on Mat 4:23.) The name appears to have come from the Galil or ’circuit’ of twenty cities given by Solomon to Hiram, king of Tyre, (Jos 20:7, 1Ki 9:11, 2Ki 15:29) and was gradually extended to denote the northern part of the Holy Land in general. From its proximity to and connection with Phenicia this district would be largely occupied by Gentiles, and so was called by Isaiah, literally (Isa 9:1) ’circuit of the Gentiles.’ During and after the captivity the "Gentiles became predominant." In B. C. 164, the Jews in Galilee were so few that the Maccabees carried them all away to Judea for safety. (1Ma 5:23.) In the time of Christ the vast population were chiefly Jews, though: Several cities are expressly said (Josephus, Strabo) to have contained many Gentiles, and they were doubtless numerous elsewhere. These probably sometimes heard Jesus, who may have sometimes spoken in Greek, but there is nothing to warrant the fancy that he was a "Foreign Missionary," as habitually preaching to the heathen; and it is quite forbidden by Mat 10:5, and Mat 15:24. The constant association with Gentiles, as well as the distance from Jerusalem, may have softened the religious prejudices of the Galilean Jews, and rendered them more accessible to the new teachings. The Galileans pronounced Aramaic with some provincial peculiarities by which the people of Jerusalem could recognize them (Mat 26:73), but this does not show them to have been ignorant. Galilee exhibited an intense activity in agriculture, fisheries, manufacturing, and trade. Besides local business, the great trade between Egypt and Damascus passed through this region. Jesus laboured among an intelligent and actively busy people. The district comprised the immensely fertile plain of Esdraelon on the south; the broad, rolling uplands of the centre, rich in grass and wheat, in bright flowers and shady trees; and the higher hills and mountains of the north, which, interspersed with deep valleys, presented the greatest variety of productions and climate. (See Josephus, Keim, Renan, Neubauer, and especially Merrill’s "Galilee in the Time of our Lord," from "Biblioth. Sac." for 1874.) Three times we find our Lord described as making extensive journeys around Galilee. (Mat 4:23 Luk 8:1 ff.; Mat 9:35)

Mat 4:13 f. He did not make this change immediately upon reaching Galilee, but first revisited Cans, (Joh 4:46) and began teaching in Galilee with great acceptance, (Luk 4:15) coming presently to Nazareth. (Luk 4:16 ff.) Being there rejected and his life attempted, he left, (Luk 4:31) and went down to Capernaum.[1] Here he would not only be more free from popular violence, but would come in contact with a much larger and more active-minded population. So Paul laboured especially at Antioch, Corinth, and Ephesus, commercial centres, in which men’s minds were active and ready to grasp new ideas, and from which the news would spread in every direction, and excursions could be readily made. Came and dwelt in, as in Mat 2:23. Capernaum was our Lord’s home, the centre of his labours and journeys, for probably nearly two years. (Compare on Mat 4:12) On the western shore of the Lake of Galilee (see on "Mat 4:18") there extends for some three miles an exceedingly fertile plain, called the ’Plain of Gennesaret.’ (See on "Mat 14:34".) In this plain, or a little north of it, Capernaum was situated; but the once highly exalted city has been cast down into such destruction, (Mat 11:23) that we cannot certainly determine its site. Robinson placed it at Khan Minyeh, on the northern edge of the plain, and is still followed by Keim and Conder. (Renan and Godet doubtful.) But the great majority of recent explorers prefer the view that it was at Tel Hum, two miles further up the shore. The earliest MSS. and versions give the name as Capharnaum, and the Syriac gives Capharnahum. As Caphar in Hebrew means ’village,’ Capharnahum means ’village of Nahum,’ or perhaps ’village of consolation’ (Origen). In modern Arabic the word Tel denotes a hill covered with ruins, and thus Tel Hum might well be the modern form of village of Nahum (so Ewald, Delitzsch, and others). Moreover, the ruins at Tel Hum contain much black basaltic rock, which is very hard to work, and must have been brought from the country S. E. of the lake, so that its free use indicates a wealthy city, the most important in the neighbourhood. Now Capernaum evidently had, such pre-eminence among the cities on the northern shores of the lake, and so it seems highly probable that Tel Hum is the site of Capernaum.[2] At Tel Hum are the ruins of a beautiful synagogue, the finest of which we have any remains in all Palestine, and this may well have been ’the synagogue’ built by the centurion. (Luk 7:5) Originally but a ’village’ (Caphar), and so not mentioned in O. T., it had in N. T. times become a ’city.’ (Luk 4:31) It probably had a large fishing business (the fish were put up in salt and transported to the interior), and general trade on the lake, while very near it passed the principal road from Damascus to Ptolemats, carrying the trade with Egypt, It had a custom-house, (Mat 9:9) and a garrison of Roman soldiers. (Mat 8:9) Our Lord had at a former period remained here for a short time, (Joh 2:12) perhaps sojourning with Peter, whom we afterwards find living at Capernaum. (Mat 8:14 Mar 1:29, Mar 2:1) In the synagogue at Capernaum he delivered the great discourse of John 6 (see Joh 6:59). It was a convenient starting point for his journeys into Galilee or Decapolis, towards Tyre or Cesarea Philippi, to Perea or Judea; and was the home to which he constantly returned.

[1] This proceeds upon the view that the visit to Nazareth in Mat 13:54 (Mar 6:1) is distinct from that of Luk 4:16, a view not certainly, but probably, correct.—Several MSS. read in this place Nazara, and that is probably the original form of the word (Keim, Grimm, Buttmann). But as Nazaret, or Nazareth, or Nazarath occurs in most passages, it seems useless to depart from the common form here.

[2] This view, favoured by Ewald, Delitzsch, Ritter, Hausrath, Thomson, "Recovery of Jerusalem," Farrar, Schaff, Geikie, and others, is particularly well argued by Bartlett. None of them present the argument from the masses of black rock, which are not found in any other ruins in the neighbourhood.

Borders, as in Mat 2:16. The borders of Zabulon and Nephthalim means the borders common to the two, the boundary between them. For the peculiar forms of the names, Zabulon and Nephthalim, see on "Mat 1:2". The Evangelist takes pains to describe the situation of Capernaum, as beside the sea (lake), and on the boundary between these two tribes, in order to show the minute correspondence to the prediction he is about to quote. Matthew often introduces Messianic prophecies as fulfilled in Jesus, (Mat 1:22, Mat 2:6, Mat 2:15, Mat 2:17, Mat 2:23, Mat 3:8) this being an evidence of his Messiahship.

Mat 4:14. For that it might be fulfilled by, or, through, see on "Mat 1:22"; and for the form of the names Esaias or Isaiah, on Mat 1:2. A providential design of Jesus’ going to reside in this region was that the prophecy might be fulfilled; there might of course be other designs at the same time.

Mat 4:15 f. The Sept. translation of this passage, (Isa 9:1 f.) is quite incorrect, and Matt. does not follow the Sept., as he commonly does where it is sufficiently accurate for his purpose. The original Hebrew contains some expressions which would be intelligible only by consulting the connection, and these Matt. has omitted, but without affecting the meaning of the passage, as applying to our Lord’s settlement at Capernaum. He even begins in the middle of a sentence, taking only what was appropriate to the matter in hand. The prophet has spoken of great afflictions which would befall the people at the hands of the Assyrians and others, but which would be followed by great blessings, to be enjoyed especially by the tribes mentioned, they having been most afflicted; and the Evangelist shows us a remoter reference in this to the blessings connected with the work of the Messiah, to whom Isaiah immediately afterwards (Isa 9:6 f.) makes a distinct reference. By the way of the sea, omit ’by.’ This might mean road to the sea, or simply sea-road (Meyer, Weiss); or road by the sea, meaning the great caravan route which passed near the sea, i.e., the Lake of Galilee (see on "Mat 4:18"); or road from the sea, viz., the Mediterranean (Keim). The English ’sea-road’[1] would be equally ambiguous. The most probable meaning is the second, ’road by the sea,’ designating the regions adjacent to the lake. Beyond Jordan (see Mat 4:25) in O. T. usually means east of the Jordan, but in some passages west of it, (see Num 32:19 Deu 11:30 Jos 5:1, Jos 22:7) reminding us that Israel came first to the region east of the river. It of course depends on the writer’s point of view in each case. Isaiah, having referred to the calamities which would be inflicted by the Eastern nations, might naturally for the moment speak from their point of view, and thus ’beyond Jordan’ would mean west of the Jordan, and would denote the same region as the other expressions. This fits the connection, which has a series of parallel phrases. Those who prefer the more common O. T. sense of ’beyond Jordan’ understand Decapolis, east of the lake, or Perea, east of the lower Jordan (see on "Mat 4:25"). They then either hold that this denotes a region distinct from Galilee, or suppose that Galilee sometimes included Decapells, etc. Galilee of the Gentiles (see on "Mat 4:12"). The word rendered Gentiles signifies simply ’nations’ (see margin of Rev. Ver.). The Israelites called all others ’the nations,’ in distinction from themselves, who were the chosen people.

[1] The Greek genitive is often most exactly rendered into English by means of a compound substantive (compare on Mat 1:11)

Mat 4:16. In this verse is an instance of that "parallelism" which is the peculiarity in the structure of Hebrew poetry, and consequently abounds in O. T. There are two principal varieties of it: (a) the second clause simply repeats, in different phraseology, the thought of the first; and (b) the second stands in contrast with the first. The present example belongs to (a), the second clause repeating first, but in stronger terms. (See other examples in Mat 7:6, Mat 12:30) Shadow of death, or, death-shade, is simply a figure for the densest darkness. (Compare Jer 13:16 Amo 5:8 Psa 107:10, Psa 23:4, see margin Rev. Ver. ’deep darkness’; even Job 10:21) The ’region and shadow’ may be understood as equivalent by what grammarians call hendiadys to ’region of the shadow’ (which is the meaning of the Hebrew), or as simply expanding the idea, region of death and shadow of death. Is sprung up, or, arose; the Greek term is often used of sunrise and dawn.[1] The image seems to be that of persons who had lost their way in the dense darkness, and upon whom arose the great light of the morning. The Hebrew has ’walked.... sat,’ while Matt. says ’sat’ in both cases, which with reference to the figure is an equivalent expression. Here, as So often in Scripture, darkness and light represent ignorance, sin, misery, as opposed to knowledge, holiness, happiness.—Alexander: "The verse in its original connection has respect to the degraded and oppressed state of the Galileans, arising from their situation on the frontier, their exposure to attack from without, and their actual mixture with the Gentiles." Matthew shows us in this language a further reference to the spiritual darkness of the Galileans of our Lord’s time. All the Jews were in spiritual darkness, and the Galileans were inferior in religious privileges to the Judeans, and despised by them. (Joh 7:41, Joh 7:49, Joh 7:52) There is no proof that they were morally more corrupt than the Judeans. But he who came ’to seek and to save that which is lost,’ fixed in this remote and despised section of the Holy Land the centre of his labours, and here chose most of the apostles who were to carry his teachings to Judea and Samaria, and the ends of the earth. (Act 1:8)

[2] Literally, ’and to those sitting..... light arose to them.’ This repetition of the pronoun after the verb is a Hebrew idiom, natural to the Evangelist, though awkward in Greek and English.

Mat 4:17. Establishing himself in Capernaum, our Lord began to preach. rom that time began that public ministry which Matthew proposes to describe. (Compare on Mat 4:12) The English word preach is derived (through the French) from the Latin predico, which signifies to proclaim, publish, declare. The Greek word here used (kerusso) has the same sense, to proclaim as a crier or herald does, and in general to proclaim, publish, declare. This is the word always used by Matthew where the Common English Version has ’preach,’ except in Mat 11:5, and elsewhere in N. T. it is always rendered ’preach,’ except in Luk 12:3 Rev 5:2, ’proclaim,’ and in Mar 1:45, Mar 5:20, Mar 7:36, Mar 13:10 Luk 8:39 ’publish.’ But it will not do to infer that ’to preach’ is always in N. T. an official function, as these facts have led some to do, because the English word is also used (in other N. T. books) to translate various other words, which carry no suggestion of a herald or other official. Thus euangelizomai, to bear a good message, bring good news (compare euangelion, ’gospel,’ introductory note to Mat 1:1), used once by Matthew, (Mat 11:5) and not at all by Mark or John, is a favourite word with Luke and Paul, and often rendered in Com. Ver. by ’preach,’ or ’preach the gospel.’ Laleo, to talk, speak, a very common word in that sense, is rendered ’preach’ in Mar 2:2 Act 8:25, Act 11:19, Act 13:42, Act 14:25, Act 16:6.[1]

[1] Dialegomai, to converse, discuss, etc., diangello, katangello to bear a message, make known, etc., parresiazomai, to speak without reserve, speak boldly, and plero to complete (Rom 15:19), are also occasionally rendered ’preach,’ besides being frequently used in their common meanings. The words rendered ’preacher’ and ’preaching,’ are always from kerusso, except in 1Co 1:18 (’word,’logos.)

Repent, etc. See on "Mat 3:2". Our Lord begins this ministry after the imprisonment of John, with precisely the same exhortation and announcement that had been made by John. We naturally infer that his previous preaching in Judea had been to the same effect. Yet he by no means confined himself to the announcement and exhortation, but already in Judea had strongly stated to Nicodemus and to the woman of Samaria the spiritual nature of the Messianic reign. To the woman he had also declared himself the Messiah (Joh 4:26; compare Joh 1:46-51), but it did not accord with his purpose publicly to declare this in Galilee. From Mar 1:15 we see that along with the exhortation to repent he called on the people to ’believe in the gospel,’ or good news, viz., in the good news he was announcing; just as the Baptist bade them ’believe on the (one) coming after him.’ Thus (Act 19:4) not only repentance, but faith in the Messiah, was preached before as well as after the day of Pentecost. Then, as in the case of Abraham (Rom 4:11) and always, belief in God’s word was the root of piety. And if the baptism of John, and that administered by Jesus through his disciples, (Joh 4:1 f.) was conditioned on faith in the Messiah as well as repentance, what essential difference was there between it and Christian baptism?

Mat 4:18. In Mat 4:18-22 we have an account of the call of certain disciples, Simon and Andrew, James and John. The first two of these, and in all probability John also, had attached themselves to Jesus on the Jordan, soon after his temptation, as had also Philip and Nathanael (Joh 1:35 ff.) From that time we find him constantly attended by persons known as ’his disciples,’ at Cana, (Joh 2:2, Joh 2:11) at Capernaum, (Joh 2:12) at Jerusalem, (Joh 2:17, Joh 2:22) in his labours in Judea, (Joh 3:22, Joh 4:2) and at Sychar. (Joh 4:8, Joh 4:27-33) Supposing, as there seems reason to do, that these included some or all of the five persons above named, we conclude that upon returning to Galilee they had left Jesus, gone to their own homes, and resumed their former occupations, it being probable that he had never yet told them they were to forsake all and follow him without intermission. And it was natural enough that they should return to fishing after being so long with Jesus, even as some of them sought food in that way after his resurrection. (Joh 21:1) The training of the disciples for their work was very gradual (see on "Mat 10:1"). On the present occasion, finding the two pairs of brothers engaged in their occupation as fishermen, Jesus calls on them to attend him in his ministry, which they seem to have constantly done from this time forward. Their immediate compliance with his demand (Mat 4:20, Mat 4:22) ceases to be strange when we remember their former connection with him; and this is one of the cases in which Matthew, Mark, and Luke, make statements which seem to imply a previous ministry such as was afterwards described by John. We see also from the fuller account of the circumstances given by Luke—for (Luk 5:1 ff.) it is very unwise to assume two different calls, as Clark and others do-that a miracle was wrought which made a great impression on Peter and the rest.—Omit ’Jesus,’ as in Mat 4:12.

