Matthew · The Evangelist

Matthew · Chapter 4

Jesus begins his ministry through testing, preaching, and calling disciples

The stage is set for Jesus' public work. After his baptism, Jesus faces Satan's temptations in the wilderness, emerging victorious and ready to proclaim the kingdom of heaven. When John the Baptist is imprisoned, Jesus relocates to Galilee and begins preaching repentance. He calls his first disciples—fishermen who immediately leave their nets—and launches a ministry of teaching, preaching, and healing that draws crowds from across the region.

Matthew 4:1-11

The Temptation of Jesus

LSB Text

¹Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. ²And after He had fasted forty days and forty nights, He then became hungry. ³And the tempter came and said to Him, "If You are the Son of God, command that these stones become bread." ⁴But He answered and said, "It is written, 'Man shall not live on bread alone, but on every word that proceeds out through the mouth of God.'" ⁵Then the devil took Him along into the holy city and had Him stand on the pinnacle of the temple, ⁶and said to Him, "If You are the Son of God, throw Yourself down; for it is written, 'He will give His angels charge concerning You'; and 'On their hands they will bear You up, lest You strike Your foot against a stone.'" ⁷Jesus said to him, "On the other hand, it is written, 'You shall not put the Lord your God to the test.'" ⁸Again, the devil took Him along to a very high mountain and showed Him all the kingdoms of the world and their glory; ⁹and he said to Him, "All these things I will give You, if You fall down and worship me." ¹⁰Then Jesus said to him, "Go, Satan! For it is written, 'You shall worship the Lord your God, and serve Him only.'" ¹¹Then the devil left Him; and behold, angels came and began to serve Him.

Greek Text

¹ Τότε ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος πειρασθῆναι ὑπὸ τοῦ διαβόλου. ² καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα, ὕστερον ἐπείνασεν. ³ καὶ προσελθὼν ὁ πειράζων εἶπεν αὐτῷ· εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται. ⁴ ὁ δὲ ἀποκριθεὶς εἶπεν· γέγραπται· οὐκ ἐπ᾽ ἄρτῳ μόνῳ ζήσεται ὁ ἄνθρωπος, ἀλλ᾽ ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ. ⁵ Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ ⁶ καὶ λέγει αὐτῷ· εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. ⁷ ἔφη αὐτῷ ὁ Ἰησοῦς· πάλιν γέγραπται· οὐκ ἐκπειράσεις κύριον τὸν θεόν σου. ⁸ Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶν ⁹ καὶ εἶπεν αὐτῷ· ταῦτά σοι πάντα δώσω, ἐὰν πεσὼν προσκυνήσῃς μοι. ¹⁰ τότε λέγει αὐτῷ ὁ Ἰησοῦς· ὕπαγε, σατανᾶ· γέγραπται γάρ· κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις. ¹¹ Τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ.

Tote ho Iēsous anēchthē eis tēn erēmon hypo tou pneumatos peirasthēnai hypo tou diabolou. kai nēsteusas hēmeras tesserakonta kai nyktas tesserakonta, hysteron epeinasen... hypage, satana· gegraptai gar· kyrion ton theon sou proskynēseis kai autō monō latreuseis.

Key Words

πειράζω peirazō to test, tempt, try

From πεῖρα (peira, 'trial, attempt, experience'), this verb carries the dual sense of testing to prove quality and tempting to induce failure. In classical Greek it often meant to attempt or make trial of something. The LXX uses it to translate Hebrew נָסָה (nasah), 'to test,' as in God testing Abraham (Gen 22:1) or Israel testing God (Exod 17:2). Here the Spirit leads Jesus to be tested (passive infinitive πειρασθῆναι), while the devil's role is to tempt toward sin—the same verb encompasses both divine proving and demonic seduction. Matthew's narrative thus places Jesus in the position of Israel, who was tested in the wilderness for forty years and failed, while Jesus succeeds where Israel stumbled.

διάβολος diabolos slanderer, devil, accuser

Composed of διά (dia, 'through, across') and βάλλω (ballō, 'to throw'), this term literally means 'one who throws across' or 'one who casts between,' hence a slanderer or false accuser. The LXX uses it to translate Hebrew שָׂטָן (satan, 'adversary, accuser'), particularly in Job 1-2 and Zechariah 3:1-2. In Hellenistic usage it described anyone who brought false charges, but in Jewish and Christian contexts it became the proper designation for the cosmic adversary of God and his people. Matthew alternates between ὁ διάβολος (vv. 1, 5, 8, 11) and Σατανᾶ (v. 10), the Greek transliteration of the Hebrew name, showing their equivalence. The definite article marks this as the devil, the chief opponent of God's kingdom.

ῥῆμα rhēma word, utterance, saying

From the root of εἴρω (eirō, 'to say, speak'), ῥῆμα denotes a spoken word or utterance, often distinguished from λόγος (logos) as the specific spoken expression versus the broader concept or message. In the LXX it regularly translates Hebrew דָּבָר (dabar, 'word, thing, matter'), which carries the dynamic sense of a word that accomplishes something. Jesus quotes Deuteronomy 8:3, where Israel learned that life depends not merely on physical bread but on 'every word proceeding out through the mouth of God' (παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ). The present participle ἐκπορευομένῳ emphasizes the ongoing, living quality of God's speech—his words continue to proceed forth, sustaining life moment by moment.

πτερύγιον pterygion pinnacle, wing, edge

A diminutive of πτέρυξ (pteryx, 'wing, feather'), this term literally means 'little wing' and came to designate a projecting edge, battlement, or pinnacle. Josephus describes the southeastern corner of the temple complex as towering some 450 feet above the Kidron Valley, a dizzying height that would make the devil's challenge viscerally terrifying. The architectural term evokes the image of a bird's wing extending outward, an apt metaphor for the temple's corner jutting over the precipice. The definite article (τὸ πτερύγιον τοῦ ἱεροῦ) suggests a well-known location, likely the Royal Portico's corner where priests would blow the trumpet to signal the Sabbath. From this sacred height, Satan proposes a spectacular demonstration of divine protection.

