Exegetical and Hermeneutical Commentary of Matthew 4:13
And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zebulun and Naphtali:
13. leaving Nazareth ] partly because of the unbelief of the Nazarenes, partly (we may infer) in order to be in a frontier town from which He might easily pass from the jurisdiction of Antipas.
Capernaum ] or Capharnaum, a town on the N. W. shore of the Sea of Galilee. The exact site is keenly disputed. It was, perhaps, at Khan Minyeh (see map), not quite on the Sea, but on the plain of Gennesaret, at a short distance from the sea. It was the scene of a considerable traffic, and had a large Gentile element in its population.
Others identify Capernaum with the modern Tell Hm, at the N. end of the Lake in the plain of the Jordan. The name Tell Hm nearly
THE SEA OF GALILEE,
called the Lake of Gennesareth (Luk 5:1), the Sea of Tiberias (Joh 6:1; Joh 21:1).
Bethsaida Julias, rebuilt by Herod Philip, the tetrareh, and called Julias after Julia, daughter of Augustus. See note, ch. Mat 4:19.
Kerazeh, identified by Capt. Wilson with Chorazin. Ch. Mat 11:21.
Highland or The Mountain, the probable scene of the Sermon on the Mount and of the appearance of Jesus Christ, ch. Mat 28:16.
Tell Hm, the site of Capernaum, according to Thomson ( Land and Book), Capt. Wilson, Dean Stanley latterly, and others.
Et Tabigah, by some thought to be the Bethsaida (“House of Fish”), mentioned as being the home of Peter, Andrew and Philip (Joh 1:44); see chs. Mat 8:14 and Mat 11:21. Near Et Tabigah is a large fountain, probably “the fountain of Capharnaum” “mentioned by Josephus, B. J. iii. 10. 8, from which water was conveyed by an aqueduct to the plain of Gennesareth. Traces of this aqueduct and of an octagonal reservoir are distinctly visible. See Recovery of Jerusalem, p. 349.
Khan Minyeh, the site of Capernaum according to Dean Stanley in S. and P. (in Preface to Rec. of Jerusalem the Dean inclines to the Tell Hm site), Dr Robinson, Mr Macgregor (Rob Roy), and others.
El Ghuweir or The Land of Gennesareth, a fertile plain 2 miles in length, about 1 mile in breadth; ch. Mat 14:34.
Mejdel, the Magdala of ch. Mat 15:39.
Tiberias. Not mentioned in this Gospel. But possibly Herod Antipas was holding his Court here when John Baptist was put to death at Machrus; ch. Mat 14:6 foll. It was built by Herod Antipas and named Tiberias in honour of the Emperor. See note, ch. Mat 14:13-21, and cp. Joh 6:1; Joh 6:23.
K’hersa, identified with Gergesa. Gerasa (not the well-known Gerasa N. of the Jabbok; see Smith, Bib. Dic. sub voc.) is probably another form of the same name. See ch. Mat 8:23.
Gadara, the capital of “the country of the Gadarenes,” to which district Gergesa belonged.
A and B, disputed sites for the miracle of feeding 5000; ch. Mat 14:13-21.
corresponds with Kefr na Hum, thought by some to have been the ancient form of Capernaum. The most interesting point in the identification is that among the ruins at Tell Hm are remains of a Synagogue, in which some of the Saviour’s “mighty works” may have been wrought. See map.
Whatever the truth may be in this question it is certain that in passing from Nazareth to Capernaum Jesus left a retired mountain home for a busy and populous neighbourhood, “the manufacturing district of Palestine.”
Fuente: The Cambridge Bible for Schools and Colleges
Leaving Nazareth – Because his townsmen cast him out, and rejected him. See Luke 4:14-30.
Came and dwelt in Capernaum – This was a city on the northwest corner of the Sea of Tiberias. It is not mentioned in the Old Testament, but is repeatedly referred to in the Gospels. Though it was once a city of renown, and the metropolis of all Galilee, the site it occupied is now uncertain. When Mr. Fisk, an American missionary, traveled in Syria in 1823, he found 20 or 30 uninhabited Arab huts occupying what are supposed to be the ruins of the once-celebrated city of Capernaum.
The exact site of this ancient city has been a question of much interest, and is not supposed to be as yet fully settled; perhaps it is not possible that it should be. Dr. Robinson (Biblical Researches, iii. pp. 283, 284, 288-295) supposes that the site of the ancient city is a place now called Khan Minyeh. Dr. Thomson (The Land and the Book, vol. ii. pp. 542-547) supposes that it was at a place now called Tell Hum. This place is a short distance north of Khan Minyeh, or the site supposed by Dr. Robinson to be Capernaum. It is at the northwest corner of the Sea of Tiberias.
In this place and its neighborhood Jesus spent no small part of the three years of his public ministry. It is hence called his own city, Mat 9:1. Here he healed the noblemans son Joh 4:47; Peters wifes mother Mat 8:14; the centurions servant Mat 8:5-13; and the rulers daughter Mat 9:23-25.
Upon the sea coast – The Sea of Tiberias.
In the borders of Zabulon and Nephthalim – These were two tribes of the children of Israel which were located in this part of the land of Canaan, and constituted in the time of Christ a part of Galilee. Compare Gen 49:13; Jos 19:10, Jos 19:32. The word borders here means boundaries. Jesus came and lived in the boundaries or regions of Zabulon and Naphthali.
Fuente: Albert Barnes’ Notes on the Bible
Verse 13. And leaving Nazareth] Or, entirely leaving Nazareth, , from , intensive, and , I leave. It seems that, from this time, our blessed Lord made Capernaum his ordinary place of residence; and utterly forsook Nazareth, because they had wholly rejected his word, and even attempted to take away his life. See Lu 4:29.
Galilee was bounded by mount Lebanon on the north, by the river Jordan and the sea of Galilee on the east, by Chison on the south, and by the Mediterranean on the west.
Nazareth, a little city in the tribe of Zebulon, in lower Galilee, with Tabor on the east, and Ptolemais on the west. It is supposed that this city was the usual residence of our Lord for the first thirty years of his life. It was here he became incarnate, lived in subjection to Joseph and Mary, and from which he took the name of a Nazorean.
Capernaum, a city famous in the New Testament, but never mentioned in the Old. Probably it was one of those cities which the Jews built after their return from Babylon. It stood on the sea-coast of Galilee, on the borders of Zabulon and Nephthalim, as mentioned in the text. This was called his own city, Mt 9:1, &c., and here, as a citizen, he paid the half shekel, Mt 17:24. Among the Jews, if a man became a resident in any city for twelve months, he thereby became a citizen, and paid his proportion of dues and taxes. See Lightfoot. Capernaum is well known to have been the principal scene of our Lord’s miracles during the three years of his public ministry.
Zabulon, the country of this tribe, in which Nazareth and Capernaum were situated, bordered on the lake of Gennesareth, stretching to the frontiers of Sidon, Ge 49:13. Nephthalim was contiguous to it, and both were on the east side of Jordan, Jos 19:34.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
By this (as was said before) it should seem that our Lord first went into the Nether Galilee, where Nazareth was, which after a time he left, and went to Capernaum; which Capernaum was a city near the sea, in the borders of Zebulun and Naphtali, whose lots in the land of Canaan were contiguous, and by the seaside, as appeareth by Jos 19:1-51.
