Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
That it might be fulfilled … – <\/B>This place is recorded in Isa 9:1-2<\/span>. Matthew has given the sense, but not the very words of the prophet. For the meaning of the passage as employed by Isaiah, see the notes at Isa 9:1-2<\/span>.<\/P> By the way of the sea – <\/B>Which is near to the sea, or in the vicinity of the sea.<\/P> Beyond Jordan – <\/B>This does not mean to the east of Jordan, as the phrase sometimes denotes, but rather in the vicinity of the Jordan, or perhaps in the vicinity of the sources of the Jordan. See Deu 1:1<\/span>; Deu 4:49<\/span>.<\/P> Galilee of the Gentiles – <\/B>Galilee was divided into upper and lower Galilee. Upper Galilee was called Galilee of the Gentiles, because it was occupied chiefly by Gentiles. It was in the neighborhood of Tyre, Sidon, etc. The word Gentiles includes in the Scriptures all who are not Jews. It means the same as nations, or, as we should say, the pagan nations.<\/P> Mat 4:16<\/B><\/span><\/P> The people which sat in darkness – <\/B>This is an expression denoting great ignorance.<\/P> As in darkness or night we can see nothing, and know not where to go, so those who are ignorant of God and their duty are said to be in darkness. The instruction which removes this ignorance is called light. See Joh 3:19<\/span>; 1Pe 2:9<\/U><\/span>; 1Jo 1:5<\/span>; 1Jo 2:8<\/span>. As ignorance is often connected with crime and vice, so darkness is sometimes used to denote sin, 1Th 5:5<\/span>; Eph 5:11<\/span>; Luk 22:53<\/span>.<\/P> Saw great light – <\/B>That is, as the passage is employed by Matthew, the light under the Messiah would spring up among them. In that region he grew up, and in that region he preached a great part of his discourses and performed a great part of his miracles.<\/P> The region and shadow of death – <\/B>This is a forcible and beautiful image, designed also to denote ignorance and sin. It is often used in the Bible, and is very expressive. A shadow is caused by an object coming between us and the sun. So the Hebrews imaged death as standing between us and the sun, and casting a long, dark, and baleful shadow abroad on the face of the nations, denoting their great ignorance, sin, and woe.. It denotes a dismal, gloomy, and dreadful shade, where death and sin reign, like the chills, damps, and horrors of the dwelling-place of the dead. See Job 10:21<\/span>; Job 16:16<\/span>; Job 34:22<\/span>; Psa 23:4<\/span>; Jer 2:6<\/span>. See also the notes at Isa 9:2<\/span>. These expressions denote that the country of Galilee was especially dark. We know that the people were proverbially ignorant and stupid. They were distinguished for a coarse, outlandish manner of speech Mar 14:70<\/span>, and are represented as having been also distinguished by a general profligacy of morals and manners. It shows the great compassion of the Saviour, that he went to preach to such poor and despised sinners. Instead of seeking the rich and the learned, he chose to minister to the needy, the ignorant, and the contemned. His office is to enlighten the ignorant; his delight to guide the wandering, and to raise up those that are in the shadow of death. In doing this, Jesus set an example for all his followers. It is their duty to seek out those who are sitting in the shadow of death, and to send the gospel to them. No small part of the world is still lying in wickedness – as wicked and wretched as was the land of Zabulon and Naphthali in the time of Jesus. The Lord Jesus is able to enlighten them also, and every Christian should regard it a privilege, as well as a duty, to imitate his Saviour in this, and to be permitted to send to them the light of life. See Mat 28:19<\/span>.<\/P> <\/p>\n The text in Isa 9:1<\/span>,2<\/span>, where 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 have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. The Jews make a great many objections against the application of this text unto Christ, as indeed they do against the application of all texts cited out of the Old Testament by the evangelists. Christians, believing that the evangelists being holy men, who wrote not from a private spirit private interpretations, have not any reason to regard what their interest leadeth them to object: but even Christian interpreters are divided in their sentiments whether these words are said to be fulfilled, in this motion of Christ unto Galilee, in a literal, or typical, or a more improper and analogical sense; nor is it any great matter with which of them we agree. For my own part, I see no reason why Isa 9:2<\/span> should not be literally understood of and applied unto Christ. There is nothing more ordinary in the prophets, than, after a threatening of judgment and captivity unto the people, to