The Sea of Galilee has been well said to be "the most sacred sheet of water in the world," for it is intimately associated with many of the most interesting events in the life of our Lord. It is called in O.T. "the Sea of Chinnereth," or "Chinneroth", (Num 34:11 Jos 12:3) perhaps from a town of that name on its banks. (Jos 19:35) In N. T. times it was commonly called "Lake of Gennesaret", (Luk 5:1, Josephus, Strabo, etc.) as already in 1Ma 11:67, "water of Gennesar," the name being probably derived from the plain on its northwestern shore (see on "Mat 14:34"). We also find in John (Joh 21:1, Joh 6:1) the name "Sea of Tiberius," from the city which Herod Antipas built on the southwestern shore, and named after the emperor Tiberius, and which is at the present day the only town remaining near the lake.

The name "Sea of Galilee,"here and in Mar 7:31 Joh 6:1, was obviously taken from the great district on the west. In Hebrew the term rendered ’sea’ was also applied to small bodies of water (as now in German a sea may be a small lake), and this unclassical use of the term is adopted in Greek by Matt., Mark, and John, but not by Luke, who says ’lake.’ It is important to observe this usage; for many persons think of the Sea of Galilee as a large body of water, when it is only a small lake, twelve and a quarter miles long, and six and three-quarter miles in its greatest breadth. Its surface is six hundred and eighty-two feet below the level of the Mediterranean (compare on Mat 3:6), so that from the hills on either side it seems sunken in a great ravine. The range of mountains which bounds the whole Jordan valley on the east, rise here just from the eastern shore of the lake (except a bit of plain at the upper and lower extremities) to the height of nearly two thousand feet. They are deeply furrowed by ravines, and have a barren and desolate appearance. The mountains on the west curve round so as to give space for the lake, and besides leaving the beautiful plain of Gennesaret on the northwest, present "an alternation of soft grassy slopes and rocky cliffs." The warmth due to the great depression, and the numerous and copious springs which break out on the western side, produce a high degree of fertility, which attains its greatest richness in the plain of Gennesaret. Down the ravines on this side, as well as on tile east, come rushing winds, which often lash the surface of the lake to fury (see on "Mat 8:24"). Around nearly all the western side lies a gently sloping beach, which southward is roughly strewn with stones, but in the middle and northern part is of smooth sand. The water is found, as described by Josephus, to be remarkably clear, cool, and sweet; and the lake still abounds in choice fish, which doubtless led to the name Bethsaida, house of fish, fish town, for a town on the northeast and another on the northwest. Besides nine cities, some of them quite populous, on the western shore, there were many villages on the hill-sides. Hanna: "It is perhaps not too much to say that never did so small a sheet of water see so many keels cutting its surface, or so many human habitations circling round and shadowing its waves, as did the Sea of Galilee in the days of Jesus Christ." Our Lord was throwing himself into the midst of the busy world (compare on Mat 4:12-13), where great crowds would easily collect to hear and see; while whenever he wished to avoid them, he could retire from the lake-shore to the adjacent lofty hills, or cross the narrow lake to the comparative solitudes beyond. On the present occasion we think of him as going forth from Capernaum, and walking by the sea, along the sloping and sandy beach, until presently he sees among the busy fishermen those humble brothers whom he had chosen to follow him in labours destined to make the Sea of Galilee famous forever.

How pleasant to me thy deep blue wave,

O Sea of Galilee!

For the glorious One who came to save

Hath often stood by thee.

Graceful around thee the mountains meet,

Thou calm reposing sea;

But ah! far more, the beautiful feet

Of Jesus walked o’er thee.

Tell me, ye mouldering fragments, tell,

Was the Saviour’s city here?

Lifted to heaven, has it sunk to hell,

With none to shed a tear?

And was it beside this very sea

The new-risen Saviour said,

Three times to Simon, Lovest thou me?

My lambs and sheep then feed.

O Saviour, gone to God’s right hand,

But the same Saviour still,

Graved on thy heart is this lovely strand

And every fragrant hill.

Oh! give me, Lord, by this sacred wave,

Threefold thy love divine,

That I may feed, till I find my grave,

Thy flock—both thine and mine.

—M’CHEYNE.

On Simon called Peter (as to the form of expression compare Mat 1:16), and on Andrew, see on Mat 10:2. A net is in the original a different word from the more general term employed in Mat 4:20 f., but without any substantial difference of meaning. The circumstances show that it was a dip-net. (Compare on Mat 13:47)—The fact that our Lord chose ’fishermen’ to receive and propagate his teachings, and not Rabbis, shows that he relied on something better than mere human learning and worldly influence, and the success of their labours is one evidence of the divine power which attends the preaching of the gospel. But this idea must not be carried too far. There is no reason at all to consider them weak men, and their position and pursuits seemed in some respects to fit them for their work. They were perhaps less prepossessed by the follies of Pharisaic tradition, and thus better prepared for receiving and transmitting new doctrine, and they were eminently men of the people. "Working men" in the East (Kitto) are often markedly intelligent, correct in language, and courteous, and it has always been a matter of course there that some such men should rise to the highest station. And it has often been seen in America that such men, when they possess real force, have greater popular influence from their ready and well recognized sympathy with the common mind. There was afterwards added to the number of the apostles a man of lofty intellect, filled with Jewish learning, and not ignorant of Greek literature, and it is he that was chosen to be the chief instrument of introducing the gospel among the cultivated Greeks, and to write such inspired treatises as the Epistle to the Romans, while at the same time he abhorred the idea of relying on human philosophy or rhetoric, when the excellency of the power must be of God, and not of men. In all this we see a rebuke to the presumption and exclusiveness both of learning and of ignorance.—It is not certain that any others of the twelve than the four here named were fishermen by profession. We know that Matthew was not, nor is it likely that Nathanael of Cana was. The incident in Joh 21:1 ff. does not prove that to have been the proper calling of every one present. Still, it is probable that all the twelve were men in comparatively humble life, and without the learning of the Rabbinical schools. (Compare Act 4:13)

Mat 4:19. Follow me. This was translated Come ye after me, by Wyclif and Rheims, followed by Davidson, Noyes, Alford, McClellan. The entire phrase was translated ’follow me’ by Tyndale, and so came into Common Version. The first term is literally ’hither,’ or ’come hither,’ as in Mat 11:28. With the addition ’after me’ it implies that they were to come and follow him, viz., as his disciples. (compare Luk 9:23, Luk 14:27) The same idea is presently expressed (Mat 4:20, Mat 4:22) by the simple term ’follow’; and in Mat 19:21, both ’hither’ and ’follow,’ are combined. It was the practice of many of the Greek philosophers to have their pupils accompany them wherever they went, instructing them not only by elaborate discourses, but also by conversations with them, for with others in their presence. So Elijah was for some years followed (1Ki 19:20 f.) by Elisha, his destined successor. It is easy to see the wisdom of such a course, in these cases and in that of the Great Teacher. Similar language is found below in Mat 9:9, Mat 16:24. Fishers of men, as he himself had just been occupied with a thronging crowd. (Luk 5:1)

Mat 4:20-22. For explanation of their immediately obeying, see on "Mat 4:18". So Elisha left at once his numerous oxen, and followed the prophet. Peter remembers long afterwards that they ’left all’ and followed Jesus (Mat 19:27, Rev. Ver.) And going on, etc., or going forward. The connection in Luke (Luk 5:7) shows that it was only a short distance, for Peter had beckoned to James and John when he found his boat so full, and they came and filled theirs also. Probably they then brought their boat to shore at a different point, and to this Jesus advanced, and addressed to them also his call.—These two pairs of brothers, thus called at the same time, appear to have been peculiarly associated, forming the first of those quaternions, or companies of four, into which the twelve are in all the lists divided (see on "Mat 10:2 ff"). The twelve probably comprised also a third pair of brothers, (Luk 6:16) where ’brother’ is more probably the meaning. In a ship, or the boat, viz., the one they kept and used. The article was duly translated, ’in the ship,’ by Tyndale and Cranmer. The translators of Common Version seem to have had in general but little feeling for the article. ’Boat’ (Noyes, McClellan) is necessary in modern English to express the exact idea. The Greek word means something used for sailing, and is applied to vessels of various sizes, just as the English ship and skiff were originally the same word. On the Lake of Galilee these fishing-vessels were in all probability mere boats. We cannot tell whether or not they had sails, which are never mentioned in the Gospels. With Mat 4:22 compare Mar 1:20, ’and leaving their father Zebedee in the boat with the hired servants,’ Bib. Un. Ver., which indicates that this family were not in great poverty, and so the sons were not depriving their father of necessary assistance. (compare Mat 10:2)

Mat 4:23. In Mat 4:23-25 is given a general account of our Lord’s making a circuit of galilee, as he did also on two subsequent occasions. (Luk 8:1-3, Mat 9:35 to Mat 11:1) Particular incidents of the circuit are postponed by Matt. till after giving the Sermon on the Mount (Matthew 5-7), to which this paragraph furnishes a soft of introduction.

Jesus went about. ’Jesus’ should probably be omitted, as in Mat 4:18, though the evidence is here not conclusive. ’Went about’ is imperfect tense, continued or kept going. Christ’s labours were incessant. All Galilee, (compare on Mat 4:12) is also a strong expression. Galilee was a small district, say seventy miles long and forty in greatest width; but Josephus declares that it had two hundred and four cities and villages ("Life," ch. 55, Whiston, wrongly, two hundred and forty), and elsewhere ("War.," 3, 3, 2) says: "The cities are numerous, and the multitude of villages everywhere crowded with men, owing to the fecundity of the soil, so that the smallest of them contains above fifteen thousand inhabitants." This is obviously an exaggeration or loose statement, as there must, in the nature of things, have been many smaller villages. But Josephus had ample opportunity to know, having been commanding general in Galilee in A. D. 66.

Nearly all the people lived in cities, or villages, and (omitting those who did not) according to these two statements of Josephus there were in Galilee, thirty-five years (one generation) later than our Lord’s ministry, more than three million inhabitants; an estimate which some other facts support. But few of the cities are named in the Gospels, yet quite a number in Josephus, whose military operations lead him to speak of them. At any rate, there were over two hundred cities and considerable villages, and while we must not press the phrase ’in all Galilee,’ we perceive that this circuit by our Lord was one of great labour, and requiring much time, since to visit only half the towns at the rate of one every day, would have taken more than three months. These arithmetical estimates should however not be insisted on, save as helps to form a general conception of the labours of love our Lord performed, as he ’went about doing good, and healing all that were oppressed of the devil.’ (Act 10:38) Notice also the expressions which here follow: ’all manner of sickness,’ ’all Syria,’ ’all sick people.’ Of particular miracles and discourses in our Lord’s ministry the Gospels give only a few examples; and it is very important to dwell on these general statements, and expand the imagination over this great extent of beneficent work. Day after day, week after week, he goes from town to town, teaching, healing. In scores of synagogues he speaks, hundreds and perhaps thousands of persons he heals; feeling fatigue like any other human being, (Joh 4:6 Mat 8:24 Mar 6:31), he toils on. Teaching.. The constant application of ’teach’ and ’teacher’ to our Lord reminds us that the gospel proposes to instruct and enlighten men, in their ignorance of spiritual things—giving both information as to the facts of God’s word and instruction in its principles.

Synagogues. These were of great service to Jesus, and afterwards to his apostles, in furnishing congregations already assembled in a quiet place, associated with nothing but worship. The Greek word which we borrow (sunagoge) signifies a collection of objects, or persons, and in the Sept. is often used for the congregation or assembly of Israel (compare on Mat 16:18), in N. T. only for a local assembly of Jews in a particular place to worship, or for the place in which they assembled. The practice of holding such meetings probably originated during the Babylonian captivity, when the people were cut off from the temple worship, and having been found pleasant and useful, was continued afterward. In the time of Christ synagogues are referred to as a thing of course in every town, not only in Palestine, but wherever there were many Jews. After the destruction of Jerusalem, in A. D. 70, the synagogues would naturally receive a further development in organization and worship, and it should not be forgotten that the accounts of these furnished by the Jewish books (see Bible Dictionaries) refer to this later time. In N. T. we find no proofs of complete organization and regular jurisdiction, but there is mention of ’rulers’ or ’elders,’ and of an ’attendant’; (Luk 4:20) also of expulsion, (Joh 9:22 to Joh 12:42, Mat 16:2) by which it is sufficient to understand that they forbade the person to attend their meetings, which would also cause him to be shunned in society. The examples in Luk 4:21 and Act 13:15 show how our Lord and his apostles could turn the worship and Scripture reading to account. Philo says the reading and detailed exposition of Scripture was continued till late in the afternoon. Regular meetings were held in the synagogues on the Sabbath and on festival-days; whether also on the second and fifth days of the week, as at a later period, we cannot determine. (see Luk 18:12) Nor are we informed whether extraordinary meetings could be called on other days, as when Jesus arrived in a town and wished to be heard; and we know well that our Lord would speak wherever people could be assembled in quietness, as well in the open air as in a synagogue. Preaching, proclaiming (Kerusso), see on "Mat 4:17". Gospel (margin of Rev. Ver. ’good tidings’) see note introductory to Mat 1:1. The gospel of the kingdom is the good news of that kingdom (or reign) of Messiah which was about to be established (see on "Mat 3:2" and Mat 6:10). The prophets had associated ideas of joy with the coming of Messiah’s reign; and now Jesus proclaims the ’good news’ that it is near. See an interesting specimen of his preaching at this period in Luk 4:18. Healing. There were two great departments of his public work—to make known truth, and miraculously to relieve men’s distresses. He was a Teacher and a Healer. All manner of sickness—or, every kind of disease; the word is so rendered in Mat 4:24. Disease—this word differs from that above. It seems to denote infirmity, or such diseases as produce feebleness rather than positive suffering. The same two Greek words meaning ’disease’ and ’infirmity,’ are coupled in Mat 9:35 and Mat 10:1. The miracles of Jesus cannot possibly be separated from his history or his teaching, nor can they be rejected without impeaching his character, or also declaring the Epistles of Paul, as well as the Gospels and Acts, to be so utterly untrustworthy that nothing whatever can be received upon their authority. Nay, if one denies the possibility of miracles, he need only be logical to deny the possibility of creation. If we believe that God caused these physical forces to exist, and to act according to the laws which modern science is so nobly busy in observing, where is the difficulty in believing (upon suitable testimony) that God’s own spiritual influence has sometimes modified the action of these forces, without violating their nature’ If he made them, he can do this. If ever there could be suitable occasion for miracles, it would seem to be when God "sent his Son into the world." Nor can any nobler, worthier miracles be imagined than those recorded as wrought by the Founder of Christianity. The spiritual teachings, the perfect character, and tile noble miracles of Christ, all support each other, and together form the foundation of our faith and hope.

