Matthew 4:19 Komentář

John Baptist said concerning Christ, He must increase, but I must decrease; and so it proved. For, after John had baptized Christ, and borne his testimony to him, we hear little more of his ministry; he had done what he came to do, and thenceforward there is as much talk of Jesus as ever there had been of John. As the rising Sun advances, the morning star disappears. Concerning Jesus Christ we have in this chapter, I. The temptation he underwent, the triple assault the tempter made upon him, and the repulse he gave to each assault (Mat 4:1-11). II. The teaching work he undertook, the places he preached in (Mat 4:12-16), and the subject he preached on (Mat 4:17). III. His calling of disciples, Peter and Andrew, James and John (Mat 4:18-22). IV. His curing diseases (Mat 4:23, Mat 4:24), and the great resort of the people to him, both to be taught and to be healed.

Then was Jesus led up of the Spirit,.... The Evangelist having finished his account of John the Baptist, the forerunner of Christ; of his ministry and baptism; and particularly of the baptism of Christ; when the Holy Ghost came down upon him in a visible and eminent manner; whereby he was anointed for his public work, according to Isa 61:1 proceeds to give a narration of his temptations by Satan, which immediately followed his baptism; and of those conflicts he had with the enemy of mankind before he entered on his public ministry. The occasion, nature, and success of these temptations are here related. The occasion of them, or the opportunity given to the tempter, is spoken of in this and the following verse. In this may be observed the action of the Spirit in and upon Christ; he was led of the Spirit: by "the Spirit" is meant the same spirit of God, which had descended and lighted on him in a bodily shape, with the gifts and graces of which he was anointed, in an extraordinary manner, for public service; of which he was "full", Luk 4:1 not but that he was endowed with the Holy Ghost before which he received without measure from his Father; but now this more eminently and manifestly appeared and by this Spirit was he led; both the Syriac and the Persic versions read, "by the holy Spirit". Being "led" by him, denotes an internal impulse of the Spirit in him, stirring him up, and putting him upon going into the wilderness: and this impulse being very strong and vehement, another Evangelist thus expresses it; "the Spirit driveth him, thrusts him forth into the wilderness", Mar 1:12 though not against his will; to which was added an external impulse, or outward rapture, somewhat like that action of the Spirit on Philip. Act 8:39. When he is said to be led up, the meaning is, that he was led up from the low parts of the wilderness, where he was, to the higher and mountainous parts thereof, which were desolate and uninhabited. The place where he was led was "into the wilderness", i.e. of Judea, into the more remote parts of it; for he was before in this wilderness, where John was preaching and baptizing; but in that part of it which was inhabited. There was another part which was uninhabited, but by "wild beasts" and here Christ was led, and with these he was, Mar 1:13 all alone, retired from the company of men; could have no assistance from any, and wholly destitute of any supply: so that Satan had a fair opportunity of trying his whole strength upon him; having all advantages on his side he could wish for. The end of his being led there, was to be tempted of the devil: by "the devil" is meant "Satan" the prince of devils, the enemy of mankind, the old serpent, who has his name here from accusing and calumniating; so the Syriac calls him the accuser, or publisher of accusations. He was the accuser of God to men, and is the accuser of men to God; his principal business is to tempt, and Christ was brought here to be tempted by him, that he might be tried before he entered on his public work; that he might be in all things like unto his brethren; that he might have a heart as man, as well as power, as God, to succour them that are tempted; and that Satan, whose works he came to destroy, might have a specimen of his power, and expect, in a short time, the ruin of his kingdom by him. The time when this was done was "then"; when Jesus had been baptized by John; when the Holy Ghost descended on him, and he was full of it; when he had such a testimony from his Father of his relation to him, affection for him, and delight in him; "then" was he led, "immediately", as Mark says, Mar 1:12. As soon as all this was done, directly upon this, he was had into the wilderness to be tempted by and to combat with Satan; and so it often is, that after sweet communion with God in his ordinances, after large discoveries of his love and interest in him follow sore temptations, trials, and exercises. There is a very great resemblance and conformity between Christ and his people in these things.

