Matthew 4:14
Ver. 14, 15. That it might be fulfilled which was spoken,.... Christ's dwelling in Capernaum accomplished a prophecy of the prophet Isa 9:1 and he went and dwelt there, that it might be fulfilled which he had spoken: the meaning of which prophecy is {x}, that as those parts of the land of Israel, there mentioned, had suffered much by Tiglathpileser, who had carried them captive, 2Ki 15:29 and is "the vexation" referred to; so they should be honoured, and made very glorious, by the presence and conversation of the Messiah among them, and which now had its literal fulfilment: for Christ now came and dwelt in Capernaum, which lay between the lands and upon the borders both of Zabulon and Nephthalim; was situated by the sea of Tiberias, beyond Jordan, and in, "Galilee of the nations"; the upper Galilee, which had in it people of other nations besides Jews. The ancient Jews expected the Messiah to make his first appearance in Galilee; which expectation must be grounded on this prophecy; for so they say {y} expressly,"the king Messiah shall be revealed lylgd aerab, "in the land of Galilee."''And in another place {z} explaining Isa 2:19 they paraphrase it thus,""for fear of the Lord"; this is the indignation of the whole world: and for the "glory of his majesty"; this is the Messiah; when he ariseth to shake terribly the earth, when he shall arise and be revealed lylgd aerab, "in the land of Galilee": because that this is the first place to be destroyed in the holy land; therefore he shall be revealed there the first of all places.''Here Jesus, the true Messiah, made his first appearance publicly; here he called his disciples, and began his ministry.{x} See my treatise upon the "Prophecies of the Messiah", &c. p. 147, &c. {y} Zohar in Gen. fol. 74. 3. {z} Ib. in Exod. fol. 3. 3. & 88. 3. Matthew 4:15See Gill on "Mt 4:14" Matthew 4:16Ver. 16. The people which sat in darkness,.... The inhabitants of Galilee, who sat or "walked", as in Isaiah; that is, continued in spiritual darkness, in ignorance, blindness, error, and infidelity, "saw great light"; Christ himself, who came a light into the world; he conversed with them, preached unto them, and opened the eyes of their understandings to behold his glory, and to know him, and salvation by him.And to them which sat in the region and shadow of death: the same persons who sit in darkness, sit also in the region of death; for such are dead in trespasses and sins: where there is no spiritual light, there is no spiritual life, and such are in danger of the second death; but the happiness of these people was, that to them "light is sprung up", like the rising sun, and this without their asking or seeking for: Christ, the sun of righteousness, arose upon them, without any desert, desire, or expectation of theirs, with healing in his wings; and cured them of their darkness and deadness, turned them from darkness to light, and caused them to pass from death to life. "Light" is not only a character under which Christ frequently goes in the New Testament, see Joh 1:4 but is one of the names by which the Messiah was known under the Old Testament; see Da 2:22 and which the Jews give unto him: says R, Aba {a} Serungia, "and the light dwelleth with him"; this is the king Messiah. The note of R. Sol. Jarchi on these words, "send forth thy light", is, the king Messiah; who is compared to light, according to Ps 132:17 the days of the Messiah are by them said to {b} be hrwa ymy "days of light"; and so these Galilaeans found them to be; as all do, to whom the Gospel of Christ comes with power and demonstration of the Spirit. And these days of light first begun in the land of Zabulon which, according to Philo the Jew {c}, was"sumbolon fwtov, "a symbol of light"; since (adds he) its name signifies the nature of night; but, the night removing, and departing, light necessarily arises.''As did, in a spiritual sense, here, when Christ the light arose.{a} Bereshith Rabba, fol. 1. 3. & Echa Rabbati, fol. 50. 2. {b} Baal Hatturim in Gen. fol. 2. 