Fuente: English Annotations on the Holy Bible by Matthew Poole
13. And leaving NazarethTheprevalent opinion is that this refers to a first visit toNazareth after His baptism, whose details are given by Luke (Lu4:16, c.) a second visit being that detailed by ourEvangelist (Mt 13:54-58),and by Mark (Mr 6:1-6).But to us there seem all but insuperable difficulties in thesupposition of two visits to Nazareth after His baptism; and on thegrounds stated in Lu 4:16, c.,we think that the one only visit to Nazareth is that recordedby Matthew (Mt 13:53-58),Mark (Mr 6:1-6), and Luke(Lu 4:14-30). But how,in that case, are we to take the word “leaving Nazareth”here? We answer, just as the same word is used in Ac21:3, “Now when we had sighted Cyprus, and left it onthe left, we sailed into Syria,”that is, without enteringCyprus at all, but merely “sighting” it, as the nauticalphrase is, they steered southeast of it, leaving it on the northwest.So here, what we understand the Evangelist to say is, that Jesus, onHis return to Galilee, did not, as might have been expected, makeNazareth the place of His stated residence, but, “leaving [orpassing by] Nazareth,”
he came and dwelt inCapernaum, which is upon the seacoastmaritime Capernaum, onthe northwest shore of the Sea of Galilee but the precise spot isunknown. (See on Mt 11:23). OurLord seems to have chosen it for several reasons. Four or five of theTwelve lived there; it had a considerable and mixed population,securing some freedom from that intense bigotry which even to thisday characterizes all places where Jews in large numbers dwell nearlyalone; it was centrical, so that not only on the approach of theannual festivals did large numbers pass through it or near it, but onany occasion multitudes could easily be collected about it; and forcrossing and recrossing the lake, which our Lord had so oftenoccasion to do, no place could be more convenient. But one other highreason for the choice of Capernaum remains to be mentioned, the onlyone specified by our Evangelist.
in the borders of Zabulon andNephthalimthe one lying to the west of the Sea of Galilee, theother to the north of it; but the precise boundaries cannot now betraced out.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And leaving Nazareth,…. Where he was educated, and had lived many years together; and where he preached first to the good liking of the people, who
wondered at the gracious words that proceeded out of his mouth: though afterwards they were so much displeased with him, that they thrust him out of their city; and intended to have destroyed him, by casting him down headlong from the brow of an hill; and which seems to be the reason of his leaving this city; see Lu 4:16
he came and dwelt in Capernaum a city of Galilee. Lu 4:31
which is upon the sea-coast by the sea of Tiberias, or Genesareth
in the borders of Zabulon and Nephthalim: it bordered on both these tribes; it signifies “the village of consolation” t; and so it was, whilst the consolation of Israel dwelt there. The Jews speak very evilly of it: no doubt because it was the dwelling place of Christ; and because there might be some in it who believed in him: they represent the inhabitants of it as very great sinners, heretics, and dealers in magic art. Chanina, the brother’s son of R. Joshua, they say u, went to Capernaum, and the heretics did something to him; according to the gloss, they bewitched him: and elsewhere w explaining the words in Ec 7:26
Who so pleaseth God,….; this, they say, is Chananiah, the brother’s son of R. Joshua; and “the sinner”; these are the “children”, or inhabitants of Capernaum. Thus they show their spite against the very place in which Christ dwelt.
t Vid. Benjamin Tudelens. Itinerar. p. 37. & L’Empereur, not. in ib. & Hieron. in Mar. i. 21. & Origen. Comment. in Matt. p. 317. vol. 1. Ed. Huet. u Midrash Koheleth. fol. 63. 1. w Ib. fol. 77. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Dwelt in Capernaum ( ). He went first to Nazareth, his old home, but was rejected there (Lu 4:16-31). In Capernaum (probably the modern H) Jesus was in a large town, one of the centres of Galilean political and commercial life, a fishing mart, where many Gentiles came. Here the message of the kingdom would have a better chance than in Jerusalem with its ecclesiastical prejudices or in Nazareth with its local jealousies. So Jesus “made his home” () here.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And leaving Nazareth,” (kai katalipon ten Nazara) “And leaving Nazareth (moving his residence from Nazareth),” After He had returned to Galilee from Jordan, Nazareth is the place where He was brought up, regularly attended the synagogue, from which He announced His anointing to the ministry, and set out from His home town to begin the choosing or calling of His church, Mr 1:14; Luk 4:16-21; Isa 1:1-2.
2) “He came and dwelt in Capernaum,” (elthon katokesen eis kapharnaoum) “He came and resided in Capernaum,” upon the northwest side of the Sea of Galilee. This move of residence He made of His own choice, to be in the traffic flow center of the land, Joh 15:16; Joh 15:26-27.
3) “Which is upon the sea coast,” (ten parathalassian) “Alongside or by the side of the sea,” the Sea of Galilee, to the northwest side. It became the center from which our Lord worked throughout the area of Galilee for the two or more years thereafter. This city was a population crossroads, often referred to as maritime Capernaum, an exalted city, Mat 11:23.
4) “In the borders of Zabulon and Nephthalim:” (en horiois Zaboulon kai Nephthalim) “in the districts or territory areas (borders) of Zabulon and Nephthali”. Zebulon was an area west of Capernaum and Nepthali, was the area to the north of Capernaum and the Sea of Galilee. This geographical description of the area was perhaps for the prophetic fulfillment that follows.
Fuente: Garner-Howes Baptist Commentary
13. And having left Nazareth I have thought it proper to introduce this passage of Matthew, immediately after Luke’s narrative, which we have just examined; because we may gather from the context that, as Christ had hitherto been wont to frequent the town of Nazareth, so, in order to avoid danger, he now bade a final adieu to it, and dwelt in Capernaum and the neighboring towns. There would be no difficulty in this history, were it not that there is some appearance, as if Matthew had put a wrong meaning on the quotation from the prophet. But if we attend to the true meaning of the prophet, it will appear to be properly and naturally accommodated to the present occasion. Isaiah, after having described a very heavy calamity of the nation, soothes their grief by a promise that, when the nation shall be reduced to extremity, a deliverance will immediately follow, which shall dispel the darkness, and restore the light of life.
The words are:
“
Nevertheless, the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun, and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness shall see a great light” (Isa 9:1.)
The Israelites had been twice visited by a heavy calamity: first, when four tribes, or thereby, were carried away into banishment, by Tiglath-Pileser, (2Kg 15:29😉 and, secondly, when Shalmaneser completed the destruction of the kingdom of Israel, (2Kg 18:9.) There remained a third desolation, which — the prophet had foretold towards the close of the eighth chapter — would be the most dreadful of all. And now follows, in the words which we have quoted, what is calculated to soothe their grief. God will stretch out his hand to his people, and, therefore, death will be more tolerable than the previous diseases were. “ Though the whole nation,” says he, “shall be destroyed, yet so brilliant shall be the light of grace, that there will be less dimness in this last destruction than in the two former instances, when the ten tribes were ruined.”
The promise ought to be extended, I have no doubt, to the whole body of the people, which might seem to be, to all appearance, lost and destroyed. It is very absurd in the Jews to confine it to the deliverance of the city of Jerusalem. as if the light of life had been restored to it, when the siege was raised by the flight of King Sennacherib, (331) (2Kg 19:36.) Certainly, it is evident from the context, that the prophet looks much farther; and, as he promises a universal restoration of the whole church, it follows that the land of Zebulun, and the land of Naphtali, and Galilee of the Gentiles, are included in the number of those, to whom the darkness of death would be changed into the light of life. The commencement of this light, and, as we might say, the dawn, was the return of the people from Babylon. At length, Christ, “ the Sun of Righteousness,” (Mal 4:2 ,) arose in full splendor, and, by his coming, utterly “abolished” (2Ti 1:10) the darkness of death.
In the same manner, Paul reminds us, that it was a fulfillment of what occurs in many passages of the prophets, “ Awake, thou that sleepest, and arise from the dead,” (Eph 5:14.) Now, we know that the kingdom of Christ is spiritual, and, therefore, the light of salvation which it brings, and all the assistance which we derive from it, must correspond to its nature. Hence it follows, that our souls are plunged in the darkness of everlasting death, till he enlightens them by his grace. The prophet’s discourse relates, no doubt, to the destruction of the nation, but presents to us, as in a mirror, what is the condition of mankind, until they are delivered by the grace of Christ. When those, who lay in darkness, are said to have seen a great light, a change so sudden and remarkable is intended to enlarge our views of the greatness of the divine salvation. Lower Galilee is called Galilee of the Gentiles, not only on account of its vicinity to Tyre and Sidon, but because its inhabitants were a mixture of Jews and Gentiles, particularly after that David had granted some cities to King Hiram. (332)
(331) “ Lors que le Roy Sennacherib fut contreint de lever le siege de de-rant, et s’enfuir honteusement.” — “When King Sennacherib was compelled to raise the siege, and to fly disgracefully.”
