Matthew 4:23

All Galilee - See the notes at Mat 2:22.

Synagogues - Places of worship, or places where the people assembled together to worship God. The origin of synagogues is involved in much obscurity. The sacrifices of the Jews were appointed to be held in one place, at Jerusalem. But there was nothing to forbid the other services of religion to be performed at any other place. Accordingly, the praises of God were sung in the schools of the prophets; and those who chose were assembled by the prophets and seers on the Sabbath, and the new moons, for religious worship, 2Ki 4:23; 1Sa 10:5-11. The people would soon see the necessity of providing convenient places for their services, to shelter them from storms and from the heat, and this was probably the origin of synagogues. At what time they were commenced is unknown. They are mentioned by Josephus a considerable time before the coming of Christ; and in his time they were multiplied, not only in Judea, but wherever there were Jews. There were no less than 480 in Jerusalem alone before it was taken by the Romans.

Synagogues were built in any place where ten men were found who were willing to associate for the purpose, and were the regular customary places of worship. In them the law, i. e. the Old Testament, divided into suitable portions, was read, prayers were offered, and the Scriptures were expounded. The law was so divided that the five books of Moses, and portions of the prophets, could be read through each year. The Scriptures. after being read, were expounded. This was done, either by the officers of the synagogue, or by any person who might be invited by the officiating minister. Our Saviour and the apostles were in the habit of attending at those places continually, and of speaking to the people, Luk 4:15-27; Act 13:14-15.

The synagogues were built in imitation of the temple, with a center building, supported by pillars, and a court surrounding it. See the notes at Mat 21:12. In the center building, or chapel, was a place prepared for the reading of the law. The law was kept in a chest, or ark, near to the pulpit. The uppermost seats Mat 23:6 were those nearest to the pulpit. The people sat around, facing the pulpit. When the law was read, the officiating person rose; when it was expounded, he was seated. Our Saviour imitated their example, and was commonly seated in addressing the people, Mat 5:1; Mat 13:1.

Teaching - Instructing the people, or explaining the gospel.

The gospel of the kingdom - The good news respecting the kingdom he was about to set up; or the good news respecting the coming of the Messiah and the nature of his kingdom.

Preaching - See the notes at Mat 3:1.

All manner of sickness - All kinds of sickness.

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

Mat_4:23-25

Healing all manner of sick.

Moral healing

I. Christ is able to cure all sorts of sins. Lover of lust, dropsy of drunkenness, stone in the heart, etc.

II. Christ healed incurable sinners-people who had diseases which were beyond the physicians skill. There is hope for incurable sinners.

III. Jesus healed diseases from all countries, and so He can heal sinners of all lands (vers. 24, 25). He is able to save without any distinction of race, or clime, or time, or place.

IV. Jesus Christ healed sinners without any limitation in numbers-multitudes. Christ is as able to save a multitude as to save one.

V. He received nothing for all that He did, except the fame, and the honour, and the gratitude of their loving hearts. So to-day, poor sinner, Jesus will take nothing at thy hands, and it is a mercy for thee, for thou hast nothing to give. (C. H. Spurgeon.)

Healing for all

I remember, when the Master Street Hospital, in Philadelphia, was opened during the war, a telegram came saying, There will be three hundred wounded men tonight; be ready to take care of them; and from my church there went in some twenty or thirty men and women to look after these poor wounded fellows. As they came, some from one part of the land, some from another, no one asked whether this man was from Oregon, or from Massachusetts, or from Minnesota, or from New York. There was a wounded soldier, and the only question was how to take off the rags the most gently, and put on the bandage, and administer the cordial. And when a soul comes to God, he does not ask where you came from, or what your ancestry was. Healing for all your wounds. Pardon for all your guilt. Comfort for all your troubles. (Dr. Talmage.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

Mat 4:23. And Jesus went about all Galilee — Accompanied, it seems, by the four disciples above named; teaching in their synagogues — The word, συναγωγη, rendered, synagogue, may either signify the congregation, or the place in which they assembled. But it seems here, and generally, to mean the latter. Synagogues were in every city, from the time of the Babylonish captivity, and perhaps before that time. For, it is certain, the Jews neither did nor could assemble in the temple at Jerusalem for public worship every sabbath day, and therefore it is probable they had other places throughout the country to assemble in. This seems, indeed, to have been absolutely necessary, not only that the people might join in prayer together, but to bring them, in some degree, acquainted with the law of God. For, as copies of it were very scarce, the body of the people must, of necessity, have remained ignorant of it, unless it were read to them in public, and that in other places besides the temple, which the women in general could not visit at all, and the men but very seldom. Accordingly, in the 74th Psalm, which, by whomsoever it was composed, plainly speaks of the destruction of the temple, of Jerusalem, and of the Jews, by the Chaldeans, we read of all the synagogues of the land being burned up, which certainly implies that there were synagogues in the land before they were thus destroyed; and therefore before the captivity of Babylon. After the restoration from Babylon, they became very frequent. Even in Jerusalem itself, where one would have imagined they were less necessary, on account of the temple being there, the Hebrew doctors and other ancient and learned writers inform us, that there were above four hundred. It was usual to have service in them thrice a day, on three days of the week, when public prayer was put up, and the Scriptures were read and expounded. And though it belonged chiefly to the priests, Levites, and scribes to teach, yet it was the custom for any one of ability to do it. Preaching the gospel of the kingdom — Namely, that doctrine whereby the kingdom of heaven, that is, of grace here and glory hereafter, is revealed and offered to men, and, by obedience to which, they come to partake of it. Healing all manner of sickness, and all manner of disease among the people — Intending by these beneficent actions to confirm his doctrine, at the same time that he relieved the temporal distresses of mankind.

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

§ 28. — JESUS’S MINISTRY THROUGH GALILEE, Mat_4:23-25.

23. Jesus went about all Galilee — In regard to Galilee, consult notes on Mat_4:12.

Synagogues — The word synagogue is from the Greek συν, syn, together, and αγω, ago, to collect; and its signification is about synonymous with our American word “meeting-house.” They were very numerous in Palestine in our Saviour’s time, it being allowable to raise a synagogue wherever ten responsible men could be found. Our Saviour and the apostles found the synagogues most eligible places for the first preaching of the Gospel, both in Palestine and in Gentile countries where Jews resided. St. James calls the place of Christian worship synagogue. Jas_2:2.

The existence of synagogues long before the captivity cannot be proved. The Church of the Patriarchs worshipped in tents, or under the open sky, or wherever their devotion saw reason to raise an altar. The words in Psa_84:8 : They have burned up all the synagogues of God in the land, prove the existence of edifices of worship which fire could consume, before the captivity. After the re-establishment of the Jewish Church in Palestine, care seems to have been taken for their general diffusion, in order that worship and instruction might spread and perpetuate doctrine and piety.

The arrangements of a Jewish congregation, as well as the construction of the synagogue, seem to have resembled those of a modern Christian Church. The people in the front part of the building sat facing the pulpit, or desk on a platform, which was occupied by the reader or speaker. Behind the pulpit were ranged high seats of honour, “chief seats,” where the Scribes and Pharisees loved to sit facing the people. A chest or ark was near the pulpit, in which the Scriptures of the Old Testament were deposited. From the pulpit the Scriptures were read; and the reader or some other person expounded, taught, or preached. Prayers were also offered; and at the close a solemn benediction was pronounced, and the people responded Amen and dispersed. These exercises took place every (Saturday) Sabbath.

The synagogue had its regular officers, who may be divided simply into four classes. First, a “ruler of the synagogue,” who was not the minister, but a sort of president or executive over its management. Second, a body of elders, nearly corresponding, perhaps, with our modern trustees. Third the legatus ecclesiae; that is, the delegate or representative of the Church, appointed to lead the devotional exercises, corresponding somewhat to the modern preacher or reader. Yet he was often nothing more than the man selected, as we would say, to lead the exercises. Fourth, the minister, as he is called in Luk_4:20, or servant; that is, the sexton, who took care of the cleanliness of the building and other conveniences of the congregation and worship. To these may also, perhaps, be added the deacons; that is, the almoners or takers of the collections or alms.

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_4:23. Synagogues.—Places of religious assembly and worship. After the Jews returned from the exile in Babylon, a new hunger for the law of God and the worship of God seems to have sprung up in their hearts, and as it was difficult for those who lived at any distance from Jerusalem to go up to the temple very often during the year, they planted synagogues in every town of any size—some towns having more than one—so that all might have the opportunity of hearing the Law of God read and expounded, and of joining in public prayer to Him. The services of the synagogue were always held on the Sabbath day, though sometimes more frequently, and it was our Lord’s custom, we are told, to attend these services in whatever town He might be staying at the time. It was also customary for the president or “chief ruler” of the synagogue to give an opportunity to any strangers who might be present and who might wish to speak a word of exhortation or consolation to the congregation, of doing so, and Jesus seems to have availed Himself very frequently of these opportunities to teach and to “preach the Gospel of the kingdom” (G. S. Barrett).

Mat_4:25. Decapolis.—The district of the ten cities cast and south-east of Sea of Galilee. Colonised by veterans from the army of Alexander, hence its Greek name.

MAIN HOMILETICS OF THE PARAGRAPH.—Mat_4:23-25

Sudden fame.—We have noticed already that the ministry of the Saviour began like that of the Baptist. Like that, for example, at the outset, it was emphatically a ministry of preaching. Like that also, at the outset, a ministry of preaching very much the same truth (cf., as before, Mat_3:2; Mat_4:17). It was different, however, in being carried on not in the wilderness but in towns. And it speedily began, also, to differ in other respects not unconnected with this. Two of these are shown to us here. It was fuller of wonder. It was fuller of mercy as well.

I. Fuller of wonder.—Except in connection with his birth (Luk_1:13; Luk_1:63-64) we read of nothing miraculous in the personal history of the Baptist. A wonder in himself—a wonder in his fulfilment of prophecy (Joh_1:23)—a wonder in his likeness to Elijah (Luk_1:17) he does not appear to have been recommended to men by any wonder beside (Joh_10:41). Very different do we find it here with the Saviour, almost from the beginning of His course. A very blaze of miracle, rather, attends Him as soon as He steps out among men. These miracles, also, were such as to attract attention in every possible way. Their very singularity would do this, to begin. Evidently the Baptist was just the kind of man from whom men looked for such things (see again Joh_10:41; also Mat_14:1-2). The mere fact, therefore, that what was so notably absent in him was present in One so like him in other respects, would make men look at it the more. The pathetic nature of these miracles, also, would do the same thing. What physical evil produces more misery—deeper misery and misery affecting more persons—than lack of bodily health? What prospect of good, therefore, arouses greater interest than the prospect of deliverance from such evil? Every household almost in every community is glad to hear tidings about it. Every hearer would be drawn to the spot where it was said to be found (cf. Mat_14:35). The great variety, also, of the gifts of healing heard of in this instance would do this the more. “All manner of disease and sickness”—every one brought to Jesus for healing, whatever the character of his need, whether bodily or mental, whether natural or supernatural (Mat_4:23-24)—found Him able to heal. And this effect, once more, would be heightened greatly by the great number of persons, and that from all parts, who were relieved in this way. Every fresh case, every new locality touched, would at once both widen and greatly deepen the impression produced. “All Syria,” in fact, as it says here (Mat_4:24), would be full of His fame. The “Great Healer” would be in all men’s lips in all parts of the land.

II. Fuller of mercy.—The very nature of these miracles, as already noted, would be some testimony to this. They were, evidently, the outcome, in all cases, of much compassion of heart. John, in the wilderness, whatever his sympathy with suffering, did not see much of the sick. Naturally, that was not the place to which they either would or could come. Jesus, on the contrary, going about amongst men, saw much of the sick; and wherever He saw them, so we are told repeatedly (see inter alia Mat_14:14; Mat_20:34; Mar_1:41), had compassion upon them. The same is implied here in the description given of those that He helped. They were persons “holden with divers diseases and torments” (Mat_4:23). What called out His power about them was the misery of their case. What men came thereby to know about Him was the unfailing sympathy of His heart. See how this is exemplified in what is told us of some in Luk_17:12. Even men “afar off” could see the compassion that was visible in His looks. The words, also, which accompanied these miracles, told just the same tale. How emphatic is that description of them given in Mat_4:23. He came “preaching the gospel”—the good news—“of the kingdom.” He came declaring the merciful side of the great message of God to mankind. He came setting it forth. He came proclaiming it—so the word means—as a “herald.” Just, in fact, as had been foretold of him in Isa_61:1 and elsewhere. And just, also, as we find recorded of Him in Luk_4:17-22. And all much, it is clear, as though to say by His language what He said by His acts; and to prove by both how He had come in order to save both men’s bodies and souls. Peace to the sinner. Health to the sick. These were the mercies which, from the very first, marked His mission to men.

