มัทธิว 4:17 วิจารณ์

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 he saith unto them, follow me,.... These two brethren had been the disciples of John, as Theophylact thinks, and which seems agreeable to Joh 1:35 and though through John's pointing out Christ unto them, they had some knowledge of him, and conversation with him, yet they abode with him but for that day, Joh 1:37 and afterwards returned to their master; and upon his imprisonment, betook themselves to their former employment: from whence Christ now calls them to be his disciples, saying "follow me", or "come after me": that is, be a disciple of mine; see Luk 14:27. And to encourage them to it, makes use of this argument; "and", or "for", I "will make you fishers of men": you shall be fishers still, but in a higher sense; and in a far more noble employment, and to much better purpose. The net they were to spread and cast was the Gospel, see Mat 13:47 for Christ made them not , "fishers of the law", to use the words of Maimonides (g), but fishers of the Gospel. The sea into which they were to cast the net was first Judea, and then the whole world; the fish they were to catch were the souls of men, both among Jews and Gentiles; of whose conversion and faith they were to be the happy instruments: now none could make them fishers in this sense, or fit them for such service, and succeed them in it, but Christ; and who here promises it unto them. (g) Hilcot. Talmud. Torah, c. 1. sect. 12. so Dr. Lightfoot cites the phrase, but in Ed. Amsterd. it is , "the judgments of the law".

John’s preaching of repentance was not precisely the same as the preaching of Jesus, yet the Savior preaches in ways commensurable with John, for there is one God who sent them both. John first says “repent” in order to make ready a “people prepared” for God. Jesus, when he has received a people who have been made ready and who have already repented, does not merely say to them, “Repent.” For he does not preach in competition with the law and the prophets. When John had fulfilled the old covenant, Jesus “began to preach” the new, being himself the beginning of it. For this reason the words “he began” are not written of John, for he was an end. Moreover, the one preaches in the wilderness, the other in the midst of the people.

“The kingdom of heaven” is not in a place but in disposition. For it is “within” us. John preaches the coming of that kingdom of heaven, which Christ the King will deliver up “to God, even the Father.”

(H. E. iii. 24.) It is related that John preached the Gospel almost up to the close of his life without setting forth any thing in writing, and at length came to write for this reason. The three first written Gospels having come to his knowledge, he confirmed the truth of their history by his own testimony; but there were yet some things wanting, especially an account of what the Lord had done at the first beginning of His preaching. And it is true that the other three Gospels seem to contain only those things which were done in that year in which John the Baptist was put into prison, or executed. For Matthew, after the temptation, proceeds immediately, Hearing that John was delivered up; and Mark in like manner. Luke again, even before relating one of Christ's actions, tells that Herod had shut up John in prison. The Apostle John then was requested to put into writing what the preceding Evangelists had left out before the imprisonment of John; hence he says in his Gospel, this beginning of miracles did Jesus.

"From that time:" what time? After John was cast into prison. And wherefore did He not preach to them from the beginning? Indeed what occasion for John at all, when the witness of His works was proclaiming Him? That hence also thou mightest learn His dignity; namely, that as the Fathers, so He too hath prophets; to which purpose Zacharias also spake; "And thou, child, shalt be called the prophet of the Highest." And moreover it was necessary that what concerned Him should be spoken by another first and not by Himself. For if even after both testimonies and demonstrations so many and so great, they said, "Thou bearest record of Thyself, Thy record is not true:" had He, without John's saying anything, come into the midst, and first borne record Himself; what would they not have said? For this cause, neither did He preach before John, nor did He work miracles, until John was cast into prison; lest in this way the multitude should be divided. Therefore also John did no miracle at all; that by this means also might give over the multitude to Jesus, His miracles drawing them unto Him. Again, if even after so many divine precautions, John's disciples, both before and after his imprisonment, were jealousy disposed towards Him, and the people too suspected not Him but John to be the Christ; what would not the result have been, had none of these things taken place? For this cause both Matthew distinctly notes, that "from that time He began to preach;" and when He began His preaching. He Himself also taught this same doctrine, which the other used to preach; and no word as yet concerning Himself doth the doctrine which he preached say. Because it was for the time a great thing even for this to be received, forasmuch as they had not as yet the proper opinion about Him. Therefore also at the beginning He puts nothing severe or grievous, as the other did, mentioning an axe, and a tree cut down; a fan, and a threshing-floor, and unquenchable fire; but His preludes are gracious: the Heavens and the kingdom there are the good tidings which he declares to His hearers.