Mat 4:24. His fame, Rev. Ver., the report, literally, hearing. Went throughout. Tyndale gave the ’throughout,’ which is unwarrantably strong—more strictly, went off into. Syria, Hebrew ’Aram’ (whence ’Aramaic’ as a name of language) was a term of variable extent, denoting in general the country east of the Mediterranean, between Asia Minor and Arabia. In the time of the kings of Israel it signifies the kingdom of which Damascus was the capital. During the Maccabean period it is the Greek kingdom of the Seleucidae, with Antioch as its capital. At the time of Christ, it is a Roman province of like extent, reaching from the northeast angle of the Mediterranean towards the Euphrates, and southward so as to include Phenicia and Damascus. After Archelaus was deposed, A. D. 6, Judea and Samaria became a Roman province, under the proconsul of Antioch,. (see Luk 2:2) But Galilee, and the other districts governed by Herod Antipas and Philip (see on Mat 2:22), were still independent of the proconsul, and not a part of Syria. We thus understand Matthew to mean that the report of Jesus’ miracles of healing passed beyond the bounds of Galilee, and went far away into the districts northward. It would be folly to press the ’into’ and ’all’ so as to include Antioch. Mark (Mar 1:28) says, ’into all the region about Galilee’; compare Luk 4:14. All sick people, literally, those having (themselves) badly, those who were in a bad condition; a general phrase covering all the classes presently specified. Torments, or ’tortures,’ such diseases as occasion violent pain; a specific term, added to the general term ’diseases.’ To these are further added three particular terms, denoting affections which were severe and frequent, and in themselves quite remarkable. Possessed with devils. Demoniacs (margin Rev. Ver.), see on "Mat 8:28". Lunatic, epileptic, as in Rev. Ver. The Greek term, like the Latin word which we borrow in English, is derived from the word for moon, but was applied not to insanity, as in our use of the corresponding Latin term (lunatics), but to epilepsy, which the ancients supposed to become worse at certain stages of the moon. The sacred writer employs the familiar term, just as he speaks of sunrise, etc., without thereby making himself responsible for the idea which gave rise to it. This epilepsy might or might not be connected with demoniacal possession (see on "Mat 17:15 ff.") That had the palsy, paralytics. The Greek word paralusis, signifying a loosening or relaxation, viz., of the muscles or nerves (compare on Mat 8:6), was, as originally borrowed into English, contracted into ’palsy,’ and denotes in Scripture all that we now mean by ’paralysis.’ This full form was borrowed at a later period (compare story and history, fancy and phantasy, etc.), and ’palsy’ is now usually confined to one kind of paralysis; that which produces an involuntary tremulous motion of some part of the body. It is to be regretted that Rev. Ver. has not here rendered by ’demoniacs’ and ’paralytics.’

Mat 4:25. Great multitudes, rather, crowds. The Greek word (ochlos) signifies not simply a multitude (which is plethos, used frequently by Luke, and a few times by Mark and John, not by Matthew), but a confused crowd or throng. This meaning must be borne in mind, for such was no doubt usually the character of the crowds that followed Jesus, as so often mentioned in the Gospels; but the word should not be insisted on as necessarily having this distinctive sense in every case, for it can scarcely be so taken in Act 1:15. The crowds who thus followed Jesus were not all in any just sense his disciples. They came and went, attended him a longer or shorter time, to see his miracles and hear his teachings; sometimes many straggled away, and again they would throng around him to see some new wonder. So we must notice that follow means more or less in different cases. The term people was uselessly introduced here by Tyndale and followers.—Galilee. See on "Mat 4:12". The word from is in the original given only before Galilee, thus grouping all the other localities with it. Decapolis signifies a district containing ten cities (compare Tripolis, Pentapolis), and here designates a region of somewhat indefinite extent, lying mainly on the southeast of the Lake of Galilee, but including Scythopolis (Beth-shean) on the western bank of the Jordan valley. After the Romans gained control of Palestine (beginning B. C. 63), these ten cities were allowed peculiar privileges. Ancient writers differ as to what cities formed the ten, Pliny including Damascus, which Josephus seems to exclude; perhaps the Romans made changes. One of them was Gadara, see on "Mat 8:28". The population of these towns was very largely Gentile, and after the death of Herod the Great they were not governed by either of his sons, but belonged to the Roman province of Syria. (See Caspari.) Jerusalem, see on "Mat 21:10"; Judea, see on "Mat 2:1"; beyond Jordan Perea, see on "Mat 19:1"—Though Jesus had retired from Judea to Galilee, many came thence to attend him here. (Compare on Mat 15:1)

Homiletical And Practical

Mat 4:12. Chrysostom: "Wherefore doth he depart? Again instructing us not to meet temptations, but to give place and withdraw ourselves."

Mat 4:13. Henry: "It is just with God to take the gospel and the means of grace from those that slight them. Christ will not stay long where he is not welcome." —Capernaum. (1) Greatly favoured as the home of Jesus. (2) Severely tested by his teachings and miracles. (3) Utterly ruined for rejecting him. (Mat 12:23)

Mat 4:15. The most destitute field will sometimes prove most fruitful.

Mat 4:16. Darkness and light. (1) The midnight darkness of sin, ignorance, and unbelief. (2) The morning sunlight of a present gospel. (3) The noonday brightness reached by following the path of the just. (Pro 4:18) starke (in Lange): "Many live under the full blaze of the gospel as if they still sat in the shadow of death."

Mat 4:17. The preaching of Jesus (1) Its subjects. (2) Its spirit. (3) Its effects. The call to repentance has been made by all God’s messengers; e.g., by the prophets (’turn ye’), by John the Baptist, by Jesus himself, by the apostles after his ascension. (Act 2:38, Act 3:19, Act 20:21) Henry: "The doctrine of repentance is right gospel-doctrine. Not only the austere Baptist, who was looked upon as a melancholy, morose man, but the sweet and gracious Jesus, whose life dropped as a honey-comb, preached repentance; for it is an unspeakable privilege that room is left for repentance."

Mat 4:19. Fishers of men. (1) Humble workers, but a lofty work. (2) It requires tact, perseverance, patient endurance of frequent failure. (3) He who calls us to it promises that we shall not labour in vain. [Beware of the wild fancies of certain Fathers, comparing Christians to fishes, etc., which some modern writers unwisely quote]. starke (in Lange): "Let none fancy that he can succeed by himself; even Christ chose assistants."

Mat 4:21. Two pairs of brothers. Christ sanctifies and makes use of natural affections.

Mat 4:21 f. (1) He saw, (2) He called, (3) They followed him. Calvin: "This shows (1) the energy of Christ’s voice, (2) docility and prompt obedience in the disciples."

Mat 4:22. We also should be ready if necessary to leave business and kindred, in order to follow Jesus. (Compare Luk 9:57-62) We cannot tread in his bodily footsteps; many did this with little or no profit; but by faith and loving imagination we may see him manifested; (Joh 14:21-23) and in imitating and obeying we shall in the best sense be following him.

Mat 4:23. ’In their synagogues.’ It may be proper to preach truth even in places where others preach much error. Jesus a Teacher and a Healer; and the relations between these functions. Sin was the prime cause of disease, and special sin is often the immediate cause of particular diseases. The miracles of healing both relieved human distress, and attested the divine authority of the teaching. Henry: "What we hear of Christ from others, should invite us to him." Chrys.: "If we have any bodily ailment, we do and contrive everything to be rid of what pains us; but when our soul is indisposed, we delay, and draw back."

Mat 4:25. It is well if crowds come to a preacher: he should then take great pains (Mat 5:1) to teach them the truth they need (Mat 5:7); but they may admire his teachings as novel and striking (Mat 7:28 f.), and yet few of them become Christians; and the fault may sometimes be wholly their own.

John A. Broadus, Commentary on the Gospel of Matthew (American Baptist Publication Society, 1886) — public domain. Text from a community e-Sword module.

JESUS GOES TO GALILEE

Mat 4:12; Mar 1:14; & Luk 4:14. “And after that John was cast into prison, Jesus came unto Galilee.” Having entered upon His official Messiahship by purifying the temple at the Passover, and preached to the multitudes gathered on the Temple Campus during the great national feast; delivered that wonderful discourse to Nicodemus at night, the Apostle John bearing witness; and having wrought many miracles of which we have no specification; after the Passover, going out into the country north of the metropolis, He continues to preach and work miracles, His disciples baptizing the people, John the Baptist preaching in Enon near by, so that intercommunication between the audiences springs up, all observing that while Jesus is rapidly rising and magnetizing the multitudes, John is waning, — a crisis supervenes, resulting from the arrest of John the Baptist by Herod Antipas, the son of Herod the Great, and king of Galilee and Perea. Immediately after this, Jesus leaves Judea, and goes away to Galilee, apparently because of John’s arrest and imprisonment lest a similar fate shall overtake Him, and thus interfere with the work which He came to do. We see many judicious precautions adopted by Him at different times in order to prevent the interruption of His ministry till His work is done,

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

Subdivision 2. (Mat 4:12-25.)

The King’s own Testimony.

The manifestation of the Lord’s fitness for His work is now complete. From opposite sides He is declared, what even the demons henceforth own Him to be, the Holy One of God. He can now go forth to His appointed work and we have here a brief notice of His preaching, after the close of John’s public testimony. What we have in this place is not yet any detail, but the fact of the announcement of the Kingdom by the King Himself, the place of its announcement, the association with Himself of others to carry on the work; and the signs which accompany it. Each of these things has its importance, and Matthew groups his facts for the purpose of giving a history of the testimony now given to Israel, in its fullness and sufficiency, though rejected by them, the testimony of John being already rejected when that of Christ begins.

1. We have first the place of its proclamation, Galilee being in general in this Gospel the sphere of the Lord’s labors, from Capernaum as a centre, which was now indeed, according to its name, the "village of consolation," as the place of His residence and the scene of many of His mighty works. That it was chosen in divine wisdom to be this, one cannot doubt, and the prophet Isaiah had marked it out in this way long before, as Matthew reminds us. Galilee, as "the land of Zebulon and Naphtali" on the one hand, and now "Galilee of the Gentiles" on the other, spoke plainly of the ruin into which the people of God had sunk. Zebulon; the dweller in relationship, as he should have been, had long fulfilled Jacob’s prophecy, and "dwelling at the haven of the sea" had become the type of Israel as a whole, giving up its "dwelling alone" to mingle in adulterous commerce with the nations. Now it was but "the way of the sea," as if swallowed up in its waters while Naphtali, the struggler, sat, struggling no more, in darkness which was indeed the "shadow of death." But the Saviour of sinners is not hindered thus, and there in the darkness was the very place for light to spring up. And now there had come to Zebulon a Dweller, in whom God Himself could dwell with man; and to Naphtali more than a struggler, a glorious Conqueror, the woman’s Seed.

Here in outcast Galilee, the light could shine more freely than in Jerusalem, with its legal pretension and its hollowness at heart. Light, its own immediate evidence for all that have eyes to see! The Personal Word, the "Brightness of the Father’s glory" before men’s eyes! Earth had never before a revelation such as this.

2. The Lord takes up John’s word as to the coming Kingdom. The full truth, when it comes, unites in itself all preceding partial utterances. Along with this comes the call of disciples: and Peter and Andrew, James and John; answer His call to be fishers of men, with prompt obedience. It is an obvious and common remark that the Lord chooses neither men of position; wealth, or learning. The qualifications He requires are first of all spiritual, and He who sends them out means to be with them in their work. Nay, the first of all qualifications is to be dependent upon Himself. But He calls, - calls now, as ever He did and has given over to none His claim to do this. He is Lord and Master and Guide in all His people’s service.

That His call requires prompt, unhesitating obedience, He emphasizes Himself elsewhere. How great a thing is promptness, when once we are assured of the Lord’s will. There is then nothing else to be considered, while moral hesitancy may so cloud this assurance as to make obedience then impracticable. Not alone in this, with how many would the present darkness of their way be clearly intelligible, if they would face honestly their past history. And that history must, after all, be faced one day.

3. The gospel preached by our Lord had "signs" accompanying it. This is one of the common Scripture words (though not used in this place,) for what we call "miracles." Such a word is used in Scripture also, but it emphasizes the "wonder" element only, and is of infrequent occurrence in the gospels. Important was even the power to produce wonder, as a bell to gather an audience, but the words chosen rather for these divine works speak of that in them which was to make its impress on the conscience and the heart. As "signs" they evidenced. themselves as "powers" - acts of power - which in their character revealed God. The Kingdom of heaven which the Old Testament prepared men to expect was, in fact, an interference of divine power on behalf of men which would free the earth from the burdens sin had imposed and the curse brought in by it. Miracles, therefore, formed an essential part in the "Kingdom and glory," and are thus called by the writer of the epistle to the Hebrews "the powers of the world to come" (Heb 6:5). Most suitably, therefore, did they accompany the message that the Kingdom of heaven was at hand.

Yet John, its proclaimer, had done no miracle. His simple call to repentance required none. He saw and announced the Kingdom, but was not to introduce it. He embodied the spirit and emphasized the testimony of the old dispensation, which itself pointed beyond itself for the completion which would of necessity set it aside. He was the judicial summing up of the past, but in near view of the predicted future; and men needed only to have conscience called into activity to confirm to them the truth of what he said. They needed not and were not called to have faith in John; but to judge their own condition; and thus be ready for the coming King.

But now here was the King, - the One to whom the world was to be subject, the whole realm of nature submissive to His hand. Here miracles were the natural sign, then; of His Presence; to Him what man would call supernatural was natural: not to have manifested it would have discredited His claim. True and needful testimony it was to Him, when "all manner of disease and all manner of infirmity" yielded to His power, showing Him thus to be Master of the whole condition of things into which He had come. All the consequences of sill had found their remedy: to earth the long-lost paradise might be restored. Sin itself, therefore, as presently was to be proclaimed and certified, had found in Him its conqueror also. And, not passively content with receiving all who came, this grace in Him went forth with ceaseless activity to find its objects. God’s heart was pouring itself out in such a way as if to preclude all possibility of resistance. Who could refuse such ministry to need so manifest, in which man’s very flesh cried out for the living God: and how could then; his heart be silent?

In fact great multitudes flocked after Him from all the country round: from Galilee itself; from Decapolis, Rome’s ten colonial cities; from Jerusalem also, valuing itself for privileges which, misused, were bringing ruin upon all connected with it. Could, then; these various grades of a common humanity, one in the sad inheritance of the fall, which yet had so strangely divided them, find now in one Saviour-King their restorer to one another and to themselves? So it surely seemed as if it would be. "He made and baptized more disciples than John" was said of Him in the early days of His ministry. "The world is gone after Him," said His enemies at a later time. But history has been slow in fulfilling such a promise. Prophecy, on the other hand, has declared that so it shall be, though under different conditions from the present. And this is the one hope for the world which, in the beggary of all other hopes, shall at last find fulfilment.