Do we not, therefore, see here further, two notable secrets?

1. The secret of God’s miraculous dealings.—Miracles are exceptional signs for exceptional times. They are God’s way of drawing attention to some new mission, or new truth, or revival of old. See such cases as Exodus 3, 4, etc.; Jos_3:7; Jdg_6:36-40, etc., and the many miracles by Elijah and Elisha in the dark days of Ahab and his sons. So also here, therefore, where we have a plenitude of miracles because a dignity of person and a fulness of mercy never heard of before.

2. The secret of preaching with power.—Other things may dazzle men; other things may convince them; nothing wins them like love. How perceptibly we can trace this truth in the last words of this chapter, “There followed Him great multitudes from” everywhere round! And what a proof this is, at the beginning of His ministry, of what Jesus declared near its end (Joh_12:32).

HOMILIES ON THE VERSES

Mat_4:23-25. Christ preaching and healing.—

1. How solicitous should ministers be to seek out lost sheep within their bounds. Christ went about all Galilee.

2. The means of converting souls is the preaching of the gospel.

3. The special opportunity of preaching is when people are convened in the ordinary place appointed for religious exercises.

4. The gospel is a matter of highest concern. It is the gospel of the kingdom; of that incomparable kingdom of heaven, which, by the gospel, is revealed to men, and offered to them, by which they get right and title to the kingdom, yea, become heirs of the kingdom, and whereby they are governed and led on unto the full possession of the kingdom.

5. Although our Lord’s doctrine needed no confirmation, it being the truth of the ever-living God, yet our weak faith needeth confirmation. Therefore, Christ wrought miracles, and those profitable miracles, such as might lead men to seek the relief of the maladies of the soul.

6. The first report of Christ’s grace is very taking; the savour of His grace, as of precious ointment, did in the beginning of His preaching of the gospel affect the Gentiles and draw them to seek after Him.

8. When it pleaseth our Lord to let forth His power He can gather multitudes after Him.—David Dickson.

Christ and humanity.—

I. The lamentable condition of man.

II. The all-sufficiency of Christ.

III. The wisdom of taking human nature at its most accessible points—the wants of the body.—Joseph Parker, D.D.

Mat_4:23. The Great Preacher.—I think, if we will look over the history of oratory, we shall be agreed that three elements enter into eloquence. I do not say that other elements do not also enter into eloquence, but that there must be at least these three—a great occasion, a great theme, and a great personality. Jesus of Nazareth had these.

I. A great occasion.—The world had reached its lowest ebb. There was no liberty in government. There were no equal rights among men. Half the population were slaves. All the labouring men of Greece and Rome were living in abject poverty. There were no schools for the education of any one except in rhetoric and the skill of the athlete. There was no literature any longer, there were no great teachers, no prophets even in Judaism. There was degradation, poverty, wretchedness everywhere. If here and there a single man managed to amass a little property, he dug a hole in the ground, and buried it to keep it from the tax-gatherer. And yet, in this hour of black, dark night, there was one little province in which the light of human hope still kept burning. There was one little people who still had an expectation of deliverance. From afar off in the past the hope had been brought to them that a Redeemer, a Deliverer, would come, through whom they themselves should become in turn the redeemer and deliverer of the nations.

II. A great theme.—To declare this would be to open up all His ministry, and yet in a few simple words it may be outlined. He came with this message first of all: “The time you have been looking for has come. The kingdom of God is at hand. The Deliverer is here. I am that Deliverer. I have come to give sight to the blind,” etc. It was a message of hope.

III. A great personality.—So great that when He rose in the synagogue in Nazareth all eyes were fastened upon Him before He began to speak; so great that when the mob gathered up stones to stone Him He passed through their midst unharmed, and they parted and let him go; so great that when in that synagogue they rose up to lead Him to the precipice and cast him down, He passed uninjured through them; so great that when the police, ordered by the authorities of Jerusalem to arrest Him, went for that purpose, they listened to His preaching and came away saying, “We could not touch Him, for never man spake as this Man.”—L. Abbott, D.D.

Christ’s example as a Healer.—

I. Christ was dispensing the gift of healing, marvellously, for an example to all who should believe on Him.—Healer of the diseases of the body, as He was healer of the diseases of the soul, Jesus Christ, anointed Saviour, this was His mission—to heal, to save. What was this but to teach us that the poor and needy in anywise are committed to the care and charge of every one who sees their hard case and has power to relieve it?

II. The duty of giving is one of the simplest duties of all life, and because it is so simple the Apostle has fenced it with the warning, “Be not deceived in this thing; God is not mocked.”—Bishop Claughton.

Mat_4:23-25. The Great Physician.—When in London, I like to visit one of the great hospitals for the pleasure of seeing over its gates these generous words, “Royal Free Hospital; strangers, foreigners, etc., may freely partake of the benefits of this hospital.” When I see “et cetera,” I thank God and I am delighted that there is one institution in our land that welcomes the “et cetera.” It means “and the rest,” the anybody and everybody of mankind. Likewise this healing power of the cross of Jesus is for the “et cetera.” The saving power of the cross is for all sick people who want to be healed.—W. Birch.

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.

D. Mat_4:23-25

Contents:—Jesus passing through Galilee like an ordinary Rabbi, but manifesting Himself as the Saviour of all nations

23And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel21 of the kingdom, and healing all manner of sickness, and all manner of disease,among the people. 24And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and he healed them. 25And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan.

EXEGETICAL AND CRITICAL

Mat_4:23. And Jesus went about all Galilee.—The term probably implies only Upper Galilee. The passage may, however, be regarded as giving a summary or general view of Christ’s activity throughout Galilee. This activity formed part of His work in the various districts of Palestine, since Matthew also specially notes His labors in Peræa and Judæa. Galilee, in the more general sense of the term, formed the northernmost part of Palestine, being fifty English miles long and twenty to twenty-five English miles broad, and bounded on the west by the sea and Phœnicia, on the north by Cœlesyria, on the east by the Jordan and the Lake of Tiberias, and on the south by Samaria, where in the west the brook Kishon, and farther east a line drawn from Mount Tabor to Scythopolis, and the promontory of Carmel, formed its boundary. Originally the name הַגִּלִיל (Jos_20:7; Jos_21:32) was confined to the circuit of Upper Galilee; afterward the province was divided into Upper and Lower Galilee. The former was a mountainous country, the latter partly level. Upper Galilee extended from Beersheba to the village of Baca, and from the village of Thella, near Jordan, to Meroth. According to Strabo, it was partly inhabited by Gentiles (by Phœnicians, Syrians, Arabs; according to Joseph., Vita, xii, also by Greeks); hence the name, Galilee of the Gentiles. The district is alpine, and of the chalk formation. Its mountains do not rise to any considerable height; the valleys are very romantic. Galilee was a most fertile country, equally adapted for agriculture and pasturage, besides having the lake within Its district. Hence the large number of its inhabitants (Joseph., De Bello Jud iii. 3, 1). It contained 404 towns and villages. The people of Galilee were brave, industrious, and intelligent; although the inhabitants of Judæa proper looked down upon them on account of their contact with the heathen and their uncouth dialect. For further particulars, comp. Winer [Kitto, W. Smith], and the works on the Holy Land.

Teaching in their synagogues.—The general sketch of Christ’s sphere of activity is followed by a description of its peculiar mode. Conforming to Jewish custom, He appeared as a travelling Rabbi in the various synagogues of Galilee. The συναγωγή (from συνάγω, the congregation), in the Sept. for עִדָח and קָהָל. The name embodied the idea that each synagogue represented the congregation of Israel as a whole, just as we designate each particular Christian community a church, in the sense of its embodying and representing the whole Church. After the Babylonish exile, the solemn gathering in the temple, which could only be enjoyed on special occasions, and not without difficulty, led to the establishment of synagogues, accessible in every place and to all, which may be regarded as the revival—without the admixture of former errors—of the ancient monotheistic or orthodox worship of the “high places,” and which unconsciously served as the prototype for the arrangement and form of the Church under the New Testament. According to Jewish tradition, the institution of synagogues dates from a very early period (comp. the art. in Winer’s [W. Smith, vol. iii., 1396 sqq., and other] Bibl. Encycls., ad especially Vitringa, De Synagoga vetere, 1696). The statement is correct, in so far as it implies that a provision for religious communion and edification must have existed even previous to the temple. “During the Babylonish exile, when the Jews were shut out from the Holy Land and from the appointed sanctuary, the want of places for religious meetings, in which the worship of God, without sacrifices, could be celebrated, must have been painfully felt. Thus synagogues may have originated at that ominous period. When the Jews returned from Babylon, synagogues were planted throughout the country for the purpose of affording opportunities for publicly reading the law, independently of the regular sacrificial services of the temple (Neh_8:1, etc.). At the time of Jesus there was at least one synagogue in every moderately sized town of Palestine (such as Nazareth, Capernaum, etc.), and in the cities of Syria, Asia Minor, and Greece, in which Jews resided (Act_9:2 sqq.). Larger towns possessed several synagogues; and it is said that there were no fewer than 460, or even 480, of them in Jerusalem itself.”—Winer. A kindred institution were the προσευχαί, or places where prayer was wont to be made—oratories, commonly situate in the immediate vicinity of some river, for the sake of lustrations (Act_16:13); while synagogues were generally built in some elevated situation (in allusion to the position of the temple). The synagogue may be regarded as forming in every respect the germ of our local Christian churches. 1. Their foundation: by communities, or by private individuals. 2. Character: sanctuaries. 3. Time of meeting: on the Sabbath, on feast days; afterward also on the second and fifth days of the week. 4. Arrangement: seats, separation of sexes. 5. Mode of worship: prayer, reading of portions of Scripture (the Law, the Prophets, and other Old Testament books—Parashoth, Haphtharoth, Megilloth) by a priest or elder; exposition of the section read, and address; liberty of putting questions, of expressing opinions, and of delivering addresses (the prophetic element); at the close, the priestly blessing and prayer of the congregation. 6. Officials of the synagogue: the president, or chief ruler (ἄρχων τῆς συναγωγῆς, ἀρχισυναγωγός); the elders (πρεσβύτεροι, ποιμένες), who administered the affairs of the synagogue; then the servant or messenger of the congregation (legatus ecclesiœ), who acted as precentor, clerk, and messenger; and the officer, or ὑπηρέτης [the attendant or minister who handed the volume to the reader and returned it to its place, Luk_4:20]; with the addition, probably, of officials to collect the alms. 7. Furniture: seats, pulpit or desk, and bookcase. 8. Discipline: greater and lesser excommunication, and bodily punishments. Every Jewish town possessed its Sanhedrim, which was subordinate to the great Sanhedrim in Jerusalem. These Sanhedrims were no doubt attached to the various synagogues (comp. Winer, sub Synedrium) Thus, in the providence of God, the synagogue was destined to form a transition from the symbolical worship of the Old, to the worship in spirit and in truth of the New, Testament. Hence the circumstance, that the Lord and His Apostles made use of the arrangements of the synagogue, must be regarded not only as an act of legal obedience, but also of missionary foresight.

From various passages we infer that at first Jesus was regarded by His disciples as a Rabbi (Mar_9:5; Joh_1:38, etc.). But in their minds this title implied acknowledgment of His claims as prophet and Messiah, and it gradually gave place to full recognition of Jesus as the Son of God (Mat_16:16). The people also regarded the Lord at first as a Rabbi (Mar_10:51; Joh_20:16), although the leading men in Jerusalem were not willing to accede to Him that designation (Joh_7:15). The title Rabbi (רַבִּי, vir amplissimus) was the honorary designation given to Jewish teachers of the law and scribes (Magister, Doctor). At the time of Christ, there was no formal graduation, as at a later period; although several characteristics served to distinguish the regular order of scribes. These were, 1. adherence to a certain school, and to scholastic traditions; 2. a peculiar method of explaining the law and interpreting the Scriptures; 3. connection with the hierarchy and the orthodoxy of the time (Pharisaism), although a number of the scribes belonged to the sect of the Sadducees; 4. the commencement of a regular organization of the order. Some of the Rabbins were members or assessors of the Sanhedrim; others presided over schools; while yet others were employed as legal advisers, etc. The Rabbins were regarded by the people as successors of the ancient prophets, with certain modulcations adapting their office to the wants of the time. Accordingly, Ezra already bears the title of סֹפֵד. When the Lord Jesus therefore appeared as a Rabbi, without having previously passed through a regular scholastic training, He only asserted the ancient right and title of a prophet.

