Sermon Tone Analysis

February 25, 2007 at FBC, Comanche; */Expositional studies:/* Matthew

Text: *Matthew 4:12-17*

*18*

*/“If A Man Does Not Repent …”/*

*Introduction*:

G. INTRODUCING THE MINISTRY OF JESUS (4:12–16)

12When Jesus heard that John had been put in prison, he returned to Galilee.

13Leaving Nazareth, he went and lived in Capernaum, which was by the lake in the area of Zebulun and Naphtali—14to fulfill what was said through the prophet Isaiah:

15“Land of Zebulun and land of Naphtali,

the way to the sea, along the Jordan,

Galilee of the Gentiles—

16the people living in darkness

have seen a great light;

on those living in the land of the shadow of death

a light has dawned.”a

The language of 4:12–16 provides a fitting closure to the preministry phase of Jesus’ life by drawing together several themes dominant in 1:1–4:11.

The continued emphasis on geographical fulfillment citations serves to alert the reader that God’s providential direction of events is not complete until Jesus arrives in Galilee (cf.

2:6, 15, 22–23).8

By recalling the tribes of Zebulun and Naphtali Matthew continues to correlate significant experiences in Israelite history with events in the life of Jesus.

The universal significance of Jesus’ messianic mission is once again reinforced by defining Galilee as Galilee of the Gentiles (v.

15).

The Son’s mission in Galilee is dominated by a salvific emphasis, wherein God’s people are rescued from darkness by the dawning light in their midst (v.

16).

While the texts comprising 4:12–16 do bring together key themes and emphases from earlier sections in the story, they also advance the story by setting the stage for Jesus’ public ministry and his calling of people to experience God’s rule and presence (4:17ff.).

4:12.

Matthew is careful to document that Jesus’ departure to Galilee is motivated by his having heard (ἀκούσας, akousas) concerning John’s arrest (cf.

14:13; Mark 1:12).

A strong case can be made for seeing Jesus’ departure not as a flight from danger, but as Matthew’s way to connect the mission of Jesus to that of John as part of a “providentially guided sacred history” whereby “the cessation of one becomes the divinely appointed sign of the commencement of the other.”9

Nevertheless, the reader must wait until 14:3–11 to learn the basis of John’s arrest and the eventual outcome.

4:13–14.

The geographical references in 4:13 prepare the reader for the fulfillment citation (4:15–16), as Jesus takes up residence on the northwest shore of the Sea of Galilee, specifically in a relatively large village known as Capernaum.10

The language by the lake, and the identification of the territory as once belonging to the tribes of Zebulun and . . .

Naphtali, anticipate the Isaianic citation to follow (i.e., Isa 8:23–9:2, in the Hebrew text).

4:15–16.

It should be observed that Matthew’s citation of Isaiah does not slavishly follow either the LXX or the Hebrew text, but probably represents an “independent rendering of the Hebrew.”11

Originally, Isaiah’s oracle was intended to contrast the tragic devastation of the regions of Zebulun and Naphtali by the Assyrians12 (see 1 Kgs.

17:1–6) with a promise of a reversal of fortunes to be realized in the indeterminate future.

However, Matthew shifts the emphasis away from the political plight of the people to their desperate moral and spiritual condition, as a people “living in darkness,” under the very “shadow of death” (cf.

Ps 107:14; Luke 1:79).13

Clearly, Matthew sees the darkness about to be dispelled with the “dawn” (ἀνέτειλεν [aneteilen], cf.

LXX λάμψει [lampsei]) of a great light which will shine upon them in the person and ministry of Jesus.

It is significant that the first blessings of the messianic age come to those people in Northern Palestine who first went into exile (see 1 Kgs 15:29).

However, Jesus’ ministry will ultimately transcend both political and ethnic boundaries (cf.

“Galilee of the Gentiles”) by heralding a kingdom with universal significance (4:17ff.).

Thus, with Jesus situated in the “divinely ordained” locality, poised to begin his messianic mission, Matthew brings the introductory phase of his story to a close.[1]

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*Luke 3:19**.*

/Now Herod the tetrarch.

