water and bringing the hawser or rope of the farther end to shore, by which the net was pulled to land. But why should these be called to leave their employment and their father, probably now aged? To this I answer, that to be obedient to, provide for, and comfort our parents, is the highest duty we owe or can discharge, except that to God. But, when God calls to the work of the ministry, father and mother and all must be left. Were we necessary to their comfort and support before? Then God, if he call us into another work or state, will take care to supply to them our lack of service some other way; and, if this be not done, it is a proof we have mistaken our call. Again, were our parents necessary to us, and in leaving them for the sake of the Gospel, or in obedience to a Divine command, do we deprive ourselves of the comforts of life? No matter: we should prefer
the honor of serving the Most High, even in poverty and humility, to all the comforts of a father’s house. But what an honor was the vocation of James and John, to old Zebedee their father! His sons are called to be heralds of the God of heaven! Allowing him to have been a pious man, this must have given him unutterable delight.
Verse 23. Teaching in their synagogues— Synagogue, sunagwgh, from sun, together, and agw, I bring, a public assembly of persons, or the place where such persons publicly assembled. Synagogues, among the Jews, were not probably older than the return from the Babylonish captivity.
They were erected not only in cities and towns, but in the country, and especially by rivers, that they might have water for the convenience of their frequent washings.
Not less than ten persons of respectability composed a synagogue; as the rabbins supposed that this number of persons, of independent property, and well skilled in the law, were necessary to conduct the affairs of the place, and keep up the Divine worship. See Lightfoot. Therefore, where this number could not be found, no synagogue was built; but there might be many synagogues in one city or town, provided it were populous.
Jerusalem is said to have contained 480. This need not be wondered at, when it is considered that every Jew was obliged to worship God in public, either in a synagogue or in the temple.
The chief things belonging to a synagogue were:
1st. The ark or chest, made after the mode of the ark of the covenant, containing the Pentateuch.
2dly. The pulpit and desk, in the middle of the synagogue, on which he stood who read or expounded the law.
3dly. The seats or pews for the men below, and the galleries for the women above.
4thly. The lamps to give light in the evening service, and at the feast of the dedication. And,
5thly. Apartments for the utensils and alms-chests.
The synagogue was governed by a council or assembly, over whom was a president, called in the Gospels, the ruler of the synagogue. These are sometimes called chiefs of the Jews, the rulers, the priests or elders, the governors, the overseers, the fathers of the synagogue. Service was performed in them three times a day-morning, afternoon, and night.
Synagogue, among the Jews, had often the same meaning as congregation among us, or place of judicature, see <590202>
James 2:2.
Preaching the Gospel of the kingdom— Or, proclaiming the glad tidings of the kingdom. See the preceding notes. Behold here the perfect pattern of an evangelical preacher:
1. He goes about seeking sinners on every side, that he may show them the way to heaven.
2. He proclaims the glad tidings of the kingdom, with a freedom worthy of the King whom he serves.
3. He makes his reputation and the confidence of the people subservient not to his own interest, but to the salvation of souls.
4. To his preaching he joins, as far as he has ability, all works of mercy, and temporal assistance to the bodies of men.
5. He takes care to inform men that diseases, and all kinds of temporal evils, are the effects of sin, and that their hatred to iniquity should increase in proportion to the evils they endure through it.
6. And that nothing but the power of God can save them from sin and its consequences.
For glad tidings, or Gospel, see chap. 1. title. Proclaiming, see <400301>
Matthew 3:1, and end; and for the meaning of kingdom, see <400302>
Matthew 3:2.
All manner of sickness, and all manner of disease— There is a difference between nosov, translated here sickness, and malakia, translated disease.
The first is thus defined: nosov, thn cronian kakopaqeian, a disease of some standing, a chronic disorder.
Infirmity, malakia thn proskairon anwmalian toi swmatov, a temporary disorder of the body. Theophylact. This is a proper distinction, and is necessary to be observed.
Verse 24. Sick people— touv, kakwv econtav, those who felt ill-were