And preaching the gospel of the Kingdom.—Here it is more definitely called the Gospel of the kingdom of heaven; i.e., the Gospel which constituted the kingdom of heaven, and which increasingly manifested itself as the Gospel concerning Christ, the Lord of the kingdom of heaven, and concerning reconciliation through Him for the kingdom of heaven.—Εὐαγγέλιον. The meaning of the term in classical Greek is, primarily, reward for good tidings; and, secondarily, the good tidings themselves; in the New Testament, it is used simply for good tidings. The announcement, that the kingdom of Messiah was at hand, made throughout the synagogues of Galilee, was of such deep and decisive importance as to require some confirmation of the prophetic character of Him who declared it. Hence Jesus proved by His miracles that He was able to heal all manner of sickness, and all manner of disease; thereby confirming His word. But the ultimate aim of these miracles was the manifestation of Jesus Himself, and of the kingdom of heaven, whereby the kingdom of darkness was vanquished.

Mat_4:24. His fame went throughout all Syria.—On the one hand, throughout Palestine; and, on the other, beyond its limits to Phœnicia and Syria proper. Probably His fame spread along the road frequented by caravans, which led from Damascus to the Mediterranean by the Sea of Galilee.

And they brought unto Him all sick people.—The passage must, of course, be taken in a restricted sense: as far as faith in His miraculous power extended, they brought such sufferers to Him.

That were taken with divers diseases and torments.—The latter term, though referring to a distinct class of suffering, is still a general expression. Three peculiar kinds of disease are specially mentioned: viz., those which were possessed with devils (demoniacs, δαιμονιζόμενοι), lunatics (epileptics, σεληνιαζόμενοι), and those that had the palsy (nervous disorders, παραλυτικοί). Formerly, commentators were wont to regard the demoniacs as persons whose bodies were possessed by the devil, or by devils, but who labored under no physical ailment. Rationalistic interpreters, on the other hand, applied these expressions to bodily or mental diseases exclusively, as to mania, epilepsy, melancholy, etc., which—according to their statement—popular ignorance and prejudice regarded as a possession by devils. Of late, however, sounder views have obtained; and we have learned to recognize both elements in these unfortunate persons, viz., demoniac influences, and excitements produced by unclean spirits, along with bodily or mental derangements (see the author’s Leben Jesu, ii. 1, p. 285). Meyer (note to p. 115) disposes rather summarily of this view, and repeats the old rationalistic theory.22 The difference between the three classes consists in this, that the demoniacs were subject to disease through the influence of unclean spirits, the lunatics through that of the sidereal bodies (change of the moon, etc.), the palsied through that of atmospheric changes. The common characteristic of all these afflictions was, that their victims were under the absolute control of some outward influence, whether spiritual, psychical, or physical. They were, so to speak, the representatives of those more obscure and refined psychical and physical sufferings and dissonances which have been introduced in the psychical and external world by the moral power of darkness. (For a list of books on Pastoral Medicine or Cure of Souls, see Heubner, p. 43.)

Mat_4:25. And there followed Him great multitudes.—Even at this stage of His ministry, multitudes had gathered, who externally followed the Lord. These were drawn in the first instance from Galilee itself, and swelled by others coming from Decapolis, and even from Jerusalem, from the land of Judæa, and from beyond Jordan, i.e., Peræa. Decapolis, or the Ten Cities, chiefly inhabited by Gentile settlers: see Plinius, Hist. Nat. 16, and the Encyclops. According to Ritter, the Decapolis was founded principally by veterans from the army of Alexander (hence one of the towns was called Pella, from the city of that name in Macedonia). The expression, Peræa, refers probably to the northern part of that province. On the division of Peræa into three distinct districts, comp. von Raumer, Palestine, p. 205.

DOCTRINAL AND ETHICAL

1. Note the contrast between Jesus going from place to place, and the Baptist remaining stationary. It seems to represent the moving and kindly character of the Gospel, as embodied in a personal form.

2. From the conduct of Jesus, we infer that He recognized the use and place of the synagogue in the arrangement of Divine Providence. The Apostles also observed the same line of conduct.

3. The Lord now proclaimed everywhere the Gospel of the kingdom of heaven. The announcement, that a new spiritual order of things was at hand, was everywhere received as a message of coming salvation. But the Lord also proclaimed at the same time the fundamental laws and promises of the kingdom of heaven, as appears from the Sermon on the Mount. By the numerous miracles which Jesus now wrought, He proved that the kingdom of heaven was really at hand; that its character was spiritual; that it was a kingdom of regeneration; and that this new spiritual life consisted in a heavenly influence and a Divine power, which restored not only the diseased and departed life, but also the dead and diseased heart. Thus it also clearly appeared that the kingdom of heaven was indissolubly connected with the person of Jesus. By His miracles, He revealed Himself in His glory as the centre of the kingdom of heaven. On miracles, comp. below, Matthew 8.

4. Like John, Jesus produced by His preaching a general impression upon the people, but in a higher measure. John remained stationary, Jesus went about; John announced the wrath to come, Jesus brought to light the life-giving power of the Gospel; John displayed only one miracle, that of self-renunciation and the moral greatness of a true prophet as exhibited in his own history; he did no wonders; while it appeared as the inmost and distinguishing characteristic of Christ’s life to work miracles of healing, of deliverance, of comfort, and of salvation.—To John the people flocked in numbers, again to return to their homes; while of those who betook themselves to Jesus, many remained to follow Him whithersoever He went.

5. In measure as the kingdom of heaven shall appear in the Church, the same Divine power—the same power of faith, of love and of life, and the same heavenly courage which ascends to heaven and descends from it, to diffuse that which is heavenly, will also manifest itself.

HOMILETICAL AND PRACTICAL

Christ went about doing good to all.—1. He went about in the omnipotence of His love. 2. He did good to all in the omnipotence of His love.—The labors of ministers should extend to all within the sphere of their activity.—Galilee, or the circuit of the Gentiles, becomes the circuit of the new life.—In preaching the Gospel, we should follow up God’s preparatory agencies and dispensations.—Evangelists should endeavor to find proper starting-points for their work.—The teaching of Jesus in its fulness. It Isaiah , 1. a preaching (an appeal to the heart, announcing something new); 2. it is Gospel; 3. it is the Gospel of the kingdom; 4. it conveys salvation.—Defects to be avoided in the Church: 1. It is sad when teaching ceases to be preaching; 2. more sad when preaching ceases to be teaching; 3. most sad when preaching ceases to be the Gospel of the kingdom; 4. not less sad when destitute of the power of life.—In our days also, demonstration of the truth of the Gospel which we preach is indispensable.—The practical demonstration of the truth of the Gospel should be as follows: 1. Our preaching should always bear the impress of the love of Christ, of the Holy Spirit, and of power. 2. It should always be adapted to the wants of the age.—The secret of Christ’s power of helping His people lay in their spiritual boldness: 1. Based on spiritual humility; 2. springing from spiritual faith; 3. manifesting itself in spiritual love; 4. evidenced by spiritual life.—Spiritual cowardice opens the door to the enemy.—Jesus still removes every manner of sickness and disease.—The fame of Jesus prepares the way for the word of Jesus.—The Saviour from sin is also the Saviour from evil.—He healed all that came unto Him.—In trouble and necessity we learn to know our Deliverer.—The kingdom of Christ commencing amidst poverty and misery. The relation between those who follow the wonder-worker, and those who follow the Crucified One.—Conversion the evidence of true awakening.—Jesus gathers His people. 1. How? 2. For what purpose?

Starke:—Christ extends His kingdom by the Gospel, not with carnal weapons.—It is a small thing for Him who gives us eternal life to restore our bodily life.—All Christ’s miracles are blessings.

Heubner:—These cures of Jesus are important; as being so many blessings and deliverances of wretched and needy persons; as revelations of His goodness and love; as evidence of His divine mission; as pointing to the spiritual deliverance which He wrought.

Footnotes:

[21] Mat_4:23.—[Lange likewise translates: Das Evangelium. I cannot agree with Dr. Conant and others who think that where εὐαγγέλιον occurs in its original literal sense, it should always be translated good news, or glad tidings, and that gospel should be retained only where the Greek has taken a later tropical sense. This change is unnecessary; for gospel (God’s spell, or good spell = good news) is the old Saxon equivalent for the Gr. εὐαγγέλιον, and so universally understood. The E. V. always translates the noun εὐαγγέλιον gospel (in 77 passages), but renders the verb εὐαγγελίζειν sometimes to preach the gospel, sometimes to bring or to declare glad tidings. Comp. Luk_1:19; Luk_2:10; Act_13:32; Rom_10:15; 1Th_3:6.—P. S.]

[22][Meyer’s view is thus stated by him: “Besessene waren characteristiche natürliche Kranke—Manie, Fallsucht, Melancholie, Zustände der Contractheit, temporäre Stummheit u. dergl.—deren Leiden man bei schcinbar physischer Gesundheit nicht im abnormen Organismus oder in naturlichen Störungen des physigchen Habitus, sondern in teufelischer Besessenheit begründet glaubte.” He urges, among four reasons against the old orthodox view, mainly the entire silence of St. John, which he regards the more significant, as John lays special stress on the destruction of the works of the devil by Christ. But this silence concerning the healing of demoniacs must be accounted for on the same ground as the omission of other and more important facts in the Gospel of John, such as the parabolic discourses of Christ, the institution of baptism, and the Lord’s Supper, etc. This silence is rather the silence of approval of what was already generally known and read in the churches when he wrote his Gospel. Aside from doctrinal considerations connected with the personal existence of Satan and his supernatural agents, Meyer’s and de Wette’s view is even exegetically untenable, unless we choose to involve Christ in a popular error, on to reflect on His veracity, which is not to be thought of for a single moment. For the δαιμονιζόμενοι are clearly and repeatedly distinguished in the Gospels from ordinary physical diseases, and represented as persons who are spiritually afflicted and possessed or interpenetrated as it were by a double consciousness and a double will, the one being foreign to them and taking forcible possession of their physical frame for a time. Christ moreover addresses the evil spirits as distinct from the persons possessed by them; and these spirits pass out from one person into another, or even into a herd of swine. Comp. also, on the general subject, the remarks of Dr. Trench, on the Miracles, p. 160, and Dr. Alford on Mat_8:32 (4th ed. vol. i. p. 79 sq.).—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.

23. Jesus went about all Galilee. In the next three verses are condensed the labors and teaching of a long period, of which a detailed account is given in the following chapters. Teaching in their synagogues. The synagogues, the Jewish houses of worship, where the Jews met every Sabbath, furnished Jesus a congregation and a suitable place for teaching. It was customary to read the Old Testament in course, and after the reading, a teacher or a rabbi, was usually called on to speak. The custom gave Jesus, and his apostles after him, a fine opportunity to declare the New Covenant.

The Synagogue is so often named in the New Testament that one ought to clearly understand its character. It corresponded to the Christian congregation. Wherever ten Jews were found it was their duty to form a synagogue. It had its elders, of whom the president was called the “ruler” of the synagogue. The ruler presided over the worship, and all the elders sat on raised seats. These were “the chief seats” that the Pharisees liked to sit in. There was a set lesson from the Scriptures for each Sabbath, for they were read in order. The reader was appointed by the ruler and might be any member. On one occasion we learn that Jesus was the reader. After the reading and prayers there was an opportunity for any Jewish theological teacher to speak. Of this opportunity Jesus, and later, Paul often availed themselves. The service of the synagogue in our times is, in many respects, similar to that of the time of Christ. The officers of the synagogue had the power of scourging, of suspending, or of excommunicating (casting out)

offenders.In the printed edition, this paragraph

incongruously appears at the end of the notes on the thirteenth

chapter of Matthew. Since the note on Mark 1:21 refers to the note as appearing at Matt. 4:23, the paragraph has been moved to this more appropriate location.—E.S.

Preaching the gospel of the kingdom. Gospel means “good news.” He announced the good news of the speedy advent of the long expected kingdom of the Messiah. He did not, however, at this time proclaim himself to be the Messiah. Healing every sickness. He sympathized with all human affliction and healed the body in order that he might heal the soul.

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.

4:23-25 This summary marks the central theme of the section (4:23–9:38): the ministry and message of the Messiah. In ancient writings, chapter divisions were unknown; authors would instead begin and end a section with the same expression (called an inclusio; see 9:35).

4:23 The Messiah’s ministry has three main features: teaching, announcing . . . the Kingdom, and healing. • The synagogues were centers for prayer, study, and exposition of Scripture and tradition. They were the social centers of many Jewish villages. The hypocrisy and hostility of the Jewish leaders was evident at the synagogues (6:2, 5; 10:17; 12:9-14; 13:54; 23:6, 34). • Announcing the Good News means presenting the message about the Kingdom of Heaven (9:35; 24:14; 26:13; also Mark 1:1; Rom 1:16). Most often, the message evokes hostility (see Matt 9:32-34; 10:27-28; 13:1-9, 18-23).