/Luke alone explains the reason why Herod threw John into prison: though we shall afterwards find it mentioned by *Matthew 14:3***, and *Mark 6:17***.

Josephus says, (Ant.

18:v.

2,) that Herod, dreading a popular insurrection and a change of the government, shut up John in the castle of Macherus, (because he dreaded the man’s influence; a302) and that Herodias was married, not to Philip, who was Salome’s husband, but to another Herod.

But as his recollection appears to have failed him in this matter, and as he mentions also Philip’s death out of its proper place, the truth of the history will be obtained, with greater certainty, from the Evangelists, and we must abide by their testimony.

a303It is well known, that Herod, though he had been married to a daughter of Aretas, King of Arabia, fell in love with Herodias, his niece, and carried her off by fraud.

This injury might possibly enough remain unrevenged by his brother Philip, to whom the same Josephus bears testimony, that he was a person of a mild and gentle disposition, (18:4:6.)

This history shows clearly, what sort of reward awaits the faithful and honest ministers of the truth, particularly when they reprove vices: for scarcely one in a hundred bears reproof, and if it is at all severe, they break out into fury.

If pride of this sort displays itself in some of the common people, we have no reason to wonder, that cruelty to reprovers assumes a more hideous form in tyrants, a304who brook nothing worse than to be classed with other men.

We behold in John an illustrious example of that moral courage, which all pious teachers ought to possess, not to hesitate to incur the wrath of the great and powerful, as often as it may be found necessary: for he, with whom there is acceptance of persons, does not honestly serve God.

When Luke says, he /added this to all the evil actions which he did, /he means, that Herod’s malice is become desperate, and has reached its utmost height, when the sinner is enraged by remedies, and not only refuses correction, but takes vengeance on his adviser, as if he had been his enemy.

*Matthew 4:12**.*

/When Jesus had heard.

/These words envers le peuple, et pourtant se doutoit de luy.” — ”Because he knew that he was a man of great authority among the people, and therefore had doubts about him appear to be at variance with the narrative of the Evangelist John, who declares, that John and Christ discharged the office of public teachers at the same time.

But we have to observe, that our three Evangelists pass over in silence that short space of time, because John’s course was not yet completed, and because that course was intended to be a preparation for receiving the Gospel of Christ.

And, in point of fact, though Christ discharged the office of teacher within that period, he did not, strictly speaking, begin to /preach the Gospel, /till he succeeded to John.

Most properly, therefore, do the three Evangelists admit and declare, that the period, during which John prepared disciples for Christ, belonged to his ministry: for it amounts to this, that, when the dawn was passed, the sun arose.

It is proper to observe the mode of expression employed by Luke, that Jesus came /in the power, /or, /by the power, of the Spirit into /Galilee: for it is of great consequence, that we do not imagine Christ to have any thing about him that is earthly or human, but that our minds be always occupied, and our feelings affected by his heavenly and divine power.

*Mark 1:14**.*

/Preaching the Gospel of the kingdom of God.

/Matthew appears to differ a little from the other two: for, after mentioning that Jesus left his own city Nazareth, and departed to Capernaum, he says: /from that time Jesus began to preach.

/Luke and Mark, again, relate, that he taught publicly in his own country.

But the solution is easy; for the words which Matthew employs, ἀπὸ τότε, /from that time, /ought to be viewed as referring, not to what immediately precedes, but to the whole course of the narrative.

Christ, therefore, entered into the exercise of his office, when he arrived at Galilee.

The summary of doctrine which is given by Matthew is not at all different from what, we have lately seen, was taught by John: for it consists of two /parts, — repentance, /and the announcement of grace and salvation.

He exhorts the Jews to conversion, because /the kingdom of God is at hand: /that is, because God undertakes to govern his people, which is true and perfect happiness.

The language of Mark is a little different, /The kingdom of God is at hand: repent ye, and believe the Gospel /But the meaning is the same: for, having first spoken of the restoration of the kingdom of God among the Jews, he exhorts them to repentance and faith.

But it may be asked, since /repentance /depends on the Gospel, why does Mark separate it from the /doctrine /of the Gospel?

