The Kingdom Revealed

As we continue in our study of the Gospel of Matthew, the ex-tax collector, he informs that Jesus heard that John the Baptist was arrested. We are not told how He heard. Herod Antipas was the ruler who had put John in prison. You remember that came about because John had rebuked Herod for taking his brother’s wife. Herodias his wife wanted John killed, but Herod was afraid that the people would riot if he killed him. It maybe that anyone who was associated with John would be in danger so it was prudent for Jesus to “get out of town.” But Herod ruled both areas so that is probably isn’t likely. It is probably more likely that John’s ministry as the fore runner who was to prepare the way for the Messiah was accomplished. (ESV) 12 Now when he heard that John had been arrested, he withdrew into Galilee. 13 And leaving Nazareth he went and lived in Capernaum by the sea, in the territory of Zebulun and Naphtali, 14 so that what was spoken by the prophet Isaiah might be fulfilled:

Herod

Jesus Begins His Ministry

12 Now when he heard that John had been arrested, he withdrew into Galilee. 13 And leaving Nazareth he went and lived in Capernaum by the sea, in the territory of Zebulun and Naphtali, 14 so that what was spoken by the prophet Isaiah might be fulfilled:

15 “The land of Zebulun and the land of Naphtali,

the way of the sea, beyond the Jordan, Galilee of the Gentiles—

16 the people dwelling in darkness

have seen a great light,

and for those dwelling in the region and shadow of death,

on them a light has dawned.”

Galilee was the region west of the Jordan and the Sea of Galilee bounded on the west and north by Phoenicia and Syria and on the south by Samaria. It was thus not large in area, but it was very fertile and had a considerable population. Josephus observes that it had all been cultivated, that there was no waste land, and that the smallest village had more than 15,000 inhabitants (War 3.43). Even allowing for exaggeration Galilee must have been well populated. Important roads passed through the area (Barclay quotes a saying: “Judaea is on the way to nowhere: Galilee is on the way to everywhere”), and whereas Judea was mountainous and isolated, Galilee was open to trade and ideas. History had seen foreign conquerors make their mark on the region and, of course, had brought an influx of people from many races. All this means that Galilee was the kind of country where new teachings might be heard and even welcomed.

Morris, L. (1992). The Gospel according to Matthew (p. 80). Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press.

As we look at the kingdom revealed let’s see...

Morris, L. (1992). The Gospel according to Matthew (p. 80). Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press.

I. Its beginning. Vs. 13 He left Nazareth His home town. The verb can just mean that He left, but it can mean that He abandoned it. We do know that when He spoke in the Nazareth synagogue they got upset at Him. Look at (ESV). When they heard these things, all in the synagogue were filled with wrath. 29 And they rose up and drove him out of the town and brought him to the brow of the hill on which their town was built, so that they could throw him down the cliff.

Jesus Ministers to Great Crowds

28 When they heard these things, all in the synagogue were filled with wrath. 29 And they rose up and drove him out of the town and brought him to the brow of the hill on which their town was built, so that they could throw him down the cliff. In verse 23 it says, And he went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people.

A. Galilee ministry. In verse 23 it says, And he went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people. (ESV) the people dwelling in darkness have seen a great light, and for those dwelling in the region and shadow of death, on them a light has dawned.” One of the most beautiful metaphors describing Jesus is “Light”. (ESV) In him was life, and the life was the light of men. 5 The light shines in the darkness, and the darkness has not overcome it. (ESV) Again Jesus spoke to them, saying, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.” It was said of John the Baptist in (ESV). “There was a man sent from God, whose name was He came as a witness, to bear witness about the light, that all might believe through him. 8 He was not the light, but came to bear witness about the light.” (ESV) Again Jesus spoke to them, saying, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.” (ESV) As long as I am in the world, I am the light of the world.” Walking in the light In the Old Testament was living righteously. (ESV) But the path of the righteous is like the light of dawn, which shines brighter and brighter until full day. 19 The way of the wicked is like deep darkness; they do not know over what they stumble. The converse of that is seen in (ESV). who forsake the paths of uprightness to walk in the ways of darkness, Jesus Christ came not only to make man sensitive again to sin, but to restore the life and health that sin has destroyed. He came not only to reveal the darkness that sin causes, but also to bring the light that overcomes the darkness. That is how Matthew introduces the active ministry of Jesus: He is Himself the great light that has dawned upon mankind. As the aged Simeon said of Jesus as He held the infant Lord in his arms in the Temple, “My eyes have seen Thy salvation, which Thou hast prepared in the presence of all peoples, a light of revelation to the Gentiles, and the glory of Thy people Israel” (; cf. ; ; ).