(332) This appears to refer to a gift, not of David, but of Solomon: for we are told, (1Kg 9:11,) that” King Solomon gave Hiram twenty cities in the land of Galilee.” — Ed.
Fuente: Calvin’s Complete Commentary
(13) Leaving Nazareth.The form of the name in the older MSS. is Nazara. St. Matthew records the bare fact. St. Luke (Luk. 4:16-30) connects it with His rejection by the men of this very place, where He had been brought up, and their attempt upon His life. St. John (Joh. 2:12) states a fact which implies (1) that Capernaum had not been before the home of the mother of our Lord and of His brethren, and (2) that there were ties of some kind drawing them thither for a temporary visit. The reasons for the choice of that city lie, some of them, on the surface.
(1.) The exact site of Capernaum has long been one of the vexed questions of the topography of Palestine, but the researches of the Palestine Exploration Society have identified it with the modern village of Tell-Hm, where their excavations have disinterred the remains of an ancient building of the Roman period, which is supposed to have been the synagogue of the city; possibly, therefore, the very synagogue, built by the believing centurion (Luk. 7:5), in which our Lord worshipped and taught (Joh. 6:59). Its position on the shore of the lake, as a town with a garrison and a custom-house, made it the natural centre of the fishing-trade of the Lake of Galilee. As such, it fell in with the habits of the four first-called disciples, who, though two of them were of Bethsaida, were already partly domiciled there. (2.) It was within an easy days journey of Nazareth, and so admitted either of another visit thither, as if to see whether those who dwelt there were more capable of faith than they had shown themselves at first (Mat. 13:54), or, as in Mat. 12:46-50, of visits from His mother, and His brethren, when they were anxious to restrain Him from teaching that seemed to them perilous. (3.) Even the presence of the publicans and sinnersthe latter term including Gentiles, the class of those who had flocked to the preaching of John, and were to be found in the half-Romanised city, and were not to be found in the more secluded villagesmay have been one of the elements which led to the decisive choice. (4.) Lastly, St. Johns narrative supplies another link. The healing of the son of one of the Tetrarchs officers at Capernaum (Joh. 4:46-54) had secured there a certain degree of protection and of influence.
The chronology of Joh. 5:1 is uncertain (see Notes there), but at some time before, or shortly after, this migration to Capernaum, we must place the visit to Jerusalem, and the miracle at Bethesda, which St. John there records.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
13. Leaving Nazareth After being rejected there the first time. (See Hist. Synop.) As Nazareth was in Galilee, this implies that our Lord’s course from Judea was first to Nazareth. Thence, for reasons we proceed to explain, he went and took his residence at Capernaum. Came and dwelt at Capernaum As Bethlehem was the place of Jesus’s birth, and Nazareth of his childhood, so Capernaum was the home of his ministry, and Jerusalem the place of his death.
Capernaum was a town situated upon the western shore of the Lake of Gennesaret. Its name is compounded of the words Kefr, village, and Nahum, refreshment. It was called the place of refreshment, from the springs near which it stood. There is much difference of opinion as to its true position. We adopt, however, the opinion of Dr. Thomson, that it was situated at the point which is now called Tell-Hum. The word Hum is doubtless the closing syllable of thee word Caperna um. As the word Kefr signifies a village, and the word Tell signifies a mound, or ancient, site, so the ancient Kefr-Nahum would be the modern Tell-Hum. The town of Khorazy, about two miles north of Tell-Hum, seems to represent the ancient Chorazin. This place was eminently suited to be the location of our Lord’s ministry. The lake by which it stood, though now deserted and lonely, was then the scene of busy life. “Situated,” says Stanley, “in the midst of the Jordan valley, on the great thoroughfare from Babylon and Damascus, in Palestine, its waters seemed to answer a purpose like that served by the Lake of Lucerne, between Italy and Germany. Its fisheries furnished a source of sustenance to the surrounding inhabitants, and an industry for its labourers. Its surface was alive with the ships, or rather lake-boats, of fisher-men and navigators. Under the Roman government custom-houses were established, at which tribute was taken by the publicans, of which Matthew was one. The adjoining countries of Naphtali and Zebulun, diversified with mountain and vale, were covered with verdure, and cultivated by a swarming population. Its surface was dotted by countless villages, visited by our Lord at various times, mentioned or unmentioned by the evangelists. Thus the double advantages of intercourse by sea and land were secured by our Lord’s position at Capernaum.”
Which is upon the sea coast The coast or shore of the Lake of Gennesaret. This lake and its surrounding localities must ever remain one of the most interesting spots on the map of the globe.
The Lake of Gennesaret is seldom mentioned in the Old Testament, or in secular history. In the dim antiquity of the most ancient records, its name appears to have been Cinneroth, of which Gennesaret is the modernized Greek form, and which appears to have been derived from a town of Cinneroth, on its western shore. It was afterward called the Sea of Galilee, and finally, in honour of the Emperor Tiberius, it was called the Lake of Tiberias, and a town was called Tiberias on its western coast.
The Sea of Tiberias is about thirteen miles in length, and, in its broadest part, six miles in breadth. In the clearness of the eastern atmosphere it looks much smaller than its real size. What gives it a remarkable aspect, is the deep depression of its surface not only far below the lofty summits of its banks, but far below the level of the Mediterranean Sea. As the traveller descends from the rocky walls by which it is encompassed, the temperature of its deep basin grows warm. In the summer or late spring it is filled with an atmosphere of oppressive heat, in great contrast with the bracing breezes of the neighbouring hills of Galilee. “All along the edge of this secluded basin,” says Stanley, “runs the whole way round from north to south a level beach, at the southern end roughly strewn with the black and white stones peculiar to this district, and also connected with its volcanic structure; but the central or northern part formed of smooth sand, or of a texture of shells and pebbles so minute as to resemble sand, like the substance of the beach on the Gulf of ‘Akabah. Shrubs, too, of the tropical thorn, fringe the greater part of the line of shore, mingled here and there with the bright pink colours of the oleander,
‘All thro’ the summer night
Those blossoms, red and bright,
Spread their soft breasts’
long before they are in flower in the valleys of the higher country. On this beach, which can be discerned running like a white line all round the lake, the hills plant their dark base, descending nowhere precipitously, but almost everywhere presenting an alternation of soft grassy slopes and rocky cliffs, occasionally broken away so as to exhibit the red and gray colours so familiar in the limestone of Greece.”
Through the centre of this lake, from north to south, runs the rapid current of the River Jordan, which, coming down from its sources in the Lebanon, passes onward to the Dead Sea. On both sides of the inlet of the River Jordan, at the northern extremity of the lake, stood the double town of Bethsaida. Thence on the curve of the northeastern shore was the grassy plain of Butaiha, where the five thousand were miraculously fed. Moving down the eastern shore, we come to Kersa or Gergesa, the place of the two demoniacs and the possessed swine. On the western banks were the towns of Tiberias, of Magdala, (the residence of the Magdalen,) Capernaum, and Chorazin. These localities are unparalleled in interest to the heart of the Christian traveller, and no waters in the world are surveyed with such emotions as the Lake of Gennesaret, and the stream of the Jordan.
Borders of Zebulun and Nephalim By the ancient division of the tribes, Zebulun bordered on this Sea of Gennesaret. Long before the settlement of the tribes in the land of Canaan, the dying Jacob prophesied of Zebulun, (Gen 49:13🙂 “Zebulun shall dwell at the haven of the sea; and he shall be an haven of the ships; and his borders shall be unto Zidon.”