comfort such as feared God amongst them with promises of the Messiah, and the spiritual salvation which was to be brought in. The land of Zebulun and Naphtali suffered much by Benhadad, 1Ki 15:20<\/span>, and more by Tiglath-pileser, 2Ki 15:29<\/span>, before the general captivity of the ten tribes, 2Ki 17:6<\/span>. The Lord by the prophet, Isa 8:1-22<\/span>, had been threatening this general captivity; possibly the prophet might say the affliction of those parts should not be so great as the second mentioned, 2Ki 15:29<\/span>; because by the story it seems they were generally carried into captivity before the more general destruction of the other tribes there. Saith he, This darkness shall be abundantly hereafter compensated, by the coming of the Messiah, and preaching amongst this people; who living at a great distance from Jerusalem, never had such a light as some other parts of Judea, and first drank of the cup of Gods wrath in their captivity. It was called <\/P> Galilee of the Gentiles, because it was near to the men of Tyre, who were Gentiles, and had doubtless in it a greater mixture of Gentiles than any other part of Canaan, ever since Solomon gave Hiram twenty cities in this Galilee, 1Ki 9:11<\/span>. <\/P> <\/p>\n 14. That it might be fulfilled whichwas spoken by Esaias the prophet<\/B> (Isa 9:1<\/span>;Isa 9:2<\/span> or, as in Hebrew,<\/I>Isaiah 8:23, and 9:1<\/U>). <\/P> saying<\/B>as follows:<\/P><\/p>\n Ver. 14, 15. That it might be fulfilled which was spoken<\/strong>,…. Christ’s dwelling in Capernaum accomplished a prophecy of the prophet Isa 9:1<\/span> and he went and dwelt there, that it might be fulfilled which he had spoken: the meaning of which prophecy is x, that as those parts of the land of Israel, there mentioned, had suffered much by Tiglathpileser, who had carried them captive,<\/p>\n 2Ki 15:29<\/span> and is “the vexation” referred to; so they should be honoured, and made very glorious, by the presence and conversation of the Messiah among them, and which now had its literal fulfilment: for Christ now came and dwelt in Capernaum, which lay between the lands and upon the borders both of Zabulon and Nephthalim; was situated by the sea of Tiberias, beyond Jordan, and in, “Galilee of the nations”; the upper Galilee, which had in it people of other nations besides Jews. The ancient Jews expected the Messiah to make his first appearance in Galilee; which expectation must be grounded on this prophecy; for so they say y expressly,<\/p>\n “the king Messiah shall be revealed , “in the land of Galilee.””<\/p>\n And in another place z explaining Isa 2:19<\/span> they paraphrase it thus,<\/p>\n “”for fear of the Lord”; this is the indignation of the whole world: and for the “glory of his majesty”; this is the Messiah; when he ariseth to shake terribly the earth, when he shall arise and be revealed , “in the land of Galilee”: because that this is the first place to be destroyed in the holy land; therefore he shall be revealed there the first of all places.”<\/p>\n Here Jesus, the true Messiah, made his first appearance publicly; here he called his disciples, and began his ministry.<\/p>\n x See my treatise upon the “Prophecies of the Messiah”, &c. p. 147, &c. y Zohar in Gen. fol. 74. 3. z Ib. in Exod. fol. 3. 3. & 88. 3.<\/p>\n <\/strong><\/p>\n 1) “That it might be fulfilled,” <\/strong>(hina plerothe) “in order that (the thing) might be fulfilled;” This beginning ministry of our Lord, both His anointing of the Holy Spirit and the definitive location, are in harmony with and fulfillment of the Holy Scriptures, that men might believe in Him and receive eternal life, Joh 1:32-34<\/span>; Mat 3:17<\/span>; Mat 4:1<\/span>; Luk 4:16-21<\/span>; Isa 61:1-2<\/span>; Joh 20:30-31<\/span>.<\/p>\n 2) “Which was spoken by Esaias the prophet, saying,” <\/strong>(to hrethen dia Esaiou tou prophetou legontos) “The thing that was specially spoken and written through Isaiah the prophet saying,” disclosing conditions of identity regarding the person and place of our Lord’s coming and labors, Isa 7:14<\/span>; Isa 9:1-2<\/span>; Isa 9:6-7<\/span>; Isa 53:1-2<\/span>.<\/p>\n (14) The light in which the fact of the migration presented itself to St. Matthew was, as with other facts, that it agreed with what had been spoken by a prophet. The abode of Nazareth had thus fulfilled one prediction, that at Capernaum fulfilled another.