---
title: "Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation"
author: "Adam Clarke"
languages: [en]
shelf: "Commentaries"
section: 165 of 769
url: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/165/
cite: "Adam Clarke, Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation, section 165. Scriptura (scriptura.si), https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/165/"
---

# Adam Clarke’s Commentary and Critical Notes on the Bible · Volume 2: Lamentations to Revelation

*Adam Clarke*

Clarke's learned notes on the Hebrew and Greek, verse by verse, from Genesis to Revelation: volume 2 of 2.

## 165. Matthew · 9 of 88

Source: https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/165/ · cite a paragraph as https://scriptura.si/works/adam-clarke-commentary-volume-2-lamentations-to-revelation/165/#p-N

### Verse 17

[¶1] Jesus began to preach, and to say, Repent - See on [Mat 3:1], [Mat 3:2] (note). 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 κηρυσσειν, preaching or proclaiming as a herald, see at the end of chap. 3 (note).

### Verse 18

[¶3] Simon called Peter, and Andrew his brother - Why did not Jesus Christ call some of the eminent Scribes or Pharisees to publish his Gospel, and not poor unlearned fishermen, without credit or authority? Because it was the kingdom of heaven they were to preach, and their teaching must come from above: besides, the conversion of sinners, though it be effected instrumentally by the preaching of the Gospel, yet the grand agent in it is the Spirit of God. As the instruments were comparatively mean, and, the work which was accomplished by them was grand and glorious, the excellency of the power at once appeared to be of God, and not of man; and thus the glory, due alone to his name, was secured, and the great Operator of all good had the deserved praise. Seminaries of learning, in the order of God's providence and grace, have great and important uses; and, in reference to such uses, they should be treated with great respect: but to make preachers of the Gospel is a matter to which they are utterly inadequate; it is a, prerogative that God never did, and never will, delegate to man.

[¶4] Where the seed of the kingdom of God is sowed, and a dispensation of the Gospel is committed to a man, a good education may be of great and general use: but it no more follows, because a man has had a good education, that therefore he is qualified to preach the Gospel, than it does, that because he has not had that, therefore he is unqualified; for there may be much ignorance of Divine things where there is much human learning; and a man may be well taught in the things of God, and be able to teach others, who has not had the advantages of a liberal education.

[¶5] Men-made ministers have almost ruined the heritage of God. To prevent this, our Church requires that a man be inwardly moved to take upon himself this ministry, before he can be ordained to it. And he who cannot say, that he trusts (has rational and Scriptural conviction) that he is moved by the Holy Ghost to take upon himself this office, is an intruder into the heritage of God, and his ordination, ipso facto, vitiated and of none effect. See the truly apostolic Ordination Service of the Church of England.

[¶6] Fishers - Persons employed in a lawful and profitable avocation, and faithfully discharging their duty in it. It was a tradition of the elders, that one of Joshua's ten precepts was, that all men should have an equal right to spread their nets and fish in the sea of Tiberias, or Galilee. The persons mentioned here were doubtless men of pure morals; for the minister of God should have a good report from them that are without.

### Verse 19

[¶8] Follow me - Come after me, δευτε οπισω μου. Receive my doctrines, imitate me in my conduct - in every respect be my disciples. We may observe that most of the calls of God to man are expressed in a few solemn words, which alarm, the conscience, and deeply impress the heart.

[¶9] I will make you fishers of men - [Eze 47:8-10], casts much light on this place; and to this prophet our Lord probably alludes. To follow Christ, and be admitted into a partnership of his ministry, is a great honor; but those only who are by himself fitted for it, God calls. Miserable are those who do not wait fur this call - who presume to take the name of fishers of men, and know not how to cast the net of the Divine word, because not brought to an acquaintance with the saving power of the God who bought them. Such persons, having only their secular interest in view, study not to catch men, but to catch money: and though, for charity's sake, it may be said of a pastor of this spirit, he does not enter the sheepfold as a thief, yet he certainly lives as a hireling. See Quesnel.

[¶10] Some teach to work, but have no hands to row;

[¶11] Some will be eyes, but have no light to see;

[¶12] Some will be guides, but have no feet to go;

[¶13] Some deaf, yet ears, some dumb, yet tongues will be;

[¶14] Dumb, deaf, lame, blind, and maimed, yet fishers all!

[¶15] Fit for no use but store an hospital.

[¶16] Fletcher's Piscatory Eclogues. Ec iv. 5, 18.

[¶17] Following a person, in the Jewish phrase, signifies being his disciple or scholar. See a similar mode of speech, [2Kgs 6:19].