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

12. Now when he heard that John was delivered up. A long period lapses between the temptation and the next event recorded. Matthew does not try to follow the order of events, and he now passes over more than a year. This year had been actively employed. The intervening events are, (1) the return of Jesus from the wilderness to Bethabara, where the first disciples are called (John 1:15–37); (2) the return to Galilee and the miracle at Cana (John 2:1–11); (3) the first passover of the Lord's ministry in Jerusalem and the temple cleansed (John 2:14–25); (4) interview with Nicodemus (John 3:1–21); (5) ministry in Judea (John 4:3); (6) leaves for Galilee, passes through Samaria, conversation at Sychar (John 4:4–42); (7) heals nobleman's son (John 4:46–54); (8) a period of retirement in Galilee, John imprisoned (Matt. 4:12); (9) attends feast in Jerusalem, miracle at pool of Bethesda (John 5); (10) returns to Galilee, April a.d. 28. We thus see that an interval of more than a year elapsed between the temptation and the imprisonment of John. John was thrown into prison because he rebuked Herod (Matt. 14:4; Mark 6:17). Withdrew into Galilee. From prudence (John 4:1). Christ had been teaching in Judea (John 4:2).

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.

Chapter 6

Beginning of His Galilean Ministry - Mat_4:12-25.

DID our Lords ministry begin in Galilee? If so, why did He not Himself set the example of "beginning at Jerusalem?" As a matter of fact we learn from the fourth Gospel that He did begin at Jerusalem; and that it was only after He was rejected there that He changed the scene of His labours to the North. Why then do the three Evangelists not mention this earlier ministry in the South? The answer to this question seems suggested by the stress laid by each of the three on the fact of Johns imprisonment, as giving the date after which Christ commenced His work in the North. Here, for example, {Mat_4:12} it is put thus: "Now when He heard that John was delivered up, He withdrew into Galilee." Their idea, then, seems to be that the Judean ministry of Christ belonged rather to the closing months of Johns career; and that only after Johns mission, the sphere of which had been mainly in the South, had closed, could the special work of Christ be regarded as having begun.

If we review the facts we shall see how natural and accurate was this view of the case. John was sent to prepare the way of the Lord, to open the door of Jerusalem and Judea for His coming. At first the herald meets with great success. Jerusalem and Judea flock out to him for his baptism. The way seems ready. The door is opened. The Messiah has come; and John has pointed Him out as "the Lamb of God that taketh away the sin of the world." Now the Passover is at hand. People will be gathered together from all parts of the land. What better time for the Lord to come to His temple? And, as we are told in the fourth Gospel, Jesus takes the opportunity, goes up to Jerusalem, enters into the Temple, and at once begins to cleanse it. How is He received? As one whose way has been prepared, whose claims have been duly authenticated by a prophet of the Lord, as all acknowledge John to be? Not at all. Forth step the Temple officials and ask Him by what authority He does these things. He has come unto His own; His own receive Him not. He does not, however, too hastily accept their suicidal refusal to receive Him. He gives them time to think of it. He tarries in the neighbourhood, He and John baptising in the same region; patiently waiting, as it would seem, for signs of relenting on the part of the rulers and Pharisees, -one of whom, indeed, has come by night and made inquiries; and who can tell what the result will be-whether this Nicodemus may not be able to win the others over, so that after all there will be waiting for the King the welcome He ought to have, and which He is well entitled to expect after the reception given to His herald? But no: the impression of Johns preaching and baptism is wearing off: the hardness of heart returns, and passes into positive bitterness, which reaches such a height that at last Herod finds the tide so turned that he can hazard what a few months before would have been the foolhardy policy of seizing John and shutting him in prison. So ends the mission of John-beginning with largest hope, ending in cruellest disappointment.

The early Judean ministry of Christ, then, as related by St. John, may be regarded as the opportunity which Christ gave to the nation, as represented by the capital and the Temple, to follow out the mission of John to its intended issue-an opportunity which the leaders of the nation wasted and threw away, and which therefore came to nothing. Hence it is that the three Evangelists, without giving any of the details which were afterwards supplied by St. John, sum up the closing months of the forerunners ministry in the one fact which suggests all, that John was silenced, and shut up in prison. We see, then, that though Jesus did in a sense commence His work in Galilee, He did not do so until He had first given the authorities of the city and the Temple the opportunity of having it begin, as it would seem most natural that it should have begun, in the centre of the old kingdom.

But though it was His treatment in the South which was the immediate cause of this withdrawal to the North and the beginning of the establishment of the new kingdom there, yet this was no unforeseen contingency-this too was anticipated in the prophetic page, for herein was fulfilled the word of Isaiah the prophet, spoken long ago of this same northern land: "The land of Zabulon and the land of Nepthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; the people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up."

It is the old story over again. No room in the inn, so He must be born in a manger; no safety in Judea, so He must be carried to Egypt; no room for Him in His own capital and His Fathers house, so He must away to the country, the uttermost part of the land, which men despised, the very speech of which was reckoned barbarous in the polite ears of the metropolitans, a region which was scarce counted of the land at all, being known as "Galilee of the Gentiles," a portion of the country which had been overrun more than any other by the foreign invader, and therefore known as "the region and shadow of death"; here it is that the new light will arise, the new power be first acknowledged, and the new blessing first enjoyed one of the many illustrations of the Lords own saying, "Many of the last shall be first, and the first last."

Here, then, our Lord begins the work of setting up His kingdom. He takes up the same message which had seemed to return void to its preacher in the South. John had come saying, "Repent ye; for the kingdom of heaven is at hand." The people of the South had seemed to repent; and the kingdom seemed about to come in the ancient capital. But the repentance was only superficial: and though it still remained true that the kingdom was at hand, it was not to begin in Jerusalem.

So, in the new, and. to human appearance, far less promising field in the North, the work must be begun afresh; and now the same stirring words are ringing in Galilee, as rang a few months before in Judea: "Repent; for the kingdom of heaven is at hand."

It is now in fact close at hand. It is interesting to note its first beginnings. "And Jesus walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishers. And He saith unto them, Follow Me, and I will make you fishers of men. And they straightway left their nets, and followed Him. And going on from thence He saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and He called them and they immediately left the ship and their father, and followed Him."

Observe in the first place that, though John is in prison, and to all human appearance failure has been written on the work of his life, the failure is only seeming. The multitudes that had been stirred by his preaching have relapsed into their old indifference, but there are a few whose souls have been permanently touched to finer issues. They are not of the lordly Pharisees or of the brilliant Sadducees; they cannot even claim to be metropolitans: they are poor Galllean fishermen: but they gave heed when the prophet pointed them to the Lamb of God, the Messiah that was to come; and though they had only spent a short time in His company, yet golden links had been forged between them; they had heard the Shepherds voice: had fully recognised His Kingly claims; and so were ready, waiting for the word of command. Now it comes. The same Holy One of Nazareth is walking by the shores of their lake. He has been proclaiming His kingdom, as now at last beginning; and, though the manner of its establishment is so entirely different from anything to which their thoughts have been accustomed in the past, their confidence in Him is such that they raise no doubt or question. Accordingly, when they see Him coming alone and unattended, without any of the trappings or the suits of royalty, without any badge or sign of office, with a simple word of command, - a word of command, moreover, which demanded of them the sacrifice of all for His sake, the absolute trusting of themselves and all their future to His guidance and care, -they do not hesitate for a single moment; but first Andrew and Simon his brother, and a little further on James and John his brother, straightway leave nets, father, friends, home, everything, and follow Him.

Such was the first exercise of the royal authority of the new King. Such was the constitution of His-Cabinet shall we call it?-or of His Kingdom itself, shall we not rather say? for, so far as we can see, His cabinet at this moment was all the kingdom that he had. Let us here pause a moment and try to realise the picture painted for us in that grey morning time of what we now call the Christian Era. Suppose some of our artists could reproduce the scene for us: in the background the lake with the deserted boats upon the shore, old Zebedee with a half sad, half bewildered look upon his face, wondering what was happening, trying to imagine what he would do without his sons, and what his sons would do without him and the boat and the nets; and, in the foreground, the five men walking along, four of them without the least idea of where they were going or of what they had to do. Or suppose that, instead of having a picture of it now, with all the light that eighteen centuries have shed upon it, we could transport ourselves back to the very time and stand there on the very spot and see the scene with our own eyes; and suppose that we were told by some bystander, That man of the five that looks like the leader of the rest thinks himself a king: he imagines he has been sent to set up a kingdom of Heaven upon the earth; and he has just asked these other four to join him, and there they are, setting out upon their task. What should we have thought? If we had had only flesh and blood to consult with, we should have thought the whole thing supremely ridiculous; we should have expected to see the four men back to their boats and nets again in a few days, sadder but wiser men. How far Zebedee had a spiritually enlightened mind we dare not say; perhaps he was as willing that his sons should go, as they were to go; but if he was, it could not have been flesh and blood that revealed it to him; he as well as his sons must have felt the power of the Spirit that was in Christ.

But if he did not at all understand it or believe in it, we can fancy him saying to the two young men when they left: "Go off now, if you like; you will be back again in a few days, and foolish as you have been, your old father will be glad to take you into his boat again."

It is worth while for us to try to realise what happened in its veriest simplicity; for we have read the story so often, and are so thoroughly familiar with it, that we are apt to miss its marvel, to fail to recognise that it is perhaps the most striking illustration in all history of the apostles statement, "God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty, that no flesh should glory in His presence,"

Where was ever a weaker thing in this world than the beginning of this kingdom? It would be difficult to imagine any commencement that would have seemed weaker in worldly eyes. Stand by once again and look at it with only human eyes; say, is it not all weakness together?-weakness in the leader to imagine He can set up a kingdom after such a fashion, weakness in the followers to leave a paying business on such a fools errand. But "the foolishness of God is wiser than men: and the weakness of God is stronger than men." And now that we look back upon that scene, we recognise it as one of the grandest this earth has ever witnessed. If it were painted now, what light must there be in the Leaders eye, what majesty in His step, what glory of dawning faith and love and hope in the faces of the rest-it must needs be a picture of Sunrise, or it would be utterly unworthy of the theme!

Now follow them: where will they go, and what will they do? Will they take arms and call to arms the countryside? Then march on Jerusalem and take the throne of David, and thence to Rome and snatch from Caesar the sceptre of the world? "And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the Kingdom, and healing all manner of sickness and all manner of disease among the people." Teaching-preaching-healing: these were the methods for setting up the kingdom. "Teaching"-this was the new light; "preaching the Gospel of the Kingdom" - this was the new power, power not of the sword but of the Word, the power of persuasion, so that the people will yield themselves willingly or not at all, for there is to be not a shadow of constraint, not the smallest use of force or compulsion, not the slightest interference with human freedom in this new kingdom; and "healing,"-this is to be the great thing; this is what a sick world wants, this is what souls and bodies of men alike are crying out for-"healing all manner of sickness and all manner of disease among the people." Heavenly light, heavenly power, heavenly healing-these are the weapons of the new warfare: these the regalia of the new kingdom. "And the report of Him went forth into all Syria; and they brought unto Him all that were sick, holden with divers diseases and torments, possessed with devils, and epileptic, and palsied; and He healed them" (R.V). Call to mind, for a moment, how in the extremity of hunger He would not use one fraction of the entrusted power for His own behoof. "Himself He cannot save." But see how He saves others. No stinting now of the heavenly power; it flows in streams of blessing: "They brought unto Him all that were sick and He healed them."

It is daybreak on the shores of Galilee. The Sun of Righteousness has risen with healing in His wings.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

4:12–11:1 Having been announced by John and the Father (3:13-17), and having obediently endured the testing in the wilderness (4:1-11), the Messiah was prepared for his ministry. He first confronted the Galilean Israelites with the message of the Kingdom.

4:12 John had been arrested by Herod Antipas (see 14:1-12). Antipas was tetrarch of Galilee and Perea, where John was probably working at the time. • When Jesus heard . . . he left Judea (near Perea, where John was arrested) and returned to Galilee: Jesus withdrew to avoid martyrdom before finishing his work of revealing the Kingdom. As in Joseph’s flight to Nazareth (2:22-23), an escape from danger can also be God’s providential direction and the fulfillment of prophecy (4:14-16).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mat 4:12. Ἀκούσας δὲ ὅτι, κ.τ.λ., but having heard that, etc.) The name of Jesus is expressed in Mat 4:17. It is not expressed in Mat 4:12,[144] because this passage, verses 12–16, when taken in connection with what precedes it, intimates in what manner John made room for the Lord. But in Mat 4:17, etc., is described the actual commencement of the Lord’s preaching, in which is included the vocation of the two pairs of brothers. Wherefore, in Mat 4:18, ὁ Ἰησοῦς, Jesus, is again understood, but not expressed.—παρεδόθη, was delivered up) sc. to confinement in prison (in custodiam).—See ch. Mat 11:2. As John decreased, Jesus increased.[145]—ἀνεχώρησεν, he departed) The same verb occurs, ch. Mat 14:13, from a similar cause.[146]—εἰς τὴν Γαλιλαίαν, into Galilee) and, indeed, into that part of Galilee which was farthest from Herod and the prison of John. St Matthew speaks of the whole of Galilee in opposition to Judea, where the temptation had taken place. Jesus then came forth from private into public life.[147]

[144] So BC*DZ Memph. Vulg. (MS. Amiat.) Orig. 3, 502c, 4, 161c. Rec. Text with fewer very ancient authorities, viz., Pabc. Hil. 620, reads ὁ Ἰησοῦς.—ED. E. V. renders it, “Now when Jesus had heard.”—(I. B.)

[145] Most fittingly the imprisonment of John is mentioned as it were in passing, and the death of the same, in Joh 14:3, not as (when) the fact occurred, but as (when) it reached the ears of Jesus. And yet a long interval cannot have elapsed between the beginning of John’s imprisonment and the report of it reaching Christ. In Joh 3:24, the Baptist was not yet imprisoned, but yet he was on the point of ‘decreasing,’ Joh 4:29-30. And not even at Joh 4:1 is mention made of his imprisonment; and at Joh 5:35 he is no doubt said “to HAVE BEEN (‘was’) a burning and shining lamp,” but it does not follow from this, that he, at that time, when Christ asserted this of him, was already confined in prison (for not even in that state did he altogether cease to be a burning and shining lamp). In fact, John is mentioned in the past tense (Joh 5:35), in respect to the fact that the Jews had already become sated and weary of the joy which they had derived from John, and The True Light, Jesus Christ, by His infinite splendour, had all but eclipsed John, who was, at it were, but a wax-light lamp. Besides, we must take into account, that the Saviour foreknew the imprisonment and subsequent death impending over John. Therefore the latter must have been cast into prison almost six months after the commencement of his public ministry, about Pentecost, and about a full year elapsed from that time till his death. They who maintain that more than three Passovers intervened between our Saviour’s baptism and His death, must of necessity assign two years to John’s imprisonment, which is less suitable to the general requirements of the case. For John ought rather to have passed over the scene quickly, even including his imprisonment. The One Great Prophet, Jesus, passed the principal part of His appointed time alone in His Office.—Harm., p. 183, 184.