18 But the path of the righteous is like the light of dawn,

which shines brighter and brighter until full day.

19 The way of the wicked is like deep darkness;

they do not know over what they stumble. (ESV)

4 In him was life, and the life was the light of men. 5 The light shines in the darkness, and the darkness has not overcome it. It was said of John the Baptist in (ESV). “There was a man sent from God, whose name was He came as a witness, to bear witness about the light, that all might believe through him. 8 He was not the light, but came to bear witness about the light.” (ESV) As long as I am in the world, I am the light of the world.”

23 And he went throughout all Galilee, teaching in their synagogues and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people.

5 As long as I am in the world, I am the light of the world.”

13 who forsake the paths of uprightness

6 There was a man sent from God, whose name was John. 7He came as a witness, to bear witness about the light, that all might believe through him. 8 He was not the light, but came to bear witness about the light.

12 Again Jesus spoke to them, saying, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.” It was said of John the Baptist in (ESV). “There was a man sent from God, whose name was He came as a witness, to bear witness about the light, that all might believe through him. 8 He was not the light, but came to bear witness about the light.” (ESV) As long as I am in the world, I am the light of the world.”

16 the people dwelling in darkness

We learn from the apostle John (1:19–4:42) that about a year elapsed between Jesus’ wilderness temptations and the events recorded in . Probably because it does not relate directly to Jesus’ kingship, that period is not mentioned by Matthew.

Again Jesus spoke to them, saying, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.” (ESV) As long as I am in the world, I am the light of the world.”

12 Again Jesus spoke to them, saying, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.” It was said of John the Baptist in (ESV). “There was a man sent from God, whose name was He came as a witness, to bear witness about the light, that all might believe through him. 8 He was not the light, but came to bear witness about the light.” (ESV) As long as I am in the world, I am the light of the world.”

MacArthur, J. F., Jr. (1985). Matthew (Vol. 1, p. 103). Chicago: Moody Press.

12 Again Jesus spoke to them, saying, “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.” (ESV) As long as I am in the world, I am the light of the world.”

have seen a great light,

to walk in the ways of darkness,

II. The calling of the first disciples. (ESV) While walking by the Sea of Galilee, he saw two brothers, Simon (who is called Peter) and Andrew his brother, casting a net into the sea, for they were fishermen. 19 And he said to them, “Follow me, and I will make you fishers of men.” 20 Immediately they left their nets and followed him. 21 And 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. 22 Immediately they left the boat and their father and followed him.

and for those dwelling in the region and shadow of death,

We have been introduced to the first important location for Jesus’ ministry: “Galilee of the Gentiles” (v. 15). We have been introduced to his message: “Repent, for the kingdom of heaven is near” (v. 17). Now we are to be introduced to an important part of his methodology: to call disciples he would teach and who would then teach and preach to other people.

According to the Gospel of John, Jesus was already acquainted with some of these men. Andrew had been a follower of John the Baptist and was one of two who followed Jesus when John identified him as “the Lamb of God, who takes away the sin of the world” (). The other disciple is unnamed but was probably John himself. The chapter also tells how Andrew brought his brother Peter to Jesus, and then how Jesus called Philip, who called Nathanael (vv. 40–51). Thus, two of these brothers, Andrew and Peter (and probably John also), were already known to Jesus and had been called by him earlier.

