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  • PARALLEL BIBLE - Matthew 4:17


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    King James Bible - Matthew 4:17

    From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

    World English Bible

    From that
    time, Jesus began to preach, and to say, "Repent! For the Kingdom of Heaven is at hand."

    Douay-Rheims - Matthew 4:17

    From that
    time Jesus began to preach, and to say: Do penance, for the kingdom of heaven is at hand.

    Webster's Bible Translation

    From that
    time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

    Greek Textus Receptus


    απο
    575 PREP τοτε 5119 ADV ηρξατο 756 5662 V-ADI-3S ο 3588 T-NSM ιησους 2424 N-NSM κηρυσσειν 2784 5721 V-PAN και 2532 CONJ λεγειν 3004 5721 V-PAN μετανοειτε 3340 5720 V-PAM-2P ηγγικεν 1448 5758 V-RAI-3S γαρ 1063 CONJ η 3588 T-NSF βασιλεια 932 N-NSF των 3588 T-GPM ουρανων 3772 N-GPM

    Treasury of Scriptural Knowledge

    VERSE (17) -
    Mr 1:14

    SEV Biblia, Chapter 4:17

    Desde entonces comenz Jess a predicar, y a decir: Arrepentíos, que el Reino de los cielos se ha acercado.

    Clarke's Bible Commentary - Matthew 4:17

    Verse 17.
    Jesus began to preach, and to say, Repent] See on chap. iii. 1, 2. Every preacher commissioned by God to proclaim salvation to a lost world, begins his work with preaching the doctrine of repentance. This was the case with all the prophets, John the Baptist, Jesus Christ, all the apostles, and all their genuine successors in the Christian ministry. The reasons are evident in the notes already referred to; and for the explanation of the word khrussein, preaching or proclaiming as a herald, see at the end of chap. 3.

    John Gill's Bible Commentary

    Ver. 17. From that
    time Jesus began to preach and to say , etc.] Not from the time he dwelt in Capernaum; for he had preached in Nazareth before he came there, ( Luke 4:16,31) nor from the time of Johns being cast into prison; for he had preached, and made disciples, who were baptized by his orders, before Johns imprisonment, ( John 3:22, 24-26) ( John 4:1) but from the time that Satan left tempting him; as soon as that combat was over, immediately he went into Galilee, began to preach, and called his disciples. The words with which he began his ministry are the same with which John begun his; which shows the entire agreement between them, in that they not only preached the same doctrine, but in the same words; (See Gill on Matthew 3:2) Ver. 18. And Jesus walking by the sea of Galilee , etc.] Not for his recreation and diversion, or by accident: but on purpose to look out for, and call some, whom he had chosen to be his disciples. And as he was walking about, to and fro, he saw two persons; and as soon as he saw them, he knew them to be those he had determined to make his apostles: and these are described by their relation to each other, brethren; not merely because they were of the same nation, or of the same religion, or of the same employ and business of life, but because they were of the same blood; and by their names, Simon called Peter, and Andrew his brother.

    Simon is the same name with w[m , Simeon; and so he is called, ( Acts 15:14) and which, in the Jerusalem dialect, is read wmys , Simon. His surname Peter, which was afterwards given him by Christ, ( Matthew 16:18 John 1:42) is Greek, and answers to Cephas, signifying a rock: though this name is to be met with in the Talmudic f221 writings, where we read of R. Jose, srjyp rb , bar Petros. This his surname is added here, to distinguish him from Simon, the Canaanite. The name of his brother Andrew is generally thought to be Greek; though some have derived it from rdn , to vow, and is also to be observed in the writings of the Jews f222 ; where mention is made of R. Chanina, yyrdna rb bar Andrei. They are further described by the work they were at, or business they were employed in, casting a net into the sea ; either in order to catch fish in it, or to wash it, ( Luke 5:2) and the reason of their so doing is added; for they were fishers. Of this mean employment were the very first persons Christ was pleased to call to the work of the ministry; men of no education, who made no figure in life, but were despicable and contemptible: this he did, to make it appear, that they were not qualified for such service of themselves; that all their gifts and qualifications were from him; to show his own power; to confound the wisdom of the wise; and to let men see, that none ought to glory in themselves, but in him. The Jews have a notion of the word of God and prophecy being received and embraced only by such sort of persons: says R. Isaac Arama f223 , his word came to heal all, but some particular persons only receive it; and who of all men are of a dull under standing, yh ydb[ ygyyd , fishermen, who do business in the sea: this is what is written; they that go down to the sea in ships, that do business in great waters, these see the works of the Lord: these seem not indeed fit to receive anything that belongs to the understanding, because of their dulness; and yet these receive the truth of prophecy and vision, because they believe his word.