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

Mat 4:23. Καὶ περιῆγεν, κ.τ.λ., And Jesus went about, etc.) Thus, also, clearly in ch. Mat 9:35.[161]—κηρύσσων, preaching) His teaching in the synagogues was public, but His preaching more public still.—See ch. Mat 10:27, and Mat 11:1; comp. also Luk 8:39: Joh 3:2; Joh 3:4.—τὸ εὐαγγέλιον, the Gospel) The chief teaching of Christ was the Gospel: the other things which He taught concerned only the removing impediments [to its saving reception].—τῆς βασιλείας, of the kingdom) sc. of God. In Holy Scripture God is the perpetual object of contemplation.—πᾶσαν, every) No one sick or dead, whom Jesus met, remained in sickness or death.—νόσον disease) νόσος; signifies a disease of the whole body: μαλακία, an infirmity of any particular part, attended with pain: βἀσανος (Mat 4:24), a torture, or malady accompanied by excruciating pain:μάστιξ (Luk 7:21), a scourge.—ἐν τῷ λαῷ, among the people) Among the people of Israel: and it was among the people, [i.e., in public,] that, as the sick were promiscuously brought to Him, even those were healed whose disease was a matter of public notoriety; see Joh 9:8, and Act 3:10. But in the case of miracles of later times, men, or dumb images, to whom they are pretended to have happened, are thrust forth from some obscure nook or other by collusion.

[161] See also Mar 6:6; Act 10:38, etc. It was by this system that He, in so short a mininstry, benefited a vast multitude of men by His teaching and miracles; thereby He the more trained His disciples; and, moreover, produced this effect, that men, so far from being weary of Him, even from time to time conceived the stronger yearning desire after Him.—Harm., p. 235, 236.

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

Mat_4:23-24 serve by way of introduction to the Sermon on the Mount, where the description is manifestly exaggerated as regards the time of the first ministry of Jesus, and betray the work of a later hand in the redaction of our Gospel. Comp. Mat_9:35.

The synagogues were places of assembly for public worship, where on Sabbaths and feast days (at a later period, also on the second and fifth days of the week, Jerusalem Megillah, f. 75. 1; Babylonian Bava Cama, f. 82. 1) the people met together for prayer, and to listen to the reading of portions of the Old Testament, which were translated and explained in the vernacular dialect. With the permission of the president, any one who was fitted might deliver addresses. Vitringa, de synagoga veterum, Franecker 1696; Keil, Archäol. § 30; Leyrer in Herzogs Encykl. XV. p. 299 ff.; Keim, Gesch. J. I. p. 432 ff.

αὐτῶν] of the Galileans.

πᾶσαν] every kind of sickness which was brought to Him. See Hermann, ad Viger. p. 728, μαλακία, weakness, deprivation of strength through sickness. Herod. Vit. Hom. 36, and often in the LXX. Comp. μαλακίζομαι and μαλακιῶ, Lobeck, ad Phryn. p. 389. In the N. T. only in Matthew (Mat_10:35, Mat_10:1).

ἐν τῷ λαῷ] belongs to θεραπ. Comp. Act_5:12; Act_6:8.

Observe that such summary accumulations of the activity of Jesus in healing as Mat_5:23 f. (Mat_8:16, Mat_12:15) are not mentioned in Johns Gospel. They are, moreover, especially at so early a date, not in keeping with the gradual progress of the history, although explicable enough in the case of a simple historian, who, easily anticipating the representation which he had formed from the whole history, gives a summary statement in the account of a single portion of the narrative.

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 4:23-25 . Summary account of the Galilean ministry . A colourless general statement serving as a mere prelude to chapters 5 9. It points to a ministry in Galilee, varied, extensive, and far-famed, conceived by the evangelist as antecedent to the Sermon on the Mount; not necessarily covering a long period of time, though if the expression “teaching in their synagogues” be pressed it must imply a good many weeks ( vide on Mk.). The ministry embraced three functions: διδάσκων , κηρύσσων , θεραπεύων (Mat 4:23 ), teaching, preaching, healing. Jesus was an evangelist, a master, and a healer of disease. Matt. puts the teaching function first in accordance with the character of his gospel. The first gospel is weak in the evangelistic element compared with the third: διδαχή is more prominent than κήρυγμα . The healing function is represented as exercised on a large scale: πᾶσαν νόσον καὶ πᾶσαν μαλακίαν , every form of disease and ailment. Euthy. Zig. defines νόσος as the chronic subversion of health ( ἡ χρονία παρατροπὴ τῆς τοῦ σώματος ἕξεως ), μαλακία as the weakness in which it begins ( ἀρχὴ χαυνώσεως σώματος , προάγγελος νόσου ). The subjects of healing are divided into two classes, Mat 4:24 . They brought to Him πάντας τ . κ . ἐχ . ποικίλαις νόσοις , all who were Afflicted with various diseases (such as fever, leprosy, blindness); also those βασάνοις συνεχομένους , seized with diseases of a tormenting nature, of which three classes are named the καὶ in T. R. before δαιμον . is misleading; the following words are epexegetical: δαιμονιζομένους , σεληνιαζομένους , παραλυτικούς = demoniacs, epileptics (their seizures following the phases of the moon), paralytics. These forms of disease are graphically called torments. ( βάσανος , first a touch-stone, lapis Lydius , as in Pindar, Pythia, x. 105: Πειρῶντι δὲ καὶ χρυσὸς ἐν βασάνῳ πρέπει καὶ νόος ὀρθός ; then an instrument of torture to extract truth; then, as here, tormenting forms of disease.) The fame, ἡ ἀκοὴ , of such a marvellous ministry naturally spread widely, εἰς ὅλην τὴν Συρίαν , throughout the whole province to which Palestine belonged, among Gentiles as well as Jews. Crowds gathered around the wonderful Man from all quarters: west, east, north, south; Galilee, Decapolis on the eastern side of the lake, Jerusalem and Judaea, Peraea. With every allowance for the exaggeration of a popular account, this speaks to an extraordinary impression.

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

23-25. The editor now comes to Mar 1:21-22. He has already (4:13) spoken of the entry into Capharnaum, and therefore omits it here. Mar 1:21, b speaks of teaching in the synagogue. But here the editor wishes to develop his scheme of giving illustrations of Christ’s teaching and work in successive sections. He therefore inserts at this point an introductory sketch of Christ’s activity in these two respects, 4:23-25. The teaching in the synagogue at Capharnaum becomes a synagogal teaching throughout the country, and a summary of Christ’s work of healing is added.

(E) And Jesus passed through the whole of Galilee, teaching in their synagogues, and preaching the good news of the kingdom, and healing every sickness and every disease among the people. And the rumour about Him went into all Syria: and they brought to Him all who were in evil plight, holden with manifold sicknesses and torments, demoniacs, and lunatics, and paralytics; and He healed them. And there followed Him many multitudes from Galilee, and Decapolis, and Jerusalem, and beyond, Jordan.]

The phraseology of this editorial summary is largely borrowed from Mk.

For καὶ περιῆγεν—διδάσκων, cf. Mar 6:6 καὶ περιῆγε—διδάσκων; for ἐν ὅλῃ τῇ Γαλιλαίᾳ, Mar 1:39 εἰς ὅλην τὴν Γαλιλαίαν; for κηρύσσων τὸ εὐαγγέλιον, Mar 1:14; for ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν, Mar 1:28 ἐξῆλθε δὲ ἡ ἀκοὴ αὐτοῦ εὐθὺς πανταχοῦ εἰς ὅλην τὴν περίχωρον; for προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας, Mar 1:32 ἔφερον πρὸς αὐτὸν πάντας τοὺς κακῶς ἔχοντας; for ποικίλαις νόσοις—καὶ ἐθεράπευσεν αὐτούς, Mar 1:34 καὶ ἐθεράπευσεν—ποικίλαις νόσοις; for δαιμονιζομένους, Mar 1:32; for ἠκολούθησαν αὐτῷ ὄχλοι πολλοί, Mar 5:24 ἠκολούθει αὐτῷ ὄχλος πολύς, cf. Mar 3:7; for Δεκάπολις, Mar 5:20, Mar 5:7:31; for Ἰεροσολύμων καὶ Ἰουδαίας καὶ πέραν τοῦ Ἰορδάνου, Mar 3:8.

(E)

23. τὸ εὐαγγέλιον τῆς βασιλείας] i.e. the good news that the kingdom was near, cf. v. 17. εὐαγγέλιον in Cl. Gk. is the reward given to a bearer of good news. So in 2Sa 4:10. In later writers it means, as here, the good news itself. So in Lucian, Plutarch.—μαλακία] only in Mt. amongst New Testament writers, cf. 9:35, 10:1.—συναγωγαῖς] For the history of the synagogues, see Schürer, 11. ii, 52 ff.

(E)

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

Diseases of all kinds, but not every one: that is, as we say, some of every one.

Christ assureth the hearts of the believers of his spiritual and saving virtue, by healing the diseases of the body.

Their, that is, the Galileans’.

Synagogues, the Jews’ Churches.

Of Messiah.

The word signifieth properly the weakness of the stomach: but here it is taken for those diseases which make men faint, and wear away, that have them.

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

See here, I. What an industrious preacher Christ was; He went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom. Observe, 1. What Christ preached - the gospel of the kingdom. The kingdom of heaven, that is, of grace and glory, is emphatically the kingdom, the kingdom that was now to come; that kingdom which shall survive, as it doth surpass, all the kingdoms of the earth. The gospel is the charter of that kingdom, containing the King's coronation oath, by which he has graciously obliged himself to pardon, protect, and save the subjects of that kingdom; it contains also their oath of allegiance, by which they oblige themselves to observe his statutes and seek his honour; this is the gospel of the kingdom; this Christ was himself the Preacher of, that our faith in it might be confirmed. 2. Where he preached - in the synagogues; not there only, but there chiefly, because those were the places of concourse, where wisdom was to lift up her voice (Pro 1:21); because they were places of concourse for religious worship, and there, it was to be hoped, the minds of the people would be prepared to receive the gospel; and there the scriptures of the Old Testament were read, the exposition of which would easily introduce the gospel of the kingdom. 3. What pains he took in preaching; He went about all Galilee, teaching. He might have issued out a proclamation to summon all to come to him; but, to show his humility, and the condescensions of his grace, he goes to them; for he waits to be gracious, and comes to seek and save. Josephus says, There were above two hundred cities and towns in Galilee, and all, or most of them, Christ visited. He went about doing good. Never was there such an itinerant preacher, such an indefatigable one, as Christ was; he went from town to town, to beseech poor sinners to be reconciled to God. This is an example to ministers, to lay themselves out to do good, and to be instant, and constant, in season, and out of season, to preach the word.

II. What a powerful physician Christ was; he went about not only teaching, but healing, and both with his word, that he might magnify that above all his name. He sent his word, and healed them. Now observe,

1. What diseases he cured - all without exception. He healed all manner of sickness, and all manner of disease. There are diseases which are called the reproach of physicians, being obstinate to all the methods they can prescribe; but even those were the glory of this Physician, for he healed them all, however inveterate. His word was the true panpharmacon - all-heal.

Three general words are here used to intimate this; he healed every sickness, noson, as blindness, lameness, fever, dropsy; every disease, or languishing, malakian, as fluxes and consumptions; and all torments, basanous, as gout, stone, convulsions, and such like torturing distempers; whether the disease was acute or chronical; whether it was a racking or a wasting disease; none was too bad, none too hard, for Christ to heal with a word's speaking.

Three particular diseases are specified; the palsy, which is the greatest weakness of the body; lunacy, which is the greatest malady of the mind, and possession of the Devil, which is the greatest misery and calamity of both, yet Christ healed all: for he is the sovereign Physician both of soul and body, and has command of all diseases.

2. What patients he had. A physician who was so easy of access, so sure of success, who cured immediately, without either a painful suspense and expectation, or such painful remedies as are worse than the disease; who cured gratis, and took no fees, could not but have abundance of patients. See here, what flocking there was to him from all parts; great multitudes of people came, not only from Galilee and the country about, but even from Jerusalem and from Judea, which lay a great way off; for his fame went throughout all Syria, not only among all the people of the Jews, but among the neighbouring nations, which, by the report that now spread far and near concerning him, would be prepared to receive his gospel, when afterwards it should be brought them. This is given as the reason why such multitudes came to him, because his fame had spread so widely. Note, What we hear of Christ from others, should invite us to him. The queen of Sheba was induced, by the fame of Solomon, to pay him a visit. The voice of fame is "Come, and see." Christ both taught and healed. They who came for cures, met with instruction concerning the things that belonged to their peace. It is well if any thing will bring people to Christ; and they who come to him will find more in him than they expected. These Syrians, like Naaman the Syrian, coming to be healed of their diseases, many of them being converts, Kg2 5:15, Kg2 5:17. They sought health for the body, and obtained the salvation of the soul; like Saul, who sought the asses, and found the kingdom. Yet it appeared, by the issue, that many of those who rejoiced in Christ as a Healer, forgot him as a Teacher.