<\/p>\n 14<\/strong>. <\/strong> Which was spoken by Esaias the prophet <\/em> Isa 9:1-2<\/span>. The prophecy from which Matthew extracts a brief and abrupt fragment, extends through chap. 8, to Mat 9:7<\/span>. This entire passage forms one distinct piece of prophecy. Through the eighth chapter the prophet predicts the overthrow of Syria and the northern tribes of Israel by the mighty power of the king of Assyria. The ninth chapter opens with a beam of hope to succeed this terrible overthrow. Terrible as was this period of vexation, “nevertheless,” says the prophet, (Isa 9:1<\/span>,) “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 afterwards did more grievously afflict her by the way of the sea beyond Jordan in the Galilee of the nations.” The reason why the dimness should not be such as under the Assyrian overthrow, the prophet proceeds to tell in the six following verses, (2-7,) namely: A great light should arise upon them, an emancipation like the “joy in harvest;” all the weapons of war should be destroyed by the power of the Prince of Peace; “for unto us a child is born, unto us a son is given,” etc.”<\/p>\n “But there shall not hereafter be darkness in the land which was distressed: In the former time he debased The land of Zebulun, and the land of Naphtali; But in the latter time he made it glorious:<\/p>\n Even the way of the sea beyond Jordan, Galilee of the Gentiles, The people that walked in darkness have seen a great light; They that dwelled in the land of the shadow of death, Unto them hath the light shined.<\/p>\n Thou hast multiplied the nation, thou hast increased their joy: They rejoice before thee as with the joy of harvest, As they rejoice who divide the spoil.<\/p>\n For the yoke of his burden, the staff laid on his shoulder, The rod of his oppressor hast thou broken, as in the day of Midian. For the greaves of the armed warrior in the conflict, And the garment rolled in much blood Shall be for a burning, even fuel for the fire.<\/p>\n For unto us a Child is born, unto us a Son is given, And the government shall be upon his shoulders, And his name shall be called Wonderful, Counsellor, The Mighty God, the Father of the Everlasting Age, the Prince of Peace. Of the increase of his government and peace there shall be no end, Upon the throne of David and upon his kingdom, To fix it, and to establish it With judgment and with justice, henceforth and forever: The zeal of JEHOVAH, God of Hosts, will do this.”<\/p>\n In this piece of prophetic poetry the development and emancipation from its enemies of the Messianic “nation” or kingdom is compared as far superior to the deliverance from Assyria, though upon the same spot. Upon that same locality the light should rise, the joyous kingdom should increase, the oppressor’s “rod” should be broken before it, all armour should “be for a burning,” and war should cease, for the “Prince of Peace” is born. He is son of David, seated on his throne and ruling his kingdom; which throne and kingdom under him become eternal, since he is “the Mighty God.”<\/p>\n ‘That it might be fulfilled which was spoken through Isaiah the prophet, saying,’<\/p>\n Note again the emphasis that it is Isaiah’s prophecy that is being ‘filled to the full’. And similarly to Luke (in Luk 4:18<\/span>) he wants us to recognise that here we have the anointed King as described by Isaiah, for in Isaiah ‘the people who sat in darkness have seen a great light’ (Isa 9:2<\/span>) comes prior to ‘the child has been born and the son has been given’ (Isa 9:6<\/span>) who was to rule from David’s throne for ever (Mat 1:1<\/span>; Mat 1:18<\/span>; Mat 1:21<\/span>; Mat 1:23<\/span>; Mat 1:25<\/span>; Isa 9:2-7<\/span>; Isa 11:1-4<\/span>). And also that we have the anointed Prophet of Isaiah, as the One Who was to go about ‘preaching good news to the meek, and deliverance of captives’ — ‘and of the afflicted’, — with ‘the Spirit of the Lord on Him’ (Isa 61:1-2<\/span>). For Jesus comes preaching the Good News of the Kingly Rule of Heaven, healing the sick and afflicted, and releasing the captives of evil spirits (Mat 4:17<\/span>; Mat 4:23-24<\/span> compare Isa 61:1-2<\/span>). It is seen as important that the Kingly Rule of Heaven be established by drawing men under God’s Rule.<\/p>\n Note the parallels with the ministry of John and yet the great differences. Both ministries are introduced by a quotation from Isaiah, but one comes as a herald and preparer of the way, the other as the shining light who arrives and lightens the darkness (Isa 9:2<\/span>). It is He Who is the child Who is born, and the Son Who is given (Isa 9:6<\/span> – compare Mat 1:18<\/span>; Mat 1:21<\/span>; Mat 1:25<\/span>; Mat 2:15<\/span>; Mat 3:17<\/span> – the implication can hardly be missed) as Matthew has already explained. Both seemingly proclaim the same message, ‘repent for the Kingly Rule of Heaven is at hand’ (Mat 3:2<\/span> with Mat 4:17<\/span>). And yet it is patently not the same message, for John has made clear that while he has introduced the shadow, Jesus is to reveal the sun, for while he has baptised in water, Jesus baptises in the Holy Spirit and fire. It is the same basic message, but it is one that is advancing and expanding. The one has pointed forward to the other.