[146] Our Lord now departed on account of the imprisonment, He afterwards did so on account of the death, of the Baptist.—(I. B.)

[147] Viz., that of Galilee.—(I. B.)

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

Mat_4:12. Fritzsche gives the sense and connection of Mat_4:12-16 thus: Post conditi in carcerem Johannis famam discessit Jesus in Galilaeam, et relicta Nazaretha Capharnaumi quidem consedit, ut, quemadmodum apud prophetam est, magnis, amisso Johanne, tenebris oppressi Galilaei splendida Messiae luce fruerentur. But it appears, from the words in Mat_4:12, that Jesus, upon learning that the Baptist had been delivered over to Herod, deemed it dangerous to appear in the same district where the latter had baptized and excited so much attention, and that therefore He withdrew into the more remote Galilee (comp. Mat_12:15, Mat_14:13). This belonged, indeed, to the dominion of Herod Antipas, who had caused the Baptist to be apprehended (Mat_14:3); but it removed Jesus more from his attention and that of the hierarchical party, and gave Him the natural retirement of home. According to Joh_3:24, John had not yet been apprehended, and the journey to Galilee was occasioned by the marriage at Cana (Mat_2:1). In Luk_4:14 no external reason is stated for the journey, which is a later avoidance of the inaccurajcy of the earlier tradition (retained in Mark and Matthew) (in answer to Schneckenburger). The contradiction, however, between Matthew and John is to be recognised, and to the latter is to be assigned the preference in point of accuracy.[392] Comp. on Joh_3:24. A longer intervening period between the temptation and the return to Galilee is not hinted at by Matthew (nor even by Mark), and is excluded by Luke.

[392] We cannot say that it is the journey to Galilee, Joh_6:1, which is intended in our passage (Wieseler, chronol. Synopse, p. 161 f., and Beitr. z. Würdig. d. Eu. p. 174 ff.), for that Matthew conceived the journey recorded by him as the first after the sojourn in the wilderness, is shown not only by the whole context, but also by ver. 13 ff., where the settling down at Capernaum is related, and the reason assigned for it; and by ver. 17, where Jesus first actually begins His office as teacher. This holds good against the frequent assumption that the journey to Galilee, Mat_4:12, coincides with Joh_4:3; Joh_4:43-45 (Kuhn, Ebrard, Lange, Märcker, Uebereinst. d. Matth. u. Joh., 1868, p. 9). Exegetically, the discrepancy must remain a blank, which is also recognised by Bleek and Keim; by the latter, however, in such a way that he denies to Johns account a strictly historical character.

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 4:12-25 . Beginnings of the Galilean ministry (Mar 1:14-15 ; Luk 4:14-15 ). In a few rapid strokes the evangelist describes the opening of the Messianic work of Jesus in Galilee. He has in view the great Sermon on the Mount, and the group of wonderful deeds he means thereafter to report, and he gives first a summary description of Christ’s varied activities by way of introduction.

Mat 4:12-13 . ἀκούσας δὲ … Γαλιλαίαν : note of time. Jesus returned to Galilee on hearing that John was delivered up, i.e. , in the providence of God, into the hands of his enemies. Further particulars as to this are given in chapter 14. Christ’s ministry in Galilee began when the Baptist’s came to an end; how long after the baptism and temptation not indicated. Weiss (Meyer) thinks that in the view of the evangelist it was immediately after, and that the reference to John’s imprisonment is meant simply to explain the choice of Galilee as the sphere of labour.

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

12–16. JESUS RETURNS INTO GALILEE

Mar 1:14; Luk 4:14, who assigns no reason; Joh 4:1-3. St John gives a further reason ‘when the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, he left Judæa,’ &c.

12 and 23. ὁ Ἰησοῦς omitted in Mat 4:12 after ἀκούσας δέ, and by Tischendorf also in Mat 4:23. The instances of this insertion in the text of the N.T. from the margin or from lectionaries are very numerous.

12. ἀκούσας δέ, ‘having heard,’ not only when but also because He heard. It was a needful precaution against the cruel treachery of Herod Antipas. At Capernaum He would be close to the dominions of Herod Philip.

παρεδόθη. παραδιδόναι is used of ‘delivering’ to death (Act 3:13), to a judge (ch. Mat 5:25), or of casting into prison (Luk 12:58 τῷ πράκτορι; Act 8:3 and here); but it is possible that the idea of treachery and betrayal may also be present as in ch. Mat 10:4, Mat 27:3-4; 1Co 11:23.

The place of imprisonment was Machærus. The cause of John’s imprisonment is stated at length ch. Mat 14:3-4 (where see note) and Luk 3:19-20.

On hearing of the death of John the Baptist Jesus retired into the wilderness. See ch. Mat 14:13.

ἀνεχώρησεν εἰς τὴν Γαλιλαίαν. By the shortest route through Samaria. Joh 4:4. During this journey must be placed the conversation with the woman of Samaria. This was after a ministry in Judæa, which had lasted eight months (Ellicott, Lectures on the life of our Lord, p. 130), some incidents of which are related by St John, 2. and 3.

Γαλιλαία = a circle or circuit, originally confined to a ‘circle’ of 20 cities given by Solomon to Hiram, 1Ki 9:11. Cp. Jos 20:7 and Jos 8:2 (where the Vulgate reads Galilæa Philistim ‘the circle’ or ‘district’ of the Philistines). From this small beginning the name spread to a larger district, just as the name of Asia spread from a district near the Mæander, first to the Roman Province, then to a quarter of the Globe. The Jews were in a minority in those parts. The population mainly consisted of Phœnicians, Arabs, and Greeks.

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.

12-22.] Jesus begins his Ministry. Calling of Peter, Andrew, James, and John. Mar 1:14-20. Luk 4:14, Luk 4:15. Between the last verse and this is a considerable interval of time. After returning from the temptation (see note on Joh 1:28, end) our Lord was pointed out by John the Baptist, (ib. vv. 29-34,) and again on the morrow to two of his disciples, Andrew and (probably) John, who followed Him, and were (on the next day? see note, Joh 1:44) joined by Simon Peter (35-43): then on the morrow Philip and Nathanael were called (44-51); three days after was the marriage in Cana (2:1-11); then our Lord went down to Capernaum and remained not many days (12); then followed the Passover; the cleansing of the temple (13-22); the belief of many on Jesus (23-25); the discourse with Nicodemus (3:1-21); the baptizing by Jesus (i.e. his disciples) (22-24); the question about purifying, and testimony of the Baptist (25-36); the journey through Samaria into Galilee, and discourse with the woman of Samaria (4:1-42); the return to Cana and healing of the ruler’s son in Capernaum (43-54); and the journey to Jerusalem related in Joh 5:1. After that chapter St. John breaks off the first part of his narrative, and between his 5:47 and 6:1, comes in the synoptic narrative, Mat 4:12-15: Mar 1:14-30: Luk 4:14-10. This omission is in remarkable consistency with St. Matthew’s account of his own calling in ch. 9:9. Being employed in his business in the neighbourhood of Capernaum, he now first becomes personally acquainted with the words and actions of our Lord. From what circumstance the former miracle in Capernaum had not attracted his attention, we cannot, of course, definitely say; we can, however, easily conceive. Our Lord was not then in Capernaum; for the ruler sent to Him, and the cure was wrought by word at a distance. If Matthew’s attention had not been called to Jesus before, he might naturally omit such a narrative, which John gives probably from personal knowledge. The synoptic narrative generally omits this whole section of our Lord’s travels and ministry. Its sources of information, until the last visit to Jerusalem, seem to have been exclusively Galilæan, and derived from persons who became attached to Him at a later period than any of the events recorded in that first portion of John’s Gospel. The objections to this view are, the narrative, in the three Gospels, of the baptism and temptation; but the former of these would be abundantly testified by John’s disciples, many of whom became disciples of Jesus; and the latter could only have been derived from the mouth of our Lord Himself.

12. ἀνεχώρ.] not ‘returned,’ but retired, withdrew; see ch. 2:22, and note. No notice is given whence this withdrawal took place. The narrative is evidently taken up after an interval, and without any intention that it should follow closely on ver. 11. Wieseler, Chron. Synops. pp. 162 ff., sees in this a proof that St. Matthew recognized a ministry in Judæa during the interval. I cannot quite think this, but certainly he does not exclude it.

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

When the Herald’s mouth is stopped, the Lord revealeth himself, and bringeth full light into the darkness of this world, preaching free forgiveness of sins to them that repent.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

(12) Between the 11th and 12th verses there is a great break, and it is well to remember what passed in the interval: (1) the return to the Baptist, and the call of the six disciples (Joh_1:29-51); (2) the marriage at Cana, and the visit to Capernaum (Joh_2:1-12); (3) the cleansing of the Temple; the interview with Nicodemus, and the last testimony of the Baptist (Joh_2:13 to Joh_3:36). At this stage comes in the imprisonment of John (mentioned here, but not narrated till 14:3-5) and the consequent journey through Samaria to Galilee (Joh_4:1-42). The verse now before us may be noted as implying a ministry in Judæa, which for some reason the writer does not narrate.

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

12. when Jesus had heard] probably also because he had heard. It was a needful precaution against the cruel treachery of Herod Antipas. At Capernaum He would be close to the dominions of Herod Philip.

John was cast into prison] at Machærus. The cause of John’s imprisonment is stated at length ch. Mat_14:3-4 (where see note) and Luk_3:19-20.

On hearing of the death of John the Baptist Jesus retired into the wilderness. See ch. Mat_14:13.

departed into Galilee] by the shortest route through Samaria. Joh_4:4. During this journey must be placed the conversation with the woman of Samaria. This was after a ministry in Judæa, which had lasted eight months (Ellicott, Lectures on the life of our Lord, p. 130), some incidents of which are related by St John , 2, 3.

Galilee] = a circle or circuit originally confined to a “circle” of 20 cities given by Solomon to Hiram 1Ki_9:11. Cp. Jos_20:7. From this small beginning the name spread to a larger district, just as the name of Asia spread from a district near the Mæander, first to the Roman Province, then to a quarter of the Globe. The Jews were in a minority in those parts. The population mainly consisted of Phœnicians, Arabs, and Greeks.

12–16. Jesus returns into Galilee

Mar_1:14; Luk_4:14, who assigns no reason; Joh_4:1-3. St John gives a further reason “when the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, he left Judæa, &c.”

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 leaving Nazareth,.... Where he was educated, and had lived many years together; and where he preached first to the good liking of the people, who

wondered at the gracious words that proceeded out of his mouth: though afterwards they were so much displeased with him, that they thrust him out of their city; and intended to have destroyed him, by casting him down headlong from the brow of an hill; and which seems to be the reason of his leaving this city; see Luk 4:16

he came and dwelt in Capernaum a city of Galilee. Luk 4:31

which is upon the sea-coast by the sea of Tiberias, or Genesareth

in the borders of Zabulon and Nephthalim: it bordered on both these tribes; it signifies "the village of consolation" (t); and so it was, whilst the consolation of Israel dwelt there. The Jews speak very evilly of it: no doubt because it was the dwelling place of Christ; and because there might be some in it who believed in him: they represent the inhabitants of it as very great sinners, heretics, and dealers in magic art. Chanina, the brother's son of R. Joshua, they say (u), went to Capernaum, and the heretics did something to him; according to the gloss, they bewitched him: and elsewhere (w) explaining the words in Ecc 7:26

Who so pleaseth God,....; this, they say, is Chananiah, the brother's son of R. Joshua; and "the sinner"; these are the "children", or inhabitants of Capernaum. Thus they show their spite against the very place in which Christ dwelt.

(t) Vid. Benjamin Tudelens. Itinerar. p. 37. & L'Empereur, not. in ib. & Hieron. in Mar. i. 21. & Origen. Comment. in Matt. p. 317. vol. 1. Ed. Huet. (u) Midrash Koheleth. fol. 63. 1. (w) Ib. fol. 77. 1.

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

12 Now when Jesus had heard that John was cast into prison, he departed into Galilee;

Ver. 12. Now when Jesus heard that John was cast into prison] For Herodias’ sake, though under pretexts of fear of sedition, because of the great multitudes that followed and admired him, as Josephus hath it. This hath ever been an ordinary accusation cast upon the most innocent, to be seedsmen of sedition, and troublers of the state. Jeremiah was held and called a traitor, Elijah a troubler of Israel, Paul a pest, ευρηκαμεν τουτον τον λοιμον, Act 24:5. Luther, tuba rebellionis, the trumpet of rebellion, &c. Invenies apud Tacitum frequentatas accusationes maiestatis, unicum crimen eorum qui crimine vacabant, saith Lipsius. There was some colour of right, yea, of piety, laid upon the French massacre, and by edicts, a fair cloak sought to cover the impious fraud, as if there had been some wicked conspiracy plotted by the Protestants against the king, the queen mother, the king’s brethren, the king of Navarre, and the princes of the blood. For there was coin stamped in memory of the matter, in the forepart whereof (together with the king’s picture) was this inscription, Virtus in rebellea Power in the rebellion, And on the other side, Pietas excitavit iustitiam. Loyalty stirs up justice. Not many years before this, Francis, king of France, when he would excuse to the princes of Germany (whose friendship he then sought after) that cruelty he had exercised against the Protestants, he gave out that he punished Anabaptists only, that bragged of enthusiasm, and cried down magistracy, stirring up the people to sedition as they had done not long before in Germany. (Scultet. Annul.) This foul aspersion cast upon true religion gave occasion to Calvin (then a young man of 25 years of age) to set forth that incomparable work, called his Institutions of Christian Religion, concerning which, Paulus Melissus long since sang,

" Praeter Apostolicas post Christi tempera chartas,

Huic peperere libro saecula nulla parem."

Since Christ’s and the apostles’ time no such book hath been written.

