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Text -- Matthew 4:18-25 (NET)

Strongs On/Off
Context
The Call of the Disciples
4:18 As he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen). 4:19 He said to them, “Follow me, and I will turn you into fishers of people.” 4:20 They left their nets immediately and followed him. 4:21 Going on from there he saw two other brothers, James the son of Zebedee and John his brother, in a boat with Zebedee their father, mending their nets. Then he called them. 4:22 They immediately left the boat and their father and followed him.
Jesus’ Healing Ministry
4:23 Jesus went throughout all of Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of disease and sickness among the people. 4:24 So a report about him spread throughout Syria. People brought to him all who suffered with various illnesses and afflictions, those who had seizures, paralytics, and those possessed by demons, and he healed them. 4:25 And large crowds followed him from Galilee, the Decapolis, Jerusalem, Judea, and beyond the Jordan River.
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Names, People and Places, Dictionary Themes and Topics

Names, People and Places:
 · Andrew the brother of Simon Peter
 · Decapolis a large region south of the Sea of Galilee mainly east of the Jordan
 · Galilee the region of Palestine north of Sameria and west of the upper Jordan River,a region west of Lake Galilee and north of the Jezreel Valley
 · James a son of Zebedee; brother of John; an apostle,a son of Alpheus; an apostle,a brother of Jesus; writer of the epistle of James,the father (or brother) of the apostle Judas
 · Jerusalem the capital city of Israel,a town; the capital of Israel near the southern border of Benjamin
 · John a son of Zebedee; younger brother of James; the beloved disciple of Christ,a relative of Annas the high priest,a son of Mary the sister of Barnabas, and surnamed Mark,the father of Simon Peter
 · Jordan the river that flows from Lake Galilee to the Dead Sea,a river that begins at Mt. Hermon, flows south through Lake Galilee and on to its end at the Dead Sea 175 km away (by air)
 · Judea a region that roughly corresponded to the earlier kingdom of Judah
 · Peter a man who was a leader among the twelve apostles and wrote the two epistles of Peter
 · Simon a son of Jonas and brother of Andrew; an apostle of Jesus Christ,a man who was one of the apostles of Christ and also called 'the Zealot',a brother of Jesus,a man who was a well-know victim of leprosy who had been healed by Jesus (NIV note),a man from Cyrene who was forced to carry the cross of Jesus,a Pharisee man in whose house Jesus' feet were washed with tears and anointed,the father of Judas Iscariot,a man who was a sorcerer in Samaria and who wanted to buy the gifts of the Spirit,a man who was a tanner at Joppa and with whom Peter was staying when Cornelius sent for him
 · Syria the country to the north of Palestine,a country of north western Mesopotamia
 · Zebedee the father of James and John, who were two of the twelve apostles


Dictionary Themes and Topics: Torment | THADDAEUS | Simon | SIMON THE CANAANITE; SIMON THE CANANAEAN; SIMON THE ZEALOT | SHIP | Matthew, Gospel according to | Lunatic | John | Jesus, The Christ | JUDAS ISCARIOT | JESUS CHRIST, 4C1 | Gospels | Galilee | Fishing, the art of | Fisher | Faith | FOLLOW | Decalogue | Call | Apostles | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Lightfoot , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 4:18 - -- Casting a net into the sea ( ballantas amphiblēstron eis tēn thalassan ). The word here for net is a casting-net (compare amphiballō in Mar 1...

Casting a net into the sea ( ballantas amphiblēstron eis tēn thalassan ).

The word here for net is a casting-net (compare amphiballō in Mar 1:16, casting on both sides). The net was thrown over the shoulder and spread into a circle (amphi ). In Mat 4:20 and Mat 4:21 another word occurs for nets (diktua ), a word used for nets of any kind. The large drag-net (sagēnē ) appears in Mat 13:47.

Robertson: Mat 4:19 - -- Fishers of men ( haleeis anthrōpōn ). Andrew and Simon were fishers by trade. They had already become disciples of Jesus (Joh 1:35-42), but now t...

Fishers of men ( haleeis anthrōpōn ).

Andrew and Simon were fishers by trade. They had already become disciples of Jesus (Joh 1:35-42), but now they are called upon to leave their business and to follow Jesus in his travels and work. These two brothers promptly (eutheōs ) accepted the call and challenge of Jesus.

Robertson: Mat 4:21 - -- Mending their nets ( katartizontas ta diktua autōn ). These two brothers, James and John, were getting their nets ready for use. The verb (katartiz...

Mending their nets ( katartizontas ta diktua autōn ).

These two brothers, James and John, were getting their nets ready for use. The verb (katartizō ) means to adjust, to articulate, to mend if needed (Luk 6:40; Rom 9:22; Gal 6:1). So they promptly left their boat and father and followed Jesus. They had also already become disciples of Jesus. Now there are four who follow him steadily.

Robertson: Mat 4:23 - -- Went about in all Galilee ( periēgen en holēi tēi Galilaiai ). Literally Jesus "was going around (imperfect) in all Galilee."This is the first ...

Went about in all Galilee ( periēgen en holēi tēi Galilaiai ).

Literally Jesus "was going around (imperfect) in all Galilee."This is the first of the three tours of Galilee made by Jesus. This time he took the four fishermen whom he had just called to personal service. The second time he took the twelve. On the third he sent the twelve on ahead by twos and followed after them. He was teaching and preaching the gospel of the kingdom in the synagogues chiefly and on the roads and in the streets where Gentiles could hear.

Robertson: Mat 4:23 - -- Healing all manner of diseases and all manner of sickness ( therapeuōn pāsan noson kai pāsan malakian ). The occasional sickness is called mala...

Healing all manner of diseases and all manner of sickness ( therapeuōn pāsan noson kai pāsan malakian ).

The occasional sickness is called malakian , the chronic or serious disease noson .

Robertson: Mat 4:24 - -- The report of him went forth into all Syria ( apēlthen hē akoē autou eis holēn tēn Syrian ). Rumour (akoē ) carries things almost like t...

The report of him went forth into all Syria ( apēlthen hē akoē autou eis holēn tēn Syrian ).

Rumour (akoē ) carries things almost like the wireless or radio. The Gentiles all over Syria to the north heard of what was going on in Galilee. The result was inevitable. Jesus had a moving hospital of patients from all over Galilee and Syria.

Robertson: Mat 4:24 - -- "Those that were sick" ( tous kakōs echontas ) , literally "those who had it bad,"cases that the doctors could not cure.

"Those that were sick" ( tous kakōs echontas )

, literally "those who had it bad,"cases that the doctors could not cure.

Robertson: Mat 4:24 - -- "Holden with divers diseases and torments" ( poikilais nosois kai basanois sunechomenous ). "Held together"or "compressed"is the idea of the particip...

"Holden with divers diseases and torments" ( poikilais nosois kai basanois sunechomenous ).

"Held together"or "compressed"is the idea of the participle. The same word is used by Jesus in Luk 12:50 and by Paul in Phi 1:23 and of the crowd pressing on Jesus (Luk 8:45). They brought these difficult and chronic cases (present tense of the participle here) to Jesus. Instead of "divers"say "various"(poikilais ) like fever, leprosy, blindness. The adjective means literally many colored or variegated like flowers, paintings, jaundice, etc. Some had "torments"(basanois ). The word originally (oriental origin) meant a touchstone, "Lydian stone"used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as "torture."These diseases are further described "in a descending scale of violence"(McNeile) as "demoniacs, lunatics, and paralytics"as Moffatt puts it, "demoniacs, epileptics, paralytics"as Weymouth has it, (daimonizomenous kai selēniazomenous kai paralutikous ), people possessed by demons, lunatics or "moon-struck"because the epileptic seizures supposedly followed the phases of the moon (Bruce) as shown also in Mat 17:15, paralytics (our very word). Our word "lunatic"is from the Latin luna (moon) and carries the same picture as the Greek selēniazomai from selēnē (moon). These diseases are called "torments."

Robertson: Mat 4:25 - -- Great multitudes ( ochloi polloi ). Note the plural, not just one crowd, but crowds and crowds. And from all parts of Palestine including Decapolis, ...

Great multitudes ( ochloi polloi ).

Note the plural, not just one crowd, but crowds and crowds. And from all parts of Palestine including Decapolis, the region of the Ten Greek Cities east of the Jordan. No political campaign was equal to this outpouring of the people to hear Jesus and to be healed by Jesus.

Vincent: Mat 4:18 - -- The sea ( τήν θάλασσαν ) The small lake of Gennesaret, only thirteen miles long and six wide in its broadest part, is called the ...

The sea ( τήν θάλασσαν )

The small lake of Gennesaret, only thirteen miles long and six wide in its broadest part, is called the sea, by the same kind of popular usage by which Swiss and German lakes are called See; as the Königsee, the Trauensee. So, also, in Holland we have the Zuyder Zee. The Latin mare ( the sea ) likewise becomes meet in Holland, and is used of a lake, as Haarlemmer Meer; and in England, mere, as appears in Windermere, Grasmere, etc.

Vincent: Mat 4:18 - -- A net ( ἀμφίβληστρον ) From ἀμφὶ , around, and Βάλλω , to throw. Hence the casting -net, which, being east ov...

A net ( ἀμφίβληστρον )

From ἀμφὶ , around, and Βάλλω , to throw. Hence the casting -net, which, being east over the shoulder, spreads into a circle (ἀμφὶ ). The word is sometimes used by classical Greek writers to denote a garment which encompasses the wearer. In Mat 4:20, the word net again occurs, but representing a different Greek word (δίκτυον ) which is the general name for all kinds of nets, whether for taking fish or fowl. Still another word occurs at Mat 13:47, σαγήνη , the draw- net. See farther on that passage.

Vincent: Mat 4:21 - -- Mending ( καταρτίζοντας ) Not necessarily repairing; the word means to adjust, to " put to rights. " It may mean here prepa...

Mending ( καταρτίζοντας )

Not necessarily repairing; the word means to adjust, to " put to rights. " It may mean here preparing the nets for the next fishing.

Vincent: Mat 4:23 - -- , Mat 4:24 Sickness, Disease, Torments, Taken, Lunatic The description of the ailments to which our Lord's power was applied gains in vividness by...

, Mat 4:24

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 Mat 4:23, the Rev. rightly transposes sickness and disease; for νόσος (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 νόσος 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 θείαν νόσον ( a divine visitation ) . Disease is, therefore, the more correct rendering as expressing something stronger than sickness or debility. Sickness, however, suits the other word, μαλακίαν . The kindred adjective, μαλακος , 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 violent suffering or danger.

In Mat 4:24 we have, first, a general expression for ailments of all kinds: all that were sick (lit., all who had themselves in evil case; πάντας τοὺς κακῶς ἔχοντας ) . Then the idea of suffering is emphasized in the word taken (συνεχομένους ) , 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 Tynd. The word is used of the multitude thronging Christ (Luk 8:45). Compare, also, " how am I straitened (Luk 12:50); and I am in a strait (Phi 1:1-3). Then follow the specific forms of suffering, the list headed again by the inclusive word νόσοις , diseases, and the καὶ following having the force of and particularly. Note the word torments (βασάνοις ) . Βάσανος originally 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 Βάσανος 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, (σεληνιαζομένους ) , is rendered by Rev. epileptic, with reference to the real or supposed influence of the changes of the moon upon the victims of epilepsy.

Wesley: Mat 4:18 - -- Mar 1:16; Luk 5:1.

Wesley: Mat 4:23 - -- 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 ...

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.

Wesley: Mat 4:24 - -- The whole province, of which the Jewish country was only a small part.