And they immediately left the ship,.... More is expressed here than before, for they not only left their nets, but their ship too; which was of much more value; nay, even "their father" also, "with the hired servants", Mar 1:20 and so complied with the call of Christ to his people, Psa 45:10 and thereby proved, that they were sincerely his followers, Luk 14:26 and might expect the gracious promise of Christ to be made good unto them, Mat 19:28. . Matthew 4:23 mat 4:23 mat 4:23 mat 4:23And Jesus went about all Galilee,.... Having called four of his disciples, he took a tour throughout Galilee; a country mean and despicable, inhabited by persons poor, illiterate, vile, and wicked: such had the first fruits of Christ's ministry, and messages of his grace; which shows the freeness, sovereignty, and riches, of his abounding goodness. He went about "all" this country, both upper and nether Galilee, which was very populous: Josephus says (l), there were two hundred and four cities and towns in it; he means, which were places of note, besides villages. He went about, not like Satan, seeking the destruction of men; but as one that went along with him says, "doing good", Act 10:38, both to the bodies and souls of men; for he was teaching in their synagogues, and preaching the Gospel of the kingdom. The places where he taught were "their synagogues": he did not creep into private houses, as the Pharisees then, and false apostles afterwards did; but he appeared openly, and declared his doctrine in places of public worship; where the Jews met together for divine service, to pray, read the Scriptures, and give a word of exhortation to the people; for though they had but one temple, which was at Jerusalem, they had many synagogues, or meeting places, all over the land: here Christ not only prayed and read, but "preached"; and the subject matter of his ministry was, "the Gospel of the kingdom": that is, the good news of the kingdom of the Messiah being come, and which now took place; wherefore he exhorted them to repent of, and relinquish their former principles; to receive the doctrines, and submit to the ordinances of the Gospel dispensation: he also preached to them the things concerning the kingdom of heaven; as that except a man be born again, he cannot see it; and unless he has a better righteousness than his own, he cannot enter into it: he was also healing all manner of sickness, and all manner of disease among the people. It is in the Greek text, "every sickness and every disease"; that is, all sorts of maladies, disorders and distempers, which attend the bodies of men; and is another instance, besides Mat 3:5 in which the word "all", or "every", is to be taken in a limited and restrained sense, for "some", or "some of all sorts"; which teaches us how to understand those phrases, when used in the doctrine of redemption by Christ. (l) In vita ejus.

By this that they left their occupation and their father's house we are taught, that when we would follow Christ we should not be holden of the cares of secular life, or of the society of the paternal mansion. Or, the number that was to be of the Evangelists is figured.

And yet John saith that they were called in another manner. Whence it is evident that this was a second call; and from many things one may perceive this. For there it is said, that they came to Him when "John was not yet cast into prison;" but here, after he was in confinement. And there Andrew calls Peter, but here Jesus calls both. And John saith, Jesus seeing Simon coming, saith, "Thou art Simon, the Son of Jona, thou shalt be called Cephas, which is by interpretation, a stone." But Matthew saith that he was already called by that name; for his words are, "Seeing Simon that was called Peter." And from the place whence they were called, and from many other things, one may perceive this; and from their ready obedience, and abandonment of all. For now they were well instructed beforehand. Thus, in the other case, Andrew is seen coming into His house, and hearing many things; but here, having heard one bare word, they followed immediately. Since neither was it unnatural for them to follow Him at the beginning, and then leave Him again and return anew to their own craft, when they saw both John thrown into prison, and Himself departing. Accordingly you see that He finds them actually fishing. But He neither forbad them at the first when minded to withdraw, nor having withdrawn themselves, did He let them go altogether; but He gave way when they started aside from Him, and comes again to win them back; which kind of thing is the great point in fishing.

(Ver. 19, 20.) Come after me, and I will make you fishers of men. And immediately they left their nets and followed him. These first ones were called to follow the Lord: fishermen and unlettered men are sent to preach, lest the faith of believers be thought to come about not by the power of God, but by eloquence and teaching.

(Serm. 197. 2.) He chose not kings, senators, philosophers, or orators, but he chose common, poor, and untaught fishermen. (Aug. Tract. in Joann. vii. 17.) Had one learned been chosen, he might have attributed the choice to the merit of his learning. But our Lord Jesus Christ, willing to bow the necks of the proud, sought not to gain fishermen by orators, but gained an Emperor by a fisherman. Great was Cyprian the pleader, but Peter the fisherman was before him. (Ev. ii. 17.) It might move enquiry, why John relates that near Jordan, not in Galilee, Andrew followed the Lord with another whose name he does not mention; and again, that Peter received that name from the Lord. Whereas the other three Evangelists write that they were call d rom their fishing, sufficiently agreeing with one another, especially Matthew and Mark; Luke not naming Andrew, who is however understood to have been in the same vessel with him. There is a further seeming discrepancy, that in Luke it is to Peter only that it is said, Henceforth thou shalt catch men; Matthew and Mark write that it was said to both. As to the different account in John, it should be carefully considered, and it will be found that it is a different time, place, and calling that is there spoken of. For Peter and Andrew had not so seen Jesus at the Jordan that they adhered inseparably ever after, but so as only to have known who He was, and wondering at Him to have gone their way. Perhaps he is returning back to something he had omitted, for he proceeds without marking any difference of time, As he walked by the sea of Galilee. It may be further asked, how Matthew and Mark relate that He called them separately two and two, when Luke relates that James and John being partners of Peter were called as it were to aid him, and bringing their barks to land followed Christ. We may then understand that the narrative of Luke relates to a prior time, after which they returned to their fishing as usual. For it had not been said to Peter that he should no more catch fishes, as he did do so again after the resurrection, but that he should catch men. Again, at a time after this happened that call of which Matthew and Mark speak; for they draw their ships to land to follow Him, not as careful to return again, but only anxious to follow Him when He bids them.