He departed into Galilee] Succenturiatus prodit Ioanni, saith a learned interpreter. He therefore went into Galilee (which was under Herod’s government) to be, as it were, a supply and successor to John, whom Herod had imprisoned. How well might the tyrant say of the Church, as those Persians did of the Athenians, βαλλομεν, ου πιπτουσι, τιτρωσκομεν, ου φοβεονται. "We overturn them, and yet they fall not; we wound them, and yet they fear not." (Stobaeus.) St Basil bade the persecuted Christians tell the tyrants with a bold and brave spirit, Εαν γαρ παλιν ισχυητε. παλιν ηττηθησεσθε. "If ye prevail again, yet surely ye shall be overcome again." (Enarr. in Isa 8:10) For there is neither power nor policy against the Lord. Charles V (than whom all Christendom had not a more prudent prince, nor the Church of Christ (almost) a sorer enemy), when he had in his hand Luther dead, and Melancthon and Pomeran, and certain other preachers of the gospel, alive, he not only determined not anything extremely against them, or violated their graves, but also entreating them gently, sent them away, not so much as once forbidding them to publish openly the doctrine that they professed. (Acts and Mon.) For it is the nature of Christ’s Church, the more that persecutors spurn against it, the more it flourisheth and increaseth, as the palm tree spreadeth and springeth the more it is oppressed; as the bottle or bladder, that may be dipped, not drowned; as the oak, that taketh heart to grace from the maims and wounds given it, and sprouts the thicker; as fenugreek, {a} which the worse it is handled (saith Pliny) the better it proves. ( Duris ut ilex tonsa bipennibus, per damna, per caedes ab ipso ducit opes animumque ferro. Horat.) This made Arrius Antoninus (a cruel persecutor in Asia) cry out to the Christians, who came by troops to his tribunal, and proclaimed themselves Christians (so offering themselves to death): O miseri, si libet perire, num vobis rupes aut testes desunt? (Tertul. ad Scapulam. Ω δειλοι, ει θελετε αποθνησκειν, κρημνους, η βροχους εχετε.) "O wretched men, if ye be so desirous to die, have you neither rocks nor halters wherewith to despatch yourselves?" Diocletian, after he had in vain done his utmost to blot out Christ’s name from under heaven, and could not effect it (such was the constancy of the primitive Christians, that no sufferings could frighten or discourage them, but that they grew upon him daily, do what he could to the contrary), laid down the empire in great discontent, and betook himself (as Charles V also did) to a private course of life. (Bucholcer, Chronol.) As lambs breed in winter, and quails come with the wind, Num 11:31, so good preachers and people spring most in hard times. No fowl is more preyed upon hy hawks, kites, &c., than the pigeon, yet are there more doves than hawks or kites for all that, saith Optatus. μικρον ποιμνιον, Luk 12:32. So the sheep; and so the sheep of Christ: "A little little flock," he calleth it, but such as all the wolves on earth and devils in hell cannot possibly devour. The Christians of Calabria suffered great persecution, A.D. 1560; for being all thrust up in one house together, as in a sheepfold, the executioner cometh in, and among them taketh one, and blindfoldeth him with a muffler about his eyes, and so leadeth him forth into a larger place, where he commandeth him to kneel down; which being done he cutteth his throat, and so leaving him half dead, and taking his butcher’s knife and muffler all of gore blood, cometh again to the rest, and so leading them one after another, he despatcheth them all, to the number of 88. (Acts and Mon.) All the elder went to death more cheerfully, the younger were more timorous. I tremble and shake (saith a Roman Catholic, out of whose letter to his lord this is transcribed) even to remember how the executioner held his bloody knife between his teeth, with the bloody muffler in his hand, and his arms all in gore blood up to the elbows, going to the fold, and taking every one of them one after another by the hand, and so despatching them all, no otherwise than doth a butcher kill his calves and sheep. Notwithstanding all which barbarous cruelty, the Waldenses or Protestants were so spread, not in France only, their chief seat, but in Germany also, many years before this, that they could travel from Collen to Milan in Italy, and every night lodge with hosts of their own profession. It is not yet a dozen years since Pope Urban VIII (that now sitteth), upon the surrender of Rochelle into the French king’s hands, sent his breve to the king, exasperating him against the Protestants in France, and eagerly urging, yea, enforcing the destruction of all the heretics stabling in the French vineyard, as his inurbanity is pleased to express it. Reliquias omnes haereticorum in Gallica vinea stabulantium propediem profligatum iri. (Bp Hall’s Answer to Pope Urban.) But "what shall be given unto thee? or what shall be done unto thee, thou foul tongue? Sharp arrows of the mighty, with coals of juniper," Psa 120:3-4, which burn vehemently and smell sweetly. God shall shortly put into the hearts of the kings of the earth (and this king among the rest of the ten) to hate the whore, to eat her flesh, and to burn her with fire, Rev 17:16. ( Babylon altera adhuc stat, cito itidem casura, si essetis viri. Petrar.) There are not many ages past since one of his predecessors broke open the gates of Rome, mouldered the wall, dispersed the citizens, and condemned the pope to a dark dungeon, lading him with bitter scoffs and curses. There are not many years past since the realm of France was ready, upon the pope’s refusal to re-bless King Henry IV, upon conversion to them, to withdraw utterly from the obedience of his see, and to erect a new patriarch over all the French Church. (Philip le Beausandys.) The then Archbishop of Bruges was ready to accept it: and but that the pope (in fear thereof) did hasten his benediction, it had been effected, to his utter disgrace and decay. (Powell on Toleration.) Before he would do it, he lashed the king in the person of his ambassador, after the singing of every verse of miserere, until the whole Psalm was sung out. Sed exorto Evangelii iubare, sagaciores, ut spero, principes, ad nutum huius Orbilii non solvent subligacula, saith a great divine of ours (Dean Prideaux). King Henry VIII and the French king (some half a year before their deaths) were at a point to have changed the mass in both their realms into a communion: also to have utterly extirpated the Bishop of Rome, &c. (Acts and Mon., Ex testimon. Cranmeri.) Yea, they were so thoroughly resolved in that behalf, that they meant also to exhort the emperor to do the like, or to break off from him. The same emperor, to be revenged upon Pope Clement, his enemy, abolished the pope’s authority throughout all Spain, his native kingdom, declaring thereby (the Spaniards themselves, for example) that ecclesiastical discipline may be conserved without the papal authority. (A.D. 1526, Scultet. Annal.) The Eastern Churches have long since separated; the other four patriarchs dividing themselves from the Bishop of Rome, and at their parting using these or the like words: Thy greatness we know, thy covetousness we cannot satisfy, thy encroaching we can no longer abide; live to thyself. ( Odi fastum illius ecclesiae. Basil.) Neither are the Western much behind, especially since all was changed in that Church, -manners, doctrine, and the very rule of faith, in the Trent Council. Then (according to some expositors) did "the second angel pour out his vial upon the sea" (upon that conflux of all sorts at Trent), "and it became as the blood of a dead man" (those deadly decrees are written with the blood of heretics), "and every living soul died in that sea," as once the fish of Egypt. (Field of the Church, Rev 16:3) For none that worship the beast "have their names written in the book of life of the Lamb slain from the foundation of the world," Rev 13:8. Slain, I say, as in his Father’s decree and promise, as in the sacrifices of the law and faith of his people; so in his members and martyrs, beheaded, as John Baptist, or otherwise butchered for the witness of Jesus and for the word of God. But the blood of the martyrs was the feeding of the Church. ( Sanguis martyrum, semen ecclesice. Tert. Testes veritatis per Illyricum.) God was never left without witnesses, as is seen in our catalogues; but although John was cast into prison, yea, beheaded in the prison, as if God had known nothing of him (quoth that martyr), yet there never wanted a Jesus to go into Galilee: and that guilty Edomite Herod was sensible of it, Mat 14:2, when he said to his servants, "This is John Baptist, he is risen from the dead." In like sort the Romish Edomite, after he had done to death Christ’s two more ancient witnesses, that (Baptist-like) came in the spirit and power of Elias, to confute and confound their Baal-worships, yet to his great grief and regret he hath seen them revive and stand upon their feet again, Rev 11:10, in that heroic Wycliffe, who is said to have written more than two hundred volumes against him, in that goose of Bohemia, that swan of Saxony (those three famous angels, that flew in the midst of heaven, having the everlasting gospel to preach to them that dwell on the earth), together with those other noble reformers in all Christian Churches. (Pareus in Rev 14:6. Hus in that language signifieth a "goose," Luther a "swan," and John Huss at his death prophesied it.) By whom, ever since the pope was declared to be antichrist, his authority (saith Bellarmine) hath not only not increased, but daily more and more decreased. The fourth beast hath lost a head, as Cusanus the cardinal hath prophesied, A.D. 1464, and after him Trithemius the abbot, A.D. 1508. A sect of religion, saith he, shall arise once within this thirteen years, to the great destruction of the old religions. It is to be feared that the fourth beast will lose one of her heads. ( Secta religionis consurget, magna veterum destructio religionum; timendum ne caput unum amittat bestia quarta. Lib. de Intelligentiis Coelestib. Bucholcer, Chron.) This he writeth in his book concerning angels and spirits: what kind of spirit it was (black or white) that dictated unto him this prophecy, which fell out accordingly, and was fulfilled in Martin Luther, I cannot tell. But the godly learned suspect it was from that evil spirit, who is said to have sung before,

" Roma, tibi subito motibus ibit amor."

As the Emperor Frederick is reported also to have foretold in this ditty, -

" Roma diu titubans, variis erroribus acta,

Corruet; et mundi desinet esse caput."

{a} A leguminous plant (Trigonella Fœnum Græcum) cultivated for its seeds, which are used by farriers. ŒD

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.

John was cast into prison - For an account of the imprisonment of John see Mat 14:1-13.

He departed into Galilee - See Mat 2:22. The reasons why Jesus then went into Galilee were probably:

Because the attention of the people had been much excited by John’s preaching, and things seemed to be favorable for success in his own ministry. It appeared desirable to have some one to second John in the work of reformation. It was less dangerous for him to commence his labors there than near Jerusalem. Judea was under the dominion of the scribes, and Pharisees, and priests. They would naturally look with envy on any one who set himself up for a public teacher, and who should attract much attention there. It was important, therefore, that the work of Jesus should begin in Galilee, and become somewhat established and known before he went to Jerusalem.

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

Jesus then left the wilderness, and passed a few day on the banks of the Jordan, affording his holy precursor an opportunity of bearing repeated testimony of him and of his divine mission, as we read in the first chap. of St. John, and then retired into Upper Galilee to avoid the fury of the Jews. There were two Galilees, that of the Jews and that of the Gentiles; this latter was given by the king of Tyre to king Solomon. (St. Jerome) This conduct of Jesus Christ, shews that on some occasions it is not only lawful, but advisable, to flee from persecution. (St. John Chrysostom) --- Jesus Christ enters more publicly on his mission, and about to occupy the place of his precursor, the baptist, he chooses Galilee for the first theatre of his ministry, the place assigned by the ancient prophets. The Pharisees had prevailed upon Herod to arrest the baptist, nor could their hatred be less to Jesus Christ, who drew a still greater concourse of disciples after him.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

John was some time after this cast into prison, for his free reproving Herod Antipas, the tetrarch of Galilee, for taking Herodias his brother Philip’s wife, and other evils, Mat 14:3,4; Mr 6:17; Luk 3:19,20. Jesus heard of this accident, and

departed into Galilee. There were many things happened between Christ’s temptations and this his motion into Galilee, which are omitted by all the evangelists except John, and by him recorded in his four first chapters. Neither by Galilee must we understand the Nether Galilee, which was within the jurisdiction of Herod, but the Upper Galilee, called Galilee of the Gentiles, Mat 4:15, in the borders of Zebulun and Naphtali, which was in the jurisdiction of Philip, a man of a less bloody disposition. Others make it under Herod’s jurisdiction, but where the Pharisees had less to do than in Judea. Our Saviour doth not out of cowardice avoid danger, but he knew his time was not yet come. But some judicious interpreters think that our Saviour first went into the Lower Galilee, and from thence soon after into the Upper Galilee: that which makes this more probable is the next words, And leaving Nazareth, he came and dwelt in Capernaum; so as it should seem he first went to Nazareth, which was in the Lower Galilee.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 12-16. JESUS" WITHDRAWAL INTO GALILEE. (Parallel passages: Mar_1:14 Luk_4:14, Luk_4:15) According to some commentators, a new section begins here; but probably these verses are still preliminary. Our Lord"s activity does not begin till ver. 17. But now he withdraws to Galilee, settling in Capernaum, thus fulfilling prophecy.

Now when Jesus had heard. If we had the synoptic Gospels alone, we should have supposed that the Baptist was imprisoned immediately after the end of our Lord"s temptation; (cf. this verse with Luk_4:14) but St. John (Joh_3:24) expressly states that he had not been cast into prison when the events recorded in Joh 1:43-3:23 took place. "For a time Christ and the Baptist worked side by side, preaching "repentance" (Mar_1:15) (also Mat_4:17) and baptizing. (Joh_3:22) The Messiah took up the position of a prophet in Judaea, as afterwards in Galilee". (Bishop Westcott, on Joh_3:22-24) The events in Galilee related in Joh_2:1-12 were "preparatory to the manifestation at Jerusalem which was the real commencement of Christ"s Messianic work. St. John records the course and issue of this manifestation: the other Evangelists start with the record of the Galilaean ministry, which dates from the imprisonment of the Baptist" (Bishop Westcott, on Joh_3:24). He adds, on Joh_4:43, "It seems probable that the earlier part of the synoptic narratives (Mar_1:14-45; Mar_2:1-14, and parallels) must be placed in the interval which extended from Joh_4:43-54; Joh_5:1." Matthew alone states directly that the news of the Baptist having been taken by Herod was the motive of our Lord"s withdrawal into Galilee. He says nothing to show whether our Lord withdrew because he would avoid a like treatment himself, or, as is on the whole more likely, because he did not wish to be mixed up in the tumults to which John"s capture appears to have given rise. (cf. Mat_14:5) Was cast into prison; " was delivered up" (Revised Version and Authorized Version margin); paredoyh , absolutely. (cf. Mar_1:14 Rom_4:25; also Mat_10:19 1Co_13:3) If the more proper meaning of the word may be insisted on, the thought is of the person to whom John was committed rather than of the place; John being delivered up, that is to say, by Herod to his officials. But in usage it appears rather to mean only compulsory removal, loss of liberty. Mark (Mar_6:19, 20) points out the temporary protection that the imprisonment gave to John against the resentment of Herodias. He departed; Revised Version, he withdrew; anecwrhsen . A favourite word of St. Matthew"s (ten times; Mark and John once each; Acts twice). It always implies some motive for the change of place, and is frequently used of departure directly consequent upon knowledge acquired. Hence it often implies a feeling of danger. Into Galilee; whence he had come. (Mat_3:13) Hence "returned" (Luke). In Galilee he would still be in Herod"s dominions; but, as being in his own home, he would not attract so much attention. N.B. Between vers. 12 and 13 some place the incident of his preaching at Nazareth; (Luk_4:16-30) but ver. 23 of that passage assumes much previous work at Capernaum, and can therefore hardly be as early as this.

Vers. 12-25. The beginning of our Lord" s ministry.

I HE REMOVES TO CAPERNAUM.

1. John was cast into prison. His ministry was ended; the Lord"s begins. God continues his" servants" work; when one passes away, another takes his place; when the voice of one prophet is silenced, a greater follows, Each must work in faith while time is given; the work is not man"s, but God"s. He will fulfil it. His servants may seem to be laid aside and to be forgotten; he will carry on their work. He does not forget their labours; he will reward them openly.

2. Jesus begins to preach.

(1) He repeats the words of the Baptist, but from his lips they have a deeper meaning. "Repent ye," he said; the Greek word means literally "change your mind." That great change is the work of God the Holy Ghost, but yet in some sense the work of man. The Lord would not urge men to do that which in no sense depended on their own will; such an exhortation would be meaningless, ironical; it could not come from the loving heart of the Lord Jesus. The soul must yield itself to the blessed influences of the Holy Spirit; the will must consent to be guided by the holy will of God; there must be a felt effort to come after Christ and follow his example, a real striving to enter in at the strait gate, and to work out our own salvation with fear and trembling. Such a change is necessary in all the children of the kingdom of heaven. The kingdom was close at hand now, for Christ himself was the King; he was preaching the gospel of the kingdom; he was inviting men into his own kingdom; the gate of that kingdom was repentance.