The whole province, of which the Jewish country was only a small part.

Wesley: Mat 4:24 - -- Men possessed with devils: and lunatics, and paralytics - Men ill of the palsy, whose cases were of all others most deplorable and most helpless.

Men possessed with devils: and lunatics, and paralytics - Men ill of the palsy, whose cases were of all others most deplorable and most helpless.

Wesley: Mat 4:25 - -- A tract of land on the east side of the sea of Galilee, in which were ten cities near each other.

A tract of land on the east side of the sea of Galilee, in which were ten cities near each other.

JFB: Mat 4:18 - -- The word "Jesus" here appears not to belong to the text, but to have been introduced from those portions of it which were transcribed to be used as ch...

The word "Jesus" here appears not to belong to the text, but to have been introduced from those portions of it which were transcribed to be used as church lessons; where it was naturally introduced as a connecting word at the commencement of a lesson.

JFB: Mat 4:18 - -- "called Peter" for the reason mentioned in Mat 16:18.

"called Peter" for the reason mentioned in Mat 16:18.

JFB: Mat 4:19 - -- Rather, as the same expression is rendered in Mark, "Come ye after Me" (Mar 1:17).

Rather, as the same expression is rendered in Mark, "Come ye after Me" (Mar 1:17).

JFB: Mat 4:19 - -- Raising them from a lower to a higher fishing, as David was from a lower to a higher feeding (Psa 78:70-72).

Raising them from a lower to a higher fishing, as David was from a lower to a higher feeding (Psa 78:70-72).

JFB: Mat 4:20 - -- And they straightway left their nets, and followed him.

And they straightway left their nets, and followed him.

JFB: Mat 4:21 - -- Rather, "in the ship," their fishing boat. with Zebedee their father, mending their nets: and he called them.

Rather, "in the ship," their fishing boat.

with Zebedee their father, mending their nets: and he called them.

JFB: Mat 4:22 - -- Mark adds an important clause: "They left their father Zebedee in the ship with the hired servants" (Mar 1:20); showing that the family were in easy c...

Mark adds an important clause: "They left their father Zebedee in the ship with the hired servants" (Mar 1:20); showing that the family were in easy circumstances.

JFB: Mat 4:22 - -- Two harmonistic questions here arise: First, Was this the same calling as that recorded in Joh 1:35-42? Clearly not. For, (1) That call was given whil...

Two harmonistic questions here arise: First, Was this the same calling as that recorded in Joh 1:35-42? Clearly not. For, (1) That call was given while Jesus was yet in Judea: this, after His return to Galilee. (2) Here, Christ calls Andrew: there, Andrew solicits an interview with Christ. (3) Here, Andrew and Peter are called together: there, Andrew having been called, with an unnamed disciple, who was clearly the beloved disciple (see on Joh 1:40), goes and fetches Peter his brother to Christ, who then calls him. (4) Here, John is called along with James his brother: there, John is called along with Andrew, after having at their own request had an interview with Jesus; no mention being made of James, whose call, if it then took place, would not likely have been passed over by his own brother. Thus far nearly all are agreed. But on the next question opinion is divided: Was this the same calling as that recorded in Luk 5:1-11? Many able critics think so. But the following considerations are to us decisive against it. First here, the four are called separately, in pairs: in Luke, all together. Next, in Luke, after a glorious miracle: here, the one pair are casting their net, the other are mending theirs. Further, here, our Lord had made no public appearance in Galilee, and so had gathered none around Him; He is walking solitary by the shores of the lake when He accosts the two pairs of fishermen: in Luke, the multitude are pressing upon Him, and hearing the word of God, as He stands by the Lake of Gennesaret--a state of things implying a somewhat advanced stage of His early ministry, and some popular enthusiasm. Regarding these successive callings, see on Luk 5:1.

First Galilean Circuit (Mat 4:23-25).

JFB: Mat 4:23 - -- 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 ...

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.

JFB: Mat 4:23 - -- Proclaiming the glad tidings of the kingdom,

Proclaiming the glad tidings of the kingdom,

JFB: Mat 4:23 - -- Every disease.

Every disease.

JFB: Mat 4:23 - -- Every complaint. The word means any incipient malady causing "softness."

Every complaint. The word means any incipient malady causing "softness."

JFB: Mat 4:24 - -- Reaching first to the part of it adjacent to Galilee, called Syro-Phœnicia (Mar 7:26), and thence extending far and wide.

Reaching first to the part of it adjacent to Galilee, called Syro-Phœnicia (Mar 7:26), and thence extending far and wide.

JFB: Mat 4:24 - -- All that were ailing or unwell. Those

All that were ailing or unwell. Those

JFB: Mat 4:24 - -- For this is a distinct class, not an explanation of the "unwell" class, as our translators understood it.

For this is a distinct class, not an explanation of the "unwell" class, as our translators understood it.

JFB: Mat 4:24 - -- That is, acute disorders.

That is, acute disorders.

JFB: Mat 4:24 - -- That were demonized or possessed with demons.

That were demonized or possessed with demons.

JFB: Mat 4:24 - -- Moon-struck.

Moon-struck.

JFB: Mat 4:24 - -- Paralytics, a word not naturalized when our version was made.

Paralytics, a word not naturalized when our version was made.

JFB: Mat 4:24 - -- These healings were at once His credentials and illustrations of "the glad tidings" which He proclaimed. After reading this account of our Lord's firs...

These healings were at once His credentials and illustrations of "the glad tidings" which He proclaimed. After reading this account of our Lord's first preaching tour, can we wonder at what follows?

JFB: Mat 4:25 - -- A region lying to the east of the Jordan, so called as containing ten cities, founded and chiefly inhabited by Greek settlers.

A region lying to the east of the Jordan, so called as containing ten cities, founded and chiefly inhabited by Greek settlers.

JFB: Mat 4:25 - -- Meaning from Perea. Thus not only was all Palestine upheaved, but all the adjacent regions. But the more immediate object for which this is here menti...

Meaning from Perea. Thus not only was all Palestine upheaved, but all the adjacent regions. But the more immediate object for which this is here mentioned is, to give the reader some idea both of the vast concourse and of the varied complexion of eager attendants upon the great Preacher, to whom the astonishing discourse of the next three chapters was addressed. On the importance which our Lord Himself attached to this first preaching circuit, and the preparation which He made for it, see on Mar 1:35-39.

SERMON ON THE MOUNT.

JFB: Mat 4:25 - -- Only reported more fully by Matthew, and less fully, as well as with considerable variation, by Luke--is the opinion of many very able critics (of the...

Only reported more fully by Matthew, and less fully, as well as with considerable variation, by Luke--is the opinion of many very able critics (of the Greek commentators; of CALVIN, GROTIUS, MALDONATUS--Who stands almost alone among Romish commentators; and of most moderns, as THOLUCK, MEYER, DE WETTE, TISCHENDORF, STIER, WIESELER, ROBINSON). The prevailing opinion of these critics is that Luke's is the original form of the discourse, to which Matthew has added a number of sayings, uttered on other occasions, in order to give at one view the great outlines of our Lord's ethical teaching. But that they are two distinct discourses--the one delivered about the close of His first missionary tour, and the other after a second such tour and the solemn choice of the Twelve--is the judgment of others who have given much attention to such matters (of most Romish commentators, including ERASMUS; and among the moderns, of LANGE, GRESWELL, BIRKS, WEBSTER and WILKINSON. The question is left undecided by ALFORD). AUGUSTINE'S opinion--that they were both delivered on one occasion, Matthew's on the mountain, and to the disciples; Luke's in the plain, and to the promiscuous multitude--is so clumsy and artificial as hardly to deserve notice. To us the weight of argument appears to lie with those who think them two separate discourses. It seems hard to conceive that Matthew should have put this discourse before his own calling, if it was not uttered till long after, and was spoken in his own hearing as one of the newly chosen Twelve. Add to this, that Matthew introduces his discourse amidst very definite markings of time, which fix it to our Lord's first preaching tour; while that of Luke, which is expressly said to have been delivered immediately after the choice of the Twelve, could not have been spoken till long after the time noted by Matthew. It is hard, too, to see how either discourse can well be regarded as the expansion or contraction of the other. And as it is beyond dispute that our Lord repeated some of His weightier sayings in different forms, and with varied applications, it ought not to surprise us that, after the lapse of perhaps a year--when, having spent a whole night on the hill in prayer to God, and set the Twelve apart, He found Himself surrounded by crowds of people, few of whom probably had heard the Sermon on the Mount, and fewer still remembered much of it--He should go over its principal points again, with just as much sameness as to show their enduring gravity, but at the same time with that difference which shows His exhaustless fertility as the great Prophet of the Church.

Clarke: Mat 4:18 - -- Simon called Peter, and Andrew his brother - Why did not Jesus Christ call some of the eminent Scribes or Pharisees to publish his Gospel, and not p...

Simon called Peter, and Andrew his brother - Why did not Jesus Christ call some of the eminent Scribes or Pharisees to publish his Gospel, and not poor unlearned fishermen, without credit or authority? Because it was the kingdom of heaven they were to preach, and their teaching must come from above: besides, the conversion of sinners, though it be effected instrumentally by the preaching of the Gospel, yet the grand agent in it is the Spirit of God. As the instruments were comparatively mean, and, the work which was accomplished by them was grand and glorious, the excellency of the power at once appeared to be of God, and not of man; and thus the glory, due alone to his name, was secured, and the great Operator of all good had the deserved praise. Seminaries of learning, in the order of God’ s providence and grace, have great and important uses; and, in reference to such uses, they should be treated with great respect: but to make preachers of the Gospel is a matter to which they are utterly inadequate; it is a, prerogative that God never did, and never will, delegate to man

Where the seed of the kingdom of God is sowed, and a dispensation of the Gospel is committed to a man, a good education may be of great and general use: but it no more follows, because a man has had a good education, that therefore he is qualified to preach the Gospel, than it does, that because he has not had that, therefore he is unqualified; for there may be much ignorance of Divine things where there is much human learning; and a man may be well taught in the things of God, and be able to teach others, who has not had the advantages of a liberal education

Men-made ministers have almost ruined the heritage of God. To prevent this, our Church requires that a man be inwardly moved to take upon himself this ministry, before he can be ordained to it. And he who cannot say, that he trusts (has rational and Scriptural conviction) that he is moved by the Holy Ghost to take upon himself this office, is an intruder into the heritage of God, and his ordination, ipso facto, vitiated and of none effect. See the truly apostolic Ordination Service of the Church of England

Clarke: Mat 4:18 - -- Fishers - Persons employed in a lawful and profitable avocation, and faithfully discharging their duty in it. It was a tradition of the elders, that...

Fishers - Persons employed in a lawful and profitable avocation, and faithfully discharging their duty in it. It was a tradition of the elders, that one of Joshua’ s ten precepts was, that all men should have an equal right to spread their nets and fish in the sea of Tiberias, or Galilee. The persons mentioned here were doubtless men of pure morals; for the minister of God should have a good report from them that are without.

Clarke: Mat 4:19 - -- Follow me - Come after me, δευτε οπισω μου . Receive my doctrines, imitate me in my conduct - in every respect be my disciples. We may...

Follow me - Come after me, δευτε οπισω μου . Receive my doctrines, imitate me in my conduct - in every respect be my disciples. We may observe that most of the calls of God to man are expressed in a few solemn words, which alarm, the conscience, and deeply impress the heart

Clarke: Mat 4:19 - -- I will make you fishers of men - Eze 47:8-10, casts much light on this place; and to this prophet our Lord probably alludes. To follow Christ, and b...