<\/p>\n The evangelist locates the city only sufficiently exactly to pave the way for another prophetic reference:<\/p>\n v. 14<\/strong>. That it might be fulfilled which was spoken by Esaias the prophet, saying,<\/strong><\/p>\n v. 15<\/strong>. The land of Zebulon and the land of Naphtali, by the way of the sea, beyond Jordan, Galilee of the Gentiles;<\/strong><\/p>\n v. 16<\/strong>. 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.<\/p>\n <\/strong> What Isaiah had written, Isa 8:22<\/span>; Isa 9:1-2<\/span>, found its fulfillment in the ministry of Jesus in this region. Here the tribes Zebulon and Naphtali had formerly had their homes; their country lay towards or alongside of the sea; it was a place where races mix, a border population, mainly on this side, the west side of the Jordan, according to Hebrew usage of the word, or beyond Jordan, according to the Greek usage, containing a reference to Perea, which was also a scene of Christ’s activity. Of this mixed population of Jews and Gentiles, in whose midst the Greek rulers had founded new cities with heathen customs and institutions, the evangelist says, in applying the words of the prophet, that they sat in darkness. The spiritual condition of the people was such as to represent an increase in religious blindness even over the time of Isaiah, nearly 700 years before. And the evangelist repeats the verb “sat. ” Theirs was an indifferent, sluggish attitude. The shadow of spiritual death had enveloped them. It effectually shut out the light of life streaming from the Old Testament prophecies. But now “Jesus Christ, the true Light, shone forth in the beauty of holiness and truth. Christ began His ministry in Galilee and frequented this uncultivated place more than He did Jerusalem and other parts of Judea. Here His preaching was peculiarly needful, and by this was the prophecy fulfilled.”<\/p>\n Mat 4:14<\/span><\/em><\/strong>. <\/strong>That it might be fulfilled which<\/em><\/strong><\/strong> Whereby was fulfilled that which. <\/em>Mat 4:15<\/span><\/em>. By the way of the sea, beyond Jordan<\/em>] Situate on the Jordan, near the<\/em> sea. <\/em>Campbell. By the way of the sea <\/em>is rather an indefinite and obscure expression. What is here called sea <\/em>is properly not a sea<\/em>, but a lake. <\/em>It was customary with the Hebrews to denominate a large extent of water, though fresh water, and encompassed with land, by the name sea<\/em>. It was on this sea, that Capernaum, and some other towns of note, were situated. Here also Peter and Andrew, James and John, before they were called to the apostleship, exercised the occupation of fishermen. The sea of Galilee <\/em>and the sea of Tiberias <\/em>are become in scripture-style so much like proper names, that it might look affected to change them for the lake of Galilee <\/em>and the lake of Tiberias. <\/em>Besides, where it can conveniently be done, these small differences in phraseology which diversify the styles of the evangelists in the original, ought to be preserved in the translation. <\/p>\n 14 That it might be fulfilled which was spoken by Esaias the prophet, saying, <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 14. That it might be fulfilled, &c.<\/strong> ] The two Testaments may be fitly resembled to the double doors of the temple, one whereof infolded another: the Old is the New infolded; the New is the Old explicated. (Jerome in nom. Hebraicis.) For there are over two hundred and sixty places in the Old Testameat cited in the New: so that almost in every needful point the harmony is expressed.<\/p>\n<\/p>\n By the prophet Esaias<\/strong> ] That evangelical prophet, that speaketh of Christ’s nativity, preaching, persecution, apprehension, death, resurrection, ascension, and second coming to judgment, so lively as no evangelist goes beyond him. (Bulling in Isa., praef.<\/em> ) <\/p>\n Mat 4:14-16<\/span> . Jesus chose Capernaum as best suited for His work. There He was in the heart of the world, in a busy town, and near others, on the shore of a sea that was full of fish, and on a great international highway. But the evangelist finds in the choice a fulfilment of prophecy . The oracle is reproduced from Isa 8:22<\/span> ; Isa 9:1<\/span> , freely following the original with glances at the Sept [16] The style is very laconic: land of Zebulun and land of Naphthali, way of the sea ( absolute accusative for = versus<\/em> , vide<\/em> Winer, 23), Galilee of the Gentiles, a place where races mix, a border population. The clause preceding, “beyond Jordan,” is not omitted, because it is viewed as a reference to Peraea, also a scene of Christ’s ministry.<\/p>\n [16] Septuagint.