Mt 4:12: "Now when (Jesus?) had heard that John had been taken prisoner, he withdrew back into Galilee." On this journey to Galilee, Jesus passed through Samaria, and here he had the famous conversation with the Samaritan woman at Jacob's Well (John 4:4 ff.). Jesus withdrew to Galilee because he considered it dangerous to appear at that time in the same region where John had preached and thus draw general attention to himself (cf. John 4:1). — paredothe [Greek] means "was delivered into custody." The reason why John was imprisoned by King Herod is given by the Evangelist later in 14:4. According to Tischendorf (Synops. evang. p. XXVII), the Baptist’s imprisonment falls at the end of the year 781 U.C. [from the founding of Rome].
Mt 4:13: "And he left Nazareth and came and dwelt in Capernaum, which lies by the sea, in the regions of Zebulun and Naphtali." Why Jesus left his previous residence of Nazareth and moved to Capernaum is not stated here. However, the reason likely lay in the unbelief of the Nazarenes (cf. Luke 4:24). — Regarding katoikesen eis [dwelt in], see 2:23. Kapharnaoum (many manuscripts have Kapernaoum), in Hebrew Kephar-Nachum = village of Nahum, or according to Jerome and others = vicus consolationis [village of consolation], was a flourishing commercial city on the northwestern shore of the Sea of Gennesaret or Tiberias; therefore it is called parathalassion [by the sea]. It lay on the border of the two tribes, Zebulun and Naphtali. Today it has completely disappeared, and its exact location cannot even be determined with certainty.
Mt 4:14-15: In the fact that Jesus chose the city of Capernaum as his place of residence, the Evangelist sees the fulfillment of a prophecy by the prophet Isaiah (Isa. 8:23 and 9:1), which he cites freely according to the Hebrew and somewhat shortened: "The land of Zebulun and the land of Naphtali toward the sea, beyond the Jordan, Galilee of the Gentiles; the people who sat in darkness saw a great light, and to those who sat in the region and shadow of death, a light has dawned upon them." The prophet announces in this passage that precisely in the most despised regions of Palestine, the spiritual light of the Messiah would reveal itself most brilliantly. — ge [land], although it appears without an article, is nominative and not vocative. Usually, this word has the article in the meaning of "earth," whereas in the meaning of "land" the article is regularly missing when the proper name of the land follows (cf. Matt. 11:24; Acts 7:29, 36).
The phrase hodon thalasses [way of the sea] is understood and explained in different ways. Usually, one supplements ge before it and takes hodon as an accusative of closer definition... Better, however... hodon is taken as an absolute accusative, corresponding to the absolute use of derekh [Hebrew] in the sense of versus [toward]... In this way, hodon thalasses serves to more precisely define the location of the land of Zebulun and Naphtali... The following peran tou Iordanou [beyond the Jordan] is then to be taken as the solemn designation of the land east of the Jordan, which the Savior frequently visited according to Gospel history. — Galilaia ton ethnon = Circle of the Heathen is Galilaea superior [Upper Galilee], the northern part belonging to Naphtali where heathens lived mixed with Jews.
Mt 4:16: ho laos ho kathemenos [the people sitting] is an apposition to the preceding nominatives. Of the inhabitants of these northern border provinces, it could be said specifically that they were a people in spiritual darkness. For on one hand, they lived far from the theocratic center, from Jerusalem and the Temple, from where the light of true knowledge of God and worship emanated; on the other hand, because of the manifold contacts with the heathens living among them, they had not kept themselves free from many impurities. To these, the great light of truth and salvation appeared in Christ; the Sun of Righteousness dawned upon them and illuminated their darkness... Significant also is kathemenois: they sit, resting therein in idle repose.
Mt 4:17: "From that time on Jesus began to preach and to say: Repent! for the kingdom of heaven has drawn near." ... Jesus had indeed preached before, but with this appearance in Galilee, Matthew (passing over earlier events) lets the actual history of Jesus’ public activity begin... Jesus’ preaching, the content of which Matthew briefly gives here, is exactly the same as that of the Baptist (Matt. 3:2): an exhortation to repentance motivated by the proximity of the Kingdom of God. Jesus linked his preaching to that of his predecessor in order to then carry it further. Repentance is the fundamental condition for entry into the Kingdom of God.