(2) He preaches by the Sea of Galilee. It had been the land of the shadow of death. The people sat in darkness a deep, spiritual darkness which might be felt. But the light was springing up, the great light of truth and righteousness. So now many souls are lying in darkness; but when the Lord"s voice is heard, Repent, be converted," the light arises in the heart that once was dark, the great light of the gracious Saviour"s presence.

(3) The true servant of the Lord must be full of the Holy Ghost; he must be tried and approved by experience of many temptations; he must be willing to work in the dark places if God calls him there.

II THE FOUR APOSTLES.

1. The call. The Lord saw them as he walked by the sea. It was not the first interview; two of them certainly, probably three, possibly all the four, already knew him. (Joh_1:40, Joh_1:41) Now he calls them to be his apostles, to forsake their old employment, and to give themselves up to the work of the kingdom of heaven, lie could read their hearts; he knew their characters, their capabilities. He calls his servants still; it is that Divine call alone which raises up true and faithful men for the sacred ministry of his Church.

2. The words of the call. "Follow me.

(1) Those who would do Christ"s work faithfully and successfully must follow him themselves. They must know him by that inner personal knowledge which is granted only to those who, having been called of Christ, have through grace obeyed the calling. They must themselves in their daily walk imitate the holy example of the Lord. They must be content to bear the cross, following the Lord who bore the cross for them and died upon the cross for their salvation. They must be willing for his sake to renounce earthly ambitions and the hope of earthly riches, as he turned away from the kingdoms of the world and the glory of them, and as his first apostles left their earthly all their nets, their boats, their father to give themselves wholly to his service. But

(2) the words contain a promise as well as a command. Those whom he hath called are invited to share the blessedness of spiritual communion with the Lord; they are to live in that holy fellowship which is with the Father and with his Son Jesus Christ. And they are to share his glory: "The glory which thou gavest me I have given them." They are to follow him, not only through their earthly pilgrimage, but onwards beyond the grave, tilt they reach the golden city and behold face to face the glory of the Lord.

3. Fishers of men. Their earthly calling was a parable of the higher calling to which they were now summoned. God"s ministers must lake a lesson from the fishermen of the Sea of Galilee. They must try to know thoroughly the portion of the work assigned to them, as the fishers knew every corner of the lake. They must study the art of winning souls, as the fishers studied how best to allure the fish into their nets. They must be willing to work hard, to toil all the night. They must work on patiently even when they seem to be taking nothing. But they must have confidence in the Lord"s promise, and expect by his grace and in his own good time to "enclose a great multitude of fishes," to draw many souls to Christ.

III THE CIRCUIT THROUGH GALILEE.

1. The preaching of Jesus.

(1) He went about all Galilee; he was not like John the Baptist, for the most part stationary; he was in constant movement. The people came to John for baptism and instruction! the Lord carried the gospel to the people. He is an Example to his ministers, an Example of unwearying activity and care for all the souls within his reach.

(2) He taught habitually in the synagogues; he was soon recognized as a Rabbi, and invited to address the people at their ordinary meetings in the synagogue. The synagogue-worship was not prescribed in the Old Testament. It was an institution which sprang up probably during the Captivity, and spread through the towns of Palestine after the return. The Lord attended the synagogues; he kept the Feast of Dedication. They were institutions of the Jewish Church, not ordered in the Scriptures, but not repugnant to the Word of God. Christians should observe the ordinances of the Christian Church.

(3) He preached the gospel of the kingdom, the good news that the kingdom of heaven was at hand the kingdom of which Daniel had prophesied, the kingdom which should never be destroyed, the kingdom prefigured by the stone cut out without hands, which became a mountain and filled the whole earth. He himself was the King; the four whom he had called, the few disciples who followed him; were the beginning of the kingdom the kingdom which was destined to fill the whole earth. It was good news, indeed; it spoke of peace, and purity, and love, and hope beyond the grave to a world wearied out with war and lust and cruelty, a world which had lost what faith there once was in God, in goodness, in immortality.

2. His miracles. He would do no mighty works to relieve his own hunger or to display his own power; but he was ever ready to listen to the cry of pain and sorrow. He would do no miracle at the bidding of the tempter or to satisfy the curiosity of Herod; now among scenes of suffering he was prodigal of his miraculous energy. He teaches us by his Divine example that holy teaching and works of Christian love should go together. His followers must show loving care, not only for the souls, but also for the bodies of the sick and suffering, for so did the blessed Lord himself. It is vain to preach the gospel of love unless we show the power of that gospel by works of love ourselves. He was moved with compassion for suffering humanity; his followers have built hospitals and ministered to the sick and dying. Care for the sick is one of the marks by which the King recognizes the blessed children of his Father. He cared for them himself; his true disciples imitate him.

3. The multitudes. Crowds followed him now. His fame spread from north to south through the whole Holy Land, and even beyond its borders. They came from Decapolis and from Jerusalem, from the half-heathen country peopled by the descendants of Alexander"s soldiers, and from the holy city, the centre of the influence of Pharisees and priests. His influence spread wider and wider; his holy teaching, his works of mercy, attracted crowds from every quarter. It seemed as if the whole world was going after him, as if all Palestine would submit to his authority. It was not to be so; sunshine would give place to darkness, favour to persecution. The disciples of the Lord must not trust in popular applause; they may have it, it comes sometimes; but it is uncertain, fickle, not to be relied on. We must do our duty, looking simply to Jesus, not to human praise.

LESSONS.

1. The Lord calls his ministering servants. They must follow him; they must preach where his providence sends them; they must watch for souls as they that must give account.

2. They must preach repentance and the good news of the kingdom; they must care, as far as lies in their power, for the sick and suffering.

3. They must give no heed to the praise of men; they must think only of saving souls and pleasing their Lord.

Vers. 12-17. Light in darkness.

The end of John"s work was the signal for the commencement of Christ"s. Thus our Lord would appear to some as the successor of the Baptist. To a nearer view it seems that the completion of the preparation makes it fitting that the full advent of the kingdom should be manifested.

I CHRIST COMES TO PEOPLE SITTING IN DARKNESS. Here is the prophet"s image a land of gloom, its inhabitants seated disconsolately and helplessly, not having enough light to arise and do their work, or any heart to bestir themselves and seek for such a light, till it suddenly bursts upon their surprised and startled gaze.

1. What is the darkness? Primarily, ignorance. Without Christ we do not know God or ourselves, our duty or our destiny. From this ignorance comes a sense of dull bewilderment, and that sinks down to the deadness of despair. Or if there is external cheerfulness, the benighted soul shrinks into torpor and death. In this state the greater darkness of sin invades the conscience, and sits like a brooding raven hatching baleful birds of the night.

2. Who are the people? The immediate reference is to the inhabitants of Northern Palestine those unfortunate Israelites who were the first to forsake the God of their fathers, and the first to fall under the rod of the heathen oppressor. Now we see two great classes of dark souls.

(1) The pagan nations. Here there opens before us the vast field of foreign missions dark in spiritual ignorance, error, and superstition; dark too in sin, for "the dark places of the earth are full of the habitations of cruelty". (Psa_74:20)

(2) The heathen of Christendom. Many of these do not know the bare elements of the gospel; many more have no spiritual perception of its power and life; and multitudes live in benighted regions of moral corruption.

3. What are these people doing! They sit that is all. They seem to be content with their condition. A strange lethargy has taken possession of them. This is partly inevitable; for they cannot illuminate their own dark souls.

II THE ADVENT OF CHRIST IS THE DAWNING OF A GREAT LIGHT.

1. The light does not arise out of the darkness. The idea of the prophet is that the people of the dark north see the light that is rising in happy Judaea so splendid and far-reaching is its radiance. Christ appeared as a Jew. Even to the Jews he came not as they expected, and his work drew none of its splendour from their goodness or their theology. The sun is not dependent on the candle-factory for its illuminating properties.

2. The light penetrates to the most remote regions. There is no limit to the penetrating power of light when this is not counteracted by the intervention of some opaque body. Every star radiates light through the whole universe. The light of Christ is for the darkest places of the earth. In our own day it has reached the heart of "darkest Africa;" it is penetrating the dense populations of China; it is spreading like a grey dawn over the vast empire of India; it shines in diamond points on many a remote island of the southern seas; and still, in spite of shameful darkness, it is brighter in England to-day than ever it was.

3. The light calls to repentance and heralds the kingdom of heaven. Christ took up the Baptist"s message beginning just where his forerunner had left off. The light of Christ reveals the sin of man. When we see Christ we see the door into the kingdom of heaven. Christ sheds light to bring men to repentance, and to guide them into the kingdom. W.F.A.

Vers. 12-22. Call of the fishermen.

I THE OCCASION OF THE CALL. Driven from Nazareth, our Lord repaired to the busy western shore of the Sea of Galilee. Through this district ran the great caravan-roads; and several important towns gathered all kinds of tradesmen. Herod the tetrarch had his court in Tiberias. The valuable fishings in the lake gave employment to many. Courtiers, soldiers, tax-gatherers, watching the caravans and fisheries, fishermen, women reputable and disreputable, filled the shore with movement and life. Crowds were readily attracted by the new Teacher. And our Lord, seeing the fields thus white to harvest, recognized that the time was come for selecting labourers to reap.

II OBJECT OF THE CALL. "I will make you fishers of men." The fishermen would not at once see what he meant by this. Knowing that he was founding a kingdom, they may have supposed he would make them a kind of recruiting officers to assist him in enlisting others, as he had enlisted them. But his purpose was clear to himself; and what he here did as if casually was carefully deliberated. He meant to form a society coextensive with humanity and lasting as the world. He meant to introduce into every nation a new religion. He meant to convert all men to his own way of looking at things. And he was resolved to accomplish this purpose, not by committing his ideas to a book which could be verified as his to all time, and from which each generation might receive unadulterated his very ideas, but by means of living men, who by word of mouth should tell men about himself and his kingdom, and by their life show what a Christian is. To accomplish this great object they were to cast their net and to angle. They were to study men"s ways and habits, to circumvent and gently constrain them, to wile and attract them to their own good, to show the untiring patience, skill, and study of professional fishermen. God is the great Fisher of men, patiently accommodating himself to the suspicious, intractable ways of the sinner, playing him and humouring him, but ever drawing him onwards towards himself. Note our wild rushes back to freedom, our sullen retreat under the cold stone of doubt, our petulant refusal to be led on. Compare, too, the parable of the net.

III THE PERSONS CALLED. Everywhere the world was preoccupied by religions rooted in centuries of tradition and national memories, by philosophies buttressed by great and cherished names, by venerable institutions and local prejudices. To what kind of men will Jesus commit the exceptionally arduous enterprise of establishing his own kingdom as supreme over all? Nicodemus, the Pharisee of position? The instructed scribe who sought to follow him? The grateful nobleman whose child he had saved from death? He turns for help to quite another class. One of the earliest called was a publican: as if some modern reformer should secure the help of an actor or a tavern-keeper. This choice at once brought on him a storm of indignation. But he had no misgivings. He knew these fishermen were ignorant, and would easily be foiled in argument by a clever scribe. But they had the one essential requisite of thorough attachment to him. He knew them also as disciples of John, sober, God-fearing men, who were waiting for the kingdom.

IV IMMEDIATE RESULT OF THE CALL. "They immediately left the ship and their father, and followed him." They were to be fitted for their work of preaching Jesus by knowing him thoroughly. For this purpose they must live with him, and see how he works, and learn his mind and method. They must leave that glittering pile of fish they were already calculating the value of; they must leave their accustomed way of winning their daily bread; they must abandon their father, and go where Jesus went. The physical following of Jesus which was required of the apostles is not required of all Christians; but all Christians are required to love Christ above all, and to accept his will as supreme law.

V ENCOURAGEMENT GIVEN TO THE CALLED. Luke relates that our Lord stimulated the faith of these fishermen by a miraculous draught of fishes. (Luk_5:1-11) This helped them to take the step he invited them to take.

1. For it showed them he could provide for them. Does not our refusal to listen to the call of Christ, and unflinchingly follow where he leads, arise chiefly from the fear that by so doing worldly loss of one kind or other (pleasure, advancement, gain, comfort, renown) will be occasioned us? This miracle reminds us that Christ can easily give us more than all self-seeking toil of our own can achieve.

2. But the miracle encouraged them to believe he could make them fishers of men. If in their own calling he could give them successes they could not for themselves achieve, much more would he ensure their success in the calling which was peculiarly his own. He confirmed his promise by a symbol which spoke volumes to them. And when we shrink from duties to which we are plainly called, it is encouraging to remember that our Lord, who calls us to them, can give us success where all professional skill would avail us nothing. D.

Vers. 12-17. Light in darkness.

The public work of Christ followed upon his temptation. "No man can be prepared for any deep vital work in the world who has not come through the devil"s school" (Dr. Parker). Let no truth-seeker be dispirited by the severity of his temptations. Consider here

I THE MELANCHOLY CONDITION OF THE CHRISTLESS.

1. They sit in darkness.

(1) What a miserable picture! The felon in his dismal dungeon. The traveller benighted in a craggy wild.

(2) Such morally is the condition of the "Gentiles." Shrouded with the triple night of ignorance, superstition, vice. "Galilee of the Gentiles." Twenty cities of Galilee were given by Solomon to Hiram. (1Ki_9:11) Though these were twenty years later restored to Solomon, the Phoenicians would still largely mingle with the Jews there. (2Ch_8:2) The Cuthaeans with whom Shalmaneser replaced the Israelites taken into captivity stocked Galilee as well as Samaria proper. (2Ki_17:24) Though under the Maccabees the Jews subdued the Cuthaeans, they did not expel them. "The way of the sea" was a high-road from Syria into Egypt, and Strabo had reason to say that this country was inhabited by Egyptians, Arabians, and Phoenicians.

(3) The Jews in general, and those of Galileo in particular, were woefully degenerate at the time of Christ"s coming. (Joh_1:5) There is no deeper darkness than that of apostasy.

2. Their darkness is the shadow of death.

(1) The death of perdition is called "outer darkness." Those involved in it are shut out permanently from the holy universe.

(2) The "shadow" of death is the dominion or influence of the infernal world. It is a synonym for the "power of Satan". (Act_26:18) The expression is used for the grave, and for the obscure abodes of the departed spirits of the wicked. The state of sin is the very gloom of hell upon earth. (comp. Psa_91:1 with Psa_107:14)

II THE SUFFICIENCY OF CHRIST AS A SAVIOUR.

1. life is the Messiah of prophecy.

(1) His appearance in Galilee was ignorantly used to discredit this. (see Joh_7:41, Joh_7:52)

(2) Yet the appearance of Messiah in Galilee was the very thing the prophets required. Matthew cites Isaiah to this effect. Mode refers the first four or five words of the ninth chapter of Isaiah to the last verse of the chapter preceding. In this he is in agreement with the Chaldee Paraphrast and Jerome. He translates the prophet thus: "According as the first time he made vile (or debased) the land of Zebulun and the land of Naphtali; so in the latter times he shall make it glorious." Then follow the words quoted by Matthew, "The way of the sea by Jordan, Galilee of the Gentiles," etc. No prophecy of Christ is clearer than this of Isaiah, (Isa_9:1-7) and it requires that "Galilee" should be the place of his ministry.