Fuente: Whedon’s Commentary on the Old and New Testaments
His home town naturally came first:
v. 13. And leaving Nazareth, He came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zebulon and Naphtali. The unpleasant reception which was accorded Him at Nazareth, Luk 4:16-30, caused Him to make His stay there very brief. He went to settle, to make His home, in Capernaum, which appears throughout the gospel accounts as the center of the Lord’s Galilean ministry. It was a thriving city on the Sea of Galilee, on the great road from Damascus to the Mediterranean Sea. In fulfillment of Christ’s prophecy, Mat 11:23, this commercial metropolis was later so utterly destroyed that its very site in a region of ruined towns is doubtful. Tell Hum being now commonly conceded to have been the ancient location.
Fuente: The Popular Commentary on the Bible by Kretzmann
Mat 4:13. And leaving Nazareth Namely, when they had wholly rejected his word, and even attempted to kill him. See Luk 4:29 and for an explanation of the next verses, the note on Isa 9:1-2 and Mede’s works, p. 101, 102. Christ chose Capernaum for the place of his residence, as being a large city, and where he was likely to bring numbers of people to the knowledge of his Gospel. See chap. Mat 11:23. For an account of the lake of Gennesareth, and the fruitfulness of the neighbouring country, see Josephus, Jewish War, b. iii. c. 18.
Fuente: Commentary on the Holy Bible by Thomas Coke
Mat 4:13-14 . ] so, with Lachmann, Tischendorf, we must write , vicus Nachumi, not (Origen), or villa pulcherrima (Jerome). It was a prosperous manufacturing town on the north-west shore of the Lake of Tiberias. Not mentioned in the Old Test.; in Josephus, Vit. lxxii., . It has now disappeared, and not even can its site be determined with certainty (Tell Hm? so also Wilson’s Lands of the Bible, II. p. 137 ff., and Furer in Schenkel’s Bibellex. III. p. 494 f., likewise Ritter, Ewald, and several others; Robinson, [393] III. p. 543 ff., and Later Researches , p. 457 ff.; Saulcy, II. p. 491 ff.; Ritter, Erdk . XV. 1, p. 338 ff.). The designation of the situation by . . and etc. (where the boundaries of both tribes touch each other), is given with reference to the following prophecy, for which even the position of these boundaries was not a matter of indifference (in answer to Hengstenberg, Christol . II. p. 93), as, in consequence of it, the settlement in Capernaum had reference to the districts of both the tribes.
. . ] why , Matthew does not say, but see Luk 4:16 ff. Misconceived in Nazareth, Jesus preferred as a place of settlement the more populous, and, through intercourse with strangers, the more liberally-minded Capernaum, Considering His migratory life and work, neither Mat 8:5 f. nor Mat 8:20 can be regarded as not agreeing with the statement in our passage (in answer to Hilgenfeld).
[393] According to Robinson, it is the present Khn Minieh , farther south than Tell Hm; so also Sepp, Keim.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
13 And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
Ver. 13. And leaving Nazareth ] Where he had his conception and education; and did therefore in a special manner affect them, and seek their good, but they would not. For when he would have healed Israel, then the iniquity of Ephraim broke out, as the leprosy in their foreheads, Hos 7:1 ; they refused to be reformed, they hated to be healed. Some few sick folk he healed there, and that was all he could do for them, more than marvel at their unbelief. He “could do there no mighty work,” saith St Mark, Mar 6:5-6 and therefore left them, saith St Matthew: than the which he could hardly have done them a greater displeasure, for “woe be unto you, if I depart from you,” Hos 9:12 . In Eze 9:3 ; Eze 10:4 ; Eze 10:18-19 ; Eze 11:22-23 , God makes various removes; and still as he goes out, some judgment comes in, till at length he was quite gone out of the city, Mat 11:23 . And then followed the fatal calamity in the ruin thereof. Oh, pray that the sun of that dismal day may never arise, wherein it shall be said, that our candlestick is removed, Rev 2:5 , that our sun is eclipsed, that the glory is departed from our English Israel, that Christ hath turned his back upon this our Nazareth; Mittamus preces et laerymas, cordis legatos, saith Cyprian. Currat poenitentia ne praecurrat sententia, saith Chrysologus. Wish we for our Church, as Forus did for the Romish synagogue, that we had some Moses to take away the evils and abuses therein. Nam non unum tantum vitulum, sed multos habemus. And then sing as another did,
” Ah, ne diem illum posteri
Vivant met, quo pristinum
Vertantur in lutum aurea
Quae nos bearunt soecula!
He came and dwelt in Capernaum ] Happy town in so sweet and precious an inhabitant! and is therefore said to be lifted up to heaven, Mat 11:23 ; as, Rev 7:4-8 , among those that were sealed of the various tribes, Judah is first reckoned of all Leah’s children, because our Lord sprang out of Judah: and Nephthalim (of all those of Rachel’s side) because at Capernaum, in that tribe, he dwelt, Ut utrobique superemineat Christi praerogativa, saith an interpreter, that Christ may be all and in all. (Mede in Apocalyps.; Aquinas; Jerome in Mat 8:1-34 ) Here he dwelt in a house, either let or lent him; for of his own he had not where to rest his head, Mat 8:20 . Here he paid tribute as an inhabitant; and hither he resorted and retired himself, when he was tired at any time with preaching and journeying, and was willing to take rest; which yet hardly he could do through the continual concourse, but was glad to get into a ship or desert to pray, eat, or sleep.
Which is upon the sea coast ] That is, hard by the lake of Gennesareth in Galilee of the Gentiles. Josephus calls it a town, , because it was without walls (belike). For Strabo writeth that Pompey had commanded the walls of all fenced cities in those parts to be pulled down. St Jerome also saith it was a town, and that it so continued till his times. But St Matthew and St Luke name it a city, wherein there was a synagogue of the Jews, and a garrison of Herod’s soldiers, because it bordered upon Arabia. It had fifteen thousand inhabitants at least, there being no town in Galilee that had fewer, saith Josephus (B. J. iii. 2). The inhabitants might be of the same mind with those of the Hague in Holland, who will not wall their town, though it hath two thousand households in it, as desiring to have it counted rather the principal village of Europe than a lesser city.
In the borders of Zabulon and Nephthalim ] In the former whereof is Galilee, in the latter this Galilee of the Gentiles, where stands the town of Capernaum, and near unto it is a well of the same name, and of apt signification; for Capernaum, saith St Jerome, is by interpretation “the town of consolation.” It was situated on this side Jordan, over against Bethsaida, otherwise called Julius, not far from Tiberius, and Tarichaea, famous places lying likewise upon the lake.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
13. . . ] Not on account of the behaviour of the Nazarenes to Him after the preaching in the synagogue, Luk 4:28-29 , as sometimes supposed; see notes, ib. Luk 4:31 .
] This town, on the borders of the lake of Gennesaret, was central in situation, and in the most populous and frequented part of Galilee. It besides was the residence of four at least of the Apostles, Andrew and Peter, and James and John and probably of Matthew. The town was named from a fountain, , (Joseph. B. J. iii. 10. 8), , vicus consolationis . It is from this time called ‘ His own city ,’ ch. Mat 9:1 , see also ch. Mat 17:24 .
Fuente: Henry Alford’s Greek Testament
Mat 4:13 . . Jesus naturally went to Nazareth first, but He did not tarry there. , He went to settle (as in Mat 2:23 ) in Capernaum. This migration to Capernaum is not formally noted in the other Gospels, but Capernaum appears in all the synoptists as the main centre of Christ’s Galilean ministry. , etc.: sufficiently defined by these words, “on the sea (of Galilee), on the confines of Zebulun and Naphthali”. Well known then, now of doubtful situation, being no longer in existence. Tel Hm and Khan Minyeh compete for the honour of the site. The evangelist describes the position not to satisfy the curiosity of geographers, but to pave the way for another prophetic reference.