I will make you fishers of men - Eze 47:8-10, casts much light on this place; and to this prophet our Lord probably alludes. To follow Christ, and be admitted into a partnership of his ministry, is a great honor; but those only who are by himself fitted for it, God calls. Miserable are those who do not wait fur this call - who presume to take the name of fishers of men, and know not how to cast the net of the Divine word, because not brought to an acquaintance with the saving power of the God who bought them. Such persons, having only their secular interest in view, study not to catch men, but to catch money: and though, for charity’ s sake, it may be said of a pastor of this spirit, he does not enter the sheepfold as a thief, yet he certainly lives as a hireling. See Quesnel

Some teach to work, but have no hands to row

Some will be eyes, but have no light to see

Some will be guides, but have no feet to go

Some deaf, yet ears, some dumb, yet tongues will be

Dumb, deaf, lame, blind, and maimed, yet fishers all

Fit for no use but store an hospital

Fletcher’ s Piscatory Eclogues. Ec iv. 5, 18

Following a person, in the Jewish phrase, signifies being his disciple or scholar. See a similar mode of speech, 2Ki 6:19.

Clarke: Mat 4:20 - -- They straightway left their nets - A change, as far as it respected secular things, every way to their disadvantage. The proud and the profane may e...

They straightway left their nets - A change, as far as it respected secular things, every way to their disadvantage. The proud and the profane may exult and say, "Such preachers as these cannot be much injured by their sacrifices of secular property - they have nothing but nets, etc., to leave."Let such carpers at the institution of Christ know, that he who has nothing but a net, and leaves that for the sake of doing good to the souls of men, leaves his All: besides, he lived comfortably by his net before; but, in becoming the servant of all for Christ’ s sake, he often exposes himself to the want of even a morsel of bread. See on Mat 19:27 (note).

Clarke: Mat 4:20 - -- They straightway left their nets - A change, as far as it respected secular things, every way to their disadvantage. The proud and the profane may e...

They straightway left their nets - A change, as far as it respected secular things, every way to their disadvantage. The proud and the profane may exult and say, "Such preachers as these cannot be much injured by their sacrifices of secular property - they have nothing but nets, etc., to leave."Let such carpers at the institution of Christ know, that he who has nothing but a net, and leaves that for the sake of doing good to the souls of men, leaves his All: besides, he lived comfortably by his net before; but, in becoming the servant of all for Christ’ s sake, he often exposes himself to the want of even a morsel of bread. See on Mat 19:27 (note).

Clarke: Mat 4:22 - -- Left the ship and their father - By the ship, το πλοιον, we are to understand the mere fishing-boat, used for extending their nets in the w...

Left the ship and their father - By the ship, το πλοιον, we are to understand the mere fishing-boat, used for extending their nets in the water and bringing the hawser or rope of the farther end to shore, by which the net was pulled to land. But why should these be called to leave their employment and their father, probably now aged? To this I answer, that to be obedient to, provide for, and comfort our parents, is the highest duty we owe or can discharge, except that to God. But, when God calls to the work of the ministry, father and mother and all must be left. Were we necessary to their comfort and support before? Then God, if he call us into another work or state, will take care to supply to them our lack of service some other way; and, if this be not done, it is a proof we have mistaken our call. Again, were our parents necessary to us, and in leaving them for the sake of the Gospel, or in obedience to a Divine command, do we deprive ourselves of the comforts of life? No matter: we should prefer the honor of serving the Most High, even in poverty and humility, to all the comforts of a father’ s house. But what an honor was the vocation of James and John, to old Zebedee their father! His sons are called to be heralds of the God of heaven! Allowing him to have been a pious man, this must have given him unutterable delight.

Clarke: Mat 4:23 - -- Teaching in their synagogues - Synagogue, συναγωγη, from συν, together, and αγω, I bring, a public assembly of persons, or the plac...

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

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 Jam 2:2

Clarke: Mat 4:23 - -- Preaching the Gospel of the kingdom - Or, proclaiming the glad tidings of the kingdom. See the preceding notes. Behold here the perfect pattern of a...

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 (note). Proclaiming, see Mat 3:1 (note), and end (note); and for the meaning of kingdom, see Mat 3:2 (note)

Clarke: Mat 4:23 - -- All manner of sickness, and all manner of disease - There is a difference between νοσος, translated here sickness, and μαλακια, transl...

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.

Clarke: Mat 4:24 - -- Sick people - Τους, κακως εχοντας, those who felt ill - were afflicted with any species of malady

Sick people - Τους, κακως εχοντας, those who felt ill - were afflicted with any species of malady

Clarke: Mat 4:24 - -- And torments - βασανοις, from βασανιζω, to examine by torture, such as cholics, gouts, and rheumatisms, which racked every joint

And torments - βασανοις, from βασανιζω, to examine by torture, such as cholics, gouts, and rheumatisms, which racked every joint

Clarke: Mat 4:24 - -- Possessed with devils - Daemoniacs. Persons possessed by evil spirits. This is certainly the plain obvious meaning of daemoniac in the Gospels Many ...

Possessed with devils - Daemoniacs. Persons possessed by evil spirits. This is certainly the plain obvious meaning of daemoniac in the Gospels

Many eminent men think that the sacred writers accommodated themselves to the unfounded prejudices of the common people, in attributing certain diseases to the influence of evil spirits, which were merely the effects of natural causes: but that this explanation can never comport with the accounts given of these persons shall be proved as the places occur

Our common version, which renders the word, those possessed by devils, is not strictly correct; as the word devil, διαβολος, is not found in the plural in any part of the Sacred Writings, when speaking of evil spirits: for though there are multitudes of daemons, Mar 5:9, yet it appears there is but one Devil, who seems to be supreme, or head, over all the rest. Διαβολος signifies an accuser or slanderer, 1Ti 3:11; 2Ti 3:3; Tit 2:3. Perhaps Satan was called so

1st. because he accused or slandered God in paradise, as averse from the increase of man’ s knowledge and happiness, Gen 3:5; Joh 8:44; an

2dly. because he is the accuser of men, Rev 12:9, Rev 12:10. See also Job 1:2

The word comes from δια, through, and βαλλειν, to cast, or shoot, because of the influence of his evil suggestions; compared, Eph 6:16, to fiery darts; and thus it is nearly of the same meaning with ο πειραζων, he who pierces through. See on Mat 4:3 (note)

Clarke: Mat 4:24 - -- Lunatic - Persons afflicted with epileptic or other disorders, which are always known to have a singular increase at the change and full of the moon...

Lunatic - Persons afflicted with epileptic or other disorders, which are always known to have a singular increase at the change and full of the moon. This undoubtedly proceeds from the superadded attractive influence of the sun and moon upon the earth’ s atmosphere, as, in the periods mentioned above, these two luminaries are both in conjunction; and their united attractive power being exerted on the earth at the same time, not only causes the flux and reflux of the ocean, but occasions a variety of important changes in the bodies of infirm persons, of animals in general, but more particularly in those who are more sensible of these variations. And is this any wonder, when it is well known, that a very slight alteration in the atmosphere causes the most uncomfortable sensations to a number of invalids! But sometimes even these diseases were caused by demons. See on Mat 8:16, Mat 8:34 (note), and Mat 17:15 (note)

Clarke: Mat 4:24 - -- Palsy - Palsy is defined, a sudden loss of tone and vital power in a certain part of the human body. This may affect a limb, the whole side, the ton...

Palsy - Palsy is defined, a sudden loss of tone and vital power in a certain part of the human body. This may affect a limb, the whole side, the tongue, or the whole body. This disorder is in general incurable, except by the miraculous power of God, unless in its slighter stages

Clarke: Mat 4:24 - -- He healed them - Either with a word or a touch; and thus proved that all nature was under his control.

He healed them - Either with a word or a touch; and thus proved that all nature was under his control.

Clarke: Mat 4:25 - -- Great multitudes - This, even according to the Jews, was one proof of the days of the Messiah: for they acknowledged that in his time there should be...

Great multitudes - This, even according to the Jews, was one proof of the days of the Messiah: for they acknowledged that in his time there should be a great famine of the word of God; and thus they understood Amos, Amo 8:11. Behold, the days come - that I will send a famine in the land, not a famine of bread - but of hearing the words of the Lord. And as the Messiah was to dispense this word, the bread of life, hence they believed that vast multitudes from all parts should be gathered together to him. See Schoettgenius on this place

Decapolis - A small country, situated between Syria and Galilee of the nations. It was called Decapolis, Δεκαπολις, from δεκα, ten, and πολις, a city, because it contained only ten cities; the metropolis, and most ancient of which, was Damascus

Clarke: Mat 4:25 - -- From beyond Jordan - Or, from the side of Jordan. Probably this was the country which was occupied anciently by the two tribes of Reuben and Gad, and...

From beyond Jordan - Or, from the side of Jordan. Probably this was the country which was occupied anciently by the two tribes of Reuben and Gad, and the half tribe of Manasseh; for the country of Decapolis lay on both sides of the river Jordan. See Num 32:5, Num 32:33

The account of our Lord’ s temptation, as given by the evangelist, is acknowledged on all hands to be extremely difficult. Two modes of interpretation have been generally resorted to, in order to make the whole plain and intelligible: viz. the literal and allegorical. In all cases, where it can possibly apply, I prefer the first: the latter should never be used, unless obviously indicated in the text itself; or so imperiously necessary that no other mode of interpretation can possibly apply. In the preceding observations, I have taken up the subject in a literal point of view; and it is hoped that most of the difficulties in the relation have been removed, or obviated, by this plan. An ingenious correspondent has favored me with some observations on the subject, which have much more than the merit of novelty to recommend them. I shall give an abstract of some of the most striking; and leave the whole to the reader’ s farther consideration

The thoughts in this communication proceed on this ground: "These temptations were addressed to Christ as a public person, and respected his conduct in the execution of his ministry; and are reported to his Church as a forcible and practical instruction, concerning the proper method of promoting the kingdom of God upon earth. They are warnings against those Satanic illusions, by which the servants of Christ are liable to be hindered in their great work, and even stopped in the prosecution of it

1.    "As our Lord had, at his baptism, been declared to be the Son of God, i.e. the promised Messiah, this was probably well known to Satan, who did not mean to insinuate any thing to the contrary, when he endeavored to engage him to put forth an act of that power which he possessed as the Messiah. The mysterious union of the Divine with the human nature, in our Lord’ s state of humiliation, Satan might think possible to be broken; and therefore endeavored, in the first temptation, Command these stones to be made bread, to induce our Lord to put forth a separate, independent act of power; which our Lord repelled, by showing his intimate union with the Divine will, which he was come to fulfill - Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Thus showing, as he did on another occasion, that it was his meat and drink to do the will of his Father

"2.    The ground of the temptation was then changed; and the fulfillment of the Divine will, in the completion of a prophetic promise, was made the ostensible object of the next attack. Cast thyself down - for it is Written, He will give his angels charge concerning thee, and in their hands shall they bear thee up, etc. This our Lord repelled with - Thou shalt not tempt the Lord thy God - as Satan had designed to induce him to seek this public miraculous confirmation of God’ s peculiar care over him, as the promised Messiah, of his being which, according to the hypothesis above, Satan had no doubt. Moses, being appointed to a great and important work, needed miraculous signs to strengthen his faith; but the sacred humanity of our blessed Lord needed them not; nor did his wisdom judge that such a sign from heaven was essential to the instruction of the people