<\/p>\n That = In order that. <\/p>\n spoken. As well as written. <\/p>\n by = by means of. Greek. dia. <\/p>\n Esaias = Isaiah. <\/p>\n it: Mat 1:22, Mat 2:15, Mat 2:23, Mat 8:17, Mat 12:17-21, Mat 26:54, Mat 26:56, Luk 22:37, Luk 24:44, Joh 15:25, Joh 19:28, Joh 19:36, Joh 19:37 <\/p>\n saying: Isa 9:1, Isa 9:2 <\/p>\n Reciprocal: 2Ki 19:2 – to Isaiah Joh 8:12 – I am<\/p>\n 4:14<\/p>\n That it might be fulfilled does not always mean that a certain thing was done just so a particular prophecy might be fulfilled, although it will sometimes mean that. In every such passage it will be well to consider it in the light of saying, “and in so doing the prophecy was fulfilled which,” etc.<\/p>\n Mat 4:14. That it might be fulfilled. The purpose of fulfilling prophecy ever involves the higher purpose of carrying out Gods plan thus revealed.<\/p>\n Isaiah the prophet (Isa 9:1-2). An independent and free translation. The Septuagint is quite incorrect here.<\/p>\n Mat 4:14-15. That it might be fulfilled. Or, whereby was fulfilled, that which was spoken by Esaias Namely, Isa 9:1-2, where see the notes. The land of Zabulon, and the land of Nephthalim, &c. Isaiah, in this passage, comforts the Jewish Church of his time against the desolation about to be made through the Assyrian invasion, by foretelling that they who should have the greatest share in that calamity should afterward enjoy, in the greatest plenty, the means of salvation through Christs abode and preaching among them: By the way of the sea That is, on the coasts of the lake of Gennesareth, commonly called a sea: Galilee of the Gentiles Or nations; that is, Galilee in the confines of, or encompassed by, the heathen nations. Or, perhaps the reason of the name may rather be, that many Gentiles were early settled there, and had filled the country with a variety of superstitions, in consequence of Solomons giving a tract of land here to Hiram. See 1Ki 9:11-13. Hence it was soon filled with foreigners, and peopled with a mixture of Phnicians, Egyptians, and Arabians, as we learn from Strabo, an ancient writer.<\/p>\n Verse 14 <\/p>\n Esaias; Isaiah.<\/p>\n The people that sat in darkness, &c. I have expounded this prophecy at length in Isa 9:1: which see.<\/p>\n From that time Jesus began, &c. This was the sum and the scope of the preaching of Christ, to invite men to repentance, to change their course of action, and lead them to a holy life. For this is true wisdom, this our end, our goal, our good, our happiness. Truly says the Gloss, “To the Gospel pertains the promise of blessedness, the remission of sins, adoption, resurrection, the heavenly inheritance, the society of angels. By the Gospel, kings are made and a kingdom given, not earthly and transitory, but heavenly and eternal.”<\/p>\n Wherefore Babylas, the play-actor, who had two concubines, hearing these words of the Gospel read, Repent, for the kingdom of heaven is at hand, being touched by the finger of God, learned wisdom, and shut himself up in a cell, to do penance for the rest of his life. He left his riches to his concubines, but they too, pricked with compunction by his example, also shut themselves up in cells, and did continual penance. (See John Moschus, Spiritual Meadow, c. 32.) Verily the word of the Gospel is quick and powerful. (Heb. iv. 12.)<\/p>\n Appositely did Christ preach repentance in Galilee because Galilee is the same as transmigration, say S. Gregory and others, from the root galah, “he migrated.” For in Galilee Christ taught men in mind, and affection, and love, to migrate from earth to heaven. Wherefore also He chose for apostles none but Galilans, i.e., migrators, men who were but pilgrims upon earth and citizens of heaven.<\/p>\n This transmigration is accomplished by penitence. How strict, and of how long duration, was the penance upon bread and water in former times! This appears from the Roman Pnitential, and from the Penitential Canons of SS. Basil, Gregory Nyssen, and Bede, of Rabanus Maurus, and Burchardus, which are still extant. In Spain, the sick and those about to die did penance, clothed in the monastic habit, and received the tonsure, by which they made profession of a monastic life; and if they afterwards recovered they were bound not to return to the world, but to pass the rest of their life in a monastery. This appears from the Twelfth Council of Toledo, cap. 2. Wamba, king of Spain, a great example to posterity, did this about A.D. 674. (See Mariana, and Baronius, tom. 8, A. D . 