προσκυνέω proskyneō to worship, bow down, do obeisance

Compounded from πρός (pros, 'toward') and κυνέω (kyneō, 'to kiss'), this verb originally described the Persian custom of prostrating oneself and kissing the ground before a superior, particularly the king. In Greek usage it ranged from respectful homage to full religious worship, with context determining the degree of reverence. The LXX employs it for Hebrew הִשְׁתַּחֲוָה (hishtachavah, 'to bow down, worship'), often in contexts demanding exclusive worship of Yahweh alone. Satan demands προσκυνήσῃς μοι (aorist subjunctive, 'you worship me'), the very act reserved for God alone. Jesus responds by quoting Deuteronomy 6:13, insisting that worship (προσκυνήσεις, future indicative with imperatival force) belongs to the Lord God alone—the verb that Satan craves for himself must be directed solely toward Yahweh.

λατρεύω latreuō to serve, worship, render religious service

Originally denoting the service of a hired worker (from λάτρις, latris, 'hired servant'), this verb evolved to describe religious service and worship, particularly cultic service in the temple. The LXX uses it extensively for Hebrew עָבַד (avad, 'to serve, work, worship'), especially in contexts of covenant loyalty and exclusive devotion to Yahweh. In Deuteronomy 6:13, which Jesus quotes, λατρεύω appears alongside προσκυνέω to emphasize the totality of devotion owed to God—both the posture of worship and the ongoing service of life. The dative αὐτῷ μόνῳ ('to him alone') is emphatic: service belongs exclusively to God, not shared with any rival. This verb will resonate throughout Matthew's Gospel as Jesus calls disciples to serve God rather than mammon (6:24) and defines greatness as service (20:26-28).

διακονέω diakoneō to serve, minister, wait upon

From διάκονος (diakonos, 'servant, minister'), this verb describes practical service, often waiting at table or attending to physical needs. Unlike λατρεύω, which emphasizes religious service, διακονέω focuses on humble, concrete acts of care. The imperfect tense διηκόνουν indicates the angels 'began to serve and continued serving' Jesus after his ordeal, likely providing food and comfort. This same verb will describe Peter's mother-in-law serving Jesus after her healing (8:15), the women who followed Jesus and served him (27:55), and ultimately Jesus himself who came 'not to be served but to serve' (20:28). The angels' ministry bookends the temptation narrative: the Spirit leads Jesus into testing, and angels minister to him in triumph—heaven attends the obedient Son.

ἔρημος erēmos wilderness, desert, desolate place

An adjective meaning 'deserted, desolate, uninhabited,' used substantively to denote wilderness or desert regions. The Judean wilderness east of Jerusalem toward the Dead Sea was a harsh, rocky badland where John the Baptist preached (3:1) and where Jesus now faces testing. In Israel's history, the wilderness (Hebrew מִדְבָּר, midbar) was the place of both divine provision and rebellious failure during the forty-year wandering. The LXX uses ἔρημος throughout the Exodus and wilderness narratives, making it a theologically loaded term. Matthew's readers would immediately recognize the typological parallel: as Israel spent forty years in the wilderness and failed repeatedly, Jesus spends forty days and succeeds completely. The wilderness is the arena where covenant loyalty is tested and true sonship is proven.

Grammar & Argument

The opening verse contains a remarkable double agency that has unsettled commentators since Origen: anēchthē eis tēn erēmon hypo tou pneumatos peirasthēnai hypo tou diabolou — "He was led up into the wilderness by the Spirit to be tempted by the devil." Two prepositional hypo-phrases stand in tension: the first names the Spirit as the leader, the second names the devil as the tempter. The infinitive of purpose peirasthēnai ("to be tempted") is a passive infinitive whose grammar refuses to choose between divine testing and satanic seduction; the same act is both, simultaneously. Matthew is not embarrassed by this tension — he insists on it. The Son's wilderness ordeal is not Satan ambushing the Spirit's plan; it is the Spirit's plan, with Satan unwittingly serving as the antagonist whose role Yahweh has scripted. James 1:13 will later clarify the moral asymmetry — God tempts no one toward sin — but Matthew here keeps both agencies on the page because the typology requires it. Israel was led into the wilderness by Yahweh's pillar of cloud (Exodus 13:21); now the true Son is led there by the Spirit. Israel was tested in the wilderness; so is the Son.

The forty-day fast is the typological hinge. Nēsteusas hēmeras tesserakonta kai nyktas tesserakonta matches the language of Exodus 34:28 (Moses on Sinai) and Deuteronomy 9:9, 18 (Moses again), and stands behind the forty years of Israel's wilderness wandering. Matthew layers all three. Jesus is the new Moses on the new Sinai, the new Israel in the new wilderness. The crucial detail is what He quotes: every one of His three responses comes from Deuteronomy 6-8, the very passage in which Moses interprets Israel's wilderness experience to the second generation on the plains of Moab. Deut 8:3 (the manna lesson) answers the bread temptation; Deut 6:16 (Massah) answers the pinnacle temptation; Deut 6:13 (the Shema obedience clause) answers the kingdoms temptation. Where Israel failed each test, Jesus passes it by speaking back to Satan precisely the words Yahweh had given Israel for those exact failures. The Sermon on the Mount is still two chapters away, but Jesus is already living what He will preach: man does not live on bread alone but on every word proceeding from the mouth of God.

The devil's twofold formula ei huios ei tou theou ("if You are the Son of God") in vv. 3 and 6 is a first-class conditional, which assumes the truth of the protasis for the sake of argument. The devil is not questioning Jesus' sonship; he is exploiting it. The voice from heaven at the baptism (3:17) had just declared Him "My beloved Son" (ho huios mou ho agapētos), and Satan's tactic is to turn that very identity into a pressure point: since You are the Son, prove it. The first two temptations are not invitations to abandon sonship but to misuse it — to enact privilege apart from obedience. The third temptation drops the conditional altogether, abandoning subtlety for naked offer: worship me, and the kingdoms are Yours. Sonship without the cross is the devil's offer in all three forms; the Father's path runs through the wilderness, through Gethsemane, through Golgotha.

The geographical movement is itself an argument. The wilderness (v. 1) is the place of Israel's testing. The holy city and the temple pinnacle (v. 5) are the cultic center of covenant Israel. The "very high mountain" (v. 8) from which "all the kingdoms of the world" can be seen is a deliberate counterpart to the mountain on which Yahweh showed Moses the Promised Land (Deuteronomy 34:1-4) — but where Moses was shown the inheritance Yahweh would give Israel, Satan offers a counterfeit inheritance on a counterfeit mountain. The chapter will close with another mountain in v. 8 of the Sermon (5:1) — the mountain of teaching — and the Gospel will close with another still (28:16-20), the mountain of resurrection commission, where Jesus declares that "all authority in heaven and on earth has been given to Me." The kingdoms Satan offered apart from the cross become Christ's lawful inheritance through the cross.

Each citation Jesus deploys begins with the same formula: gegraptai, "it is written" (vv. 4, 7, 10). The perfect passive indicative carries the sense of standing, abiding written authority — what was written remains written, governs the present, settles the question. Notably, Satan also says gegraptai gar in v. 6, citing Psalm 91:11-12 to support the leap from the pinnacle. The devil can quote Scripture, and quote it accurately. The contest is not over whether the text is true but over how it is to be read. Jesus' answer in v. 7 is the key: palin gegraptai — "again it is written," also it is written. Scripture is read against Scripture, the parts against the whole. Psalm 91 promises angelic protection in the path of obedience; it does not authorize the testing of God's protective promise as if it were a circus net. Jesus reads Psalm 91 in the canonical context of Deuteronomy 6:16, and the result is not a stalemate of proof texts but a coherent canonical theology. Matthew is teaching his readers — and ours — how Scripture is to be wielded against the adversary.

The verbs of v. 10 are precisely paired: proskynēseis ("you shall worship") and latreuseis ("you shall serve"). The two together represent the totality of religious devotion — the posture and the practice, the bowed body and the lived life. The dative autō monō ("to Him alone") is emphatic; Deuteronomy 6:13 LXX did not contain monō, but Jesus' citation pulls the absolute exclusivity that the Shema implies into explicit words. Satan had asked for one act of worship in exchange for the kingdoms; Jesus answers that worship is divisible only between Yahweh and idols — and Yahweh has no rivals. The verb hypage, satana ("Go, Satan!") in the imperative present is the same word Jesus will later use against Peter (16:23: hypage opisō mou, satana) when Peter tries to dissuade Him from the cross. The two scenes interpret each other. The cross-avoiding offer is always a satanic offer, even when it comes from the lips of a chief disciple.

The closing verse is the inclusio of the temptation account: aphiēsin auton ho diabolos, kai idou angeloi prosēlthon kai diēkonoun autō — "the devil left Him, and behold, angels came and began to serve Him." The imperfect diēkonoun ("they were serving," continuous action) marks the angels' ministry as ongoing, not a single delivery. The very angels Satan had offered as a stunt-prop in v. 6 (citing Psalm 91) now arrive on the Father's terms, ministering to the obedient Son after the testing is complete. Luke 4:13 will add that the devil departed "until an opportune time" — the next confrontation will be Gethsemane and the cross, where the Son will again be tested, will again refuse to grasp at sonship apart from obedience, and will again be sustained by an angelic ministry (Luke 22:43). The wilderness victory is the first installment of the Gospel's one continuous argument: this Son obeys what Adam disobeyed and what Israel failed.

Where Adam fell in a garden of plenty and Israel fell in a wilderness of want, the Son stands in the wilderness and refuses to use sonship for Himself. The crown will come, but only by way of the cross — and every counterfeit shortcut, even one quoting Psalm 91, is the same temptation in a different costume.

Matthew 4:12-17

Beginning of Galilean Ministry

LSB Text

¹²Now when Jesus heard that John had been taken into custody, He withdrew into Galilee; ¹³and leaving Nazareth, He came and settled in Capernaum, which is by the sea, in the region of Zebulun and Naphtali. ¹⁴This was to fulfill what was spoken through Isaiah the prophet: ¹⁵'Land of Zebulun and land of Naphtali, by the way of the sea, beyond the Jordan, Galilee of the Gentiles— ¹⁶The people who were sitting in darkness saw a great light, and those who were sitting in the land and shadow of death, upon them a light dawned.' ¹⁷From that time Jesus began to preach and say, 'Repent, for the kingdom of heaven is at hand.'

Greek Text

¹²Ἀκούσας δὲ ὅτι Ἰωάννης παρεδόθη ἀνεχώρησεν εἰς τὴν Γαλιλαίαν. ¹³καὶ καταλιπὼν τὴν Ναζαρὰ ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλασσίαν ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλίμ· ¹⁴ἵνα πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαΐου τοῦ προφήτου λέγοντος· ¹⁵Γῆ Ζαβουλὼν καὶ γῆ Νεφθαλίμ, ὁδὸν θαλάσσης, πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν, ¹⁶ὁ λαὸς ὁ καθήμενος ἐν σκότει φῶς εἶδεν μέγα, καὶ τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου φῶς ἀνέτειλεν αὐτοῖς. ¹⁷Ἀπὸ τότε ἤρξατο ὁ Ἰησοῦς κηρύσσειν καὶ λέγειν· Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν.