"3.    The last temptation was the most subtle and the most powerful - All these will I give unto thee, if thou wilt fall down and worship me. To inherit all nations, had been repeatedly declared to be the birthright of the Messiah. His right to universal empire could not be controverted; nor could Satan presume to make the investiture. What, then, was his purpose? Satan had hitherto opposed, and that with considerable success, the kingdom of God upon earth; and what he appears to propose here, were terms of peace, and an honorable retreat. The worship which he exacted was an act of homage, in return for his cession of that ascendancy which, through the sin of man, he had obtained in the world. Having long established his rule among men, it was not at first to be expected that he would resign it without a combat: but the purpose of this last temptation appears to be an offer to decline any farther contest; and, yet more, if his terms were accepted, apparently to engage his influence to promote the kingdom of the Messiah. And as the condition of this proposed alliance, he required, not Divine worship, but such an act of homage as implied amity and obligation; and if this construction be allowed, he may be supposed to have enforced the necessity of the measure, by every suggestion of the consequences of a refusal. The sufferings which would inevitably result from a provoked opposition, which would render the victory, though certain to Christ himself, dearly bought; added to which, the conflict he was prepared to carry on through succeeding ages, in which all his subtlety and powers should be employed to hinder the progress of Christ’ s cause in the earth, and that with a considerable degree of anticipated success. Here the devil seems to propose to make over to Christ the power and influence he possessed in this world, on condition that he would enter into terms of peace with him; and the inducement offered was, that thereby our Lord should escape those sufferings, both in his own person, and in that of his adherents, which a provoked contest would ensure. And we may suppose that a similar temptation lies hid in the desires excited even in some of the servants of Christ, who may feel themselves often induced to employ worldly influence and power for the promotion of his kingdom, even though, in so doing, an apparent communion of Christ and Belial is the result: for it will be found that neither worldly riches, nor power, can be employed in the service of Christ, till, like the spoils taken in war, Deu 31:21-23, they have passed through the fire and water, as, without a Divine purification, they are not fit to be employed in the service of God and his Church

"Hence we may conclude, that the first temptation had for its professed object, 1st, our Lord’ s personal relief and comfort, through the inducement of performing a separate and independent act of power. - The second temptation professed to have in view his public acknowledgment by the people, as the Messiah: for, should they see him work such a miracle as throwing himself down from the pinnacle of the temple without receiving any hurt, they would be led instantly to acknowledge his Divine mission; and the evil of this temptation may be explained, as seeking to secure the success of his mission by other means than those which, as the Messiah, he had received from the Father. Compare Joh 14:31. The third temptation was a subtle attempt to induce Christ to acknowledge Satan as an ally, in the establishment of his kingdom."E. M. B

The above is the substance of the ingenious theory of my correspondent, which may be considered as a third mode of interpretation, partaking equally of the allegoric and literal. I still, however, think, that the nearer we keep to the letter in all such difficult cases, the more tenable is our ground, especially where the subject itself does not obviously require the allegorical mode of interpretation. Among many things worthy of remark in the preceding theory the following deserves most attention: That Satan is ever ready to tempt the governors and ministers of the Christian Church to suppose that worldly means, human policy, secular interest and influence, are all essentially necessary for the support and extension of that kingdom which is not of this world! Such persons can never long preserve hallowed hands: they bring the world into the Church; endeavor to sanctify the bad means they use, by the good end they aim at; and often, in the prosecution of their object, by means which are not of God’ s devising, are driven into straits and difficulties, and to extricate themselves, tell lies for God’ s sake. This human policy is from beneath - God will neither sanction nor bless it. It has been the bane of true religion in all ages of the world; and, in every country where the cause of Christianity has been established, such schemers and plotters in the Church of God are as dangerous to its interests as a plague is to the health of society. The governors and ministers of the Christian Church should keep themselves pure, and ever do God’ s work in his own way. If the slothful servant should be cast out of the vineyard, he that corrupts the good seed of the Divine field, or sows tares among the wheat, should be considered as an enemy to righteousness, and be expelled from the sacred pale as one who closes in with the temptation - "All these things (the kingdoms of the world, and the glory of them) will I give unto Thee, if thou wilt fall down and worship Me."However necessary the Church may be to the state, and the state to the Church, as some people argue, yet the latter is never in so much danger as when the former smiles upon it.

Calvin: Mat 4:18 - -- Mat 4:18.And Jesus walking As this history is placed by Luke after the two miracles, which we shall afterwards see, an opinion has commonly prevailed,...

Mat 4:18.And Jesus walking As this history is placed by Luke after the two miracles, which we shall afterwards see, an opinion has commonly prevailed, that the miracle, which is here related by him, was performed some time after that they had been called by Christ. 336 But the reason, which they allege, carries little weight: for no fixed and distinct order of dates was observed by the Evangelists in composing their narratives. The consequence is, that they disregard the order of time, and satisfy themselves with presenting, in a summary manner, the leading transactions in the life of Christ. They attended, no doubt, to the years, so as to make it plain to their readers, in what manner Christ was employed, during the course of three years, from the commencement of his preaching till his death. But miracles, which took place nearly about the same time, are freely intermixed: which will afterwards appear more clearly from many examples. 337

That it is the same history, which is given by the three Evangelists, is proved by many arguments: but we may mention one, which will be sufficient to satisfy any reader, who is not contentious. All the three agree in stating, that Peter and Andrew, James and John, were made apostles. If they had been previously called, it would follow that they were apostates, who had forsaken their Master, despised their calling, and returned to their former occupation. There is only this difference between Luke and the other two, that he alone relates the miracle, which the others omit. But it is not uncommon with the Evangelists, to touch slightly one part of a transaction, and to leave out many of the circumstances. There is, therefore, no absurdity in saying, that a miracle, which is related by one, has been passed over by the other two. And we must bear in mind what John says, that, out of the innumerable miracles “which Jesus did,” (Joh 21:25,) a part only has been selected, which was sufficient to prove his divine power, and to confirm our faith in him. There is therefore no reason to wonder, if the calling of the four apostles is slightly touched by Matthew and Mark, while the occasion of it is more fully explained by Luke.

Calvin: Mat 4:22 - -- Mat 4:22.And they immediately left the ship The first thing that strikes us here is the power of Christ’s voice. Not that his voice alone makes so...

Mat 4:22.And they immediately left the ship The first thing that strikes us here is the power of Christ’s voice. Not that his voice alone makes so powerful an impression on the hearts of men: but those whom the Lord is pleased to lead and draw to himself, are inwardly addressed by his Spirit, that they may obey his voice. The second is, the commendation bestowed on the docility and ready obedience of his disciples, who prefer the call of Christ to all worldly affairs. The ministers of the Word ought, in a particular manner, to be directed by this example, to lay aside all other occupations, and to devote themselves unreservedly to the Church, to which they are appointed.

Calvin: Mat 4:23 - -- Mat 4:23.And Jesus went about all Galilee The same statement is again made by Matthew in another place, ( Mat 9:35 .) But though Christ was constantl...

Mat 4:23.And Jesus went about all Galilee The same statement is again made by Matthew in another place, ( Mat 9:35 .) But though Christ was constantly employed in performing almost innumerable miracles, we ought not to think it strange, that they are again mentioned, twice or thrice, in a general manner. In the words of Matthew we ought, first, to observe, that Christ never remained in one place, but scattered every where the seed of the Gospel. Again, Matthew calls it the Gospel of the kingdom, by which the kingdom of God is established among men for their salvation. True and eternal happiness is thus distinguished from the prosperity and joys of the present life.

When Matthew says, that Christ healed every disease, the meaning is, that he healed every kind of disease. We know, that all who were diseased were not cured; but there was no class of diseases, that was ever presented to him, which he did not heal. An enumeration is given of particular kinds of diseases, in which Christ displayed his power. Demoniacs (διαμονιζομένοι) is a name given in Scripture, not to all indiscriminately who are tormented by the devil, but to those who, by a secret vengeance of God, are given up to Satan, so that he holds possession of their minds and of their bodily senses. Lunatics (σεληνιαζομένοι) 342 is the name given to those, in whom the strength of the disease increases or diminishes, according to the waxing or waning of the moon, such as those who are afflicted with epilepsy, 343 or similar diseases. As we know, that diseases of this sort cannot be healed by natural means, it follows that, when Christ miraculously healed them, he proved his divinity.

Defender: Mat 4:23 - -- This is the first mention of "gospel" in the New Testament. It is significant that this beginning of the gospel looks forward to the future kingdom wh...

This is the first mention of "gospel" in the New Testament. It is significant that this beginning of the gospel looks forward to the future kingdom when Christ will finally be acknowledged as King of kings. Compare this with the final mention of "gospel" (Rev 14:6, Rev 14:7), which looks back to the creation. The gospel or good news of Christ thus embraces all aspects - past, present, future - of His great work, from creation to consummation. The central focus of the gospel (1Co 15:1-4) is on the substitutionary death of our Creator for our sins, followed by His burial, and then His glorious victory over sin and death by His bodily resurrection."

Defender: Mat 4:24 - -- There is a definite difference between demon possession and lunacy (or mental illness, as it is called today). Modern naturalists deny the existence o...

There is a definite difference between demon possession and lunacy (or mental illness, as it is called today). Modern naturalists deny the existence of demons, attributing so-called demon possession to some form of psychological disturbance. The Bible recognizes both types of problems, however, and so did Jesus. Furthermore, He was able, with just a word, to cast out demons and to cure those who were "lunatick" - a generic term that could apply to any type of mental sickness. This was a shadow of His coming eternal kingdom when there will be no more pain or sickness (Rev 21:4, Rev 21:5)."

TSK: Mat 4:18 - -- walking : Mat 1:16-18; Luk 5:2 sea : Mat 15:29; Num 34:11; Deu 3:17, Chinnereth, Luk 5:1, lake of Gennesaret, Joh 6:1, Joh 21:1, sea of Tiberias two :...

TSK: Mat 4:19 - -- Follow : Mat 8:22, Mat 9:9, Mat 16:24, Mat 19:21; Mar 2:14; Luk 5:27, Luk 9:59; Joh 1:43, Joh 12:26; Joh 21:22 I will : Eze 47:9, Eze 47:10; Mar 1:17,...

TSK: Mat 4:20 - -- Mat 10:37, Mat 19:27; 1Ki 19:21; Psa 119:60; Mar 10:28-31; Luk 18:28-30; Gal 1:16

TSK: Mat 4:21 - -- other : Mat 10:2, Mat 17:1, Mat 20:20,Mat 20:21, Mat 26:37; Mar 1:19, Mar 1:20, Mar 3:17, Mar 5:37; Luk 5:10,Luk 5:11; Joh 21:2; Act 12:2

TSK: Mat 4:22 - -- Mat 10:37; Deu 33:9, Deu 33:10; Mar 1:20; Luk 9:59, Luk 9:60, Luk 14:26, Luk 14:33; 2Co 5:16

TSK: Mat 4:23 - -- Jesus : Mat 9:35; Mar 6:6; Joh 7:1; Act 10:38 teaching : Mat 12:9, Mat 13:54; Psa 74:8; Mar 1:21, Mar 1:39, Mar 6:2; Luk 4:15, Luk 4:16, Luk 4:44, Luk...

TSK: Mat 4:24 - -- his fame : Mat 9:26, Mat 9:31, Mat 14:1; Jos 6:27; 1Ki 4:31, 1Ki 10:1; 1Ch 14:17; Mar 1:28; Luk 4:14, Luk 5:15 Syria : 2Sa 8:6; Luk 2:2; Act 15:23, Ac...

