TEXT [Commentary]

D. Ministry in Galilee (4:12-25; cf. Mark 1:14-20; Luke 3:19-20; 4:14-15, 44)

12 When Jesus heard that John had been arrested, he left Judea and returned to Galilee. 13 He went first to Nazareth, then left there and moved to Capernaum, beside the Sea of Galilee, in the region of Zebulun and Naphtali. 14 This fulfilled what God said through the prophet Isaiah:

15 “In the land of Zebulun and of Naphtali,

beside the sea, beyond the Jordan River,

in Galilee where so many Gentiles live,

16 the people who sat in darkness

have seen a great light.

And for those who lived in the land where death casts its shadow,

a light has shined.”[*]

17 From then on Jesus began to preach, “Repent of your sins and turn to God, for the Kingdom of Heaven is near.[*]”

18 One day as Jesus was walking along the shore of the Sea of Galilee, he saw two brothers—Simon, also called Peter, and Andrew—throwing a net into the water, for they fished for a living. 19 Jesus called out to them, “Come, follow me, and I will show you how to fish for people!” 20 And they left their nets at once and followed him.

21 A little farther up the shore he saw two other brothers, James and John, sitting in a boat with their father, Zebedee, repairing their nets. And he called them to come, too. 22 They immediately followed him, leaving the boat and their father behind.

23 Jesus traveled throughout the region of Galilee, teaching in the synagogues and announcing the Good News about the Kingdom. And he healed every kind of disease and illness. 24 News about him spread as far as Syria, and people soon began bringing to him all who were sick. And whatever their sickness or disease, or if they were demon possessed or epileptic or paralyzed—he healed them all. 25 Large crowds followed him wherever he went—people from Galilee, the Ten Towns,[*] Jerusalem, from all over Judea, and from east of the Jordan River.

NOTES

4:12-13 he left Judea and returned to Galilee. Jesus made this journey when he learned that John had been imprisoned. The NLT’s “left and returned” translates a word (anachōreō [TG402, ZG432]) used several times in Matthew to describe a strategic withdrawal in the face of danger (2:12-14, 22; 10:23; 12:15; 14:13; 15:21). The arrest and imprisonment of John led to his grisly execution (14:1-12), which in turn led to another strategic withdrawal by Jesus (14:13). Perhaps these two withdrawals by Jesus anticipate the close connection made later between the fate of John and the fate of Jesus (17:12).

He went first to Nazareth . . . and moved to Capernaum. Jesus’ first stop in Galilee was Nazareth, the village where he grew up (2:23). At the Triumphal Entry, Nazareth was still known as his hometown (21:11). But Matthew does not dwell on Nazareth (but cf. Luke 4:16-30), preferring to stress Capernaum because its location has prophetic significance. Capernaum (cf. 8:5; 11:23; 17:24) is on the northwest shore of the Sea of Galilee, roughly two miles west of the Jordan River. Because Capernaum is not mentioned in the OT, Matthew stressed its location in the territory of Zebulun and Naphtali (cf. Josh 19:32-39); these two are mentioned in Isaiah 9:1-2.

4:14-16 For Matthew, Jesus’ residence in Capernaum, located in the territory of Zebulun and Naphtali, has prophetic implications. With his characteristic fulfillment formula (see the notes on 1:23; 2:15, 17, 23 and the commentary on 1:18-25), Matthew introduces a quote from Isa 9:1-2. In its original context, Isaiah 7–9 promises deliverance from the threat of Assyria. Matthew has already connected the birth of Jesus with the sign promised to Ahaz (1:23; cf. Isa 7:14; 8:8, 10). Here he connects the political darkness facing Israel in the days of Isaiah to the spiritual problem that caused it. Israel’s defection from the Mosaic covenant had led to her oppression by other kingdoms. But for Matthew, Israel’s dark political prospects were symptomatic of her need for the redemption from sin that was now coming through Jesus the Messiah.

in Galilee where so many Gentiles live. This is the key to the use of the Isaiah passage. It stood out to Matthew since it resonated with his theme of mission to the Gentiles (see the discussion of this in the Major Themes section of the Introduction). Galilee was evidently looked down upon by the “enlightened” Jerusalem establishment and those who supported it. Its population was evidently a mixture of Jews and Gentiles (2 Kgs 15:29; 17:24-27; 1 Macc 5). It was to this darkened place (cf. Ps 107:10; Luke 1:79) that Jesus brought the light of the Kingdom of God. His mission was not to the Gentiles during these early days of the Galilean ministry (9:35; 10:5-6; 15:24), although he did occasionally minister to Gentiles (8:5-13; 15:21-28). Evidently, the Gentiles to whom Jesus ministered took the initiative to come to him, suggesting the applicability of Jesus’ message for all the nations (24:14). The beginnings of Jesus’ ministry in a remote, despised place, largely populated by Gentiles, foreshadows the expansion of mission to all the nations at the end of Jesus’ ministry (28:19).