Shewing also thereby that He was Son of that same God whose prophet John was; and therefore He says, Repent ye. Mystically interpreted, Christ begins to preach as soon as John was delivered to prison, because when the Law ceased, the Gospel commenced.

(Verse 17, 18.) Then Jesus began to preach and say, 'Repent, for the kingdom of heaven is near.' And as Jesus was walking by the Sea of Galilee, he saw two brothers, Simon called Peter and his brother Andrew, casting a net into the sea; for they were fishermen. And he said to them. When John was handed over, he begins to preach rightly: as the Law ends, the Gospel arises accordingly. But if the Savior preaches the same things that John the Baptist had foretold before, he shows himself to be the Son of the same God, whose prophet John was.

The voice of the Lord urging the people to repentance—the Holy Spirit made it known to the people that they might take heed, saying, “Today, when you hear his voice, do not harden your hearts as in the rebellion, as in the day of testing in the wilderness.” In the same psalm above, he made clear that he was urging the sinful people to repentance and showed the state of a repentant soul, saying, “Come, let us fall down before him and lament before the Lord who made us, for he is our God.” The Lord urges the people to repentance, and he promises to pardon their sins, according to Isaiah’s words: “I, even I, am the one who wipes out your iniquities, and I will not be mindful of your sins. But you be mindful, declare first your iniquities that you may be justified.” Rightly then does the Lord urge the people to repentance when he says, “Repent, for the kingdom of heaven is at hand,” so that through this confession of sins they may be made worthy to approach the kingdom of heaven. For no one can receive the grace of the heavenly God unless one has been cleansed of every stain of sin by the confession of repentance, through the gift of the saving baptism of our Lord and Savior.

Christ's Gospel should be preached by him who can control his appetites, who contemns the goods of this life, and desires not empty honours. From this time began Jesus to preach, that is, after having been tempted, He had overcome hunger in the desert, despised covetousness on the mountain, rejected ambitious desires in the temple. Or from the time that John was delivered up; for had He begun to preach while John was yet preaching, He would have made John be lightly accounted of, and John's preaching would have been thought superfluous by the side of Christ's teaching; as when the sun rises at the same time with the morning star, the star's brightness is hid. He did wisely in making now the beginning of His preaching, that He should not trample upon John's teaching, but that He might the rather confirm it and demonstrate him to have been a true witness. He does not straightway preach righteousness which all knew, but repentance, which all needed. Who then dared to say, 'I desire to be good, but am not able?' For repentance corrects the will; and if ye will not repent through fear of evil, at least ye may for the pleasure of good things; hence He says, the kingdom of heaven is at hand; that is, the blessings of the heavenly kingdom. As if He had said, Prepare yourselves by repentance, for the time of eternal reward is at hand.

And note, He does not say the kingdom of the Canaanite, or the Jebusite, is at hand; but the kingdom of heaven. The law promised worldly goods, but the Lord heavenly kingdoms.

In this He further teaches that none should despise the words of a person inferior to Him; as also the Apostle, If any thing be revealed to him that sits, let the first hold his peace. (1 Cor. 14:30.)

