Text -- Matthew 4:1-14 (NET)

The Temptation of Jesus

4:1 Then Jesus was led by the Spirit into the wilderness to be tempted by the devil. 4:2 After he fasted forty days and forty nights he was famished. 4:3 The tempter came and said to him, “If you are the Son of God, command these stones to become bread.” 4:4 But he answered, answered, “It is written, ‘Man does not live by bread alone, but by every word that comes from the mouth of God.’” 4:5 Then the devil took him to the holy city, had him stand on the highest point of the temple, 4:6 and said to him, “If you are the Son of God, throw yourself down. For it is written, ‘He will command his angels concerning you’ and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” 4:7 Jesus said to him, “Once again it is written: ‘You are not to put the Lord your God to the test.’” 4:8 Again, the devil took him to a very high mountain, and showed him all the kingdoms of the world and their grandeur. 4:9 And he said to him, “I will give you all these things if you throw yourself to the ground and worship me.” 4:10 Then Jesus said to him, “Go away, Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’” 4:11 Then the devil left him, and angels came and began ministering to his needs.

Preaching in Galilee

4:12 Now when Jesus heard that John had been imprisoned, he went into Galilee. 4:13 While in Galilee, he moved from Nazareth to make his home in Capernaum by the sea, in the region of Zebulun and Naphtali, 4:14 so that what was spoken by Isaiah the prophet would be fulfilled:

Commentary -- Word/Phrase Notes (per phrase)

Robertson: Mat 4:1

x1350 To be tempted of the devil ( peirasthēnai hupo tou diabolou ).

Matthew locates the temptation at a definite time, "then"(tote ) and place, "into the wilderness"(eis tēn erēmon ), the same general region where John was preaching. It is not surprising that Jesus was tempted by the devil immediately after his baptism which signified the formal entrance upon the Messianic work. That is a common experience with ministers who step out into the open for Christ. The difficulty here is that Matthew says that "Jesus was led up into the wilderness by the Spirit to be tempted by the devil."Mark (Mar 1:12) puts it more strongly that the Spirit "drives"(ekballei ) Christ into the wilderness. It was a strong impulsion by the Holy Spirit that led Jesus into the wilderness to think through the full significance of the great step that he had now taken. That step opened the door for the devil and involved inevitable conflict with the slanderer (tou diabolou ). Judas has this term applied to him (Joh 6:70) as it is to men (2Ti 3:3; Tit 2:3) and women (she devils, 1Ti 3:11) who do the work of the arch slanderer. There are those today who do not believe that a personal devil exists, but they do not offer an adequate explanation of the existence and presence of sin in the world. Certainly Jesus did not discount or deny the reality of the devil’ s presence. The word "tempt"here (peirazō ) and in Mat 4:3 means originally to test, to try. That is its usual meaning in the ancient Greek and in the Septuagint. Bad sense of ekpeirazō in Mat 4:7 as in Deu 6:16. Here it comes to mean, as often in the New Testament, to solicit to sin. The evil sense comes from its use for an evil purpose.

Robertson: Mat 4:2

Had fasted ( nēsteusas ).

No perfunctory ceremonial fast, but of communion with the Father in complete abstention from food as in the case of Moses during forty days and forty nights (Exo 34:28). "The period of the fast, as in the case of Moses was spent in a spiritual ecstasy, during which the wants of the natural body were suspended"(Alford). "He afterward hungered"and so at the close of the period of forty days.

Robertson: Mat 4:3

If thou art the Son of God ( ei huios ei tou theou ).

More exactly, "If thou art Son of God,"for there is no article with "Son."The devil is alluding to the words of the Father to Jesus at the baptism: "This is my Son the Beloved."He challenges this address by a condition of the first class which assumes the condition to be true and deftly calls on Jesus to exercise his power as Son of God to appease his hunger and thus prove to himself and all that he really is what the Father called him.

Robertson: Mat 4:3

Become bread ( artoi genōntai ).

Literally, "that these stones (round smooth stones which possibly the devil pointed to or even picked up and held) become loaves"(each stone a loaf). It was all so simple, obvious, easy. It would satisfy the hunger of Christ and was quite within his power.

Robertson: Mat 4:3

It is written ( gegraptai ).

Perfect passive indicative, stands written and is still in force. Each time Jesus quotes Deuteronomy to repel the subtle temptation of the devil. Here it is Deu 8:3 from the Septuagint. Bread is a mere detail (Bruce) in man’ s dependence upon God.

Robertson: Mat 4:5

Then the devil taketh him ( tote paralambanei auton ho diabolos ).

Matthew is very fond of this temporal adverb (tote ). See note on Mat 2:7; note on Mat 3:13; note on Mat 4:1. Note historic present with vivid picturesqueness. Luke puts this temptation third, the geographical order. But was the person of Christ allowed to be at the disposal of the devil during these temptations? Alford so holds.

Robertson: Mat 4:5

On the pinnacle of the temple ( epi to pterugion tou hierou ).

Literally "wing:"the English word "pinnacle"is from the Latin pinnaculum , a diminutive of pinna (wing). " The temple "(tou hierou ) here includes the whole temple area, not just the sanctuary (ho naos ), the Holy Place and Most Holy Place. It is not clear what place is meant by "wing."It may refer to Herod’ s royal portico which overhung the Kedron Valley and looked down some four hundred and fifty feet, a dizzy height (Josephus, Ant. XV. xi. 5). This was on the south of the temple court. Hegesippus says that James the Lord’ s brother was later placed on the wing of the temple and thrown down therefrom.

Robertson: Mat 4:6

Cast thyself down ( bale seauton katō ).

The appeal to hurl himself down into the abyss below would intensify the nervous dread that most people feel at such a height. The devil urged presumptuous reliance on God and quotes Scripture to support his view (Psa 91:11.). So the devil quotes the Word of God, misinterprets it, omits a clause, and tries to trip the Son of God by the Word of God. It was a skilful thrust and would also be accepted by the populace as proof that Jesus was the Messiah if they should see him sailing down as if from heaven. This would be a sign from heaven in accord with popular Messianic expectation. The promise of the angels the devil thought would reassure Jesus. They would be a spiritual parachute for Christ.

Robertson: Mat 4:7

Thou shall not tempt ( ouk ekpeiraseis ).

Jesus quotes Deuteronomy again (Deu 6:16) and shows that the devil has wholly misapplied God’ s promise of protection.

Robertson: Mat 4:8

And showeth him ( kai deiknusin autōi ).

This wonderful panorama had to be partially mental and imaginative, since the devil caused to pass in review "all the kingdoms of the world and the glory of them."But this fact does not prove that all phases of the temptations were subjective without any objective presence of the devil. Both could be true. Here again we have the vivid historical present (deiknusin ). The devil now has Christ upon a very high mountain whether the traditional Quarantania or not. It was from Nebo’ s summit that Moses caught the vision of the land of Canaan (Deu 34:1-3). Luke (Luk 4:5) says that the whole panorama was "in a moment of time"and clearly psychological and instantaneous.

Robertson: Mat 4:9

All these things will I give thee ( tauta soi panta dōsō ).

The devil claims the rule of the world, not merely of Palestine or of the Roman Empire. "The kingdoms of the cosmos"(Mat 4:8) were under his sway. This word for world brings out the orderly arrangement of the universe while hē oikoumenē presents the inhabited earth. Jesus does not deny the grip of the devil on the world of men, but the condition (ean and aorist subjunctive, second class undetermined with likelihood of determination), was spurned by Jesus. As Matthew has it Jesus is plainly to "fall down and worship me"(pesōn prokunēsēis moi ), while Luke (Luk 4:7) puts it, "worship before me"(enōpion emou ), a less offensive demand, but one that really involved worship of the devil. The ambition of Jesus is thus appealed to at the price of recognition of the devil’ s primacy in the world. It was compromise that involved surrender of the Son of God to the world ruler of this darkness. "The temptation was threefold: to gain a temporal, not a spiritual, dominion; to gain it at once; and to gain it by an act of homage to the ruler of this world, which would make the self-constituted Messiah the vice-regent of the devil and not of God"(McNeile).

Robertson: Mat 4:10

Get thee hence, Satan ( Hupage , Satanā ).

The words "behind me"(opisō mou ) belong to Mat 16:23, not here. "Begone"Christ says to Satan. This temptation is the limit of diabolical suggestion and argues for the logical order in Matthew. "Satan"means the adversary and Christ so terms the devil here. The third time Jesus quotes Deuteronomy, this time Deu 6:13, and repels the infamous suggestion by Scripture quotation. The words "him alone thou shalt serve"need be recalled today. Jesus will warn men against trying to serve God and mammon (Mat 6:24). The devil as the lord of the evil world constantly tries to win men to the service of the world and God. This is his chief camouflage for destroying a preacher’ s power for God. The word here in Mat 4:10 for serve is latreuseis from latris a hired servant, one who works for hire, then render worship.

Robertson: Mat 4:11

Then the devil leaveth him ( tote aphiēsin auton ho diabolos ).

Note the use of "then"(tote ) again and the historical present. The movement is swift. "And behold"(kai idou ) as so often in Matthew carries on the life-like picture.

Robertson: Mat 4:11

Angels came ( aorist tense prosēlthon punctiliar action)

and were ministering (diēkonoun , picturesque imperfect, linear action) unto him ."The victory was won in spite of the fast of forty days and the repeated onsets of the devil who had tried every avenue of approach. The angels could cheer him in the inevitable nervous and spiritual reaction from the strain of conflict, and probably also with food as in the case of Elijah (1Ki 19:6.). The issues at stake were of vast import as the champions of light and darkness grappled for the mastery of men. Luk 4:13 adds, that the devil left Jesus only "until a good opportunity"(achri kairou ).

Robertson: Mat 4:12

Now when he heard ( akousas de ).

The reason for Christ’ s return to Galilee is given here to be that John had been delivered up into prison. The Synoptic Gospels skip from the temptation of Jesus to the Galilean ministry, a whole year. But for John 1:19-3:36 we should know nothing of the "year of obscurity"(Stalker). John supplies items to help fill in the picture. Christ’ s work in Galilee began after the close of the active ministry of the Baptist who lingered on in prison for a year or more.

Robertson: Mat 4:13

Dwelt in Capernaum ( Katōikēsen eis Kapharnaoum ).

He went first to Nazareth, his old home, but was rejected there (Luke 4:16-31). In Capernaum (probably the modern Tell Hūm ) Jesus was in a large town, one of the centres of Galilean political and commercial life, a fishing mart, where many Gentiles came. Here the message of the kingdom would have a better chance than in Jerusalem with its ecclesiastical prejudices or in Nazareth with its local jealousies. So Jesus "made his home"(katōikēsen ) here.

Vincent: Mat 4:1

The Devil ( τοῦ διαβόλου )

The word means calumniator, slanderer. It is sometimes applied to men, as to Judas (Joh 6:70); in 1Ti 3:11 ( slanderers ) ; and in 2Ti 3:3, and Tit 2:3 ( false accusers ) . In such cases never with the article. The Devil, Satan, the god of this world (ὁ διάβολος ), is always with the article and never plural. This should be distinguished from another word, also wrongly rendered devil in the A. V. - δαίμων , and its more common neuter form δαιμόνιον , both of which should be translated demon, meaning the unclean spirits which possessed men, and were cast out by Christ and his apostles. The Rev., unfortunately, and against the protest of the American revisers, retains devil for both words, except in Act 17:18, where it renders as A. V. gods.

Vincent: Mat 4:3

The Son of God

By its position in the sentence Son is emphatic. " If thou standest to God in the relation of Son ."

Vincent: Mat 4:3

Bread ( ἄπτοι )

Lit., loaves or cakes. So Wyc., loaves. These stones were perhaps those " silicious accretions," which assume the exact shape of little loaves of bread, and which were represented in legend as the petrified fruits of the cities of the plain. By a similar fancy certain crystallizations on Mount Carmel and near Bethlehem are called " Elijah's melons," and the " Virgin Mary's peas;" and the black and white stones found along the shores of the Lake of Galilee have been transformed into traces of the tears of Jacob in search of Joseph. The very appearance of these stones, like the bread for which the faint body hungered, may have added force to the temptation. This resemblance may have been present to Christ's mind in his words at Mat 7:9.

Vincent: Mat 4:4

It is written ( γέγραπται )

The perfect tense. " It has been written, and stands written." The first recorded words of Jesus after this entrance upon his ministry are an assertion of the authority of scripture, and that though he had the fulness of the Spirit. When addressing man, our Lord seldom quoted scripture, but said, I say unto you. In answer to Satan he says, It is written.

Vincent: Mat 4:5

Taketh ( παραλαμβάνει )

The preposition παρά ( with, by the side of ) , implies taketh along with himself, or conducteth. It is the same word which all three evangelists use of our Lord's taking his chosen apostles to the Mount of Transfiguration (Mat 17:1; Mar 9:9; Luk 9:28).

Vincent: Mat 4:5

The holy city

Matthew alone calls Jerusalem by this name, in accordance with the general intent of his gospel to connect the old economy with the new.

Vincent: Mat 4:5

Pinnacle of the temple ( τὸ πτερέγιον τοῦἱροῦ )

Pinnacle, from the Latin pinnaculum, a diminutive of pinna or penna (a wing ) , is a literal translation of πτερύγιον , which is also a diminutive ( a little wing or winglet ) . Nothing in the word compels us to infer that Christ was placed on the top of a tower or spire, which is the popular meaning of pinnacle. The word may be used in the familiar English sense of the wing of a building. Herod's temple had two wings, the northern and southern, of which the southern was the higher and grander; that being the direction in which the chief enlargement of the temple area made by Herod was practicable. That enlargement, according to Josephus, was effected by building up walls of solid masonry from the valley below. At the extremity of the southern side of the area, was erected the " royal portico," a magnificent colonnade, consisting of a nave and two aisles, running across the entire space from the eastern to the western wall. Josephus further says, that " while the valley of itself was very deep, and its bottom could scarcely be seen when one looked down from above, the additional vastly high elevation of the portico was placed on that height, insomuch that, if any one looked down from the summit of the roof, combining the two altitudes in one stretch of vision, he would be giddy, while his sight could not reach to such an immense depth." This, in comparison with the northern wing, was so emphatically the wing of the temple as to explain the use of the article here, as a well-known locality. The scene of the temptation may have been (for the whole matter is mainly one of conjecture) the roof of this portico, at the southeastern angle, where it joined Solomon's Porch, and from which the view into the Kedron valley beneath was to the depth of four hundred and fifty feet.

The word temple (ἱερόν , lit., sacred place ) signifies the whole compass of the sacred inclosure, with its porticos, courts, and other subordinate buildings; and should be carefully distinguished from the other word, ναός , also rendered temple, which means the temple itself - the " Holy Place" and the " Holy of Holies." When we read, for instance, of Christ teaching in the temple (ἱερόν )we must refer it to one of the temple-porches. So it is from the ἰερόν , the court of the Gentiles, that Christ expels the money-changers and cattle-merchants. In Mat 27:51, it is the veil of the ναός which is rent; the veil separating the holy place from the holy of holies. In the account of Zacharias entering into the temple of the Lord to burn incense (Luk 1:9), the word is ναός , the holy place in which the altar of incense stood. The people were " without," in the fore-courts. In Joh 2:21, the temple of his body, ἱερόν , would be obviously inappropriate.

Vincent: Mat 4:6

In their hands ( ἐπὶ )

On their hands (so Rev.) is more correct, and gives a different picture from the A. V. in : lifted on their hands, as on a litter or platform.

Vincent: Mat 4:7

Again ( πάλιν )

Emphatic, meaning on the other hand, with reference to Satan's it is written (Mat 4:6); as if he had said, " the promise which you quote must be explained by another passage of scripture." Archbishop Trench aptly remarks, " In that ' It is written again of Christ, lies a great lesson, quite independent of that particular scripture which, on this occasion, he quotes, or of the use to which he turns it. There lies in it the secret of our safety and defence against all distorted use of isolated passages in holy scripture. Only as we enter into the unity of scripture, as it balances, completes, and explains itself, are we warned against error and delusion, excess or defect on this side or the other. Thus the retort, ' It is written again ,' must be of continual application; for indeed what very often are heresies but one-sided, exaggerated truths, truths rent away indeed from the body and complex of the truth, without the balance of the counter-truth, which should have kept them in their due place, co-ordinated with other truths or subordinated to them; and so, because all such checks are wanting, not truth any more, but error?

Vincent: Mat 4:12

Was cast into prison ( παρεδόθη )

The verb means, first, to give, or hand over to another. So, to surrender a city or a person, often with the accompanying notion of treachery. The Rev., therefore, rightly renders, was delivered up.

Wesley: Mat 4:1

After this glorious evidence of his Father's love, he was completely armed for the combat. Thus after the clearest light and the strongest consolation, let us expect the sharpest temptations.

Wesley: Mat 4:1

Probably through a strong inward impulse. Mar 1:12; Luk 4:1.

Wesley: Mat 4:2

Whereby doubtless he received more abundant spiritual strength from God.

Wesley: Mat 4:2

As did Moses, the giver of the law, and Elijah, the great restorer of it.

Wesley: Mat 4:2

And so prepared for the first temptation.

Wesley: Mat 4:3

In a visible form; probably in a human shape, as one that desired to inquire farther into the evidences of his being the Messiah.

Wesley: Mat 4:4

Thus Christ answered, and thus we may answer all the suggestions of the devil.

Wesley: Mat 4:4

That is, by whatever God commands to sustain him. Therefore it is not needful I should work a miracle to procure bread, without any intimation of my Father's will. Deu 8:3.

Wesley: Mat 4:5

So Jerusalem was commonly called, being the place God had peculiarly chosen for himself.

Wesley: Mat 4:5

Probably over the king's gallery, which was of such a prodigious height, that no one could look down from the top of it without making himself giddy.

Wesley: Mat 4:6

That is, with great care. Psa 91:11-12.

Wesley: Mat 4:7

By requiring farther evidence of what he hath already made sufficiently plain. Deu 6:16.

Wesley: Mat 4:8

In a kind of visionary representation.

Wesley: Mat 4:9

Here Satan clearly shows who he was. Accordingly Christ answering this suggestion, calls him by his own name, which he had not done before.

Wesley: Mat 4:10

Not, get thee behind me, that is, into thy proper place; as he said on a quite different occasion to Peter, speaking what was not expedient. Deu 6:13.

Wesley: Mat 4:11

Both to supply him with food, and to congratulate his victory.

Wesley: Mat 4:12

This journey was not immediately after his temptation. He first went from Judea into Galilee, Joh 1:43; Joh 2:1. Then into Judea again, and celebrated the passover at Jerusalem, Joh 2:13. He baptized in Judea while John was baptizing at Enon, Joh 3:22-23. All this time John was at liberty, Joh 3:24. But the Pharisees being offended, Joh 4:1; and John put in prison, he then took this journey into Galilee. Mar 1:14.

Wesley: Mat 4:13

Namely, when they had wholly rejected his word, and even attempted to kill him, Luk 4:29.

JFB: Mat 4:1

An indefinite note of sequence. But Mark's word (Mar 1:12) fixes what we should have presumed was meant, that it was "immediately" after His baptism; and with this agrees the statement of Luke (Luk 4:1).

JFB: Mat 4:1

That is, from the low Jordan valley to some more elevated spot.

JFB: Mat 4:1

That blessed Spirit immediately before spoken of as descending upon Him at His baptism, and abiding upon Him. Luke, connecting these two scenes, as if the one were but the sequel of the other, says, "Jesus, being full of the Holy Ghost, returned from Jordan, and was led," &c. Mark's expression has a startling sharpness about it--"Immediately the Spirit driveth Him" (Mar 1:12), "putteth," or "hurrieth Him forth," or "impelleth Him." (See the same word in Mar 1:43; Mar 5:40; Mat 9:25; Mat 13:52; Joh 10:4). The thought thus strongly expressed is the mighty constraining impulse of the Spirit under which He went; while Matthew's more gentle expression, "was led up," intimates how purely voluntary on His own part this action was.

JFB: Mat 4:1

Probably the wild Judean desert. The particular spot which tradition has fixed upon has hence got the name of Quarantana or Quarantaria, from the forty days--"an almost perpendicular wall of rock twelve or fifteen hundred feet above the plain" [ROBINSON, Palestine]. The supposition of those who incline to place the temptation amongst the mountains of Moab is, we think, very improbable.

JFB: Mat 4:1

The Greek word (peirazein) means simply to try or make proof of; and when ascribed to God in His dealings with men, it means, and can mean no more than this. Thus, Gen 22:1, "It came to pass that God did tempt Abraham," or put his faith to a severe proof. (See Deu 8:2). But for the most part in Scripture the word is used in a bad sense, and means to entice, solicit, or provoke to sin. Hence the name here given to the wicked one--"the tempter" (Mat 4:3). Accordingly "to be tempted" here is to be understood both ways. The Spirit conducted Him into the wilderness simply to have His faith tried; but as the agent in this trial was to be the wicked one, whose whole object would be to seduce Him from His allegiance to God, it was a temptation in the bad sense of the term. The unworthy inference which some would draw from this is energetically repelled by an apostle (Jam 1:13-17).

JFB: Mat 4:1

One who casts imputations upon another. Hence that other name given him (Rev 12:10), "The accuser of the brethren, who accuseth them before our God day and night." Mark (Mar 1:13) says, "He was forty days tempted of Satan," a word signifying an adversary, one who lies in wait for, or sets himself in opposition to another. These and other names of the same fallen spirit point to different features in his character or operations. What was the high design of this? First, as we judge, to give our Lord a taste of what lay before Him in the work He had undertaken; next, to make trial of the glorious equipment for it which He had just received; further, to give Him encouragement, by the victory now to be won, to go forward spoiling principalities and powers, until at length He should make a show of them openly, triumphing over them in His cross: that the tempter, too, might get a taste, at the very outset, of the new kind of material in man which he would find he had here to deal with; finally, that He might acquire experimental ability "to succor them that are tempted" (Heb 2:18). The temptation evidently embraced two stages: the one continuing throughout the forty days' fast; the other, at the conclusion of that period.

FIRST STAGE:

JFB: Mat 4:2

Luke says "When they were quite ended" (Luk 4:2).

JFB: Mat 4:2

Evidently implying that the sensation of hunger was unfelt during all the forty days; coming on only at their close. So it was apparently with Moses (Exo 34:28) and Elijah (1Ki 19:8) for the same period. A supernatural power of endurance was of course imparted to the body, but this probably operated through a natural law--the absorption of the Redeemer's Spirit in the dread conflict with the tempter. (See on Act 9:9). Had we only this Gospel, we should suppose the temptation did not begin till after this. But it is clear, from Mark's statement, that "He was in the wilderness forty days tempted of Satan" (Mar 1:13), and Luke's, "being forty days tempted of the devil" (Luk 4:2), that there was a forty days' temptation before the three specific temptations afterwards recorded. And this is what we have called the First Stage. What the precise nature and object of the forty days' temptation were is not recorded. But two things seem plain enough. First, the tempter had utterly failed of his object, else it had not been renewed; and the terms in which he opens his second attack imply as much. But further, the tempter's whole object during the forty days evidently was to get Him to distrust the heavenly testimony borne to Him at His baptism as THE SON OF GOD--to persuade Him to regard it as but a splendid illusion--and, generally, to dislodge from His breast the consciousness of His Sonship. With what plausibility the events of His previous history from the beginning would be urged upon Him in support of this temptation it is easy to imagine. And it makes much in support of this view of the forty days' temptation that the particulars of it are not recorded; for how the details of such a purely internal struggle could be recorded it is hard to see. If this be correct, how naturally does the SECOND STAGE of the temptation open! In Mark's brief notice of the temptation there is one expressive particular not given either by Matthew or by Luke--that "He was with the wild beasts" (Mar 1:12), no doubt to add terror to solitude, and aggravate the horrors of the whole scene.

JFB: Mat 4:3

Evidently we have here a new scene.

JFB: Mat 4:3

Rather, "loaves," answering to "stones" in the plural; whereas Luke, having said, "Command this stone," in the singular, adds, "that it be made bread," in the singular (Luk 4:3). The sensation of hunger, unfelt during all the forty days, seems now to have come on in all its keenness--no doubt to open a door to the tempter, of which he is not slow to avail himself; "Thou still clingest to that vainglorious confidence that Thou art the Son of God, carried away by those illusory scenes at the Jordan. Thou wast born in a stable; but Thou art the Son of God! hurried off to Egypt for fear of Herod's wrath; but Thou art the Son of God! a carpenter's roof supplied Thee with a home, and in the obscurity of a despicable town of Galilee Thou hast spent thirty years, yet still Thou art the Son of God! and a voice from heaven, it seems, proclaimed it in Thine ears at the Jordan! Be it so; but after that, surely Thy days of obscurity and trial should have an end. Why linger for weeks in this desert, wandering among the wild beasts and craggy rocks, unhonored, unattended, unpitied, ready to starve for want of the necessaries of life? Is this befitting "the Son of God?" At the bidding of "the Son of God" surely those stones shall all be turned into loaves, and in a moment present an abundant repast."

JFB: Mat 4:4

(Deu 8:3).

JFB: Mat 4:4

More emphatically, as in the Greek, "Not by bread alone shall man live."

JFB: Mat 4:4

Of all passages in Old Testament Scripture, none could have been pitched upon more apposite, perhaps not one so apposite, to our Lord's purpose. "The Lord . . . led thee (said Moses to Israel, at the close of their journeyings) these forty years in the wilderness, to humble thee, and to prove thee, to know what was in thine heart, whether thou wouldest keep His commandments, or no. And He humbled thee, and suffered thee to hunger, and fed thee with manna, which thou knewest not, neither did thy fathers know; that He might make thee know that man doth not live by bread only," &c., "Now, if Israel spent, not forty days, but forty years in a waste, howling wilderness, where there were no means of human subsistence, not starving, but divinely provided for, on purpose to prove to every age that human support depends not upon bread, but upon God's unfailing word of promise and pledge of all needful providential care, am I, distrusting this word of God, and despairing of relief, to take the law into My own hand? True, the Son of God is able enough to turn stones into bread: but what the Son of God is able to do is not the present question, but what is man's duty under want of the necessaries of life. And as Israel's condition in the wilderness did not justify their unbelieving murmurings and frequent desperation, so neither would Mine warrant the exercise of the power of the Son of God in snatching despairingly at unwarranted relief. As man, therefore, I will await divine supply, nothing doubting that at the fitting time it will arrive." The second temptation in this Gospel is in Luke's the third. That Matthew's order is the right one will appear, we think, quite clearly in the sequel.

JFB: Mat 4:5

Rather, "conducteth Him."

JFB: Mat 4:5

So called (as in Isa 48:2; Neh 11:1) from its being "the city of the Great King," the seat of the temple, the metropolis of all Jewish worship.

JFB: Mat 4:5

Rather, "the pinnacle"--a certain well-known projection. Whether this refers to the highest summit of the temple, which bristled with golden spikes [JOSEPHUS, Antiquities, 5.5,6]; or whether it refers to another peak, on Herod's royal portico, overhanging the ravine of Kedron, at the valley of Hinnom--an immense tower built on the very edge of this precipice, from the top of which dizzy height JOSEPHUS says one could not look to the bottom [Antiquities, 15.11,5]--is not certain; but the latter is probably meant.

JFB: Mat 4:6

As this temptation starts with the same point as the first--our Lord's determination not to be disputed out of His Sonship--it seems to us clear that the one came directly after the other; and as the remaining temptation shows that the hope of carrying that point was abandoned, and all was staked upon a desperate venture, we think that remaining temptation is thus shown to be the last; as will appear still more when we come to it.

JFB: Mat 4:6

"from hence" (Luk 4:9).

JFB: Mat 4:6

(Psa 91:11-12). "But what is this I see?" exclaims stately BISHOP HALL. "Satan himself with a Bible under his arm and a text in his mouth!" Doubtless the tempter, having felt the power of God's Word in the former temptation, was eager to try the effect of it from his own mouth (2Co 11:14).

JFB: Mat 4:6

Rather, "on their hands."

JFB: Mat 4:6

The quotation is, precisely as it stands in the Hebrew and the Septuagint, save that after the first clause the words, "to keep thee in all thy ways," are here omitted. Not a few good expositors have thought that this omission was intentional, to conceal the fact that this would not have been one of "His ways," that is, of duty. But as our Lord's reply makes no allusion to this, but seizes on the great principle involved in the promise quoted, so when we look at the promise itself, it is plain that the sense of it is precisely the same whether the clause in question be inserted or not.

JFB: Mat 4:7

(Deu 6:16), as if he should say, "True, it is so written, and on that promise I implicitly rely; but in using it there is another Scripture which must not be forgotten."

JFB: Mat 4:7

"Preservation in danger is divinely pledged: shall I then create danger, either to put the promised security skeptically to the proof, or wantonly to demand a display of it? That were 'to tempt the Lord my God,' which, being expressly forbidden, would forfeit the right to expect preservation."

JFB: Mat 4:8

"conducteth him," as before.

JFB: Mat 4:8

Or "unto"

JFB: Mat 4:8

Luke (Luk 4:5) adds the important clause, "in a moment of time"; a clause which seems to furnish a key to the true meaning. That a scene was presented to our Lord's natural eye seems plainly expressed. But to limit this to the most extensive scene which the natural eye could take in, is to give a sense to the expression, "all the kingdoms of the world," quite violent. It remains, then, to gather from the expression, "in a moment of time"-- which manifestly is intended to intimate some supernatural operation--that it was permitted to the tempter to extend preternaturally for a moment our Lord's range of vision, and throw a "glory" or glitter over the scene of vision: a thing not inconsistent with the analogy of other scriptural statements regarding the permitted operations of the wicked one. In this case, the "exceeding height" of the "mountain" from which this sight was beheld would favor the effect to be produced.

JFB: Mat 4:9

"and the glory of them," adds Luke (Luk 4:6). But Matthew having already said that this was "showed Him," did not need to repeat it here. Luke (Luk 4:6) adds these other very important clauses, here omitted--"for that is," or "has been," "delivered unto me, and to whomsoever I will I give it." Was this wholly false? That were not like Satan's unusual policy, which is to insinuate his lies under cover of some truth. What truth, then, is there here? We answer, Is not Satan thrice called by our Lord Himself, "the prince of this world" (Joh 12:31; Joh 14:30; Joh 16:11)? Does not the apostle call him "the god of this world" (2Co 4:4)? And still further, is it not said that Christ came to destroy by His death "him that hath the power of death, that is, the devil" (Heb 2:14)? No doubt these passages only express men's voluntary subjection to the rule of the wicked one while they live, and his power to surround death to them, when it comes, with all the terrors of the wages of sin. But as this is a real and terrible sway, so all Scripture represents men as righteously sold under it. In this sense he speaks what is not devoid of truth, when he says, "All this is delivered unto me." But how does he deliver this "to whomsoever he will?" As employing whomsoever he pleases of his willing subjects in keeping men under his power. In this case his offer to our Lord was that of a deputed supremacy commensurate with his own, though as his gift and for his ends.

JFB: Mat 4:9

This was the sole but monstrous condition. No Scripture, it will be observed, is quoted now, because none could be found to support so blasphemous a claim. In fact, he has ceased now to present his temptations under the mask of piety, and he stands out unblushingly as the rival of God Himself in his claims on the homage of men. Despairing of success as an angel of light, he throws off all disguise, and with a splendid bribe solicits divine honor. This again shows that we are now at the last of the temptations, and that Matthew's order is the true one.

JFB: Mat 4:10

Since the tempter has now thrown off the mask, and stands forth in his true character, our Lord no longer deals with him as a pretended friend and pious counsellor, but calls him by his right name--His knowledge of which from the outset He had carefully concealed till now--and orders him off. This is the final and conclusive evidence, as we think, that Matthew's must be the right order of the temptations. For who can well conceive of the tempter's returning to the assault after this, in the pious character again, and hoping still to dislodge the consciousness of His Sonship, while our Lord must in that case be supposed to quote Scripture to one He had called the devil to his face--thus throwing His pearls before worse than swine?

JFB: Mat 4:10

(Deu 6:13). Thus does our Lord part with Satan on the rock of Scripture.

JFB: Mat 4:10

In the Hebrew and the Septuagint it is, "Thou shalt fear"; but as the sense is the same, so "worship" is here used to show emphatically that what the tempter claimed was precisely what God had forbidden.

JFB: Mat 4:10

The word "serve" in the second clause, is one never used by the Septuagint of any but religious service; and in this sense exclusively is it used in the New Testament, as we find it here. Once more the word "only," in the second clause--not expressed in the Hebrew and the Septuagint--is here added to bring out emphatically the negative and prohibitory feature of the command. (See Gal 3:10 for a similar supplement of the word "all" in a quotation from Deu 27:26).

JFB: Mat 4:11

Luke says, "And when the devil had exhausted"--or "quite ended," as in Luk 4:2 --"every (mode of) temptation, he departed from him till a season." The definite "season" here indicated is expressly referred to by our Lord in Joh 14:30; Luk 22:52-53.

JFB: Mat 4:11

Or supplied Him with food, as the same expression means in Mar 1:31; Luk 8:3. Thus did angels to Elijah (1Ki 19:5-8). Excellent critics think that they ministered, not food only, but supernatural support and cheer also. But this would be the natural effect rather than the direct object of the visit, which was plainly what we have expressed. And after having refused to claim the illegitimate ministration of angels in His behalf, oh, with what deep joy would He accept their services when sent, unasked, at the close of all this temptation, direct from Him whom He had so gloriously honored! What "angels' food" would this repast be to Him! and as He partook of it, might not a Voice from heaven be heard again, by any who could read the Father's mind, "Said I not well, This is my beloved Son, in whom I am well pleased?"

JFB: Mat 4:12

More simply, "was delivered up," as recorded in Mat 14:3-5; Mar 6:17-20; Luk 3:19-20.

JFB: Mat 4:12

Rather, "withdrew."

JFB: Mat 4:12

As recorded, in its proper place, in Joh 4:1-3.

JFB: Mat 4:13

The prevalent opinion is that this refers to a first visit to Nazareth after His baptism, whose details are given by Luke (Luk 4:16, &c.); a second visit being that detailed by our Evangelist (Mat 13:54-58), and by Mark (Mar 6:1-6). But to us there seem all but insuperable difficulties in the supposition of two visits to Nazareth after His baptism; and on the grounds stated in Luk 4:16, &c., we think that the one only visit to Nazareth is that recorded by Matthew (Mat 13:53-58), Mark (Mar 6:1-6), and Luke (Luke 4:14-30). But how, in that case, are we to take the word "leaving Nazareth" here? We answer, just as the same word is used in Act 21:3, "Now when we had sighted Cyprus, and left it on the left, we sailed into Syria,"--that is, without entering Cyprus at all, but merely "sighting" it, as the nautical phrase is, they steered southeast of it, leaving it on the northwest. So here, what we understand the Evangelist to say is, that Jesus, on His return to Galilee, did not, as might have been expected, make Nazareth the place of His stated residence, but, "leaving for passing by Nazareth,"

JFB: Mat 4:13

Maritime Capernaum, on the northwest shore of the Sea of Galilee; but the precise spot is unknown. (See on Mat 11:23). Our Lord seems to have chosen it for several reasons. Four or five of the Twelve lived there; it had a considerable and mixed population, securing some freedom from that intense bigotry which even to this day characterizes all places where Jews in large numbers dwell nearly alone; it was centrical, so that not only on the approach of the annual festivals did large numbers pass through it or near it, but on any occasion multitudes could easily be collected about it; and for crossing and recrossing the lake, which our Lord had so often occasion to do, no place could be more convenient. But one other high reason for the choice of Capernaum remains to be mentioned, the only one specified by our Evangelist.

JFB: Mat 4:13

The one lying to the west of the Sea of Galilee, the other to the north of it; but the precise boundaries cannot now be traced out.

JFB: Mat 4:14

(Isa 9:1-2 or, as in Hebrew, Isa 8:23, and Isa 9:1).

JFB: Mat 4:14

As follows:

Clarke: Mat 4:1

Then was Jesus led up of the Spirit - This transaction appears to have taken place immediately after Christ’ s baptism; and this bringing up of Christ was through the influence of the Spirit of God; that Spirit which had rested upon him in his baptism

Clarke: Mat 4:1

To be tempted - The first act of the ministry of Jesus Christ was a combat with Satan. Does not this receive light from Gen 3:17. I will put enmity between the woman’ s seed and thy seed: it shall bruise thy head, and thou shalt bruise his heel.

Clarke: Mat 4:2

And when he had fasted forty days - It is remarkable that Moses, the great lawgiver of the Jews, previously to his receiving the law from God, fasted forty days in the mount; that Elijah, the chief of the prophets, fasted also forty days; and that Christ, the giver of the New Covenant, should act in the same way. Was not all this intended to show, that God’ s kingdom on earth was to be spiritual and Divine? - that it should not consist in meat and drink, but in righteousness, peace, and joy in the Holy Ghost? Rom 14:17. Relative to the forty days’ fast of Moses, there is a beautiful saying in the Talmudists. "Is it possible that any man can fast forty days and forty nights? To which Rabbi Meir answered, When thou takest up thy abode in any particular city, thou must live according to its customs. Moses ascended to heaven, where they neither eat nor drink therefore he became assimilated to them. We are accustomed to eat and drink; and, when angels descend to us, they eat and drink also.

Moses, Elijah, and our blessed Lord could fast forty days and forty nights, because they were in communion with God, and living a heavenly life.

Clarke: Mat 4:3

And when the tempter - This onset of Satan was made (speaking after the manner of men) judiciously: he came when Jesus, after having fasted forty days and forty nights, was hungry: now, as hunger naturally diminishes the strength of the body, the mind gets enfeebled, and becomes easily irritated; and if much watching and prayer be not employed, the uneasiness which is occasioned by a lack of food may soon produce impatience, and in this state of mind the tempter has great advantages. The following advice of an Arabian philosopher to his son is worthy of attention. "My son, never go out of the house in the morning, till thou hast eaten something: by so doing, thy mind will be more firm; and, shouldest thou be insulted by any person, thou wilt find thyself more disposed to suffer patiently: for hunger dries up and disorders the brain."Bibliot. Orient. Suppl. p. 449. The state of our bodily health and worldly circumstances may afford our adversary many opportunities of doing us immense mischief. In such cases, the sin to which we are tempted may be justly termed, as in Heb 12:1, την ευπεριστατον αμαρτιαν, the well circumstanced sin, because all the circumstances of time, place, and state of body and mind, are favorable to it

Clarke: Mat 4:3

If thou be the Son of God - Or, a son of God, υιος του Θεου . υιος is here, and in Luk 4:3, written without the article; and therefore should not be translated The Son, as if it were ὁ υιος, which is a phrase that is applicable to Christ as the Messiah: but it is certain, whatever Satan might suspect, he did not fully know that the person he tempted was the true Messiah. Perhaps one grand object of his temptation was to find this out

Clarke: Mat 4:3

Command that these stones - The meaning of this temptation is: "Distrust the Divine providence and support, and make use of illicit means to supply thy necessities."

Clarke: Mat 4:4

But by (or, upon, επι ) every word - Ρημα, in Greek, answers to דבר dabar in Hebrew, which means not only a word spoken, but also thing, purpose, appointment, etc. Our Lord’ s meaning seems to be this: God purposes the welfare of his creatures - all his appointments are calculated to promote this end. Some of them may appear to man to have a contrary tendency; but even fasting itself, when used in consequence of a Divine injunction, becomes a mean of supporting that life which it seems naturally calculated to impair or destroy.

Clarke: Mat 4:5

Pinnacle of the temple - It is very likely that this was what was called the στοα βασιλικη, the king’ s gallery; which, as Josephus says, "deserves to be mentioned among the most magnificent things under the sun: for upon a stupendous depth of a valley, scarcely to be fathomed by the eye of him that stands above, Herod erected a gallery of a vast height, from the top of which if any looked down, he would grow dizzy, his eyes not being able to reach so vast a depth."- Ant. l. xv. c. 14. See Dr. Lightfoot on this place.

Clarke: Mat 4:6

Cast thyself down - Our Lord had repelled the first temptation by an act of confidence in the power and goodness of God; and now Satan solicits him to make trial of it. Through the unparalleled subtlety of Satan, the very means we make use of to repel one temptation may he used by him as the groundwork of another. This method he often uses, in order to confound us in our confidence

Clarke: Mat 4:6

He shall give his angels charge, etc. - This is a mutilated quotation of Psa 91:11. The clause, to keep thee in all thy ways, Satan chose to leave out, as quite unsuitable to his design. That God has promised to protect and support his servants, admits of no dispute; but, as the path of duty is the way of safety, they are entitled to no good when they walk out of it

Clarke: Mat 4:6

In their hands they shall bear thee up - This quotation from Psa 91:11, is a metaphor taken from a nurse’ s management of her child: in teaching it to walk, she guides it along plain ground; but, when stones or other obstacles occur, she lifts up the child, and carries it over them, and then sets it down to walk again. Thus she keeps it in all its ways, watching over, and guarding every step it takes. To this St. Paul seems also to allude, 1Th 2:7. We were gentle among you, even as a nurse cherisheth her children. Thus the most merciful God deals with the children of men, ever guarding them by his eye, and defending them by his power.

Clarke: Mat 4:7

Thou shalt not tempt - To expose myself to any danger naturally destructive, with the vain presumption that God will protect and defend me from the ruinous consequences of my imprudent conduct, is to tempt God.

Clarke: Mat 4:8

An exceeding high mountain, and showeth him - If the words, all the kingdoms of the world, be taken in a literal sense, then this must have been a visionary representation, as the highest mountain on the face of the globe could not suffice to make evident even one hemisphere of the earth, and the other must of necessity be in darkness

But if we take the world to mean only the land of Judea, and some of the surrounding nations, as it appears sometimes to signify, (see on Luk 2:1 (note)), then the mountain described by the Abbe Mariti (Travels through Cyprus, etc). could have afforded the prospect in question. Speaking of it, he says, "Here we enjoyed the most beautiful prospect imaginable. This part of the mountain overlooks the mountains of Arabia, the country of Gilead, the country of the Amorites, the plains of Moab, the plains of Jericho, the river Jordan, and the whole extent of the Dead Sea. It was here that the devil said to the Son of God, All these kingdoms will I give thee, if thou wilt fall down and worship me."Probably St. Matthew, in the Hebrew original, wrote הארץ haarets , which signifies the world, the earth, and often the land of Judea only. What renders this more probable is, that at this time Judea was divided into several kingdoms, or governments under the three sons of Herod the Great, viz. Archelaus, Antipas, and Philip; which are not only called ethnarchs and tetrarchs in the Gospels, but also βασιλεις, kings, and are said βασιλευειν, to reign, as Rosenmuller has properly remarked. See Mat 2:22; Mat 14:9.

Clarke: Mat 4:9

If thou wilt fall down and worship me - As if he had said, "The whole of this land is now under my government; do me homage for it, and I will deliver it into thy hand."

Clarke: Mat 4:10

Get thee hence - Or, behind me, οπισω μου . This is added by a multitude of the best MSS., Versions, and Fathers. This temptation savoring of nothing but diabolical impudence, Jesus did not treat it as the others; but, with Divine authority, commanded the tempter to return to his own place

In the course of this trial, it appears that our blessed Lord was tempted

1st. To Distrust. Command these stones to become bread

2dly. To Presumption. Cast thyself down

3dly. To worldly Ambition. All these will I give

4thly. To Idolatry. Fall down and worship me, or do me homage. There is probably not a temptation of Satan, but is reducible to one or other of these four articles

From the whole we may learn

First. No man, howsoever holy, is exempted from temptation: for God manifested to the flesh was tempted by the devil

Secondly. That the best way to foil the adversary, is by the sword of the Spirit, which is the word of God, Eph 6:17

Thirdly. That to be tempted even to the greatest abominations (while a person resists) is not sin: for Christ was tempted to worship the Devil

Fourthly. That there is no temptation which is from its own nature, or favoring circumstances, irresistible. God has promised to bruise even Satan under our feet

As I wish to speak what I think most necessary on every subject, when I first meet it, and once for all, I would observe -

First, That the fear of being tempted may become a most dangerous snare

Secondly, That when God permits a temptation or trial to come he will give grace to bear or overcome it

Thirdly, That our spiritual interests shall be always advanced, in proportion to our trials and faithful resistance

Fourthly, That a more than ordinary measure of Divine consolation shall be the consequence of every victory.

Clarke: Mat 4:11

Behold, angels came and ministered unto him - That is, brought that food which was necessary to support nature

The name given to Satan in the third verse is very emphatic, ο πειραζων, the tempter, or trier, from πειρω, to pierce through. To this import of the name there seems to be an allusion, Eph 6:16 : The fiery Darts of the wicked one. This is the precise idea of the word in Deu 8:2. To humble thee, and to prove thee, To Know What Was In Thy Heart: לנסתך linesteca , πειραση σε, Lxx. that he might bore thee through

The quality and goodness of many things are proved by piercing or boring through; for this shows what is in the heart. Perhaps nothing tends so much to discover what we are, as trials either from men or devils

Shalt thou serve, or pay religious veneration, λατρευσεις . This is Mr. Wakefield’ s translation, and I think cannot be mended. Λατρεια comes from λα, very much, and τρεω, I tremble. When a sinner approaches the presence of God, conscious of His infinite holiness and justice, and of his own vileness, he will then fully comprehend what this word means. See this religious reverence exemplified in the case of Moses, when in the presence of God; I exceedingly fear, said he, and tremble, Heb 12:21. And yet this fear of God is the beginning of wisdom. See the observations at the end of the chapter.

Clarke: Mat 4:13

And leaving Nazareth - Or, entirely leaving Nazareth, και ̀oºαταλιπων την Ναζαρετ, from κατα, intensive, and Δειπω, I leave. It seems that, from this time, our blessed Lord made Capernaum his ordinary place of residence; and utterly forsook Nazareth, because they had wholly rejected his word, and even attempted to take away his life. See Luk 4:29

Galilee was bounded by mount Lebanon on the north, by the river Jordan and the sea of Galilee on the east, by Chison on the south, and by the Mediterranean on the west

Nazareth, a little city in the tribe of Zebulon, in lower Galilee, with Tabor on the east, and Ptolemais on the west. It is supposed that this city was the usual residence of our Lord for the first thirty years of his life. It was here he became incarnate, lived in subjection to Joseph and Mary, and from which he took the name of a Nazorean

Capernaum, a city famous in the New Testament, but never mentioned in the Old. Probably it was one of those cities which the Jews built after their return from Babylon. It stood on the sea-coast of Galilee, on the borders of Zabulon and Nephthalim, as mentioned in the text. This was called his own city, Mat 9:1, etc., and here, as a citizen, he paid the half shekel, Mat 17:24. Among the Jews, if a man became a resident in any city for twelve months, he thereby became a citizen, and paid his proportion of dues and taxes. See Lightfoot. Capernaum is well known to have been the principal scene of our Lord’ s miracles during the three years of his public ministry

Zabulon, the country of this tribe, in which Nazareth and Capernaum were situated, bordered on the lake of Gennesareth, stretching to the frontiers of Sidon, Gen 49:13. Nephthalim was contiguous to it, and both were on the east side of Jordan, Jos 19:34.

Calvin: Mat 4:1

Mat 4:1.Then Jesus was led There were two reasons why Christ withdrew into the wilderness. The first was, that, after a fast of forty days, he might come forth as a new man, or rather a heavenly man, to the discharge of his office. The next was, that he might be tried by temptation and undergo an apprenticeship, before he undertook an office so arduous, and so elevated. Let us therefore learn that, by the guidance of the Spirit, Christ withdrew from the crowd of men, in order that he might come forth as the highest teacher of the church, as the ambassador of God, — rather as sent from heaven, than as taken from some town, and from among the common people.

In the same way Moses, when God was about to employ him as his agent in publishing his law, was carried into Mount Sinai, withdrawn from the view of the people, and admitted, as it were, into a heavenly sanctuary, (Exo 24:12.) It was proper that Christ should be surrounded by marks of divine grace and power — at least equally illustrious with those which were bestowed on Moses, that the majesty of the Gospel might not be inferior to that of the Law. If God bestowed singular honor on a doctrine which was “the ministration of death,” (2Co 3:7,) how much more honor is due to the doctrine of life? And if a shadowy portrait of God had so much brightness, ought not his face, which appears in the Gospel, to shine with full splendor?

Such also was the design of the fasting: for Christ abstained from eating and drinking, not to give an example of temperance, but to acquire greater authority, by being separated from the ordinary condition of men, and coming forth, as an angel from heaven, not as a man from the earth. For what, pray, would have been that virtue of abstinence, in not tasting food, for which he had no more appetite than if he had not been clothed with flesh? ³⁰⁴ It is mere folly, therefore, to appoint a forty days’ fast, (as it is called,) in imitation of Christ. There is no more reason why we should follow the example of Christ in this matter, than there formerly was for the holy Prophets, and other Fathers under the law, to imitate the fast of Moses. But we are aware, that none of them thought of doing so; with the single exception of Elijah, who was employed by God in restoring the law, and who, for nearly the same reason with Moses, was kept in the mount fasting.

Those who fast daily, during all the forty days, pretend that they are imitators of Christ. But how? They stuff their belly so completely at dinner, that, when the hour of supper arrives, they have no difficulty in abstaining from food. What resemblance do they bear to the Son of God? The ancients practiced greater moderation: but even they had nothing that approached to Christ’s fasting, any more, in fact, than the abstinence of men approaches to the condition of angels, who do not eat at all. Besides, neither Christ nor Moses observed a solemn fast every year; but both of them observed it only once during their whole life. I wish we could say that they had only amused themselves, like apes, by such fooleries. It was a wicked and abominable mockery of Christ, to attempt, by this contrivance of fasting, to conform themselves to him as their model. ³⁰⁵ To believe that such fasting is a meritorious work, and that it is a part of godliness and of the worship of God, is a very base superstition.

But above all, it is an intolerable outrage on God, whose extraordinary miracle they throw into the shade; secondly, on Christ, whose distinctive badge they steal from him, that they may clothe themselves with his spoils; thirdly, on the Gospel, which loses not a little of its authority, if this fasting of Christ is not acknowledged to be his seal. God exhibited a singular miracle, when he relieved his Son from the necessity of eating and when they attempt the same thing by their own power, what is it but a mad and daring ambition to be equal with God? Christ’s fasting was a distinctive badge of the divine glory: and is it not to defraud him of his glory, and to reduce him to the ordinary rank of men, when mortals freely mix themselves with him as his companions? God appointed Christ’s fasting to seal the Gospel: and do those who apply it to a different purpose abate nothing from the dignity of the Gospel? Away, then, with that ridiculous imitation, ³⁰⁶ which overturns the purpose of God, and the whole order of his works. Let it be observed, that I do not speak of fastings in general, the practice of which I could wish were more general among us, provided it were pure.

But I must explain what was the object of Christ’s fasting. Satan availed himself of our Lord’s hunger as an occasion for tempting him, as will shortly be more fully stated. For the present, we must inquire generally, why was it the will of God that his Son should be tempted? That he was brought into this contest by a fixed purpose of God, is evident from the words of Matthew and Mark, who say, that for this reason he was led by the Spirit into the wilderness. God intended, I have no doubt, to exhibit in the person of his Son, as in a very bright mirror, how obstinately and perseveringly Satan opposes the salvation of men. For how comes it, that he attacks Christ more furiously, and directs all his power and forces against him, at the particular time mentioned by the Evangelists, but because he sees him preparing, at the command of the Father, to undertake the redemption of men? Our salvation, therefore, was attacked in the person of Christ, just as the ministers, whom Christ has authorized to proclaim his redemption, are the objects of Satan’s daily warfare.

It ought to be observed, at the same time, that the Son of God voluntarily endured the temptations, which we are now considering, and fought, as it were, in single combat with the devil, that, by his victory, he might obtain a triumph for us. Whenever we are called to encounter Satan, let us remember, that his attacks can, in no other way, be sustained and repelled, than by holding out this shield: for the Son of God undoubtedly allowed himself to be tempted, that he may be constantly before our minds, when Satan excites within us any contest of temptations. When he was leading a private life at home, we do not read that he was tempted; but when he was about to discharge the office of Redeemer, he then entered the field in the name of his whole church. But if Christ was tempted as the public representative of all believers, let us learn, that the temptations which befall us are not accidental, or regulated by the will of Satan, without God’s permission; but that the Spirit of God presides over our contests as an exercise of our faith. This will aid us in cherishing the assured hope, that God, who is the supreme judge and disposer of the combat, ³⁰⁷ will not be unmindful of us, but will fortify us against those distresses, which he sees that we are unable to meet.

There is a slight apparent difference in the words of Luke, that Jesus, full of the Holy Ghost, withdrew from Jordan They imply, that he was then more abundantly endued with the grace and power of the Spirit, in order that he might be more fortified for the battles which he had to fight: for it was not without a good reason that the Holy Spirit descended upon him in a visible shape. It has been already stated, that the grace of God shone in him the more brightly, as the necessity arising out of our salvation became greater. ³⁰⁸ But, at first sight, it appears strange, that Christ was liable to the temptations of the devil: for, when temptation falls on men, it must always be owing to sin and weakness. I reply: First, Christ took upon him our infirmity, but without sin, (Heb 4:15.) Secondly, it detracts no more from his glory, that he was exposed to temptations, than that he was clothed with our flesh: for he was made man on the condition that, along with our flesh, he should take upon him our feelings. But the whole difficulty lies in the first point. How was Christ surrounded by our weakness, so as to be capable of being tempted by Satan, and yet to be pure and free from all sin? The solution will not be difficult, if we recollect, that the nature of Adam, while it was still innocent, and reflected the brightness of the divine image, — was liable to temptations. All the bodily affections, that exist in man, are so many opportunities which Satan seizes to tempt him.

It is justly reckoned a weakness of human nature, that our senses are affected by external objects. But this weakness would not be sinful, were it not for the presence of corruption; in consequence of which Satan never attacks us, without doing some injury, or, at least, without inflicting a slight wound. Christ was separated from us, in this respect, by the perfection of his nature; though we must not imagine him to have existed in that intermediate condition, which belonged to Adam, to whom it was only granted, that it was possible for him not to sin. We know, that Christ was fortified by the Spirit with such power, that the darts of Satan could not pierce him. ³⁰⁹

Calvin: Mat 4:3

Mat 4:3.And when he, who tempteth, had approached to him This name, ὁ πειράζων, the tempter, is given to Satan by the Spirit for the express purpose, that believers may be more carefully on their guard against him. Hence, too, we conclude, that temptations, which solicit us to what is evil, come from him alone: for, when God is sometimes said to tempt or prove, (Gen 22:1; Deu 13:3,) it is for a different purpose, namely, to try their faith, or to inflict punishment on unbelievers, or to discover the hypocrisy of those who do not sincerely obey the truth.

That these stones may become loaves Here the ancients amused themselves with ingenious trifles. The first temptation, they said, was to gluttony; the second, to ambition; and the third, to covetousness. But it is absurd to suppose that it arises from the intemperance of gluttony, ³¹⁰ when a hungry person desires food to satisfy nature. What luxury will they fancy themselves to have discovered in the use of bread, that one who satisfies himself, as we say, with dry bread, must be reckoned an epicure? But not to waste more words on that point, Christ’s answer alone is sufficient to show, that the design of Satan was altogether different. The Son of God was not such an unskillful or inexperienced antagonist, as not to know how he might ward off the strokes of his adversary, or idly to present his shield on the left hand when he was attacked on the right. If Satan had endeavored to allure him by the enticements of gluttony, ³¹¹ he had at hand passages of Scripture fitted to repel him. But he proposes nothing of this sort.

Calvin: Mat 4:4

4.Man shall not live by bread alone He quotes the statement, that men do not live by bread alone, but by the secret blessing of God. Hence we conclude, that Satan made a direct attack on the faith of Christ, in the hope that, after destroying his faith, he would drive Christ to unlawful and wicked methods of procuring food. And certainly he presses us very hard, when he attempts to make us distrust God, and consult our own advantage in a way not authorized by his word. The meaning of the words, therefore, is: “When you see that you are forsaken by God, you are driven by necessity to attend to yourself. Provide then for yourself the food, with which God does not supply you.” Now, though ³¹² he holds out the divine power of Christ to turn the stones into loaves, yet the single object which he has in view, is to persuade Christ to depart from the word of God, and to follow the dictates of infidelity.

Christ’s reply, therefore, is appropriate: “Man shall not live by bread alone. You advise me to contrive some remedy, for obtaining relief in a different manner from what God permits. This would be to distrust God; and I have no reason to expect that he will support me in a different manner from what he has promised in his word. You, Satan, represent his favor as confined to bread: but Himself declares, that, though every kind of food were wanting, his blessing alone is sufficient for our nourishment.” Such was the kind of temptation which Satan employed, the same kind with which he assails us daily. The Son of God did not choose to undertake any contest of an unusual description, but to sustain assaults in common with us, that we might be furnished with the same armor, and might entertain no doubt as to achieving the victory.

It is written, Man shall not live by bread alone The first thing to be observed here is, that Christ uses Scripture as his shield: for this is the true way of fighting, if we wish to make ourselves sure of the victory. With good reason does Paul say, that, the sword of the Spirit is the word of God,” and enjoin us to “ take the shield of faiths” (Eph 6:16.) Hence also we conclude, that Papists, as if they had made a bargain with Satan, cruelly give up souls to be destroyed by him at his pleasure, when they wickedly withhold the Scripture from the people of God, and thus deprive them of their arms, by which alone their safety could be preserved. Those who voluntarily throw away that armor, and do not laboriously exercise themselves in the school of God, deserve to be strangled, at every instant, by Satan, into whose hands they give themselves up unarmed. No other reason can be assigned, why the fury of Satan meets with so little resistance, and why so many are everywhere carried away by him, but that God punishes their carelessness, and their contempt of his word.

We must now examine more closely the passage, which is quoted by Christ from Moses: that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live, (Deu 8:3.) There are some who torture it to a false meaning, as referring to spiritual life; as if our Lord had said, that souls are not nourished by visible bread, but by the word of God. The statement itself is, no doubt, true: but Moses had quite a different meaning. He reminds them that, when no bread could be obtained, God provided them with an extraordinary kind of nourishment in “manna, which they knew not, neither did their fathers know,” (Deu 8:3;) and that this was intended as an evident proof, in all time coming, that the life of man is not confined to bread, but depends on the will and good-pleasure of God. The word does not mean doctrine, but the purpose which God has made known, with regard to preserving the order of nature and the lives of his creatures. Having created men, he does not cease to care for them: but, as “he breathed into their nostrils the breath of life,” (Gen 2:7,) so he constantly preserves the life which he has bestowed. In like manner, the Apostle says, that he “upholdeth all things by his powerful word,” (Heb 1:3;) that is, the whole world is preserved, and every part of it keeps its place, by the will and decree of Him, whose power, above and below, is everywhere diffused. Though we live on bread, we must not ascribe the support of life to the power of bread, but to the secret kindness, by which God imparts to bread the quality of nourishing our bodies.

Hence, also, follows another statement: by every word that proceedeth out of the mouth of God shall men live. God, who now employs bread for our support, will enable us, whenever he pleases, to live by other means. This declaration of Moses condemns the stupidity of those, who reckon life to consist in luxury and abundance; while it reproves the distrust and inordinate anxiety which drives us to seek unlawful means. The precise object of Christ’s reply is this: We ought to trust in God for food, and for the other necessaries of the present life, in such a manner, that none of us may overleap the boundaries which he has prescribed. But if Christ did not consider himself to be at liberty to change stones into bread, without the command of God, much less is it lawful for us to procure food by fraud, or robbery, or violence, or murder.

Calvin: Mat 4:5

Mat 4:5.Then the devil taketh him It is not of great importance, that Luke’s narrative makes that temptation to be the second, which Matthew places as the third: for it was not the intention of the Evangelists to arrange the history in such a manner, as to preserve on all occasions, the exact order of time, but to draw up an abridged narrative of the events, so as to present, as in a mirror or picture, those things which are most necessary to be known concerning Christ. Let it suffice for us to know that Christ was tempted in three ways. The question, which of these contests was the second, and which was the third, need not give us much trouble or uneasiness. In the exposition, I shall follow the text of Matthew.

Christ is said to have been placed on the pinnacle of the temple. It is asked, was he actually carried to this elevated spot, or was it done in vision? There are many, who obstinately assert, that the body was really and actually conveyed: for they consider it to be unworthy of Christ, that he should be supposed to be liable to the delusions of Satan. But it is easy to dispose of that objection. There is no absurdity in supposing, that this took place by the permission of God and the voluntary subjection of Christ; provided we hold that within, — that is, in his mind and souls, — he suffered no delusion. What is next added, that all the kingdoms of the world were placed in the view of Christ, — as well as what Luke relates, that he was carried to a great distance in one moment, — agrees better with the idea of a vision, than with any other supposition. In a matter that is doubtful, and where ignorance brings no risk, I choose rather to suspend my judgment, than to furnish contentious people with an occasion of debate. It is also possible, that the second temptation did not follow the first, nor the third the second, in immediate succession, but that some interval of time elapsed. This is even more probable, though the words of Luke might lead to the conclusion, that there was no long interval: for he says, that Christ obtained repose for a time.

But the main question for our consideration is, what was Satan’s object in this kind of temptation? That will be best determined, as I have lately hinted, by our Lord’s reply to Satan. To meet the stratagem of the enemy, and to repel his attack, Christ interposes, as a shield, these words: Thou shalt not tempt the Lord thy God. Hence it is evident, that the stratagems of the enemy were intended to induce Christ to exalt himself unduly, and to rise, in a daring manner, against God. Satan had formerly attempted to drive Christ to despair, because he was destitute of food, and of the ordinary means of life. Now, he exhorts him to indulge a foolish and vain confidences, — to neglect the means which are in his powers, — to throw himself, without necessity, into manifest danger, — and, as we might say, to overleap all bounds. As it is not proper for us to be discouraged, when we are pressed by “the want of all things,” (Deu 28:57,) but to rely with confidence on God, neither are we at liberty to raise our crests, or ascend higher than God permits us. The design of Satan, we have now ascertained, was to induce Christ to make trial of his divinity, and to rise up, in foolish and wicked rashness, against God.

Calvin: Mat 4:6

6.He will charge his angels concerning thee We must observe this malice of Satan, in misapplying a quotation of Scripture, for the purpose of rendering life deadly to Christ, and of converting bread into poison. The same kind of stratagem he continues daily to employ; and the Son of God, who is the universal model of all the godly, chose to undergo this contest in his own person, that all may be industriously on their guard against being led, by a false application of Scripture, into the snares of Satan. And undoubtedly the Lord grants such a permission to our adversary, that we may not remain in indolent ease, but may be more careful to keep watch. Nor ought we to imitate the madness of those who throw away Scripture, as if it admitted of every kind of interpretation, because the devil misapplies it. For the same reason, we ought to abstain from food, to avoid the risk of being poisoned. Satan profanes the Word of God, and endeavors to torture it for our destruction. But it has been ordained by God for our salvation; and shall the purpose of God be frustrated, unless our indolence deprive his word of its saving effect?

We need not dispute long on these matters. Let us only inquire, what Christ enjoins on us by his example, which we ought to follow as a rule. When Satan wickedly tortures Scripture, does Christ give way to him? Does he allow him to seize and carry off the Scripture, with which he formerly armed himself? On the contrary, he quotes Scripture in his turn, and boldly refutes Satan’s wicked slander. Whenever Satan shall cover his deception by Scripture, and ungodly men shall labor to subvert our faith by the same means, let us borrow our armor exclusively from Scripture for the protection of our faith.

Though the promise, he will charge his angels concerning thee, (Psa 91:11,) relates to all believers, yet it belongs peculiarly to Christ, who is the Head of the whole Church, possesses authority over angels, and commits to them the charge of us. Satan is not wrong in proving from this passage, that angels have been given to Christ, to wait on him, to guard him, and to bear him on their hands. But the fallacy lies in this, that he assigns a wandering and uncertain course to that guardianship of angels, which is only promised to the children of God, when they keep themselves within their bounds, and walk in their ways. If there is any force in that expression, in all thy ways, (Psa 91:11,) the prophet’s meaning is wickedly corrupted and mutilated by Satan, when he applies it, in a violent and wild and confused manner, to extravagant and mistaken courses. God commands us to walk in our ways, and then declares that angels will be our guardians: Satan brings forward the guardianship of angels, for the purpose of advising Christ to put himself unnecessarily in danger, as if he would say: “If you expose yourself to death, contrary to the will of God, angels will protect your life.”

Calvin: Mat 4:7

7.It is written, Thou shalt not tempt the Lord thy God The reply of Christ is most appropriate. There is no other way, in which we have a right to expect the assistance promised in that passage, than when believers humbly submit themselves to his guidance: for we cannot rely on his promises, without obeying his commandments. God is tempted in many ways: but in this passage, the word tempt denotes the neglect of those means which he puts into our hands. Those who leave the means which God recommends, and resolve to make trial of his power and might, act as absurdly as if one were to cut off a man’s arms and hands, and then order him to work. In short, whoever desires to make an experiment of the divine power, when there is no necessity for it, tempts God by subjecting his promises to an unfair trial.

Calvin: Mat 4:8

8.The devil taketh him to a very high mountain We must keep in mind, what I have already stated, that it was not owing to any weakness of Christ’s nature, but to a voluntary dispensation and permission, that Satan produced this effect upon his eyes. Again, while his senses were moved and powerfully affected by the glory of the kingdoms which was presented to them, no inward desire arose in his mind; whereas the lusts of the flesh, like wild beasts, are drawn, and hurry us along, to the objects which please us: for Christ had the same feelings with ourselves, but he had no irregular appetites. The kind of temptation here described was, that Christ should seek, in another manner than from God, the inheritance which he has promised to his children. And here the daring insolence of the devil is manifested, in robbing God of the government of the world, and claiming it for himself. All these things, says he, are mine, and it is only through me that they are obtained.

We have to contend every day with the same imposture: for every believer feels it in himself and it is still more clearly seen in the whole life of the ungodly. Though we are convinced, that all our support, and aid, and comfort, depend on the blessing of God, yet our senses allure and draw us away, to seek assistance from Satan, as if God alone were not enough. A considerable portion of mankind disbelieve the power and authority of God over the world, and imagine that every thing good is bestowed by Satan. For how comes it, that almost all resort to wicked contrivances, to robbery and to fraud, but because they ascribe to Satan what belongs to God, the power of enriching whom he pleases by his blessing? True, indeed, with the mouth they ask that God will give them daily bread, (Mat 6:11) but it is only with the mouth; for they make Satan the distributor of all the riches in the world.

Calvin: Mat 4:10

10.Depart, Satan Instead of this, Luke has, Depart behind me, Satan. There is no use for speculating about the phrase, behind me, which Christ addressed to Peter, Go behind me, (Mat 16:23,) as if the same words had not been addressed to Satan. Christ simply bids him go away; ³¹⁵ and now proceeds with the same kind of defense as before, employing Scripture as a shield, not of reeds, but of brass. He quotes a passage from the law, that God alone is to be adored and worshipped, (Deu 6:13.) From the application of that passage, and from the circumstances in which it is introduced, it is easy to conclude what is the design of adoration of God, and in what it consists.

Papists deny that God only ought to be adored; and evade this and similar passages by sophistical arguments. Latria , (λατρεία,) they admit, is adoration, which ought to be given to God alone: but Dulia , (δουλεία,) is an inferior kind of adoration, which they bestow on dead men, and on their bones and statues. But Christ rejects this frivolous distinction, and claims for God alone προσκύνησις, worship; by which he warns us to attend more to the matter than to expressions, when we have to do with the worship of God.

Scripture enjoins us to worship God alone: we must inquire, for what end? If a man takes any thing from his glory, and ascribes it to creatures, this is a heinous profanation of divine worship. But it is very evident that this is done, when we go to creatures, to receive from them those good things, of which God desired to be acknowledged as the only Author. Now, as religion is strictly spiritual, and the outward acknowledgment of it relates to the body, so not only the inward worship, but also the outward manifestation of it, is due to God alone. ³¹⁶

Calvin: Mat 4:11

11.Then the devil leaveth him Luke expresses more: when all the temptation had been finished. This means, that no truce or relaxation was granted to Christ, till he had been fully tried by every species of contest. He adds, that Christ was left for a season only. This is intended to inform us, that the rest of his life was not entirely free from temptations, but that God restrained the power of Satan, so that Christ was not unseasonably disturbed by him. In like manner, God usually acts towards all his people: for, after permitting them to be sharply tried, he abates, in some measure, the violence of the strife, that they may take breath for a little, and gather courage. What immediately follows, the angels waited on him, I understand as referring to comfort, that Christ might feel, that God the Father took care of him, and fortified him, by his powerful assistance, against Satan. For the very solitude might aggravate the dreariness of his condition, when he was deprived of the kind offices of men, and was with the wild beasts, — a circumstance which is expressly mentioned by Mark. And yet we must not suppose, that Christ was ever forsaken by the angels: but, in order to allow an opportunity for temptation, the grace of God, though it was present, was sometimes hidden from him, so far as respects the feeling of the flesh.

Calvin: Mat 4:12

Mat 4:12.When Jesus had heard These words appear to be at variance with the narrative of the Evangelist John, who declares, that John and Christ discharged the office of public teachers at the same time. But we have to observe, that our three Evangelists pass over in silence that short space of time, because John’s course was not yet completed, and because that course was intended to be a preparation for receiving the Gospel of Christ. And, in point of fact, though Christ discharged the office of teacher within that period, he did not, strictly speaking, begin to preach the Gospel, till he succeeded to John. Most properly, therefore, do the three Evangelists admit and declare, that the period, during which John prepared disciples for Christ, belonged to his ministry: for it amounts to this, that, when the dawn was passed, the sun arose. It is proper to observe the mode of expression employed by Luke, that Jesus came in the power, or, by the power, of the Spirit into Galilee: for it is of great consequence, that we do not imagine Christ to have any thing about him that is earthly or human, but that our minds be always occupied, and our feelings affected by his heavenly and divine power.

Calvin: Mat 4:13

13.And having left Nazareth I have thought it proper to introduce this passage of Matthew, immediately after Luke’s narrative, which we have just examined; because we may gather from the context that, as Christ had hitherto been wont to frequent the town of Nazareth, so, in order to avoid danger, he now bade a final adieu to it, and dwelt in Capernaum and the neighboring towns. There would be no difficulty in this history, were it not that there is some appearance, as if Matthew had put a wrong meaning on the quotation from the prophet. But if we attend to the true meaning of the prophet, it will appear to be properly and naturally accommodated to the present occasion. Isaiah, after having described a very heavy calamity of the nation, soothes their grief by a promise that, when the nation shall be reduced to extremity, a deliverance will immediately follow, which shall dispel the darkness, and restore the light of life.

The words are:

“Nevertheless, the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun, and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness shall see a great light” (Isa 9:1.)

The Israelites had been twice visited by a heavy calamity: first, when four tribes, or thereby, were carried away into banishment, by Tiglath-Pileser, (2Kg 15:29;) and, secondly, when Shalmaneser completed the destruction of the kingdom of Israel, (2Kg 18:9.) There remained a third desolation, which — the prophet had foretold towards the close of the eighth chapter — would be the most dreadful of all. And now follows, in the words which we have quoted, what is calculated to soothe their grief. God will stretch out his hand to his people, and, therefore, death will be more tolerable than the previous diseases were. “ Though the whole nation,” says he, “shall be destroyed, yet so brilliant shall be the light of grace, that there will be less dimness in this last destruction than in the two former instances, when the ten tribes were ruined.”

The promise ought to be extended, I have no doubt, to the whole body of the people, which might seem to be, to all appearance, lost and destroyed. It is very absurd in the Jews to confine it to the deliverance of the city of Jerusalem. as if the light of life had been restored to it, when the siege was raised by the flight of King Sennacherib, ³³¹ (2Kg 19:36.) Certainly, it is evident from the context, that the prophet looks much farther; and, as he promises a universal restoration of the whole church, it follows that the land of Zebulun, and the land of Naphtali, and Galilee of the Gentiles, are included in the number of those, to whom the darkness of death would be changed into the light of life. The commencement of this light, and, as we might say, the dawn, was the return of the people from Babylon. At length, Christ, “ the Sun of Righteousness,” (Mal 4:2 ,) arose in full splendor, and, by his coming, utterly “abolished” (2Ti 1:10) the darkness of death.

In the same manner, Paul reminds us, that it was a fulfillment of what occurs in many passages of the prophets, “ Awake, thou that sleepest, and arise from the dead,” (Eph 5:14.) Now, we know that the kingdom of Christ is spiritual, and, therefore, the light of salvation which it brings, and all the assistance which we derive from it, must correspond to its nature. Hence it follows, that our souls are plunged in the darkness of everlasting death, till he enlightens them by his grace. The prophet’s discourse relates, no doubt, to the destruction of the nation, but presents to us, as in a mirror, what is the condition of mankind, until they are delivered by the grace of Christ. When those, who lay in darkness, are said to have seen a great light, a change so sudden and remarkable is intended to enlarge our views of the greatness of the divine salvation. Lower Galilee is called Galilee of the Gentiles, not only on account of its vicinity to Tyre and Sidon, but because its inhabitants were a mixture of Jews and Gentiles, particularly after that David had granted some cities to King Hiram. ³³²

Defender: Mat 4:1

Jesus was God incarnate, and "God cannot be tempted with evil" (Jam 1:13). Although both Father and Son knew He could not sin, He must be "tested" (a better connotation of the Greek word than "tempted"), so that the world and the devil would also know.

Defender: Mat 4:1

The devil had tempted Eve and (indirectly) Adam with a three-fold temptation: body, soul and spirit ("good for food, pleasant to the eyes, make one wise" - Gen 3:6), and they had failed the test. All other men would fail the same test, succumbing to "the lust of the flesh, and the lust of the eyes, and the pride of life" (1Jo 2:16). Jesus, as Son of Man, was subjected to the same three-fold testing and passed the test. Furthermore, He did it in His humanity, without recourse to His power as Son of God, and He did it - as can we - through believing and applying the resources of God's written word."

Defender: Mat 4:4

Jesus quoted from Deu 8:3. This testing targeted His urgent physical need, the second (Mat 4:6) appealed to His human desire for recognition and approval, which He turned back by quoting Deu 6:16. Finally, the third testing (Mat 4:9) offered the immediate attainment of His spiritual goal of making the entire world His own kingdom of peace and love, but He refuted this by referring to Deu 10:20. It is noteworthy that in Matthew's gospel alone, Jesus quotes from the Old Testament at least 39 times."

Defender: Mat 4:6

Satan also knows the Scriptures but he will attempt to distort them to his own ends. Here he quotes from Psa 91:11, Psa 91:12, but takes it out of context and omits the key phrase, "to keep thee in all thy ways.""

Defender: Mat 4:9

Satan desires to displace God and receive the worship due only to Him. This was the occasion of his fall from heaven in the first place (Isa 14:12-15; Eze 28:11-19). He still harbors the delusion that this is possible, and has managed to delude Adam and Eve and countless others in similar fashion. But He was unable to deceive Jesus."

Defender: Mat 4:14

The prophecy spoken of in Mat 4:15, Mat 4:16 is found in Isa 9:1, Isa 9:2, which provides the prophetic background for the name of Emmanuel "Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace" (Isa 9:6). Much of Jesus' early teaching ministry was carried out in Galilee, especially Capernaum, and at least His first six disciples came from there (Mat 4:18-22; John 1:35-51)."

TSK: Mat 4:1

was : Mar 1:12, Mar 1:13-15; Luk 4:1-13; Rom 8:14

of the spirit : 1Ki 18:12; 2Ki 2:16; Eze 3:12, Eze 3:14, Eze 8:3, Eze 11:1, Eze 11:24, Eze 40:2, Eze 43:5; Act 8:39

to : Gen 3:15; Joh 14:30; Heb 2:18, Heb 4:15, Heb 4:16

TSK: Mat 4:2

fasted : Exo 24:18, Exo 34:28; Deu 9:9, Deu 9:18, Deu 9:25, Deu 18:18; 1Ki 19:8; Luk 4:2

he was : Mat 21:18; Mar 11:12; Joh 4:6; Heb 2:14-17

TSK: Mat 4:3

the tempter : Job 1:9-12, Job 2:4-7; Luk 22:31, Luk 22:32; 1Th 3:5; Rev 2:10, Rev 12:9-11

if : Mat 3:17; Luk 4:3, Luk 4:9

command : Gen 3:1-5, Gen 25:29-34; Exo 16:3; Num 11:4-6; Psa 78:17-20; Heb 12:16

TSK: Mat 4:4

It is : Mat 4:7, Mat 4:10; Luk 4:4, Luk 4:8, Luk 4:12; Rom 15:4; Eph 6:17

Man : Deu 8:3; Luk 4:4

but : Mat 14:16-21; Exo 16:8, Exo 16:15, Exo 16:35, Exo 23:15; 1Ki 17:12-16; 2Ki 4:42-44, 2Ki 7:1, 2Ki 7:2; Hag 2:16-19; Mal 3:9-11; Mar 6:38-44, Mar 8:4-9; Joh 6:5-15, 6:31-59, Joh 6:63

but : That is, as Dr. Campbell renders, ""by every thing which God is pleased to appoint;""for ρημα [Strong’ s G4487], which generally signifies a word, is, by a Hebraism, here taken for a thing, like davar in Hebrew.

TSK: Mat 4:5

taketh : Luk 4:9; Joh 19:11

the holy : Mat 27:53; Neh 11:1; Isa 48:2, Isa 52:1; Dan 9:16; Rev 11:2

on : 2Ch 3:4

TSK: Mat 4:6

for : Mat 4:4; 2Co 11:14

He shall : Psa 91:11, Psa 91:12; Luk 4:9-12; Heb 1:14

lest : Job 1:10, Job 5:23; Psa 34:7, Psa 34:20

TSK: Mat 4:7

It : Mat 4:4, Mat 4:10, Mat 21:16, Mat 21:42, Mat 22:31, Mat 22:32; Isa 8:20

Thou : Exo 17:2, Exo 17:7; Num 14:22; Deu 6:16; Psa 78:18, Psa 78:41, Psa 78:56, Psa 95:9, Psa 106:14; Mal 3:15; Act 5:9; 1Co 10:9; Heb 3:9

TSK: Mat 4:8

the devil : Mat 4:5; Luk 4:5-7

and showeth : Mat 16:26; Est 1:4, Est 5:11; Psa 49:16, Psa 49:17; Dan 4:30; Heb 11:24-26; 1Pe 1:24; 1Jo 2:15, 1Jo 2:16; Rev 11:15

TSK: Mat 4:9

All : Mat 26:15; Joh 13:3

I give : 1Sa 2:7, 1Sa 2:8; Psa 72:11, Psa 113:7, Psa 113:8; Pro 8:15; Jer 27:5, Jer 27:6; Dan 2:37, Dan 2:38, Dan 4:32; Dan 5:18, Dan 5:19, Dan 5:26-28; Joh 12:31, Joh 14:30, Joh 16:11; Rev 19:16

if : 1Co 10:20,1Co 10:21; 2Co 4:4; 1Ti 3:6; Rev 19:10, Rev 22:8, Rev 22:9

TSK: Mat 4:10

Get : Mat 16:23; Jam 4:7; 1Pe 5:9

Satan : 1Ch 21:1; Job 1:6, Job 1:12, Job 2:1; Psa 109:6; Zec 3:1, Zec 3:2

Thou shalt : Deu 6:13, Deu 6:14, Deu 10:20; Jos 24:14; 1Sa 7:3; Luk 4:8

TSK: Mat 4:11

the devil : Luk 4:13, Luk 22:53; Joh 14:30

behold : Mat 4:6, Mat 26:53, Mat 28:2-5; Mar 1:13; Luk 22:43; 1Ti 3:16; Heb 1:6, Heb 1:14; Rev 5:11, Rev 5:12

TSK: Mat 4:12

when : Mar 1:14, Mar 6:17; Luk 3:20, Luk 4:14, Luk 4:31; Joh 4:43, Joh 4:54

cast : or, delivered up

TSK: Mat 4:13

leaving : Luk 4:30,Luk 4:31

Capernaum : Mat 11:23, Mat 17:24; Mar 1:21; Joh 4:46, Joh 6:17, Joh 6:24, Joh 6:59

Zabulon : Jos 19:10-16, Zebulun

Nephthalim : Jos 19:32-39, Naphtali

TSK: Mat 4:14

it : Mat 1:22, Mat 2:15, Mat 2:23, Mat 8:17, Mat 12:17-21, Mat 26:54, Mat 26:56; Luk 22:37, Luk 24:44; Joh 15:25; Joh 19:28, Joh 19:36, Joh 19:37

saying : Isa 9:1, Isa 9:2

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Mat 4:1

Then was Jesus led up of the Spirit - Led up by the Spirit. Luke says Luk 4:1 that Jesus was "full of the Holy Spirit;"and it was by his influence, therefore, that he went into the desert to be tempted. It was not done by presumption on the part of Jesus, nor was it for a mere display of his power in resisting temptation; but it was evidently that it might be seen that his holiness was such that he could not be seduced from allegiance to God. When the first Adam was created he was subjected to the temptation of the devil, and he fell and involved the race in ruin: it was not improper that the second Adam - the Redeemer of the race - should be subjected to temptation, in order that it might be seen that there was no power that could alienate him from God; that there was a kind and a degree of holiness which no art or power could estrange from allegiance. Mark Mar 1:12 says that this occurred "immediately"after his baptism; that is, in his case, as not unfrequently happens, the great temptation followed immediately the remarkable manifestation of the divine approbation and favor. In the clearest manifestations of the divine favor to us we may not be far from most powerful temptations, and then may be the time when it is necessary to be most carefully on our guard.

Into the wilderness - See the notes at Mat 3:1.

To be tempted - The word "tempt,"in the original, means to try, to endeavor, to attempt to do a thing; then, to try the nature of a thing, as metals by fire; then, to test moral qualities by trying them, to see how they will endure; then, to endeavor to draw people away from virtue by suggesting motives to evil. This is the meaning here, and this is now the established sense of the word in the English language.

The devil - This word originally means an adversary, or an accuser; then, any one opposed to us; then, an enemy of any kind. It is given in the Scriptures, by way of eminence, to the leader of evil angels - a being characterized as full of subtlety, envy, art, and hatred of mankind. He is known, also, by the name Satan, Job 1:6-12; Mat 12:26; Beelzebub, Mat 12:24; the old Serpent, Rev 12:9; and the Prince of the power of the air, Eph 2:2. The name is once given to women 1Ti 3:11; "Even so must their wives be grave, not slanderers;"in the original, devils.

Barnes: Mat 4:2

Had fasted - Abstained from food.

Forty days and forty nights - It has been questioned by some whether Christ abstained wholly from food, or only from the food to which he was accustomed. Luke says Luk 4:2 that he ate nothing. This settles the question. Mark says Mar 1:13 that angels came and ministered unto him. At first view this would seem to imply that he did eat during that time. But Mark does not mention the time when the angels performed this office of kindness, and we are at liberty to suppose that he means to say that it was done at the close of the 40 days; and the rather as Matthew, after giving an account of the temptation, says the same thing Mat 4:2. There are other instances of persons fasting 40 days recorded in the Scriptures. Thus, Moses fasted 40 days, Exo 34:28. Elijah also fasted the same length of time, 1Ki 19:8. In these cases they were no doubt miraculously supported.

Barnes: Mat 4:3

The tempter - The devil, or Satan. See Mat 4:1.

If thou be the Son of God - If thou art God’ s own Son, then thou hast power to work a miracle, and here is a suitable opportunity to try thy power, and show that thou art sent from God.

Command that these stones ... - The stones that were lying around him in the wilderness. No temptation could have been more plausible, or more likely to succeed, than this. He had just been declared to be the Son of God Mat 3:17, and here was an opportunity to show that he was really so. The circumstances were such as to make it appear plausible and proper to work this miracle. "Here you are,"was the language of Satan, "hungry, cast out, alone, needy, poor, and yet the Son of God! If you have this power, how easy could you satisfy your wants! How foolish is it, then, for the Son of God, having all power, to be starving in this manner, when by a word he could show his power and relieve his wants, and when in the thing itself there could be nothing wrong!"

Barnes: Mat 4:4

But he answered and said ... - In reply to this artful temptation Christ answered by a quotation from the Old Testament. The passage is found in Deu 8:3. In that place the discourse is respecting manna. Moses says that the Lord humbled the people, and fed them with manna, an unusual kind of food, that they might learn that man did not live by bread only, but that there were other things to support life, and that everything which God had commanded was proper for this. The term "word,"used in this place, means very often, in Hebrew, thing, and clearly in this place has that meaning. Neither Moses nor our Saviour had any reference to spiritual food, or to the doctrines necessary to support the faith of believers; but they simply meant that God could support life by other things than bread; that man was to live, not by that only, but by every other thing which proceeded out of his mouth; that is, which he chose to command people to eat. The substance of his answer, then, is: "It is not so imperiously necessary that I should have bread as to make a miracle proper to procure it. Life depends on the will of God. He can support it in other ways as well as by bread. He has created other things to be eaten, and man may live by everything that his Maker has commanded."And from this temptation we may learn:

1. That Satan often takes advantage of our circumstances and wants to tempt us. The poor, the hungry, and the naked he often tempts to repine and complain, and to be dishonest in order to supply their necessities.

2. Satan’ s temptations are often the strongest immediately after we have been remarkably favored. Jesus had just been called the Son of God, and Satan took this opportunity to try him. He often attempts to fill us with pride and vain self-conceit when we have been favored with any peace of mind, or any new view of God, and endeavors to urge us to do something which may bring us low and lead us to sin.

3. His temptations are plausible. They often seem to be only urging us to do what is good and proper. They seem even to urge us to promote the glory of God, and to honor him. We are not to think, therefore, that because a thing may seem to be good in itself, that therefore it is to be done. Some of the most powerful temptations of Satan occur when he seems to be urging us to do what shall be for the glory of God.

4. We are to meet the temptations of Satan, as the Saviour did, with the plain and positive declarations of Scripture. We are to inquire whether the thing is commanded, and whether, therefore, it is right to do it, and not trust to our own feelings, or even our wishes, in the matter.

Barnes: Mat 4:5

Then the devil taketh him up - This does not mean that he bore him through the air; or that he compelled him to go against his will, or that he performed a miracle in any way to place him there. There is no evidence that Satan had power to do any of these things, and the word translated taketh him Up does not imply any such thing. It means to conduct one; to lead one; to attend or accompany one; or to induce one to go. It is used in the following places in the same sense: Num 23:14; "And he (Balak) brought him (Balaam) into the field of Zophim,"etc. That is, he led him, or induced him to go there. Mat 17:1; "and after six days Jesus taketh Peter, James,"etc.; that is, led or conducted them - not by any means implying that he bore them by force. Mat 20:17; "Jesus, going to Jerusalem, took the twelve disciples apart,"etc. See also Mat 26:37; Mat 27:27; Mar 5:40. From these passages, and many more, it appears that all that is meant here is, that Satan conducted Jesus, or accompanied him; but not that this was done against the will of Jesus.

The holy city - Jerusalem, called holy because the temple was there, and because it was the place of religious solemnities.

Setteth him on a pinnacle of the temple - It is not perfectly certain to what part of the temple the sacred writer here refers. It has been supposed by some that he means the roof. But Josephus says that the roof was covered by spikes of gold, to prevent its being polluted by birds; and such a place would have been very inconvenient to stand upon. Others suppose that it was the top of the porch or entrance to the temple. But it is more than probable that the porch leading to the temple was not as high as the main building. It is more probable that he refers to that part of the sacred edifice which was called Solomon’ s Porch. The temple was built on the top of Mount Moriah. The temple itself, together with the courts and porches, occupied a large space of ground. See the notes at Mat 21:12. To secure a level spot sufficiently large, it was necessary to put up a high wall on the east. The temple was surrounded with porches or piazzas 50 feet broad and 75 feet high. The porch on the south side was, however, 67 feet broad and 150 high. From the top of this to the bottom of the valley below was more than 700 feet, and Josephus says that one could scarcely look down without dizziness. The word "pinnacle"does not quite express the force of the original. It is a word given usually to birds, and denotes wings, or anything in the form of wings, and was given to the roof of this porch because it resembled a bird dropping its wings. It was on this place, doubtless, that Christ was placed.

Barnes: Mat 4:6

And saith unto him, If thou be the Son of God, cast thyself down - The temptation here was, that he should at once avail himself of the protection of a promise of safety made to him, and thus demonstrate that he was the Messiah. If he was the true Messiah he had a certain assurance of protection, a promise that no harm could befall him; and thus, by so surprising a miracle, and such a clear proof of the divine interposition, he could at once establish his claim to the Messiahship. How much more easy would this be than to engage in a slow work of years to establish that claim; to encounter fatigue, and want, and poverty, and persecution, before that claim would be admitted! And where could be a more suitable place for thus at once demonstrating that he was the Son of God, than on this pinnacle of the temple, in the very midst of Jerusalem, and perhaps in the presence of thousands who would see the wonderful performance? The temptation, therefore, in this case was, that by thus establishing his claim he would avoid all the obloquy, persecution, and suffering which he must otherwise endure if he attempted to prove that he was the Son of God by a life of toil and privation.

It is written - That is, there is a passage of Scripture which promises special protection in such a case, and on which you may rely. The argument was not, perhaps, that this applied exclusively to the Messiah, but that, if applicable in any case, it would be in this; if any one could plead this promise, assuredly he could who claimed to be the Son of God.

He shall give his angels charge concerning thee ... - That is, they shall protect thee.

And in their hands they shall bear thee up - They shall sustain thee, or hold thee up, so that thou shalt not be endangered by the fall.

Lest at any time thou dash thy foot against a stone - This would be especially appropriate in such a case. The promise, as Satan applied it, was that he should not be injured by the stones lying at the bottom of the wall or in the valley below. The case, therefore, seemed to be one that was especially contemplated by the promise.

Barnes: Mat 4:7

Jesus said unto him, It is written again - Again the Saviour replied to Satan by a text of Scripture - a passage which expressly forbade an act like this.

Thou shall not tempt the Lord thy God - This is quoted literally from Deu 6:16. The meaning is, thou shalt not try him; or, thou shalt not, by throwing thyself into voluntary and uncommanded dangers, appeal to God for protection, or trifle with the promises made to those who are thrown into danger by his providence. It is true, indeed, that God aids those of his people who are placed by him in trial or danger; but it is not true that the promise was meant to extend to those who wantonly provoke him and trifle with the promised help. Thus, Satan, artfully using and perverting Scripture, was met and repelled by Scripture rightly applied.

Barnes: Mat 4:8

An exceeding high mountain - It is not known what mountain this was. It was probably some elevated place in the vicinity of Jerusalem, from the top of which could be seen no small part of the land of Palestine. The Abbe Mariti speaks of a mountain on which he was, which answers to the description here. "This part of the mountain,"says he, "overlooks the mountains of Arabia, the country of Gilead, the country of the Amorites, the plains of Moab, the plains of Jericho, the River Jordan, and the whole extent of the Dead Sea."So Moses, before he died, went up into Mount Nebo, and from it God showed him "all the land of Gilead unto Dan, and all Naphtali, and the land of Ephraim and Manasseh, and all the land of Judah, unto the utmost sea, and the south, and the plain of the valley of Jericho, and the city of palm-trees, unto Zoar,"Deu 34:1-3. This shows that there were mountains from which no small part of the land of Canaan could be seen; and we need not suppose that there was any miracle when they were shown to the Saviour.

All the kingdoms of the world - It is not probable that anything more is intended here than the kingdoms of Palestine, or of the land of Canaan, and those in the immediate vicinity. Judea was divided into three parts, and those parts were called kingdoms; and the sons of Herod, who presided over them, were called kings. The term "world"is often used in this limited sense to denote a part or a large part of the world, particularly the land of Canaan. See Rom 4:13, where it means the land of Judah; also Luk 2:1, and the note on the place.

The glory of them - The riches, splendor, towns, cities, mountains, etc., of this beautiful land,

Barnes: Mat 4:9

All these things ... - All these kingdoms. All these dominions Satan claimed a right to bestow on whom he pleased, and with considerable justice. They were excessively wicked; and with no small degree of propriety, therefore, he asserted his claim to give them away. This temptation had much plausibility. Satan regarded Jesus as the king of the Jews. As the Messiah he supposed he had come to take possession of all that country. He was poor, and unarmed, and without followers or armies. Satan proposed to put him in possession of it at once, without any difficulty, if he would acknowledge him as the proper lord and disposer of that country; if he would trust to him rather than to God.

Worship me - See the notes at Mat 2:2. The word here seems to mean, to acknowledge Satan as having a right to give these kingdoms to him; to acknowledge his dependence on him rather than God; that is, really to render religious homage. We may be surprised at his boldness. But he had been twice foiled. He supposed it was an object dear to the heart of the Messiah to obtain these kingdoms. He claimed a right over them; and he seemed not to be asking too much, if he gave them to Jesus, that Jesus should be willing to acknowledge the gift and express gratitude for it. So plausible are Satan’ s temptations, even when they are blasphemous; and so artfully does he present his allurements to the mind.