So what is Matthew describing in verses 18–22? He seems to be referring to a specific further call to ministry, that is, to leave everything and begin to follow Jesus. Jesus had invited the disciples to follow him on the earlier occasion (), but this was different, which Matthew indicates by reporting that they immediately “left their nets” (in the case of Peter and Andrew), “the boat and their father” (in the case of James and John), and followed Jesus.

Boice, J. M. (2001). The Gospel of Matthew (p. 64). Grand Rapids, MI: Baker Books.

These are the first four disciples:

We have been introduced to the first important location for Jesus’ ministry: “Galilee of the Gentiles” (v. 15). We have been introduced to his message: “Repent, for the kingdom of heaven is near” (v. 17). Now we are to be introduced to an important part of his methodology: to call disciples he would teach and who would then teach and preach to other people.

According to the fourth Gospel, Jesus was already acquainted with some of these men. Andrew had been a follower of John the Baptist and was one of two who followed Jesus when John identified him as “the Lamb of God, who takes away the sin of the world” (). The other disciple is unnamed but was probably John himself. The chapter also tells how Andrew brought his brother Peter to Jesus, and then how Jesus called Philip, who called Nathanael (vv. 40–51). Thus, two of these brothers, Andrew and Peter (and probably John also), were already known to Jesus and had been called by him earlier.

So what is Matthew describing in verses 18–22? He seems to be referring to a specific further call to ministry, that is, to leave everything and begin to follow Jesus. Jesus had invited the disciples to follow him on the earlier occasion (), but this was different, which Matthew indicates by reporting that they immediately “left their nets” (in the case of Peter and Andrew), “the boat and their father” (in the case of James and John), and followed Jesus.

Later in the Gospel, Matthew will tell how Jesus called him () and will introduce the others too (). But here he tells about the call of these four, probably because they were with Jesus from the earliest stages and were active in the Galilean ministry. The calling of the disciples shows that Jesus does not work without means and that his chief way of advancing his kingdom is by preaching.

These are the first four disciples:

1. Simon Peter. Peter became the natural leader of the Twelve and is mentioned in every list of the apostles (; ; ; ). There are major stories about Peter in (and parallels); 26:69–75 (and parallels); and .

2. Andrew. Andrew is not as prominent as the other three disciples, but he is important. He is always seen bringing other people to Jesus (; ; ).

3. James. James was the first of the apostles to be martyred. He was killed by King Herod, who, when he saw that James’ execution pleased the Jews, arrested Peter, intending to kill him also ().

4. John. John called himself the apostle whom Jesus loved (; ). He wrote the fourth Gospel as well as the three Johannine letters and Revelation. It is worth noting here that although John’s brother James was the first of the apostles to be martyred, John seems to have lived longer than any of the others, dying on the island of Patmos at an advanced age. This reminds us that we cannot predict God’s ways. God does one thing with one of his disciples and something quite different with another.

“Follow Me”

In many texts, Jesus explains in greater detail and with other images what it means to be his disciple, but the command to follow him, which occurs in the middle of Matthew’s account of Jesus’ calling these first four disciples, is most basic.

In all, the words “follow me” occur thirteen times in the Gospels. But in addition, there are scores of references in which one person or another is said to have followed Christ. Why are these two words so important? They are important because they teach important truths about what it means to be one of Christ’s disciples.

The Gospel of John does things differently from the Synoptics, but the call to follow Jesus is no less prominent there. Indeed, there is a sense in which it provides a framework for the Gospel. Chapter 1 contains a long narrative in which John the Baptist bears witness to Jesus as the Son of God and the Lamb of God, and, as a result, two of John’s disciples begin to follow Jesus, as I indicated earlier. Then, at the end of the Gospel Jesus tells Peter, whom he has just recommissioned to service, “Follow me!” (). When Peter shifts attention from himself to the beloved disciple, Jesus replies, “If I want him to remain alive until I return, what is that to you? You must follow me” (v. 22). Coming at the end of the Gospel, as they do, these words are a statement to all would-be Christians that discipleship means following Jesus in a personal and costly way.

In all, the words “follow me” occur thirteen times in the Gospels. But in addition, there are scores of references in which one person or another is said to have followed Christ. Why are these two words so important? They are important because they teach important truths about what it means to be one of Christ’s disciples.

1. Obedience. Obedience is an unpopular concept today, which is why we use phrases such as “blind obedience” or “mindless adherence” to authority. We think of it as enemy soldiers blindly carrying out the inhuman orders of an evil commander. When we see a phrase like “follow me,” we interpret it as a mere invitation and match our evangelism to that pattern. We ask people to follow Jesus, promising that he will make them happy if they do. There may be an element of invitation in Christ’s call to sinners, of course, but it can hardly escape any thoughtful student that the words “follow me” are an imperative, a command—which is why those commanded to follow Jesus did in fact immediately leave their nets, boats, counting tables, or whatever else was occupying them and follow Jesus.

Without obedience there is no genuine Christianity. It is not that people cannot “follow” Jesus in some lesser sense and then perhaps fall away when the demands of genuine discipleship become clear to them. Many persons in the Gospels seem to have done just that. The rich young ruler is one example. But that is not the same thing as a sheep of Christ’s flock hearing his call and responding to his voice as he recognizes Jesus to be his rightful Lord and Master. Those who are truly Christ’s sheep both hear and obey his call from the beginning and thus enter a life in which obedience is a chief characteristic.

2. Repentance. When Jesus called Matthew, he called one who knew he was a “sinner.” Jesus emphasized repentance (), but the need for repentance is no less evident in the calls of the other disciples. In both Matthew and Mark the calling of the first disciples is preceded by a record of Christ’s first preaching, focusing on the word “Repent” (). In Luke the equivalent account is embedded in the story of Jesus’ miraculous intervention as the disciples fished. As a result, they caught so many fish their net began to break. That story ends with Peter’s awe at Christ’s holiness, which led him to cry out, “Go away from me, Lord; I am a sinful man” (). The point is that it is impossible to follow Christ without repentance.

How could it be otherwise? Jesus is the holy, sinless Son of God. He has never taken one step in any sinful direction. He has never had a single sinful thought. Anyone who is following him, therefore, must by definition turn his back to sin and set his face toward righteousness. Christians do sin, but when they do, they must confess their sin and turn from it, being restored to fellowship again. Anyone who thinks he or she can follow Christ without renouncing sin is at best badly confused. At the worst, this person is not a true Christian.

3. Submission. Following Jesus also involves submission. In one of his most important sayings about discipleship, Jesus describes submission as putting on a yoke. This suggests a number of things, but chiefly it suggests submission to Christ for work assigned. It is the picture of an animal yoked to others as well as to a farm implement for labor. Submit comes from the Latin words sub (meaning “under”) and mitto (meaning “to put” or “place”). Therefore, submission means being placed under the authority of another. Again, how could it be otherwise if the one we are following is our true King and Lord, and we are truly his disciples?

4. Trust. The fourth element involved in following Christ is trust. It is impossible to follow Christ without trusting him, for a lack of trust will cause us to deviate from the path he takes or cause us to choose to leave him. By contrast, it is impossible to genuinely trust Christ and not follow him, since a failure to follow means a person is committed to some other goal or is trusting some other thing or person.

5. Perseverance. Following Christ also involves perseverance because following is not an isolated act, done once and for all and never to be repeated. Rather, it is a lifetime commitment that is not fulfilled until the race is won, the final barrier crossed, the crown received, and all rewards laid gratefully at the feet of Jesus. Following Jesus is not only a door to be entered but a path to be followed, and the true disciple proves the reality of his discipleship by following that path to the end. David wrote about it in . The section of the psalm that begins, “Your word is a lamp to my feet and a light for my path” (v. 105), ends with the words, “My heart is set on keeping your decrees to the very end” (v. 112). That is it! A true disciple is one who follows Christ to the end of everything.

Charles Haddon Spurgeon wrote that Jesus’ call of these early disciples, like his call of every disciple, was (1) imperial, (2) appropriate, (3) full of promise, (4) instructive, and (5) effectual. “They come straightway; they come at all cost; they come without a question; they come to quit old haunts; they come to follow their leader without stipulation or reserve,” he noted.