2. {c} De Somniis, p. 1113. Matthew 4:17Ver. 17. From that time Jesus began to preach and to say,.... Not from the time he dwelt in Capernaum; for he had preached in Nazareth before he came there, Lu 4:16 nor from the time of John's being cast into prison; for he had preached, and made disciples, who were baptized by his orders, before John's imprisonment, Joh 3:22 Joh 4:1 but from the time that Satan left tempting him; as soon as that combat was over, immediately he went into Galilee, began to preach, and called his disciples. The words with which he began his ministry are the same with which John begun his; which shows the entire agreement between them, in that they not only preached the same doctrine, but in the same words; See Gill on "Mt 3:2" Matthew 4:18Ver. 18. And Jesus walking by the sea of Galilee,.... Not for his recreation and diversion, or by accident: but on purpose to look out for, and call some, whom he had chosen to be his disciples. And as he was walking about, to and fro, he "saw two" persons; and as soon as he saw them, he knew them to be those he had determined to make his apostles: and these are described by their relation to each other, "brethren"; not merely because they were of the same nation, or of the same religion, or of the same employ and business of life, but because they were of the same blood; and by their names, "Simon called Peter, and Andrew his brother". Simon is the same name withNwemv, "Simeon"; and so he is called, Ac 15:14 and which, in the Jerusalem dialect, is read Nwmyo, "Simon". His surname "Peter", which was afterwards given him by Christ, Mt 16:18 is Greek, and answers to "Cephas", signifying a "rock": though this name is to be met with in the Talmudic {d} writings, where we read of R. Jose, orjyp rb, "bar Petros". This his surname is added here, to distinguish him from Simon, the Canaanite. The name of his brother Andrew is generally thought to be Greek; though some have derived it from rdn, "to vow", and is also to be observed in the writings of the Jews {e}; where mention is made of R. Chanina,yyrdna rb bar Andrei. They are further described by the work they were at, or business they were employed in,casting a net into the sea; either in order to catch fish in it, or to wash it, Lu 5:2 and the reason of their so doing is added; "for they were fishers". Of this mean employment were the very first persons Christ was pleased to call to the work of the ministry; men of no education, who made no figure in life, but were despicable and contemptible: this he did, to make it appear, that they were not qualified for such service of themselves; that all their gifts and qualifications were from him; to show his own power; to confound the wisdom of the wise; and to let men see, that none ought to glory in themselves, but in him. The Jews have a notion of the word of God and prophecy being received and embraced only by such sort of persons: says R. Isaac Arama {f},"his word came to heal all, but some particular persons only receive it; and who of all men are of a dull under standing, Myh ydbe Mygyyd, "fishermen, who do business in the sea": this is what is written; "they that go down to the sea in ships, that do business in great waters, these see the works of the Lord": these seem not indeed fit to receive anything that belongs to the understanding, because of their dulness; and yet these receive the truth of prophecy and vision, because they believe his word.''I cannot but think, that some respect is had to these fishers, in Eze 47:10 "it shall come to pass that fishers shall stand upon it": that is, upon, or by the river of waters, said in Eze 47:8 to "issue out toward the east country, and go down into the desert": which both R. Jarchi and Kimchi understand of the sea of Tiberias; the same with the sea of Galilee, by which Christ walked; and where he found these fishers at work, and called them. See also Jer 16:16{d} T. Hieros. Moed Katon, fol 82. 4. Avoda Zara, fol 42. 3. {e} T. Hieros. Megilla, fol. 75. 2. & Geracot, fol. 2. 