Barnes: Mat 4:10

Get thee hence - These temptations, and this one especially, the Saviour met with a decided rebuke. This was a bolder attack than any which had been made before. The other temptations had been founded on an appeal to his necessities, and an offer of the protection of God in great danger; in both cases plausible, and in neither a direct violation of the law of God. Here was a higher attempt, a more decided and deadly thrust at the piety of the Saviour. It was a proposition that the Son of God should worship the devil, instead of honoring and adoring Him who made heaven and earth; that he should bow down before the Prince of wickedness and give him homage.

It is written - In Deu 6:13. Satan asked him to worship him. This was expressly forbidden, and Jesus therefore drove him from his presence.

Barnes: Mat 4:11

Then the devil leaveth him - He left him for a time, Luk 4:13. He intended to return again to the temptation, and, if possible, to seduce him yet from God. Compare Joh 14:30; Luk 22:53. See the notes at Heb 12:4.

The angels came and ministered - See the notes at Mat 1:20. They came and supplied his wants and comforted him. From this narrative we may learn:

(a) That no one is so holy as to be free from temptation, for even the Son of God was sorely tempted.

(b) That when God permits a temptation or trial to come upon us, he will, if we look to him, give us grace to resist and overcome it, 1Co 10:13.

© We see the art of the tempter. His temptations are adapted to times and circumstances. They are plausible. What could have been mere plausible than his suggestions to Christ? They were applicable to his circumstances. They had the appearance of much piety. They were backed by passages of Scripture misapplied, but still most artfully presented. Satan never comes boldly and tempts people to sin, telling them that they are committing sin. Such a mode would defeat his design. It would put people on their guard. He commences, therefore, artfully and plausibly, and the real purpose does not appear until he has prepared the mind for it. This is the way with all temptation. No wicked person would at once tempt another to be profane, to be drunk, to be an infidel, or to commit adultery. The principles are first corrupted. The confidence is secured. The affections are won. And then the allurement is little by little presented, until the victim falls. How everyone should be on his guard at the very first appearance of evil, at the first suggestion that may possibly lead to sin!

(d) One of the best ways of meeting temptation is by applying Scripture. So our Saviour did, and they will always best succeed who best wield the sword of the Spirit, which is the word of God, Eph 6:17.

Barnes: Mat 4:12

John was cast into prison - For an account of the imprisonment of John see Mat 14:1-13.

He departed into Galilee - See Mat 2:22. The reasons why Jesus then went into Galilee were probably:

1.    Because the attention of the people had been much excited by John’ s preaching, and things seemed to be favorable for success in his own ministry.

2.    It appeared desirable to have some one to second John in the work of reformation.

3.    It was less dangerous for him to commence his labors there than near Jerusalem. Judea was under the dominion of the scribes, and Pharisees, and priests. They would naturally look with envy on any one who set himself up for a public teacher, and who should attract much attention there. It was important, therefore, that the work of Jesus should begin in Galilee, and become somewhat established and known before he went to Jerusalem.

Barnes: Mat 4:13

Leaving Nazareth - Because his townsmen cast him out, and rejected him. See Luke 4:14-30.

Came and dwelt in Capernaum - This was a city on the northwest corner of the Sea of Tiberias. It is not mentioned in the Old Testament, but is repeatedly referred to in the Gospels. Though it was once a city of renown, and the metropolis of all Galilee, the site it occupied is now uncertain. When Mr. Fisk, an American missionary, traveled in Syria in 1823, he found 20 or 30 uninhabited Arab huts occupying what are supposed to be the ruins of the once-celebrated city of Capernaum.

The exact site of this ancient city has been a question of much interest, and is not supposed to be as yet fully settled; perhaps it is not possible that it should be. Dr. Robinson ( Biblical Researches , iii. pp. 283, 284, 288-295) supposes that the site of the ancient city is a place now called Khan Minyeh. Dr. Thomson ( The Land and the Book , vol. ii. pp. 542-547) supposes that it was at a place now called Tell Hum. This place is a short distance north of Khan Minyeh, or the site supposed by Dr. Robinson to be Capernaum. It is at the northwest corner of the Sea of Tiberias.

In this place and its neighborhood Jesus spent no small part of the three years of his public ministry. It is hence called his own city, Mat 9:1. Here he healed the nobleman’ s son Joh 4:47; Peter’ s wife’ s mother Mat 8:14; the centurion’ s servant Mat 8:5-13; and the ruler’ s daughter Mat 9:23-25.

Upon the sea coast - The Sea of Tiberias.

In the borders of Zabulon and Nephthalim - These were two tribes of the children of Israel which were located in this part of the land of Canaan, and constituted in the time of Christ a part of Galilee. Compare Gen 49:13; Jos 19:10, Jos 19:32. The word "borders"here means boundaries. Jesus came and lived in the boundaries or regions of Zabulon and Naphthali.

Barnes: Mat 4:14-16

That it might be fulfilled ... - This place is recorded in Isa 9:1-2. Matthew has given the sense, but not the very words of the prophet. For the meaning of the passage as employed by Isaiah, see the notes at Isa 9:1-2.

By the way of the sea - Which is near to the sea, or in the vicinity of the sea.

Beyond Jordan - This does not mean to the east of Jordan, as the phrase sometimes denotes, but rather in the vicinity of the Jordan, or perhaps in the vicinity of the sources of the Jordan. See Deu 1:1; Deu 4:49.

Galilee of the Gentiles - Galilee was divided into upper and lower Galilee. Upper Galilee was called Galilee of the Gentiles, because it was occupied chiefly by Gentiles. It was in the neighborhood of Tyre, Sidon, etc. The word "Gentiles"includes in the Scriptures all who are not Jews. It means the same as nations, or, as we should say, the pagan nations.

Mat 4:16

The people which sat in darkness - This is an expression denoting great ignorance.

As in darkness or night we can see nothing, and know not where to go, so those who are ignorant of God and their duty are said to be in darkness. The instruction which removes this ignorance is called light. See Joh 3:19; 1Pe 2:9; 1Jo 1:5; 1Jo 2:8. As ignorance is often connected with crime and vice, so darkness is sometimes used to denote sin, 1Th 5:5; Eph 5:11; Luk 22:53.

Saw great light - That is, as the passage is employed by Matthew, the light under the Messiah would spring up among them. In that region he grew up, and in that region he preached a great part of his discourses and performed a great part of his miracles.

The region and shadow of death - This is a forcible and beautiful image, designed also to denote ignorance and sin. It is often used in the Bible, and is very expressive. A "shadow"is caused by an object coming between us and the sun. So the Hebrews imaged death as standing between us and the sun, and casting a long, dark, and baleful shadow abroad on the face of the nations, denoting their great ignorance, sin, and woe.. It denotes a dismal, gloomy, and dreadful shade, where death and sin reign, like the chills, damps, and horrors of the dwelling-place of the dead. See Job 10:21; Job 16:16; Job 34:22; Psa 23:4; Jer 2:6. See also the notes at Isa 9:2. These expressions denote that the country of Galilee was especially dark. We know that the people were proverbially ignorant and stupid. They were distinguished for a coarse, outlandish manner of speech Mar 14:70, and are represented as having been also distinguished by a general profligacy of morals and manners. It shows the great compassion of the Saviour, that he went to preach to such poor and despised sinners. Instead of seeking the rich and the learned, he chose to minister to the needy, the ignorant, and the contemned. His office is to enlighten the ignorant; his delight to guide the wandering, and to raise up those that are in the shadow of death. In doing this, Jesus set an example for all his followers. It is their duty to seek out those who are sitting in the shadow of death, and to send the gospel to them. No small part of the world is still lying in wickedness - as wicked and wretched as was the land of Zabulon and Naphthali in the time of Jesus. The Lord Jesus is able to enlighten them also, and every Christian should regard it a privilege, as well as a duty, to imitate his Saviour in this, and to be permitted to send to them the light of life. See Mat 28:19.

Poole: Mat 4:1

Mat 4:1-11 Christ fasts forty days, is tempted of the devil, and

ministered unto by angels.

Mat 4:12-16 He dwelleth in Capernaum,

Mat 4:17 begins to preach,

Mat 4:18-20 calleth Peter and Andrew,

Mat 4:21,22 James and John,

Mat 4:23-25 teacheth in the synagogues, and healeth the diseased.

This is mentioned by two of the other evangelists, .Mar 1:12 Luk 4:1 Luke saith that, being full of the Holy Ghost, he returned from Jordan, and was led by the Spirit, & c. Mark saith, immediately the Spirit drove him. Great manifestations of Divine love are commonly followed with great temptations. Others observe, that temptations usually follow baptism, the beginnings of spiritual life, and covenants made with God. He

was led up: some think he was taken up; Mark useth the word ekballei , the Spirit thrust him out: we must not understand an act of compulsion, doubtless he went voluntarily.

Of the Spirit the Holy Spirit, that lighted upon him as a dove.

Into the wilderness Mark’ s saying, Mar 1:13 , that he was there with wild beasts, lets us know that it was not such a wilderness as John began to preach in, Mat 3:1 ; but a howling wilderness full of wild beasts. The end is expressed in the last words,

to be tempted of the devil: thus his temptations are distinguished from Divine temptations, such as Abraham had, Gen 22:1 ; and by tempted here is meant solicited, or moved to sin, in which sense God tempteth no man, Jam 1:13 . The general notion of tempting is, making a trial; God makes a trial of his people for the proof and manifestation of their gracious habit. Satan, by moving to sin, makes a trial of corruption, which was the reason that, although Christ was tempted, that he might be able to succour those that are tempted, Heb 2:18 , and that he might taste all those evils to which we are exposed, and might overcome the devil; yet when the Prince of this world came, he could effect nothing against him, because he found nothing in him to comply with his motions.

Poole: Mat 4:2

He was in the wilderness, a place of solitude, and so fitter for Satan’ s purpose, and he was

an hungred which was another advantage Satan had. But he was not an hungred till he had fasted forty days and forty nights. Here was the Divine power miraculously seen, in upholding the human nature of Christ without any thing to eat: this was a miracle. The like did Moses before the law, Elijah under the law. Christ doth the same in the beginning of the gospel; nor did he fast as the Jews were wont, of whom we sometimes read that they kept fasts several days; they only fasted in the day time, but ate their food at night; or sometimes only forbare pleasant bread, as Daniel did, Dan 10:2,3 , for three full weeks. But Christ fasted from all food, and that not only forty days, but forty nights also; from whence may easily be gathered, how idly, if not impiously, the papists found their fasting forty days in Lent. Here all Christ’ s acts (most certainly his miraculous works) are not recorded for our imitation; some of them are only for our adoration; all his miraculous acts are so. There can be nothing more sottish than for us to think that because Christ (supported by the Divine nature) fasted forty days, therefore we are obliged to do it; and because we cannot fast forty days and forty nights, without eating something, therefore we may eat fish, though no flesh (when all know that to some palates there is no more delicate food than fish); or we are obliged to fast in the day time, though not at night. And because Christ once in his lifetime fasted forty days and forty nights, therefore we must do so every year; or that the church hath any power to enjoin any such thing. If papists think Christ’ s fast of forty days and forty nights obliges them to imitation, let them keep them as he did, (with such a fasting I mean), and try whether they be able to do it, or whether four days or nights, instead of forty, will not convince them of their folly. Christ fasted forty days and forty nights, and thereby showed he was God man, the Divine nature supported the human; afterward he was hungry, to show that he was truly man, touched with the feeling of our infirmities, in all points tempted as we are, yet without sin, Heb 4:15 .

Poole: Mat 4:3

And when the tempter viz. Satan, the devil, as he is called, came unto him probably in some visible shape, he, forming an audible voice of the air, said,

If thou be the Son of God ( not that he doubted it, which showed his horrible impudence),

command that these stones , ( this stone, saith Luke, Luk 4:3 ) be made bread The temptation plainly was to the use of means which God did not allow him, to relieve him in his distress of hunger, to distrust the providence of God in supporting of him. A temptation common to those who are the members of Christ, and enough to instruct us, that we ought to look upon all thoughts and motions to the use of means not allowed by God, in order to a lawful end, as temptations vel a carne, vel hoste, either from our own flesh, for every man is tempted, when he is drawn away of his own lust and enticed, Jam 1:14 , or from our grand adversary the devil. It is not much material for us to know from which, they being both what we ought to resist, though those from Satan are usually more violent and impetuous.

Poole: Mat 4:4

So also Luk 4:4 . There is no better answering the tempter than by opposing the precepts of holy writ to his motions to sin. The word is called the sword of the Spirit, Eph 6:17 . The papists, therefore, denying people the use of the word, disarm them as to the spiritual combat.

It is written Deu 8:3 . Though man ordinarily liveth by common bread, such food as men usually eat, yet God’ s power is not restrained, he can uphold the life of man when that is wanting, as he supported the Israelites by manna (to which that text relates); nor is God obliged to create any extraordinary means, for his power, which is seen in creating such means, can produce the same effect without such means if it pleaseth him. His power must be seen in creating the means, and in upholding the proper power and faculty of the means, in order to their end; why cannot he by the same power produce the effect without any such means?

Poole: Mat 4:5

By the holy city is meant Jerusalem, once a holy city, Dan 9:24 ; now, though a most impure and filthy city upon many accounts, yet, upon other accounts still a holy city, being the only city in the world which had then in it the true worship of the true God, and in which God doubtless, who in Ahab’ s time had seven thousand in Israel, had many holy people. How the devil took Christ into the holy city is variously argued and judged; the words used in the Greek are such as would incline us to think he was not carried by force, but followed the tempter willingly, and set upon a place on the top of the temple, higher than the other parts of it. The end of his being set there the next verse tells us.

Poole: Mat 4:6

Before the devil had tempted our Lord to diffidence or distrust in God’ s providence, and the use of means not allowed by God to supply himself; here he tempts him to an unwarrantable presumption, and confidence of and concerning the Divine protection. In the former temptation the devil used no Scripture, but having been repelled in that assault by the sword of the Spirit, which is the word of God, Eph 6:17 , he here takes up the same weapon. The thing to which the tempter solicits our Saviour, was the throwing himself down from a precipice, a temptation, in effect, to destroy himself; which is one of those fiery darts which he commonly throws at the people of God in their hours of melancholy, or under great pressures of affliction; but the usual argument which he useth to them, is deliverance from their terrors, the preventing of want, or avoiding shame. The argument he useth to our Lord is quite of another nature, the special protection of God promised to God’ s people, Psa 91:11,12 . Herein he transforms himself into an angel of light, according to 2Co 11:14 , and lets us know that truth may be abused to the patronage of lies; and that there is no hook more dangerous to the members of Christ, than that which is baited with Scripture misinterpreted and misapplied, which holy writ always is when it is so interpreted or so applied as to be made an argument to sin. This portion of holy writ is both:

1. Falsely cited; and,

2. As ill applied.

a) In the quotation the tempter leaves out those words, in all thy ways. This was none of our Savour’ s ways, he had no call, no warrant from God to decline the stairs by which he might have gone down, and to throw himself down. God had never promised, nor ever given, any the protection of angels in sinful and forbidden ways.

b) He misapplies this text, using it not to instruct, but to deceive; dividing between man’ s duty and God’ s providence; making this word a promise to be fulfilled upon Christ’ s neglect of his duty; extending the promise of special providence as to dangers into which men voluntarily throw themselves; putting God upon working miracles to declare Christ to be his Son, where there was no need, and of which there was no use, mocking our Saviour’ s true use of Scripture, with Scripture abused, and many other ways: but he had to do with one not ignorant of his devices.

Poole: Mat 4:7

This is written Deu 6:16 . To make an undue and unwarrantable trial of God, is to tempt God, whether the trial respecteth his power or his goodness; thus the word is used, Num 14:22 Psa 78:18 Isa 7:12 Mat 16:1 . By this answer Christ lets the devil know that he abused Scripture in his quotation of it; such as casting of himself down, when he had a plain way to go down by the stairs, would not have been an act of faith, but presumption; not a trusting God upon his word, but a tempting of God, expressly contrary to his command, Deu 6:16 .

Poole: Mat 4:8-9

Ver. 8,9. This is the third temptation by which the tempter solicits our Saviour to sin, and of all other the most impudent. For what can be more impudent than for the creature to expect a homage to him from him who was his Creator. What mountain this was, and how our Saviour was taken up into it, are things not revealed, and of very little concern for us to know. The text tells us it was exceeding high, yet not high enough from whence one kingdom could be seen in the extent of it. It is therefore most probable that Dr. Lightfoot judgeth most truly, that

"the devil, being the prince of the power of the air, formed an airy horizon before the eyes of Christ, carrying such pompous and glorious appearance of kingdoms, states, and royalties in the face of it, as if he had seen those very kingdoms and states indeed."

Such things the devil can do, and doth do, by condensing the air first, then shaping and figuring, and lastly so colouring it, that it may represent what he intends. All these things he promised to give our Saviour, if he would fall down and worship him. The same eminent person well observes, that

"what Luke calls worshipping before the devil, Matthew calls worshipping the devil";

and concludes solidly,

"that if to worship before the devil be to worship the devil, worshipping before an image (as the papists do) must be worshipping the image."

The devil here arrogates to himself what was God’ s alone to give, and such ordinarily are the devil’ s promises of things, as to which he hath no power to fulfil what he promiseth.

Poole: Mat 4:10

As this was of all the three the most impudent temptation, so our Lord receiveth it with the highest detestation, saying,

Get thee hence, Satan by which words he doth not only show his detestation of this temptation, but also chides him off from any further tempting him. The sense is, Satan, I know better things, viz. that a religious adoration is not to be given unto any but unto God alone. Thou art a creature; no worship is due unto thee: to worship before thee (so Luke phrases it, Luk 4:7 ) is to worship thee. This is expressly contrary to the command of God, Deu 6:13 10:20 . It is also observable, that our Saviour opposeth this to the devil’ s words, ean pesuyn proskunhshv moi , if thou falling down wilt worship me; and that Christ answers, Ton Yeos sou proskunhseis kai autw latreuseiv ; which shows the idleness of the papists’ distinction of doulia and latreia; the first of which they say may be given to the creature, the second only unto God; by which they justify their veneration of images. The using a posture of adoration before the creature in an act of worship, Christ here interprets a worshipping the creature, if the creature either exacts it of us, or we purposely set it before us, or choose it as an object exciting or moving us to such an act of adoration, which the papists do. Not that all prostration before the creature is an act of Divine adoration; there is a civil as well as a Divine worship; and in Divine worship the position of the creature before us may be merely for convenience, or accidental. But all prostration in an act of Divine worship is a posture of adoration, and where a creature is chosen and set before us in that act or posture, to excite or move us, it partakes of the homage. There is some little difference between the words, Deu 6:13 Deu 10:20 , and those of St. Matthew; but that is said to be written, which is written as to the substance and sense, though not in those terms. Moses saith, Thou shalt fear; as Matthew quotes it it is,

Thou shalt worship The term fear applied unto God, signifieth any act of religion, whether external or internal, and though the last words in Deuteronomy, thou shalt swear by his name, be not mentioned in Matthew, yet enough are quoted for our Saviour’ s purpose. Falling down and worshipping belongeth only to God, (saith our Saviour), not to thee; let me therefore hear of thee no more.

Poole: Mat 4:11

Resist the devil, saith James, Jam 4:7 , and he shall flee from you. Thus he did from the Head, thus he shall do from the members: but as he did not flee from Christ till commanded away, so neither till commanded off by God doth he leave the people of God; but upon our resistance God will command him off, that we may not be tempted above our strength. The evil angels leaving him, the good

angels came and ministered unto him whether by bringing him food, or bringing him off the mount, or otherwise executing his commands, is not expressed, and it is too much curiosity to inquire. God by this teacheth us, that our lives are to have their vicissitudes of temptations and consolations, and that our temptations shall have a happy issue, and that when ordinary means fail we may expect extraordinary influences and assistances. Luke saith, he departed from him for a season, to let us know, that though there was an end of his more eminent temptations, yet he was not afterward without Satan’ s assaults.

Poole: Mat 4:12

John was some time after this cast into prison, for his free reproving Herod Antipas, the tetrarch of Galilee, for taking Herodias his brother Philip’ s wife, and other evils, Mat 14:3,4 Mr 6:17 Luk 3:19,20 . Jesus heard of this accident, and

departed into Galilee There were many things happened between Christ’ s temptations and this his motion into Galilee, which are omitted by all the evangelists except John, and by him recorded in his four first chapters. Neither by Galilee must we understand the Nether Galilee, which was within the jurisdiction of Herod, but the Upper Galilee, called Galilee of the Gentiles, Mat 4:15 , in the borders of Zebulun and Naphtali, which was in the jurisdiction of Philip, a man of a less bloody disposition. Others make it under Herod’ s jurisdiction, but where the Pharisees had less to do than in Judea. Our Saviour doth not out of cowardice avoid danger, but he knew his time was not yet come. But some judicious interpreters think that our Saviour first went into the Lower Galilee, and from thence soon after into the Upper Galilee: that which makes this more probable is the next words, And leaving Nazareth, he came and dwelt in Capernaum; so as it should seem he first went to Nazareth, which was in the Lower Galilee.

Poole: Mat 4:13

By this (as was said before) it should seem that our Lord first went into the Nether Galilee, where Nazareth was, which after a time he left, and went to Capernaum; which Capernaum was a city near the sea, in the borders of Zebulun and Naphtali, whose lots in the land of Canaan were contiguous, and by the seaside, as appeareth by Jos 19:1-51 .

Poole: Mat 4:14-16

Ver. 14-16. The text in Isa 9:1,2 , where the words are, Nevertheless the dimness shall not be such as was in her vexation, when at the first he lightly afflicted the land of Zebulun and the land of Naphtali, and afterward did more grievously afflict her by the way of the sea, beyond Jordan, in Galilee of the nations. The people that walked in darkness have seen a great light: they that dwell in the land of the shadow of death, upon them hath the light shined. The Jews make a great many objections against the application of this text unto Christ, as indeed they do against the application of all texts cited out of the Old Testament by the evangelists. Christians, believing that the evangelists being holy men, who wrote not from a private spirit private interpretations, have not any reason to regard what their interest leadeth them to object: but even Christian interpreters are divided in their sentiments whether these words are said to be fulfilled, in this motion of Christ unto Galilee, in a literal, or typical, or a more improper and analogical sense; nor is it any great matter with which of them we agree. For my own part, I see no reason why Isa 9:2 should not be literally understood of and applied unto Christ. There is nothing more ordinary in the prophets, than, after a threatening of judgment and captivity unto the people, to comfort such as feared God amongst them with promises of the Messiah, and the spiritual salvation which was to be brought in. The land of Zebulun and Naphtali suffered much by Benhadad, 1Ki 15:20 , and more by Tiglath-pileser, 2Ki 15:29 , before the general captivity of the ten tribes, 2Ki 17:6 . The Lord by the prophet, Isa 8:1-22 , had been threatening this general captivity; possibly the prophet might say the affliction of those parts should not be so great as the second mentioned, 2Ki 15:29 ; because by the story it seems they were generally carried into captivity before the more general destruction of the other tribes there. Saith he, This darkness shall be abundantly hereafter compensated, by the coming of the Messiah, and preaching amongst this people; who living at a great distance from Jerusalem, never had such a light as some other parts of Judea, and first drank of the cup of God’ s wrath in their captivity. It was called

Galilee of the Gentiles because it was near to the men of Tyre, who were Gentiles, and had doubtless in it a greater mixture of Gentiles than any other part of Canaan, ever since Solomon gave Hiram twenty cities in this Galilee, 1Ki 9:11 .

Lightfoot: Mat 4:1

Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.   

[He was led up by the Spirit into the wilderness to be tempted, etc.] the war, proclaimed of old in Eden between the serpent, and the seed of the serpent, and the seed of the woman, Gen 3:15; now takes place; when that promised seed of the woman comes forth into the field (being initiated by baptism, and anointed by the Holy Ghost, unto the public office of his ministry) to fight with that old serpent, and at last to bruise his head. And, since the devil was always a most impudent spirit, now he takes upon him a more hardened boldness than ever, even of waging war with him whom he knew to be the Son of God, because from that ancient proclamation of this war he knew well enough that he should bruise his heel.   

The first scene or field of the combat was the 'desert of Judea,' which Luke intimates, when he saith, that "Jesus returned from Jordan, and that he was led by the Spirit into the wilderness"; that is, from the same coast or region of Jordan in which he had been baptized.   

The time of his temptations was from the middle of the month Tisri to the end of forty days; that is, from the beginning of our month of October to the middle of November, or thereabouts: so that he conflicted with cold, as well as want and Satan.   

The manner of his temptations was twofold. First, invisibly, as the devil is wont to tempt sinners; and this for forty days: while the tempter endeavoured with all his industry to throw in his suggestions, if possible, into the mind of Christ, as he does to mortal men. Which when he could not compass, because he found 'nothing in him' in which such a temptation might fix itself, Joh 14:30; he attempted another way, namely, by appearing to him in a visible shape, and conversing with him, and that in the form of an angel of light. Let the evangelists be compared. Mark saith, "he was tempted forty days": so also doth Luke: but Matthew, that "the tempter came to him after forty days"; that is, in a visible form.   

The matter of his temptations was very like the temptations of Eve. She fell by the "lust of the flesh, the lust of the eye, and the pride of life": which are the heads of all sins, 1Jo 2:16.   

By "the lust of the eyes": for "she saw the fruit, that it was pleasant to the sight."   

By "the lust of the flesh": she lusted for it, because "it was desirable to be eaten."   

By "the pride of life"; not contented with the state of perfection wherein she was created, she affected a higher; and she "took of the fruit, and did eat," that she might become wiser by it.   

The same tempter set upon our Saviour with the same stratagems.   

I. As Eve was deceived by mistaking his person, supposing a good angel discoursed with her when it was a bad, so the devil in like manner puts on the good angel here, clothed with light and feigned glory.   

II. He endeavours to ensnare Christ by "the lust of the flesh"; "Command that these stones be made bread": by "the lust of the eye"; "All these things will I give thee, and the glory of them": by "the pride of life"; "'Throw thyself down,' and fly in the air, and be held up by angels."

Lightfoot: Mat 4:5

Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple.   

[Upon the pinnacle of the Temple.] Whether he placed him upon the Temple itself, or upon some building within the holy circuit, it is in vain to seek, because it cannot be found. If it were upon the Temple itself, I should reflect upon the top of the porch of the Temple; if upon some other building, I should reflect upon the royal gallery. The priests were wont sometimes to go up to the top of the Temple, stairs being made for this purpose, and described in the Talmudic book entitled Middoth; and they are said to have ascended hither, "When fire was first put to the Temple, and to have thrown up the keys of the chambers of the Temple towards heaven, with these words; 'O thou eternal Lord, because we are not worthy to keep these keys, to thee they are delivered.' And there came, as it were, the form of a hand out of heaven, and took them from them: and they leaped down, and fell into the fire."   

Above all other parts of the Temple the porch of the Temple; yea, the whole space before it; may not unfitly be called the wing of the Temple; because, like wings; it extended itself in breadth on each side, far beyond the breadth of the Temple: which we take notice of elsewhere.   

If, therefore, the devil had placed Christ in the very precipice of this part of the Temple, he may well be said to have placed him upon the wing of the Temple; both because this part was like a wing to the Temple itself, and that that precipice was the wing of this part.   

But if you suppose him placed upon the royal gallery; look upon it thus painted out by Josephus: "On the south part [of the court of the Gentiles] was the king's gallery; that deserves to be mentioned among the most magnificent things under the sun: for upon a huge depth of a valley, scarcely to be fathomed by the eye of him that stands above, Herod erected a gallery of a vast height; from the top of which if any looked down, he would grow dizzy, his eyes not being able to reach to so vast a depth."

Lightfoot: Mat 4:8

Again, the devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them;   

[Showed him all the kingdoms of the world, etc.] that is, Rome with her empire and state. For, 1. That empire is called all the world; (which word Luke useth in this story), both in sacred and profane writers. 2. At this time all cities were of little account in comparison of Rome, nor did any part of the earth bear any vogue without that empire. 3. Rome was 'the seat of Satan,' Rev 13:2; and he granted to the beast of that city both it and the dominion. 4. This therefore seems to be that whereby he attempts to ensnare our Saviour in this object, namely, that he promiseth to give him the pomp and power of Caesar, and to deliver into his hand the highest empire of the world, that is, the Roman. This, antichrist afterward obtained.

Lightfoot: Mat 4:13

And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:   

[And, leaving Nazareth, he came and dwelt at Capernaum.] Why he left Nazareth after he had passed six or seven-and-twenty years there, the reason appears, Luk 4:28; etc. We do not read that he returned thither again; and so, unhappy Nazareth, thou perishest by thine own folly and perverseness. Whether his father Joseph had any inheritance at Capernaum, which he possessed as his heir, or rather dwelt there in some hired house, we dispute not. This is certainly called his city, Mat 9:1; etc.; and here, as a citizen, he paid the half-shekel, Mat 17:24. Where it is worthy marking what is said by the Jews: How long does a man dwell in some city before he be as one of the citizens? Twelve months. The same is recited again elsewhere. The Jerusalem Gemara thus explains it; "If he tarry in the city thirty days, he becomes as one of the citizens in respect of the alms-chest; if six months, he becomes a citizen in respect of clothing; if twelve months, in respect of tributes and taxes." The Babylonian adds, "if nine months, in respect of burial." That is, if any abide in a city thirty days, they require of him alms for the poor; if six months, he is bound, with the other citizens, to clothe the poor; if nine months, to bury the dead poor; if twelve months, he is bound to undergo all other taxes with the rest of the citizens.

PBC: Mat 4:1

Jesus was led up of the Spirit into the wilderness. Mt 4:1 The Divine Person of the Holy Spirit had the right to direct and lead the Lord Jesus, and to Whom Jesus submitted. In Joh 3:8, Jesus speaks of the Spirit’s sovereignty when He used the analogy between the wind and the operations of the Holy Spirit in regenerating the elected objects of His love.

See PBtop: THE DEITY OF THE HOLY SPIRIT A Brief Study

Haydock: Mat 4:1

Jesus Christ was led by the Holy Ghost, immediately after his baptism, into the desert,[1] to prepare, by fasting and prayer, for his public ministry, and to merit for us by his victory over the enemy of our salvation, force to conquer him also ourselves. By this conduct, he teaches all that were to be in future times called to his ministry, how they are to retire into solitude, in order to converse with God in prayer, and draw down the blessing of heaven upon themselves and their undertaking. What treasures of grace might we expect, if, as often as we receive any of the sacraments, we were to retire within ourselves, and shut out, for a time, the world and its cares. Then should we come prepared to withstand temptation, and should experience the divine assistance in every difficulty through life. The life of man is a warfare on earth. It was not given us, says St. Hilary, to spend it in indolence, but to wage a continual war against our spiritual enemies. In the greatest sanctity there are often the greatest and most incessant trials; for Satan wishes nothing so much as the fall of the saints. (Haydock) ---

By these trials, we learn the strength we have received from above, we are preserved from self-complacency and pride in the gifts of heaven; we confirm the renunciation we made in baptism of the devil, and all his works and pomps; we become stronger, and better prepared for future attacks, and are feelingly convinced of the dignity to which we have been raised, and of which the enemy of souls endeavours all he can to deprive us. St. John Chrysostom hom. xiii. Both St. John the Baptist and our divine Master, by retiring into the wilderness for contemplation, prayer, fasting and suffering, have given a sanction and an example to those holy men called hermits, who have taken shelter in their sanctified retreats against the dangers of the world. (Bristow)

===============================

[BIBLIOGRAPHY]

St. Mark (chap. i, ver. 13) tells us, Christ was with wild beasts, eratque cum bestiis, Greek: meta ton therion.

Haydock: Mat 4:2

Jesus wished to manifest a certain corporeal weakness, arising from his continued fast, that the devil might venture to tempt him; and after a fast of 40 days and 40 nights he was hungry. (Haydock) ---

Christ was well acquainted with the thoughts of the wicked fiend, and his great desire of tempting or trying him. The devil had learnt that he was come into the world from the songs of the angels at his birth, and from the mouth of the shepherds and of St. John the Baptist. To fast 40 days without being hungry, was certainly far above the strength of man, but to be hungry at any time is inconsistent with God; for which reason our blessed Saviour, that he might not manifestly declare his divinity, was afterwards hungry. (St. Hilary) ---

On this example, as well as that of Moses and Elias, who also fasted 40 days, the fast of Lent was instituted by the apostles, and is of necessity to be observed according to the general consent of the ancient Fathers. St. Jerome (ep. liv. ad Marcel.) says, we fast 40 days, or make one Lent in a year, according to the tradition of the apostles. St. Augustine (serm. lxix.) says, by the due observance of Lent, the wicked are separated from the good, infidels from Christians, heretics from Catholics. Our Saviour fasted 40 days, not because he stood in need of it, as we do, to subject the unruly members of the body, which lust against the spirit, but to set an example for our imitation. (Haydock) ---

Another reason might be, to prevent the captious remarks of the Jews, who might object that he had not yet done what the founder of their law, Moses, and after him Elias, had done. (Palacius in Mat.)

Haydock: Mat 4:3

"And the tempter coming," Greek: O peirazon, who looked upon this hunger as a favourable moment to tempt him, and to discover if he were truly the Son of God, as was declared at his baptism, desired Jesus to change by a miracle the stones into bread, to appease his hunger and to recover his strength. (Haydock) ---

By this we are taught, that amidst our greatest austerities and fasts, we are never free from temptation. But if your fasts, says St. Gregory, do not free you entirely from temptations, they will at least give you strength not to be overcome by them. (St. Thomas Aquinas.) The tempter is supposed to have appeared in a human form, and the whole temptation to have been merely external, like that which took place with our first parents in Paradise. It would have been beneath the perfection of Christ, to have allowed the devil the power of suggesting wicked thoughts to his mind. (Jansenius. p. 107) Had Jesus Christ converted the stones into bread, the devil, according to St. Jerome, would have thence inferred that he was God. But it was Christ's intention to overcome the proud fiend rather by humility than power. (St. Thomas Aquinas) Thus, if the first Adam fell from God by pride, the second Adam has effectually taught us how to overcome the devil by humility. (Haydock)

Haydock: Mat 4:4

Man liveth not by bread only. The words were spoken of the manna. (Deuteronomy viii. 3.) The sense in this place is, that man's life may be supported by any thing, or in any manner, as it pleaseth God. (Witham) ---

St. Gregory upon this passage says: if our divine Redeemer, when tempted by the devil, answered in so mild a manner, when he could have buried the wicked tempter in the bottom of hell, out not man, when he suffers any thing from his fellow man, rather to improve it to his advantage, than to resent it to his own ruin. Man consists of soul and body; his body is supported by bread, his soul by the word of God; hence the saying, "Lex est cibus animæ." (Mat. Polus.)

Haydock: Mat 4:5

In the text of St. Luke this temptation is the third: but most commentators follow the order of St. Matthew. In Palestine, all buildings had a flat roof, with a balustrade or a parapet. It was probably upon the parapet that the devil conveyed Jesus. The three temptations comprise the three principal sources of sin: 1. sensuality; 2. pride; and 3. concupiscence. 1st epistle John ii. 16. We may hope to conquer the first by fasting and confidence in divine Providence; the second by humility; the third by despising all sublunary things, as unworthy of a Christian's solicitude. (Haydock) ---

the devil took him, &c.[2] If we ask in what manner this was done, St. Gregory answers, that Christ might permit himself to be taken up, and transported, and nailed to a cross by wicked men, who are members of the devil. Others think the devil only conducted him from place to place. The text of St. Luke favours this exposition, when it is said, the devil led him to Jerusalem, to a high mountain, &c. (Witham)

===============================

[BIBLIOGRAPHY]

Assumpsit, Greek: paralambanei. statuit eum, Greek: istesin. St. Gregory, hom. 16. in Evang. t. 1. page. 1492. Ed. Ben. Quid mirum si se ab illo permisit in montem duci, qui se pertulit etiam a membris illius crucifigi?

====================

Haydock: Mat 4:6

Heretics, says St. Augustine, quote Scriptures, as the devil does here, in a wrong and forced sense; the Church cites them, like Jesus Christ, in their true sense, and to confute their falsehood. (Cont. lit. Petil. lib. ii. chap. 51.) It is on this account, that the Catholic Church wishes persons who come to the study of the most mysterious and difficult book ever published, should bring with them some preparation of mind and heart; convinced that the abuse of the strongest and best food may be converted into deadly poison. The promoters of Bible societies have published in Ireland a tract to encourage the universal perusal of the Scriptures, as the sole rule of faith. In this they give not only a mutilated and corrupt version of the letter of his late Holiness Pius VI. to the now archbishop of Florence, (to be seen at the head of this edition of the Bible) but certain letters from German Jansenists, who are described as being good Catholics. (Haydock)

Haydock: Mat 4:8

Shewed him all the kingdoms of the world, and their glory; and as St. Luke says, in a moment of time. We cannot comprehend how this could be done from any mountain, or seen with human eyes. Therefore many think it was by some kind of representation; or that the devil shewing a part, by words set forth the rest. (Witham) ---

He shewed him the different climates in which each country was situated. (St. John Chrysostom)

Haydock: Mat 4:9

All these will I give thee. The father of lies here promised what was not his to give. For though he be called the prince of this world, (John xii. 31,) meaning of the wicked, who wilfully make themselves his slaves; yet so restrained is the devil's power, that he could not go into the swine till Christ permitted it. (Matthew viii. 31.) (Witham) ---

What arrogance! what pride! The devil promises earthly kingdoms, whilst Jesus promises a heavenly kingdom to his followers. (St. Remigius) Behold the pride of this heart; as he formerly wished to make himself God, so now he wishes to assume to himself divine honours. (St. Thomas Aquinas)

Haydock: Mat 4:10

Jesus Christ does not here cite the words, but the substance of the text. (Deuteronomy v. 7. and 9; vi. 13; x. 20.) ---

It is remarkable that our Lord bore with the pride and insolence of the devil, till he assumed to himself the honour due to God alone. (St. John Chrysostom)

Haydock: Mat 4:11

Then the devil having exhausted all his artifices, left hem for a time, as St. Luke remarks; whence we are to learn, that after we have resisted with success, we are not to think ourselves secure, but avail ourselves of the truce to return thank to God for the victory, and to prepare for fresh combats, especially by fortifying ourselves with the bread of angels in the holy communion. by example he has taught us how to fight and to conquer. The struggle may be painful; but angels, as well as God, witness our struggle, ready to crown our victory. (Haydock)

Haydock: Mat 4:12

Jesus then left the wilderness, and passed a few day on the banks of the Jordan, affording his holy precursor an opportunity of bearing repeated testimony of him and of his divine mission, as we read in the first chap. of St. John, and then retired into Upper Galilee to avoid the fury of the Jews. There were two Galilees, that of the Jews and that of the Gentiles; this latter was given by the king of Tyre to king Solomon. (St. Jerome) This conduct of Jesus Christ, shews that on some occasions it is not only lawful, but advisable, to flee from persecution. (St. John Chrysostom) ---

Jesus Christ enters more publicly on his mission, and about to occupy the place of his precursor, the baptist, he chooses Galilee for the first theatre of his ministry, the place assigned by the ancient prophets. The Pharisees had prevailed upon Herod to arrest the baptist, nor could their hatred be less to Jesus Christ, who drew a still greater concourse of disciples after him.

Haydock: Mat 4:13

Nazareth was situated in Lower Galilee; and Capharnaum, a maritime town, in Higher Galilee. According to the historian, Josephus, it did not belong to Herod, the tetrarch, who sent the baptist to confinement, but to Philip, the tetrarch, his brother. (Calmet) ---

He leaves Nazareth for good and all, and retires to Capharnaum, a very flourishing and much frequented emporium, both for the Jews and Gentiles. Here he makes his chief residence, a place well calculated for his preaching, being on the limits of both Galilee, although he made frequent excursions through Galilee to disseminate his doctrines. (Syn. crit.)

Gill: Mat 4:1

Then was Jesus led up of the Spirit,.... The Evangelist having finished his account of John the Baptist, the forerunner of Christ; of his ministry and baptism; and particularly of the baptism of Christ; when the Holy Ghost came down upon him in a visible and eminent manner; whereby he was anointed for his public work, according to Isa 61:1 proceeds to give a narration of his temptations by Satan, which immediately followed his baptism; and of those conflicts he had with the enemy of mankind before he entered on his public ministry. The occasion, nature, and success of these temptations are here related. The occasion of them, or the opportunity given to the tempter, is spoken of in this and the following verse. In this may be observed the action of the Spirit in and upon Christ; he

was led of the Spirit: by "the Spirit" is meant the same spirit of God, which had descended and lighted on him in a bodily shape, with the gifts and graces of which he was anointed, in an extraordinary manner, for public service; of which he was "full", Luk 4:1 not but that he was endowed with the Holy Ghost before which he received without measure from his Father; but now this more eminently and manifestly appeared and by this Spirit was he led; both the Syriac and the Persic versions read, "by the holy Spirit". Being "led" by him, denotes an internal impulse of the Spirit in him, stirring him up, and putting him upon going into the wilderness: and this impulse being very strong and vehement, another Evangelist thus expresses it; "the Spirit driveth him, εκβαλλει thrusts him forth into the wilderness", Mar 1:12 though not against his will; to which was added an external impulse, or outward rapture, somewhat like that action of the Spirit on Philip. Act 8:39. When he is said to be led up, the meaning is, that he was led up from the low parts of the wilderness, where he was, to the higher and mountainous parts thereof, which were desolate and uninhabited. The place where he was led was "into the wilderness", i.e. of Judea, into the more remote parts of it; for he was before in this wilderness, where John was preaching and baptizing; but in that part of it which was inhabited. There was another part which was uninhabited, but by "wild beasts" and here Christ was led, and with these he was, Mar 1:13 all alone, retired from the company of men; could have no assistance from any, and wholly destitute of any supply: so that Satan had a fair opportunity of trying his whole strength upon him; having all advantages on his side he could wish for. The end of his being led there, was

to be tempted of the devil: by "the devil" is meant "Satan" the prince of devils, the enemy of mankind, the old serpent, who has his name here from accusing and calumniating; so the Syriac calls him קרצא אכל, the accuser, or publisher of accusations. He was the accuser of God to men, and is the accuser of men to God; his principal business is to tempt, and Christ was brought here to be tempted by him, that he might be tried before he entered on his public work; that he might be in all things like unto his brethren; that he might have a heart as man, as well as power, as God, to succour them that are tempted; and that Satan, whose works he came to destroy, might have a specimen of his power, and expect, in a short time, the ruin of his kingdom by him. The time when this was done was "then"; when Jesus had been baptized by John; when the Holy Ghost descended on him, and he was full of it; when he had such a testimony from his Father of his relation to him, affection for him, and delight in him; "then" was he led, "immediately", as Mark says, Mar 1:12. As soon as all this was done, directly upon this, he was had into the wilderness to be tempted by and to combat with Satan; and so it often is, that after sweet communion with God in his ordinances, after large discoveries of his love and interest in him follow sore temptations, trials, and exercises. There is a very great resemblance and conformity between Christ and his people in these things.

Gill: Mat 4:2

And when he had fasted forty days..... As Moses did, when he was about to deliver the law to the Israelites, Exo 34:28 and as Elijah did, when he bore his testimony for the Lord of hosts, 1Ki 19:8 so did Christ, when he was about to publish the Gospel of his grace, and bear witness to the truth. "Forty nights" as well as days, are mentioned; partly to show that these were whole entire days, consisting of twenty four hours; and partly to distinguish this fast of Christ from the common fastings of the Jews, who used to eat in the night, though they fasted in the day: for according to their canons ^z, they might eat and drink as soon as it was dark, and that till cock crowing; and others say, till break of day. Maimonides ^a says, they might eat and drink at night, in all fasts, except the ninth of Ab. What is very surprising in this fasting of our Lord, which was made and recorded, not for our imitation, is, that during the whole time he should not be attended with hunger; for it is added,

he was afterwards an hungered; that is, as Luke says, "when" the "forty" days "were ended", Luk 4:2 which seized upon him, and is related, both to express the reality of his human nature, which though miraculously supported for so long a time without food, and insensible of hunger, yet at length had appetite for food; and also that very advantageous opportunity Satan had to attack him in the manner he did, with his first temptation.

Gill: Mat 4:3

And when the tempter came to him..... By "the tempter", is meant the devil, see 1Th 3:5 so called, because it is his principal work and business, in which he employs himself, to solicit men to sin; and tempt them either to deny, or call in question the being of God, arraign his perfections, murmur at his providences, and disbelieve his promises. When he is here said to come to Christ at the end of forty days and nights, we are not to suppose, that he now first began to tempt him; for the other Evangelists expressly say, that he was tempted of him forty days, Mar 1:13 but he now appeared openly, and in a visible shape: all the forty days and nights before, he had been tempting him secretly and inwardly; suggesting things suitable to, and taking the advantage of the solitary and desolate condition he was in. But finding these suggestions and temptations unsuccessful, and observing him to be an hungered, he puts on a visible form, and with an articulate, audible voice, he said,

if thou be the Son of God; either doubting of his divine sonship, calling it in question, and putting him upon doing so too; wherefore it is no wonder that the children of God should be assaulted with the like temptation: or else arguing from it, "if", or "seeing thou art the Son of God"; for he must know that he was, by the voice which came from heaven, and declared it: and certain it is, that the devils both knew, and were obliged to confess that Jesus was the Son of God, Luk 4:41 by which is meant, not a good, or righteous man, or one dear to God, and in an office; but a divine person, one possessed of almighty power; and therefore, as a proof and demonstration of it, be urges him to

command that these stones be made bread, pointing to some which lay hard by; ειπε, "say" but the word, and it will be done. He did not doubt but he was able to do it, by a word speaking; but he would have had him to have done it at his motion, which would have been enough for his purpose; who wanted to have him obedient to him: and he might hope the rather to succeed in this temptation, because Christ was now an hungry; and because he had carried his point with our first parents, by tempting them to eat of the forbidden fruit.

Gill: Mat 4:4

But he answered and said, it is written,.... The passage referred to, and cited, is in Deu 8:3 the manner of citing it is what was common and usual with the Jews; and is often to be met with in the Talmudic writings; who, when they produce any passage of scripture, say דכתיב, "as it is written". The meaning of this scripture is; not that as the body lives by bread, so the soul lives by the word of God, and doctrines of the Gospel; though this is a certain truth: or that man lives by obedience to the commands of God, as was promised to the Israelites in the wilderness, and in the land of Canaan; but that God, in satisfying man's hunger, and in supporting and preserving his life, is not tied to bread only, but can make use of other means, and order whatever he pleases to answer these ends; as, by raining manna from heaven, which is mentioned in the passage cited; and therefore there was no occasion to change the nature of things, to turn stones into bread; since that was not so absolutely necessary to the sustenance of life, as that it could not be maintained without it. Our Lord hereby expresses his strong faith and confidence in God, that he was able to support him, and would do it, though in a wilderness, and destitute of supply; whereby he overcame this temptation of Satan. Christ, in this, and some following citations, bears a testimony to, and establishes the authority of the sacred writings; and though he was full of the Holy Ghost, makes them the rule of his conduct; which ought to be observed against those, who, under a pretence of the Spirit, deny the scriptures to be the only rule of faith and practice and at the same time points out to us the safest and best method of opposing Satan's temptations; namely, by applying to, and making use of the word of God.

Gill: Mat 4:5

Then the devil taketh him up,.... This was done, not in a visionary way, but really and truly: Satan, by divine permission, and with the consent of Christ, which shows his great humiliation and condescension, had power over his body, to move it from place to place; in some such like manner as the Spirit of the Lord caught away Philip, Act 8:39 he took him up, raised him above ground, and carried him through the air, "into, the holy city": this was Jerusalem; for Luke expressly says,

he brought him to Jerusalem, Luk 4:9 called so, because of the presence, worship, and service of God, which had been in it, though then in a great measure gone; and according to the common notions of the Jews, who say ^b Jerusalem was more holy than any other cities in the land, and that because of the Shekinah. The inscription on one side of their shekels was ירושלם עיר הקדש, "Jerusalem, the holy city" ^c. Satan frequents all sorts of places; men are no where free from his temptations; Christ himself was not in the holy city, no nor in the holy temple; hither also he had him,

and setteth him upon a pinnacle, or "wing of the temple". In this place ^d the Jews set James, the brother of Christ, and from it cast him down headlong: this was the ακρον "the summit", or "top" of it; and intends either the roof encompassed with battlements, to keep persons from falling off; or the top of the porch before the temple, which was 120 cubits high; or the top of the royal gallery, built by Herod, which was of such an height, that if a man looked down from it, he soon became dizzy ^e. The view Satan had in setting him here appears in the next verse.

Gill: Mat 4:6

And saith unto him, if thou be the Son of God,.... He addresses him after the same manner as before; if, or seeing,

thou art the Son of God, show thyself to be so; give proof of thy sonship before all the priests which are in and about the temple, and before all the inhabitants of Jerusalem;

cast thyself down that is, from the pinnacle of the temple: for since thou art the Son of God, no hurt will come to thee; thou wilt be in the utmost safety; and this will at once be a full demonstration to all the people, that thou art the Son of God: for hither Satan brought him, hoping to have got an advantage of him publicly; otherwise, had his view only been to have got him to cast himself down from any place of eminence, and so to have destroyed himself, he might have set him upon any other precipice; but he chose to have it done in the sight of the people, and in the holy city, and holy place. Let it be observed, that Satan did not offer to cast him down himself; for this was not in his power, nor within his permission, which reached only to tempt; and besides, would not have answered his end; for that would have been his own sin, and not Christ's: accordingly, we may observe, that when he seeks the lives of men, he does not attempt to destroy them himself, but always puts them upon doing it. To proceed, Satan not only argues from his divine power, as the Son of God, that he would be safe in casting himself down; but observing the advantageous use Christ made of the scriptures, transforms himself into an angel of light, and cites scripture too, to encourage him to this action; assuring him of the protection of angels. The passage cited is Psa 91:11 which expresses God's tender care and concern for his people, in charging the angels with the guardianship and preservation of them, in all their ways, that they might be secured from sin and danger. It does not appear that Satan was wrong in the application of this passage to Christ; for since it respects all the righteous in general, why not Christ as man? the head, as well as the members? And certain it is, that angels had the charge of him, did watch over him, and were a guard about him; the angels of God ascended, and descended on him; they were employed in preserving him from Herod's malice in his infancy; they ministered to him here in the wilderness, and attended him in his agony in the garden: but what Satan failed in, and that wilfully, and wickedly, was, in omitting that part of it,

to keep thee in all thy ways; which he saw was contrary to his purpose, and would have spoiled his design at once; and also in urging this passage, which only regards godly persons, in the way of their duty, to countenance actions which are out of the way of a man's calling, or which he is not called unto; and which are contrary to religion, and a tempting God. Satan before tempted Christ to distrust the providence of God, and now he tempts him to presume upon it: in like manner he deals with men, when he argues from the doctrines of predestination and providence to the disuse of means, for their good, either for this life, or that which is to come; and if he tempted the Son of God to destroy himself, it is no wonder that the saints should be sometimes harassed with this temptation.

Gill: Mat 4:7

Jesus saith unto him, it is written again,.... Christ takes no notice of the false and wrong citation of scripture made by the devil, nor of any misapplication of it; but mildly replies, by opposing another passage of scripture to him, Deu 6:16

ye shall not tempt the Lord your God, thereby tacitly showing, that he had produced scripture to a very wrong purpose, since that could never contradict itself; and also, that for a person to neglect the ordinary means of safety, and to expect, that as God can, so he will, preserve without the use of such means, is a tempting him. The Hebrew word תנסו "tempt", as Manasseh ben ^f Israel observes, is always taken in an ill part, and is to be understood of such who would try the power, goodness, or will of God. And which, as it is not fitting it should be done by any man, so not by himself; and perhaps he hereby intimates too, that he himself was God; and therefore as it was not right in him to tempt God the Father, by taking such a step as Satan solicited him to; nor would it be right in any other; so it was iniquitous in the devil to tempt him who was God over all, blessed for ever.

Gill: Mat 4:8

Again, the devil taketh him up into an exceeding high mountain,.... That is, he took him off from the pinnacle of the temple, and carried him through the air, to one of the mountains which were round about Jerusalem; or to some very high mountain at a greater distance; but what mountain is not certain; nor can it be known; nor is it of any moment; it has been said ^g to be Mount Lebanon: here he

sheweth him all the kingdoms of the world, and glory of them. By "all the kingdoms of the world" are meant, not only the Roman empire, as Dr. Lightfoot thinks, though that was, to he sure, the greatest in the world at that time; but all the kingdoms in the whole world, which subsisted in any form, whether within, or independent of the Roman empire; or whether greater or lesser: and by "the glory of them", is meant, the riches, pomp, power, and grandeur of them. Now the view which Satan gave Christ of all this, was not by a representation of them in a picture, or in a map, or in any geographical tables, as ^h some have thought; since to do this there was no need to take him up into a mountain, and that an exceeding high one; for this might have been done in a valley, as well as in a mountain: and yet it could not be a true and real sight of these things he gave him; for there is no mountain in the world, from whence can be beheld anyone kingdom, much less all the kingdoms of the world; and still less the riches, glory, pomp, and power of them: but this was a fictitious, delusive representation, which Satan was permitted to make; to cover which, and that it might be thought to be real, he took Christ into an high mountain; where he proposed an object externally to his sight, and internally to his imagination, which represented, in appearance, the whole world, and all its glory. Xiphilinus ⁱ reports of Severus, that he dreamed, he was had by a certain person, to a place where he could look all around him, and from thence he beheld πασαν μεν την γην, πασαν δε την θαλασσαν "all the earth, and also all the sea"; which was all in imagination. Satan thought to have imposed on Christ this way, but failed in his attempt. Luke says, this was done

in a moment of time, in the twinkling of an eye; as these two phrases are joined together, 1Co 15:52 or "in a point of time". The word στιγμη, used by Luk 4:5 sometimes signifies a mathematical point, which Zeno says ^k is the end of the line, and the least mark; to which the allusion may be here, and designs the smallest part of time that can be conceived of. Antoninus the emperor uses the word, as here, for a point of time; and says ^l, that the time of human life, and the whole present time, is but στιγμη a point. Would you know what a moment, or point of time is, according to the calculation of the Jewish doctors, take the account as follows; though in it they differ: a moment, say they ^m, is the fifty six thousandth, elsewhere ⁿ, the fifty eight thousandth, and in another place ^o, the fifty three thousandth and eight hundredth and forty eighth, or, according to another account ^p, eighty eighth part of an hour. If this could be thought to be a true and exact account of a moment, or point of time, it was a very short space of time indeed, in which the devil showed to Christ the kingdoms of this world, and their glory; but this is not more surprising than his vanity, pride, and impudence, in the following verse.

Gill: Mat 4:9

And saith unto him, all these things will I give thee.... This is more fully and strongly expressed by the Evangelist Luke. Luk 4:6.

And the devil said unto him, All this power will I give thee, and the glory of them: for that is delivered unto me, and to whomsoever I will, I give it--all shall be thine. In which words he sets up himself to be the God of this world, and the sovereign disposer of it: he pretends it was delivered to him by the true God, who had left it to his arbitrary disposal; and that he could invest Christ with the power and government of it, and put him in possession of all its glory, and make good and support his title to it, and interest in it. Never was such monstrous arrogance expressed as this; when this poor, proud, wretched creature, has not the disposal, at his pleasure, of anyone single thing; no not the least in the whole universe. He could not touch, neither Job's person, nor any of his substance, without divine permission; nor enter into an herd of swine without Christ's leave; and yet had the front to make an offer of the whole world, as if he had a despotic power over it; and that upon this horrid and blasphemous condition,

if thou wilt fall down and worship me. This was the highest degree of effrontery and impudence. The devil is not content to be worshipped by men, but seeks for adoration from the Son of God: this opens at once his proud, ambitious, and aspiring views, to be as God himself; for with nothing less can he be satisfied.

Gill: Mat 4:10

Then saith Jesus to him, get thee hence, Satan..... In Luk 4:8 it is "get thee behind me": and so some copies read here, and is expressive of indignation and abhorrence; see Mat 16:23 rebuking his impudence, and detesting his impiety: he had borne his insults and temptations with great patience; he had answered him with mildness and gentleness; but now his behaviour to him was intolerable, which obliged him to show his resentment, exert his power and authority, and rid himself at once of so vile a creature; giving this reason for it;

for it is written, thou shalt worship the Lord thy God, and him only shalt thou serve. The place referred to is in Deu 6:13

thou shalt fear the Lord thy God, and serve him: to fear the Lord, and to worship him, is the same thing. Worship includes both an internal and external reverence of God: the word "only" is not in the original text, but is added by our Lord; and that very justly; partly to express the emphasis which is on the word "him"; and in perfect agreement with the context, which requires it; since it follows,

ye shall not go after other Gods. Moreover, not to take notice of the Septuagint version, in which the word "only" is also added, Josephus ^q, the Jewish historian, referring to this law, says, because God is one, και δει τουτον σεβεσθαι μονον, "therefore he only is to be worshipped". And Aben Ezra ^r, a Jewish writer, explaining the last clause in the verse,

and thou shalt swear by his name, uses the word "only"; and which indeed, of right, belongs to every clause in it. The meaning of our Lord in citing it is; that since the Lord God is the alone object of worship, it was horrid blasphemy in Satan to desire it might be given to him, and which could not be done without the greatest impiety.

Gill: Mat 4:11

Then the devil leaveth him,.... In Luk 4:13 it says,

when the devil had ended all the temptation, he departed from him for a season, or until a season. That is, having tempted him with all sorts of temptations, and tried him every way to no purpose; having gone through, and finished the whole scheme and course of temptations he had devised, without success; and having orders from Christ to depart, which he was obliged to obey, leaves him for a while, till another opportunity of tempting him in some other way should offer; or till the time came, when he should be so far able to get the advantage of him, as to bruise his heel, or bring him to the dust of death; see Joh 14:30 and when he was gone, better company came in his room;

behold, angels came and ministered to him. They came to him in a visible, human form, as they were used to do under the Old Testament dispensation, and that after the temptation was over; after Satan was foiled, and was gone; that it might appear that Christ alone had got the victory over him, without any help or assistance from them. When they were come, they "ministered to him"; that is, they brought him food of their own preparing and dressing, as they formerly did to Elijah, 1Ki 19:5 to satisfy his hunger, and refresh his animal spirits; which had underwent a very great fatigue during this length of time, in which he fasted, and was tempted by Satan. Thus, as the angels are ministring spirits to the heirs of salvation, both in a temporal and in a spiritual sense, Heb 1:14 so they were to Christ. Nothing is more frequent with the Jews than to call the angels מלאכי השרת "ministring angels": it would be needless and endless to refer to particular places.

Gill: Mat 4:12

Now, when Jesus had heard that John was cast into prison,.... John was cast into prison by Herod; the reason of it may be seen in Mat 14:3. The prison into which he was cast, according to Josephus ^s, was the castle of Machaeras: here he continued some time before he was put to death; for from hence he sent two disciples to Jesus, to know if he was the Messiah, Mat 11:2. Now when Jesus heard of this his imprisonment,

he departed into Galilee; not so much on account of safety, or for fear of Herod, but to call his disciples, who lived in that country.

Gill: Mat 4:13

And leaving Nazareth,.... Where he was educated, and had lived many years together; and where he preached first to the good liking of the people, who

wondered at the gracious words that proceeded out of his mouth: though afterwards they were so much displeased with him, that they thrust him out of their city; and intended to have destroyed him, by casting him down headlong from the brow of an hill; and which seems to be the reason of his leaving this city; see Luk 4:16

he came and dwelt in Capernaum a city of Galilee. Luk 4:31

which is upon the sea-coast by the sea of Tiberias, or Genesareth

in the borders of Zabulon and Nephthalim: it bordered on both these tribes; it signifies "the village of consolation" ^t; and so it was, whilst the consolation of Israel dwelt there. The Jews speak very evilly of it: no doubt because it was the dwelling place of Christ; and because there might be some in it who believed in him: they represent the inhabitants of it as very great sinners, heretics, and dealers in magic art. Chanina, the brother's son of R. Joshua, they say ^u, went to Capernaum, and the heretics did something to him; according to the gloss, they bewitched him: and elsewhere ^w explaining the words in Ecc 7:26

Who so pleaseth God,....; this, they say, is Chananiah, the brother's son of R. Joshua; and "the sinner"; these are the "children", or inhabitants of Capernaum. Thus they show their spite against the very place in which Christ dwelt.

Gill: Mat 4:14-15

That it might be fulfilled which was spoken,.... Christ's dwelling in Capernaum accomplished a prophecy of the prophet Isa 9:1 and he went and dwelt there, that it might be fulfilled which he had spoken: the meaning of which prophecy is ^x, that as those parts of the land of Israel, there mentioned, had suffered much by Tiglathpileser, who had carried them captive, 2Ki 15:29 and is "the vexation" referred to; so they should be honoured, and made very glorious, by the presence and conversation of the Messiah among them, and which now had its literal fulfilment: for Christ now came and dwelt in Capernaum, which lay between the lands and upon the borders both of Zabulon and Nephthalim; was situated by the sea of Tiberias, beyond Jordan, and in, "Galilee of the nations"; the upper Galilee, which had in it people of other nations besides Jews. The ancient Jews expected the Messiah to make his first appearance in Galilee; which expectation must be grounded on this prophecy; for so they say ^y expressly,

"the king Messiah shall be revealed בארעא דגליל, "in the land of Galilee."''

And in another place ^z explaining Isa 2:19 they paraphrase it thus,

""for fear of the Lord"; this is the indignation of the whole world: and for the "glory of his majesty"; this is the Messiah; when he ariseth to shake terribly the earth, when he shall arise and be revealed בארעא דגליל, "in the land of Galilee": because that this is the first place to be destroyed in the holy land; therefore he shall be revealed there the first of all places.''