TSK: Mat 4:25 - -- followed : Mat 5:1, Mat 8:1, Mat 12:15, Mat 19:2; Mar 3:7, Mar 6:2; Luk 6:17, Luk 6:19 Decapolis : Mar 5:20, Mar 7:31

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Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 4:18 - -- Sea of Galilee - This was also called the Sea of Tiberias and the Lake of Gennesareth, and also the Sea of Chinnereth, Num 34:11; Deu 3:17; Jos...

Sea of Galilee - This was also called the Sea of Tiberias and the Lake of Gennesareth, and also the Sea of Chinnereth, Num 34:11; Deu 3:17; Jos 12:3. Its form is an irregular oval, with the large end to the north. It is about 14 miles in length, and from 6 miles to 9 miles in width. It is about 600 feet lower than the Mediterranean, and this great depression accounts for some of its special phenomena. There is no part of Palestine, it is said, which can be compared in beauty with the environs of this lake. Many populous cities once stood on its shores, such as Tiberias, Bethsaida, Capernaum, Chorazin, Hippo, etc. The shores are described by Josephus as a perfect paradise, producing every luxury under heaven at all seasons of the year, and its remarkable beauty is still noticed by the traveler. "Seen from any point of the surrounding heights, it is a fine sheet of water a burnished mirror set in a framework of surrounding hills and rugged mountains, which rise and roll backward and upward to where hoary Hermon hangs the picture on the blue vault of heaven."The lake is fed mainly by the Jordan; but besides this there are several great fountains and streams emptying into it during the rainy seasons, which pour an immense amount of water into it, raising its level several feet above the ordinary mark. See The Land and the Book (Thomson), vol. ii. p. 77. Lieutenant Lynch reports its greatest ascertained depth at 165 feet. The waters of the lake are sweet and pleasant to the taste, and clear. The lake still abounds with fish, and gives employment, as it did in the time of our Saviour, to those who live on its shores. It is, however, stormy, probably due to the high hills by which it is surrounded.

Simon called Peter - The name "Peter"means a rock, and is the same as "Cephas."See the Mat 16:18 note; also Joh 1:42 note; 1Co 15:5 note.

Barnes: Mat 4:19 - -- Fishers of men - Ministers or preachers of the gospel, whose business it shall be to win souls to Christ.

Fishers of men - Ministers or preachers of the gospel, whose business it shall be to win souls to Christ.

Barnes: Mat 4:20 - -- Straightway - Immediately - as all should do when the Lord Jesus calls them. Left their nets - Their nets were the means of their living,...

Straightway - Immediately - as all should do when the Lord Jesus calls them.

Left their nets - Their nets were the means of their living, perhaps all their property. By leaving them immediately, and following him, they gave every evidence of sincerity. They showed, what we should, that they were willing to forsake all for the sake of Jesus, and to follow him wherever he should lead them. They went forth to persecution and death for his sake; but also to the honor of saving souls from death, and establishing a church that shall continue to the end of time. Little did they know what awaited them when they left their unmended nets to rot on the beach, and followed the unknown and unhonored Jesus of Nazareth. So we know not what awaits us when we become his followers; but we should cheerfully go when our Saviour calls, willing to commit all into his hands - come honor or dishonor, sickness or health, riches or poverty, life or death. Be it ours to do our duty at once, and to commit the result to the great Redeemer who has called us. Compare Mat 6:33; Mat 8:21-22; Joh 21:21-22.

Follow him - This is an expression denoting that they became his disciples, 2Ki 6:19.

Barnes: Mat 4:21 - -- And going on from thence - From the place where he had found Peter and Andrew, Mat 4:18. Saw two other brothers - They were men engaged i...

And going on from thence - From the place where he had found Peter and Andrew, Mat 4:18.

Saw two other brothers - They were men engaged in the same employment, as it is probable that there were many such in the neighborhood of the lake.

In a ship - A small vessel. In fact, it was little more, probably, than a sail-boat.

Mending their nets - A very common employment when they were not actually engaged in fishing.

Barnes: Mat 4:22 - -- Left their father - This showed how willing they were to follow Jesus. They showed us what we ought to do. If necessary, we should leave father...

Left their father - This showed how willing they were to follow Jesus. They showed us what we ought to do. If necessary, we should leave father, and mother, and every friend, Luk 14:26. If they will go with us, and be Christians, it is well; if not, yet they should not hinder us. We should be the followers of Jesus. And, while in doing it we should treat our friends kindly and tenderly, yet we ought at all hazards to obey God, and do our duty to him. We may add that many, very many children, since Sunday schools have commenced, have been the means of their parents’ conversion. Many children have spoken to their parents, or read the Bible to them, or other books, and prayed for them, and God has blessed them and converted them. Every child in a Sunday school ought to be a Christian; and then should strive and pray that God would convert his parents, and make them Christians too. We see here, too, what humble instruments God makes use of to convert people. He chose fishermen to convert the world. He chooses the foolish to confound the wise. And it shows that religion is true, and is the power of God, when he makes use of such instruments to change the hearts of people and save their souls. See the notes at 1Co 1:26-28.

Barnes: Mat 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. Th...

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.

Barnes: Mat 4:24 - -- And his fame went throughout all Syria - It is not easy to fix the exact bounds of Syria in the time of our Saviour. It was, perhaps, the gener...

And his fame went throughout all Syria - It is not easy to fix the exact bounds of Syria in the time of our Saviour. It was, perhaps, the general name for the country lying between the Euphrates on the east, and the Mediterranean on the west; and between Mount Taurus on the north, and Arabia on the south. Through all this region his celebrity was spread by his power of working miracles; and, as might be expected, the sick from every quarter were brought to him, in the hope that he would give relief.

Those possessed with devils - Much difficulty exists, and much has been written respecting those in the New Testament said to be possessed with the devil. It has been maintained by many that the sacred writers only meant by this expression to denote those who were melancholy or epileptic, or afflicted with some other grievous disease. This opinion has been supported by arguments too long to be repeated here. On the other hand, it has been supposed that the persons so described were under the influence of evil spirits, who had complete possession of the faculties, and who produced many symptoms of disease not unlike melancholy, madness, and epilepsy. That such was the fact will appear from the following considerations:

1.    Christ and the apostles spoke to them and of them as such; they addressed them, and managed them, precisely as if they were so possessed, leaving their hearers to infer beyond a doubt that such was their real opinion.

2.    Those who were thus possessed spake, conversed, asked questions, gave answers, and expressed their knowledge of Christ, and their fear of him things that certainly could not be said of diseases, Mat 8:28; Luk 8:27.

3.    The devils, or evil spirits, are represented as going out of the persons possessed, and entering the bodies of others, Mat 8:32.

4.    Jesus spake to them, and asked their name, and they answered him. He threatened them, commanded them to be silent, to depart, and not to return, Mar 1:25; Mar 5:8; Mar 9:25.

5.    Those possessed are said "to know Christ; to be acquainted with the Son of God,"Luk 4:34; Mar 1:24. This could not be said of diseases.

6.    The early fathers of the Church interpreted these passages in the same way. They derived their opinions probably from the apostles themselves, and their opinions are a fair interpretation of the apostles’ sentiments.

7.    If it is denied that Christ believed in such possessions, it does not appear why any other clearly-expressed sentiment of his may not in the same way be disputed. There is, perhaps, no subject on which he expressed himself more clearly, or acted more uniformly, or which he left more clearly impressed on the minds of his disciples.

Nor is there any absurdity in the opinion that those persons were really under the influence of devils. For:

1.    It is no more absurd to suppose that an angel, or many angels, should have fallen and become wicked than that so many people should.

2.    It is no more absurd that Satan should have possession of the human faculties, or inflict diseases, than that people should do it a thing which is done every day. What is more common than for a wicked man to corrupt the morals of others, or, by inducing them to become intemperate, to produce a state of body and mind quite as bad as to be possessed with the devil?

3.    We still see a multitude of cases that no man can prove not to be produced by the presence of an evil spirit. Who would attempt to say that some evil being may not have much to do in the case of madmen?

4.    It afforded an opportunity for Christ to show his power over the enemies of himself and of man, and thus to evince himself qualified to meet every enemy of the race, and triumphantly to redeem his people. He came to destroy the power of Satan, Act 26:18; Rom 16:20-21.

Those which were lunatic - This name is given to the disease from the Latin name of the moon (Luna ). It has the same origin in Greek. It was given because it was formerly imagined that the patient was affected by the increase or the decrease of the moon. The name is still retained, although it is certain that the moon has no effect on the disease. The disease is mentioned only in this place, and in Mat 17:15. It was probably the falling-sickness or epilepsy, the same as the disease mentioned Mar 9:18-20; Luk 9:39-40.

And those that had the palsy - Many infirmities were included under the general name of palsy in the New Testament.

1.    The paralytic shock, affecting the whole body.

2.    The hemiplegy, affecting only one side of the body; the most frequent form of the disease.

3.    The paraplegy, affecting all the system below the neck.

4.    The catalepsy. This is caused by a contraction of the muscles in the whole or a part of the body, and is very dangerous. The effects are very violent and fatal. For instance, if, when a person is struck, he happens to have his hand extended, he is unable to draw it back; if not extended, he is unable to stretch it out. It gradually becomes diminished in size, and dried up in appearance. Hence, it was called the withered hand, Mat 12:10-13.

5.    The cramp. This, in Eastern countries, is a fearful malady, and by no means unfrequent. It originates from chills in the night. The limbs, when seized by it, remain unmovable, and the person afflicted with it resembles one undergoing a torture. This was probably the disease of the servant of the centurion, Mat 8:6; Luk 7:2. Death follows from this disease in a few days.

And he healed them - This was done evidently by miraculous power. A miracle is an effect produced by divine power above, or opposed to, what are regular effects of the laws of nature. It is not a violation of the laws of nature, but is a suspension of their usual operation, for some important purpose. For instance, the regular effect of death is that the body returns to corruption. The ordinary laws of chemistry had been suspended by the operation of life - a power superior to those laws, and producing new combinations of matter in the animal or vegetable organization. When life is extinct those laws act in their proper power, and the body is decomposed; that is, the materials of which it is composed, under chemical laws, return to their natural forms of gases and earths. When one who claims to be from God suspends that regular effect, and gives life to a dead body for some important purpose, it is a miracle. Such an effect is clearly the result of divine power. No other being but God can do it. When, therefore, Christ and the apostles exercised this power, it was clear evidence that God approved of their doctrines; that he had commissioned them; and that they were authorized to declare his will. He would not give this attestation to a false doctrine. Most or all of these diseases were incurable. When Christ cured them by a word, it was the clearest of all proofs that he was sent from heaven. This is one of the strong arguments for Christianity.

Barnes: Mat 4:25 - -- From Decapolis - Decapolis was the name of a region of country in the bounds of the half-tribe of Manasseh, mainly on the east of Jordan. It wa...

From Decapolis - Decapolis was the name of a region of country in the bounds of the half-tribe of Manasseh, mainly on the east of Jordan. It was so called because it included 10 cities - the meaning of the word Decapolis in Greek. Geographers generally agree that Scythopolis was the chief of these cities, and was the only one of them west of the Jordan; that Hippo (Hippos), Gadara, Dion (or Dios), Pelea (or Pella), Gerasa (or Gergesa), Philadelphia, and Raphana (or Raphanae), were seven of the remaining nine, and the other two were either Kanatha and Capitolias, or Damascus and Otopos. These cities were inhabited chiefly by foreigners (Greeks) in the days of our Saviour, and not by Jews. Hence, the keeping of swine by the Gergesenes Mat 8:30-33, which was forbidden by the Jewish law.