3. {f} Apud Galatin. de Arcan. Cathol. ver. l. 3. c. 5. p. 119. & Crocium de Messia Thes. 213. p. 62, 63. Matthew 4:19Ver. 19. And he saith unto them, follow me,.... These two brethren had been the disciples of John, as Theophylact thinks, and which seems agreeable to Joh 1:35 and though through John's pointing out Christ unto them, they had some knowledge of him, and conversation with him, yet they abode with him but for that day, Joh 1:37 and afterwards returned to their master; and upon his imprisonment, betook themselves to their former employment: from whence Christ now calls them to be his disciples, saying "follow me", or "come after me": that is, be a disciple of mine; see Lu 14:27. And to encourage them to it, makes use of this argument; "and", or "for", I "will make you fishers of men": you shall be fishers still, but in a higher sense; and in a far more noble employment, and to much better purpose. The net they were to spread and cast was the Gospel, see Mt 13:47 for Christ made them nothrwt ygyyd, "fishers of the law", to use the words of Maimonides {g}, but fishers of the Gospel. The sea into which they were to cast the net was first Judea, and then the whole world; the fish they were to catch were the souls of men, both among Jews and Gentiles; of whose conversion and faith they were to be the happy instruments: now none could make them fishers in this sense, or fit them for such service, and succeed them in it, but Christ; and who here promises it unto them.{g} Hilcot. Talmud. Torah, c. 1. sect. 12. so Dr. Lightfoot cites the phrase, but in Ed. Amsterd. it is hrwt ynyd, "the judgments of the law". Matthew 4:20Ver. 20. And they straightway left their nets,.... That is, as soon as he had called them, they left their worldly employment, and followed him; they gave up themselves to his service, and became his disciples; they not only left their "nets", but their fishing boats, and fishing trade, and all that belonged to it, even all their substance; and also their relations, friends, and acquaintance, see Mt 19:27 which shows what a mighty power went along with the words and call of Christ; and what a ready, cheerful, and voluntary subjection this produces, wherever it takes place. Matthew 4:21Ver. 21. And going on from thence, he saw other two,.... When he had gone but a little way further, Mr 1:19 he spied two other persons he was looking for, and had designed to call to the office of apostleship; and these are also described as "brethren", and by name,James, the son of Zebedee, and John his brother. The Jews make mention in their writings {h}, of one ydbz rb bqey r, "R. James, the son of Zebedee": which Capellus {i} conjectures is the very same person here mentioned: but the James they speak of as a disciple of Jesus, they call hanym bqey, "James the heretic" {k}; who, they say, was of the village of Secaniah, and sometimes of the village of Sama. His brother's name was John, who was the Evangelist, as well as Apostle: these werein a ship with Zebedee their father. Men of this name, and sons of men of this name, were very common among the Jewish Rabbins; but neither this man, nor his sons, were masters or doctors in Israel; for such Christ chose not for his apostles. It seems to be the same name with Zebadiah, 1Ch 27:7 these, with him, were "mending their nets", which were broken, and needed repairing; and perhaps being poor, could not afford to buy new ones: this shows their industry and diligence, and may be a pattern and example to persons, closely to attend the business of their calling, whilst the providence of God continues them in it.And he called them: from their employment, to follow him, and become his disciples; and no doubt gave them the same promise and encouragement he had given the two former.{h} T. Hieros. Yebamot, fol. 9. 4. & Maaser Sheni, fol. 55. 2. Trumot. fol. 45. 2. Sheviith. fol. 35. 1. Bereshith Rab. fol. 31. 4. & 36. 2. {i} Spicilegium in loc. {k} T. Bab. Megilla, 23. 1. Avoda Zara, fol 17. 1. & 27. 2. & 28. 1. Cholin. fol. 84. 1. T. Hieros. Sabbat. fol. 14. 4. & Abvoda Zara, fol. 40. 4. Midrash Kohelet, fol. 62. 4. & 77. 1. Juchasin, fol. 41. 1. Matthew 4:22Ver. 22. And they immediately left the ship,.... More is expressed here than before, for they not only left their nets, but their ship too; which was of much more value; nay, even "their father" also, "with the hired servants", Mr 1:20 and so complied with the call of Christ to his people, Ps 45:10 and thereby proved, that they were sincerely his followers, Lu 14:26 and might expect the gracious promise of Christ to be made good unto them, Mt 19:28. Matthew 4:23Ver. 23. And Jesus went about all Galilee,.... Having called four of his disciples, he took a tour throughout Galilee; a country mean and despicable, inhabited by persons poor, illiterate, vile, and wicked: such