And he went down into Capharnaum, a city of Galilee: and there he taught them on the sabbath days.
και κατηλθεν εις καπερναουμ πολιν της γαλιλαιας και ην διδασκων αυτους εν τοις σαββασιν
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As neither logic nor teachings draw nonbelievers to faith, the Lord employs miracles as the most compelling approach. He performs wonders in Capernaum because the people of that city were notably lacking in faith and required numerous miracles to come to belief.
Those who remain unconvinced through reasoning about Him who is the essence of God and Lord may be led to humble obedience through signs and wonders. Thus, it is beneficial, or rather essential, for Him to frequently conclude His teachings by performing great acts. The people of Judea were not ready to believe and overlooked the messages of those urging them toward salvation, particularly the residents of Capernaum, whom the Savior admonished, declaring, “And thou, Capernaum, exalted to heaven, shalt be cast down into hell.” Despite knowing their hearts were hardened and disobedient, He approaches them like an exemplary healer tending to those afflicted by a severe illness, striving to ease their suffering.
For He Himself states, “those who are well have no need of a physician, but those who are sick.” Consequently, He preached in their synagogues with boldness, as foretold by the prophet Isaiah, saying, “I have not spoken in secret, nor in a dark place of the earth.” Furthermore, He commanded His holy apostles with great confidence to proclaim their message about Him, instructing: “What I tell you in darkness, speak in the light; and what you have heard in the ear, preach on the housetops.” On the Sabbath, while they rested from work, He engaged in conversation with them.
Healer of both souls and bodies, when clarity fails to grasp the true nature of God, the Lord, He engages with His creation through acts of obedience manifested in signs. Consequently, Jesus frequently intertwined remarkable miracles with discreet teachings aimed at serving a greater purpose, for the people of Judea, particularly the residents of Capernaum, were skeptical and held the messages of salvation in contempt. Thus, the Lord admonished them, stating, “And you, Capernaum, who were exalted to heaven, will be brought down to hell” (Lk 10:15, Mt 11:23).
Despite their stubbornness and disbelief, He approached them with the compassion of a skilled physician caring for those afflicted by grave illness, striving to alleviate their suffering, for He affirmed, “Those who are well have no need of a physician, but those who are sick” (Lk 5:31). Accordingly, Jesus taught openly in the synagogues and fulfilled the prophecy of Isaiah, declaring, “I have not spoken in secret, nor in a dark place of the earth” (Is 45:19).
The selection of the Sabbath by the Lord as the starting point for His acts of healing signifies that the new creation commenced where the old creation concluded, as noted in Genesis 2:2. From the outset, the Son of God demonstrates that He transcends the law; while the law is not nullified, it is brought to its complete expression, as affirmed in Matthew 5:17. The cosmos was formed not through the law, but through the Word, which is captured in the Psalm that states, "By the Word of the Lord the heavens were made" (Psalm 32:6). Thus, the law is fulfilled, enabling the restoration of humanity that has fallen. Consequently, the apostle instructs us to "Cast off the old man" (Colossians 3:9) and to "put on the new man, created according to Christ" (Ephesians 4:24).
Initiating His work on the Sabbath was fitting, as it was a revelation of Himself as the Creator, harmonizing creation with creation, and advancing the work He had begun previously. This parallels how an architect approaches a renovation: instead of starting with the foundation, he removes the outdated sections, beginning at the point where his previous work left off.
Creation The healing acts of the Lord that commenced on the Sabbath signify the dawn of a new creation emerging from the point where the former creation concluded. In the beginning, the Son of God demonstrates that He is above the law rather than subject to it; thus, the law is not violated but completed. It was through the Word, and not by the law, that the universe was brought into being, as stated: "By the Word of the Lord were the heavens created" (Ps 32:6). Therefore, the law is fulfilled, enabling the restoration of humanity. Hence, the apostle declares that we are to discard the old self (Col 3:9) and embrace the new self, shaped in the likeness of Christ (Eph 4:24). He starts His work on the Sabbath to reveal Himself as the Creator, intricately weaving together acts of creation and diligently advancing the work that He initiated.
Matthew also includes this in the conclusion of chapter five, and one should examine the interpretation found there.