4:17 From then on. Many interpreters of Matthew think this phrase signals a transition to the second major section of Matthew. One may grant the role this phrase plays in Matthew’s presentation of the stages of the life and ministry of Jesus. But this phrase is not nearly as prominent as Matthew’s unique literary structure, which alternates discourse and narrative material by inserting the phrase “when Jesus had finished” (7:28; 11:1; 13:53; 19:1; 26:1) at the end of each major discourse. Therefore a different view is favored in the discussion and outline found in the Literary Structure section of the Introduction.

Jesus began to preach. Jesus’ early message is portrayed here with the same language used to portray John’s message in 3:2. In this verse, an ethical imperative (repent of your sins and turn to God) is grounded in an eschatological reality (the Kingdom of Heaven is near). For discussion of repentance and the “Kingdom of Heaven,” see the note on 3:2 and the Major Themes section of the Introduction. This linkage of the messages of John and Jesus seems to lay a foundation for the similar fates of the two messengers (14:2; 17:12-13).

4:18 Simon, also called Peter, and Andrew. The name Simon (cf. 10:2; 16:16-17; 17:25) appears much less often than the popular nickname Peter (23 times), which Jesus gave Simon in 16:17-18. In view of the prominence of Peter in Matthew, especially Matt 16:13ff, it is not merely coincidental that Peter is the first disciple who responds to the call of Jesus. Andrew, by contrast, is mentioned only once after this (10:2; but cf. John 1:35-42).

4:19 Come, follow me. The call to discipleship was an unconditional, unexplained demand, not a polite, reasoned invitation. Following Jesus involved both traveling with him and ethically obeying his teaching and modeling of God’s will. It could and did lead to hardship and peril (8:19, 22; 10:38; 16:24; 19:21).

fish for people. This is an expression found elsewhere in the NT only in Mark 1:17. It is just possible that fishing here is an allusion to Jer 16:16, or that fishing for people implies eschatological judgment (13:47-50). In any event, this new “fishing” results in life for those “caught” by the message of Jesus.

4:20 they left their nets at once and followed him. In response to Jesus’ call, Peter and Andrew—with immediate sacrificial obedience—walked away from their livelihood as commercial fishermen and followed Jesus in a life of homelessness (8:20). For the similar story of the call of Matthew, see 9:9.

4:21-22 James and John. The call of James and John follows the pattern just discussed. These brothers are mentioned later in the narrative, sometimes by name (10:2; 17:1) and sometimes as “the sons of Zebedee” (20:20; 26:37; 27:56). They too were commercial fishermen. They were mending their nets in preparation for another voyage on the lake. At the summons of Jesus, they too immediately walked away from their maritime career, but in this case it is added that they also left their father behind (cf. 8:21-22!). Their sacrifice entailed not only the loss of finances but also of family.

4:23 Matthew 4:23-25 encapsulates the ministry of Jesus (Hagner 1993:78). It may be viewed as a concluding summary of Jesus’ early ministry in Galilee (so here), or as the introduction to the Sermon on the Mount (so Davies and Allison 1988:410). It is noteworthy that 4:23 is repeated almost verbatim in 9:35. Both 4:23 and 9:35 are located just before major discourses of Jesus, and they serve to summarize his deeds as the context for his words. But there is likely more to the repetition than that. Taken together, 4:23 and 9:35 form an inclusio, a set of literary bookends, which summarize Jesus’ words and deeds at the beginning and end of two sections that present his words (Matt 5–7) and deeds (Matt 8–9) in detail. Significantly, both the words (7:29) and deeds (8:9; 9:6) demonstrate Jesus’ Kingdom authority, an authority he passed on to his disciples in 10:1. As his words and deeds proclaim and demonstrate the Kingdom, so will the words and deeds of his disciples (10:7-8; 24:14).