Now concerning the cures which Christ wrought, let us, once for all, observe the miracle, the mercy, and the mystery, of them.

(1.) The miracle of them. They were wrought in such a manner, as plainly spake them to be the immediate products of a divine and supernatural power, and they were God's seal to his commission. Nature could not do these things, it was the God of nature; the cures were many, of diseases incurable by the art of the physician, of persons that were strangers, of all ages and conditions; the cures were wrought openly, before many witnesses, in mixed companies of persons that would have denied the matter of fact, if they could have had any colour for so doing; no cure ever failed, or was afterwards called in question; they were wrought speedily, and not (as cures by natural causes) gradually; they were perfect cures, and wrought with a word's speaking; all which proves him a Teacher come from God, for, otherwise, none could have done the works that he did, Joh 3:2. He appeals to these as credentials, Mat 11:4, Mat 11:5; Joh 5:36. It was expected that the Messiah should work miracles (Joh 7:31); miracles of this nature (Isa 35:5, Isa 35:6); and we have this indisputable proof of his being the Messiah; never was there any man that did thus; and therefore his healing and his preaching generally went together, for the former confirmed the latter; thus here he began to do and to teach, Act 1:1.

(2.) The mercy of them. The miracles that Moses wrought, to prove his mission, were most of them plagues and judgments, to intimate the terror of that dispensation, though from God; but the miracles that Christ wrought, were most of them cures, and all of them (except the cursing of the barren fig tree) blessings and favours; for the gospel dispensation is founded, and built up in love, and grace, and sweetness; and the management is such as tends not to affright but to allure us to obedience. Christ designed by his cures to win upon people, and to ingratiate himself and his doctrine into their minds, and so to draw them with the bands of love, Hos 11:4. The miracle of them proved his doctrine a faithful saying, and convinced men's judgments; the mercy of them proved it worthy of all acceptation, and wrought upon their affections. They were not only great works, but good works, that he showed them from his Father (Joh 10:32); and this goodness was intended to lead men to repentance (Rom 2:4), as also to show that kindness, and beneficence, and doing good to all, to the utmost of our power and opportunity, are essential branches of that holy religion which Christ came into the world to establish.

(3.) The mystery of them. Christ, by curing bodily diseases, intended to show, that his great errand into the world was to cure spiritual maladies. He is the Sun of righteousness, that arises with this healing under his wings. As the Converter of sinners, he is the Physician of souls, and has taught us to call him so, Mat 9:12, Mat 9:13. Sin is the sickness, disease, and torment of the soul; Christ came to take away sin, and so to heal these. And the particular stories of the cures Christ wrought, may not only be applied spiritually, by way of allusion and illustration, but, I believe, are very much intended to reveal to us spiritual things, and to set before us the way and method of Christ's dealing with souls, in their conversion and sanctification; and those cures are recorded, that were most significant and instructive this way; and they are therefore so to be explained and improved, to the honour and praise of that glorious Redeemer, who forgiveth all our iniquities, and so healeth all our diseases.

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

And Jesus went about all Galilee, teaching in their synagogues--These were houses of local worship. It cannot be proved that they existed before the Babylonish captivity; but as they began to be erected soon after it, probably the idea was suggested by the religious inconveniences to which the captives had been subjected. In our Lord's time, the rule was to have one wherever ten learned men or professed students of the law resided; and they extended to Syria, Asia Minor, Greece, and most places of the dispersion. The larger towns had several, and in Jerusalem the number approached five hundred. In point of officers and mode of worship, the Christian congregations are modelled after the synagogue.

and preaching the gospel of the kingdom--proclaiming the glad tidings of the kingdom,

and healing all manner of sickness--every disease.

and all manner of disease among the people--every complaint. The word means any incipient malady causing "softness."

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

Verse 23. Teaching in their synagogues] Synagogue, συναγωγη, from συν, together, and αγω, I bring, a public assembly of persons, or the place where such persons publicly assembled. Synagogues, among the Jews, were not probably older than the return from the Babylonish captivity. They were erected not only in cities and towns, but in the country, and especially by rivers, that they might have water for the convenience of their frequent washings.

Not less than ten persons of respectability composed a synagogue; as the rabbins supposed that this number of persons, of independent property, and well skilled in the law, were necessary to conduct the affairs of the place, and keep up the Divine worship. See Lightfoot. Therefore, where this number could not be found, no synagogue was built; but there might be many synagogues in one city or town, provided it were populous. Jerusalem is said to have contained 480. This need not be wondered at, when it is considered that every Jew was obliged to worship God in public, either in a synagogue or in the temple.

The chief things belonging to a synagogue were:

1st. The ark or chest, made after the mode of the ark of the covenant, containing the Pentateuch.

2dly. The pulpit and desk, in the middle of the synagogue, on which he stood who read or expounded the law.

3dly. The seats or pews for the men below, and the galleries for the women above.

4thly. The lamps to give light in the evening service, and at the feast of the dedication. And,

5thly. Apartments for the utensils and alms-chests.

The synagogue was governed by a council or assembly, over whom was a president, called in the Gospels, the ruler of the synagogue. These are sometimes called chiefs of the Jews, the rulers, the priests or elders, the governors, the overseers, the fathers of the synagogue. Service was performed in them three times a day - morning, afternoon, and night. Synagogue, among the Jews, had often the same meaning as congregation among us, or place of judicature, see Jas 2:2.

Preaching the Gospel of the kingdom] Or, proclaiming the glad tidings of the kingdom. See the preceding notes. Behold here the perfect pattern of an evangelical preacher:

1. He goes about seeking sinners on every side, that he may show them the way to heaven.

2. He proclaims the glad tidings of the kingdom, with a freedom worthy of the King whom he serves.

3. He makes his reputation and the confidence of the people subservient not to his own interest, but to the salvation of souls.

4. To his preaching he joins, as far as he has ability, all works of mercy, and temporal assistance to the bodies of men.

5. He takes care to inform men that diseases, and all kinds of temporal evils, are the effects of sin, and that their hatred to iniquity should increase in proportion to the evils they endure through it.

6. And that nothing but the power of God can save them from sin and its consequences.

For glad tidings, or Gospel, see chap. 1. title. Proclaiming, see Mt 3:1, and end; and for the meaning of kingdom, see Mt 3:2.

All manner of sickness, and all manner of disease] There is a difference between νοσος, translated here sickness, and μαλακια, translated disease. The first is thus defined: νοσος, την χρονιαν κακοπαθειαν, a disease of some standing, a chronic disorder.

Infirmity, μαλακια, την προσκαιρον ανωμαλιαν· τοι σωματος, a temporary disorder of the body. Theophylact. This is a proper distinction, and is necessary to be observed.

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

(23) Preaching the gospel of the kingdom.—As far as regards St. Matthew this is the first occurrence of the phrase. It tells of a vast amount of unrecorded teaching, varying in form, yet essentially the same—a call to repentance—the good news of a kingdom of heaven not far off—the witness, by act for the most part rather than words, that He was Himself the Head of that kingdom.

Healing all manner of sickness.—In the Greek, as in the English, sickness implies a less serious form of suffering than “disease,” as the “torments” of the next verse imply, in their turn, something more acute. St. Matthew’s first mention of our Lord’s miracles cannot be read without interest. It will be seen that they are referred to, not directly as evidence of a supernatural mission, but almost, so to speak, as the natural accompaniments of His work; signs, not of power only or chiefly, but of the love, tenderness, pity, which were the true marks or “notes” of the kingdom of heaven. Restoration to outward health was at once the pledge that the Son of Man had not come to destroy men’s lives, but to save them, and often, we cannot doubt, served to strengthen that faith in the love of the Father, some degree of which was all but invariably required as an antecedent condition of the miracle (Mat_13:58).

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

23. their synagogues] The synagogue, built on a hill or on the highest place in the city, distinguished sometimes by a tall pole corresponding to a modern steeple, was as familiar and conspicuous in a Jewish town as the Church is in an English village. Sometimes, however, the synagogue was placed on the bank of a river. Sometimes it was constructed without a roof and open to the sky.

1. Divine service was held in the synagogue on the Sabbath and also on the second and fifth day of each week.

2. The service consisted in reading the Law and the Prophets by those who were called upon by the “Angel of the Church,” and in prayers offered up by the minister for the people; the people responding “Amen” as with us.

3. But the Synagogues were not churches alone. Like Turkish mosques they were also Courts of Law in which the sentence was not only pronounced but executed, “they shall scourge you in their synagogues.” Further, the Synagogues were Public Schools, “the boys that were scholars were wont to be instructed before their masters in the synagogue” (Talmud). Lastly, the Synagogues were the Divinity Schools or Theological Colleges among the Jews.

4. The affairs of the Synagogue were administered by ten men, of whom three, called “Rulers of the Synagogue,” acted as judges, admitted proselytes and performed other important functions. A fourth was termed the “Angel of the Church” or bishop of the congregation; three others were deacons or almoners. An eighth acted as “interpreter,” rendering the Hebrew into the Vernacular; the ninth was the master of the Divinity School, the tenth his interpreter; see ch. Mat_10:27.

It is interesting to trace in the arrangements of the Synagogue part of the organization of the Christian Church. This note is chiefly due to Lightfoot ad loc.

preaching the gospel of the kingdom] i. e. “heralding the good tidings,” for the thought see ch. Mat_4:3 note, and cp. Isaiah 40.

The word translated gospel does not occur in St Luke or St John, it is a favourite word with St Paul, but is elsewhere used twice only in the N. T., viz. 1Pe_4:17 and Rev_14:6.

It is desirable to observe the original and spiritual form of the expression, “to preach the gospel,” for the words are sometimes used in a narrow and polemical sense.

23–25. Jesus preaches the Gospel and cures Diseases in Galilee

Special instances of cure are recorded in Mar_1:13 and foll.; Luk_4:31 and foll.

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.

23 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.

Ver. 23. And Jesus went about all Galilee] Not (as the Circumcelliones of old) to make show of their holiness; nor as the Jesuits (into whom the Pharisees have fled and hidden themselves) to gain proselytes and passengers that go right on their ways, Pro 9:15; but "he went about doing good," saith St Peter, Act 10:38. The chiefest goods are most active; the best good a mere act. And the more good we do, the more God-like we are, and the more we draw nigh to the heavenly pattern. Religion is not a name, goodness a word; but as the life of things stands in goodness, so the life of goodness in action. So much we live, as we do. "O Lord, by these things men live," saith Hezekiah, "and in all these things is the life of my spirit," Isa 38:16. And he that keepeth my commandments shall live in them, as the lamp lives in the oil, the flower in the earth, the creature by food. Nos non eloquimur magna, sed vivimus, said the ancient Christians. And holy Bradford accounted that hour lost wherein he had not done some good with tongue, pen, or hand. God hath set us our time and our task, Job 14:5-6. David is said to serve out his time; and John Baptist, to finish his course, Act 13:25. Up, therefore, and be doing, that ye be not taken with your task undone. Fruitless trees shall be cut down: short shooting loseth many a game. The master is an austere man, and looketh for his own with usury. ( Dies brevis est, et opus multum et operarii pauci, et paterfamilias urget. Rab. Simeon.) It is an easy thing when the candle is out, and all still without din, to fall a napping: which will prove to your cost when God shall send forth summons for sleepers.

Teaching in their synagogues] Houses dedicated to the worship of God, wherein it was lawful (and usual) to pray, preach, and dispute, but not to sacrifice, Act 15:21. The temple at Jerusalem was the cathedral church; the synagogues as petty parish churches belonging thereunto. There were 480 of them in Jerusalem, as Manahen the Jew reporteth.

And preaching] Which is a further matter than teaching, and is therefore set after it here as an addition. It signifieth to publish, and (as a herald, κηρυττειν) to deliver a matter in the hearing of a multitude with greatest majesty, constancy, fidelity, and liberty of speech; not budging or balking any part of the truth; not huckstering the word of God or handling it deceitfully, but as of sincerity, as of God, in the sight of God, speaking in Christ. {καπηλευοντες, 2Co 2:17; corrupting, as men do by their false wares, or mixed wines.}

And healing all manner of sickness and disease] Both acute and chronic. None came amiss to this Jehovah Rophe, the Lord that healeth, as he styleth himself; this "Sun of righteousness, that hath healing under his wings." (μαλακια proprie significat ignaviam stomachi. Νοσος, morbum vehementiorem et intensiorem, Exo 15:26; Mal 4:2) To an Almighty Physician, saith Isidore, no disease can seem incurable. ( Omnipotenti medico nullas insanabilis occurrit morbus.) He healeth with a wet finger (as we say) such patients as all the physicians in the country cast their caps at, and could not tell what to say to.

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.