Jesus journeyed to Capernaum, a city He designated as His place of residence when not on His travels, replacing Nazareth. This region of Galilee stood apart for its rich soil, diverse fruits, favorable climate, and a lovely spring, which served as a significant resource for those who sought Him. Moreover, Capernaum was situated at the intersection of two jurisdictions: while it lay within Galilee under Herod's authority, nearby Bethsaida belonged to Philip, Herod's brother, who governed Ituria and Trachonitis. This proximity offered Jesus a safe haven should danger from Herod arise (Matthew 14:13; John 6:1). However, there were certainly deeper reasons within God's Heart for choosing Capernaum over other locations for His enduring presence, which remain unknown to us.
It is evident that Jesus identified Capernaum as His own city, where He was approached by its citizens asking for a denarius, among other things (Matthew 7:24; 9:1). The shift from Nazareth to Capernaum is an event that the first three Gospel writers recount in detail, as it is significantly linked to various moments in the life of Christ. The first day of His time there, when this city became His according to the Evangelist, was notable enough to merit thorough description. We have already recounted how He chose four disciples to be His permanent companions, who had previously been with Him for a time. Shortly thereafter, the Saviour, shortly after leaving Nazareth, entered the synagogue on the Sabbath and began to preach as was customary. The likely focus of His sermon revolved around the same fundamental truths He proclaimed everywhere at that time, including the proximity of the kingdom of God. Although the core message was consistent, His delivery would adapt according to the spiritual condition of His listeners, which was completely visible to Him. This awareness imbued His teachings with profound intensity; those who did not willfully resist the grace emanating from His words felt irresistibly drawn to it. Unlike the teachings of the scribes and lawyers, which were lifeless and devoid of moral appeal, the doctrine of Jesus contained the dynamic essence and power of God.
After departing from Nazareth, Jesus Christ arrived in Capernaum. On the Sabbath closest to His arrival, He attended the synagogue as was customary and began to instruct those present. His teaching resonated powerfully with His audience because He spoke with authority (cf. Matt. 7:29). Within the synagogue, there was a man troubled by an unclean spirit who experienced a seizure at that moment. The malevolent spirit, filled with dread, pleaded with Christ for mercy, sensing that He had come to overturn the dominion of darkness and acknowledging Him as the Holy One of God. The evil spirit referred to Christ as holy in the unique sense, recognizing the contrast between their natures.
Jesus commanded the spirit to be silent, rejecting any confession from the unholy entity, and to depart from the man. The demon had no choice but to obey, yet as it left, the man convulsed violently and cried out loudly, although unlike in other instances, there was no indication of self-infliction. This healing of the man possessed by a demon in Capernaum marked the first miracle of this nature, leaving a profound impact on the witnesses, evoking a sense of awe as they wondered what this powerful message was (Lk.), and what this new doctrine (Mk.) entailed, accompanied by such astounding miracles. News of this miracle swiftly spread throughout the surrounding areas of Capernaum.
They were freed from this wrongdoing by the Savior Himself. The appointed time for Him to endure death due to humanity's sins had not yet come, and thus, ‘passing through the midst’ of those who were blinded by their fury, ‘He departed’. He left them for good; His voice would never again resonate in the synagogue of Nazareth. Some believe that Christ preached once more in the Nazareth synagogue, as suggested in Matthew 13:54-58 and Mark 6:1-5. However, there is insufficient support for this, and the accounts of the first two Gospel writers likely refer to the same occurrence. This view is shared by Le Camus and others, with Farrar presenting compelling arguments against it. Capernaum, situated along the shores of Lake Genesaret, served as the industrial and intellectual hub of the area.
Thus, the Savior's ministry, which was primarily focused in this city—now recognized as ‘His own city’—replaced the significance of Nazareth and could naturally expand to include not just the surrounding towns and villages, but also distant locations such as Damascus, Tyre, and Sidon, which were connected to Capernaum by well-traveled routes. These paths were consistently busy, allowing Christ to engage in preaching as He journeyed from Nazareth to Capernaum, attracting more followers along the way.
The account of the Lord's arrival and stay in Capernaum is presented by Luke, aligning seamlessly with Hebrews. Luke's narrative about the Lord's presence in Capernaum complements Mark's depiction. Mark recounts these events (Mark 3:21 ff.), while Matthew references them in a broader context, following both Mark and Luke. For details on Capernaum, refer to Matthew 4:13. The phrase ‘Taught them on the Sabbath days’ reflects the overall description of Jesus Christ's teaching in Capernaum, whereas Mark highlights a specific occasion when the Lord visited the synagogue there and performed the healing of a demoniac (Mark 1:21 and following).
Passages read together with this verse.
Greek text, 14 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS