The beginning of the gospel community in Matt 4
This Sunday's lectionary reading for Year A, Epiphany 3, is Matt 4.12–23. Information technology begins the account of Jesus' ministry in Galilee, which continues until Matt xvi.twenty (compare 'from that fourth dimension on' in Matt four.17 with Matt 16.21), and at present Jesus takes heart stage as the main thespian in the drama. But from the beginning, he does non act alone, but calls a customs of disciples to himself, and in Matthew they are with him throughout—until he is deserted in Matt 26.56.
Marker's account of the beginning of Jesus' ministry is quite stark and factual—but Matthew makes it more specific and personal. His ministry begins, not but 'after John was arrested' (Mark 1.14), just 'when he [Jesus] heard that John had been arrested'. We know from John 3.22 and John iv.one–3 that Jesus had spent some time in the southern area, apparently involved in ministry building in parallel with John; as office of the undesigned historical coincidences in the gospels, this fits well with Matthew's depiction of Jesus as office of John'south renewal move. The word translated 'withdrew to Galilee' (ἀναχωρέω,anachoreo) can in fact mean 'return to', just Matthew typically uses it to refer to an escape from danger (as in Matt 2.12, ii.14, 2.22, 14.xiii). The motion from the danger of Herod Antipas in the South back to Galilee echoes the journey he took with his family unit when they showtime came dorsum from Egypt.
Matthew gives us more geographic detail than Marking, though adapts information technology to suit his purposes. Nazareth was then a pocket-sized village, whereas Capernaum was in a busy fishing area and on a trade route around the 'sea' of Galilee (which Luke corrects to being a 'lake'), and at that time had a population of at to the lowest degree ten,000 co-ordinate to archaeological excavations of the site. So it was a natural centre for a ministry which would have an impact on the whole area; it had its own centurion (Matt eight.9) who would have overseen a wide area, equally Roman troops were spread comparatively thinly, also equally its own custom post (Matt ix.ix) indicating its importance for trade.
The tribal areas of Zebulun and Naphtali covered lower Galilee from the Mediterranean across to Lake Galilee, and in fact Nazareth was in the former region and Capernaum in the latter (these tribal designations were not of much practical use past this era). But Matthew conflates the two to match his next 'fulfilment' proof, the longest so far. Matthew only always mentions the specific writer when citing Isaiah and Jeremiah, and here he has abbreviated the text, which is closer to the Hebrew than the Greek, merely does not exactly follow either—with a resulting focus on the geographical reality by ending with a string of identify references.
Inside the source text in Isaiah, the areas of Zebulun and Naphtali appear to becontrasted with the 'way of the sea, beyond the Jordan, Galilee of the Gentiles' which would naturally exist taken to refer to the surface area to the e of the lake. But, as previously, Matthew doesn't adapt his history to fit the text, but the other style effectually; the 'way of the sea' (in Latin, theVia Maris) no longer refers to the Mediterranean, only Galilee, and we note Capernaum is 'by the sea'; and 'across the Hashemite kingdom of jordan' now ways beyond from the vantage point of John'south ministry on the eastward bank, so that it is on the westward! This part of Galilee did indeed accept a very mixed population; although Capernaum was Jewish, the bigger towns of Sepphoris and Tiberias were Hellenistic as evidenced by the remains of their buildings and layout. Although Matthew emphasises that Jesus ministry is to the 'lost sheep of the firm of Israel' (Matt 15.24), the fact that the 'light' of his ministry first shines in the country 'of the Gentiles'—in contrast to the darkness of opposition and betrayal when he reaches Jerusalem—gives the states another hint of where the story will end upwardly.
The fact that Matthew uses aorist (past) tenses—the peoplehave seen a slap-up light—shows that he believes that this text has been fulfilled in the ministry of Jesus. In Matt 4.16 the light has 'dawned' or 'risen', unlike from Isa 9.2 'shone', perchance reminding u.s.a. of the star which has 'risen' and guided the Gentile magi to Jesus in chapter 2. The wider context of Isa 9 includes the celebration that 'unto us a child is born, a son is given' which we associate indelibly with Christmas considering of Handel'due southMessiah—but which, remarkably, is cited nowhere in the New Testament!
The connections with the earlier capacity of Matthew proceed in the description of his preaching, where the content of his declaration exactly match that of John the Baptist in Matt three.2.