### Verse 20

[¶19] They straightway left their nets - A change, as far as it respected secular things, every way to their disadvantage. The proud and the profane may exult and say, "Such preachers as these cannot be much injured by their sacrifices of secular property - they have nothing but nets, etc., to leave." Let such carpers at the institution of Christ know, that he who has nothing but a net, and leaves that for the sake of doing good to the souls of men, leaves his All: besides, he lived comfortably by his net before; but, in becoming the servant of all for Christ's sake, he often exposes himself to the want of even a morsel of bread. See on [Mat 19:27] (note).

### Verse 22

[¶21] Left the ship and their father - By the ship, το πλοιον, we are to understand the mere fishing-boat, used for extending their nets in the 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

[¶23] Teaching in their synagogues - Synagogue, συναγωγη, from συν, together, and αγω, 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.

[¶24] 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.

[¶25] 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. 5thly. Apartments for the utensils and alms-chests.

[¶26] 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 [Jam 2:2].

[¶27] 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:

[¶28] 1. He goes about seeking sinners on every side, that he may show them the way to heaven.

[¶29] 2. He proclaims the glad tidings of the kingdom, with a freedom worthy of the King whom he serves.

[¶30] 3. He makes his reputation and the confidence of the people subservient not to his own interest, but to the salvation of souls.

[¶31] 4. To his preaching he joins, as far as he has ability, all works of mercy, and temporal assistance to the bodies of men.

[¶32] 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.

[¶33] 6. And that nothing but the power of God can save them from sin and its consequences.

[¶34] For glad tidings, or Gospel, see chap. 1. title (note). Proclaiming, see [Mat 3:1] (note), and end (note); and for the meaning of kingdom, see [Mat 3:2] (note).

[¶35] All manner of sickness, and all manner of disease - There is a difference between νοσος, translated here sickness, and μαλακια, translated disease. The first is thus defined: νοσος, την χρονιαν κακοπαθειαν, a disease of some standing, a chronic disorder.

[¶36] Infirmity, μαλακια, την προσκαιρον ανωμαλιαν· τοι σωματος, a temporary disorder of the body. Theophylact. This is a proper distinction, and is necessary to be observed.

### Verse 24

[¶38] Sick people - Τους, κακως εχοντας, those who felt ill - were afflicted with any species of malady.

[¶39] And torments - βασανοις, from βασανιζω, to examine by torture, such as cholics, gouts, and rheumatisms, which racked every joint.

[¶40] Possessed with devils - Daemoniacs. Persons possessed by evil spirits. This is certainly the plain obvious meaning of daemoniac in the Gospels.

[¶41] Many eminent men think that the sacred writers accommodated themselves to the unfounded prejudices of the common people, in attributing certain diseases to the influence of evil spirits, which were merely the effects of natural causes: but that this explanation can never comport with the accounts given of these persons shall be proved as the places occur.

[¶42] Our common version, which renders the word, those possessed by devils, is not strictly correct; as the word devil, διαβολος, is not found in the plural in any part of the Sacred Writings, when speaking of evil spirits: for though there are multitudes of daemons, [Mar 5:9], yet it appears there is but one Devil, who seems to be supreme, or head, over all the rest. Διαβολος signifies an accuser or slanderer, [1Tim 3:11]; [2Tim 3:3]; [Tit 2:3]. Perhaps Satan was called so, 1st. because he accused or slandered God in paradise, as averse from the increase of man's knowledge and happiness, [Gen 3:5]; [Joh 8:44]; and 2dly. because he is the accuser of men, [Rev 12:9], [Rev 12:10]. See also [Job 1:2].

[¶43] The word comes from δια, through, and βαλλειν, to cast, or shoot, because of the influence of his evil suggestions; compared, [Eph 6:16], to fiery darts; and thus it is nearly of the same meaning with ο πειραζων, he who pierces through. See on [Mat 4:3] (note).

[¶44] Lunatic - Persons afflicted with epileptic or other disorders, which are always known to have a singular increase at the change and full of the moon. This undoubtedly proceeds from the superadded attractive influence of the sun and moon upon the earth's atmosphere, as, in the periods mentioned above, these two luminaries are both in conjunction; and their united attractive power being exerted on the earth at the same time, not only causes the flux and reflux of the ocean, but occasions a variety of important changes in the bodies of infirm persons, of animals in general, but more particularly in those who are more sensible of these variations. And is this any wonder, when it is well known, that a very slight alteration in the atmosphere causes the most uncomfortable sensations to a number of invalids! But sometimes even these diseases were caused by demons. See on [Mat 8:16], [Mat 8:34] (note), and [Mat 17:15] (note).