Here Jesus, the true Messiah, made his first appearance publicly; here he called his disciples, and began his ministry.

Commentary -- Verse Notes / Footnotes

NET Notes: Mat 4:1

¹ tn Or “desert.”

NET Notes: Mat 4:2

¹ tn Grk “and having fasted forty days and forty nights, afterward he was hungry.”

NET Notes: Mat 4:3

¹ tn Grk “say that these stones should become bread.”

NET Notes: Mat 4:4

¹ tn Grk “answering, he said.” The participle ἀποκριθείς (apokriqeis) is redundant, but the syntax of the phrase has been changed for clarity.

² tn Or “a person.” Greek ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

³ tn Grk “will not live.” The verb in Greek is a future tense, but it is unclear whether it is meant to be taken as a command (also known as an imperatival future) or as a statement of reality (predictive future).

⁴ sn A quotation from Deut 8:3.

NET Notes: Mat 4:5

¹ sn The order of the second and third temptations differs in Luke’s account (4:5-12) from the order given in Matthew.

² tn Grk “and he stood him.”

³ sn The highest point of the temple probably refers to the point on the temple’s southeast corner where it looms directly over a cliff some 450 ft (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

NET Notes: Mat 4:6

¹ sn A quotation from Ps 91:11. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).

² sn A quotation from Ps 91:12.

NET Notes: Mat 4:7

¹ sn A quotation from Deut 6:16.

NET Notes: Mat 4:8

¹ tn Grk “glory.”

NET Notes: Mat 4:9

¹ tn Grk “if, falling down, you will worship.” BDAG 815 s.v. πίπτω 1.b.α.ב has “fall down, throw oneself to the ground as a sign of devotion, before high-ranking persons or divine beings.”

NET Notes: Mat 4:10

¹ tc The majority of later witnesses (C² D L Z 33 Ï) have “behind me” (ὀπίσω μου; opisw mou) after “Go away.” But since this is the wording in Matt 16:23, where the text is certain, scribes most likely added the words here to conform to the later passage. Further, the shorter reading has superior support (א B C*^vid K P W Δ 0233 Ë^1,13 565 579* 700 al). Thus, both externally and internally, the shorter reading is strongly preferred.

² sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

NET Notes: Mat 4:11

¹ tn Grk “and behold, angels.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).

NET Notes: Mat 4:12

¹ tn Grk “he.”

² tn Or “arrested,” “taken into custody” (see L&N 37.12).

NET Notes: Mat 4:13

¹ map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

² tn Grk “and leaving Nazareth, he came and took up residence in Capernaum.”

sn Capernaum was a town located on the northwestern shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.

map For location see Map1 D2; Map2 C3; Map3 B2.

³ tn Or “by the lake.”

sn By the sea refers to the Sea of Galilee.

NET Notes: Mat 4:14

¹ tn The redundant participle λέγοντος (legontos) has not been translated here.

Geneva Bible: Mat 4:1

Then was ^{( 1 )} Jesus led up of the Spirit into the wilderness to be tempted of the devil.

^{( 1 )} Christ is tempted in all manner of ways, and still overcomes, that we also through his virtue may overcome.

Geneva Bible: Mat 4:2

And when he had fasted ^{( a )} forty days and forty nights, he was afterward an hungred.

^{( a )} A full forty days.

Geneva Bible: Mat 4:5

Then the devil taketh him up into the holy city, and setteth him on a ^{( b )} pinnacle of the temple,

^{( b )} The battlement which encompassed the flat roof of the Temple so that no man might fall down: as was appointed by the law; (Deu 22:8).

Geneva Bible: Mat 4:7

Jesus said unto him, It is written again, Thou shalt not ^{( c )} tempt the Lord thy God.

^{( c )} Literally, "Thou shalt not go on still in tempting."

Geneva Bible: Mat 4:12

^{( 2 )} Now when Jesus had heard that John was cast into prison, he departed into Galilee;

^{( 2 )} When the Herald's mouth is stopped, the Lord reveals himself and brings full light into the darkness of this world, preaching free forgiveness of sins for those that repent.

Geneva Bible: Mat 4:13

And leaving Nazareth, he came and dwelt in ^{( d )} Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:

^{( d )} Which was a town a great deal more famous than Nazareth was.

Commentary -- Verse Range Notes

TSK Synopsis: Mat 4:1-25

1 Christ, fasting forty days, is tempted of the devil and ministered unto by angels.

12 He dwells in Capernaum;

17 begins to preach;

18 calls Peter and Andrew,

21 James and John;

23 teaches and heals all the diseased.

Maclaren: Mat 4:1-11

The Victory Of The King

Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. 2. And when He had fasted forty days and forty nights, He was afterward an hungered. 3. And when the tempter came to Him, he said, If Thou be the Son of God, command that these stones be made bread. 4. But He answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. 5. Then the devil taketh Him up into the holy city, and setteth Him on a pinnacle of the temple, 6. And saith unto Him, If Thou be the Son of God. cast Thyself down: for it is written, He shall give His angels charge concerning Thee: and in their hands they shall bear Thee up, lest at any time Thou dash Thy foot against a stone. 7. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. 8. Again, the devil taketh Him up into an exceeding high mountain, and sheweth Him all the kingdoms of the world, and the glory of them; 9. And saith unto Him, All these things will I give Thee, if Thou wilt fall down and worship me. 10. Then saith Jesus unto him, Get thee hence, Satan for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve. 11. Then the devil leaveth Him, and, behold, angels came and ministered unto Him.'--Matt. 4:1-11.

EVERY word of the first verses of this narrative is full of meaning. Then' marks the immediate connection, not only in time but in causation, between the baptism and the temptation. The latter followed necessarily on the former. Of the Spirit '--then God does lead His Son into temptation. For us all, as for Christ, it is true that, though God does not tempt as wishing us to fall, He does so order our lives that they carry us into places where the metal of our religion is tried. To be tempted'--then a pure, sinless human nature is capable of temptation, and the King has to begin his career by a battle. Of the devil '--then there is a dark kingdom of evil, and a personal head of it, the prince of darkness. He knows His rival, and yet He knows him but partially. He strides out to meet him in desperate duel, as Goliath did the stripling whom he despised; and both hosts pause and gaze. To a sinless nature no temptation can arise from within, but must be presented from without.

We leave untouched the question as to the manner of this temptation, which remains equally real, whether we conceive that the tempter appeared in bodily form, and actually carried the body of our Lord from place to place, or whether we suppose that, during it all, Christ sat silent, and apparently alone in the wilderness. We only divert attention from the true importance of the incident by giving prominence to picturesque or questionable externals of it.

I. The First Assault And Repulse, In The Desert.

Unlike John the Baptist, whose austere spirit was unfolded in the desert, Jesus grew up among men, passing through and sanctifying childhood and youth, home duties, and innocent pleasures. But ere He enters on His work, the need which every soul appointed to high and hard tasks has felt, namely, the need for seclusion and communion with God in solitude, was felt by Him. As it had been for Moses and Elijah, the wilderness was His school; and as the collective Israel, so the personal Son of God, has to be led into the wilderness, that there God may speak to His heart.' So deep and rapt was the communion, that, for forty days, spirit so mastered flesh that the need and desire for food were suspended. But when He touched earth again, the pinch of hunger began. Analogous cases of the power of high emotion to hold physical wants in abeyance are sufficiently familiar to make so extreme an instance explicable.

We have to distinguish in the first temptation between the sphere in which it moves, the act suggested, and the true nature of the act as dragged to light in Christ's answer. The sphere is that of the physical nature. Hunger has nothing to do with right or wrong. It asserts itself independent of all considerations. In itself neutral, it may, like all physical cravings, lead to sin. Most men are most tempted by fleshly desires. Satan had tried the same bait before on the first Adam. It had answered so well then, that he thinks himself wise in bringing it out once more. Adam, in his garden, surrounded by all that sense needed, had yielded, and thereby had turned the garden into desert; Christ, in the desert, pressed by hunger, does not yield, and thereby turns the desert into a garden again. At the beginning of His course He is tempted by the innocent desire to secure physical support; at its close He is tempted by the innocent desire to avoid physical pain. He overcomes both, and by His victories in the wilderness so unlike the garden, and in Gethsemane, another garden, so unlike the first, He brings a statelier Eden back to man.'

The act suggested seems not only innocent, but in accordance with His dignity. It was a strange anomaly for the Son of God,' on whose head the dove had descended, and in whose ears the voice had sounded, to be at the point of starving. What more unbecoming than that one possessed of His mysterious closeness to God should be suffering from such ignoble necessities? What more foolish than to continue to hunger, when a word could spread a table in the wilderness? John had said that God could make children of Abraham out of these stones. Could He not make bread out of them? The suggestion sounds benevolent, sensible, almost religious. The need is real, the remedy possible and easy; the result desirable as preserving valuable life, and putting an end to an anomaly, and the objections apparently nil. The bait is skilfully wound over the barbed hook.

Christ's answer tears it away, and discloses the sharp points. He will not discuss with Satan whether He is Son of God or no. To the Jews He was wont to answer, I say unto you'; to Satan He answers, It is written.' He puts honour on the sword of the Spirit, which is the word of God,' and sets us an example of how to wield it. The words quoted are found in the account of Israel's miraculous sustenance in the desert by the manna, and are applied by Christ to Himself, not as Son of God, but as simple man. They contain the great truth that God can feed men, in their physical life, by bread or without bread. When He does it by bread or other ordinary means, it is even then not the material substance in itself, but His will operating through it, which feeds. He can abolish all the outward means, and still keep a man alive. There is no reference to the truth which is sometimes forcibly inserted into this saying, that man has a higher than bodily life, and needs more than material bread to feed the hunger of the soul. The whole scope of the words is to state the law of physical nourishment as dependent at last on the divine will, and therefore equally capable of being accomplished with or without bread, by ordinary means or apart from these.

The bearing of the words on Christ's hunger is twofold: First, He will not use His miraculous powers to provide food, for that would be to distrust God, and so to cast off His filial dependence; second, He will not separate Himself from His brethren, and provide for Himself by a way not open to them, for that would really be to reverse the very purpose of His incarnation and to defeat His whole work. He has come to bear all man's burdens, and shall He begin by separating Himself from them? Therefore He answers in words which declare the law for' man,' and thereby merges all that was distinctive in His position in a loving participation in our lot. If the Captain of our Salvation had begun by refusing to share the privations of the rank and file, and had provided dainties for Himself, what would have become of His making common cause with them? The temptation addressed to Christ's physical nature was, to put it roughly, Look out for yourself.' His answer was, As Son of God, I hold by My filial dependence. As man, I share My brethren's lot, and am content to live as they live.'

II. The Second Assault And Repulse, On The Temple.

We need not touch on the questions as to whether our Lord's body was really transported to the temple, and, if so, to what part of it. But we may point out that there is nothing in the narrative to warrant the usual interpretation of this temptation, as being addressed to the desire of recognition, and as equivalent to the suggestion that our Lord should show Himself, by a stupendous miracle before the multitude, as the Messiah. There is nothing about spectators, and no sign that the dread solitude wrapping these two was broken by others. We must seek for the point of the second temptation in another direction.

The very locality chosen for it helps us to the right understanding of it. There were plenty of cliffs in the desert, down which a fall would have been fatal. Why not choose one of them? The temple was God's house, the fitting scene for an attempt to work disaster by the abuse of religious ideas. The former temptation underlies this. That had sought to move Jesus to east off His filial confidence; this seeks to pervert that confidence, and through it to lead Him to cast off filial obedience. Therefore the Devil quotes Scripture for his purpose.' What could be more religious than an act of daring based upon faith, which again was based on a word which proceeded out of the mouth of God'? It is not in the suppression of certain words in the quotation that Satan's error lies. The omitted words are not material. What did he hope to accomplish by this suggestion? If Jesus was, in bodily reality, standing on the summit of the temple, the tempter, profoundly disbelieving the promise, may have thought that the leap would end his anxieties by the death of his rival. But, at any rate, he sought to lead His faith into wrong paths, and to incite to what was really sinful self-will under the guise of absolute trust.

Our Lord's answer, again drawn from Deuteronomy, strips off the disguise from the action which seemed so trustful. He changes the plural verb of the original passage into the singular, thus at once taking as His own personal obligation the general command, and pointing a sharp arrow at His foe, who was now knowingly or unknowingly so flagrantly breaking that law. If God had bidden Jesus cast Himself down, to do it would have been right. As He had not, to do it was not faith, but self-will. To cast Himself into dangers needlessly, and then to trust God (whom He had not consulted about going into them) to get Him out, was to tempt God.' True faith is ever accompanied with true docility. He had come to do His Father's will. A divine must' ruled His life. Was He to begin His career by throwing off His allegiance on pretext of trust? If the Captain of our Salvation commences the campaign by rebellion, how can He lead the rank and file to that surrender of their own wills which is victory?

The lessons for us from the second temptation are weighty. Faith may be perverted. It may even lead to abandoning filial submission. God's promised protection is available, not in paths of our own choosing, but only where He has sent us. If we take the leap without His command, we shall fall mangled on the very temple pavement. It is when we are in the way' which He has prescribed that the angels of God' whom He has promised meet' us. How many scandals in the falls of good men would have been avoided, and how many mad enterprises would have been unattempted, and how much more clearly would the relations of filial faith and filial obedience have been understood, if the teaching of this second temptation had been laid to heart!

III. The Final Assault And Repulse, On The Mountain.

Again the scene changes, because the stress of the temptation is different. The exceeding high mountain' is not to be looked for in our atlases. The manner in which all the glories of the world's kingdoms were flashed in one dazzling panorama, like an instantaneous photograph, before Christ's eyes, is beyond our knowledge. We note that Satan has no more to say about the Son of God.' He has been foiled in both his assaults on Christ in that character. If He stood firm in filial trust and in filial submission, there was no more to be done. So the tempter tries new weapons, and seeks to pervert the desire for that dominion over the world which was to be a consequence of the sonship. He has not been able to touch Him as Son; can he not spoil Him as King? They are rivals: can they not strike up a treaty? Jesus thinks that He is going to reign as God's viceroy; can He not be induced, as a much quicker way of getting to His end, to become Satan's? Such a scheme sounds very stupid; but Satan is very stupid, for all his wisdom, and the hopeless folly of his proposal is typical of the absurdities which lie in all sins. There is an old play, the title of which would be coarse if it were not so true, The Devil is an Ass.'

His boast, like all his wiles, is a little truth and a great lie. It is true that his servants do often manage to climb into thrones and other high places. It is true that beggars and worse than beggars on horseback, and princes and better than princes walking, is often the rule. It is true that the crowned saints of the world might be counted on the fingers. But, for all that, the Father of lies was like himself in this promise. He did not say that, if he gives a kingdom to one of his servants, he takes it from another. He did not say that his gifts are shams, and fade away when the daylight comes. He did not say that he and his are, after all, tools in God's hands.

What was it that he thought he was appealing to in Christ? Ambition? He knew that Jesus was destined to be King of the earth, and he blunders to the conclusion that His reign is to he such as he could help Him to. How impossible it is for Satan to penetrate the depths of that loving heart! How mole-blind evil is to the radiant light of goodness! How hate fails when it tries to fathom love! If all that Satan meant by the glory' of the world had been Christ's, He would have been no nearer His heart's desire.

The temptation was not only to fling away the ideal of His kingdom, but to reverse the means for its establishment. Neither temptation could originate within Christ's heart, but both beset Him all His life. The cravings of His followers, the expectations of His race, the certainty of an enthusiastic response if He would put Himself at their head, and the equal certainty of death if He would not, were always urging Him to the very same thing.

There is nothing weaker,' says an old school-man, than the Devil stripped naked.' The mask is thrown off at last, and swift and smiting comes the gesture and the word of abhorrence, Get thee hence, Satan,'--now revealed in thy true colours. Jesus still couches His refusal in Scripture words, as if sheltering Himself behind their broad shield. It is safest to meet temptation, not by our own reasonings and thoughts, but by the words which cannot lie. As He had held unmoved, by His filial trust and His filial submission, now He clings to the foundation principle of all religion,--the exclusive worship and service of God. His kingdom is to be a kingdom of priests; therefore to begin it by such an act would be suicide. It is to be the victorious antagonist of Satan's kingdom, because it is to lead all men to worship God alone; therefore enmity, not alliance, is to be between these two. Christ's last words are not only His final refusal of all the baits, but the ringing proclamation of war to the death, and that a war which will end in victory. The enemy's quiver is empty. He feels that he has met more than his match, so he skulks from the field, beaten for the first time by having encountered a heart which all his fiery darts failed to inflame, and dimly foreseeing yet more utter defeat.

The last temptation teaches us both the nature of Christ's kingdom and the means of its establishment. It is a rule over men's hearts and wills, swaying them to goodness and the exclusive worship and service of God. That being so, the way to found it follows of course. It can only be set up by suffering, utter self-sacrifice, gentleness, and goodness. Christ is King of all because He is servant of all. His cross is His throne. His realm is of hearts softened, cleansed, made gladly obedient, and growingly like Himself. For such a king, weapons of force are impossible, and for His subjects the same law holds. They have often tried to fight for Christ with the Devil's weapons, to make compliance with him for ends which they thought good, to keep terms with evil, or to adopt worldly policy, craft, or force. They have never succeeded, and, thank God ! they never will.

That duel was fought for us. There we all conquered, if we will hold fast by Him who conquered then, and thereby taught our hands to war' and our fingers to fight.' The strong man is bound. The spoiling of his house follows of course, and is but a question of time.

Maclaren: Mat 4:12-16

The Springing Of The Great Light

Now when Jesus had heard that John was cast into prison, He departed into Galilee; 13. And leaving Nazareth, He came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: 14. That it might be fulfilled which was spoken by Esaias the prophet, saying, 15. The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; 16. The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.'--Matt. 4:12-16.

THOUGH the narrative of the Temptation is immediately followed by the notice of Jesus' return to Galilee, there was a space between wide enough to hold all that John's Gospel tells of the gathering of the first disciples, the brief stay in Galilee, the Jerusalem ministry, and the journey through Samaria. John 1:43 refers to the same point of time as Matt. 4:12-16 of this chapter. It is rash to conclude Matthew's ignorance from his silence, and it is plain, from his own words, that he did not suppose that the return to Galilee followed the Temptation as closely in time as it does in his narrative. For he does link the Temptation to the Baptism immediately, by Then was Jesus led up of the Spirit' (Matt. 4:1), and so some interval of time must be allowed, during which Jesus left the wilderness, and went to some place where He could hear of John's imprisonment. A gap is necessary. Its extent is not indicated, nor are the reasons for silence as to its contents. But we may as reasonably conjecture that Matthew's eagerness to get to his main subject, the Galilean ministry, led him to regard the short visit to Jerusalem as an episode from which little came, as put his silence down to a very improbable ignorance. The same explanation may account for the slight mention made of His leaving Nazareth,' of which Luke has given the memorable story.

John was silenced, and that moved Jesus to go back to Galilee and take up His ministry there. His reason has been thought to have been the wish to avoid a similar fate, but He was safer from Herod in Jerusalem than in Capernaum, within reach of the tyrant's arm, stretched out from Tiberias close by, and the supposition is more probable, as well as more worthy, that a directly opposite motive impelled Him. The voice that had cried, After me cometh a greater than I,' was stifled in a dungeon. It was fitting that He, of whom John had spoken, should at once stand forth. There must be no interval between the ringing proclamation by the herald and the appearance of the king, lest men should say that one more hope had been dashed, and one more prophet proved a dreamer. And is there not a lesson for all times in the fact that when John is silenced, Jesus begins to speak? Is not the quenching of a light kindled to bear witness to the true Light, ever the occasion for that unkindled and unquenchable Light to burn the more brightly, though tear-dimmed eyes often fail to see it?

The choice of Capernaum as a residence suggested to Matthew Isaiah's prophecy, which he quotes freely, fusing into one sentence the geographical terms, in Matt. 4:15, which, in the Hebrew, are the close of one paragraph, and the prophecy in Matt. 4:16 which, in the Hebrew, begins another. The territory of Zabulon lay in what is now called Lower Galilee, stretching right across from the northern end of the Sea of Gennesaret to the coast of the Mediterranean, while that of Naphtali lay further north. The way of the sea' is here not the designation of another district, but a specification of those named in the preceding clauses, and may be rendered' towards the sea,' while beyond Jordan' is the almost heathen territory on the east bank of the river, and Galilee of the Gentiles' is the general name for all three, the two tribal territories and the trans-Jordanic district. These are all smelted into one designation,' the people which sat in darkness,' and thus the whole of Matt. 4:15 and the first clause of Matt. 4:16 make the nominative of the verb saw.' There is something very impressive in that long-drawn-out accumulation of geographical names, and in their being all massed in the one sad description of their inert darkness, and then equally massed as seeing the great light that springs up. The intense pathos of that description and its sad truth to experience should not be unnoticed. They sit in the dark--the attitude of listless languor and constrained inaction, too true an emblem of the paralysis which falls on all the highest activities of the spirit, if the light from God has been quenched. It is only wild beasts that are active in the night. The lower parts of man's nature may work energetically in that darkness, but all that makes his glory is torpid in it. Christ's light has been the great impulse to progress. Races without it sit and do not march. But that is not all, for the sad picture is sketched again with blacker shadows in the next clause, which substitutes for darkness' the still more tragic words, the region and shadow of death.' The realm of darkness is the region of death. That dread figure is the lord of it, and, grimly enough, its very intensity of blackness has power to throw a shadow even there where there is no light, and to deepen the gloom. The second clause advances on the first in another respect, for while the former spoke only of' seeing' the light, the latter tells of the blessed suddenness with which it sprung up.' The one clause speaks of the human perception, the other of the divine revelation which precedes it and makes it possible.

But had Matthew any right to see in Jesus' Galilean ministry the fulfilment of a prophecy which, as spoken, was simply a promise that the northern parts of Israel which, by geographical position, had to bear the first and worst brunt of Assyrian invasion, should have deliverance from the oppressor? Yes; for Isaiah's vision of the light rising on Israel, crushed beneath foreign oppression, was based on a distinctly Messianic prediction. It was because Messiah should come that he expected Assyria to be flung off and Israel to be set free, and he was right in the expectation, for though the Messiah did not come visibly then, His coming was the guarantee, and in some sense the cause, of Israel's deliverance. Nor was Matthew less right in seeing in that earlier deliverance but a germinant accomplishment of the prophecy, which, by its very transiency, outwardness, and incompleteness, pointed onwards to a better spring of the Light, and a fuller deliverance from a murkier darkness and a more mortal death. The life was the light of men,' the teacher of all knowledge of God, the source of all light of true joy, the giver of all light of white purity, and He has risen on a world sitting in darkness that all men may walk in the light, and be children of the light.

The Early Welcome And The First Ministers Of The King

From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand. 18. And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. 19. And He saith unto them, Follow Me, and I will make you fishers of men. 20. And they straightway left their nets, and followed Him. 21. And going on from thence, He saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and He called them. 22. And they immediadely left the ship and their father, and followed Him. 23. And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. 24. And His fame went throughout all Syria: and they brought unto Him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatick, and those that had the palsy; and He healed them. 25. And there followed Him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.'--Matt. 4:17-25.

In these verses we have a summary of our Lord's early Galilean ministry. The events are so presented and combined as to give an impression as of a triumphal progress of the newly anointed monarch. He sweeps through the northern regions, everywhere exercising the twofold office of teaching and healing, and everywhere followed by eager crowds. This joyous burst of the new power, like some strong fountain leaping into the sunshine, and this rush of popular enthusiasm, are meant to heighten the impression of the subsequent hostility of the people. The King welcomed at first is crucified at last. It was roses, roses, all the way' in these early days, but they withered soon. There are three points in these verses: the King acting as His own herald; the King calling His first servants; and the King wielding His power and welcomed by His subjects.

I. In Matt. 4:17 We Have A Striking Picture Of The King As His Own Herald.

The word rendered preach' of course means, literally, to proclaim as a herald does. It is remarkable that this earliest phase of our Lord's teaching is described in the same words as John's preaching. The stern voice was silenced. Instead of the free wilderness, John had now the gloomy walls of Machaerus for the bound of his activity. But Jesus takes up his message, though with a difference. The severe imagery of the axe, the fan, the fire, is not repeated, as it would seem. Sterner words than John's could fall hot from the lips into which grace was poured; but the time for these was not yet come. It may seem singular that Christ should have spoken of the kingdom, and been silent concerning the King. But such silence was only of a piece with the reticence which marked His whole teaching, and was a sign of His wise adaptation of His words to the capacity of His hearers, as well as of His lowliness. He veiled His royalty by deigning to be His own herald; by substituting the proclamation of the abstract, the kingdom, for the concrete, the King; by seeming to careless hearers to be but the continuer of the forerunner's message; by the simple, remote region which He chose for His earliest work. The belief that the kingdom was at hand was equally necessary, and repentance equally indispensable as preparation for it, whoever the King might be. The same law of congruity between message and hearers, which He enjoined on His followers, when He bade them be careful where they flung their pearls, and which governed His own fullest final revelations to His truest friends, when He said, I have yet many things to say unto you, but ye cannot carry them now,' moulded His first words to the excited but ignorant crowds.

II. The King's Mandate Summoning His Servants.

The call of the first four disciples is so told as to make prominent these points: the brotherhood of the two pairs; their occupation at the moment of their call; the brief, authoritative word of Christ; His investiture of them with new functions, which yet in some sense were the prolongation of the old; their unhesitating, instantaneous obedience and willing abandonment of their all. These points all help the impression of regal power, and do something to explain the nature of the kingdom and the heart of the King. Matthew does not seem to have known of the previous intercourse of the four with Jesus, as recorded in John 1. His narrative, taken alone, would lay stress on the strange influence wielded by Jesus over these busy fishermen. But that influence is no less remarkable, and becomes more explicable, on taking John's supplemental account into consideration. It tells us that one brother of each pair--namely Andrew, and probably John--had sought Jesus on the Baptist's testimony, and in that never-to-be-forgotten night had acquired the conviction that He was the King of Israel. It tells us, too, that Andrew first found his own brother, Simon; from which we may infer that the other one of the two next found his brother James, and that each brought his own brother to Jesus. The bond of discipleship was then riveted. But apparently, when Jesus went up to Jerusalem on that first journey recorded only in John's Gospel, the four went back to their fishing, and waited for His further call. It came in the manner which Matthew describes. The background, which John enables us to fill in, shows us that their following was no sudden blind impulse, but the deliberate surrender of men who knew well what they were doing, though they had not fathomed the whole truth as to His kingdom and their place in it. They knew, at any rate, that He was the Messiah and that they were called by a voice, which they ought to obey, to be His soldiers and partisans. They could not but know that the call meant danger, hardship, conflict. They rallied to the call, as soldiers might when the commander honours them by reading out their names, as picked for leaders of the storming-party.

Was this the same incident which St. Luke narrates as following the first miraculous draught of fishes?

That is one of the difficulties in harmonising the synoptic narratives which will always divide opinions. On the whole, I incline to think it most natural to answer no.' The reasons would take us too far afield. But accepting that view, we may note through how many stages Jesus led this group of His disciples before they were fully recognised as apostles. First there was their attachment to Him as disciples, which in no degree interfered with their trade. Then came this call to more close attendance on Him, which, however, was probably still somewhat intermittent. Then followed the call recorded by Luke, which finally tore them from their homes; and, last of all, their appointment as apostles. At each stage they might have had opportunity to have returned.' Their vocation in the kingdom dawns on them slowly. They and we are led on, by little and little and little, to posts and tasks of which we do not dream at the beginning. Duty opens before the docile heart bit by bit. Abram is led to Harran, and only there learns his ultimate destination. Obedience is rewarded by the summons to more complete surrender, which is also fuller possession of Him for whom the surrender is made.

The word of a king is with power.' Christ's call is authoritative in its brevity. All duty lies in Come ye after Me.' He does not need to use arguments. From the very first this meek and lowly man assumes a tone which on other lips we call arrogant. His style is royal. His mouth is autocratic. He knows that He has the right to command. And, strangely enough, the world admits the right, and finds nothing unworthy of His meekness--a meekness of which He was fully conscious, which is another paradox--in this unconditional claim of absolute submission to his curt orders. What is the explanation of this tone of authority? How comes it that the kingdom which is liberty is, from its very foundation, an absolute despotism? That same peremptory summons reaches beyond these four fishermen to us all. They were the first to hear it, and continued to hold pre-eminence among the disciples, for they make up the first group of the three quaternions into which the list of the apostles is always divided. But the very same voice speaks to us, and we are as truly summoned by the King to be His servants and soldiers as were they.

Their prompt self-surrendering response is the witness of the power over their hearts which Jesus had won. The one pair of brothers left their nets floating in the water; the other left their father with the mesh and the twine in his old hands. It was not much wealth to leave. But he surrenders much who surrenders all, however little that all may be; and he surrenders nothing who keeps back anything. One sweet portion of their earthly happiness He left them to enjoy, heightened by discipleship, for each had his brother by his side, and natural affection was ennobled by common faith and service. If Zebedee was left, John still had James. True, Herod's sword cut their union asunder, and James died first, and John last, of the twelve; but years of happy brotherhood were to come before then. So both the surrender which outwardly gives up possessions or friends, and that which keeps them, sanctified by being held and used as for and from Him, were exemplified in the swift obedience of these four to the call of the King.

I will make you fishers of men.' That shows a kindly wish to make as little as may be of the change of occupation. Their old craft is to be theirs still, only in nobler form. The patience, the brave facing of the storm and the night, the observance of the indications which taught where to cast, the perseverance which toiled all night though not a fin glistened in the net, would all find place in their new career. Nor are these words less royal than was the call. They contain profound hints as to the nature of the kingdom which could scarcely be apprehended at first. But this at least would be clear, that Jesus summoned them to service, to gather in men out of the dreary waves of worldly care and toil into a kingdom of stable rest, and that by summoning them to service He endowed them with power. So He does still. All whom He summons to follow Him are meant by Him to be fishers of men. It was not as apostles, but as simple disciples, that these four received this charge and ability. The same command and fitness are given to all Christians. Following Christ, surrender, the obligation of effort to win others, capacity to do so, belong to all the subjects of Christ's kingdom.