(3) Jesus accordingly was brought up at Nazareth, and afterwards resided principally at Capernaum. In Galilee the principal events of his ministry occurred. His birth, indeed, was at Bethlehem of Judah, and his death at Jerusalem, which also agreed to the requirements of prophecy.

2. The Messiah of prophecy is the Saviour of men.

(1) His presence brings light. "The heathen writers," says Eisner, "represented the arrival of some great public benefactor in a place, as a new light sprung up in the midst of darkness." John was a "burning and shining light," but he burned and shined in the fire and light of Christ. Herod imprisoned John, but he could not imprison John"s light. No tyrant can imprison sunbeams. He may shut them out; he cannot shut them in.

(2) His light brings life. He shows the way of life. His teaching brings with it the energy of life. (Joh_1:4) His illumination is salvation; (Act_13:47)

(3) He is the Saviour of the whole world. His light is not limited to the Jew, though his mission was first to the Jew. (Mat_15:24) He went to Capernaum "that it might be fulfilled," etc. This is one of those passages which Lord Bacon says, "have a germinant accomplishment." An installment was fulfilled when Jesus exercised his ministry in Galilee. That ministry there was also a presage of what will yet occur when the "whole earth shall be filled with his glory.

III THE TERMS OF HIS SALVATION.

1. The first thing is repentance.

(1) The source of true repentance is conviction of sin. This comes to us through the shining of the light of Divine truth. "That which maketh manifest is light." The conscience is rendered sensitive by the quickening beams of Divine truth.

(2) The evidences of a true conviction of sin are

(a) sorrow for sin,

(b) confession of sin,

(c) forsaking of sin.

(3) If we refuse the light it will leave us. Jesus left Nazareth because the people there rejected him. After his temptation Jesus went from Judaea into Galilee. (Joh_1:43 Joh 2:1) Thence he returned to Judea to celebrate the Passover. (Joh_2:13) Then he baptized in Judaea, while John baptized at Aenon. (Joh_3:22, Joh_3:23) After the imprisonment of John, Jesus returned to Nazareth. Here the people rejected his testimony and sought to kill him. So he left them. (Luk_4:16, Luk_4:29-31) Beware how you trifle with the Light of life.

(4) Let Capernaum know the day of her visitation. Else, "exalted to heaven" by the presence of Christ, she may be "thrust down to hell" by his absence. Privileges bring responsibilities. The brightest blessings, by mis-improvement, are converted into the blackest curses.

2. This repentance is in prospect of the kingdom.

(1) The kingdom of heaven here is the gospel dispensation as opposed to the Mosaic.

(2) It is, moreover, the faithful acceptance of the gospel as opposed to the preparatory repentance. (cf. Mar_1:15) Otherwise it is the perfecting of repentance in faith. Faith is here preached, though the term is not used.

(3) Furthermore, the kingdom of heaven here is hearty submission to the rule of Christ;

(a) in the heart; (Luk_17:21)

(b) in the life;

(c) at any cost. Jesus took up the preaching of John when John was cast into prison.

It is Christ-like to be baptized for the dead.

(4) Jesus adopted the dispensation of John as "the beginning of his gospel". (see Mar_1:1) There is no true Christian faith without repentance and reformation. J.A.M.

Jesus as John"s successor.

The events in our Lord"s life immediately following upon his temptation are exceedingly difficult to trace. There seems to have been a first ministry in Judaea, but the length of it is much disputed. Then a ministry in Galilee, which seems to have been begun before the news came of John"s imprisonment. There is, therefore, a gap between vers. 11 and 12 of this chapter. Matthew"s general statements can be filled in from the more precise details of the other Gospels, and more especially of John"s Gospel. The point on which we fix attention is, that as soon as John"s work ceased, Jesus took his work up and carried it on. God never lets his work fail. He always keeps his witnesses witnessing. The removal of one is always the placing of another. The truth is kept alive in the world by a constant succession of truth-bearers; and there never was a time when the Church or the truth was in danger because God had left himself without a witness.

I A MAN"S SUCCESSOR CARRIES ON A MAN"S WORK. Work out three Scripture illustrations.

1. Joshua, as Moses" successor, carried on Moses" work. That work was the removal of Israel from Egypt, and its settlement in the promised land.

2. Elisha, as Elijah"s successor, carried on Elijah"s work. The confession of the lip at Carmel had to be made the confession of the life; and that meant quiet, persistent, family work throughout the land.

3. The Lord Jesus carried on the work of John the Baptist. Penitence is but a beginning, a preparation for righteousness. The Lord Jesus led penitent souls on to the joy of pardon and the power of holiness.

II A MAN"S SUCCESSOR CARRIES ON THE WORK IN HIS OWN WAY. True succession never destroys individuality. Joshua differed from Moses, Elisha differed from Elijah, the Lord Jesus differed from John. It is often noticed that successors in statesmanship, in offices, and in pulpits, are usually strongly contrasted men. Marked individuality is found to be quite consistent with continuity in aim and service. We best fit to our places, we are found even to fit in best with others, by being our own true selves. If we see clearly the relation of John to Jesus, let us be willing also to see clearly the relation of Jesus to John. R.T.

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

He retired into Galilee - This journey was not immediately after his temptation. He first went from Judea into Galilee, John i, 43; ii, 1. Then into Judea again, and celebrated the passover at Jerusalem, John ii, 13. He baptized in Judea while John was baptizing at Enon, John iii, 22, 23. All this time John was at liberty, John iii, 24. But the Pharisees being offended, John iv, 1; and John put in prison, he then took this journey into Galilee. Mark i, 14.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The Beginning of the Galilean Ministry and the Call of the Four.

With a few rapid strokes the evangelist now sketches the opening of the Messianic work of Christ in Galilee. He is not so much concerned about offering a chronological sequence of events as about grouping the incidents so as to present a continuous narrative. He here omits the return of Jesus to the Jordan, Joh 1:35, His journey to Galilee, Joh 1:41, the marriage at Cana, the trip to Capernaum and that to Jerusalem before the imprisonment of John, and His ministry in Samaria, Joh 3:1-36; Joh 4:1-54. He gives a summary of Christ’s varied activities in the North by way of introduction:

v. 12. Now, when Jesus had heard that John was cast into prison, He departed into Galilee.

In his usual fearless manner, John the Baptist had felt no hesitation about reproving Herod Antipas, the ethnarch of Galilee and Perea, for his adulterous union with Herodias, his niece and already the wife of his half-brother, Herod Philip. The consequence was that the enraged princess caused his imprisonment, Luk 3:19-20; Mar 6:17. John’s last field of activity had been in Aenon, Joh 3:23, and he probably had extended his labors into Galilee. When the mouth of this faithful witness had been silenced, Jesus knew that the time had come for Him openly to enter upon His work as prophet. His ministry in Galilee began when the Baptist’s came to an end, Joh 3:30.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Observe here, 1. Our Savior, hearing of John’s imprisonment, provides for his own safety, by departing into Galilee. As our holy Lord avoided persecution, so may we.

Observe, 2. The place in Galilee he comes to, Capernaum. Christ had three cities which he called his own; Nazareth, where he was bred; Bethlehem, where he was born; and Capernaum, where he dwelt: this was a sea-coast town in the bordes of Zabulon and Nephthali.

Observe, 3. The special providence of God in this change of our Saviour’s habitation; for by that means the prophecy, Isa 9:1 was fulfilled, which declares, that in that dark part of the country, the Messiah, the true light, should shine forth.

Learn hence, 1. That a people destitute of the saving knowledge of the gospel are in great darkness, how great soever the light of their outward comforts may be. This people had natural light enough, and civil light enough; they had an abundance of wealth and riches, peace and plenty; but they wanted the light of Christ and his gospel,and therefore are said to sit in darkness.

2. That wherever the gospel is preached amongst a people, it is a light springing up and shining forth among them; quickening and enlivening, reviving and cheering, the souls of those who entertain it, how great soever their outward darkness and distress may be. The people that sat in darkness saw great light, and to them that sat in the region and shadow of death, light is sprung up, &c.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

J. W. McGarvey's The Fourfold Gospel [XXVI. A. Reasons for Retiring to Galilee].

XXVI. JESUS SETS OUT FROM JUDÆA FOR GALILEE. Subdivision A. REASONS FOR RETIRING TO GALILEE. aMATT. IV. 12; bMARK I. 14; cLUKE III. 19, 20; dJOHN IV. 1-4.

c19 but Herod the tetrarch [son of Herod the Great, and tetrarch, or governor, of Galilee], being reproved by him [that is, by John the Baptist] for Herodias his brother's wife, and for all the evil things which Herod had done [A full account of the sin of Herod and persecution of John will be found at Mat_14:1-12, Mar_6:14-29. John had spoken the truth to Herod as fearlessly as to the Pharisees, publicans and soldiers], 20 added this also to them all [the sins of Herod, as a ruler, already outweighed [138] his virtues; (comp. Dan_5:27); but, with reckless abandon, Herod went on, adding to the weighty reasons which justified his condemnation], that he shut up John in prison. [In the fortress at Machærus, east of the Dead Sea, as we learn from Josephus. The duration of the ministry of John the Baptist is variously estimated at from fourteen to eighteen months.] b14 Now after John was delivered up [either delivered up by the people to Herod ( Mat_17:12), or delivered up by Herod himself to the warden of the castle of Machærus ( Luk_12:58), or by Providence to Herod himself-- Act_2:23], awhen he [Jesus] heard [he was in Judæa when he heard it] that John was delivered up [and], d1 When therefore the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John [We saw at Joh_3:26 how the Baptist heard about the number of Jesus' baptisms, being informed by his jealous friends. Like jealous friends, no doubt, informed the Pharisees. Jesus may have known of this information being given by reason of his supernatural powers, but it is more likely that he heard of it in a natural way] 2 (although Jesus himself baptized not, but his disciples) [Jesus, as divine Lawgiver, instituted baptism, and his disciples administered it. We nowhere hear of the disciples of John administering baptism. In fact, the Baptist, like the disciples of Jesus, baptized under a divine commission, and could not delegate the power to others. It was the office of Jesus to commission others to this work, not to perform it himself. Had he done so, those baptized by him might have foolishly claimed for themselves some peculiar honor by reason thereof ( 1Co_1:14, 1Co_1:15). Jesus was the spiritual baptizer, in which baptism the efficacy lies in the administrant; but water baptism, the efficacy of which lies rather in the spirit of the one baptized than in the virtues of the administrant, Jesus left to his disciples], 3 he left Judæa, and departed again { awithdrew bcame dinto Galilee. [We have in these verses two reasons assigned for the withdrawal of Jesus into Galilee, namely: 1. The imprisonment of John the Baptist [139] 2. Knowledge of the Pharisees that Jesus was baptizing more disciples than John. The first gives us the reason why he went to Galilee, the second the reason why he left Judæa. Jesus did not go into Galilee through fear of Herod, for Herod was tetrarch of Galilee. The truth is, the absence of John called for the presence of Jesus. The northern part of Palestine was the most fruitful soil for the gospel. During the last six or eight months of John's ministry we find him in this northern field, preparing it for Christ's kingdom. While we can not say definitely that John was in Galilee (Bethabara and Ænon being the only two geographical names given), yet he certainly drew his audiences largely from the towns and cities of Galilee. While John occupied the northern, Jesus worked in the southern district of Palestine; but when John was removed, then Jesus turned northward, that he might sow the seed of the kingdom in its most fruitful soil. But if there was a reason why he should go to Galilee, there was an equal reason why he should depart from Judæa. His popularity, manifesting itself in the number of his baptisms, was exciting that envy and opposition which caused the rulers of Judæa eventually to take the life of Jesus ( Mat_27:18). The Pharisees loved to make proselytes themselves ( Mat_23:15). They no doubt envied John's popularity, and much more, therefore, would they be disposed to envy Christ. The influence of the Pharisees was far greater in Judæa than in Galilee, and the Sanhedrin would readily have arrested Jesus had he remained in Judæa ( Joh_7:1, Joh_10:39), and arrest at this time would have marred the work of Jesus. Therefore, since it is neither sinful nor unbecoming to avoid persecution, Jesus retired to Galilee, when he remained until his second passover. By birth a prophet of Judæa, he became, in public estimation, by this retirement, a prophet of Galilee. Though Jesus first taught in Judæa, the ministry in Galilee so far eclipsed the work in Judæa that it was spoken of as the place of beginning ( Luk_23:5, Act_10:37), and prophetically designated as the scene of the divine manifestation-- Mat_4:14.] 4 And he must needs pass through Samaria. [The province which [140] took its name from the city of Samaria, and which lay between Judæa and Galilee. Owing to the hatred which existed between Jews and Samaritans, many of the Jews went from Jerusalem to Galilee by turning eastward, crossing the Jordan, and passing northward through Peræa. This journey required about seven days, while the more direct route, through Samaria, only took three days. Galilæans often passed through Samaria on their way to and from the Jerusalem feast (Josephus' Ant. xx. 6, 1). The arrest of John would scatter his flock of disciples ( Mar_14:27), and Jesus, as chief shepherd ( 1Pe_5:1-4), hastened to Galilee, to gather together those which might else go astray and be lost.]

[FFG 138-141]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

General Information:

This is the beginning of a new part of the story in which Matthew describes the beginning of Jesus' ministry in Galilee. These verses explain how Jesus came to be in Galilee. (See: Background Information)

Now

This word is used here to mark a break in the main story line. Here Matthew starts to tell a new part of the story.

John had been arrested

This can be stated in active form. AT: "the king had arrested John" (See: Active or Passive)

in the territories of Zebulun and Naphtali

"Zebulun" and "Naphtali" are the names of the tribes that lived in these territories many years earlier before foreigners took control of the land of Israel. (See: Assumed Knowledge and Implicit Information)

translationWords

John (the Baptist)

Galilee

Nazareth

Capernaum

Sea of Galilee

Zebulun

Naphtali

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

13. And when He heard that John was delivered up, He departed into Galilee. And having left Nazara, He came and settled at Capḥarnaum, which is on the lake, in the districts of Zabulon and Naphtali.] Mk. has: “And after that John was delivered up, Jesus came into Galilee.” For ἀκούσας, cf. 14:13, a second occasion on which Christ’s movements were conditioned by tidings of the Baptist.—ἀνεχώρησεν] See on 2:12.—ἐλθὼν κατῴκησεν εἰς Καφαρναούμ] The editor anticipates the arrival at Capharnaum from Mar 1:23, because he wishes to make it the subject of a fulfilment of prophecy.—τὴν παραθαλασσίαν] Capharnaum, whether identified with Tell Ḥûm or Khân Minyeh (see Sanday, Sacred Sites, 36 ff.), being on the shore of the lake.—ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλείμ]. This geographical note is necessary to explain the bearing of the following quotation:

(O)

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Was cast into prison [παρεδοθη] . The verb means, first, to give, or hand over to another. So, to surrender a city or a person, often with the accompanying notion of treachery. The Rev., therefore, rightly renders, was delivered up.

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