CRITICAL NOTES
Matthew 4:23. Synagogues.—Places of religious assembly and worship. After the Jews returned from the exile in Babylon, a new hunger for the law of God and the worship of God seems to have sprung up in their hearts, and as it was difficult for those who lived at any distance from Jerusalem to go up to the temple very often during the year, they planted synagogues in every town of any size—some towns having more than one—so that all might have the opportunity of hearing the Law of God read and expounded, and of joining in public prayer to Him. The services of the synagogue were always held on the Sabbath day, though sometimes more frequently, and it was our Lord’s custom, we are told, to attend these services in whatever town He might be staying at the time. It was also customary for the president or “chief ruler” of the synagogue to give an opportunity to any strangers who might be present and who might wish to speak a word of exhortation or consolation to the congregation, of doing so, and Jesus seems to have availed Himself very frequently of these opportunities to teach and to “preach the Gospel of the kingdom” (G. S. Barrett).
Matthew 4:25. Decapolis.—The district of the ten cities cast and south-east of Sea of Galilee. Colonised by veterans from the army of Alexander, hence its Greek name.
MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 4:23-25
Sudden fame.—We have noticed already that the ministry of the Saviour began like that of the Baptist. Like that, for example, at the outset, it was emphatically a ministry of preaching. Like that also, at the outset, a ministry of preaching very much the same truth (cf., as before, Matthew 3:2; Matthew 4:17). It was different, however, in being carried on not in the wilderness but in towns. And it speedily began, also, to differ in other respects not unconnected with this. Two of these are shown to us here. It was fuller of wonder. It was fuller of mercy as well.
I. Fuller of wonder.—Except in connection with his birth (Luke 1:13; Luke 1:63-64) we read of nothing miraculous in the personal history of the Baptist. A wonder in himself—a wonder in his fulfilment of prophecy (John 1:23)—a wonder in his likeness to Elijah (Luke 1:17) he does not appear to have been recommended to men by any wonder beside (John 10:41). Very different do we find it here with the Saviour, almost from the beginning of His course. A very blaze of miracle, rather, attends Him as soon as He steps out among men. These miracles, also, were such as to attract attention in every possible way. Their very singularity would do this, to begin. Evidently the Baptist was just the kind of man from whom men looked for such things (see again John 10:41; also Matthew 14:1-2). The mere fact, therefore, that what was so notably absent in him was present in One so like him in other respects, would make men look at it the more. The pathetic nature of these miracles, also, would do the same thing. What physical evil produces more misery—deeper misery and misery affecting more persons—than lack of bodily health? What prospect of good, therefore, arouses greater interest than the prospect of deliverance from such evil? Every household almost in every community is glad to hear tidings about it. Every hearer would be drawn to the spot where it was said to be found (cf. Matthew 14:35). The great variety, also, of the gifts of healing heard of in this instance would do this the more. “All manner of disease and sickness”—every one brought to Jesus for healing, whatever the character of his need, whether bodily or mental, whether natural or supernatural (Matthew 4:23-24)—found Him able to heal. And this effect, once more, would be heightened greatly by the great number of persons, and that from all parts, who were relieved in this way. Every fresh case, every new locality touched, would at once both widen and greatly deepen the impression produced. “All Syria,” in fact, as it says here (Matthew 4:24), would be full of His fame. The “Great Healer” would be in all men’s lips in all parts of the land.
II. Fuller of mercy.—The very nature of these miracles, as already noted, would be some testimony to this. They were, evidently, the outcome, in all cases, of much compassion of heart. John, in the wilderness, whatever his sympathy with suffering, did not see much of the sick. Naturally, that was not the place to which they either would or could come. Jesus, on the contrary, going about amongst men, saw much of the sick; and wherever He saw them, so we are told repeatedly (see inter alia Matthew 14:14; Matthew 20:34; Mark 1:41), had compassion upon them. The same is implied here in the description given of those that He helped. They were persons “holden with divers diseases and torments” (Matthew 4:23). What called out His power about them was the misery of their case. What men came thereby to know about Him was the unfailing sympathy of His heart. See how this is exemplified in what is told us of some in Luke 17:12. Even men “afar off” could see the compassion that was visible in His looks. The words, also, which accompanied these miracles, told just the same tale. How emphatic is that description of them given in Matthew 4:23. He came “preaching the gospel”—the good news—“of the kingdom.” He came declaring the merciful side of the great message of God to mankind. He came setting it forth. He came proclaiming it—so the word means—as a “herald.” Just, in fact, as had been foretold of him in Isaiah 61:1 and elsewhere. And just, also, as we find recorded of Him in Luke 4:17-22. And all much, it is clear, as though to say by His language what He said by His acts; and to prove by both how He had come in order to save both men’s bodies and souls. Peace to the sinner. Health to the sick. These were the mercies which, from the very first, marked His mission to men.
Do we not, therefore, see here further, two notable secrets?