¹²Akousas de hoti Iōannēs paredothē anechōrēsen eis tēn Galilaian. ¹³kai katalipōn tēn Nazara elthōn katōkēsen eis Kapharnaoum tēn parathalassian en horiois Zaboulōn kai Nephthalim· ¹⁴hina plērōthē to rhēthen dia Ēsaiou tou prophētou legontos· ¹⁵Gē Zaboulōn kai gē Nephthalim, hodon thalassēs, peran tou Iordanou, Galilaia tōn ethnōn, ¹⁶ho laos ho kathēmenos en skotei phōs eiden mega, kai tois kathēmenois en chōra kai skia thanatou phōs aneteilen autois. ¹⁷Apo tote ērxato ho Iēsous kēryssein kai legein· Metanoeite, ēngiken gar hē basileia tōn ouranōn.

Key Words

παρεδόθη paredothē was handed over, delivered up

Aorist passive of παραδίδωμι (paradidōmi), a compound of παρά (alongside) and δίδωμι (to give). The verb carries the sense of handing someone over to another's authority or power, often with hostile intent. In the Gospels, this verb becomes the technical term for Jesus' betrayal and arrest (26:15-16, 45-46). Here it signals John's arrest by Herod Antipas, foreshadowing Jesus' own fate. The passive voice suggests divine sovereignty even in human treachery—John was 'handed over' according to God's plan.

ἀνεχώρησεν anechōrēsen withdrew, departed

Aorist of ἀναχωρέω (anachōreō), from ἀνά (up, back) and χωρέω (to make room, go). The verb suggests strategic withdrawal rather than fearful flight. Matthew uses this verb repeatedly for Jesus' movements (2:12-14, 22; 12:15; 14:13; 15:21), often in contexts of danger or opposition. Jesus is not fleeing in panic but repositioning for the next phase of His mission. The withdrawal to Galilee after John's arrest marks a deliberate shift from Judea to the northern territories, where the prophetic light will dawn.

κατῴκησεν katōkēsen settled, took up residence

Aorist of κατοικέω (katoikeō), from κατά (down, intensive) and οἰκέω (to dwell). The verb indicates more than a temporary visit—Jesus established His base of operations in Capernaum. This was a decisive relocation from Nazareth (His hometown) to a fishing village on the Sea of Galilee's northwest shore. The verb's intensive prefix suggests permanence and intentionality. Capernaum becomes 'His own city' (9:1), the hub from which His Galilean ministry radiates outward.

πληρωθῇ plērōthē might be fulfilled

Aorist passive subjunctive of πληρόω (plēroō), from πλήρης (full). This is Matthew's signature fulfillment formula, appearing repeatedly throughout the Gospel (1:22; 2:15, 17, 23; 8:17; 12:17; 13:35; 21:4; 27:9). The verb means to fill completely, to bring to full measure. Matthew sees Jesus' movements not as random but as the filling up of prophetic expectation. The subjunctive mood with ἵνα (hina) expresses divine purpose—Jesus relocated to Capernaum in order that Scripture might reach its intended fullness.

σκότει skotei darkness

Dative of σκότος (skotos), a term for darkness both literal and metaphorical. In biblical theology, darkness represents ignorance, sin, death, and separation from God. The LXX uses σκότος for the primordial darkness of Genesis 1:2 and the plague of darkness in Exodus 10:21-22. Isaiah's prophecy (9:1-2) envisions spiritual darkness—the gloom of exile, oppression, and divine judgment. The people 'sitting' in darkness suggests settled resignation, a population that has given up hope of light. Jesus' arrival shatters this despair.

ἀνέτειλεν aneteilen dawned, rose

Aorist of ἀνατέλλω (anatellō), from ἀνά (up) and the root of τέλλω (to rise, used of heavenly bodies). The verb describes the rising of the sun or stars. In the LXX, it translates זָרַח (zaraḥ), to shine forth, break out (of light). The imagery is of sunrise after a long night—sudden, irresistible, transformative. Malachi 4:2 promises that 'the sun of righteousness will rise with healing in its wings.' Matthew presents Jesus as that dawning light, the radiance of God breaking into a world long shrouded in shadow.

κηρύσσειν kēryssein to preach, proclaim

Present infinitive of κηρύσσω (kēryssō), related to κῆρυξ (kēryx), a herald. In the ancient world, a herald was an official messenger who proclaimed royal decrees with authority. The verb carries connotations of public, authoritative announcement of news that demands response. Jesus does not merely teach or discuss—He heralds the arrival of God's kingdom. This is the same verb used of John the Baptist's ministry (3:1) and later of the apostolic mission (10:7, 27). The present tense emphasizes the ongoing, continuous nature of Jesus' proclamation throughout His Galilean ministry.

μετανοεῖτε metanoeite repent

Present imperative of μετανοέω (metanoeō), from μετά (after, implying change) and νοέω (to think, perceive). The verb means to change one's mind, to undergo a fundamental reorientation of thinking and willing. It is not mere remorse (which is μεταμέλομαι, metamellomai) but a radical turning from one direction to another. In Hebrew thought, the equivalent is שׁוּב (shuv), to turn back, return. Jesus' call echoes John's (3:2) but now with greater urgency—the kingdom is not merely approaching but has arrived in His person. The present imperative calls for continuous, ongoing repentance as the posture of kingdom citizens.

Grammar & Argument

Matthew structures this transition with careful geographical and theological precision. The genitive absolute construction 'Ἀκούσας δὲ ὅτι Ἰωάννης παρεδόθη' (Having heard that John was handed over) establishes the temporal and causal framework: Jesus' Galilean ministry begins in the shadow of John's arrest. The passive voice of παρεδόθη hints at divine orchestration even in political violence. The verb ἀνεχώρησεν (withdrew) is not flight but strategic repositioning—Matthew will use this verb repeatedly to show Jesus moving with sovereign purpose, not reactive fear. The shift from Nazareth to Capernaum is narrated with two participles (καταλιπών, ἐλθών) followed by the main verb κατῴκησεν, emphasizing the decisiveness of this relocation. Capernaum is not a temporary stop but a new headquarters, 'by the sea, in the region of Zebulun and Naphtali.'