The synagogues were religious assemblies with the Jews, wherein they met on the sabbath and festival days, to pray, to read and hear expounded the word of God, and to exercise the other practices of their law. (Calmet)

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).

Jesus Christ having now called four disciples, did not judge it sufficient to send them about, but himself went about all the places of that dark country of Galilee, teaching in their synagogues; the word signifieth both the congregation convened and the place. Here it signifieth both. Synagogues were of old time, Act 15:21; how ancient we know not. Some think that they were no older than the return out of the captivity of Babylon: but I am posed then in determining where the body of the Jews ordinarily worshipped God on the sabbath days, for it is certain they did not all go up to the temple at Jerusalem. In the Old Testament we read of them only, Psa 74:8, as at that time burnt up. As to the order of them, we only read, that they had some rulers, Act 13:15, who directed those who were to speak words of exhortation. The Scriptures were read in them, Act 15:21; the law and the prophets, Act 13:15. They prayed in them, Mat 6:5; they expounded Scripture in them, Luk 4:16-19. Christ preached in the synagogues; not only there, we shall find him preaching on the mount in the next chapter, and in private houses; but he did not decline the synagogues, either as to preaching or hearing, not wholly separating from a church corrupt enough through traditions, but not idolatrous. But what did he preach?

The gospel of the kingdom; the glad tidings for lost sinners, that was come into the world, by the revelation of him, who was the true Messias, and the true and only way by which men might come to the kingdom of God, and be eternally saved. This is what all his ministers should publish; not their own conceits, or dictates of men, or things impertinent to the salvation of souls, but

the gospel of the kingdom. And healing all manner of sickness and all manner of disease amongst the people: the Greek is, all diseases and sicknesses, yet surely some died in Galilee in that time. This is another text, to prove that the term all in Scripture doth not always signify every individual, but some individuals of every, species. Christ confirmed his doctrine, and Divine mission, by these miraculous operations.

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

Vers. 23-25. The firstfruits of popular enthusiasm. As on Christ"s call a few followed him (vers. 20-22), so after his circuit in Galilee did crowds, from all parts of the Holy Land, also follow him (ver. 25), though less immediately and devotedly. As to these verses (23-25), notice

(1) Nearly all ver. 23 recurs in Mat_9:35.

(2) Vers. 24, 25 occur in the parallels in different connexions. St. Mark places them in Mat_3:7, Mat_3:8, after he has recorded details of many miracles which are found later in Matthew. St. Luke places them in Mat_6:17, Mat_6:18, immediately before the sermon on the mount (as in Matthew), but after the call of the Twelve.

(3) St. Matthew, therefore, did not arrange his Gospel with a sole regard to chronology.

(4) The verses are clearly a summary of our Lord"s work and influence in the early part of his ministry. (5) Weiss ("Manual," 2:277, etc.) considers that vers. 23 and 24 are a heading to the description of the teaching and healing activity of Jesus, (Mat 4:25-9:34) and that the repetition of ver. 23 in Mat_9:35 marks the heading of the next section. (Mat 9:36-14:12) It is, indeed, remarkable that in Mat_9:35 it occurs just before the definite setting apart of the twelve, and again that the phrase, "And seeing the multitudes," is found both in Mat_5:1 and in Mat_9:36. Possibly the saying was part of the original setting of the two discourses, ch. 5-7 and ch. 10.

And Jesus went about all Galilee; in all Galilee (Revised Version, with the manuscripts). This indicates, not so much systematic itineration round the cities in order, (contrast the simple accusative in Mat_9:35 Mar_6:6 Mat_23:15) as going hither and thither among them. (cf. Act_13:11) All. (Mat_8:34, note) Teaching... preaching... healing. Our Lord, unlike the Baptist, takes men as and where he can find them; the religious, by teaching in the synagogues; the mass of people, by preaching, presumably in public places; the sick, by healing them wherever they are brought to him. Notice the threefold cord of all Christ-like ministry teaching, especially those who have desires heavenwards; preaching, especially to the unconverted; healing, which cares for all physical life. Synagogues. (For a detailed account, vide Schurer, II 2. pp. 52, etc.; and for a short account, vide Keil, "Arch.," "The synagogues were places of assembly for public worship, where on sabbaths and feast-days (at a later period, also on the second and fifth days of the week) the people met together for prayer, and to listen to the reading of portions of the Old Testament, which were translated and explained in the vernacular dialect. With the permission of the president, any one who was fitted might deliver addresses" (Meyer). The gospel. The first time it occurs in the text of St. Matthew. Of the kingdom. The phrase is used thus absolutely only elsewhere in Mat_9:35 and Mat_24:14. (Mar_1:15 is a false reading) This expression (with ver. 17, "Repent: for the kingdom of heaven is at hand") is the earliest form of the message. The good news centred in the kingdom, i.e. the realization of the position accepted by the nation at Sinai, with all that that involved, ( vide Introduction, p. 23). The phrase, "the gospel of the kingdom," refers only to the blessedness of its approach, and says nothing (unlike ver. 17) of the preparation for it. Healing (yerapeuwn). As compared with iaomai (rare in Matthew, in the active only Mat_13:15, which is from the LXX, but frequent in Luke) yerapeuw thinks rather of the healer, who renders the service; iaomai , rather of the healed, the completeness of the cure, (cf. Mat_8:7, Mat_8:8) Sickness; disease, Revised Version; noson , laying stress on the pain and disorder. Disease; sickness, Revised Version; malakian , laying stress on the weakness. (For the two words in combination, cf. Deu_7:15) Among the people (en tw law). These words are wanting in the true text of Mat_9:35. The people; i.e. the Jews, as contrasted with those included in ver. 24. Not that St. Matthew means to exclude any sick Gentile who happened to be living among the Jews; but in this verse he is thinking only of those who lived near, and he naturally uses the word which connotes the Jewish people. If others came, it was only because they lived en tw law .

Vers. 23-25. The Galilaean ministry.

Three things are here described in regard to the Galilaean ministry of our Lord the work of Christ; the popular fame; and the consequent conduct of the people.

I THE WORK OF CHRIST.

1. It was itinerant. John the Baptist stayed in the wilderness, while the people flocked to him; Jesus went about among the people, seeking them. Thus we see his sociability, his graciousness of spirit, and his desire to include many in the blessings he brought.

2. It was not revolutionary. Christ preached in the synagogues. He was not yet excommunicated, and he used his privilege of access to the public assemblies of the Jews in order to link on his new teaching with the old truth and piety of Israel.

3. It was instructive. "Teaching." Christ based his synagogue instructions in the exposition of Scripture. (Luk_4:16-21)

4. It was declaratory. "Preaching." This was heralding the advent of the kingdom, and it seems to have been done in the open air in streets and market-places and by the seashore. Christ desires all to hear the call of his gospel.

5. It was healing. First came the teaching and preaching; for these were most important. But Christ was both merciful and powerful. He had compassion on sickness, and he had power to cure it. His gospel is for this world as well as for the next, for physical amelioration as well as for spiritual salvation.

II HIS POPULAR FAME.

1. Its early origin. In Galilee Christ immediately rises into popularity. His very aspect was gracious; his words were beyond comparison with any other teaching; his miracles were as beneficent as wonderful. It is not surprising that he was popular. All who know his grace and goodness have reason to adore and love him.

2. Its wide circulation. It passed beyond the borders of Galilee, and through all Syria. It is even now spreading through the world. Yet it is strange that nearly two thousand years should have passed before the greater part of mankind has even heard of his name. That name is not the private property of the select few. He has come to be the Saviour of the world.

III THE CONDUCT OF THE PEOPLE. The fame of Christ was not lost on those who heard it. It is useless merely to know of Christ, his work, and his gospel. The knowledge is useful just in proportion as it leads to action. Now, the action of the multitudes who were affected by the renown of Christ was twofold:

1. Bringing the needy to Christ. It is one of the marvellous effects of Christ"s work in the hearts of men that he induces them to bring others to him. The compassion of Christ spreads, through those who know him, out to the needy. A true Christian must be an evangelist.

2. Following Christ. Multitudes felt the spell of his presence, and were drawn to him with an enthusiasm of devotion. In too many cases this was but a superficial, temporary movement. It is possible to follow Christ by outward action in Church-life, and not to be his true disciples inwardly. The inward following is just the very heart and essence of Christianity. A Christian is not one who merely believes certain things about Christ, but one who also follows him. W.F.A.

Vers. 23-25. Early omens of the triple genius and functions of Christianity.

These three verses compress all the matter of three volumes, let the volumes be the largest that ever were. Or, again, they suggest to what periods of time, and to what devotion of labour in the life of Christ on earth, the paradoxical language of such a passage as Joh_21:25 looks not in vain for its ample justification. We have in the present verses the statement of what may be well regarded as early omens of the future achievements of Christ, of the Spirit of Christ, of the movement and force which he set going. Numerous as these drops, they were still but the first drops of the universal shower, that should finally make the whole earth bring forth her full increase. The bare historic statements of these verses may be viewed as most significant omens of the genius and of the triple functions of Christianity. For

I IT TEACHES. It teaches in such senses as these following:

1. It arrests prevailing moral errors. Each several "beatitude" may be regarded as a leading and most conspicuous and literal illustration of this. Long-standing, long-grown, and closely grown moral misconceptions and eidola of human life and society it quietly strips off.

2. It offers positive truth; both of such things as unspoiled reason and pure philosophy and the cautiously studied lessons of human life and experience might of themselves point out, as well as of such things as belong to the sphere of genuine revelation.

3. This positive truth which it offers is of the moral distinctly, and therefore of the really and the for ever abiding. It is of the kind that belongs to the framework, not of the shorter life, our present rudiments of life, our present mental scope and horizon; but while touching, brightening, dignifying, all these growths and tributaries of life, it makes direct for the heart that home of human life, that hearth of human nature, for which and round which all the rest whatsoever subsists.

II IT PREACHES UNIQUE GOOD NEWS. The "gospel of the kingdom" is what it proclaims, first, last, and without end. That is, the good tidings of a new, unparalleled, unprecedented kingdom on earth; the kingdom of the kind known in heaven on earth. The sort of rule that characterizes the goodness, enlightenment, love, and willinghood of heaven comes to offer itself, and to make itself at home, on earth. This rule had, perhaps, always been whispered of, had always been whispering itself, in men"s better heart and moods; but now it is announced with emphasis, with authority, with Divine manifestation.

III IT HEALS. Thus:

1. It leaves out no part of human nature, disdains no interest of the present form of human life. The body is a most veritable element in every calculation of human nature. None but the shallowest and most artificial philosophy will leave it out of the reckoning. Scripture does not leave it out. As the work of God, and a masterpiece of organization, its effectiveness, health, comfort, are honoured by Christianity.

2. It compassionately regards all the variety of the sickness, infirmity, and deeper disease of the human body. The miracles of Christ prefigure (and only in miniature, miracles though they were) all the wide ameliorative influence of Christianity down through the ages. The miracles of Christ honour God"s work, the marvellously made and curiously wrought body of man, as well as subserved the present comfort of those who lived in his time, and prefigured the impulse that should be given by the Spirit of Christ to the beneficent growth of science.

3. It is its own witness. And this it is still. This it will ever increasingly be. For all that it avails for the body, it will speak its own worth. For all that it does for mind and soul, it wins, and will ever win, its own triumphs. It begs no favour. It begs nothing but what its merit imperially demands. B.

Vers. 23-25. The ministry of Jesus.

Though he had called out workers he did not cease himself to work. In all holy ministries Jesus is the Worker. He exercised his personal ministry chiefly in "Galilee." This was in pursuance of prophecy. (Isa_9:1-7)

I HIS GOSPEL CAME IN WORD. "Teaching... preaching.

1. He taught in synagogues.

(1) We may admire the providence that prepared the synagogue. Synagogues, as some think, originated about the time of the Babylonish captivity. (Psa_74:8) Others give them a more venerable antiquity, associating and identifying them with the proseuchae or open groves, from the earliest times used as oratories, or places for prayer. (cf. Exo 3:1Jo Exo 24:26 2Ch_1:3 Luk_6:12 Act_16:13)

(2) Jesus availed himself freely of the liberty to teach afforded in these. They were, "places of concourse," in which it was proper "Wisdom should lift up her voice". (Pro_1:21) The people accustomed to assemble in them would be educated to listen. The reading of the Scriptures in them afforded a fine opportunity for introducing the message of the gospel. We should be quick to improve providential facilities.

(3) The disciples of Jesus followed his example in using synagogues. The result was, in many cases, that synagogues became gradually converted into Christian churches. (Jam_2:2) The forms of worship were generally continued, only with the addition of the Supper of the Lord. Merciful are the destructions effected by conversion.