Two reasons may be assigned.

God sometimes invites us to repentance, when nothing more is meant, than that we ought to change our life for the better.

He afterwards shows, that conversion and “newness of life” (Romans 6:4) are the gift of God.

This is intended to inform us, that not only is our duty enjoined on us, but the grace and power of obedience are, at the same time, offered.

If we understand in this way the preaching of John about repentance, the meaning will be:” The Lord commands you to turn to himself; but as you cannot accomplish this by your own endeavors, he promises the Spirit of regeneration, and therefore you must receive this grace by faith.”

At the same time, the faith, which he enjoins men to give to the Gospel, ought not, by any means, to be confined to the gift of renewal, but relates chiefly to the forgiveness of sins.

For John connects repentance with faith, because God reconciles us to himself in such a manner, that we serve him as a Father in holiness and righteousness.

Besides, there is no absurdity in saying, that /to believe the Gospel /is the same thing as to embrace a free righteousness: for that special relation, between faith and the forgiveness of sins, is often mentioned in Scripture; as, for example, when it teaches, that we are /justified by faith, /(Romans 5:1.)

In which soever of these two ways you choose to explain this passage, it still remains a settled principle, that God offers to us a free salvation, in order that we may turn to him, and live to righteousness.

Accordingly, when he promises to us mercy, he calls us to deny the flesh.

We must observe the designation which Paul gives to the Gospel, /the kingdom of God: /for hence we learn, that by the preaching of the Gospel /the kingdom of God /is set up and established among men, and that in no other way does God reign among men.

Hence it is also evident, how wretched the condition of men is without the Gospel.

*Luke 4:15**.*

/He was glorified by all.

/This is stated by Luke for the express purpose of informing us, that, from the very commencement, a divine power shone in Christ, and compelled even those, who cherished a malignant spirit of contradiction, to join in admiring him.[2]

\\ *16.

***/And he came to Nazareth.

/The Evangelists are very careful to show by what sort of proofs Christ became known, a striking instance of which is here related by Luke.

By explaining a passage in Isaiah, and applying it to the instruction which was immediately required, he turned upon him the eyes of all.

/He entered, according to his custom, into the synagogue./

Hence we conclude, that not only did he address the people in the open streets and highways, but, as far as he had opportunity, observed the usual order of the church.

We see also that, though the Jews were become very degenerate, though every thing was in a state of confusion, and the condition of the church was miserably corrupted, one good thing still remained: they read the Scriptures publicly, and took occasion from them to teach and admonish the people.

Hence also it is evident, what was the true and lawful method of keeping /the Sabbath.

/When God commanded his people to abstain from working on that day, it was not that they might give themselves up to indolent repose, but, on the contrary, that they might exercise themselves in meditating on his works.

Now, the minds of men are naturally blind to the consideration of his works, and must therefore be guided by the rule of Scripture.

Though Paul includes the /Sabbath /in an enumeration of the shadows of the law, (Colossians 2:16,) yet, in this respect, our manner of observing it is the same with that of the Jews: the people must assemble to hear the word, to public prayers, and to the other exercises of religion.

It was for this purpose that the Jewish Sabbath was succeeded by the Lord’s Day.

Now, if we make a comparison of dates, this passage will be sufficient to prove clearly, that the corruptions of the Papal Hierarchy, in our own time, are more shocking and detestable than those which existed among the Jews under the high priesthood of Annas and Caiaphas.

For the reading of Scripture, which was then in use, has not only grown obsolete under the Pope, but is driven from the churches by fire and sword; with this exception, that such portions of it, as they think proper, are chanted by them in an unknown tongue.

Christ /rose up to read, /not only that his voice might be better heard, but in token of reverence: for the majesty of Scripture deserves that its expounders should make it apparent, that they proceed to handle it with modesty and reverence.

*17.

***/He found the passage.

/There is no doubt that Christ deliberately selected this passage.

Some think that it was presented to him by God; a306but, as a liberty of choice was allowed him, I choose to say that, by his own judgment, he took this passage in preference to others.