680, in fine.) For this reason the Pontifical Penitentiaries at Rome carry a rod in their hands, because they are apostolic judges in the tribunal of conscience. For a straight rod is borne before a judge as an emblem of the rectitude of justice, according to that which is said of Christ, Ps. xlv. 7, “The sceptre of thy kingdom is the sceptre of uprightness.” (Vulg.); because also in grave and public offences, especially those to which excommunication was annexed, the Penitentiaries, reciting the Psalm Miserere, used to beat the guilty person with a rod; and thus they gave absolution, as is appointed even now in the ancient ritual of the Church, sanctioned by the canons, in solemn absolution from excommunication. Thus S. Anno, Archbishop of Cologne, sharply whipped the emperor Henry II. as a penance, A.D. 1056, as can be seen in his life in Surius. And the use of this discipline, as it is commonly called, by rods, inflicted, either by the penitent himself, or by the Penitentiary, was very common in the time of blessed Peter Damian, who flourished A.D. 1040, as is plain from many of his Epistles, also from the life of S. Dominic Loricatus, where he says that a hundred years’ penance is performed by reciting the whole Psalter twenty times, accompanied by constant flagellation, for one Psalter so said is equal to five years of penance.<\/p>\n Thus Henry II., King of England, because he had given occasion for the murder of S. Thomas, Archbishop of Canterbury, came as a penitent, with bare feet, to the tomb of S. Thomas, and prostrate on the earth, confessed his sin with tears at the feet of the bishops, and, baring his shoulders, received from them five flagellations, and from each of the monks, who were eighty in number, he received three strokes of the rod. This was about A.D. 1170. What does our delicateness say to this? What has become of the ancient penance?<\/p>\n Let us hear what S. Jerome says of S. Paula in her epitaph. “She did not sleep upon a bed, but upon sackcloth spread upon the bare ground, if, indeed, that could be called sleep which was interrupted by almost continual prayers, day and night, fulfilling the words of the Psalm, “Every night wash I my bed, and water my couch with my tears.” You might have thought she was possessed of a fountain of tears; so did she weep over her trifling faults, that you might have imagined her guilty of the most dreadful crimes. Often did we admonish her to have mercy upon her eyes, and preserve them for the reading of the Gospel. But she said, “It is meet that this face should be defiled, which so often, against the command of God, has been adorned with cosmetics and vermilion. It is meet that this body should be afflicted which indulged in so many luxuries. A long laughter shall be recompensed with constant weeping. Soft kerchiefs and precious silks shall give place to rough sackcloth. I who pleased my husband and the world now desire to please Christ.” See the same Epistle (30), graphically describing the rare penance of Fabiola.<\/p>\n And Jesus walking by the sea, &c. It is not the first vocation of Peter and Andrew which is here recorded. This is related by S. John (i. 36), among the events of the first year of Christ’s ministry. The second vocation of Peter and Andrew was after the Baptist’s imprisonment, when they surrendered themselves at Christ’s call to become His disciples; when they constantly cleave to Him, and never return to their former occupations. This second calling of these Apostles is related both by Matthew and Luke; by the former, compendiously; whilst S. Luke, after his wont, narrates the particulars of the history more at length. So S. Chrysostom.<\/p>\n Walking, not by chance, not merely for recreation, but that He might call to Him Peter and Andrew, James and John. Let Christians, especially priests and religious, strive to imitate Christ, and do nothing aimlessly, but seek fruit in all things.<\/p>\n By the sea of Galilee. Capharnaum, where Christ had chosen a house for receiving His disciples was near this lake.<\/p>\n Simon, this is from the Hebrew soama, “hearing,” “obeying.” See what I have said on Gen. xxix. 33.<\/p>\n Andrew is a Greek name, which the Jews after the time of Alexander the Great took from the Greeks, together with such names as Jason, Lysimachus, Menelaus. (See 1 Mac. 4, &c.) Andrew means strong, brave. And such indeed S. Andrew was upon his cross.<\/p>\n Casting a net. We must supply from S. Luke, chap. 5, that Christ went up into Peter’s ship, and taught the multitudes from thence, that after that He bade Peter cast a net into the sea, which immediately caught a vast number of fishes, so that the net brake, that by this miracle Peter was converted, together with Andrew, James, and John, that then Christ said to them, “Follow me, and I will make you fishers of men,” as S. Matthew here records.<\/p>\n Fishers of men. For Christians are like fishes swimming in the waters of baptism.<\/p>\n Death the reward, virtue the prow, the keel is health above;<\/q><\/p>\n The sail is hope, the oars are grace, the captain is true love.”