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SCRIPTURE: Matthew 4:12-23
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You can access the following sermons on this text FREE:
• "A New Creation," by the Rev. Charles Hoffacker
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CHAPTERS 3-8: THE CONTEXT
Jesus' baptism (3:13-17) and temptation (4:1-11) immediately precede this lesson, so this is the beginning of Jesus' ministry. The Sermon on the Mount (chapters 5-7) immediately follows, and constitutes the largest collection of Jesus' teachings in the Gospels.
VERSE 12: THE BEGINNINGS OF JESUS' MINISTRY
12Now when Jesus heard that John had been arrested, he withdrew to Galilee.
"Now when Jesus heard that John had been arrested" (v. 12a). Matthew links the beginning of Jesus' ministry with John's arrest. John is a pivotal figure, the last of the old and the introducer of the new.
"he withdrew to Galilee" (v. 12b). Some might accuse Jesus of withdrawing to Galilee lest he share John's fate, but Galilee is ruled by the same Herod Antipas who arrested John, so Jesus cannot escape danger there (Soards). Matthew makes it clear that Jesus goes to Galilee as a fulfillment of prophecy (v. 14).
VERSES 13-16: ANOTHER FULFILLMENT OF PROPHECY
13He left Nazareth and made his home in Capernaum by the sea, in the territory of Zebulun and Naphtali, 14so that what had been spoken through the prophet Isaiah might be fulfilled:
15"Land of Zebulun, land of Naphtali,
on the road by the sea, across the Jordan, Galilee of the Gentiles––
16the people who sat in darkness
have seen a great light,
and for those who sat in the region and shadow of death
light has dawned."
"He left Nazareth and made his home in Capernaum by the sea, in the territory of Zebulun and Naphtali" (v. 13). We are not told why Jesus moves to Capernaum. Perhaps it is because Peter's home is there (Matthew 8:14). Perhaps it is because Capernaum is larger than Nazareth and is located on a major trade route. Perhaps it is because Capernaum is located just across the Jordan River from the Decapolis, a Gentile region, and therefore has a large Gentile population.
"so that what had been spoken through the prophet Isaiah might be fulfilled" (v. 14). Matthew is concerned to show that Jesus fulfills prophecy. "This is the fifth of ten fulfillment quotations used by Matthew" (Hagner).
"Land of Zebulun, land of Naphtali" (v. 15a). Jesus quotes Isaiah 9:1-2. Zebulun and Naphtali are northern provinces. Capernaum is in Naphtali and Nazareth is in Zebulun.
"on the road" (Greek: hodon thalasses –– literally "road to the sea") (v. 15b). This "road to the sea" is a Roman road connecting Damascus with Caesarea and is a major trade route (Hagner).
"the people who sat in darkness have seen a great light" (v. 16). " 'Light' versus 'darkness,' as consistently in Scripture, refers to the knowledge of or obedience to God versus the ignorance of or disobedience to his revelation" (Blomberg, 87). The people to whom Jesus brings his ministry have been sitting in darkness, but Jesus' coming brings them great light.
VERSE 17: REPENT, FOR THE KINGDOM OF HEAVEN HAS COME NEAR
17From that time Jesus began to proclaim, "Repent, for the kingdom of heaven has come near."
"Repent, for the kingdom of heaven has come near" (v. 17b). Jesus uses exactly the same words as John the Baptist (3:2). The core of Jesus' preaching is congruent with the core of John's preaching. Repentance means a change of mind –– turning and facing in a new direction –– preparation for kingdom life.
Matthew consistently uses the phrase "kingdom of heaven" instead of "kingdom of God." Consider for a moment what life will be like where God's kingdom is fully come. In the kingdom, there will be no need for armies –– or prisons –– or locks on the door. No police force will be required to enforce proper behavior. People will look for ways to give rather than to grab.
Jesus tells us that this kingdom has come near. We catch glimpses of it in the lives of saintly people for whom the kingdom has truly come.
VERSES 18-22: THE CALL OF PETER, ANDREW, JAMES AND JOHN
18As he walked by the Sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew his brother, casting a net into the sea––for they were fishermen. 19And he said to them, "Follow me, and I will make you fish for people." 20Immediately they left their nets and followed him. 21As he went from there, he saw two other brothers, James son of Zebedee and his brother John, in the boat with their father Zebedee, mending their nets, and he called them. 22Immediately they left the boat and their father, and followed him.
In the Sermon on the Mount, Jesus will teach with authority (7:29). He demonstrates that authority here as he calls disciples who immediately obey –– and as he exercises power over disease and sickness.
"Follow me, and I will make you fish for people" (v. 19). Matthew's account of this call is very brief. Jesus calls two pairs of brothers, whom he has apparently never seen before, inviting them to become his disciples. The men respond immediately by leaving their nets, their boats, and their father to follow Jesus.
"Follow me" (v. 19). This account is unusual in that rabbis do not seek out students but are sought out by those who hope to study with them. Jesus, however, takes the initiative! He comes looking for us.