4:24-25 News about him spread as far as Syria. These verses describe the far-reaching results of Jesus’ ministry. His reputation spread north from Galilee into Syria, and soon people from all over were coming to Jesus for healing. Matthew 4:24 describes the diseases healed in more detail than 4:23 and adds that Jesus also dealt with demonic possession (cf. 8:16, 28; 9:32-34; 10:8; 12:22, 24, 27-28; 15:22-28; 17:18). All who were brought to Jesus were healed, and this led to crowds of people following him. People not only from Galilee, but also from the regions surrounding Galilee, were “following” Jesus, which here does not have the strict ethical sense of 4:19, 21.

Large crowds. Matthew’s use of the term “crowds” is noteworthy, since it often portrays those who are attracted to Jesus because of his sensational deeds (cf. 8:1, 18; 11:7; 12:46; 15:30; 17:14; 19:2). The crowds occupied a middle ground between Jesus’ committed disciples on the one hand, and the hostile religious leaders on the other. At times, the crowd seemed favorable to Jesus (9:8; 12:23; 15:31), and he to the crowd (9:36; 14:14; 15:32). But as time went on, under the influence of the leaders, the crowd ultimately called for Jesus’ death (26:47, 55; 27:20, 24). In this context, the presence of the crowds led Jesus away to the mountain where he delivered his first discourse (5:1).

the Ten Towns. Lit., “the Decapolis,” a league of Hellenistic cities southeast of Galilee. Nearly all of them were east of the Jordan River (cf. Mark 5:20; 7:31).

east of the Jordan River. Lit., “beyond the Jordan.” This refers to the region farther south, east of Jerusalem and the Jordan River. Matthew’s geographical language covers the whole land of Israel, moving from northwest (Galilee) to northeast (Decapolis) to Jerusalem (probably to be understood as the center of the land) to southwest (Judea) to southeast (“beyond the Jordan”).

COMMENTARY [Text]

In the second part of the chapter (4:12-25), John’s ministry ends, and Jesus withdraws from Judea to Galilee to begin his own ministry in fulfillment of Old Testament prophecy (4:14-16; cf. Isa 9:1-2). The theme of his preaching is the Kingdom of Heaven, which is mentioned in a “hinge” verse (4:17), linking Jesus’ message to that of his predecessor John (3:2). He began to call his core disciples (4:18-22), and his message was authenticated by powerful works (4:23-25). Geographically, Jesus moved from the wilderness of Judea (4:1) to Galilee (4:12), where he went first to Nazareth (4:13) and then lived in Capernaum, where he called his disciples (4:18-22). Then his ministry expanded into all Galilee, where he was followed by multitudes from all over the land (4:23-25). This Galilean ministry, which is the setting for the Sermon on the Mount, also features themes that are important throughout this Gospel, such as the Kingdom of Heaven, the fulfillment of Scripture, and the salvation of Gentiles.

The Mission of Jesus. Matthew 4:15-16 is a citation of Isaiah 9:1-2, a passage that presented a promise of hope to Israel in the midst of a time of judgment. The stress of Isaiah 9:6-7 upon a son who will rule David’s kingdom fits nicely with the Matthean theme that Jesus is the son of David. But the mention in Isaiah 9:1-2 of the scorned area of Galilee and its association with despised Gentiles repeats the idea that God rejects the proud and receives the most unlikely sinners into fellowship with himself. Matthew repeatedly stresses mission to the Gentiles, either by implicit details (1:3, 5-6; 2:1; 15:22-28; 22:9) or by explicit teaching of Jesus (8:10-12; 21:43; 24:14). Jesus’ Galilean ministry prepares the reader for his Galilean commission that his disciples should disciple all the nations (28:16-20).

It is also clear from Matthew 4:12-25 that Jesus’ ministry was, to use a popular contemporary term, “holistic.” He dealt with the people’s physical needs as well as their spiritual needs—the former sometimes evidently preceding the latter. While he demanded repentance, he did not make repentance the prerequisite for healing. Jesus had compassion on the needy crowds and helped them, evidently in many cases before they heard him preach. Davies and Allison put it well: “The first act of the Messiah is not the imposition of his commandments but the giving of himself” (1988:427). In narrating the gracious ministry of Jesus, Matthew surely intended it to be a model for the ministry of the disciples. They, too, were not only to preach the Kingdom (4:17; 10:7), but also were to do works of compassion that demonstrated its power and grace (4:24; 10:1).