<\/q><\/p>\n This is the ship of Christ’s Church in which we sail to heaven. I have noticed nineteen analogies between fishes and men, upon Habakkuk i. 14, which if you please you may consult.<\/p>\n Hence Christ is called by the early Christians , a Fish, because its initial letters make this acrostic, , or Jesus Christ the Son of God, the Saviour; on which there is extant a verse of the Erythran Sibyl in S. Augustine (Civ. Dei, 18. 23.) See Tertullian (de Bapt.), and Prosper (part. prdict. 2. 39).<\/p>\n S. Luke says, “From henceforth thou shalt catch men,” Gr. , i.e. take them alive, catch them for life. S. Ambrose translates, “make them live.” As though Christ had said, “Fishermen take fishes for death, that they may kill them, but thou, O Peter, shalt catch men unto life, that they may begin a new life, and live unto God in holiness.”<\/p>\n Well does S. Augustine say (Tract, 7 in Joan.), Christ, wishing to break the nets of the proud, sought not the fisherman by means of the orator, but from the fisherman he gained the emperor. Great is Cyprian the orator, but first was Peter the fisherman. In this was fulfilled the prophecy of Jer 16:16, “Behold, I will send many fishers, saith the Lord, and they shall fish you.”<\/p>\n Leaving their nets. Under the term nets understand also ships, houses, occupation, servants, parents, relations, and all other things whatsoever, according to that saying of S. Peter to Christ, “Lo! we have left all things and followed thee.” When then we read that after Christ’s death the Apostles went a-fishing (Joh 21:3), we do not understand that they again betook themselves to their old vocation, but only did it to pass the time, and to divert their minds from the affliction which they were enduring at the loss of their Master.<\/p>\n Wisely does S. Bernard say to those who fear to follow God’s call to high and arduous things, “Why dost thou fear? Why dost thou hesitate? The Angel of great counsel calls thee. No one is wiser than He is; no one is stronger; no one is more faithful.”<\/p>\n Tropologically, the scholiast on S. Jerome says, “Let us leave the spiders’ nets which are the vanities of the world in which we are held.<\/p>\n And going on from thence, &c. James, in Hebrew Jacob, a supplanter; for he supplanted the world, and all worldly things, that he might follow Christ.<\/p>\n Zebedee, i.e., liberal, munificent. For though he was an old man he willingly gave to Christ his two sons, who were the staff of his old age. zabad, means to give, to bestow.<\/p>\n John, the grace of God, for Christ poured His grace upon John more abundantly than upon the rest of the Apostles. “By this apostolic chariot of four horses we are carried to heaven; on these four corner-stones the Church was first built.”<\/p>\n Ver. 22.-They straightway, &c. Observe Luk 5:11 rolls the vocation of these four Apostles into one; but S. Matthew relates the particulars of the calling: 1, of Andrew and Peter; 2, of James and John. The historical sequence is as follows-Christ having been carried in Peter’s boat, and having landed on the shore, then called Peter and Andrew. Going on a little further, he saw James and John mending the nets which had been broken by the miraculous draught of fishes; then He called these two, saying, “Follow me.” They, being moved by the miracle, and the example of their partners, straightway left their father and all things, and followed Christ. So S. Augustine (de Consens. Evan. lib. 2, c. 17).<\/p>\n And Jesus went about, &c. Sickness-Greek, ,-an habitual, organic, or incurable disease, says Euthymius. Disease-Greek, -i.e., languor, infinity, failure of strength.<\/p>\n And his fame. Greek, -i.e., rumour, report. Torments (Gr. ). This word means, properly, examination under torture, when an accused person was tormented on the little horse, to make him confess his crime and accomplices. Lunatics are sick persons, who suffer from the changes of the moon, either by sickness, or delirium, or madness, especially epilepsy. Tho. Valesius (Sac. Philos. c. 71) denies that the moon has any such effect.<\/p>\n And healed them. From none of these did Christ require faith, says S. Chrysostom, for He had not yet manifested His power; and those who came from far had as yet but small faith in Him. But afterwards He required faith on the part of the sick, as will appear in the sequel. “Clouds of miracles,” says S. Chrysostom, “does S. Matthew pass over in few words, a few of which he afterwards relates more at length.”<\/p>\n Mystically, lunatics are mutable and inconstant persons, who at one time serve God and religion, at another the devil and their lusts, according to the words in Ecclus. 27:12-“A holy man continueth in wisdom as the sun, but a fool is changed as the moon.”