Poole: Mat 4:18 - -- Whether by the sea he here meant the lake of Gennesaret, or the ocean, is not worth the arguing, for the Jews called all great collections of wate...

Whether by the sea he here meant the lake of Gennesaret, or the ocean, is not worth the arguing, for the Jews called all great collections of waters the seas, according to Gen 1:10 .

He saw two brethren ,

Simon called Peter, and Andrew his brother whether natural brethren, or called so because of their joint employment,

casting a net into the sea either for the catching of fish, or for the washing of their nets: see Luk 5:2 .

For they were fishers: sea men (as the word seems to signify) used to fish in the sea. Simon had a ship of his own, Luk 5:3 . The evangelists’ differing relation of the call of Simon and Andrew hath made a great deal of work for interpreters. The greatest difference seemeth to be betwixt Matthew, in this text, and John, Joh 1:35-38 . But certainly John speaketh of one call in those verses, the other evangelists of another. According to John, they were called to the knowledge of and first acquaintance with Christ while John was in the public exercise of his ministry, for they were his disciples, Joh 1:35,36,39 , they are said at that time to have abode with him that day. Probably they again returned to their old employment, and when John was imprisoned, Christ, walking by the sea, saw them, and then called them to the apostleship. There are other differences in their call observed betwixt Matthew, Mark, and Luke, but such as may be easily answered by those who observe, that there is nothing more ordinary, than for the evangelists, in reporting the same history, one of them to supply more largely what the other had recorded more summarily.

Poole: Mat 4:19 - -- Here was their call to the office of apostles. It is observable that God’ s calls of men to places of dignity and honour, and his appearances o...

Here was their call to the office of apostles. It is observable that God’ s calls of men to places of dignity and honour, and his appearances of favour to them, have ordinarily been when they have been busied in the honest employments of their callings. Saul was seeking his father’ s asses, David keeping his father’ s sheep, when the Lord called them to the kingdom. The shepherds were feeding their flocks when they had the revelation of Christ. He calleth four apostles from their fishery; Amos from amongst the herdmen of Tekoa; Matthew from the receipt of custom; Moses when keeping Jethro’ s flock, Exo 3:1,2 ; Gideon from the threshing floor, Jud 6:11 . God never encourages idleness, but despiseth not persons in meanest employments.

Follow me that is, to return no more to your employment.

I will make you fishers of men: here is the work of ministers set out, to gain souls to God; they are not to fish merely for a livelihood, much less for honour and applause to themselves, but to win souls to God, and are to bait their hooks and order their nets to this end, which they will never serve, if either by general discourses they make the meshes so wide that all will dart through them, or if by their wit and learning they make their discourses so fine and curious that few or none of their hearers can understand them. Nor will all our art make us fishers of men: I will make you, saith Christ. Paul may plant, and Apollos may water, God must give the increase. But yet we must order our nets rationally and probably in order to our end, and without that cannot expect God’ s blessings. Nor were the apostles presently to enter upon the work of the ministry, but first to follow him. And indeed such should all gospel ministers be. In the choice of Matthias, Peter limited the people in their election to those that had accompanied with them all the time the Lord Jesus went in and out amongst them, Act 1:21 . Other ministers commonly prove fishers for something else, not for the souls of men.

Poole: Mat 4:20 - -- When Christ calls, men shall obey; when he calls, he draweth. It is not of indispensable necessity that men who exercise the ministry should have no...

When Christ calls, men shall obey; when he calls, he draweth. It is not of indispensable necessity that men who exercise the ministry should have nothing else to do, Paul’ s hands ministered to his necessities; but nothing but a providing for ourselves and households can excuse ministers in entangling themselves with the things of this life. Churches that are able ought better to provide for their ministers, and ministers so provided for sin if they do not wholly give up themselves to their work, 1Ti 4:15 .

Poole: Mat 4:22 - -- There was another James, Mat 10:3 , the son of Alpheus, called James the less, brother of Joses and Salome, Mar 15:40 . This was James the son of Z...

There was another James, Mat 10:3 , the son of Alpheus, called James the less, brother of Joses and Salome, Mar 15:40 . This was

James the son of Zebedee, and John who is thought to be the evangelist. Christ calleth them, not with his voice only, but by his Spirit, affecting their hearts, so as they immediately left their ship and their father. Elsewhere the disciples say, Master, we have left all and followed thee; probably their employment with their ship was their all. They left their father also, but it was upon Christ’ s call, in which case it is every man’ s duty,

and followed him to learn of him before they went out to preach him, and to be witnesses of his miracles, &c.

Poole: Mat 4:23 - -- 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 ...

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.

Poole: Mat 4:24 - -- Syria is said to be bounded on the north by Cilicia, by Egypt on the south, on the west with the sea, and on the east with Euphrates, and to comprehe...

Syria is said to be bounded on the north by Cilicia, by Egypt on the south, on the west with the sea, and on the east with Euphrates, and to comprehend within it all Judea, Bethany, Galilee, Decapolis, Samaria, Idumea, Palestina, Syrophoenicia, Syria of Damascus, and Syria of Antioch. Christ’ s fame spread very far doubtless, because of the good he did, and the miracles he wrought, and they brought unto him all sick people that were taken with divers diseases: ‘ all’ here again can signify no more than very many that were indisposed and ill affected as to their bodily health, those that were sick of, or detained in their beds or houses by, divers diseases. Though Christ showed his power in curing some diseases which physicians judge incurable, yet he showed his kindness also in relieving others not so fatally sick.

And torments such as were troubled with great pains, as if they were upon racks, or in the hands of tormentors, that set themselves to torture them.

And those which were possessed with devils: of these sorts of persons we shall read often in the gospel: this is the first time we meet with the term. It is observed that in the Old Testament we read little of any such persons; (we read only of Saul’ s being vexed with an evil spirit); we read much of them in the New Testament, and in ecclesiastical history for some years after Christ: they called them energumeni. Some think God, in those first times of the gospel, permitted the devil to this degree, that the power of our Saviour might be the more seen in casting them out, and in giving authority to his disciples to cast them out, which was a great demonstration of his Divinity. Others think that God did it for a demonstration of the error of the Sadducees, who held there were no spirits. The gospel seemeth to hint two sorts of these persons: some upon whom the devil had power no further than to rack and torture them, Mar 5:3-5 Luk 9:39 ; others in whom he dwelled bodily, and divined and prophesied in them, Act 16:16 .

And those which were lunatic affected with such diseases as use to increase in some times of the moon, or at such times to seize persons: of this nature we know divers, more particularly the falling sickness and dropsy.

And those that had the palsy a disease caused by the resolution of the nerves. Those diseases are mentioned which men account hardest to be cured, if capable of cure by men: Christ, to show his Divine power, healed them. Christ did not only cure these bodily distempers, but he also preached the gospel of the kingdom to heal their soul distempers. We read of many who came to him for bodily cure, but of none that said to him: What shall we do to be saved? How sensible are men and women of their bodily pains and diseases, more than of their soul’ s wants!

Poole: Mat 4:25 - -- They followed for the loaves, for the benefit of the bodily cures, or out of curiosity, though some (probably) followed him out of love, and to lear...

They followed for the loaves, for the benefit of the bodily cures, or out of curiosity, though some (probably) followed him out of love, and to learn of him.

Decapolis hath its name from ten cities comprehended in it. Here was a mixture both of Jews and Gentiles following Christ, who came to be a Saviour of them both, and to pull down the partition wall between both, to make them both one gospel church, Eph 2:14 .

Lightfoot: Mat 4:18 - -- And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they we...

And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.   

[Casting a net into the sea.] Fishing in the sea of Tiberias; in Talmudic speech. There the fathers of the traditions dream that Joshua the son of Nun gave ten laws to the Israelites concerning having some things in common, as lawful, and to be allowed of: Our Rabbins have a tradition that Joshua ordained ten conditions: That cattle graze in common in woody places. And that a man gather wood in common in his neighbour's field; etc. Among others, And that any, in common, spread his nets for fishing in the sea of Tiberias. But yet under this caution, That none set up a wall, which may be any stop to ships. The Gloss is, "It is the manner of fishermen to fasten stakes in the water, and to make fences of canes or reeds, in which the fish may be taken: but this is not permitted, because it is an impediment to the ships." However therefore the sea of Tiberias belonged to the tribe of Nephthali, yet it was free for any Israelite to fish in it, so it were under the condition mentioned.

Lightfoot: Mat 4:19 - -- And he saith unto them, Follow me, and I will make you fishers of men.   [Fishers of men.] This phrase is something agreeable with that o...

And he saith unto them, Follow me, and I will make you fishers of men.   

[Fishers of men.] This phrase is something agreeable with that of Maimonides upon the Talmud, A fisher of the law.

Lightfoot: Mat 4:21 - -- And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mendi...

And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.   

[James the son of Zebedee.] We meet with a certain Rabbin of this very same name, R. Jacob the son of Zabdi.

Lightfoot: Mat 4:23 - -- And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and al...

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

[Teaching in their synagogues.] Since we meet with very frequent mention of synagogues every where in the books of the Gospel, it may be needful to know something more clearly what the customs and institutions of the synagogues were, for the better understanding very many things which have some reference thereunto in the New Testament; let us here despatch the history of them as briefly as we may, now when the mention of synagogues first occurs.   

Of the Synagogues.   

I. A synagogue was not formed anywhere but where there were ten learned men professedly students of the law. 1. Let that of the Talmud be observed. "What is a great city? That in which were ten men of leisure. If there be less than this number, behold, it is a village." 2. Observe that of Maimonides; "Wheresoever there be ten of Israel, there a house must needs be built, to which they may resort to prayers in the time of prayer, and this house is called a synagogue." Not that any ten of Israel made a synagogue; but wheresoever were ten learned men, and studious of the law, these were called Batlanin, men of leisure; "who were not to be esteemed for lazy and idle persons, but such who," not being encumbered with worldly things, " were at leisure only to take care of the affairs of the synagogues; and to give themselves to the study of the law."   

The reason of the number of ten, though lean and empty enough, is given in the Talmud: and it is this; A congregation consists of ten; which they prove hence, because it is said, "How long shall I bear with this evil congregation; etc. (Num 14:27). Take away Joshua and Caleb, and there remain only ten"; namely, of the spies of the land.   

II. Of these ten men:   

1. Three bear the magistracy, and were called The bench of three; whose office it was to decide the differences arising between the members of the synagogue, and to take care about other matters of the synagogue. These judged concerning money-matters, thefts, losses, restitutions, ravishing a virgin, of a man enticing a virgin, of the admission of proselytes, laying on of hands; and divers other things, of which see the tract Sanhedrim. These were properly, and with good reason, called rulers of the synagogue; because on them laid the chief care of things, and the chief power.   

2. Besides these there was 'the public minister of the synagogue,' who prayed publicly, and took care about the reading of the law, and sometimes preached, if there were not some other to discharge this office. This person was called the angel of the church; and the Chazan or bishop of the congregation. The Aruch gives the reason of the name: "The Chazan (saith he) is the angel of the church (or the public minister ), and the Targum renders... [it as] one that oversees; for it is incumbent on him to oversee how the reader reads, and whom he may call out to read in the law." The public minister of the synagogue himself read not the law publicly; but, every sabbath, he called out seven of the synagogue (on other days, fewer) whom he judged fit to read. He stood by him that read, with great care observing that he read nothing either falsely or improperly; and calling him back and correcting him if he had failed in any thing...Certainly the signification of the word bishop; and angel of the church; had been determined with less noise, if recourse had been made to the proper fountains, and men had not vainly disputed about the signification of words, taken I know not whence. The service and worship of the Temple being abolished, as being ceremonial, God transplanted the worship and public adoration of God used in the synagogues, which was moral, into the Christian church; to wit, the public ministry, public prayers, reading God's word, and preaching, etc. Hence the names of the ministers of the Gospel were the very same, the angel of the church; and the bishop; which belonged to the ministers in the synagogues.   