From that time Jesus began to preach and to say. From the time John was arrested, Jesus began to preach. For Jesus waited for John to first bear witness to Him and to prepare the way for Him, in the same manner in which servants make preparations for their masters. Being equal to the Father, the Lord also had John as a prophet, just as God the Father had the prophets who were before John; yet in truth these were the prophets of both the Father and the Son. Repent: for the kingdom of heaven is at hand. The kingdom of heaven is Christ and it is also the life of virtue. For when someone lives as an angel on earth, is he not heavenly? So the kingdom of heaven is within each one of us when we live as angels.

From that time Jesus began to preach. Having mentioned the place where Christ first began to preach, the method of preaching is now described. From that time, i.e., after the victory over gluttony, vain glory and ambition or greed, he began to preach, for such can fittingly preach. And thus is fulfilled Acts (1:1): "Jesus began to do and to teach." Or From that time, i.e., after John's arrest, he began to preach publicly, for previously it was in secret and to certain ones (Jn 1:38), namely, to Peter, Andrew, Philip and Nathanael, but here publicly. He did not wish to preach publicly at first, so that John would have opportunity to preach; otherwise, he would have preached to no avail, as the light of the stars is obscured by the light of the sun. By this is signified that with the end of the figures of the Law, the preaching of Christ begins: "When the perfect comes, the imperfect will pass away" (1 Cor 13:10). By John is signified the Law: "For all the prophets and the law prophesied until John" (Mt 11:13). Do penance. Note that Christ says the same words here as John and for two reasons: first, he admonishes us about humility, namely, that no one should disdain to preach what has been said by others, since the very font of ecclesiastical knowledge preached the same. Secondly, because John is the voice, but Christ the word. But the same is signified by the word and the voice, except that the word is a vehicle of the voice. In regard to this he does two things: one admonishes, Repent; the other promises, the kingdom of heaven is at hand. But why did he not admonish to justice in the beginning of his preaching but to penance? The reason was that he admonished about justice before by the law of nature and of the Scripture, but they had been violated: "They have transgressed the laws, violated the statutes, broken the everlasting covenant" (Is 24:5). For by this he gives us to understand that he found all sinners: "Christ Jesus came into this world to save sinners" (1 Tim 1:15); "For all have sinned and need the glory of God" (Rom 3:23). And this is Repent. But he promises something else: hence, the kingdom of heaven is at hand. This promise differs in two ways from the promise of the Old Testament, because there the promises were temporal things, but here heavenly and eternal: "If you listen, you shall eat the good things of the land" (Is 1:19). Likewise, it was the kingdom of the Canaanites and Jebusites; here the kingdom of heaven. Hence, the kingdom of heaven is at hand. Therefore, the doctrine of Christ is called the New Testament, because in it a new pact between us and God was struck concerning the kingdom of heaven: "I will make a new covenant with the house of Israel and the house of Judah" (Jer 31:31). Secondly, because the old law contained a threat along with the promise: "If you are willing and obedient, you will eat the good things of the land. But if you refuse and rebel, you shall be devoured by the sword" (Is 1:19). Deuteronomy (c. 28) says the same thing: there are many blessings promised those who observe the Law, and Moses threatened many curses on its transgressors. The reason is that the old law was a law of fear, but the new of love. Augustine: "A slight difference, fear and love"; "You have not come to what may be touched, a blazing fire, and darkness, and gloom, and a tempest, and the sound of a trumpet, and a voice whose words made the hearers entreat that no further messages be spoken to them" (Heb 12:18). Therefore, he says the kingdom of heaven is at hand, namely, eternal happiness. And he says at hand, because the one who gave it came down to us, since we were unable to go up to God.

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:

From that time Jesus began to preach, and to say, Repent; for the kingdom of heaven is at hand--Thus did our Lord not only take up the strain, but give forth the identical summons of His honored forerunner. Our Lord sometimes speaks of the new kingdom as already come--in His own Person and ministry; but the economy of it was only "at hand" until the blood of the cross was shed, and the Spirit on the day of Pentecost opened the fountain for sin and for uncleanness to the world at large. Calling of Peter and Andrew James and John (Mat 4:18-22).