2. He preached in the open air.

(1) In this Jonah was his type. (Jon_3:2-4) Jesus might have issued a proclamation. He "went about" in person through the two hundred cities and towns of Galilee. His interest in our welfare is deep and earnest. (cf. Mat_5:1 Mat_10:27 Mat_11:1)

(2) He proclaimed his kingdom.

(a) "The kingdom." That with which no earthly kingdom can compare. Supreme in splendour. Destined to survive all others.

(b) The kingdom of grace. "Gospelglad tidings. The original name for our religion. Whoever receives it proves it to be so. "The gospel is the charter of that kingdom, containing the King"s coronation oath, by which he graciously obliges himself to pardon, protect, and save his subjects. It contains also their oath of allegiance, by which they oblige themselves to observe his statutes and seek his honour" (Henry).

(c) The passage through the kingdom of grace into the kingdom of glory.

II HIS GOSPEL CAME WITH POWER.

1. He healed all that he met with.

(1) The skill of the most accomplished physicians is baffled by particular diseases. No malady resisted the power of Christ. He cured the chronic, the acute, the intolerable.

(2) His cures were complete. No miracle of Christ was ever called in question by those who witnessed it. Some were malicious enough to ascribe the miracles he wrought to Satan, but their reality was confessed. (cf. Mat_11:4, 5 Joh 3:2Jn_1:5:36)

2. He healed all that were brought to him.

(1) Amongst these were the epileptic. The word translated "lunatic" does not describe mental disorder, but a bodily disease on which the moon was supposed to exercise periodical influence. (cf. Mat_17:15) Our Revisers, accordingly, render the term by "epilepsy." Paralysis also owned his power. So likewise spasmodic torments.

(2) These typical maladies may be taken as descriptive of typical moral evils. The miracles evinced the power of the Worker to remove also the corresponding moral maladies.

(3) Those who hear the fame of Jesus should come to him for spiritual healing. Those who have experienced his healing power should invite their neighbours to the Healer.

3. Even the devils were subject to him.

(1) Demons amongst the heathen were not generally evil, but, in their estimation, good spirits, whom they worshipped as gods. Amongst the Jews the term was restricted to evil spirits.

(2) Evil spirits actually possessed human beings. So far from demoniacs being simply epileptics, as some suppose, these are distinguished here. (cf. Act_5:16) Personal actions are ascribed to demons. Christ addressed them as persons.

(3) Demoniacs were not unknown in more ancient times. (see Lev_20:27 1Sa_16:14 1Sa_28:7 1Ki_22:21-23 Zec_13:2) But they abounded in our Lord"s day.

(4) It is not surprising that Satan should have been permitted, at the period of the advent of Messiah, to exercise this power and malignity against men. It was the time for the bruising of the heel of the woman"s Seed hour and power of darkness." It afforded an illustrious opportunity to the Saviour of men to display his superior power in crushing the serpent"s head.

III HIS GOSPEL WAS WITH MUCH ASSURANCE.

1. His miracles were demonstrative.

(1) They were wrought "among the people openly, in the light of day. There was no machinery of obscure theatres no possibility of collusion. Many were healed all that came, all that were brought; and the healed were to be seen everywhere among their friends.

(2) They were characteristic as the works of Messiah. (see Isa_35:5, Isa_35:6) The miracles of Moses were chiefly plagues works of judgment suited to the terror of his dispensation. These of Christ were miracles of mercy. (Hos_11:4) The goodness of his works was calculated to lead men to repentance. (Joh_10:32 Rom_2:4)

2. Hence the spreading of his fame.

(1) It spread throughout Syria through the whole extent of that Roman province of which Palestine was a part. Hence the people from Decapolis, that portion of Syria north of Galilee, so called because it contained a group of ten cities, the metropolis and most ancient of which was Damascus.

(2) Great multitudes from all parts followed him. He deserves the attention of universal man. He deserves the universal attention of the faculties of every man.

(3) Those who came for healing had spiritual instruction. They were like the Syrian of earlier times. (2Ki_5:15, 2Ki_5:17) They were like Saul, who, seeking the asses, found a kingdom. The kingdom they found was heavenly. Faith gains assurance in the preaching of the King. J.A.M.

The healing mission of Jesus.

The excitement produced in the East by the occasional visits of a hakim, or physician, effectively explain the scenes described in our Lord"s life, but seem very strange to us, and very difficult to realize. Dean Stanley has the following note: "It was after a walk through the village of Ehden, beneath the mountain of the cedars, that we found the stairs and corridors of the castle of the Maronite chief, Sheikh Joseph, lined with a crowd of eager applicants, "sick people taken with divers diseases," who, hearing that there was a medical man in the party, had thronged round him, "beseeching him that he would heal them." It was an affecting scene; our kind doctor was distressed to find how many cases there were which, with proper medical appliances, might have been cured." Some have thought that disease in our Lord"s time took unusual and severe forms, but we probably need do no more than imagine the condition of a population living in unsanitary conditions, and with no scientific doctoring at command. All forms of disease were then thought of as irritations of evil and malicious spirits, and all healing was really "exorcism." Our Lord"s bodily healings seem to have been specially characteristic of the earlier ministry of Jesus; and it should always be treated as illustrative of his work, not as his proper work. The healing mission of Jesus may be set in three forms.

I TO CALL ATTENTION. It is a singular fact that almost immediately on Christ"s beginning his ministry he was followed by crowds. He could not have gathered them as a moral Teacher. Nicodemus shows us what arrested attention. "No man can do these miracles that thou doest except God be with him." So the healings made a sphere for Jesus, in which he could do spiritual work.

II TO SHOW HIS SPIRIT. Contrast with that of the Pharisees, who despised the people; and with the Eastern physician, who demands ruinous fees. Jesus sought the poor and the sick, and did his best to help them for nothing. It was a revelation of love to man.

III TO INDICATE HIS MISSION. Which bore relation to the great sin-disease of the soul, and was illustrated in these healings, deliverings, and redeemings, which bore relation to men"s bodily disabilities. All disease is fruitage of sin. Christ came to deal with sin, both in root, and branch, and flower, and fruit. 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.

The Gospel of the kingdom - The Gospel, that is, the joyous message, is the proper name of our religion: as will be amply verified in all who earnestly and perseveringly embrace it.

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

kingdom

(See Scofield "Mat 3:2").

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

With these men, as the nucleus of a loyal band of disciples, Jesus now entered upon His Galilean ministry, of which Matthew here gives a summary, in the form of an introduction to the succeeding chapters:

v. 23. And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing all manner of disease among the people.

All of Galilee was His field of activity, not only Upper Galilee with its fertile valleys, but also Lower Galilee with its many prosperous villages dotting the landscape. In His journeyings back and forth Jesus was busily engaged, continually active, in the three functions of His ministry. He taught in the synagogues, or schools, of the Jews, principally by expounding the Old Testament; He preached the Gospel of the kingdom, the glorious news of the Messianic redemption; He healed the sick, not merely by mental suggestion, as many would have it, but by deliberate application of His divine power, for every form of disease and ailment was represented.

The Jewish Synagogue

The synagogues, or meeting-houses, which are mentioned so frequently in the New Testament, especially in the gospels and in the Acts, originated during, or in consequence of, the Babylonian captivity, probably as the result of the great need of common worship felt by all when the Temple lay in ruins. At the time of Jesus they were scattered over the whole country of Palestine, even in small towns, since ten persons of respectability were sufficient to compose a synagogue. Jerusalem was credited with 480, or at least 460, of these houses of worship. Generally, a community would build its own synagogue, or else depend upon the charitable assistance of neighbors, or even on private munificence, Luk 7:5.

So far as the arrangement and the furnishing of the synagogues is concerned, the form was usually rectangular, with a central nave and aisles on either side, outside the columns supporting the roof. There was usually a women’s gallery, supported on these colonnades. At one end of the structure was the holy chest, or ark, containing the scrolls of the Law and the prophets, which were written on long sheets of parchment or papyrus and rolled up on either end on a round rod. The ark was sheltered by a curtain, and stops led up to it. The holy lamp was never wanting, with its eternal light. The pulpit, or desk, from which the Law was read, was in the middle of the building. Those who read the Law stood, while he that preached or expounded the text sat down. Right before the ark, and facing the people, were the places of honor, where the elders sat, the seats or pews for the men filling the remaining space.

Public worship in the synagogue was opened with the Shema, Deu 6:4-9; Deu 9:13-21; Num 15:37-41. It was preceded in the morning and evening by two benedictions, and succeeded, in the morning by one and in the evening by two benedictions. These are prayers of singular beauty, in the general tone of the psalms. These prayers before and after the Shema are contained in the Mishnah, and have remained practically unchanged to the present day. Then followed the prayers before the ark. They consisted of eighteen eulogies or benedictions called Tephillah. The first three and the last three of the eulogies are very ancient, and may well be said to have been in use in the time of our Lord. The prayers were spoken aloud by one man selected for the occasion, and the congregation responded with Amen. The liturgical part of the service was concluded with the Aaronic benediction, spoken by the descendants of Aaron or by the leader of the devotions.

After this followed the reading of the Law. Seven persons were called upon to read, and the lectionaries were arranged so that the Pentateuch (Books of Moses) would be read twice in seven years. On week-days only three persons were called upon to read the Law. After the Law came the reading of the prophets. At the time of Christ all the reading was accompanied by a translation into Aramaic by a "meturgeman," or interpreter.

After the reading of the prophets came the sermon or address. When a very learned rabbi gave a theological discussion, it was not spoken to the people directly, but a speaker gave a popular transcription of the discussion transmitted to him. The more popular sermon of a local elder or rabbi was termed a "meamar ," a speech or talk, based, as a rule, upon a Scripture-passage, Luk 4:17. After the sermon the services were closed with a short prayer.

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

Our Savior having called Peter, James, Andrew, and John, to be disciples in order to their being apostles to preach the gospel, in the foregoing verses; this verse acquaints us how he went himself along them forth as his curates to labour, and lie at home himself upon his couch at ease. What shall we say to those lazy fishermen who can set others to the drag, and care only to feed themselves with the fish, not willing to wet their hands with the net?

Our blessed Savior, when he sent forth his apostles, went along with them, and laboured himself as much as any of them.

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 [XXXIII. Preaching in Galilee].