Here they proved that they were true sons of Abraham, because by a similar pattern they followed the Savior on hearing God’s voice. For they immediately gave up hope of material advantage that they might seek eternal rewards. They left behind their earthly father that they might have a heavenly Father, and hence not undeservedly were they chosen. So the Lord chose fishermen who in a better way of plying their fishing trade were converted from earthly to heavenly fishing, that they might catch the human race for salvation like fish from the deep waters of error, according to what the Lord himself said to them: “Come after me, and I will make you fishers of men.” It was the very same thing he had promised through Jeremiah the prophet: “Behold, I am sending for many fishers, says the Lord, and they shall catch them; and afterward I will send for many hunters and they shall hunt them.” So we see that the apostles are called not only fishermen but also hunters: fishermen, for in the nets of gospel preaching they catch all believers like fish in the world; hunters, for they catch for salvation by heavenly hunting those people who are roving in this world as though in the woods of error and who are living like wild animals.

The operations of their secular craft were a prophecy of their future dignity. As he who casts his net into the water knows not what fishes he shall take, so the teacher casts the net of the divine word upon the people, not knowing who among them will come to God. Those whom God shall stir abide in his doctrine. Fishers of men, that is, teachers, that with the net of God's word you may catch men out of this world of storm and danger, in which men do not walk but are rather borne along, the Devil by pleasure drawing them into sin where men devour one another as the stronger fishes do the weaker, withdrawn from hence they may live upon the land, being made members of Christ's body.

Saw, that is, not so much with the bodily eye, as spiritually viewing their hearts. Of these fishermen the Lord speaks by Jeremiah. I will send my fishers among you, and they shall catch you. (Jer. 16:16.) Mystically, by the sea is figured this world, because of its bitterness and its tossing waves. Galilee is interpreted, 'rolling' or 'a wheel,' and shows the changeableness of the world. Jesus walked by the sea when He came to us by incarnation, for He took on Him of the Virgin not the flesh of sin, but the likeness of the flesh of sin. By the two brothers, two people are signified born of one God their Father; He saw them when He looked on them in His mercy. In Peter, (which is interpreted 'owning,') who is called Simon, (i. e. obedient,) is signified the Jewish nation, who acknowledged God in the Law, and obeyed His commandments; Andrew, which is interpreted 'manly' or 'graceful,' signifies the Gentiles, who after they had come to the knowledge of God, manfully abode in the faith. He called us His people when He sent the preachers into the world, saying, Follow me; that is, leave the deceiver, follow your Creator. Of both people there were made fishers of men, that is, preachers. Leaving their ships, that is, carnal desires, and their nets, that is, love of the world, they followed Christ. By James is understood the Jewish nation, which through their knowledge of God overthrew the Devil; by John the Gentile world, which was saved of grace alone. Zebedee whom they leave, (the name is interpreted flying or falling,) signifies the world which passes away, and the Devil who fell from Heaven. By Peter and Andrew casting their net into the sea, are meant those who in their early youth are called by the Lord, while from the vessel of their body they cast the nets of carnal concupiscence into the sea of this world. By James and John mending their nets are signified those who after sin before adversity come to Christ recovering what they had lost. Also, the four principal virtues are here designed; Prudence, in Peter, from his confession of God; Justice, we may refer to Andrew for his manful deeds; Fortitude, to James, for his overthrow of the Devil; Temperance, to John, for the working in him of divine grace.

The two vessels signify the two Churches; the one was called out of the circumcision, the other out of the uncircumcision. Any one who believes becomes Simon, i, e. obedient to God; Peter by acknowledging his sin, Andrew by enduring labours manfully, James by overcoming vices,

As He was walking by the Sea of Galilee, He saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishermen; and He saith unto them. These two had been disciples of John, and while John was still living they had approached Christ. But when they saw John arrested, they returned again to their fishing, and so Christ comes, fishing for them, and says:

Come follow Me and I will make you fishers of men. And they straightway left their nets, and followed Him. Behold obedient men, who followed Him immediately. From this it is clear that this is the second time that He called them. For they had been taught by Christ on a previous occasion (Jn. 1:35-42), then left Him, and when they saw Him again followed Him readily.

(interlin.) Follow me, not so much with your feet as in your hearts and your life.