    I cannot but think, that some respect is had to these fishers, in ( Ezekiel 47:10) it shall come to pass that fishers shall stand upon it: that is, upon, or by the river of waters, said in ( Ezekiel 47:8) to issue out toward the east country, and go down into the desert: which both R. Jarchi and Kimchi understand of the sea of Tiberias; the same with the sea of Galilee, by which Christ walked; and where he found these fishers at work, and called them. See also ( Jeremiah 16:16) Ver. 19. And he saith unto them, follow me , etc.] These two brethren had been the disciples of John, as Theophylact thinks, and which seems agreeable to ( John 1:35-40) and though through Johns pointing out Christ unto them, they had some knowledge of him, and conversation with him, yet they abode with him but for that day, ( John 1:37,38,39) 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 Luke 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 Matthew 13:47) for Christ made them not hrwt ygyyd , fishers of the law, to use the words of Maimonides f224 , 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.


    Matthew Henry Commentary

    Verses 12-17 - It is just with God to take the gospel and the means of grace, from those that slight them and thrust them away. Christ will not stay lon where he is not welcome. Those who are without Christ, are in the dark They were sitting in this condition, a contented posture; they chose i rather than light; they were willingly ignorant. When the gospel comes light comes; when it comes to any place, when it comes to any soul, i makes day there. Light discovers and directs; so does the gospel. The doctrine of repentance is right gospel doctrine. Not only the auster John Baptist, but the gracious Jesus, preached repentance. There is still the same reason to do so. The kingdom of heaven was not reckone to be fully come, till the pouring out of the Holy Spirit afte Christ's ascension.


    Greek Textus Receptus


    απο
    575 PREP τοτε 5119 ADV ηρξατο 756 5662 V-ADI-3S ο 3588 T-NSM ιησους 2424 N-NSM κηρυσσειν 2784 5721 V-PAN και 2532 CONJ λεγειν 3004 5721 V-PAN μετανοειτε 3340 5720 V-PAM-2P ηγγικεν 1448 5758 V-RAI-3S γαρ 1063 CONJ η 3588 T-NSF βασιλεια 932 N-NSF των 3588 T-GPM ουρανων 3772 N-GPM

    Vincent's NT Word Studies

    17. To
    preach (khrussein). Originally, to dischard the duty of a herald (khrux); hence to cry out, proclaim (see on 2 Pet. ii. 5). The standing expression in the New Testament for the proclamation of the Gospel; but confined to the primary announcement of the message and facts of salvation, and not including continuous instruction in the contents and connections of the message, which is expressed by didaskein (to teach). (Both words are used in Matt. iv. 23; ix. 35; xi. 1).

    Robertson's NT Word Studies

    4:17 {Began
    Jesus to preach} (erxato ho iesous kerussein). In Galilee. He had been preaching for over a year already elsewhere. His message carries on the words of the Baptist about "repentance" and the "kingdom of heaven" (#Mt 3:2) being at hand. The same word for "preaching" (kerussein) from kerux, herald, is used of Jesus as of John. Both proclaimed the good news of the kingdom. Jesus is more usually described as the Teacher, (ho didaskalos) who taught (edidasken) the people. He was both herald and teacher as every preacher should be.


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