had the first fruits of Christ's ministry, and messages of his grace; which shows the freeness, sovereignty, and riches, of his abounding goodness. He went about "all" this country, both upper and nether Galilee, which was very populous: Josephus says {l}, there were two hundred and four cities and towns in it; he means, which were places of note, besides villages. He went about, not like Satan, seeking the destruction of men; but as one that went along with him says, "doing good", Ac 10:38, both to the bodies and souls of men; for he wasteaching in their synagogues, and preaching the Gospel of the kingdom. The places where he taught were "their synagogues": he did not creep into private houses, as the Pharisees then, and false apostles afterwards did; but he appeared openly, and declared his doctrine in places of public worship; where the Jews met together for divine service, to pray, read the Scriptures, and give a word of exhortation to the people; for though they had but one temple, which was at Jerusalem, they had many synagogues, or meeting places, all over the land: here Christ not only prayed and read, but "preached"; and the subject matter of his ministry was, "the Gospel of the kingdom": that is, the good news of the kingdom of the Messiah being come, and which now took place; wherefore he exhorted them to repent of, and relinquish their former principles; to receive the doctrines, and submit to the ordinances of the Gospel dispensation: he also preached to them the things concerning the kingdom of heaven; as that except a man be born again, he cannot see it; and unless he has a better righteousness than his own, he cannot enter into it: he was alsohealing all manner of sickness, and all manner of disease among the people. It is in the Greek text, "every sickness and every disease"; that is, all sorts of maladies, disorders and distempers, which attend the bodies of men; and is another instance, besides Mt 3:5 in which the word "all", or "every", is to be taken in a limited and restrained sense, for "some", or "some of all sorts"; which teaches us how to understand those phrases, when used in the doctrine of redemption by Christ.{l} In vita ejus. Matthew 4:24Ver. 24. And his fame went throughout all Syria,.... For his ministry and miracles, especially the latter; whereforethey brought to him, that is, out of Syria, the sick. Syria was in some respects reckoned as the land of Israel, though in others not."The {m} Rabbins teach, that in three respects Syria was like to the land of Israel, and in three to the countries with out the land: the dust defiled, as without the land; he that sold his servant to (one in) Syria, was as if he sold him to one without the land; and he that brought a bill of divorce from Syria, as if he brought it from without the land: and in three things it was like to the land of Israel; it was bound to tithes, and to the observance of the seventh year; and he that would go into it, might go into it with purity and he that purchased a field in Syria, was as if he had purchased one in the suburbs of Jerusalem.''All sick people, that were taken with divers diseases and torments. This expresses in general, the grievous and tormenting diseases with which the persons were afflicted, who were brought to Christ for healing: some particular ones follow;and those which were possessed with devils; in body as well as in mind; of which there were many instances, permitted by God on purpose, that Christ might have an opportunity of showing his power over those evil spirits.And those which were lunatic; either melancholy persons, or mad and distracted men; that retired from the conversation of men, into fields or desert places: or such, whose disorders were influenced by the change of the moon; such as those who are troubled with the falling sickness; so the Greeks {n} call such persons selhniazo-menouv the word here used by the Evangelist.And those that had the palsy. These were each of them such disorders, as were incurable by the art of medicine; or for which rarely, and with great difficulty, any manner of relief could be obtained; andhe healed them; without any means, by a word speaking; which showed him more than a man, and truly and properly God.{m} T. Bab. Gittin, fol. 8. 1. 