II. Choice of the First Disciples (Verses 18–22)
Cf. Mark 1:16–20.
Matthew relates here the calling of the two pairs of brothers: Peter and Andrew, James and John. According to John 1:35 ff., these men became acquainted with Jesus and joined him immediately after his baptism; they then made the journey with him to Cana, Capernaum, and Jerusalem... However, this is only to be understood as a preliminary joining; only now did the actual calling take place. Generally, to establish harmony between the four Evangelists, we must distinguish a threefold act in the choice of disciples:
The preliminary calling: (John 1:35 ff.)
The separation of the same to be permanent companions: (Matt. 4:18 ff.; Mark 1:16 ff.; Luke 5:1 ff.)
The election of the Twelve to be Apostles: (Matt. 10:2–4; Mark 3:13 ff.; Luke 6:12 ff.)
Mt 4:18 : He thalassa tes Galilaias [The Sea of Galilee] is the Sea of Gennesaret, in Hebrew Yam Kinneret, named after the city of Chinnereth in the tribe of Naphtali (Num. 34:11; Josh. 13:27). It was also called the Sea of Tiberias (John 6:1; 21:1). This lake, about twelve [German] miles long and three-quarters of a mile wide, surrounded by beautiful mountains, is very rich in fish and lies (according to Schubert) about 500 feet below the level of the Mediterranean.
Matthew says: ton legomenon Petron [the one called Peter]; for the change of name had already occurred at the first meeting according to John 1:43. Petros is the translation of the Aramaic Kepha = rock, thus meaning "Rock-man" (cf. Matt. 16:18). The name Andrew is of Greek origin but was common among Jews later on. — amphiblestron is actually a larger double-net (casting net), whereas diktyon (v. 20, Luke 5:6) generally designates a smaller net.
Mt 4:19: The "Deute opiso mou" [Follow after me] corresponds to the Hebrew lekhu acharay = "come behind me," i.e., become my companions and students. In the words: "And I will make you fishers of men," Jesus plays upon their previous occupation and the abundant catch of fish they had just made according to Luke 5:6. Just as they had been catching fish from the water until now, they should henceforth win individual souls for the Kingdom of Christ from the vast "sea of humanity." Note the poieso [I will make]: Christ alone is the one who can appoint such fishers of men and bless their work.
Mt 4:20: Although the two brothers were just about to set out hopefully upon their fishing work (v. 18), they followed the call of the Lord on the spot; from now on, they become his permanent companions.
Mt 4:21-22: The James mentioned here is distinguished by the genitive tou Zebedaiou [son of Zebedee] from the other James (cf. 10:3). From the fact that he is named first, it is rightly concluded that he was the older brother of John. These two brothers left not only their trade but also their father (naturally with his consent). Whoever wishes to enter the service of Christ and his Church with an apostolic spirit must deny all human attachments.
The Ministry in Galilee (Mt 4:23–5:2)
Matthew first gives a summary description of Jesus’ activity in Galilee (vv. 23–25), which he expands upon in detail throughout his Gospel. He provides this preliminary description to indicate the occasion for the following Sermon on the Mount.
Mt 4:23: "And he went about in all Galilee, teaching in their synagogues." Synagogues are mentioned only after the Exile. They were places of assembly for worship where people gathered on Sabbaths and feast days for public prayer and to hear Old Testament readings. The latter were read, translated into the Aramaic dialect of the land, and explained. With the permission of the leader, anyone capable was allowed to give such homilies.
"...and preaching the Gospel of the Kingdom (of God) and healing every kind of sickness and every kind of infirmity among the people." The two expressions nosos [sickness] and malakia [infirmity] relate to each other like chronic and acute suffering, while the following basanos (v. 24) designates primarily a disease that brings agonizing pain in its wake. Teaching and healing—renewing and making healthy both spirit and body—was the great business of the Savior
CONTINUE
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