Boice, J. M. (2001). The Gospel of Matthew (pp. 64–67). Grand Rapids, MI: Baker Books.

MacArthur, J. F., Jr. (1985). Matthew (Vol. 1, p. 103). Chicago: Moody Press.

on them a light has dawned.”

18 While walking by the Sea of Galilee, he saw two brothers, Simon (who is called Peter) and Andrew his brother, casting a net into the sea, for they were fishermen. 19 And he said to them, “Follow me, and I will make you fishers of men.” 20 Immediately they left their nets and followed him. 21 And 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. 22 Immediately they left the boat and their father and followed him.

We have been introduced to the first important location for Jesus’ ministry: “Galilee of the Gentiles” (v. 15). We have been introduced to his message: “Repent, for the kingdom of heaven is near” (v. 17). Now we are to be introduced to an important part of his methodology: to call disciples he would teach and who would then teach and preach to other people.

According to the fourth Gospel, Jesus was already acquainted with some of these men. Andrew had been a follower of John the Baptist and was one of two who followed Jesus when John identified him as “the Lamb of God, who takes away the sin of the world” (). The other disciple is unnamed but was probably John himself. The chapter also tells how Andrew brought his brother Peter to Jesus, and then how Jesus called Philip, who called Nathanael (vv. 40–51). Thus, two of these brothers, Andrew and Peter (and probably John also), were already known to Jesus and had been called by him earlier.

So what is Matthew describing in verses 18–22? He seems to be referring to a specific further call to ministry, that is, to leave everything and begin to follow Jesus. Jesus had invited the disciples to follow him on the earlier occasion (), but this was different, which Matthew indicates by reporting that they immediately “left their nets” (in the case of Peter and Andrew), “the boat and their father” (in the case of James and John), and followed Jesus.

Later in the Gospel, Matthew will tell how Jesus called him () and will introduce the others too (). But here he tells about the call of these four, probably because they were with Jesus from the earliest stages and were active in the Galilean ministry. The calling of the disciples shows that Jesus does not work without means and that his chief way of advancing his kingdom is by preaching.

These are the first four disciples:

1. Simon Peter. Peter became the natural leader of the Twelve and is mentioned in every list of the apostles (; ; ; ). There are major stories about Peter in (and parallels); 26:69–75 (and parallels); and .

2. Andrew. Andrew is not as prominent as the other three disciples, but he is important. He is always seen bringing other people to Jesus (; ; ).

3. James. James was the first of the apostles to be martyred. He was killed by King Herod, who, when he saw that James’ execution pleased the Jews, arrested Peter, intending to kill him also ().

4. John. John called himself the apostle whom Jesus loved (; ). He wrote the fourth Gospel as well as the three Johannine letters and Revelation. It is worth noting here that although John’s brother James was the first of the apostles to be martyred, John seems to have lived longer than any of the others, dying on the island of Patmos at an advanced age. This reminds us that we cannot predict God’s ways. God does one thing with one of his disciples and something quite different with another.

“Follow Me”

In many texts, Jesus explains in greater detail and with other images what it means to be his disciple, but the command to follow him, which occurs in the middle of Matthew’s account of Jesus’ calling these first four disciples, is most basic.

We find it in many of these stories. It is here, in Jesus’ calling of Peter, Andrew, James, and John. But several chapters later, in (parallels in and ), it appears in Jesus’ call of Matthew. Matthew was a tax-collector; he was despised by the people for his collaboration with the Roman authorities. But he obeyed Jesus and followed him. When the people protested Jesus’ involvement with this “sinner,” Jesus replied, “It is not the healthy who need a doctor, but the sick. But go and learn what this means: ‘I desire mercy, not sacrifice.’ For I have not come to call the righteous, but sinners” (). His explanation shows that the command to follow Jesus was not only a physical following or even, as it were, an invitation to learn more about him to see if one wanted to be a permanent disciple. It was a turning from sin for salvation, to be healed by God.