And he said to them. Here is described their call, concerning which three things must be considered: first, he invites them; secondly, he promises them a new position; thirdly, a reward. He says, therefore: Come. This is entirely from God's generosity that he draws them to himself: "Come to me, you who desire me, and eat your full of my produce" (Sir 24:19); "Come to me, all who labor and are heavy laden, and I will give you rest" (Mt 11:28). After me. As if to say: I go, and you come after me, because I will be your leader: "I will teach you the way of wisdom; I will lead you into the paths of righteousness. When you walk, your step will not be hampered; and if you run, you will not stumble" (Pr 4:11). I will make, i.e., I will change your occupation into something higher: "I am sending for many fishers, says the Lord, and they shall catch them" (Jer 16:16). He says, I will make, because the preacher labors in vain outwardly, unless the grace of the Redeemer is present inwardly; for it is not by his power that he draws men but by the action of Christ. Therefore, he says I will make. This, indeed, is the greatest dignity; hence, Denis: "Nothing is more dignified among men's occupations than to be made a cooperator with God." For the dignity consists in its splendor. But those so enlightened as to enlighten others draw more closely to that dignity. But although men who follow Christ enlighten and do great things regarding righteousness, yet they assert the dignity of Christ in regard to one thing only; but the life of preachers in regard to two things: "Those who turn many to righteousness shall shine like the stars forever and ever" (Dan 12:3).

TEMPTATION OF CHRIST. ( = Mar 1:12-13; Luk 4:1-13). (Mat 4:1-11) Then--an indefinite note of sequence. But Mark's word (Mar 1:12) fixes what we should have presumed was meant, that it was "immediately" after His baptism; and with this agrees the statement of Luke (Luk 4:1). was Jesus led up--that is, from the low Jordan valley to some more elevated spot. of the Spirit--that blessed Spirit immediately before spoken of as descending upon Him at His baptism, and abiding upon Him. Luke, connecting these two scenes, as if the one were but the sequel of the other, says, "Jesus, being full of the Holy Ghost, returned from Jordan, and was led," &c. Mark's expression has a startling sharpness about it--"Immediately the Spirit driveth Him" (Mar 1:12), "putteth," or "hurrieth Him forth," or "impelleth Him." (See the same word in Mar 1:43; Mar 5:40; Mat 9:25; Mat 13:52; Joh 10:4). The thought thus strongly expressed is the mighty constraining impulse of the Spirit under which He went; while Matthew's more gentle expression, "was led up," intimates how purely voluntary on His own part this action was. into the wilderness--probably the wild Judean desert. The particular spot which tradition has fixed upon has hence got the name of Quarantana or Quarantaria, from the forty days--"an almost perpendicular wall of rock twelve or fifteen hundred feet above the plain" [ROBINSON, Palestine]. The supposition of those who incline to place the temptation amongst the mountains of Moab is, we think, very improbable. to be tempted--The Greek word (peirazein) means simply to try or make proof of; and when ascribed to God in His dealings with men, it means, and can mean no more than this. Thus, Gen 22:1, "It came to pass that God did tempt Abraham," or put his faith to a severe proof. (See Deu 8:2). But for the most part in Scripture the word is used in a bad sense, and means to entice, solicit, or provoke to sin. Hence the name here given to the wicked one--"the tempter" (Mat 4:3). Accordingly "to be tempted" here is to be understood both ways. The Spirit conducted Him into the wilderness simply to have His faith tried; but as the agent in this trial was to be the wicked one, whose whole object would be to seduce Him from His allegiance to God, it was a temptation in the bad sense of the term. The unworthy inference which some would draw from this is energetically repelled by an apostle (Jam 1:13-17). of the devil. The word signifies a slanderer--one who casts imputations upon another. Hence that other name given him (Rev 12:10), "The accuser of the brethren, who accuseth them before our God day and night." Mark (Mar 1:13) says, "He was forty days tempted of Satan," a word signifying an adversary, one who lies in wait for, or sets himself in opposition to another. These and other names of the same fallen spirit point to different features in his character or operations. What was the high design of this? First, as we judge, to give our Lord a taste of what lay before Him in the work He had undertaken; next, to make trial of the glorious equipment for it which He had just received; further, to give Him encouragement, by the victory now to be won, to go forward spoiling principalities and powers, until at length He should make a show of them openly, triumphing over them in His cross: that the tempter, too, might get a taste, at the very outset, of the new kind of material in man which he would find he had here to deal with; finally, that He might acquire experimental ability "to succor them that are tempted" (Heb 2:18). The temptation evidently embraced two stages: the one continuing throughout the forty days' fast; the other, at the conclusion of that period. FIRST STAGE:

And he saith unto them, Follow me--rather, as the same expression is rendered in Mark, "Come ye after Me" (Mar 1:17). and I will make you fishers of men--raising them from a lower to a higher fishing, as David was from a lower to a higher feeding (Psa 78:70-72).