Fuente: The Expositors Greek Testament by Robertson
in = at. Greek. eis App-104.
Capernaum. Jewish authorities identify Kaphir Nakhum with Kaphir Temkhum, since corrupted into the modern Tell Hum. App-169. A Synagogue has been discovered in the present ruins. For events at Capernaum, see Matthew 8, Matthew 9, Matthew 17, Matthew 18. Mark 1.
upon the sea coast. Greek. parathalassios. Occurs only here.
Fuente: Companion Bible Notes, Appendices and Graphics
13. . .] Not on account of the behaviour of the Nazarenes to Him after the preaching in the synagogue, Luk 4:28-29, as sometimes supposed; see notes, ib. Luk 4:31.
] This town, on the borders of the lake of Gennesaret, was central in situation, and in the most populous and frequented part of Galilee. It besides was the residence of four at least of the Apostles, Andrew and Peter, and James and John-and probably of Matthew. The town was named from a fountain,- , (Joseph. B. J. iii. 10. 8),- , vicus consolationis. It is from this time called His own city, ch. Mat 9:1, see also ch. Mat 17:24.
Fuente: The Greek Testament
Mat 4:13. , Nazareth) where He had hitherto resided.-, which is upon the sea-coast) See Mat 4:15; Mat 4:18. A place much frequented.
Fuente: Gnomon of the New Testament
leaving: Luk 4:30, Luk 4:31
Capernaum: Mat 11:23, Mat 17:24, Mar 1:21, Joh 4:46, Joh 6:17, Joh 6:24, Joh 6:59
Zabulon: Jos 19:10-16, Zebulun
Nephthalim: Jos 19:32-39, Naphtali
Reciprocal: Gen 30:8 – Naphtali Gen 30:20 – Zebulun Deu 33:23 – O Mat 8:5 – entered Mat 9:1 – his Luk 4:23 – whatsoever Luk 10:15 – Capernaum Joh 2:12 – Capernaum Joh 4:43 – and
Fuente: The Treasury of Scripture Knowledge
The First Disciples
Mat 4:13-25
INTRODUCTORY WORDS
As introductory we wish to speak on the wonderful privileges which belong to saints, called into comradeship with God.
Where is the man or the woman who quietly considers the great honor of contact, or union, with the noble of earth? Association with royalty, with world leaders, with the ultra rich, is considered by most men a high privilege. What then is our association with Deity, with the Creator of the Heavens and the earth, the King of kings, and Lord of lords!
Let us pen a few of the Scriptures which assert somewhat of our deeper relationships with God.
1. A Scripture in Joh 14:23 : “My Father will love him, and We will come unto him, and make Our abode with him.”
There it is in plain words: “We will come unto him.” “We will make Our abode with him.” What? And shall God the Father and God the Son dwell with us poor worms of the dust? Even so, if we love Him and keep His commandments.
Another Scripture tells of His coming in and supping with us, and we with Him.
2. A Scripture in 1Co 3:16 : “Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?” What incomparable joy! What a hallowed and holy Guest! Yet such a One comes to dwell within us; He comes to take up His abode with us; He comes to enter into the very recesses of our being.
What this means to saints cannot be explained lightly. It is a privilege and a joy of which the world knows nothing, for the world receiveth Him not, and knoweth Him not. However, we know Him. for He is both with us, and in us.
The Spirit indwelling makes real to us the indwelling of the Father and the Son; for He makes of the things which are Theirs and shows them unto us. He speaks of the things of Christ. He glorifies Him. He makes Him wonderful! Yea, He teaches us of God and His glory, and of Christ and His beauty.
The Spirit comes to dwell in us that He may reprove the world of sin, of righteousness, and of judgment; He comes to bring to our remembrance all things that the Father and the Son hath spoken unto us; He comes as the Spirit of truth to testify of Christ, to guide us into all truth, and to tell us the things to come.
3. A Scripture in 1Co 1:9 : This Scripture reads thus: “God is faithful, by whom ye were called unto the fellowship of His Son Jesus Christ our Lord.” The word “fellowship” suggests partnership. It is a fellowship in business relationships. It is partnership in a great task. In other words, God hath not sent us out alone; He has gone out together with us.
We are promised that His presence will go with us. Thus we have One at our side, a Partner in our business, who is clothed with all power, and who possesses all things.
Are we afraid to trade, with such a One hard by? Nay, for we can do all things through Him who strengtheneth us.
What, then, is the admonition of First Corinthians? The Epistle opens with our being called into partnership with Christ; it closes in chapter 15 with a call to us to attend to our business. Here are the closing words: “Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.”
4. A verse in Gal 5:16 :” This I say then, Walk in the Spirit, and ye shall not fulfill the lust of the flesh.” Thus we observe that the believer has within Him, not alone the key to victorious service, but also the key to victorious living.
The call of God, however, is not merely to recognize the Spirit as an Indweller, but to be filled with the Spirit. The Spirit within is glorious, but the Spirit infilling is all glorious. The one promises much, but the other promises more.
We have now considered a few of those sacred privileges which belong to saints who know God and fellowship with Him.
I. A GREAT LIGHT IN A DARK PLACE (Mat 4:13-16)
1. Christ leaving Nazareth. Nazareth had been the city of Christ’s boyhood and youth. There He had labored as a carpenter, and the son of a carpenter. There He had made yokes for the oxen, and the Father was well pleased with Him in those days of His isolation and toil. He had turned out no shoddy work; He had the rather proved Himself faithful in the menial tasks of life.
2. Christ entering His new and larger ministry. Christ had come from Nazareth to the Jordan to be baptized of John. He had come to put on, as it were, the regimentals of His Divine office. He had come to fulfill all righteousness; and to be acclaimed by the Father as His well beloved Son.
Nazareth could hold Him no longer. His mission was to the whole nation of Israel. He was not to be circumscribed by one locality.
3. Christ a Light amid the shadows. How the words ring out: “The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.”
Yes, Christ was the Light of the world; a Light shining in a dark place; but the darkness comprehended it not. He was the Light that lighteth every man that cometh into the world. In Him was life, and the life was the light of men.
Thus it was that the Scripture was fulfilled which said: “The people that walked in darkness have seen a great light” (Isa 9:2). Not that alone, but the very land of Zebulun, and the very land of Naphtali, by the way of the sea, beyond Jordan, in Galilee of the nations, was the prophesied land where the light was to spring up (Isa 9:1).
II. THE PRACTICAL SIDE OF OUR LORD’S LIFE (Mat 4:17-18)
1. Jesus began to preach. These words of the heading are, perhaps, commonplace. Suppose Jesus did begin to preach-have not thousands of others preached? Yes, that is just it. He lived as others lived; He traveled the general round, did the trivial task, walked in the common way.
He preached, and yet, how He must have preached! He did what thousands of others did, yet He did it differently. None other ever preached as did He. None even spake as He spake. His very words were spirit, and they were life. His words carried a depth and a height that none others carried. He preached with an authority that others knew not; He was different.
2. Jesus walked by the seaside. Thousands of men had walked by the seaside, and still they walk. Here again there was a similarity, yet a difference. That sea meant more to Him than to any other man. He knew its secrets as none other knew them. He could have named its fish, told out its secrets, forecast its future, as none other could have done.
3. Jesus saw two brethren. Yes, we too saw fishermen casting their nets, and others washing them, and putting them on the shore to dry. But we never saw in the fishermen of our time what He saw in them in the year 30. He saw Simon Peter, and Andrew his brother, casting a net into the sea. Was there anything in the way they cast it that made Jesus of Nazareth pause and speak to them, and command them to follow Him? We think not. Did their uncouth clothing, their rugged faces, their rough hands, have an appeal beyond those of other men? We know not.
Not that, but something else stayed the Master as He saw them. He saw what no other man would ever have seen. It was something deeper than clothes and faces and hands. He saw not what they were, but what He could make them. He saw them not now, but yonder in eternity. He saw and read deep into their characters, their future, their eternity.