III. The Triumphal Progress Of The King.

Our evangelist evidently masses together without regard to chronological order the broad features of the early Galilean ministry. He paints it as a time of joyful activity, of universal recognition, of swift and far-spreading fame. We do not exaggerate the impression of victorious publicity which they give, when we call these closing verses the record of the King's triumphal progress through His dominions. Observe the reiterated use of all,'--all Galilee, all manner of sickness and all manner of disease, all Syria, all that were sick. Matthew labours to convey the feeling of universal stir and wide-reaching, full-throated' welcome. Observe, too, that the activity of Christ is confined to Galilee, but the fame of Him crosses the border into heathendom. The King stays on His own territory, but He conquers beyond the frontier. Syria and the mostly heathen Decapolis, and Peraea (beyond Jordan'), are moved. The odour of the ointment not only fills the house, but enriches the scentless outside air. The prophecy contained in the coming of the Magi is beginning to be fulfilled. From its first preaching, the kingdom is diffusive. Note, too, the contrast between John's ministry and Christ's, in that the former stayed in one spot, and the crowds had to go out to him, while the very genius of Christ's mission expressed itself in that this shepherd king sought the sad and sick, and went about in all Galilee.' Observe, too, that He teaches and preaches the good news of the kingdom, before He heals. John's proclamation of the kingdom had been so charged with threatenings and mingled with fire that it could scarcely be called a gospel'; but here that joyous word, used for the first time, is in place. As the tidings came from Christ's lips, they were good tidings, and to proclaim them was His first task. The miracles of healing came second. They were not the bell before the sermon,' but the benediction after it. They flowed from Christ in rich abundance. The eager receptiveness of the people, ignorant as it was, was greater then than ever afterwards. Therefore the flow of miraculous power was more unimpeded. But it may be questioned whether we generally have an adequate notion of the immense number of Christ's miracles. Those recorded are but a small proportion of those done. There were more grapes in the vineyards of Eshcol than the messengers brought in evidence to the camp. Our Lord's miracles are told by units; they seem to have been wrought by scores. These early ones were not only attestations of His claim to be the King, but illustrations of the nature of His kingdom. He had conquered and bound the strong man, and now He was spoiling his house.' They were parables of His higher work on men's souls, which He comes to cleanse from the oppression of demons, from the foamings of epilepsy, from impotence as to doing right. They were tokens of the inexhaustible fountain of power, and of the swift and equally inexhaustible treasures of sympathy, which dwelt in Him. They were His first trophies in His holy war, His first gifts to His subjects.

Thus compassed with enthusiasm, and shedding on the wearied new hopes, and on the sick unwonted health, and stirring in sluggish souls some aspirations that greatened and inspired, the King appeared. But no illusions deceived His calm prescience. From the beginning He knew the path which stretched before Him; and while the transient loyalty of the ignorant shouted hosannas around His steps, He saw the cross at the end, and the sight did not make Him falter.

MHCC: Mat 4:1-11

Concerning Christ's temptation, observe, that directly after he was declared to be the Son of God, and the Saviour of the world, he was tempted; great privileges, and special tokens of Divine favour, will not secure any from being tempted. But if the Holy Spirit witness to our being adopted as children of God, that will answer all the suggestions of the evil spirit. Christ was directed to the combat. If we presume upon our own strength, and tempt the devil to tempt us, we provoke God to leave us to ourselves. Others are tempted, when drawn aside of their own lust, and enticed, Jam 1:14; but our Lord Jesus had no corrupt nature, therefore he was tempted only by the devil. In the temptation of Christ it appears that our enemy is subtle, spiteful, and very daring; but he can be resisted. It is a comfort to us that Christ suffered, being tempted; for thus it appears that our temptations, if not yielded to, are not sins, they are afflictions only. Satan aimed in all his temptations, to bring Christ to sin against God. 1. He tempted him to despair of his Father's goodness, and to distrust his Father's care concerning him. It is one of the wiles of Satan to take advantage of our outward condition; and those who are brought into straits have need to double their guard. Christ answered all the temptations of Satan with " It is written;" to set us an example, he appealed to what was written in the Scriptures. This method we must take, when at any time we are tempted to sin. Let us learn not to take any wrong courses for our supply, when our wants are ever so pressing: in some way or other the Lord will provide. 2. Satan tempted Christ to presume upon his Father's power and protection, in a point of safety. Nor are any extremes more dangerous than despair and presumption, especially in the affairs of our souls. Satan has no objection to holy places as the scene of his assaults. Let us not, in any place, be off our watch. The holy city is the place, where he does, with the greatest advantage, tempt men to pride and presumption. All high places are slippery places; advancements in the world makes a man a mark for Satan to shoot his fiery darts at. Is Satan so well versed in Scripture as to be able to quote it readily? He is so. It is possible for a man to have his head full of Scripture notions, and his mouth full of Scripture expressions, while his heart is full of bitter enmity to God and to all goodness. Satan misquoted the words. If we go out of our way, out of the way of our duty, we forfeit the promise, and put ourselves out of God's protection. This passage, Deu 8:3, made against the tempter, therefore he left out part. This promise is firm and stands good. But shall we continue in sin, that grace may abound? No. 3. Satan tempted Christ to idolatry with the offer of the kingdoms of the world, and the glory of them. The glory of the world is the most charming temptation to the unthinking and unwary; by that men are most easily imposed upon. Christ was tempted to worship Satan. He rejected the proposal with abhorrence. " Get thee hence, Satan!" Some temptations are openly wicked; and they are not merely to be opposed, but rejected at once. It is good to be quick and firm in resisting temptation. If we resist the devil he will flee from us. But the soul that deliberates is almost overcome. We find but few who can decidedly reject such baits as Satan offers; yet what is a man profited if he gain the whole world, and lose his own soul? Christ was succoured after the temptation, for his encouragement to go on in his undertaking, and for our encouragement to trust in him; for as he knew, by experience, what it was to suffer, being tempted, so he knew what it was to be succoured, being tempted; therefore we may expect, not only that he will feel for his tempted people, but that he will come to them with seasonable relief.

MHCC: Mat 4:12-17

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 long 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 it 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, it makes day there. Light discovers and directs; so does the gospel. The doctrine of repentance is right gospel doctrine. Not only the austere John Baptist, but the gracious Jesus, preached repentance. There is still the same reason to do so. The kingdom of heaven was not reckoned to be fully come, till the pouring out of the Holy Spirit after Christ's ascension.

Matthew Henry: Mat 4:1-11

We have here the story of a famous duel, fought hand to hand, between Michael and the dragon, the Seed of the woman and the seed of the serpent, nay, the serpent himself; in which the seed of the woman suffers, being tempted, and so has his heel bruised; but the serpent is quite baffled in his temptations, and so has his head broken; and our Lord Jesus comes off a Conqueror, and so secures not only comfort, but conquest at last, to all his faithful followers. Concerning Christ's temptation, observe,

I. The time when it happened: Then; there is an emphasis laid upon that. Immediately after the heavens were opened to him, and the Spirit descended on him, and he was declared to be the Son of God, and the Saviour of the world, the next news we hear of him is, he is tempted; for then he is best able to grapple with the temptation. Note, 1. Great privileges, and special tokens of divine favour, will not secure us from being tempted. Nay, 2. After great honours put upon us, we must expect something that is humbling; as Paul has a messenger of Satan sent to buffer him, after he had been in the third heavens. 3. God usually prepares his people for temptation before he calls them to it; he gives strength according to the day, and, before a sharp trial, gives more than ordinary comfort. 4. The assurance of our sonship is the best preparative for temptation. If the good Spirit witness to our adoption, that will furnish us with an answer to all the suggestions of the evil spirit, designed either to debauch or disquiet us.

Then, when he was newly come from a solemn ordinance, when he was baptized, then he was tempted. Note, After we have been admitted into the communion of God, we must expect to be set upon by Satan. The enriched soul must double its guard. When thou has eaten and art full, then beware. Then, when he began to show himself publicly to Israel, then he was tempted, so as he never had been while he lived in privacy. Note, The Devil has a particular spite at useful persons, who are not only good, but given to do good, especially at their first setting out. It is the advice of the Son of Sirach (Ecclesiasticus 2:1), My son, if thou come to serve the Lord, prepare thyself for temptation. Let young ministers know what to expect, and arm accordingly.

II. The place where it was; in the wilderness; probably in the great wilderness of Sinai, where Moses and Elijah fasted forty days, for no part of the wilderness of Judea was so abandoned to wild beasts as this is said to have been, Mar 1:13. When Christ was baptized, he did not go to Jerusalem, there to publish the glories that had been put upon him, but retired into a wilderness. After communion with God, it is good to be private awhile, lest we lose what we have received, in the crowd and hurry of worldly business. Christ withdrew into the wilderness, 1. To gain advantage to himself. Retirement gives an opportunity for meditation an communion with God; even they who are called to the most active life must yet have their contemplative hours, and must first find time to be alone with God. Those are not fit to speak of the things of God in public to others, who have not first conversed with those things in secret by themselves. When Christ would appear as a Teacher come from God, it shall not be said of him, "He is newly come from travelling, he has been abroad, and has seen the world;"but, "He is newly come out of the desert, he has been alone conversing with God and his own heart."2. To give advantage to the tempter, that he might have a readier access to him than he could have had in company. Note, Though solitude is a friend to a good heart, yet Satan knows how to improve it against us. Woe to him that is alone. Those who, under pretence of sanctity and devotion, retire into dens and deserts, find that they are not out of reach of their spiritual enemies, and that there they want the benefit of the communion with saints. Christ retired, (1.) To make his victory the more illustrious, he gave the enemy sun and wind on his side, and yet baffled him. He might give the Devil advantage, for the prince of this world had nothing in him; but he has in us, and therefore we must pray not to be led into temptation, and must keep out of harm's way. (2.) That he might have an opportunity to do his best himself, that he might be exalted in his own strength; for so it was written, I have trod the wine-press alone, and of the people there was none with me. Christ entered the lists without a second.

III. The preparatives for it, which were two.

1. He was directed to the combat; he did not wilfully thrust himself upon it, but he was led up of the Spirit to be tempted of the Devil. The Spirit that descended upon him like a dove made him meek, and yet made him bold. Note, Our care must be, not to enter into temptation; but if God, by his providence, order us into circumstances of temptation for our trial, we must not think it strange, but double our guard. Be strong in the Lord, resist stedfast in the faith, and all shall be well. If we presume upon our own strength, and tempt the devil to tempt us, we provoke God to leave us to ourselves; but, whithersoever God leads us, we may hope he will go along with us, and bring us off more than conquerors.

Christ was led to be tempted of the Devil, and of him only. Others are tempted, when they are drawn aside of their own lust and enticed (Jam 1:14); the Devil takes hold of that handle, and ploughs with that heifer; but our Lord Jesus had no corrupt nature, and therefore he was led securely, without any fear or trembling, as a champion into the field, to be tempted purely by the Devil.

Now Christ's temptation is, (1.) An instance of his own condescension and humiliation. Temptations are fiery darts, thorns in the flesh, buffetings, siftings, wrestlings, combats, all which denote hardship and suffering; therefore Christ submitted to them, because he would humble himself, in all things to be made like unto his brethren; thus he gave his back to the smiters. (2.) An occasion of Satan's confusion. There is no conquest without a combat. Christ was tempted, that he might overcome the tempter. Satan tempted the first Adam, and triumphed over him; but he shall not always triumph, the second Adam shall overcome him and lead captivity captive. (3.) Matter of comfort to all the saints. In the temptation of Christ it appears, that our enemy is subtle, spiteful, and very daring in his temptations; but it appears withal, that he is not invincible. Though he is a strong man armed, yet the Captain of our salvation is stronger than he. It is some comfort to us to think that Christ suffered, being tempted; for thus it appears that temptations, if not yielded to, are not sins, they are afflictions only, and such as may be pleased. And we have a High Priest who knows, by experience, what it is to be tempted, and who therefore is the more tenderly touch with the feelings of our infirmities in an hour of temptation, Heb 2:18; Heb 4:15. But it is much more a comfort to think that Christ conquered, being tempted, and conquered for us; not only that the enemy we grapple with is a conquered, baffled, disarmed enemy, but that we are interested in Christ's victory over him, and through him are more than conquerors.

2. He was dieted for the combat, as wrestlers, who are temperate in all things (1Co 9:25); but Christ beyond any other, for he fasted forty days and forty nights, in compliance with the type and example of Moses the great lawgiver, and of Elias, the great reformer, of the Old Testament. John Baptist came as Elias, in those things that were moral, but not in such things as were miraculous (Joh 10:41); that honour was reserved for Christ. Christ needed not to fast for mortification (he had no corrupt desires to be subdued); yet he fasted, (1.) That herein he might humble himself, and might seem as one abandoned, whom no man seeketh after. (2.) That he might give Satan both occasion and advantage against him; and so make his victory over him the more illustrious. (3.) That he might sanctify and recommend fasting to us, when God in his providence calls to it, or when we are reduced to straits, and are destitute of daily food, or when it is requisite for the keeping under of the body, or the quickening of prayer, those excellent preparatives for temptation. If good people are brought low, if they want friends and succours, this may comfort them, that their Master himself was in like manner exercised. A man may want bread, and yet be a favourite of heaven, and under the conduct of the Spirit. The reference which the Papists make of their lent-fast to this fasting of Christ forty days, is a piece of foppery and superstition which the law of our land witnesses against, Stat. 5 Eliz. chap. 5 sect. 39, 40. When he fasted forty days he was never hungry; converse with heaven was instead of meat and drink to him, but he was afterwards an hungred, to show that he was really and truly Man; and he took upon him our natural infirmities, that he might atone for us. Man fell by eating, and that way we often sin, and therefore Christ was an hungred.

IV. The temptations themselves. That which Satan aimed at, in all his temptations, was, to bring him to sin against God, and so to render him for ever incapable of being a Sacrifice for the sins of others. Now, whatever the colours were, that which he aimed at was, to bring him, 1. To despair of his Father's goodness. 2. To presume upon his Father's power. 3. To alienate his Father's honour, by giving it to Satan. In the two former, that which he tempted him to, seemed innocent, and therein appeared the subtlety of the tempter; in the last, that which he tempted him with, seemed desirable. The two former are artful temptations, which there was need of great wisdom to discern; the last was a strong temptation, which there was need of great resolution to resist; yet he was baffled in them all.

1. He tempted him to despair of his Father's goodness, and to distrust his Father's care concerning him.

(1.) See how the temptation was managed (Mat 4:3); The tempter came to him. Note, The Devil is the tempter, and therefore he is Satan - an adversary; for those are our worst enemies, that entice us to sin, and are Satan's agents, are doing his work, and carrying on his designs. He is called emphatically the tempter, because he was so to our first parents, and still is so, and all other tempters are set on work by him. The tempter came to Christ in a visible appearance, not terrible and affrighting, as afterward in his agony in the garden; no, if ever the Devil transformed himself into an angel of light, he did so now, and pretended to be a good genius, a guardian angel.

Observe the subtlety of the tempter, in joining this first temptation with what went before to make it the stronger. [1.] Christ began to be hungry, and therefore the motion seemed very proper, to turn stones into bread for his necessary support. Note, It is one of the wiles of Satan to take advantage of our outward condition, in that to plant the battery of his temptations. He is an adversary no less watchful than spiteful; and the more ingenious he is to take advantage against us, the more industrious we must be to give him none. When he began to be hungry, and that in a wilderness, where there was nothing to be had, then the Devil assaulted him. Note, Want and poverty are a great temptation to discontent and unbelief, and the use of unlawful means for our relief, under pretence that necessity has no law; and it is excused with this that hunger will break through stone walls, which yet is no excuse, for the law of God ought to be stronger to us than stone walls. Agur prays against poverty, not because it is an affliction and reproach, but because it is a temptation; lest I be poor, and steal. Those therefore who are reduced to straits, have need to double their guard; it is better to starve to death, than live and thrive by sin. [2.] Christ was lately declared to be the Son of God, and here the Devil tempts him to doubt of that; If thou be the Son of God. Had not the Devil known that the Son of God was to come into the world, he would not have said this; and had he not suspected that this was he, he would not have said it to him, nor durst he have said it if Christ had not now drawn a veil over his glory, and if the Devil had not now put on an impudent face.

First, "Thou has now an occasion to question whether thou be the Son of God or no; for can it be, that the Son of God, who is Heir of all things, should be reduced to such straits? If God were thy Father, he would not see thee starve, for all the beasts of the forest are his, Psa 50:10, Psa 50:12. It is true there was a voice from heaven, This is my beloved Son, but surely it was delusion, and thou was imposed upon by it; for either God is not thy Father, or he is a very unkind one."Note, 1. The great thing Satan aims at, in tempting good people, is to overthrow their relation to God as a Father, and so to cut off their dependence on him, their duty to him, and their communion with him. The good Spirit, as the Comforter of the brethren, witnesses that they are the children of God; the evil spirit, as the accuser of the brethren, does all he can to shake that testimony. 2. Outward afflictions, wants and burdens, are the great arguments Satan uses to make the people of God question their sonship; as if afflictions could not consist with, when really they proceed fRom. God's fatherly love. They know how to answer this temptation, who can say with holy Job, Though he slay me, though he starve me, yet I will trust in him, and love him as a Friend, even when he seems to come forth against me as an Enemy. 3. The Devil aims to shake our faith in the word of God, and bring us to question the truth of that. Thus he began with our first parents; Yea, has God said so and so? Surely he has not. So here, Has God said that thou art his beloved Son? Surely he did not say so; or if he did it is not true. We then give place to the Devil, when we question the truth of any word that God has spoken; for his business, as the father of lies, is to oppose the true sayings of God. 4. The Devil carries on his designs very much by possessing people with hard thoughts of God, as if he were unkind, or unfaithful, and had forsaken or forgotten those who had ventured their all with him. He endeavored to beget in our first parents a notion that God forbade them the tree of knowledge, because he grudged them the benefit of it; and so here he insinuates to our Saviour, that his Father had cast him off, and left him to shift for himself. But see how unreasonable this suggestion was, and how easily answered. If Christ seemed to be a mere Man now, because he was hungry, why was he not confessed to be more than a Man, even the Son of God, when for forty days he fasted, and was not hungry?

Secondly, "Thou hast now an opportunity to show that thou art the son of God. If thou art the Son of God, prove it by this, command these stones "(a heap of which, probably, lay now before him) " be made bread, Mat 4:3. John Baptist said but the other day, that God can out of stone raise up children to Abraham, a divine power therefore can, no doubt, out of stones, make bread for those children; if there thou has that power, exert it now in a time of need for thyself."He does not say, Pray to thy Father that he would turn them into bread; but command it to be done; thy Father hath forsaken thee, set up for thyself, and be not beholden to him. The Devil is for nothing that is humbling, but ever thing that is assuming; and gains his point, if he can but bring men off from their dependence upon God, and possess them with an opinion of their self-sufficiency.

(2.) See how this temptation was resisted and overcome.

[1.] Christ refused to comply with it. He would not command these stones to be made bread; not because he could not; his power, which soon after this turned stones into bread; but he would not. And why would he not? At first view, the thing appears justifiable enough, and the truth is, the more plausible a temptation is, and the greater appearance there is of good in it, the more dangerous it is. This matter would bear a dispute, but Christ was soon aware of the snake in the grass, and would not do any thing, First, That looked like questioning the truth of the voice he heard from heaven, or putting that upon a new trial which was already settled. Secondly, That looked like distrusting his Father's care of him, or limiting him to one particular way of providing for him. Thirdly, That looked like setting up for himself, and being his own carver; or, Fourthly, That looked like gratifying Satan, by doing a thing at his motion. Some would have said, To give the Devil his due, this was good counsel; but for those who wait upon God, to consult him, is more than his due; it is like enquiring of the god Ekron, when there is a God in Israel.

[2.] He was ready to reply to it (Mat 4:4); He answered and said, It is written. This is observable, that Christ answered and baffled all the temptations of Satan with, It is written. He is himself the eternal Word, and could have produced the mind of God without having recourse to the writings of Moses; but he put honour upon the scripture, and, to set us an example, he appealed to what was written in the law; and he says this to Satan, taking it for granted that he knew well enough what was written. It is possible that those who are the Devil's children may yet know very well what is written in God's book; The devils believe and tremble. This method we must take when at any time we are tempted to sin; resist and repel the temptation with, It is written. The Word of God is the sword of the Spirit, the only offensive weapon in all the Christian armoury (Eph 6:17); and we may say of it as David of Goliath's sword, None is like that in our spiritual conflicts.

This answer, as all the rest, is taken out of the book of Deuteronomy, which signifies the second law, and in which there is very little ceremonial; the Levitical sacrifices and purifications could not drive away Satan, though of divine institution, much less holy water and the sign of the cross, which are of human invention; but moral precepts and evangelical promises, mixed with faith, these are mighty, through God, for the vanquishing of Satan. This is here quoted from Deu 8:3, where the reason given why God fed the Israelites with manna is, because he would teach them that man shall not live by bread alone. This Christ applies to his own case. Israel was God's son, whom he called out of Egypt (Hos 11:1), so was Christ (Mat 2:15); Israel was then in a wilderness, Christ was so now, perhaps the same wilderness. Now, First, The Devil would have him question his sonship, because he was in straits; no, says he, Israel was God's son, and a son he was very tender of and whose manners he bore (Act 13:18); and yet he brought them into straits; and it follows there (Deu 8:5), As a man chasteneth his son, so the Lord thy God chasteneth thee. Christ, being a Son, thus learns obedience. Secondly, The Devil would have him distrust his Father's love and care. "No,"says he, "that would be to do as Israel did, who, when they were in want, said, Is the Lord among us? and, Can he furnish a table in the wilderness? Can he give bread? " Thirdly, The Devil would have him, as soon as he began to be hungry, immediately looking out for supply; whereas God, for wise and holy ends, suffered Israel to hunger before he fed them; to humble them, and prove them. God will have his children, when they want, not only to wait on him, but to wait for him. Fourthly, The Devil would have him to supply himself with bread. "No,"says Christ, "what need is there of that? It is a point long since settled, and incontestably proved, that man may live without bread, as Israel in the wilderness lived forty years upon manna."It is true, God in his providence ordinarily maintains men by bread out of the earth (Job 28:5); but he can, if he please, make use of other means to keep men alive; any word proceeding out of the mouth of God, any thing that God shall order and appoint for that end, will be a good a livelihood for man as bread, and will maintain him as well. As we may have bread, and yet not be nourished, if God deny his blessing (Hag 1:6, Hag 1:9; Mic 6:14; for though bread is the staff of life, it is God's blessing that is the staff of bread ), so we may want bread, and yet be nourished some other way. God sustains Moses and Elias without bread, and Christ himself just now for forty days; he sustained Israel with bread from heaven, angels' food; Elijah with bread sent miraculously by ravens, and another time with the widow's meal miraculously multiplied; therefore Christ need not turn stones into bread, but trust God to keep him alive some other way now that he is hungry, as he had done forty days before he hungred. Note, As in our great abundance we must not think to live without God, so in our greatest straits we must learn to live upon God; and when the fig-tree does not blossom, and the field yields no meat, when all ordinary means of succour and support are cut off, yet then we must rejoice in the Lord; then we must not think to command what we will, though contrary to his command, but must humbly pray for what he thinks fit to give us, and be thankful for the bread of our allowance, though it be a short allowance. Let us learn of Christ here to be at God's finding, rather than at our own; and not to take any irregular courses for our supply, when our wants are ever so pressing (Psa 37:3). Jehovah-jireh; some way or other the Lord will provide. It is better to live poorly upon the fruits of God's goodness, than live plentifully upon the products of our own sin.

2. He tempted him to presume upon his Father's power and protection. See what a restless unwearied adversary the Devil is! If he fail in one assault, he tries another.

Now in this second attempt we may observe,

(1.) What the temptation was, and how it was managed. In general, finding Christ so confident of his Father's care of him, in point of nourishment, he endeavors to draw him to presume upon that care in point of safety. Note, We are in danger of missing our way, both on the right hand and on the left, and therefore must take heed, lest, when we avoid one extreme, we be brought by the artifices of Satan, to run into another; lest, by overcoming our prodigality, we fall into covetousness. Nor are any extremes more dangerous than those of despair and presumption, especially in the affairs of our souls. Some who have obtained a persuasion that Christ is able and willing to save them from their sins, are then tempted to presume that he will save them in their sins. Thus when people begin to be zealous in religion, Satan hurries them into bigotry and intemperate heats.

Now in this temptation we may observe,

[1.] How he made way for it. He took Christ, not by force against his will, but moved him to go, and went along with him, to Jerusalem. Whether Christ went upon the ground, and so went up the stairs to the top of the temple, or whether he went in the air, is uncertain; but so it was, that he was set upon a pinnacle, or spire; upon the fane (so some), upon the battlements (so others), upon the wing (so the word is), of the temple. Now observe, First, How submissive Christ was, in suffering himself to be hurried thus, that he might let Satan do his worst and yet conquer him. The patience of Christ here, as afterward in his sufferings and death, is more wonderful than the power of Satan or his instruments; for neither he nor they could have any power against Christ but what was given them from above. How comfortable is it, that Christ, who let loose this power of Satan against himself, does not in like manner let it loose against us, but restrains it, for he knows our frame! Secondly, How subtle the Devil was, in the choice of the place for his temptations. Intending to solicit Christ to an ostentation of his own power, and a vain-glorious presumption upon God's providence, he fixes him on a public place in Jerusalem, a populous city, and the joy of the whole earth; in the temple, one of the wonders of the world, continually gazed upon with admiration by some one or other. There he might make himself remarkable, and be taken notice of by every body, and prove himself the Son of God; not, as he was urged in the former temptation, in the obscurities of a wilderness, but before multitudes, upon the most eminent stage of action.

Observe, 1. That Jerusalem is here called the holy city; for so it was in name and profession, and there was in it a holy seed, that was the substance thereof. Note, There is no city on earth so holy as to exempt and secure us from the Devil and his temptations. The first Adam was tempted in the holy garden, the second in the holy city. Let us not, therefore, in any place, be off our watch. Nay, the holy city is the place where he does, with great advantage and success, tempt men to pride and presumption; but, blessed be God, into the Jerusalem above, that holy city, no unclean thing shall enter; there we shall be for ever out of temptation. 2. That he set him upon a pinnacle of the temple, which (as Josephus describes it, Antiq. 15.412) was so very high, that it would make a man's head giddy to look down to the bottom. Note, Pinnacles of the temple are places of temptation; I mean, (1.) High places are so; they are slippery places; advancement in the world makes a man a fair mark for Satan to shoot his fiery darts at. God casts down, that he may raise up; the Devil raises up, that he may cast down: therefore they who would take heed of falling, must take heed of climbing. (2.) High places in the church are, in a special manner, dangerous. They who excel in gifts, who are in eminent stations, and have gained great reputation, have need to keep humble; for Satan will be sure to aim at them, to puff them up with pride, that they may fall into the condemnation of the Devil. Those that stand high are concerned to stand fast.

[2.] How he moved it; " If thou be the Son of God, now show thyself to the world, and prove thyself to be so; cast thyself down, and then," First, "Thou wilt be admired, as under the special protection of heaven. When they see thee receive no hurt by a fall from such a precipice, they will say"(as the barbarous people did of Paul) "that thou art a God."Tradition says, that Simon Magnus by this very thing attempted to prove himself a god, but that his pretensions were disproved, for he fell down, and was miserably bruised. "Nay," Secondly, "Thou wilt be received, as coming with a special commission from heaven. All Jerusalem will see and acknowledge, not only that thou art more than a man, but that thou art that Messenger, that Angel of the covenant, that should suddenly come to the temple (Mal 3:1), and from thence descend into the streets of the holy city; and thus the work of convincing the Jews will be cut short, and soon done."

Observe, The Devil said, Cast thyself down. The Devil could not cast him down, though a little thing would have done it, from the top of a spire. Note, The power of Satan is a limited power; hitherto he shall come, and no further. Yet, if the Devil had cast him down, he had not gained his point; that had been his suffering only, not his sin. Note, Whatever real mischief is done us, it is of our own doing; the Devil can but persuade, he cannot compel; he can but say, Cast thyself down; he cannot cast us down. Every man is tempted, when he is drawn away of his own lust, and not forced, but enticed. Therefore let us not hurt ourselves, and then, blessed be God, no one else can hurt us, Pro 9:12.

[3.] How he backed this motion with a scripture; For it is written, He shall give his angels charge concerning thee. But is Saul also among the prophets? Is Satan so well versed in scripture, as to be able to quote it so readily? It seems, he is. Note, It is possible for a man to have his head full of scripture-notions, and his mouth full of scripture-expressions, while his heart is full of reigning enmity to God and all goodness. The knowledge which the devils have of the scripture, increases both their mischievousness and their torment. Never did the devil speak with more vexation to himself, than when he said to Christ, I know thee who thou art. The devil would persuade Christ to throw himself down, hoping that he would be his own murderer, and that there would be an end of him and his undertaking, which he looked upon with a jealous eye; to encourage him to do it, he tells them, that there was no danger, that the good angels would protect him, for so was the promise (Psa 91:11), He shall give his angels charge over thee. In this quotation,

First, There was something right. It is true, there is such a promise of the ministration of the angels, for the protection of the saints. The devil knows it by experience; for he finds his attempts against them fruitless, and he frets and rages at it, as he did at the hedge about Job, which he speaks of so sensibly, Job 1:10. He was also right in applying it to Christ, for to him all the promises of the protection of the saints primarily and eminently belong, and to them, in and through him. That promise, that not a bone of theirs shall be broken (Psa 34:20), was fulfilled in Christ, Joh 19:36. The angels guard the saints for Christ's sake, Rev 7:5, Rev 7:11.

Secondly, There was a great deal wrong in it; and perhaps the devil had a particular spite against this promise, and perverted it, because it often stood in his way, and baffled his mischievous designs against the saints. See here, 1. How he misquoted it; and that was bad. The promise is, They shall keep thee; but how? In all thy ways; not otherwise; if we go out of our way, out of the way of our duty, we forfeit the promise, and put ourselves out of God's protection. Now this word made against the tempter, and therefore he industriously left it out. If Christ had cast himself down, he had been out of his way, for he had no call so to expose himself. It is good for us upon all occasions to consult the scriptures themselves, and not to take things upon trust, that we may not be imposed upon by those that maim and mangle the word of God; we must do as the noble Bereans, who searched the scriptures daily. 2. How he misapplied it; and that was worse. Scripture is abused when it is pressed to patronize sin; and when men thus wrest it to their own temptation, they do it to their own destruction 2Pe 3:16. This promise is firm, and stands good; but the devil made an ill use of it, when he used it as an encouragement to presume upon the divine care. Note, It is no new thing for the grace of God to be turned into wantonness; and for men to take encouragement in sin from the discoveries of God's good will to sinners. But shall we continue in sin, that grace may abound? throw ourselves down, that the angels may bear us up? God forbid.

(2.) How Christ overcame this temptation; he resisted and overcame it, as he did the former, with, It is written. The devil's abusing of scripture did not prevent Christ from using it, but he presently urges, Deu 6:16, Thou shalt not tempt the Lord thy God. The meaning of this is not, Therefore thou must not tempt me; but, Therefore I must not tempt my Father. In the place whence it is quoted, it is in the plural number, You shall not tempt; here it is singular, Thou shalt not. Note, We are then likely to get good by the word of God, when we hear and receive general promises as speaking to us in particular. Satan said, It is written; Christ says, It is written; not that one scripture contradicts another. God is one, and his word one, and he is one mind, but that is a promise, this is a precept, and therefore that is to be explained and applied by this; for scripture is the best interpreter of scripture; and they who prophesy, who expound scripture, must do it according to the proportion of faith (Rom 12:6), consistently with practical godliness.