The fulfillment formula in verse 14 ('ἵνα πληρωθῇ τὸ ῥηθὲν') introduces the Isaiah quotation with purpose-clause syntax: Jesus' movements are not incidental but intentional, designed to bring Scripture to its fullness. The quotation itself (Isaiah 9:1-2) is structured around contrasts: darkness/light, sitting/seeing, shadow of death/dawning. The participle καθήμενος (sitting) appears twice, painting a picture of a population settled into hopelessness, resigned to gloom. The aorist εἶδεν (saw) and ἀνέτειλεν (dawned) puncture this stasis with sudden, completed action—the light has broken in, the dawn has arrived. Matthew's use of Isaiah is not proof-texting but typological: as Isaiah announced hope to exiles in Assyrian-conquered territories, so Jesus brings eschatological light to the same despised regions.

Verse 17 marks a programmatic shift with 'Ἀπὸ τότε ἤρξατο' (From that time He began), a phrase Matthew uses to signal major transitions (16:21; 26:16). The verb ἤρξατο (began) with the infinitives κηρύσσειν καὶ λέγειν emphasizes the inauguration of Jesus' public proclamation. His message—'Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν'—is verbatim John's (3:2), but the context has shifted. John announced the kingdom's approach; Jesus embodies its arrival. The perfect ἤγγικεν (has drawn near) indicates completed action with ongoing results: the kingdom is not merely coming but has come near in Jesus' person. The present imperative μετανοεῖτε calls for continuous repentance as the appropriate response to this inbreaking reality.

Jesus does not wait for ideal conditions to launch His mission—He begins in the shadow of John's arrest, in despised Galilee, among people who have stopped expecting light. The kingdom dawns not in Jerusalem's temple but in the darkness where hope has died.

OT Connection

Matthew 4:18-22

Calling the First Disciples

LSB Text

¹⁸Now as Jesus was walking by the Sea of Galilee, He saw two brothers, Simon who was 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 fishers of men.' ²⁰And immediately they left their nets and followed Him. ²¹And going on from there He saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets; and He called them. ²²And immediately they left the boat and their father, and followed Him.

Greek Text

¹⁸Περιπατῶν δὲ παρὰ τὴν θάλασσαν τῆς Γαλιλαίας εἶδεν δύο ἀδελφούς, Σίμωνα τὸν λεγόμενον Πέτρον καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν· ἦσαν γὰρ ἁλιεῖς. ¹⁹καὶ λέγει αὐτοῖς· Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων. ²⁰οἱ δὲ εὐθέως ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῷ. ²¹Καὶ προβὰς ἐκεῖθεν εἶδεν ἄλλους δύο ἀδελφούς, Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ πλοίῳ μετὰ Ζεβεδαίου τοῦ πατρὸς αὐτῶν καταρτίζοντας τὰ δίκτυα αὐτῶν, καὶ ἐκάλεσεν αὐτούς. ²²οἱ δὲ εὐθέως ἀφέντες τὸ πλοῖον καὶ τὸν πατέρα αὐτῶν ἠκολούθησαν αὐτῷ.

¹⁸Peripatōn de para tēn thalassan tēs Galilaias eiden dyo adelphous, Simōna ton legomenon Petron kai Andrean ton adelphon autou, ballontas amphiblēstron eis tēn thalassan· ēsan gar halieis. ¹⁹kai legei autois· Deute opisō mou, kai poiēsō hymas halieis anthrōpōn. ²⁰hoi de eutheōs aphentes ta diktya ēkolouthēsan autō. ²¹Kai probas ekeithen eiden allous dyo adelphous, Iakōbon ton tou Zebedaiou kai Iōannēn ton adelphon autou, en tō ploiō meta Zebedaiou tou patros autōn katartizontas ta diktya autōn, kai ekalesen autous. ²²hoi de eutheōs aphentes to ploion kai ton patera autōn ēkolouthēsan autō.

Key Words

περιπατέω peripateō to walk, walk about

A compound verb from περί (around) and πατέω (to tread, walk), literally meaning to walk around or walk about. In the Gospels it often describes Jesus' itinerant ministry, his physical movement through Galilee and Judea. The term takes on rich metaphorical significance in Paul's letters, where it describes one's manner of life or conduct (e.g., 'walk by the Spirit' in Galatians 5:16). Here in Matthew 4:18, the present participle emphasizes the ongoing, deliberate nature of Jesus' movement—he is actively seeking, not passively waiting.

ἁλιεύς halieus fisherman

Derived from ἅλς (salt, sea), this noun designates one who makes a living from the sea, a fisherman. In first-century Galilee, fishing was a major industry around the Sea of Galilee, involving both individual fishermen and family enterprises. The term appears only in the Gospels in the New Testament, always in connection with the calling of the disciples. Jesus' wordplay in verse 19—transforming ἁλιεῖς (fishermen) into ἁλιεῖς ἀνθρώπων (fishers of men)—takes their existing vocation and reorients it toward the kingdom mission of gathering people into God's net.

δεῦτε deute come!

An imperative particle functioning as a plural command, urging immediate action: 'Come!' It derives from the verb δεῦρο (to come here) and carries urgency and invitation simultaneously. In classical Greek it often introduces a summons to action or attention. Jesus uses it here not merely as a geographical directive but as a vocational summons—the call is to come into his presence, to enter his orbit, to join his mission. The word's brevity and force underscore the authority with which Jesus speaks; he offers no lengthy explanation, only a command that expects obedience.

ὀπίσω opisō behind, after

An adverb meaning behind or after, often used with verbs of following to indicate discipleship. The phrase ὀπίσω μου (after me, behind me) becomes technical language for discipleship throughout the Gospels. In rabbinic Judaism, disciples would literally walk behind their rabbi, learning by observation and imitation. Jesus' use of this term evokes that cultural practice but transforms it—these disciples will not merely learn Torah interpretation but will participate in the inauguration of God's kingdom. The spatial metaphor carries profound relational and vocational implications: to be 'behind' Jesus is to orient one's entire life trajectory according to his.

εὐθέως eutheōs immediately, at once

An adverb of time meaning immediately, at once, straightway. It appears frequently in Mark's Gospel (over 40 times) to create a sense of urgency and rapid action, but Matthew uses it more sparingly, making its double appearance here (vv. 20, 22) all the more striking. The word derives from εὐθύς (straight, direct), suggesting not only speed but also directness of response without deviation or delay. The disciples' immediate abandonment of nets, boat, and even father underscores the compelling authority of Jesus' call and the totality of commitment required. There is no negotiation, no gradual transition—only instant, radical obedience.

ἀκολουθέω akoloutheō to follow

A compound verb from ἀ- (copulative) and κέλευθος (a way, path), meaning to follow, accompany, or go along with someone. In the Gospels it becomes the quintessential term for discipleship, appearing over 70 times. The verb can denote simple physical following, but in contexts like this it signifies total allegiance and life commitment. To follow Jesus is not merely to walk behind him geographically but to adopt his mission, embrace his teaching, and share his destiny. The aorist tense in verses 20 and 22 (ἠκολούθησαν) marks a decisive, punctiliar action—a moment of irrevocable commitment that launches these fishermen into a new identity.

καταρτίζω katartizō to mend, restore, prepare

A verb meaning to mend, restore, put in order, or make complete. It derives from κατά (down, according to) and ἀρτίζω (to fit, arrange), suggesting the idea of fitting something back into proper condition. In classical Greek it was used for setting bones, outfitting ships, or training soldiers. Here in verse 21, James and John are mending their nets—repairing tears, restoring them to working order. The term appears elsewhere in the New Testament for restoring a sinning brother (Galatians 6:1) and for equipping the saints (Ephesians 4:12). The image of mending nets becomes a subtle foreshadowing: Jesus will take these men and 'mend' them, restore them, fit them for kingdom service.

καλέω kaleō to call, summon, invite

A fundamental verb meaning to call, summon, or invite, from which we derive words like 'ecclesia' (ἐκκλησία, the called-out ones, church). In the New Testament it carries both ordinary and theological freight. God calls people into relationship, into service, into salvation. Here in verse 21, Jesus 'called' James and John—a simple verb that nonetheless echoes the prophetic call narratives of the Old Testament (Isaiah, Jeremiah, Ezekiel). The divine call is sovereign, gracious, and effective; it creates what it commands. Matthew's use of ἐκάλεσεν (aorist active indicative) emphasizes the decisive, authoritative nature of Jesus' summons, which brooks no refusal and transforms ordinary fishermen into apostles.

Grammar & Argument

Matthew structures this pericope with elegant symmetry: two pairs of brothers, two scenes of calling, two instances of immediate response. The narrative opens with a genitive absolute construction (Περιπατῶν δὲ παρὰ τὴν θάλασσαν), establishing Jesus as the active agent moving through Galilee with purpose. The verb εἶδεν (he saw) appears twice (vv. 18, 21), framing each calling scene and emphasizing Jesus' initiative—he sees before he calls, his vision preceding and enabling the disciples' response. The present participles βάλλοντας (casting) and καταρτίζοντας (mending) paint vivid pictures of the disciples at work, engaged in the ordinary rhythms of their trade, when the extraordinary breaks in.

The heart of the passage is Jesus' programmatic statement in verse 19: Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων. The imperative δεῦτε demands immediate action, while the future ποιήσω (I will make) promises transformation. Jesus does not merely invite them to follow; he pledges to remake them, to transform fishermen into fishers of men. The wordplay on ἁλιεῖς is untranslatable but unmistakable—their existing skill set will be repurposed for kingdom work. The genitive ἀνθρώπων (of men) is objective: they will fish for people, gathering them into the kingdom net. This is not a call to a new hobby but to a new vocation, a total reorientation of life and labor.

The disciples' response is narrated with breathtaking economy. Twice Matthew uses the adverb εὐθέως (immediately) to underscore the instantaneous nature of their obedience. The aorist participle ἀφέντες (having left) precedes the main verb ἠκολούθησαν (they followed), indicating that leaving and following are two sides of one coin—discipleship requires both renunciation and commitment. In verse 20 they leave τὰ δίκτυα (the nets), their means of livelihood; in verse 22 they leave τὸ πλοῖον καὶ τὸν πατέρα (the boat and their father), their economic assets and family ties. Matthew does not psychologize their decision or explain their motivation; he simply records their obedience. The narrative's starkness is its power: Jesus calls, and they follow. No conditions, no negotiations, no looking back.

The passage's structure also reveals Matthew's theological emphases. By placing this calling narrative immediately after the summary of Jesus' preaching (4:17) and before the summary of his healing ministry (4:23-25), Matthew signals that discipleship is central to Jesus' mission. The kingdom is not only proclaimed and demonstrated; it is embodied in a community of followers. The repetition of ἀδελφούς (brothers) in verses 18 and 21 hints at the new family being formed—these biological brothers will become part of a larger brotherhood, the family of disciples. And the fact that Jesus calls them while they are working, not while they are at prayer or study, underscores the incarnational nature of his mission: he enters the ordinary world of labor and commerce to summon people into extraordinary service.

Jesus does not call the qualified; he qualifies the called. The transformation from fishermen to fishers of men is not the disciples' achievement but Jesus' promise—'I will make you.' Discipleship begins not with our competence but with his summons, not with our readiness but with our response.

Matthew 4:23-25

Teaching, Preaching, and Healing Throughout Galilee

LSB Text

²³And Jesus was going about in all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom, and healing every disease and every sickness among the people. ²⁴And the news about Him went out into all Syria; and they brought to Him all who were ill, those suffering with various diseases and pains, demoniacs, epileptics, paralytics; and He healed them. ²⁵And large crowds followed Him from Galilee and the Decapolis and Jerusalem and Judea and from beyond the Jordan.

Greek Text

²³Καὶ περιῆγεν ἐν ὅλῃ τῇ Γαλιλαίᾳ διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ. ²⁴καὶ ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν· καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις συνεχομένους καὶ δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς, καὶ ἐθεράπευσεν αὐτούς. ²⁵καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ ἀπὸ τῆς Γαλιλαίας καὶ Δεκαπόλεως καὶ Ἱεροσολύμων καὶ Ἰουδαίας καὶ πέραν τοῦ Ἰορδάνου.

Kai periēgen en holē tē Galilaia didaskōn en tais synagōgais autōn kai kēryssōn to euangelion tēs basileias kai therapeuōn pasan noson kai pasan malakian en tō laō. kai apēlthen hē akoē autou eis holēn tēn Syrian; kai prosēnenkan autō pantas tous kakōs echontas poikilais nosois kai basanois synechomenous kai daimonizomenous kai selēniazomenous kai paralytikous, kai etherapeusen autous. kai ēkolouthēsan autō ochloi polloi apo tēs Galilaias kai Dekapoleōs kai Hierosolymōn kai Ioudaias kai peran tou Iordanou.

Key Words

περιῆγεν periēgen he was going about

Imperfect active indicative of περιάγω, a compound of περί ('around') and ἄγω ('to lead, go'). The imperfect tense signals continuous, repeated action in past time—Jesus' ministry was not a single event but an ongoing circuit through the region. This verb appears in classical Greek for traveling merchants and itinerant philosophers, but Matthew applies it to the Messiah's comprehensive mission. The prefix περί emphasizes the thoroughness of Jesus' coverage of Galilee, leaving no village untouched. This same verb will reappear in Matthew 9:35 in an almost identical summary statement, forming an inclusio around the Sermon on the Mount and the miracle narratives.

διδάσκων didaskōn teaching

Present active participle of διδάσκω, the standard Greek verb for formal instruction and authoritative teaching. Unlike the more general λέγω ('to say'), διδάσκω implies systematic communication of truth with the expectation of learning and transformation. In the LXX, it regularly translates Hebrew למד (lāmad), used of God instructing Israel through the Law and prophets. Matthew consistently presents Jesus as the authoritative teacher par excellence, whose instruction surpasses that of the scribes (7:29). The present tense participle indicates simultaneous, ongoing action—teaching was not preliminary to Jesus' mission but constitutive of it. The synagogue setting (ἐν ταῖς συναγωγαῖς) shows Jesus working within established Jewish institutions, claiming the mantle of Israel's teaching tradition.

κηρύσσων kēryssōn proclaiming

Present active participle of κηρύσσω, meaning 'to herald, proclaim publicly.' The term derives from κῆρυξ ('herald'), the official who announced royal decrees in the ancient world with authority derived from the one who sent him. This is not casual conversation but authoritative announcement of news that demands response. In the LXX, κηρύσσω often translates קרא (qārāʾ, 'to call out, proclaim'), used of prophetic proclamation. The object here is τὸ εὐαγγέλιον τῆς βασιλείας ('the gospel of the kingdom')—the good news that God's long-awaited reign has broken into history. While διδάσκων emphasizes explanation and instruction, κηρύσσων emphasizes public declaration and summons. Together they capture the dual nature of Jesus' verbal ministry: he both explains the kingdom and announces its arrival.

θεραπεύων therapeuōn healing

Present active participle of θεραπεύω, originally meaning 'to serve, attend to, care for,' and by extension 'to heal, cure.' The root θεράπων refers to an attendant or servant, so the verb carries connotations of devoted service and care, not merely technical cure. In medical contexts, it described the physician's comprehensive care of the patient. Matthew uses this verb (rather than the more dramatic ἰάομαι) to emphasize Jesus' compassionate, ongoing ministry to the sick. The present tense again signals continuous action—healing was not occasional but constant. The comprehensive scope is emphasized by πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ('every disease and every sickness'), a merism indicating totality. Jesus' therapeutic ministry demonstrates the kingdom's power over all forms of human brokenness.

βασιλείας basileias kingdom

Genitive singular of βασιλεία, meaning 'kingdom, reign, royal rule.' The term can denote either the realm over which a king rules or the activity of ruling itself; in Jewish apocalyptic thought, it primarily signifies God's dynamic reign breaking into history. The LXX uses βασιλεία to translate Hebrew מַלְכוּת (malkût), the sovereign rule of Yahweh anticipated by the prophets. The genitive τῆς βασιλείας modifies εὐαγγέλιον—the good news is specifically about the kingdom, not generic religious uplift. This phrase 'gospel of the kingdom' appears only in Matthew among the Gospels (4:23; 9:35; 24:14), highlighting Matthew's emphasis on Jesus as the Davidic king inaugurating God's reign. The kingdom is not merely future but present in Jesus' ministry, as his healings demonstrate.

δαιμονιζομένους daimonizomenous demoniacs, those demon-possessed

Present passive participle of δαιμονίζομαι, meaning 'to be possessed by a demon, to be demonized.' The verb is formed from δαιμόνιον ('demon, evil spirit'), itself a diminutive of δαίμων. In classical Greek, δαίμων could refer to any divine or semi-divine being, but in Jewish and Christian usage it exclusively denotes malevolent spiritual entities opposed to God. The passive voice indicates these individuals are victims, not willing participants—they are 'being demonized' by external forces. Matthew's Gospel presents demon possession as a real phenomenon distinct from (though sometimes overlapping with) physical illness. The inclusion of δαιμονιζομένους in this list shows that Jesus' healing ministry extended beyond the merely physical to spiritual bondage, demonstrating his authority over the entire demonic realm.