1. The secret of God’s miraculous dealings.—Miracles are exceptional signs for exceptional times. They are God’s way of drawing attention to some new mission, or new truth, or revival of old. See such cases as Exodus 3:4, etc.; Joshua 3:7; Judges 6:36-40, etc., and the many miracles by Elijah and Elisha in the dark days of Ahab and his sons. So also here, therefore, where we have a plenitude of miracles because a dignity of person and a fulness of mercy never heard of before.
2. The secret of preaching with power.—Other things may dazzle men; other things may convince them; nothing wins them like love. How perceptibly we can trace this truth in the last words of this chapter, “There followed Him great multitudes from” everywhere round! And what a proof this is, at the beginning of His ministry, of what Jesus declared near its end (John 12:32).
HOMILIES ON THE VERSES
Matthew 4:23-25. Christ preaching and healing.—
1. How solicitous should ministers be to seek out lost sheep within their bounds. Christ went about all Galilee.
2. The means of converting souls is the preaching of the gospel.
3. The special opportunity of preaching is when people are convened in the ordinary place appointed for religious exercises.
4. The gospel is a matter of highest concern. It is the gospel of the kingdom; of that incomparable kingdom of heaven, which, by the gospel, is revealed to men, and offered to them, by which they get right and title to the kingdom, yea, become heirs of the kingdom, and whereby they are governed and led on unto the full possession of the kingdom.
5. Although our Lord’s doctrine needed no confirmation, it being the truth of the ever-living God, yet our weak faith needeth confirmation. Therefore, Christ wrought miracles, and those profitable miracles, such as might lead men to seek the relief of the maladies of the soul.
6. The first report of Christ’s grace is very taking; the savour of His grace, as of precious ointment, did in the beginning of His preaching of the gospel affect the Gentiles and draw them to seek after Him.
8. When it pleaseth our Lord to let forth His power He can gather multitudes after Him.—David Dickson.
Christ and humanity.—
I. The lamentable condition of man.
II. The all-sufficiency of Christ.
III. The wisdom of taking human nature at its most accessible points—the wants of the body.—Joseph Parker, D.D.
Matthew 4:23. The Great Preacher.—I think, if we will look over the history of oratory, we shall be agreed that three elements enter into eloquence. I do not say that other elements do not also enter into eloquence, but that there must be at least these three—a great occasion, a great theme, and a great personality. Jesus of Nazareth had these.
I. A great occasion.—The world had reached its lowest ebb. There was no liberty in government. There were no equal rights among men. Half the population were slaves. All the labouring men of Greece and Rome were living in abject poverty. There were no schools for the education of any one except in rhetoric and the skill of the athlete. There was no literature any longer, there were no great teachers, no prophets even in Judaism. There was degradation, poverty, wretchedness everywhere. If here and there a single man managed to amass a little property, he dug a hole in the ground, and buried it to keep it from the tax-gatherer. And yet, in this hour of black, dark night, there was one little province in which the light of human hope still kept burning. There was one little people who still had an expectation of deliverance. From afar off in the past the hope had been brought to them that a Redeemer, a Deliverer, would come, through whom they themselves should become in turn the redeemer and deliverer of the nations.
II. A great theme.—To declare this would be to open up all His ministry, and yet in a few simple words it may be outlined. He came with this message first of all: “The time you have been looking for has come. The kingdom of God is at hand. The Deliverer is here. I am that Deliverer. I have come to give sight to the blind,” etc. It was a message of hope.
III. A great personality.—So great that when He rose in the synagogue in Nazareth all eyes were fastened upon Him before He began to speak; so great that when the mob gathered up stones to stone Him He passed through their midst unharmed, and they parted and let him go; so great that when in that synagogue they rose up to lead Him to the precipice and cast him down, He passed uninjured through them; so great that when the police, ordered by the authorities of Jerusalem to arrest Him, went for that purpose, they listened to His preaching and came away saying, “We could not touch Him, for never man spake as this Man.”—L. Abbott, D.D.
Christ’s example as a Healer.—
I. Christ was dispensing the gift of healing, marvellously, for an example to all who should believe on Him.—Healer of the diseases of the body, as He was healer of the diseases of the soul, Jesus Christ, anointed Saviour, this was His mission—to heal, to save. What was this but to teach us that the poor and needy in anywise are committed to the care and charge of every one who sees their hard case and has power to relieve it?
II. The duty of giving is one of the simplest duties of all life, and because it is so simple the Apostle has fenced it with the warning, “Be not deceived in this thing; God is not mocked.”—Bishop Claughton.
Matthew 4:23-25. The Great Physician.—When in London, I like to visit one of the great hospitals for the pleasure of seeing over its gates these generous words, “Royal Free Hospital; strangers, foreigners, etc., may freely partake of the benefits of this hospital.” When I see “et cetera,” I thank God and I am delighted that there is one institution in our land that welcomes the “et cetera.” It means “and the rest,” the anybody and everybody of mankind. Likewise this healing power of the cross of Jesus is for the “et cetera.” The saving power of the cross is for all sick people who want to be healed.—W. Birch.