III. THE FAR-FLUNG VISION OF THE LORD JESUS (Mat 4:19)
1. Christ saw Peter and Andrew as fishers of men. He looked as we suggested a moment ago into the distant vista concerning the two men casting in their nets for fish. He valued them in the light of their ability to fish for a nobler variety of fish, even for men.
Thus does Christ dignify and glorify our calling. He did not altogether change the business pursuits of the two fishermen; He merely transferred their gift to a higher realm of service. Instead of catching fish, they were henceforth to catch men. Instead of fishing in the sea of Galilee, they were from henceforth to fish in the greater sea of the peoples.
2. Christ saw more than what He said. He also saw these two humble fishermen sitting on thrones at His side, judging, with other ten, the twelve tribes of Israel.
3. Christ saw still more-more than He ever told the two during their earth-life. He saw what was told to John the beloved disciple long after the two had gone their way. He saw something which was revealed upon the last pages of the Bible: “And the wall of the City had twelve foundations, and in them the names of the twelve Apostles of the Lamb.”
How wonderful are the walls of the City that lies foursquare! How great and high, made of precious stones that will radiate the glory of God as the light of God falls upon them! Yet, how much greater still is the memorialization of the men who followed with Him in the way.
IV. WHAT OTHER TWO JESUS SAW (Mat 4:21)
1. He saw other two.
(1) One of the two was called John, whom Jesus called (and was known commonly as) “a son of thunder.” Christ saw him, saw his thunder, uncontrolled, rolicking, laughing, leaping, flashing; saw him saved, taught in the school of Christ; saw him leaning on His breast, in trusting, confident affection; saw him aged, worn, and torn in many a hard-fought conflict as he waged the battle for truth. Christ saw him writing in words filled with tenderest solicitude, and saying “My little children.” He saw him an exile on the Isle of Patmos, a fellow sufferer for His Name.
(2) The other was called James, Christ saw James, John’s brother. He saw one who stands before us as a blessed picture of what men of lesser weight, and lesser gifts, may become- He saw him a servant who would not vacillate nor be carried about with every wind of doctrine, and the cunning craftiness of men whereby they He in wait to deceive. He saw him as one who would stand with Him to the end.
2. He saw other two mending their nets. They were not idlers, lounging, doing nothing. They were mending their nets, preparing to continue their fishing business.
This, all of it, carries with it much truth. Christ calls men diligent in business to serve and follow Him. “Seest thou a man diligent in business? he shall stand before kings.” Satan may find something always for idle hands to do; God, however, is looking for men who are mending their nets, busy men, serving their generation.
3. He saw these two, and the other Peter and Andrew, joined in one comradeship. To us this means much. Think of the church of today. It is composed of men and women of every walk of life and of all classes and colors, and yet it is welded together into one body, where Christ is the Head, and all we be brethren.
Paul the scholar, and Peter the fisherman; Philemon the wealthy, and Onesimus, the slave; yet all are one in Christ. There is no brotherhood, no fraternity, no unity, and no brotherly love like unto that in Christ Jesus.
V. THE SECRET OF SOUL-WINNING (Mat 4:19)
1. Who would not be fishers of men? Certainly everyone who has been saved would like to save others. There is, hidden away in every regenerate heart, a desire to make disciples. There is that inner urge, particularly in those just saved. Yet, there is oftentimes much shrinking because of a seeming or a real inability to know how to point men to Christ. We wish we could fish for souls, but how can we? We would like to win men, but is it our calling, or, is it possible for us to do?
2. May all be fishers of men? Is the call to fish men given to only the Twelve, or to some other favored few, or may we too enter that task with assurance that we are called? Just a moment’s thought will suffice to convince any believer that he, and all other saints, are called to fish for men. To whom did Christ say, “Preach the Gospel to every creature”? To whom came the command, “Go ye into all the world”? Has God said, “Ye shall be witnesses”? Is not the command, “Go work to day in My vineyard” for all? Does “Ye are the light of the world” not include you and me? Yes, all are called to this task.
3. How then may we successfully fish? The language is plain and positive and it needs no interpretation. Christ said, simply, “Follow Me, and I will make you fishers of men.”
Are there not many aids to soul-winning? There are. Are there not many rules of wise and successful approach to the unsaved? There are. Are there not possible instructions that would help young Christians in winning souls? There are.
However, all these things are but secondary. The main thing is, “Follow me,” and, “I will make.”
(1) “Follow Me.” What does this mean? It means an obedient heart and life. It means separation unto Christ, “A stranger will they not follow.” It means an open ear to Christ’s matchless teachings-a sitting at His feet.
(2) “I will make.” He turns out soul-winners of all those who follow Him in the way.
VI. PROMPT AND UNQUESTIONING OBEDIENCE (Mat 4:20; Mat 4:22)
1. The promptness with which obedience should be rendered. Of Peter and Andrew it is written, “And they straightway * * followed Him.” Of James and John it is written, “And they immediately * * followed Him,”
There was no bickering as to wages. There was no questioning as to what it might mean. There was no hesitancy, counting the cost. They four simply followed Him.
Obedience delayed makes the heart sick. How often it may be truly said, “While I was tarrying here and there, He was gone.” Obedience that lingers, hesitates, defers, loses all its luster, all its glory.
To obey is better than sacrifice, and obedience far outweighs the fat of rams. Yet a halfhearted, grumbling, contentious obedience borders on disobedience. Do it now, is a good motto for all would be followers of Christ.
2. The necessary implications of obedience. Mark the words: of Peter and Andrew it is written, “They straightway left their nets, and followed Him.” Of James and John it is written, “They immediately left the ship and their father, and followed Him.”
Certainly a new life cannot be entered except by the coming out of the old life. Obedience always involves leaving things. Yes, there is much of “getting” in following Christ, but there is also much of “forgetting.” We give up, and then we take in. We leave, and then we follow.
Did not Christ say to a would-be follower, “Foxes have holes, and the birds of the air have nests; but the Son of Man hath not where to lay His head”? He also said, “Let the dead bury their dead: but go thou and preach the Kingdom of God.” Christ added, to another, “No man, having put his hand to the plow, and looking back, is fit for the Kingdom of God.”
Yes, if we would follow Him, we must leave all else behind.
VII. THE BLESSINGS THAT ACCRUE TO FOLLOWERS OF CHRIST (Mat 4:23-25)
1. There was the blessing of hearing His words. They followed Jesus, and He “went about all Galilee, teaching in their synagogues.” All this accrued to Peter, and Andrew, and James, and John. Was it not a great benefaction to sit at His feet and hear His words? To these four, it meant passing from the lives of fishermen to the best college on earth.
How delightful are the words of Mat 5:1-2 : “He went up into a mountain: and when He was set, His disciples came unto Him: and He * * taught them, saying.” We too may sit at His feet. We too may hear His words.
2. There was the beholding of the miracles which He wrought. He healed all manner of sickness and diseases, and they were there. They were with Him to behold His power, and to breathe in the glory of His works. They saw Him raise the daughter of Jairus. They saw the water turned to wine; they saw the hungry fed; they saw Lazarus come forth.
They were there when Christ rebuked the waves of Galilee and there was a great calm. They stood by as the man of Gadara was healed, and as Mary Magdalene was delivered from the demons which vexed her.
Did all this mean nothing to those men who left all and followed with Him? Hark, for even now we hear them saying, “Of a truth Thou art the Son of God.”
3. There was the ever-increasing fame that came to the Lord. That fame came also to those who followed with Him. They were His disciples. They were associated with Him in all His great renown. They left ignorance, to receive knowledge; they left weakness, to obtain strength; they left oblivion, to obtain honor and glory.