<\/p>\n Followed him. Hear S. Bernard (Serm. I de omnibus Sanc.): “From the cities and villages the people followed the preaching of the Lord. He saved their souls; He healed their bodies. They clave to Him, being delighted both by the sight of Him and by His words. His voice was sweet, His face was comely, as it is written, ‘Thou art fairer than the children of men; full of grace are thy lips.’ Such is He whom we follow, to whom we adhere-who is altogether desirable, upon whom not the people only, but the holy angels themselves desire to look.”<\/p>\n Decapolis-i.e., the region of ten cities-from ten, and a city. The names of these ten cities, according to Burchard, were Tiberias, Saphet, Asor, Kedesh, Csarea Philippi, Capharnaum, Jotapata (which Josephus defended against the Romans), Bethsaida, Corozaim, and Beth-shan, or Scythopolis.<\/p>\n Beyond the Jordan-i.e., in respect of Galilee, which was on this side Jordan. These regions were Gilead, Trachonitis, Abilene, Seir, Closyria, and Batana, the ancient Bashan, formerly the dominions of King Og.<\/p>\n Jesus’ move to Capernaum fulfilled Isa 9:1, part of a section of Isaiah’s prophecy that describes Immanuel’s coming. Matthew’s quotation of this passage was a free one. Its point was that light had dawned in a dark part of Palestine. By New Testament times the old tribal divisions had little actual relevance. [Note: France, The Gospel . . ., p. 141.] <\/span> When Isaiah prophesied, Galilee was under the oppressive threat of the Assyrians. He predicted that Messiah would liberate the people living there. When Matthew wrote, Galilee was under Roman oppression. The darkness was also symbolic of the absence of religious, political, and cultural advantages available to Jews who lived in Jerusalem. "Dawned" (Gr. aneteilen<\/span>) suggests that the light of Messiah’s ministry would first shine brightly in Galilee (cf. Joh 1:9; Joh 12:46). [Note: Barnabas Lindars, New Testament Apologetic, p. 198.] <\/span><\/p>\n ". . . From of old the Messiah was promised to ’Galilee of the Gentiles’ (ton ethnon<\/span>), a foreshadowing of the commission to ’all nations’ (panta ta ethne<\/span>, Mat 28:19). Moreover, if the messianic light dawns on the darkest places, then Messiah’s salvation can only be a bestowal of grace-namely, that Jesus came to call, not the righteous, but sinners (Mat 9:13)." [Note: Carson, "Matthew," p. 117. See Gene R. Smillie, "’Even the Dogs’: Gentiles in the Gospel of Matthew," Journal of the Evangelical Theological Society 45:1 (March 2002):73-97.] <\/span><\/p>\n Whereas Galilee was a dark place in one sense, in another sense Jerusalem was even darker. There hostility to Jesus was much greater, but in Galilee the people heard Jesus gladly.<\/p>\n "Matthew’s story of Jesus’ life and ministry possesses a clearly defined beginning, middle, and end and hence falls into three parts: (I) The Presentation of Jesus (Mat 1:1 to Mat 4:16); (II) The Ministry of Jesus to Israel and Israel’s Repudiation of Jesus (Mat 4:17 to Mat 16:20); and (III) The Journey of Jesus to Jerusalem and His Suffering, Death, and Resurrection (Mat 16:21 to Mat 28:20). In the first part, Matthew presents Jesus as the Davidic Messiah-King, the royal Son of God (Mat 1:1 to Mat 4:16). To show that Jesus is preeminently the Son of God, Matthew depicts God as announcing within the world of the story that Jesus is his Son (Mat 3:17). As the Son of God, Jesus stands forth as the supreme agent of God who authoritatively espouses God’s evaluative point of view." [Note: Kingsbury, p. 161.] <\/span><\/p>\n The divisions of the Gospel that I have used in these notes are theological more than narrative.<\/p>\n That it might be fulfilled which was spoken by Isaiah the prophet, saying, 14. Esaias ] Read the whole of the prophecy (ch. Mat 8:11 to Mat 9:6) which is unfortunately broken in the E. V. by the division into chapters. Fuente: The Cambridge Bible for Schools and Colleges That it might be fulfilled … … Continue reading “Exegetical and Hermeneutical Commentary of Matthew 4:14”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-23230","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23230","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=23230"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/23230\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=23230"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=23230"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=23230"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
<\/p>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Abbott’s Illustrated New Testament<\/b><\/i><\/h4>\n
<\/q><\/p>\n
“There are merchandise and nets and ropes:<\/p>\n
Faith the ropes, true godliness the mast,<\/p>\n
Fuente: Cornelius Lapide Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"