XXXIII. JESUS MAKES A PREACHING TOUR THROUGH GALILEE. aMATT. IV. 23-25; bMARK I. 35-39; cLUKE IV. 42-44.

b35 And in the morning, a great while before day, he rose up went out [i. e., from the house of Simon Peter], and departed into a desert place, and there prayed. [Though Palestine was densely populated, its people were all gathered into towns, so that it was usually easy to find solitude outside the city limits. A ravine near Capernaum, called the Vale of Doves, would afford such solitude. Jesus taught ( Mat_6:6) and practiced solitary prayer. We can commune with God better when alone than when in the company of even our dearest friends. It is a mistaken notion that one can pray equally well at all times and in all places. Jesus being in all things like men, except that he was sinless ( Heb_2:17), must have found prayer a real necessity. He prayed as a human being. Several reasons for this season of prayer are suggested, from which we select two: 1. It was a safeguard against the temptation to vainglory induced by the unbounded admiration and praise of the multitude whom he had just healed. 2. It was a fitting preparation on the eve of his departure on his first missionary tour.] c42 And when it was day, he came out and went into a desert place. [Mark has in mind the season when Jesus sought the Father in prayer, and so he tells us it was "a great while before day." Luke has in mind the hour when Jesus faced and spoke to the multitude, so he says, "When it was day."] b36 And Simon. [As head of the house which Jesus had just left, Simon naturally acted as leader and guide to the party which sought Jesus] and they that were with him [they who were stopping in Simon's house; viz.: Andrew, James, and John] followed after him [172] [literally, "pursued after him." Xenophon uses this word to signify the close pursuit of an enemy in war. Simon had no hesitancy in obtruding on the retirement of the Master. This rushing after Jesus in hot haste accorded with his impulsive nature. The excited interest of the people seemed to the disciples of Jesus to offer golden opportunities, and they could not comprehend his apparent indifference to it]; 37 and they found him, and say unto him, All are seeking thee. [The disciples saw a multitude seeking Jesus for various causes: some to hear, some for excitement, some for curiosity. To satisfy the people seemed to them to be Christ's first duty. Jesus understood his work better than they. He never encouraged those who sought through mere curiosity or admiration ( Joh_6:27). Capernaum accepted the benefit of his miracles, but rejected his call to repentance-- Mat_11:23.] 38 And he saith unto them, Let us go elsewhere into the next towns [the other villages of Galilee], that I may preach there also; for to this end came I forth. [I. e., I came forth from the Father ( Joh_16:28) to make and preach a gospel. His disciples failed to understand his mission. Afterwards preaching was with the apostles the all-important duty-- Act_6:2, 1Co_1:17.] cand the multitudes sought him after him, and came unto him, and would have stayed him, that he should not go from them. [They would have selfishly kept his blessed ministries for their own exclusive enjoyment.] 43 But he said unto them, I must preach the good tidings of the kingdom of God to the other cities also: for therefore was I sent. [Jesus sought to arouse the entire nation. That which the disciples regarded as a large work in Capernaum was consequently in his sight a very small one. Those who understand that it is God's will and wish to save every man that lives upon the earth will not be overelated by a successful revival in some small corner of the great field of labor.] b39 And he aJesus went about in all Gailiee [The extreme length of Galilee was about sixty-three miles, and its extreme width about thirty-three miles. Its average [173] dimensions were about fifty by twenty-five miles. It contained, according to Josephus, two hundred and forty towns and villages. Its population at that time is estimated at about three millions. Lewin calculates that this circuit of Galilee must have occupied four or five months. The verses of this paragraph are, therefore, a summary of the work and influence of Jesus during the earlier part of his ministry. They are a general statement, the details of which are given in the subsequent chapters of the Gospels of Matthew, Mark, and Luke--the Gospel of John dealing more particularly with the work in Judæa], binto their synagogues throughout all Galilee, ateaching in their synagogues [The word "synagogue" is compounded of the two Greek words "sun," together, and "ago," to collect. It is, therefore, equivalent to our English word "meeting-house." Tradition and the Targums say that these Jewish houses of worship existed from the earliest times. In proof of this assertion Deu_31:11, Psa_74:8 are cited. But the citations are insufficient, that in Deuteronomy not being in point, and the seventy-fourth Psalm being probably written after the Babylonian captivity. It better accords with history to believe that the synagogue originated during the Babylonian captivity, and was brought into the motherland by the returning exiles. Certain it is that the synagogue only came into historic prominence after the books of the Old Testament were written. At the time of our Saviour's ministry synagogues were scattered all over Palestine, and also over all quarters of the earth whither the Jews had been dispersed. Synagogues were found in very small villages, for wherever ten "men of leisure," willing and able to devote themselves to the service of the synagogue, were found, a synagogue might be erected. In the synagogues the people met together on the Sabbaths to pray, and to listen to the reading of the portions of the Old Testament, and also to hear such instruction or exhortation as might be furnished. With the permission of the president of the synagogue any one who was fitted might deliver an address. Thus the synagogues furnished Jesus (and in later times his disciples also) with a congregation [174] and a suitable place for preaching. We find that on week days Jesus often preached in the open air. But the synagogues are thus particularly mentioned, probably, because in them were held the most important services, because they were necessary during the rainy and cold season, and because their use shows that as yet the Jewish rulers had not so prejudiced the public mind as to exclude Jesus from the houses of worship], and preaching the gospel of the kingdom, band casting out demons [Mark singles out this kind of miracle as most striking and wonderful], aand healing all manner of disease and all manner of sickness among the people. 24 And the report of him went forth into all Syria [caravans passing through Galilee back and forth between the Mediterranean seaports on the west and the Persian cities on the east, and between Damascus on the north and Egypt on the south, would carry the reports concerning Jesus far and wide]: and they brought unto him all that were sick, holden with divers diseases and torments, possessed with demons, and epileptic, and palsied; and he healed them. [Thus, by his actions, Jesus showed that the kingdom of God had come. The wonders of Moses were mostly miracles of judgment, those of Jesus were acts of compassion. The diseases here enumerated are still among the most difficult for physicians to handle. The term "palsy" included all forms of paralysis, catalepsy, and cramps.] 25 And there followed him great multitudes [these popular demonstration, no doubt, intensified the erroneous notion of his disciples that the kingdom of Jesus was to be one of worldly grandeur] from Galilee and Decapolis [Decapolis is formed from the two Greek words "deka," ten, and "polis," city. As a geographical term, Decapolis refers to that part of Syria lying east, southeast, and south of the Lake of Galilee. There is some doubt as to which were the ten cities named, for there seem at times to have been fourteen of them. Those commonly reckoned are 1. Damascus. 2. Philadelphia. 3. Raphana. 4. Sycthopolis. 5. Gadara. 6. Hyppos. 7. Dion. 8. Pella. 9. Galas. 10. Kanatha. The [175] other four are Abila and Kanata (distinct from Kanatha), Cæsarea Philippi, and Gergesa. None of these were in Galilee save Sycthopolis. According to Ritter, these cities were colonized principally by veterans from the army of Alexander the Great. A reminiscence of their Macedonian origin is found in the fact that there was a city named Pella in Macedonia. These cities are said to have been formed into a confederacy by Pompey the Great. In the time of Jesus they were chiefly inhabited by Greeks or heathens, and not by Jews. Josephus expressly calls Gadara and Hyppos Greek cities] and Jerusalem and Judæa and i from beyond the Jordan. [The land beyond Jordan was called Peræa, which means "beyond." According to Josephus, it included territory between the cities of Pella on the north and Machærus on the south. That is to say, its northern boundary began on the Jordan opposite the southern line of Galilee, and its southern boundary was at Moab, about the middle of the east shore of the Dead Sea.] c44 And he was preaching in the synagogues of Galilee.

[FFG 172-176]

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.

Connecting Statement:

This is the end of the part of the story about the beginning of Jesus' ministry in Galilee. These verses summarize what he did and how the people responded. (See: End of Story)

teaching in their synagogues

"teaching in the synagogues of the Galileans" or "teaching in the synagogues of those people"

preaching the gospel of the kingdom

Here "kingdom" refers to God's reign as king. AT: "preaching the good news about how God will show himself as king" (See: Metonymy)

every kind of disease and sickness

The words "disease" and "sickness" are closely related but should be translated as two different words if possible. "Disease" is what causes a person to be sick.

sickness

is the physical weakness or affliction that results from having a disease.

those possessed by demons

This can be stated in active form. AT: "those whom demons controlled" (See: Active or Passive)

the epileptic

This refers to anyone there who had epilepsy, not to a particular epileptic. AT: "those who sometimes had seizures" or "those who sometimes became unconscious and moved uncontrollably" (See: Generic Noun Phrases)

and paralytic

This refers to anyone there who was paralyzed, not to a particular paralytic. AT: "and any who were paralyzed" or "and those who could not walk" (See: Generic Noun Phrases)

the Decapolis

This name means "the Ten Towns." This is the name of a region to the southeast of the Sea of Galilee. (See: How to Translate Names)

translationWords

Jesus

Galilee

teach

synagogue

preach

good news

kingdom of God

cure

Syria

demon-possessed

demon

Jerusalem

Judea

Jordan River

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

23–25. JESUS PREACHES THE GOSPEL AND CURES DISEASES IN GALILEE

Special instances of cure are recorded in Mar 1:13 and foll.; Luk 5:31 and foll.

23. ἐν ταῖς συναγωγαῖς. The synagogue, built on a hill or on the highest place in the city, distinguished sometimes by a tall pole corresponding to a modern steeple, was as familiar and conspicuous in a Jewish town as the Church is in an English village. Sometimes, however, the synagogue was placed on the bank of a river. Sometimes it was constructed without a roof and open to the sky.

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.

23-25.] He makes a Circuit of Galilee. (Mar 1:39. Luk 4:44, ordinarily: but qu.? There is no necessity for believing this circuit of Galilee to be identical with those, even if we read Γαλιλαίας in the passage in Luke. Our Lord made many such circuits.)

23. συναγωγαῖς] These were the places of religious assembly among the Jews after the return from the captivity. Tradition, and the Targums, ascribe a very early origin to synagogues; and Deu 31:11, and Psa 74:8, are cited as testimonies of it. But the former passage does not necessarily imply it: and it is doubtful whether that Psalm was not itself written after the captivity. They are generally supposed to have originated in Babylon, and thence to have been brought, at the return, into the mother land. See Neh 8:1-8. At the Christian era there were synagogues in every town, and in some larger towns several. See Act 9:2, Act 9:20. In Jerusalem, according to the Rabbinical writings, there were upwards of 450. (See Act 6:9, and note.) The people assembled in them on sabbath and festival days, and in later times also on the second and fifth days of each week, for public prayer and the hearing of portions of Scripture. τῶν ἱερέων δέ τις ὁ παρὼν ἢ τῶν γερόντων εἷς ἀναγινώσκει τοὺς ἱεροὺς νόμους αὐτοῖς καὶ καθʼ ἕκαστον ἐξηγεῖται μέχρι σχεδὸν δείλης ὀψίας. Philo, Fragm. vol. ii. p. 630 (Euseb. Prep. Evang. viii. 7, vol. iii. p. 359). See Luk 4:16: Act 13:15. The officers of the synagogues were (1) the ἀρχισυναγωγός, Luk 8:49; Luk 13:14: Act 18:8, Act 18:17, who had the care of public order, and the arrangement of the service; (2) the Elders, πρεσβύτεροι Luk 7:3, ἀρχισυναγωγοί Mar 5:22: Act 13:15, who seem to have formed a sort of council under the presidency of the ἀρχισυναγωγός; (3) the legatus or angelus ecclesiæ, who was the reader of prayers, and also secretary and messenger of the synagogues; (4) the ὑπηρέτης (Luk 4:20), or chapel clerk, whose office was to prepare the books for reading, to sweep, open, and shut the synagogue. Besides these, there appear to have been alms-gatherers. The synagogue was fitted up with seats, of which the first row (πρωτοκαθεδρίαι) were an object of ambition with the scribes (ch. 23:6). A pulpit for the reader, lamps, and a chest for keeping the sacred books, appear to complete the furniture of the ancient synagogue. Punishments, e.g. scourging, were inflicted in the synagogues. (See ch. 10:17; 23:34: Luk 9:49: Act 22:19; Act 26:11.) The catechizing also of children seems to have taken place there (Lightfoot, xi. 281), as also disputations on religious questions. Our Lord was allowed to read and teach in the synagogues, although of mean extraction according to the flesh, because of His miracles, and His supposed character as the professed leader and teacher of a religious sect.

αὐτῶν] viz. of the Galilæans: the subject being taken up out of Γαλιλαίᾳ preceding. See reff., and Winer, § 22, 3.

κηρύσσων τὸ εὐαγ.] For the exact meaning of these words, compare the declaration in the synagogue at Nazareth, Luk 4:16-30.

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

23, 24. Sickness, Disease, Torments, Taken, Lunatic. The description of the ailments to which our Lord 's power was applied gains in vividness by study of the words in detail. In ver. 23, the Rev. rightly transposes sickness and disease; for nosov (A. V., sickness) carries the notion of something severe, dangerous, and even violent (compare the Latin noceo, to hurt, to which the root is akin). Homer always represents nosov as the visitation of an angry deity. Hence used of the plague which Apollo sent upon the Greeks (" Iliad, "1 10). So Sophocles (" Antigone," 421) calls a whirlwind qeian noson (a divine visitation). Disease is, therefore, the more correct rendering as expressing something stronger than sickness or debility. Sickness, however, suits the other word, malakian. The kindred adjective, malakov, means soft, as a couch or newly - ploughed furrow, and thus easily runs into our invidious moral sense of softness, namely, effeminacy or cowardice, and into the physical sense of weakness, sickness. Hence the word emphasizes the idea of debility rather than of violet suffering or danger.

In ver. 24 we have, first, a general expression for ailments of all kinds : all that were sick (lit., all who had themselves in evil case; pantav touv kakwv econtav). Then the idea of suffering is emphasized in the word taken [συνεξομενους] , which means literally held - together or compressed; and so the Rev. holden is an improvement on taken, in which the A. V. has followed Wyc. and Tyn. The word is used of the multitude thronging Christ (Luk 8:45). Compare, also, "how I am straitened (Luk 12:50); and I am in a strait (Phi 1:23). Then follow the specific forms of suffering, the list headed again by the inclusive word nosoiv, diseases, and the kai following having the force of and particularly. Note the word torments [βασανοις] . basanovoriginally meant the" Lydian stone, "or touchstone, on which pure gold, when rubbed, leaves a peculiar mark. Hence, naturally, a test; then a test or trial by torture." Most words, "says Professor Campbell (" On the Language of Sophocles ")" have been originally metaphors, and metaphors are continually falling into the rank of words, "used by the writer as mere vehicles of expression without any sense of the picturesque or metaphorical element at their core. Thus the idea of a test gradually passes entirely out of basanov, leaving merely the idea of suffering or torture. This is peculiarly noticeable in the use of this word and its derivatives throughout the New Testament; for although suffering as a test is a familiar New Testament truth, these words invariably express simply torment or pain. Wycliffe renders," They offered to him all men having evil, taken with divers sorrows and torments; "and Tyndale," All sick people that were taken with divers diseases and gripings. " Lunatic, or moon - struck, [σεληνιαζομενους] , is rendered by Rev. epileptic, with reference to the real or supposed influence of the changes of the moon upon the victims of epilepsy.

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