The Lord shared everything with those who followed Him. His greatness was theirs; His honor was theirs. If you add, so were His sorrows and His Cross theirs. Yes, that is true, for He said, “If the world hate you, ye know that it hated Me before it hated you.” Perhaps someone wanted us to present this truth, the truth of the present suffering for His sake. We will let those who refuse to go with Him do that. We prefer, just now, to remind you that the suffering and the ignominy are but passing-for a moment. We would rather count it all joy to suffer that we may reign. To follow with Jesus may, for the hour, seem hard; but in eternity it will be glorious beyond all we have ever known or heard. Yes, all His renown, all His glory, all His riches, will be ours and ours forevermore.
AN ILLUSTRATION
The call to the Twelve and to us was and is, “Follow thou Me.”
“An interesting sight was once seen in Liverpool harbor during a very fierce gale. A pilot boat sailed up the river with the signal, ‘Follow me’ at her masthead, and following her were eight or nine vessels of all sorts and sizes. As it was too rough to board the ships in the channel, this plan was adopted. Every vessel got safely in. All the helmsman had to do was to keep his eye on the pilot boat, and steer straight in the course she indicated. All the sinner has to do is to heed the ‘Come unto Me’ (Mat 11:28) and the ‘Follow Me’ (Luk 9:59) of the Saviour.”
Fuente: Neighbour’s Wells of Living Water
4:13
Nazareth was a town in Galilee where the parents of Jesus lived after coming back from Egypt. Now he moves his residence to another town in the same province called Capernaum. From now on when mention is made of “his own city” it will mean this place, while the term “his own country” will still mean the vicinity of Nazareth.
Fuente: Combined Bible Commentary
And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
[And, leaving Nazareth, he came and dwelt at Capernaum.] Why he left Nazareth after he had passed six or seven-and-twenty years there, the reason appears, Luk 4:28; etc. We do not read that he returned thither again; and so, unhappy Nazareth, thou perishest by thine own folly and perverseness. Whether his father Joseph had any inheritance at Capernaum, which he possessed as his heir, or rather dwelt there in some hired house, we dispute not. This is certainly called his city, Mat 9:1; etc.; and here, as a citizen, he paid the half-shekel, Mat 17:24. Where it is worthy marking what is said by the Jews: How long does a man dwell in some city before he be as one of the citizens? Twelve months. The same is recited again elsewhere. The Jerusalem Gemara thus explains it; “If he tarry in the city thirty days, he becomes as one of the citizens in respect of the alms-chest; if six months, he becomes a citizen in respect of clothing; if twelve months, in respect of tributes and taxes.” The Babylonian adds, “if nine months, in respect of burial.” That is, if any abide in a city thirty days, they require of him alms for the poor; if six months, he is bound, with the other citizens, to clothe the poor; if nine months, to bury the dead poor; if twelve months, he is bound to undergo all other taxes with the rest of the citizens.
Fuente: Lightfoot Commentary Gospels
Mat 4:13. And leaving Nazareth, His early home. Because rejected there (Luk 4:16-30). A second rejection took place at a later period (comp. chap. Mat 13:54-58; Mar 6:1-6). If there were but one (as many think), it occurred at the beginning of the Galilean ministry, since Lukes account is so particular. Against the identity, see notes on Luke, and on chap. Mat 13:54-58.
Came and dwelt, or having come he settled.
In Capernaum. A thriving commercial place on the northwestern shore of the sea (or lake) of Galilee, hence called here the maritime, which is the literal meaning of the word paraphrased: which is on the shore of the lake. Mentioned, not to distinguish it, but on account of the prophecy which follows. It was also in the borders of Zebulun and Naphtali. The exact site of Capernaum, so often mentioned in the New Testament, is disputed; the words of our Lord (Mat 11:23) have thus been fulfilled. Some locate it at Khan Minyeh, at the northern end of the Plain of Gennesaret (El-Ghuweir), near the Fountain of the Fig-Tree, and on the present highway to Damascus; others two or three miles further north, at Tell Hum, which is more probable on account of the very remarkable ruins, including a white synagogue (carefully examined and described by Capt. Wilson, 1866), and on account of the similarity of the name (Tell Hum means Hill of Nahum, and Capernaum Village of Nahum). Capernaum was an important place, the residence of Andrew, Peter, and the sons of Zebedee, probably of Matthew also, chiefly honored by the title, His own city (Mat 9:1). See Schaff, Bible Lands (1878), p. 343.
Fuente: A Popular Commentary on the New Testament
Mat 4:13. Leaving Nazareth Namely, when they had rejected his word, and even attempted to kill him, as is described Luk 4:29 : he came and dwelt in Capernaum, upon the sea-coast Capernaum is nowhere mentioned in the Old Testament, either by its own name or by any other. Probably it was one of those towns which the Jews built after their return from Babylon. Its exact situation has not, as yet, been determined with certainty by geographers: only, from its being on the confines of the two tribes, Reland and others conjecture that it stood somewhere on the north- west shore of the lake of Gennesareth. According to Josephus, Bell., 3:18, the length of this lake was one hundred furlongs, or twelve miles and a half, and its breadth forty furlongs, or five miles. Pliny says it was sixteen miles long, and six broad. Anciently, the lake of Gennesareth was called the sea of Chinneroth, Num 34:11; but in later times, it was named the sea of Galilee, because that country formed part of its shore, and the sea of Tiberias: from the city Tiberias, lying on the south-west coast thereof. Its bottom is gravel, which gives its waters both a good colour and taste. The river Jordan runs through the middle of it, and stocks it with a variety of excellent fish. In the countries round this lake, our Lord spent a great part of the two former years of his public life; and though he afterward enlarged the compass of his journeys, yet they always enjoyed a considerable share of his blessed company and divine instructions. Macknight.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
XXIX.
JESUS’ TEMPORARY RESIDENCE AT CAPERNAUM.
aMATT. IV. 13-16.
a13 And leaving Nazareth [This expression means that Jesus now ceased to make Nazareth his home. For description of Nazareth, see Mat 8:20). He may have dwelt with some of his disciples–for instance, Simon Peter– Mat 8:14-16], which is by the sea, in the borders of Zebulun and Naphtali [Capernaum was in Naphtali, and the border of the tribe of Zebulun was three or four miles south of it. This part of the country was densely populated, and had in it many choice spirits such as Jesus chose for his apostles]: 14 that it might be fulfilled which was spoken through Isaiah the prophet [ Isa_21-9:2], saying, 15 The land of Zebulun, and the land of Naphtali, toward the sea, beyond the Jordan, Galilee of the Gentiles. [This land or region was the first to suffer in the beginning of those wars which finally resulted in the captivity of the ten tribes. The people of this district were smitten by Benhadad ( 1Ki 15:20), and afterwards by Tiglath-pileser ( 2Ki 15:29, 1Ch 5:26), some time before the general captivity of the ten tribes ( 2Ki 17:6). It is called Galilee of the Gentiles, because it was, according to Strabo and others, inhabited by Egyptians, Arabians, and Phoenicians, as well as by Hebrews.] 16 The people that [160] sat in darkness saw great light, And to them that sat in the region and shadow of death, To them did light spring up. [Those who by reason of their ignorance and depravity suffered the torments of war, and sat as it were under the shadow of the wing of death, were designated by prophecies as the class among whom the light of the gospel would spring up in the fullness and richness of its blessing. Jesus, the “Light of the world,” fulfilled this prophecy, and apart from him there can be no pretense of its fulfillment. Galilee had its prophets, but the enemies of Jesus themselves bear witness that none of them were great enough “lights” to fulfill this prophecy– Joh 7:52.]