3. There were also three deacons, or almoners, on whom was the care of the poor; and these were called Parnasin; or Pastors. And these seven perhaps were reputed the seven good men of the city; of whom there is frequent remembrance in the Talmudists.   

Of these Parnasin we shall only produce these things. There were two, who demanded alms of the townsmen; and they were called, the two collectors of alms. To whom was added a third to distribute it.   

"R. Chelbo in the name of R. Ba Bar Zabda saith, They do not make fewer than three Parnasin. For I see the judgments about many matters to be managed by three: therefore much more these which concern life. R. Josi in the name of R. Jochanan saith, They do not make two brethren Parnasin. R. Josi went to Cephar, intending there to set Parnasin over them, but they received him not. He went away, after he had said these words before them, Ben Bebai was only set over the threaded [linen of the lamps], and yet he was reckoned worthy to be numbered with the eminent men of that age. Ye who are set over the lives of men, how much more are ye so! R. Chaggai, when he appointed the Parnasin; argued to them out of the law, all dominion that is given is given from the law. By me kings reign. R. Chaiia Bar Ba set rulers; over them, that is, he appointed Parnasin. R. Lazar was a Parnas."   

This perhaps holds out a light to those words of the apostle, 1Ti 3:13; "They that have performed the office of a deacon well have obtained to themselves a good degree": that is, being faithful in their care and provision for the poor, as to their corporal life, they may well be probationers for the care of souls. For when those Parnasin; as also all the ten, were learned and studious, they might with good reason be preferred from the care of bodies to that of souls. The apostles' deacons are to be reckoned also of the same learned and studious rank. And now let us turn our eyes a little from the synagogues to Christian churches, in the history of the New Testament. When the Romans permitted the Jewish synagogues to use their own laws and proper government, why, I pray, should there not be the same toleration allowed to the apostolical churches? The Roman censure had as yet made no difference between the Judaizing synagogues of the Jews, and the Christian synagogues or churches of Jews; nor did it permit them to live after their own laws, and forbid these. I am not, therefore, afraid to assert, that the churches of that first age were wanting to themselves, if they took not up the same liberty of government as the Romans allowed the Jewish synagogues to use. And I do not think that was said by the apostle, 1Co 6:2-3; etc. without this foundation. Therefore, this power of their own government being allowed them, if so be they were minded to enjoy what they might, how easily may those words of the apostle be understood, which have so racked learned men (shall I say?), or which have been so racked by them, 1Ti 5:17; "Let the elders that rule well," etc.   

4. We may reckon the eighth man of these ten to be the interpreter in the synagogue; who, being skilled in the tongues, and standing by him that read in the law, rendered in the mother-tongue, verse by verse, those things that were read out of the Hebrew text. The duty of this interpreter, and the rules of his duty, you may read at large in the Talmud.   

The use of such an interpreter, they think, was drawn down to them from the times of Ezra, and not without good reason. " And they read in the book of the law: that was the text. Explaining: that was the Targum. And added the meaning; they are the accents: and they understood the text: that was the Masoreth." See Neh 8:8; see also Buxtorf's Tiberias, chapter 8.   

5. We do not readily known whom to name for the ninth and tenth of this last three. Let us suppose them to be the master of the divinity-school; and his interpreter; of whom we shall have a fuller occasion of inquiry. And thus much concerning the head of the synagogue, that learned Decemvirate, which was also the representative body of the synagogue.   

III. The days wherein they met together in the synagogue were the sabbath, and the second day and the fifth of every week. Of the sabbath there is no question. They refer the appointment of the second and fifth days to Ezra. "Ezra (say they) decreed ten decrees. He appointed the public reading of the law in the second and fifth days of the week. Also on the sabbath at the time of the sacrifice. He appointed washing to those that had the gonorrhea. He appointed the session of the judges in cities on the second and fifth days of the week," etc. Hence, perhaps, it will appear in what sense that is to be understood, Act 13:42. "The Gentiles besought that these words might be preached to them the next sabbath; or the sabbath between"; that is, on the days of that intervening week, wherein they met together in the synagogue.   

IV. Synagogues were anciently builded in fields. "To the evening recital of the phylacteries are to be added two prayers going before, and two following after." Where the Gloss thus; "The Rabbins instituted that prayer that they might retain their colleagues in the synagogue. And this certainly respected their synagogues at that time; because they were situated in the fields, where they might be in danger." And so Rabbenu Asher upon the same tract; "Anciently their synagogues were in fields: therefore they were afraid to tarry there, until the evening prayers were ended. It was therefore appointed that they should recite some verses, in which a short sum of all the eighteen prayers had been compacted"...   

But the following times brought back their synagogues for the most part into the cities; and provision was made by sharp canons, that a synagogue should be built in the highest place of the city, and that no house should be built higher than it.   

V. The like provision was made, that every one at the stated times of prayer should frequent the synagogue. "God does not refuse the prayers, although sinners are mingled there. Therefore it is necessary that a man associate himself with the congregation, and that he pray not alone when an opportunity is given of praying with the congregation. Let every one therefore come morning and evening to the synagogue." And "It is forbidden to pass by the synagogue in the time of prayer, unless a man carry some burden upon his back: or unless there be more synagogues in the same city; for then it may be judged that he goes to another; or unless there be two doors in the synagogue; for it may be judged that he passed by one to go in at another. But if he carry his phylacteries upon his head, then it is allowed him to pass by, because they bear him witness that he is not unmindful of the law." These things are taken out of the Babylonian Talmud: where these are also added: "The holy blessed one saith, Whosoever employeth himself in the study of the law, and in the returning of mercy, and whosoever prays with the synagogue, I account concerning him, as if he redeemed me and my sons from the nations of the world. And whosoever prays not with the synagogue is called an 'ill neighbour,' as it is said, 'Thus saith the Lord of all my evil neighbours,' " etc. Jer 12:14.   

VI. When they were met together in the synagogue on the sabbath-day (for this being observed, there is no need to speak any thing of the other days), the service being begun, the minister of the church calls out seven, whomsoever he pleases to call out, to read the law in their order. First, a priest, then a Levite, if they were present; and after these five Israelites. Hence it is, O young student in Hebrew learning, that in some editions of the Hebrew Bible you see marked in the margin of the Pentateuch, 1. The priest. 2. The Levite. 3. The third. 4. The fourth. 5. The fifth. 6. The sixth. 7. The seventh; -- denoting by these words the order of the readers, and measuring out hereby the portion read by each one. Thus, I suppose, Christ was called out by the angel of the church of Nazareth, Luk 4:16; and reading according to the custom as a member of that synagogue.   

There is no need to mention that prayers were made publicly by the angel of the church for the whole congregation, and that the congregation answered Amen to every prayer: and it would be too much particularly to enumerate what those prayers were, and to recite them. It is known enough to all that prayers, and reading of the law and the prophets, was the chief business in the synagogue, and that both were under the care of the angel of the synagogue.   

I. There seemed to have been catechizing of boys in the synagogue. Consider what that means, " What is the privilege of women? This, that their sons read in the synagogue. That their husbands recite in the school of the doctors." Where the Gloss thus, "The boys that were scholars were wont to be instructed [or to learn] before their master in the synagogue."   

II. The Targumist; or Interpreter; who stood by him that read in the law, and rendered what was read out of the Hebrew original into the mother-tongue, -- sometimes used a liberty of enlarging himself in paraphrase. Examples of this we meet with in the Talmud, and also in the Chaldee paraphrast himself.   

III. Observe that of the Glosser, Women and the common people were wont to meet together to hear the exposition or the sermon. But of what place is this better to be understood than of the synagogue? That especially being well weighed which immediately followeth, And they had need of expounders [or preachers] to affect their hearts; which is not much unlike that which is said Act 13:13; If ye have any word of exhortation for the people, say on.   

IV. Service being done in the synagogue, they went to dinner. And after dinner to the school; or the church; or a lecture of divinity; call it by what name you will. It is called also not seldom by the Talmudists The synagogue. In this sense, it may be, is upper synagogue to be taken, mentioned in the Talmud; if it be not to be taken of the Sanhedrim. In this place a doctor read to his auditors some traditional matter, and expounded it. In the Beth Midrash they taught traditions, and their exposition.   

There are three things to be taken notice of concerning the rites used in this place.   

1. He that read to the auditors spake not out with an audible voice, but muttered it with a small whisper in somebody's ear; and he pronounced it aloud to all the people. So that here the doctor had his interpreter in this sense, as well as the reader of the law his in the synagogue. "Rabh went to the place of R. Shilla, and there was no interpreter to stand by R. Shilla; Rabh therefore stood by him." Where the Gloss hath these words, " He had no speaker; that is, he had no interpreter present, who stood before the doctor when he was reading the lecture. And the doctor whispered him in the ear in Hebrew; and he rendered it in the mother-tongue to the people." Hither that of our Saviour hath respect, Mat 10:27; "What ye hear in the ear, that preach ye upon the house-tops." Consult the same place.   

2. It was customary in this place, and in these exercises, to propound questions. In that remarkable story of removing Rabban Gamaliel of Jafne from his presidentship, which we meet with in divers places of both Talmuds: when they met together in the Beth Midrash, " The questioner stood forth and asked; The evening prayer, is it observed by way of duty, or of free will?" And after a few lines, the mention of an interpreter occurs: "The whole multitude murmured against it, and said to Hotspith the interpreter, 'Hold your peace'; and he held his peace," etc.   

3. While the interpreter preached from the mouth of the doctor, the people sat upon the earth. "Let not a judge go upon the heads of the holy people." The Gloss is, "While the interpreter preached the synagogue [or the whole congregation] sat on the ground: and whosoever walked through the middle of them to take his place, seemed as if he walked upon their heads."   

One may safely be of opinion that the word synagogue; was used sometimes in the New Testament in this sense; and that Christ sometimes preached in these divinity-schools, as well as in the synagogues.   

But by what right was Christ permitted by the rulers of the synagogue to preach, being the son of a carpenter, and of no learned education? Was it allowed any illiterate person, or mechanic, to preach in the synagogues, if he had the confidence himself to it? By no means. For it was permitted to none to teach there but those that were learned. But there were two things especially that gave Christ admission to preach in every synagogue; namely, the fame of his miracles, and that he gave out himself the head of a religious sect. For however the religion of Christ and his disciples was both scorned and hated by the scribes and Pharisees, yet they accounted them among the religious in the same sense as they did the Sadducees; that is, distinguished from the common people; or the seculars; who took little care of religion. When, therefore, Christ was reckoned among the religious, and grew so famous by the rumour of his miracles, and the shining rays of his doctrine, no wonder if he raised among the people an earnest desire of hearing him, and obtained among the governors of the synagogues a liberty of preaching.

Haydock: Mat 4:18 - -- Jesus wished not only to prove that the establishment of his religion was heavenly, but also to humble the pride of man; and therefore he did not choo...