The invitation is to become a disciple or learner. "Jesus calls these men not to an experience of personal salvation but to a school.... He does not say, 'follow me, and I will save your souls.' ...His promise is not their salvation but others'" (Bruner, 127).
What kind of person did Jesus call? "They were… simple working people with no great background, and certainly, anyone would have said, with no great future. It was these ordinary men whom Jesus chose. What Jesus needs is ordinary folk who will give Him themselves" (Barclay, 72-73). How wonderful! Christ does not need our ability, but our availability.
"and I will make you fish for people" (v. 19). Transforming fishermen into fishers of men is a lovely twist on words, but fails the test of inclusive language. The NRSV solution, "fish for people," is accurate but loses the lovely word play. I prefer going with non-inclusive language here to keep the word play.
"Immediately they left the boat and their father and followed him" (v. 22). Their boat and father constitute their worldly security. To leave boat and father to follow an itinerant rabbi is to take your life in your hands.
VERSE 23: JESUS' TEACHING MINISTRY
23Jesus went throughout Galilee, teaching in their synagogues and proclaiming the good news of the kingdom and curing every disease and every sickness among the people.
Note the order of the verbs. Teaching is first. This is in keeping with Matthew's emphasis on Jesus' teaching ministry. Keep in mind that the Sermon on the Mount is waiting in the wings, just waiting for Matthew to finish chapter 4 so that Jesus might come on stage to dazzle us with his teaching.
Jesus teaches in their synagogues. There is one temple, located in Jerusalem, but every village of any size has a synagogue. It is the place where people gather to worship and to learn. Teaching is at the heart of synagogue life.
The last two verses (24-25) of this chapter, not included in this lesson, emphasize Jesus' healing ministry and the effect it has on people. Great crowds come from near and far to follow Jesus.
–– Scripture quotations are from the New Revised Standard Version of the Bible, copyright 1989 by the Division of Christian Education of the National Council of the Churches of Christ in the USA. All rights reserved. Used by permission
BIBLIOGRAPHY:
Abbey, Merrill R. and Edwards, O.C., Proclamation, Epiphany, Series A (Fortress Press, 1974)
Barclay, William, Gospel of Matthew, Vol. 1 (Edinburgh: The Saint Andrew Press, 1956)
Bergant, Dianne with Fragomeni, Richard, Preaching the New Lectionary, Year A (Collegeville: The Liturgical Press, 2001)
Blomberg , Craig L., New American Commentary: Matthew, Vol. 22 (Nashville: Broadman Press, 1992)
Boring, M. Eugene, The New Interpreter's Bible, Vol. VIII (Nashville: Abingdon, 1995)
Brueggemann, Walter; Cousar, Charles B.; Gaventa, Beverly R.; and Newsome, James D., Texts for Preaching: A Lectionary Commentary Based on the NRSV –– Year A (Louisville: Westminster John Knox Press, 1995)
Bruner, Frederick Dale, Matthew: Volume 1, The Christbook, Matthew 1-12 (Dallas: Word, 1990)
Burgess, Joseph A. and Winn, Albert C., Proclamation 2: Epiphany, Series A (Philadelphia: Fortress Press, 1980)
Craddock, Fred B.; Hayes, John H.; Holladay, Carl R.; Tucker, Gene M., Preaching Through the Christian Year, A (Valley Forge: Trinity Press International, 1992)
Gardner, Richard B., Believers Church Bible Commentary: Matthew (Scottdale, Pennsylvania: Herald Press, 1990)
Hagner, Donald A., Word Biblical Commentary: Matthew 1-13, Vol. 33a (Dallas: Word, 1993)
Hamm, Dennis, Let the Scriptures Speak, Year A (Collegeville: The Liturgical Press, 2001)
Hare, Douglas R. A., Interpretation: Matthew (Louisville: John Knox Press, 1993)
Hedahl, Susan B., Proclamation 6: Epiphany, Series A (Minneapolis: Fortress Press, 1995)
Johnson, Sherman E. and Buttrick, George A., The Interpreter's Bible, Vol. 7 (Nashville: Abingdon, 1951)
Keener, Craig S., The IVP New Testament Commentary Series: Matthew, (Downers Grove, Illinois: InterVarsity Press, 1997)
Leuking, F. Dean in Van Harn, Roger (ed.), The Lectionary Commentary: Theological Exegesis for Sunday's Text. The Third Readings: The Gospels (Grand Rapids: Eerdmans, 2001)
Long, Thomas G., Westminster Bible Companion: Matthew (Louisville: Westminster John Knox Press, 1997)
Morris, Leon, The Gospel According to Matthew (Grand Rapids, Eerdmans, 1992)
Pilch, John J., The Cultural World of Jesus: Sunday by Sunday, Cycle A (Collegeville: The Liturgical Press, 1995)
Senior, Donald, Abingdon New Testament Commentaries: Matthew (Nashville: Abingdon Press, 1998)
Soards, Marion; Dozeman, Thomas; McCabe, Kendall, Preaching the Revised Common Lectionary: Advent, Christmas, Epiphany, Year A (Nashville: Abingdon Press, 1993)
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