[FFG 160-161]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
JESUS REJECTED AT NAZARETH, MIGRATES TO CAPERNAUM
Luk 4:16-31; Mat 4:13-16. He came into Nazareth, where he was brought up, and according to the custom to Him on the Sabbath-day, He came into the synagogue, and stood up to read. And the Book of Isaiah the prophet was given unto Him, and opening the book, He found the place where it was written [Isa 61:1], The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel unto the poor; sent Me to heal the broken-hearted; to preach deliverance to the captives, and sight to the blind; to send away with liberty those who are bruised; to preach the acceptable year of the Lord. And closing the book, giving it to the officer, He sat down; and the eyes of all in the synagogue were concentrated on Him. And He began to speak to them, This day is this Scripture fulfilled in your ears. Isaiah has been denominated the Messianic prophet, because his writings so copiously, brilliantly, and triumphantly set forth the Christ, the Shiloh of prophecy, the Redeemer of Israel, and the Savior of the world. Jesus now preaches to them these Scriptures, assuring them that they are fulfilled. This is to them, not only astounding, but paradoxical. He had spent His life there. They looked upon Him as one of them, and the idea that these grand prophecies are fulfilled in Him is more than they can receive.
And all continued to witness to Him and to be astonished at the words of grace which proceeded out of His mouth, and said, Is not this the son of Joseph? When I was in Nazareth, I visited Joseph’s workshop, and saw, in beautiful and impressive statuary, Joseph and Jesus working at the carpenter’s trade, and Mary sitting by looking at them. The scene was wonderfully sweet and charming, especially the statue of the loving boy Jesus, working with His hands. They had known Him thirty years as the son of the carpenter Joseph. There were no common schools in that country; no educational opportunities except the rabbinical colleges at Jerusalem, the prophetical schools of Elijah and Elisha being institutions of the past. They knew He had never gone away to college. Hence they are astonished, and all eyes centered on Him, and all minds wrapped in bewilderment. The birth of Jesus in Bethlehem symbolizes the regeneration of the human heart by the Holy Spirit, while His induement with the Holy Ghost, immediately after His consecration to the official Messiahship by the baptism of John, responds to our sanctification; as you must bear in mind that the negative work of sins removal had no place in His experience as in ours. Hence, He only had the positive side born in Bethlehem, and filled with the Holy Ghost at the Jordan. During the thirty years of His minority at Nazareth, His life was perfectly irreproachable, and He was a paragon saint in His disposition, attending the synagogue worship regularly as a faithful Church member. But now they see a wonderful change in Him. Such is His magnetism that all eyes are centered on Him. While they all know Him, having been acquainted with Him all His life, they can scarcely believe their own eyes and ears when they see such a change in the flash of His eye, the tone of His voice, the character and manner of His speech. What is the solution? Why, He has been filled with the Holy Ghost since they saw Him, so that now His words are like flaming fire, burning their way into the deep interior of all hearts, arousing the carnal mind with rattlesnake venom and retaliation.
Doubtless, during the years of His young manhood, He had taken an active part in the synagogue worship; but never before had they realized those fiery thunderbolts, going down into the deep interior of their spirits, producing heart-ache intolerable, and arousing Adam the First to fight for his life.
And He said to them, Truly do you speak to Me this parable, Physician, heal thyself; so many things as we have heard having been done in Capernaum, do even so here in Thy own country. As they had heard of His working mighty miracles in Capernaum (of which we have no record except this terse allusion), now they demand of Him to do the same in Nazareth; and as He is a citizen of Nazareth, the old medical problem, Physician, heal thyself, is here applied. As You are a Nazarene, and in healing the Nazarenes, You would heal Yourself. And He said, Truly, I say unto you, A prophet is not acceptable in his own country. He also said He could not do many mighty works there on account of their unbelief. This illustrates the importance of leaving home, pursuant to the Commission, Go and preach. We must not forget, that Go is a part of the Commission as well as preach. Even our Savior found it necessary to go away from Nazareth to do His mighty works, as their unbelief laid an incorrigible paralysis even on the ministry of Jesus. Multitudes of good preachers blight their own usefulness by staying where they were brought up, and so frequently by remaining too long at any one place.
But in truth I say unto you, There were many widows in the days of Elijah in Israel, when heaven was shut up, as there was a great drought on all the land; and Elijah was sent to no one of them except to a widow woman in Sareptah of Sidon. And there were many lepers in Israel in the days of Elisha the prophet; and no one of them was healed except Naaman the Syrian. Our Lord here sets forth the sovereign, discriminating mercy of God, as illustrated in the case of Elijah and Elisha, the greatest prophets the one only sent to relieve one widow, and she not an Israelite, but a Gentile; and the other only healing one leper, and he was not an Israelite, but a Syrian. So we really deserve none of God’s mercies. Whatever He does is a sheer gratuity; and if He does not relieve us, we have no right to complain if He simply lets us alone in the sin and misery which we have brought on ourselves.
And they were all in the synagogue, hearing these things, filled with rage. They regard His talk as an impudent insinuation against them, as if they were not as good as the people in other cities where He had done these mighty works of philanthropy and benefaction. He had attended service in that synagogue thirty years; they felt that He was one of them; and they had a right to the wonderful benefit of His prophetical services. Now they conclude that He has gotten above them, treated them with contempt, as if they were not as good as other people. Therefore, instead of receiving the truth and getting convicted, they become violently angry.
And rising up, they were preparing to cast Him out of their city, and were leading Him to the brow of the mountain, on which their city was built, in order to precipitate Him down; and He, going through the midst of them, departed. And He came down to Capernaum, a city of Galilee. When I was in Nazareth, I visited this synagogue, as they claim, yet standing, a venerable stone edifice, where Jesus worshipped during the thirty years of His minority, and where they finally rejected the burning truth which He preached with the Holy Ghost sent down from heaven, and, rising up, led Him away, to cast Him down from a precipice, and kill Him. The young men went from this synagogue directly to the Mount of Precipitation. They point out two precipices, both claiming to be the height from which they aimed to cast Him. The one more distant from the city is quite a conspicuous mountain, which we had in full view two days in our peregrinations. We see that Jesus changed his residence to Capernaum, where many of the people believed on Him, and He received much appreciation. The people of Nazareth had gotten along with Him, so far as we know, without any trouble all His life till He got sanctified; i.e., filled with the Holy Ghost. Then His words were like forked lightnings, burning them through and through, and utterly intolerable to the carnal mind. Though you have always gotten along pleasantly in your Church till you go away to a holiness camp and get sanctified, but do not be surprised or discouraged, when you go home, if they reject your testimony, and even get so mad at you that they cast you out i.e., turn you out of the Church and feel like killing you. This was precisely the history of Jesus. His example is before you. When they rejected His testimony at Nazareth, He went away from His native home, and never lived there any more. At Capernaum, whither He went and fixed His abode, He received much encouragement. Peter, Andrew, James, John, and Philip, noble apostles, and many disciples, He received at Capernaum.
Matthew: Leaving Nazareth, having come, He dwelt in Capernaum, by the seaside, in the coast of Zebulun and Naphtali; in order that the word spoken by Isaiah the prophet may be fulfilled, Thou land of Zebulun and land of Naphtali, the way of the sea, beyond the Jordan, Galilee of the Gentiles, the people sitting in darkness saw a great light; and to those sitting in the valley and shadow of death, light sprang up. Capernaum is on the northern coast of the Sea of Galilee, in the tribe of Zebulun, but near the border of Naphtali, and a short distance west of the Jordan, which was the boundary of the Jews and Gentiles at that place, the country lying east of the Jordan and the Sea of Galilee being occupied by the Gadarenes and the Decapolis. Hence the fulfillment of this prophecy, as our Savior made Capernaum his headquarters. The wonderful influence of His ministry brought a sunburst on all that country, bringing untold blessings to both Jews and Gentiles.
Fuente: William Godbey’s Commentary on the New Testament
Verse 13
Capernaum. The largest city of Galilee, on the western shore of the sea. It was in this maritime city, that Peter and Andrew, James and John, dwelt in the occupation of fishermen.–In the borders of Zebulon and Nephthalim; within the borders, that is, somewhere in the country occupied by those two tribes.
Fuente: Abbott’s Illustrated New Testament
4:13 And leaving Nazareth, he came and dwelt in {d} Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
(d) Which was a town a great deal more famous than Nazareth was.