Jesus wished not only to prove that the establishment of his religion was heavenly, but also to humble the pride of man; and therefore he did not choose orators and philosophers, but fishermen, says St. Jerome. Cyprian, the eloquent orator, was called to the priesthood; but before him was Peter, the fisherman. (St. John Chrysostom) ---

Jesus saw two brothers, &c. If we compare what is related by the evangelists, as to the time that St. Peter and St. Andrew became Christ's disciples, we shall find Andrew, who had been a disciple of St. John Baptist, to have brought to Christ his brother Simon. (John i, ver. 40.) But at that time they staid not with him, so as to become his disciples, and to remain with him as they afterwards did, by quitting their boat, their nets, their fishing, and all they had in the world, which is here related; and by St. Mark, (chap. i,) and by St. Luke, chap. v. (Witham)

Haydock: Mat 4:19 - -- Jesus Christ here makes an allusion to the prior occupation of his apostles. David, in his Psalms, makes similar allusions to his former occupation o...

Jesus Christ here makes an allusion to the prior occupation of his apostles. David, in his Psalms, makes similar allusions to his former occupation of shepherd: "He took him from the flocks of sheep, he brought him from following the ewes big with young, to feed Jacob, his servant, and Israel, his inheritance." (Psalm lxxvii. ver. 70.) (Menochius)

Haydock: Mat 4:21 - -- It was objected by the ancient enemies of Christianity, Porphyrius, Julian the apostate, and others, that Christ chose for his apostles simple and ign...

It was objected by the ancient enemies of Christianity, Porphyrius, Julian the apostate, and others, that Christ chose for his apostles simple and ignorant men, easy to be imposed upon, and not such as would have been on their guard against deception; thus converting that into an argument against the doctrine of Jesus Christ, which of all other circumstances most solidly and forcibly establishes its divinity and authority. (Salmeron. trac. 25.) ---

If Christ had persuaded the ignorant apostles only, there might be some room for such an argument. But if these 12 ignorant men triumphed over the learning, the eloquence, the sophisms of the philosophers themselves, over the strong arm of power in the hands of tyrants, and finally over the devils and passions of men, which were the last to give up the combat against a doctrine that established itself on their ruin, then we may conclude, with St. Paul, that it was wisdom in God to choose the weak things of this world to confound the strong ---

the foolish and the things that are not, to confound those which are. (Haydock)

Haydock: Mat 4:23 - -- 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 wor...

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)

Haydock: Mat 4:24 - -- Many came to Christ to beg to be cured of their corporal infirmities; nor do we read o fa single one here, who came to be delivered from spiritual sic...

Many came to Christ to beg to be cured of their corporal infirmities; nor do we read o fa single one here, who came to be delivered from spiritual sickness. Our blessed Savior nevertheless, bearing with their imperfection, condescends to heal them, that he might thence take occasion of exciting their faith, and preparing them for their spiritual cure. (Jansenius) ---

It is much to be regretted, that the conduct of Christians at the present day, is not more reasonable than that of the Jews here mentioned. If the Almighty, says the eloquent Masillon, had not the power or will of dispensing goods and evils, how small would be the number of those who would ever retire to the temple to present their petition to Him. (Haydock) ---

Our Saviour asks not, if they believed, as he did on other occasions; they had given him sufficient proof, by bringing their sick from distant parts. (St. John Chrysostom, hom. xiv.)

Gill: Mat 4:18 - -- 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...

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 with שמעון, "Simeon"; and so he is called, Act 15:14 and which, in the Jerusalem dialect, is read סימון, "Simon". His surname "Peter", which was afterwards given him by Christ, Mat 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, בר פיטרס, "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 נדר, "to vow", and is also to be observed in the writings of the Jews e; where mention is made of R. Chanina, בר אנדריי 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, Luk 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, דייגים עבדי הים, "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

Gill: Mat 4:19 - -- 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 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 Luk 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 Mat 13:47 for Christ made them not דייגי תורה, "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.

Gill: Mat 4:20 - -- 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 t...

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 Mat 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.

Gill: Mat 4:21 - -- And going on from thence, he saw other two,.... When he had gone but a little way further, Mar 1:19 he spied two other persons he was looking for, and...

And going on from thence, he saw other two,.... When he had gone but a little way further, Mar 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 ר יעקב בר זבדי, "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 יעקב מינאה, "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 were

in 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.

Gill: Mat 4:22 - -- 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 m...

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", Mar 1:20 and so complied with the call of Christ to his people, Psa 45:10 and thereby proved, that they were sincerely his followers, Luk 14:26 and might expect the gracious promise of Christ to be made good unto them, Mat 19:28.

Gill: Mat 4:23 - -- And Jesus went about all Galilee,.... Having called four of his disciples, he took a tour throughout Galilee; a country mean and despicable, inhabited...

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", Act 10:38, both to the bodies and souls of men; for he was

teaching 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 also

healing 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 Mat 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.

Gill: Mat 4:24 - -- And his fame went throughout all Syria,.... For his ministry and miracles, especially the latter; wherefore they brought to him, that is, out of Sy...

And his fame went throughout all Syria,.... For his ministry and miracles, especially the latter; wherefore

they 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 σεληνιαζο- μενους 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; and

he healed them; without any means, by a word speaking; which showed him more than a man, and truly and properly God.

Gill: Mat 4:25 - -- 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 f...

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 אין אוכלוסא פחותה מששים רבוא, "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 Mar 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 περαν, 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.

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Commentary -- Verse Notes / Footnotes

NET Notes: Mat 4:18 The two phrases in this verse placed in parentheses are explanatory comments by the author, parenthetical in nature.

NET Notes: Mat 4:19 The kind of fishing envisioned was net – not line – fishing (cf. v. 18; cf. also BDAG 55 s.v. ἀμφιβάλ&...

NET Notes: Mat 4:20 The expression followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

NET Notes: Mat 4:21 Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

NET Notes: Mat 4:22 Here δέ (de) has not been translated.

NET Notes: Mat 4:23 Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely c...

NET Notes: Mat 4:24 The translation has adopted a different phrase order here than that in the Greek text. The Greek text reads, “People brought to him all who suff...

NET Notes: Mat 4:25 “River” is not in the Greek text but is supplied for clarity. The region referred to here is sometimes known as Transjordan (i.e., “...

Geneva Bible: Mat 4:18 ( 3 ) And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they wer...

Geneva Bible: Mat 4:23 And ( 4 ) Jesus went about all Galilee, teaching in ( h ) their ( i ) synagogues, and preaching the gospel of the ( k ) kingdom, and healing ( l ) all...

Geneva Bible: Mat 4:24 And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and ( n ) torments, and those w...

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Commentary -- Verse Range Notes

TSK Synopsis: Mat 4:1-25 - --1 Christ, fasting forty days, is tempted of the devil and ministered unto by angels.12 He dwells in Capernaum;17 begins to preach;18 calls Peter and A...

MHCC: Mat 4:18-22 - --When Christ began to preach, he began to gather disciples, who should be hearers, and afterwards preachers of his doctrine, who should be witnesses of...

MHCC: Mat 4:23-25 - --Wherever Christ went, he confirmed his Divine mission by miracles, which were emblems of the healing power of his doctrine, and the influences of the ...

Matthew Henry: Mat 4:18-22 - -- When Christ began to preach, he began to gather disciples, who should now be the hearers, and hereafter the preachers, of his doctrine, who sh...

Matthew Henry: Mat 4:23-25 - -- See here, I. What an industrious preacher Christ was; He went about all Galilee, teaching in their synagogues, and preaching the gospel of the king...

Barclay: Mat 4:18-22 - --All Galilee centered round the Sea of Galilee. It is thirteen miles long from north to south, and eight miles across from east to west. The Sea of ...

Barclay: Mat 4:23-25 - --Jesus had chosen to begin his mission in Galilee, and we have seen how well-prepared Galilee was to receive the seed. Within Galilee Jesus chose to ...

Barclay: Mat 4:23-25 - --This passage is of great importance because it gives us in brief summary the three great activities of Jesus' life. (i) He came proclaiming the gospe...

Constable: Mat 4:12-25 - --A. The beginning of Jesus' ministry 4:12-25 Matthew gave much prominence to Jesus' teachings in his Gosp...

Constable: Mat 4:18-22 - --3. The call of four disciples 4:18-22 (cf. Mark 1:16-20; Luke 5:1-11) The calling of these four men shows Jesus' authority over people. The response o...

Constable: Mat 4:23-25 - --4. A summary of Jesus' ministry 4:23-25 (cf. Mark 1:35-39; Luke 4:42-44) This brief resumé ...

College: Mat 4:1-25 - --MATTHEW 4 F. THE TESTING OF THE SON (4:1-11) 1 Then Jesus was led by the Spirit into the desert to be tempted by the devil. 2 After fasting forty da...

McGarvey: Mat 4:18-21 - -- XXX. JESUS CALLS FOUR FISHERMEN TO FOLLOW HIM. (Sea of Galilee, near Capernaum.) aMATT. IV. 18-22; bMARK I. 16-20; cLUKE V. 1-11.    ...

McGarvey: Mat 4:23-25 - -- 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...

Lapide: Mat 4:1-25 - --CHAPTER 4 By the devil. Syriac, by the accuser, Gr. διάβολος, accuser, calumniator. For Satan is he who accuses men before God perpetually...

Lapide: Mat 4:14-25 - --The people that sat in darkness, &c. I have expounded this prophecy at length in Isa 9:1: which see. From that time Jesus began, &c. This was the sum...

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Introduction / Outline

Robertson: Matthew (Book Introduction) THE GOSPEL ACCORDING TO MATTHEW By Way of Introduction The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias r...

JFB: Matthew (Book Introduction) THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with t...

JFB: Matthew (Outline) GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17) BIRTH OF CHRIST. (Mat 1:18-25) VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12) THE F...

TSK: Matthew (Book Introduction) Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was...

TSK: Matthew 4 (Chapter Introduction) Overview Mat 4:1, Christ, fasting forty days, is tempted of the devil and ministered unto by angels; Mat 4:12, He dwells in Capernaum; Mat 4:17, b...

Poole: Matthew 4 (Chapter Introduction) CHAPTER 4

MHCC: Matthew (Book Introduction) Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written h...

MHCC: Matthew 4 (Chapter Introduction) (Mat 4:1-11) The temptation of Christ. (Mat 4:12-17) The opening of Christ's ministry in Galilee. (Mat 4:18-22) Call of Simon and others. (Mat 4:23...

Matthew Henry: Matthew (Book Introduction) An Exposition, with Practical Observations, of The Gospel According to St. Matthew We have now before us, I. The New Testament of our Lord and Savior...

Matthew Henry: Matthew 4 (Chapter Introduction) John Baptist said concerning Christ, He must increase, but I must decrease; and so it proved. For, after John had baptized Christ, and borne his te...

Barclay: Matthew (Book Introduction) INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW The Synoptic Gospels Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synopt...

Barclay: Matthew 4 (Chapter Introduction) The Testing Time (Mat_4:1-11) The Temptations Of Christ (Mat_4:1-11 Continued) The Sacred Story (Mat_4:1-11 Continued) The Attack Of The Tempter...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

Haydock: Matthew (Book Introduction) THE HOLY GOSPEL OF JESUS CHRIST, ACCORDING TO ST. MATTHEW INTRODUCTION. THIS and other titles, with the names of those that wrote the Gospels,...

Gill: Matthew (Book Introduction) INTRODUCTION TO MATTHEW The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελ...

College: Matthew (Book Introduction) INTRODUCTION HISTORY OF INTERPRETATION It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's...

College: Matthew (Outline) OUTLINE I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16 A. Genealogy of Jesus - 1:1-17 B. The Annunciation to Joseph...

Lapide: Matthew (Book Introduction) PREFACE. —————— IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapi...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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