It was also Jesus’ mission to defeat the devil. As soon as Jesus emerges victorious from his testing (4:1-11), he is presented at the outset of his ministry as one who heals not only physical diseases but also demonic possession. Jesus’ power over the forces of darkness is made more clear after the Sermon on the Mount, when Matthew narrates Jesus’ Galilean ministry (8:16, 28-34; 9:32-34; 12:22ff; 15:22-31; 17:18). One incident in particular (8:29) shows that the demons intuitively recognized Jesus’ messianic identity and his ultimate eschatological authority over them. In another (12:22ff), Jesus countered the false accusation that he was in league with the devil (cf. 9:34) with the affirmation that his Spirit-empowered exorcism ministry amounts to the binding of a strong man and the removal of his property. Thus, in Matthew it is clear that the Kingdom had already encroached upon Satan’s territory, and that Satan would ultimately be defeated. Additional New Testament teaching makes this even more clear (John 12:31; 16:11; Heb 2:14; 1 John 3:8; Rev 5:5; 12:7-10; 20:1-10).

Jesus’ ministry is presented in a threefold fashion in 4:23-25, involving synagogue teaching, public preaching of the Kingdom, and powerful healings. Synagogues (cf. 9:35; 12:9; 13:54; 23:6, 34) evidently began to develop after the exile to Babylon. They were gatherings where prayer and the study of Scripture, primarily the Torah, took place (cf. Luke 4:16ff). They evidently also functioned as community courts, especially with the rise of the Rabbinic movement after the destruction of the Temple in AD 70. The central theme of the proclamation of the nearness of God’s Kingdom rule through the Messiah was already stressed in 3:2 and 4:17 and continues to be featured in Matthew’s narrative (cf. 9:35; 10:7, 27; 11:1; 13:19; 24:14; 26:13). In addition to the verbal aspect of Jesus’ ministry, Matthew also shows that Jesus’ powerful acts of mercy demonstrated the reality of the rule of God (cf. 8:7, 16; 9:35; 10:1, 8; 12:13, 15, 22; 14:14; 15:30; 17:18; 19:2; 21:14). Matthew’s comment that Jesus healed every kind of sickness and disease stresses the extent of Jesus’ kingly power.

The Call to Discipleship. Matthew 4:18-22 narrates for us the obedient response of Jesus’ first disciples, who immediately left family and livelihood to follow him. The story of the call of Simon Peter and Andrew is very similar to the following story about the call of James and John. Both stories, perhaps in dependence on the story of Elijah’s call of Elisha (1 Kgs 19:19-21), involve a fourfold structure (Davies and Allison 1988:392-393): (1) the appearance of Jesus (4:18, 21); (2) the comment on the work of the prospective disciples (4:18, 21); (3) the call to discipleship (4:19, 21); and (4) obedience to the call (4:20, 22). It should also be noted that in both narratives it is Jesus who sees the prospective disciples and takes the initiative in calling them to follow him. This is an important factor in distinguishing Jesus as a charismatic or prophetic figure, after the model of Elijah, from the late Rabbinic model in which the disciples took the initiative in attaching themselves to the Rabbi (cf. m. Avot 1:6).

We should come away from this text understanding that Jesus’ ministry is a model for our own ministries. Furthermore, we should view the obedience of the first disciples as examples that challenge us to similar obedience. The immediate, unquestioning, sacrificial response of the first disciples to Jesus’ absolutely authoritative call to discipleship is a model for radical discipleship today. Discipleship is still incumbent upon Christians, whether or not they are called to “vocational” ministry. The unquestioning obedience of Peter and Andrew, James and John, condemns any delay or ambivalence in responding to Jesus. Their complete break with former loyalties shames any half-hearted attempt to serve two masters. This obedience of Jesus’ first disciples is contrasted later in the narrative to the excuses of would-be disciples who will not make the requisite sacrifice (8:18-22; cf. 19:16-22). Even true disciples who have responded to the call need to have their faith strengthened (8:23-27). Their task is daunting (10:5-42), but their reward is great (19:27-30).

Conclusion. Matthew 4:12-25 has set the scene for Jesus’ first discourse, the Sermon on the Mount (Matt 5–7), where we will find the values and ethics that should characterize those who answer the call of the Kingdom. Following this discourse, Matthew provides us with a narrative of Jesus’ powerful deeds (8:1–9:34) before the summary statement of 9:35 closes the circle begun in 4:23. Thus, Matthew 4:23–9:35 provides a clearly structured look at Jesus’ proclamation and demonstration of the Kingdom of Heaven. Matthew 9:35-38 stresses the need for Jesus’ disciples to take up this ministry, which is realistically portrayed in the next discourse, 10:5-42.