The account of Jesus calling the first disciples matches almost word for word the parallel business relationship in Marking 1.16–20. 'Simon' was i of the commonest names at the fourth dimension (forth with Jesus, Joseph, John and Levi), so he is distinguished from others by his nickname, which Matthew assumes he has already been given; nosotros hear of an before meeting and the giving of this appellation in John i. By contrast with the Jewish name Simon, his brother has a Greek proper noun, Andrew, reflecting the mixed Jewish/Gentile culture of the area. Although settled in (Jewish) Capernaum (Matt viii.fourteen), it appear that the family originated from (Gentile) Bethsaida (John 1.44). The early followers of Jesus were conspicuously of mixed pedigree!
Information technology seems slightly off that both Matthew and Marking note the detail that Simon and Andrew were throwing a casting-cyberspace (amphiblestron) into the sea 'for they were fishermen'; is there some significance to the specific activity? Apparently then, and the relation between their fishing for fishing and the call to fish for men has both theological and personal significance. In a fascinating reflection derived from Peter Leithart, Chad Bird notes the symbolic significance of fish in relation to God's call on Israel and the nations:
Throughout the One-time Testament, fish, slap-up sea creatures, the sea and raging rivers were all emblematic of the Gentile world. For example, deliverance from "the waters" is deliverance from "foreigners" (Ps. 144:vii). The thundering of the Gentiles is like the thundering and roaring of the seas (Isa. 17:12). Gentile kingdoms and their rulers were likened to slap-up oceanic creatures like legendary Rahab (Dan. vii; Isa. 51:ix). Even in the New Testament, John echoes this imagery when he says "the waters" are "the peoples and multitudes and nations and languages" (Rev. 17:15).
He goes on to meet the symbolic significance of fishing every bit further hints towards the ultimate reach of Jesus' good news almost the kingdom of sky:
When Jesus called his disciples, his choice of several fishermen—and the context in which they were chosen—was not by chance. They let downwards their nets into the deep and defenseless so many fish that their nets were breaking. Jesus told them non to fear. From now on they would be "catching men" (Luke 5:11). In Matthew, Jesus calls them "fishers of men" (4:19). These new 12 patriarchs, the apostles, would not be conquering Gentile nations with the sword as did Israelite tribes of one-time, only would be fishing for Gentiles in the "seas" of the nations, using the cyberspace of the Gospel (cf. Matt. 28:18-20).
But this transformative call would alter the individuals involved equally much equally it would change the vocation of Israel. Mike Higton of Durham University wrote a brusk theology of college education a few years agone in a Grove Ethics booklet (and afterward a longer volume I recall). He draws a parallel between the process of education and the call the starting time disciples experienced every bit they went most their business equally fishermen on Lake Galilee:
Jesus sees what these 2 men currently are, and calls them to a transformation—to a strange fulfilment of what they are. They are fishermen (halieis), but he calls them to becomefishermen (halieis anthropon: fishers of people, 'fishers of men' in an older translations). Simon and Andrew respond by leaving what they are, and beginning their journey towards this mysterious fulfilment—towards what they will be. They become, in that moment, disciples. They become learners. This is already conspicuously not about their want to accumulatesome extra information, or gain some skills. Information technology is well-nigh a deep re-making of what they are—a process that volition engage with the selves they are now, and which will lead towards the transfiguration of those selves. They are captivated past the possibility of transformation. (p 4)
Although information technology is unlikely that this was the first encounter between Jesus and those he called, Matthew, similar Mark, emphasises the immediacy and urgency of their response, something too echoed in the longer account in Luke 5. In Jewish etiquette, a disciple was expected to literally walk behind the rabbi, and Jesus' call to them—more a demand than an invitation—is literally to 'come backside me'. Withal Jesus is very far from a conventional rabbi, not least in choosing his disciples rather than letting them choose him, something that ends up beingness of cardinal theological significance (John fifteen.sixteen). His summons is more like that of a prophet than a rabbi (compare the phone call of Elijah on Elisha in one Kings 19.19–21).
And information technology is hitting that, in Matthew, contrasting both John and Luke, the disciples keep to be associated closely with Jesus throughout his ministry.
From this point on nosotros shall not read stories about Jesus alone, merely stories about Jesus and his disciples. Wherever he goes, they will become; their presence with Jesus, fifty-fifty if not explicitly mentioned, is causeless. While the Twelve will non be formally listed until Matthew x.1–4, the stories from here on volition assume a wider group of disciples than just these first 4. They will be the chief audience for his educational activity (Matt 5.ane–two) and witnesses of his works of power, just they are also chosen to be his active helpers in he task of 'angling for people'… Until [Matt 26.56], Matthew'south story is not just that of the Messiah, but likewise of the messianic customs which is beingness formed around him. (R T France,MatthewNICNT p 145).
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