σεληνιαζομένους selēniazomenous epileptics, moonstruck ones

Present passive participle of σεληνιάζομαι, literally 'to be moonstruck,' from σελήνη ('moon'). Ancient medicine attributed certain conditions, particularly epilepsy, to lunar influence—hence the English 'lunatic' from Latin luna. The passive voice again indicates these are sufferers, not agents. While modern readers recognize epilepsy as a neurological condition, Matthew includes it in his list of afflictions Jesus healed without collapsing all categories into either purely physical or purely spiritual causes. The term appears only here and in Matthew 17:15 in the New Testament. Jesus' healing of σεληνιαζομένους demonstrates his authority over conditions that ancient medicine considered incurable and mysterious, further validating his messianic credentials.

παραλυτικούς paralytikous paralytics, paralyzed ones

Accusative plural masculine of παραλυτικός, meaning 'paralyzed, suffering from paralysis.' The adjective derives from παραλύω ('to loose from the side, disable, paralyze'), a compound of παρά ('beside, amiss') and λύω ('to loose, release'). The term describes those whose limbs or body have been 'loosed' from normal function, rendering them immobile. Paralysis was particularly devastating in the ancient world, often condemning sufferers to begging and complete dependence on others. Matthew will narrate the healing of a specific παραλυτικός in 9:2-8, where Jesus' authority to heal paralysis becomes the visible sign of his authority to forgive sins. The inclusion of paralytics in this summary emphasizes that no condition was beyond Jesus' therapeutic power.

Grammar & Argument

Matthew constructs verse 23 with three present participles (διδάσκων, κηρύσσων, θεραπεύων) all dependent on the main verb περιῆγεν. This grammatical structure is not accidental—it presents Jesus' ministry as a unified, threefold activity: teaching, proclaiming, and healing are not separate programs but simultaneous expressions of the kingdom's arrival. The imperfect tense of περιῆγεν ('he was going about') signals continuous, repeated action, painting a picture of relentless itinerant ministry. The phrase ἐν ὅλῃ τῇ Γαλιλαίᾳ ('in all Galilee') emphasizes comprehensive geographical coverage, while ἐν ταῖς συναγωγαῖς αὐτῶν ('in their synagogues') locates Jesus' ministry within the institutional heart of Jewish community life. The double use of πᾶσαν ('every') with νόσον and μαλακίαν creates a merism indicating totality—no disease or sickness fell outside Jesus' healing power.

Verse 24 shifts from imperfect to aorist verbs (ἀπῆλθεν, προσήνεγκαν, ἐθεράπευσεν), marking a transition from ongoing activity to completed action—the news went out, people brought the sick, Jesus healed them. The subject of ἀπῆλθεν is ἡ ἀκοὴ αὐτοῦ ('the report about him'), personified as an agent that 'went out' beyond Galilee into Syria. The verb προσήνεγκαν ('they brought') is third person plural with an indefinite subject—crowds of unnamed people bringing πάντας τοὺς κακῶς ἔχοντας ('all those having it badly,' i.e., 'all the sick'). What follows is a remarkable catalogue of human misery: those held together (συνεχομένους) by various diseases and torments, demoniacs, epileptics, paralytics. The participles pile up, creating a crescendo of affliction—and then the simple, powerful aorist: καὶ ἐθεράπευσεν αὐτούς ('and he healed them'). No exceptions, no failures, no conditions too difficult.

Verse 25 concludes with the result: ὄχλοι πολλοί ('large crowds') followed him. The aorist ἠκολούθησαν marks decisive action—they began to follow and continued following. Matthew then provides a geographical catalogue that moves in concentric circles outward from Galilee: the Decapolis (the ten Gentile cities east of the Jordan), Jerusalem (the religious center), Judea (the southern Jewish heartland), and the Transjordan region. This is not random geography but theological cartography—Jesus' fame and following now encompass Jewish and Gentile territories, north and south, east and west. The stage is set for the Sermon on the Mount (chapters 5-7), which will be delivered to these massive crowds. Matthew wants readers to understand that what follows is not private instruction to an inner circle but public teaching to a diverse, multinational audience drawn by Jesus' unprecedented authority in word and deed.

The kingdom of God arrives not as an abstract doctrine but as a comprehensive invasion of human misery—teaching that enlightens darkened minds, proclamation that announces liberation, and healing that restores broken bodies. Jesus does not merely talk about the kingdom; he demonstrates it by systematically dismantling every form of bondage.

LSB Choices Worth Noting

The LSB renders εὐαγγέλιον as 'gospel' rather than 'good news,' maintaining the traditional theological term that has become standard in Christian discourse. While 'good news' is more transparent to modern readers, 'gospel' preserves the connection to the technical term used throughout the New Testament and Christian tradition for the message of salvation. The phrase 'gospel of the kingdom' (τὸ εὐαγγέλιον τῆς βασιλείας) is distinctively Matthean and emphasizes that the good news is specifically about God's reign breaking into history through Jesus.

In verse 24, the LSB translates κακῶς ἔχοντας as 'those who were ill' (literally 'those having it badly'), a more natural English rendering than the wooden 'those badly having.' The translation 'demoniacs' for δαιμονιζομένους preserves the specific terminology for demon possession rather than softening it to 'those troubled by demons' or similar euphemisms. The LSB recognizes that Matthew presents demon possession as a distinct phenomenon, not merely a pre-scientific way of describing mental illness.

The LSB's rendering of σεληνιαζομένους as 'epileptics' is an interpretive translation that prioritizes modern medical understanding over the literal 'moonstruck' or 'lunatics.' While this loses the etymological connection to σελήνη ('moon'), it accurately conveys what ancient readers would have understood by the term—people suffering from seizure disorders. The alternative 'lunatics' has become pejorative in modern English and would mislead contemporary readers. This represents a judicious decision to prioritize clarity and dignity over wooden literalism.