2. vid. Maimon. Hileb. Tumath Meth. c. 11. sect. 6. {n} Vid. Fabricii Bibl. Graec. vol. 2. l. 3. c. 26. p. 656-658. Matthew 4:25Ver. 25. And there followed him great multitudes of people,.... Some on one account, and some on another; some out of good will, others out of ill will; some for the healing of their bodies, others for the good of their souls; some to see his miracles, others to hear his doctrine; and what with one and another, the concourse of people that followed him was greater than that which followed John. The Greek word for "multitude" is adopted into the Talmudic language, and is often used by the doctors; who have a tradition to this purpose, that awbr Myvvm htwxp aowlkwa Nya, "there is no multitude less than sixty myriads" {o}; but we are not to imagine, that when here, and elsewhere, a multitude is said to follow, or attend on Christ, that he had such a number of people after him as this; only that the number was very large. The places from whence they came are particularly mentioned, as "from Galilee"; where he had called his disciples, had been preaching the Gospel, and healing all manner of diseases; and therefore it is not to be wondered at that he should have a large number of followers from hence. This country was divided into {p} three parts:"There was upper Galilee, and nether Galilee, and the valley from Capharhananiah and upwards: all that part which did not bring forth sycamine trees was upper Galilee, and from Capharhananiah downwards: all that part which did bring forth sycamine trees was nether Galilee; and the coast of Tiberias was the valley.''Frequent mention is made in the Talmudic {q} writings of upper Galilee, as distinct from the other.And from Decapolis; a tract of land so called, from the "ten cities" that were in it; and which, according to Pliny {r} were these following; Damascus, Opoton, Philadelphia, Raphana, Scythopolis, Gadara, Hippondion, Pella, Galasa, and Canatha; see Mr 5:20 "And from Jerusalem"; the metropolis of the whole land; for his fame had reached that great city, and there were some there, curious and desirous to see him, and hear him; though he was got into those distant and obscure parts.And from Judea; from the other parts of it:and from beyond Jordan; which was a distinct country of itself, known by the name of Peraea; so called, perhaps, from peran, the word here translated, "from beyond". It is to be observed, that here are three countries distinctly mentioned, Galilee, Judea, and "beyond Jordan"; which was the division of the land of Israel; of these three lands the Talmudists often speak."It is a tradition of the Rabbins {s}, that in three countries they intercalate the year; Judea, and beyond Jordan, and Galilee.''Again {t},"There are three lands, that are obliged to the removing of fruits; Judea, and beyond Jordan, and Galilee.''Once more {u},"There are three countries for celebration of marriages, Judea, and "beyond Jordan", and Galilee.''The account which {w} Maimonides gives of these three countries is this;"The land of Judea, all of it, the mountain, the plain, and the valley, are one country beyond Jordan, all of it, the plain of Lydda, and the mountain of the plain of Lydda, and from Betheron to the sea, are one country: Galilee, all of it, the upper and nether, and the coast of Tiberias, are one country.''The country beyond Jordan was not so much esteemed as what was properly the land of Canaan, or Israel; for the Jews {x} say,"the land of Israel is holier than all lands; because they bring out of it the sheaf, the first fruits, and the showbread, which they do not bring from other lands: the land of Canaan is holier than beyond Jordan; the land of Canaan is fit to be the habitation of the Shekinah; beyond Jordan is not.''This, they say {y}, was not the land flowing with milk and honey.{o} T. Bab. Beracot, fol. 58. 1. {p} Misn, Sheviith. c. 9. sect. 2. {q} T. Bab. Bava Kama, fol. 80. 1. Cetubot, fol. 67. 2. & Succa, fol. 27. 2. & 28. 1. Zohar in Gen. fol. 129. 3. {r} Nat. Hist. l. 5. c. 18. {s} T. Bab. Sanhedrim, fol. 11. 2. {t} Misn. Sheviith. c. 9. sect. 2. {u} Misn. Cetubot, c. 13. sect. 10. {w} Hilch. Shemittah, c. 7. sect. 9. {x} Bemidbar Rabba, sect. 7. fol. 188. 3. Maimon. Beth Habechira, c. 7. sect. 12. {y} Misn. Biccurim, c. 1. sect. 10.
John Gill's Exposition of the Entire Bible.