If Christ should cast himself down, it would be the tempting of God, [1.] As it would be requiring a further confirmation of that which was so well confirmed. Christ was abundantly satisfied that God was already his Father, and took care of him, and gave his angels a charge concerning him; and therefore to put it upon a new experiment, would be to tempt him, as the Pharisees tempted Christ; when they had so many signs on earth, they demanded a sign from heaven. This is limiting the Holy One of Israel. [2.] As it would be requiring a special preservation of him, in doing that which he had no call to. If we expect that because God has promised not to forsake us, therefore he should follow us out of the way of our duty; that because he has promised to supply our wants, therefore he should humour us, and please our fancies; that because he has promised to keep us, we may wilfully thrust ourselves into danger, and may expect the desired end, without using the appointed means; this is presumption, this is tempting God. And it is an aggravation of the sin, that he is the Lord our God; it is an abuse of the privilege we enjoy, in having him for our God; he has thereby encouraged us to trust him, but we are very ungrateful, if therefore we tempt him; it is contrary to our duty to him as our God. This is to affront him whom we ought to honour. Note, We must never promise ourselves any more than God has promised us.

3. He tempted him to the most black and horrid idolatry, with the proffer of the kingdoms of the world, and the glory of them. And here we may observe,

(1.) How the devil made this push at our Saviour, Mat 4:8, Mat 4:9. The worst temptation was reserved for the last. Note, Sometimes the saint's last encounter is with the sons of Anak, and the parting blow is the sorest; therefore, whatever temptation we have been assaulted by, still we must prepare for worse; must be armed for all attacks, with the armour of righteousness on the right hand and on the left.

In this temptation, we may observe,

[1.] What he showed him - all the kingdoms of the world. In order to do this, he took him to an exceeding high mountain; in hopes of prevailing, as Balak with Balaam, he changed his ground. The pinnacle of the temple is not high enough; the prince of the power of the air must have him further up into his territories. Some think this high mountain was on the other side of Jordan, because there we find Christ next after the temptation, Joh 1:28, Joh 1:29. Perhaps it was mount Pisgah, whence Moses, in communion with God, had all the kingdoms of Canaan shown him. Hither the blessed Jesus was carried for the advantage of a prospect; as if the devil could show him more of the world than he knew already, who made and governed it. Thence he might discover some of the kingdoms situate about Judea, though not the glory of them; but there was doubtless a juggle and a delusion of Satan's in it; it is probable that that which he showed him, was but a landscape, an airy representation in a cloud, such as that great deceiver could easily frame and put together; setting forth, in proper and lively colours, the glories and the splendid appearances of princes; their robes and crowns, their retinue, equipage, and lifeguards; the pomp of thrones, and courts, and stately palaces, the sumptuous buildings in cities, the gardens and fields about the country-seats, with the various instances of their wealth, pleasure, and gaiety; so as might be most likely to strike the fancy, and excite the admiration and affection. Such was this show, and his taking him up into a high mountain, was but to humour the thing, and to colour the delusion; in which yet the blessed Jesus did not suffer himself to be imposed upon, but saw through the cheat, only he permitted Satan to take his own way, that his victory over him might be the more illustrious. Hence observe, concerning Satan's temptations, that, First, They often come in at the eye, which is blinded to the things it should see, and dazzled with the vanities it should be turned from. The first sin began in the eye, Gen 3:6. We have therefore need to make a covenant with our eyes, and to pray that God would turn them away from beholding vanity. Secondly, That temptations commonly take rise from the world, and the things in it. The lust of the flesh, and of the eye, with the pride of life, are the topics from which the devil fetches most of his arguments. Thirdly, That it is a great cheat which the devil puts upon poor souls, in his temptations. He deceives, and so destroys; he imposes upon men with shadows and fast colours; shows the world and the glory of it, and hides from men's eyes the sin and sorrow and death which stain the pride of all this glory, the cares and calamities which attend great possessions, and the thorns which crowns themselves are lined with. Fourthly, That the glory of the world is the most charming temptation to the unthinking and unwary, and that by which men are most imposed upon. Laban's sons grudge Jacob all this glory; the pride of life is the most dangerous snare.

(2.) What he said to him (Mat 4:9); All these things I will give thee, if thou wilt fall down and worship me. See,

First, How vain the promise was. All these things I will give thee. He seems to take it for granted, that in the former temptations he had in part gained his point, and proved that Christ was not the Son of God, because he had not given him those evidences of it which he demanded; so that here he looks upon him as a mere man. "Come,"says he, "it seems that God whose Son thou thinkest thyself to be deserts thee, and starves thee - a sign that he is not thy Father; but if thou wilt be ruled by me, I will provide better for thee than so; own me for thy father, and ask my blessing, and all this will I give thee. "Note, Satan makes an easy prey of men, when he can persuade them to think themselves abandoned of God. The fallacy of this promise lies in that, All this will I give thee. And what was all that? It was but a map, a picture, a mere phantasm, that had nothing in it real or solid, and this he would give him; a goodly prize! Yet such are Satan's proffers. Note, Multitudes lose the sight of that which is, by setting their eyes on that which is not. The devil's baits are all a sham; they are shows and shadows with which he deceives them, or rather they deceive themselves. The nations of the earth had been, long before, promised to the Messiah; if he be the Son of God, they belong to him; Satan pretends now to be a good angel, probably one of those that were set over kingdoms, and to have received a commission to deliver possession to him according to promise. Note, We must take heed of receiving even that which God hath promised, out of the devil's hand; we do so when we precipitate the performance, by catching at it in a sinful way.

Secondly, How vile the condition was; If thou will fall down, and worship me. All the worship which the heathen performed to their gods, was directed to the devil (Deu 32:17), who is therefore called the god of this world, 2Co 4:4; 1Co 10:20. And fain would he draw Christ into his interests, and persuade him, now that he set up for a Teacher, to preach up the Gentile idolatry, and to introduce it again among the Jews, and then the nations of the earth would soon flock in to him. What temptation could be more hideous, more black? Note, The best of saints may be tempted to the worst of sins, especially when they are under the power of melancholy; as, for instance, to atheism, blasphemy, murder, self-murder, and what not. This is their affliction, but while there is no consent to it, nor approbation of it, it is not their sin; Christ was tempted to worship Satan.

(2.) See how Christ warded off the thrust, baffled the assault, and came off a conqueror. He rejected the proposal,

[1.] With abhorrence and detestation; Get thee hence, Satan. The two former temptations had something of colour, which would admit a consideration, but this was so gross as not to bear a parley; it appears abominable at the first sight, and therefore is immediately rejected. If the best friend we have in the world suggests such a thing as this to us, Go, serve other gods, he must not be heard with patience, Deu 13:6, Deu 13:8. Some temptations have their wickedness written in their forehead, they are open before-hand; they are not to be disputed with, but rejected; " Get thee hence, Satan. Away with it, I cannot bear the thought of it!"While Satan tempted Christ to do himself a mischief, by casting himself down, though he yielded not, yet he heard it; but now that the temptation flies in the face of God, he cannot bear it; Get thee hence, Satan. Note, It is a just indignation, which rises at the proposal of any thing that reflects on the honour of God, and strikes at his crown. Nay, whatever is an abominable thing, which we are sure the Lord hates, we must thus abominate it; far be it from us that we should have any thing to do with it. Note, It is good to be peremptory in resisting temptation, and to stop our ears to Satan's charms.

[2.] With an argument fetched from scripture. Note, In order to the strengthening of our resolutions against sin, it is good to see what a great deal of reason there is for those resolutions. The argument is very suitable, and exactly to the purpose, taken from Deu 6:13, and Deu 10:20. Thou shalt worship the Lord thy God, and him only shalt thou serve. Christ does not dispute whether he were an angel of light, as he pretended, or not; but though he were, yet he must not be worshipped, because that is an honour due to God only. Note, It is good to make our answers to temptation as full and as brief as may be, so as not to leave room for objections. Our Saviour has recourse to the fundamental law in this case, which is indispensable, and universally obligatory. Note, Religious worship is due to God only, and must not be given to any creature; it is a flower of the crown which cannot be alienated, a branch of God's glory which he will not give to another, and which he would not give to his own Son, by obliging all men to honour the Son, even as they honour the Father, if he had not been God, equal to him, and one with him. Christ quotes this law concerning religious worship, and quotes it with application to himself; First, To show that in his estate of humiliation he was himself made under this law: though, as God, he was worshipped, yet, as Man, he did worship God, both publicly and privately. He obliges us to no more than what he was first pleased to oblige himself to. Thus it became him to fulfil all righteousness. Secondly, To show that the law of religious worship is of eternal obligation: though he abrogated and altered many institutions of worship, yet this fundamental law of nature - That God only is to be worshipped, he came to ratify, and confirm, and enforce upon us.

V. We have here the end and issue of this combat, Mat 4:11. Though the children of God may be exercised with many and great temptations, yet God will not suffer them to be tempted above the strength which either they have, or he will put into them, 1Co 10:13. It is but for a season that they are in heaviness, through manifold temptations.

Now the issue was glorious, and much to Christ's honour: for,

1. The devil was baffled, and quitted the field; Then the devil leaveth him, forced to do so by the power that went along with that word of command, Get thee hence, Satan. He made a shameful and inglorious retreat, and came off with disgrace; and the more daring his attempts had been, the more mortifying was the foil that was given him. Magnis tamen excidit ausis - The attempt, however, in which he failed, was daring. Then, when he had done his worst, had tempted him with all the kingdoms of the world, and the glory of them, and found that he was not influenced by that bait, that he could not prevail with that temptation with which he had overthrown so many thousands of the children of men, then he leaves him; then he gives him over as more than a man. Since this did not move him, he despairs of moving him, and begins to conclude, that he is the Son of God, and that it is in vain to tempt him any further. Note, If we resist the devil, he will flee from us; he will yield, if we keep our ground; as when Naomi saw that Ruth was steadfastly resolved, she left off speaking to her. When the devil left our Saviour, he owned himself fairly beaten; his head was broken by the attempt he made to bruise Christ's heel. He left him because he had nothing in him, nothing to take hold of; he saw it was to no purpose, and so gave over. Note, The devil, though he is an enemy to all saints, is a conquered enemy. The Captain of our salvation has defeated and disarmed him; we have nothing to do but to pursue the victory.

2. The holy angels came and attended upon our victorious Redeemer; Behold, angels came and ministered unto him. They came in a visible appearance, as the devil had done in the temptation. While the devil was making his assaults upon our Saviour, the angels stood at a distance, and their immediate attendance and administration were suspended, that it might appear that he vanquished Satan in his own strength, and that his victory might be the more illustrious; and that afterward, when Michael makes use of his angels in fighting with the dragon and his angels, it might appear, that it is not because he needs them, or could not do his work without them, but because he is pleased to honour them so far as to employ them. One angel might have served to bring him food, but here are many attending him, to testify their respect to him, and their readiness to receive his commands. Behold this! It is worth taking notice of; (1.) That as there is a world of wicked, malicious spirits that fight against Christ and his church, and all particular believers, so there is a world of holy, blessed spirits engaged and employed for them. In reference to our war with devils, we may take abundance of comfort from our communion with angels. (2.) That Christ's victories are the angels' triumphs. The angels came to congratulate Christ on his success, to rejoice with him, and to give him the glory due to his name; for that was sung with a loud voice in heaven, when the great dragon was cast out (Rev 12:9, Rev 12:10), Now is come salvation and strength. (3.) That the angels ministered to the Lord Jesus, not only food, but whatever else he wanted after this great fatigue. See how the instances of Christ's condescension and humiliation were balanced with tokens of his glory. As when he was crucified in weakness, yet he lived by the power of God; so when in weakness he was tempted, was hungry and weary, yet by his divine power he commanded the ministration of angels. Thus the Son of man did eat angels' food, and, like Elias, is fed by an angel in the wilderness, 1Ki 19:4, 1Ki 19:7. Note, Though God may suffer his people to be brought into wants and straits, yet he will take effectual care for their supply, and will rather send angels to feed them, than see them perish. Trust in the Lord, and verily thou shalt be fed, Psa 37:3.

Christ was thus succoured after the temptation, [1.] For his encouragement to go on in his undertaking, that he might see the powers of heaven siding with him, when he saw the powers of hell set against him. [2.] For our encouragement to trust in him; for as he knew, by experience, what it was to suffer, being tempted, and how hard that was, so he knew what it was to be succoured, being tempted, and how comfortable that was; and therefore we may expect, not only that he will sympathize with his tempted people, but that he will come in with seasonable relief to them; as our great Melchizedec, who met Abraham when he returned from the battle, and as the angels here ministered to him.

Matthew Henry: Mat 4:12-17

We have here an account of Christ's preaching in the synagogues of Galilee, for he came into the world to be a Preacher; the great salvation which he wrought out, he himself began to publish (Heb 2:3) to show how much his heart was upon it, and ours should be.

Several passages in the other gospels, especially in that of St. John, are supposed, in the order of the story of Christ's life, to intervene between his temptation and his preaching in Galilee. His first appearance after his temptation, was when John Baptist pointed to him, saying, Behold the Lamb of God, Joh 1:29. After that, he went up to Jerusalem, to the passover (Jn. 2), discoursed with Nicodemus (Jn. 3), with the woman of Samaria (Jn. 4), and then returned into Galilee, and preached there. But Matthew, having had his residence in Galilee, begins his story of Christ's public ministry with his preaching there, which here we have an account of. Observe,

I. The time; When Jesus had heard that John was cast into prison, then he went into Galilee, Mat 4:12. Note, The cry of the saints' sufferings comes up into the ears of the Lord Jesus. If John be cast into prison, Jesus hears it, takes cognizance of it, and steers his course accordingly: he remembers the bonds and afflictions that abide his people. Observe, 1. Christ did not go into the country, till he heard of John's imprisonment; for he must have time given him to prepare the way of the Lord, before the Lord himself appear. Providence wisely ordered it, that John should be eclipsed before Christ shone forth; otherwise the minds of people would have been distracted between the two; one would have said, I am of John, and another, I am of Jesus. John must be Christ's harbinger, but not his rival. The moon and stars are lost when the sun rises. John had done his work by the baptism of repentance, and then he was laid aside. The witnesses were slain when they had finished their testimony, and not before, Rev 11:7. 2. He did go into the country as soon as he heard of John's imprisonment; not only to provide for his own safety, knowing that the Pharisees in Judea were as much enemies to him as Herod was to John, but to supply the want of John Baptist, and to build upon the good foundation he had laid. Note, God will not leave himself without witness, nor his church without guides; when he removes one useful instrument, he can raise up another, for he has the residue of the Spirit, and he will do it, if he has work to do. Moses my servant is dead, John is cast into prison; now, therefore, Joshua, arise; Jesus, arise.

II. The place where he preached; in Galilee, a remote part of the country, that lay furthest from Jerusalem, as was there looked upon with contempt, as rude and boorish. The inhabitants of that country were reckoned stout men, fit for soldiers, but not polite men, or fit for scholars. Thither Christ went, there he set up the standard of his gospel; and in this, as in other things, he humbled himself. Observe,

1. The particular city he chose for his residence; not Nazareth, where he had been bred up; no, he left Nazareth; particular notice is taken of that, Mat 4:13. And with good reason did he leave Nazareth; for the men of that city thrust him out from among them, Luk 4:29. He made them his first, and a very fair, offer of his service, but they rejected him and his doctrine, and were filled with indignation at him and it; and therefore he left Nazareth, and shook off the dust of his feet for a testimony against those there, who would not have him to teach them. Nazareth was the first place that refused Christ, and was therefore refused by him. Note, 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 long where he is not welcome. Unhappy Nazareth! If thou hadst known in this thy day the things that belong to thy peace, how well had it been for thee! But now they are hid from thine eyes.

But he came and dwelt in Capernaum, which was a city of Galilee, but many miles distant from Nazareth, a great city and of much resort. It is said here to be on the sea coast, not the great sea, but the sea of Tiberias, an inland water, called also the lake of Gennesaret. Close by the falling of Jordan into the sea stood Capernaum, in the tribe of Naphtali, but bordering upon Zebulun; hither Christ came, and here he dwelt. Some think that his father Joseph had a habitation here, others that he took a house or lodgings at least; and some think it more than probable, that he dwelt in the house of Simon Peter; however, here he fixed not constantly, for he went about doing good; but this was for some time his head quarters: what little rest he had, was here; here he had a place, though not a place of his own, to lay his head on. And at Capernaum, it should seem, he was welcome, and met with better entertainment than he had at Nazareth. Note, If some reject Christ, yet others will receive him, and bid him welcome. Capernaum is glad of Nazareth's leavings. If Christ's own countrymen be not gathered, yet he will be glorious. "And thou, Capernaum, has now a day of it; thou art now lifted up to heaven; be wise for thyself, and know the time of thy visitation."

2. The prophecy that was fulfilled is this, Mat 4:14-16. It is quoted from Isa 9:1, Isa 9:2, but with some variation. The prophet in that place is foretelling a greater darkness of affliction to befall the contemners of Immanuel, than befell the countries there mentioned, either in their first captivity under Benhadad, which was but light (1Ki 15:20), or in their second captivity under the Assyrian, which was much heavier, 2Ki 15:29. The punishment of the Jewish nation for rejecting the gospel should be sorer than either (see Isa 8:21, Isa 8:22); for those captivated places had some reviving in their bondage, and saw a great light again, Isa 9:2. This is Isaiah's sense; but the Scripture has many fulfillings; and the evangelist here takes only the latter clause, which speaks of the return of the light of liberty and prosperity to those countries that had been in the darkness of captivity, and applies it to the appearing of the gospel among them.

The places are spoken of, Mat 4:15. The land of Zebulun is rightly said to be by the sea coast, for Zebulun was a haven of ships, and rejoiced in her going out, Gen 49:13; Deu 33:18. Of Naphtali, it had been said, that he should give goodly words (Gen 49:21), and should be satisfied with favour (Deu 33:23), for from him began the gospel; goodly words indeed, and such as bring to a soul God's satisfying favour. The country beyond Jordan is mentioned likewise, for there we sometimes find Christ preaching, and Galilee of the Gentiles, the upper Galilee to which the Gentiles resorted for traffic, and where they were mingled with the Jews; which intimates a kindness in reserve for the poor Gentiles. When Christ came to Capernaum, the gospel came to all those places round about; such diffusive influences did the Sun of righteousness cast.

Now, concerning the inhabitants of these places, observe, (1.) The posture they were in before the gospel came among them (Mat 4:16); they were in darkness. Note, Those that are without Christ, are in the dark, nay, they are darkness itself; as the darkness that was upon the face of the deep. Nay, they were in the region and shadow of death; which denotes not only great darkness, as the grave is a land of darkness, but great danger. A man that is desperately sick, and not likely to recover, is in the valley of the shadow of death, though not quite dead; so the poor people were on the borders of damnation, though not yet damned-dead in law. And, which is worst of all, they were sitting in this condition. Sitting in a continuing posture; where we sit, we mean to stay; they were in the dark, and likely to be so, despairing to find the way out. And it is a contented posture; they were in the dark, and they loved darkness, they chose it rather than light; they were willingly ignorant. Their condition was sad; it is still the condition of many great and mighty nations, which are to be thought of, and prayed for, with pity. But their condition is more sad, who sit in darkness in the midst of gospel-light. He that is in the dark because it is night, may be sure that the sun will shortly arise; but he that is in the dark because he is blind, will not so soon have his eyes opened. We have the light, but what will that avail us, if we be not the light in the Lord? (2.) The privilege they enjoyed, when Christ and his gospel came among them; it was as great a reviving as ever light was to a benighted traveller. Note, When the gospel comes, light comes; when it comes to any place, when it comes to any soul, it makes day there, Joh 3:19; Luk 1:78, Luk 1:79. Light is discovering, it is directing; so is the gospel.

It is a great light; denoting the clearness and evidence of gospel-revelations; not like the light of a candle, but the light of the sun when he goes forth in his strength. Great in comparison with the light of the law, the shadows of which were now done away. It is a great light, for it discovers great things and of vast consequence; it will last long, and spread far. And it is a growing light, intimated in that word, It is sprung up. It was but spring of day with them; now the day dawned, which afterward shone more and more. The gospel-kingdom, like a grain of mustard-seed or the morning light, was small in its beginnings, gradual in its growth, but great in its perfection.

Observe, the light sprang up to them; they did not go to seek it, but were prevented with the blessings of this goodness. It came upon them ere they were aware, at the time appointed, by the disposal of him who commandeth the morning, and causes the day-spring to know its place, that it may take hold of the ends of the earth, Job 38:12, Job 38:13.

III. The text he preached upon (Mat 4:17): From that time, that is, from the time of his coming into Galilee, into the land of Zebulun and Naphtali, from that time, he began to preach. He had been preaching, before this, in Judea, and had made and baptized many disciples (Joh 4:1); but his preaching was no so public and constant as now it began to be. The work of the ministry is so great and awful, that it is fit to be entered upon by steps and gradual advances.

The subject which Christ dwelt upon now in his preaching (and it was indeed the sum and substance of all his preaching), was the very same John has preached upon (Mat 3:2); Repent, for the kingdom of heaven is at hand; for the gospel is the same for substance under various dispensations; the commands the same, and the reasons to enforce them the same; an angel from heaven dares not preach any other gospel (Gal 1:8), and will preach this, for it is the everlasting gospel. Fear God, and, by repentance, give honour to him, Rev 14:6, Rev 14:7. Christ put a great respect upon John's ministry, when he preached to the same purport that John had preached before him. By this he showed that John was his messenger and ambassador; for when he brought the errand himself, it was the same that he had sent by him. Thus did God confirm the word of his messenger, Isa 44:26. The Son came on the same errand that the servants came on (Mat 21:37), to seek fruit, fruits meet for repentance. Christ had lain in the bosom of the Father, and could have preached sublime notions of divine and heavenly things, that should have alarmed and amused the learned world, but he pitches upon this old, plain text, Repent, for the kingdom of heaven is at hand. [1.] This he preached first upon; he began with this. Ministers must not be ambitious of broaching new opinions, framing new schemes, or coining new expressions, but must content themselves with plain, practical things, with the word that is nigh us, even in our mouth, and in our heart. We need not go up to heaven, nor down to the deep, for matter or language in our preaching. As John prepared Christ's way, so Christ prepared his own, and made way for the further discoveries he designed, with the doctrine of repentance. If any man will do this part of his will, he shall know more of his doctrine, Joh 7:17. [2.] This is preached often upon; wherever he went, this was his subject, and neither he nor his followers ever reckoned it worn threadbare, as those would have done, that have itching ears, and are fond of novelty and variety more than that which is truly edifying. Note, That which has been preached and heard before, may yet very profitably be preached and heard again; but then it should be preached and heard better, and with new affections; what Paul had said before, he said again, weeping, Phi 3:1, Phi 3:18. [3.] This he preached as gospel; "Repent, review your ways, and return to yourselves."Note, The doctrine of repentance is right gospel-doctrine. Not only the austere Baptist, who was looked upon as a melancholy, morose man, but the sweet and gracious Jesus, whose lips dropped as a honey-comb, preached repentance; for it is an unspeakable privilege that room is left for repentance. [4.] The reason is still the same; The kingdom of heaven is at hand; for it was not reckoned to be fully come, till that pouring out of the Spirit after Christ's ascension. John had preached the kingdom of heaven at hand above a year before this; but now it was so much the stronger; now is the salvation nearer, Rom 13:11. We should be so much the more quickened to our duty, as we see the day approaching, Heb 10:25.

Barclay: Mat 4:1-11

Step by step Matthew unfolds the story of Jesus. He begins by showing us how Jesus was born into this world. He goes on to show us, at least by implication, that Jesus had to perform faithfully his duties to his home before he began on his duty to the world, that he had to show himself faithful in the smaller tasks before God gave to him the greatest task in all the world.

He goes on to show us how, with the emergence of John the Baptist, Jesus knew that the hour had struck. and that the time had come to enter upon his work. He shows us Jesus identifying himself with a people's unprecedented search for God. In that moment he shows us Jesus' realization that he was indeed the chosen one of God, but that his way to victory lay through the Cross.

If any man has a vision, his immediate problem is how to turn that vision into fact; he has to find some way to turn the dream into reality. That is precisely the problem which faced Jesus. He had come to lead men home to God. How was he to do it? What method was he to adopt? Was he to adopt the method of a mighty conqueror, or was he to adopt the method of patient, sacrificial love? That was the problem which faced Jesus in his temptations. The task had been committed into his hands. What method was he to choose to work out the task which God had given him to do?

Barclay: Mat 4:1-11

There is one thing which we must carefully note right at the beginning of our study of the temptations of Jesus, and that is the meaning of the word to tempt. The Greek word is peirazein (3985). In English the word "tempt" has a uniformly and consistently bad meaning. It always means to entice a man to do wrong, to seek to seduce him into sin, to try to persuade him to take the wrong way. But peirazein (3985) has a quite different element in its meaning. It means to test far more than it means to tempt in our sense of the word.

One of the great Old Testament stories is the story of how narrowly Abraham escaped sacrificing his only son Isaac. Now that story begins like this in the King James Version "And it came to pass after these things that God did tempt Abraham" (Gen 22:1). Quite clearly the word to tempt cannot there mean to seek to seduce into evil. It is unthinkable that God should try to make any man a wrong-doer. But the thing is quite clear when we understand that it means: "After these things God tested Abraham." The time had come for a supreme test of the loyalty of Abraham. Just as metal has to be tested far beyond any stress and strain that it will ever be called upon to bear, before it can be put to any useful purpose, so a man has to be tested before God can use him for his purposes. The Jews had a saying, "The Holy One, blessed be his name, does not elevate a man to dignity till he has first tried and searched him; and if he stands in temptation, then he raises him to dignity."

Now here is a great and uplifting truth. What we call temptation is not meant to make us sin; it is meant to enable us to conquer sin. It is not meant to make us bad, it is meant to make us good. It is not meant to weaken us, it is meant to make us emerge stronger and finer and purer from the ordeal. Temptation is not the penalty of being a man, temptation is the glory of being a man. It is the test which comes to a man whom God wishes to use. So, then, we must think of this whole incident, not so much the tempting, as the testing of Jesus.

We have to note further where this test took place. It took place in the wilderness. Between Jerusalem, on the central plateau which is the backbone of Palestine, and the Dead Sea there stretches the wilderness. The Old Testament calls it Jeshimmon, which means The Devastation, and it is a fitting name. It stretches over an area of thirty-five by fifteen miles.

Sir George Adam Smith, who travelled over it, describes it. It is an area of yellow sand, of crumbling limestone, and of scattered shingle. It is an area of contorted strata, where the ridges run in all directions as if they were warped and twisted. The hills are like dust heaps; the limestone is blistered and peeling; rocks are bare and jagged; often the very ground sounds hollow when a foot or a horse's hoof falls upon it. It glows and shimmers with heat like some vast furnace. It runs right out to the Dead Sea, and then there comes a drop of twelve hundred feet, a drop of limestone, flint, and marl, through crags and corries and precipices down to the Dead Sea.

In that wilderness Jesus could be more alone than anywhere else in Palestine. Jesus went into the wilderness to be alone. His task had come to him; God had spoken to him; he must think how he was to attempt the task which God had given him to do; he had to get things straightened out before he started; and he had to be alone.

It may well be that we often go wrong simply because we never try to be alone. There are certain things which a man has to work out alone. There are times when no one else's advice is any good to him. There are times when a man has to stop acting and start thinking. It may be that we make many a mistake because we do not give ourselves a chance to be alone with God.

Barclay: Mat 4:1-11

There are certain further things we must note before we proceed to detailed study of the story of the temptations.

(i) All three gospel writers seem to stress the immediacy with which the temptations followed the baptism of Jesus. As Mark has it: "The Spirit immediately drove him out into the wilderness" (Mar 1:12).

It is one of the truths of life that after every great moment there comes a moment of reaction--and again and again it is in the reaction that the danger lies. That is what happened to Elijah. With magnificent courage Elijah in all his loneliness faced and defeated the prophets of Baal on Mount Carmel (1Ki 18:17-40). That was Elijah's greatest moment of courage and of witness. But the slaughter of the prophets of Baal provoked the wicked Jezebel to wrath, and she threatened Elijah's life. "Then he was afraid, and he arose and went for his life and came to Beer-sheba" (1Ki 19:3). The man who had stood fearlessly against all comers is now fleeing for his life with terror at his heels. The moment of reaction had come.

It seems to be the law of life that just after our resistance power has been highest it nose-dives until it is at its lowest. The tempter carefully, subtly, and skillfully chose his time to attack Jesus--but Jesus conquered him. We will do well to be specially on our guard after every time life has brought us to the heights, for it is just then that we are in gravest danger of the depths.

(ii) We must not regard this experience of Jesus as an outward experience. It was a struggle that went on in his own heart and mind and soul. The proof is that there is no possible mountain from which all the kingdoms of the earth could be seen. This is an inner struggle.

It is through our inmost thoughts and desires that the tempter comes to us. His attack is launched in our own minds. It is true that that attack can be so real that we almost see tile devil. To this day you can see the ink-stain on the wall of Luther's room in the Castle of the Wartburg in Germany, Luther caused that ink-stain by throwing his ink-pot at the devil as he tempted him. But the very power of the devil lies in the fact that he breaches our defences and attacks us from within. He finds his allies and his weapons in our own inmost thoughts and desires.

(iii) We must not think that in one campaign Jesus conquered the tempter for ever and that the tempter never came to him again. The tempter spoke again to Jesus at Caesarea Philippi when Peter tried to dissuade him from taking the way to the Cross, and when he had to say to Peter the very same words he had said to the tempter in the wilderness, "Begone Satan" (Mat 16:23). At the end of the day Jesus could say to his disciples, "You are those who have continued with me in my trials" (Luk 22:28). And never in all history was there such a fight with temptation as Jesus waged in Gethsemane when the tempter sought to deflect him from the Cross (Luk 22:42-44).

"Eternal vigilance is the price of freedom." In the Christian warfare there is no release. Sometimes people grow worried because they think that they should reach a stage when they are beyond temptation, a stare at which the power of the tempter is for ever broken. Jesus never reached that stage. From the beginning to the end of the day he had to fight his battle; that is why he can help us to fight ours.

(iv) One thing stands out about this story--the temptations are such as could only come to a person who had very special powers and who knew that he had them. Sanday described the temptations as "the problem of what to do with supernatural powers." The temptations which came to Jesus could only have come to one who knew that there were amazing things which he could do.

We must always remember that again and again we are tempted through our gifts. The person who is gifted with charm will be tempted to use that charm "to get away with anything." The person who is gifted with the power of words will be tempted to use his command of words to produce glib excuses to justify his own conduct. The person with a vivid and sensitive imagination will undergo agonies of temptation that a more stolid person will never experience. The person with great gifts of mind will be tempted to use these gifts for himself and not for others, to become the master and not the servant of men. It is the grim fact of temptation that it is just where we are strongest that we must be for ever on the watch.

(v) No one can ever read this story without remembering that its source must have been Jesus himself. In the wilderness he was alone. No one was with him when this struggle was being fought out. And we know about it only because Jesus himself must have told his men about it. It is Jesus telling us his own spiritual autobiography.

We must always approach this story with a unique and special reverence, for in it Jesus is laying bare his inmost heart and soul. He is telling men what he went through. It is the most sacred of all stories, for in it Jesus is saying to us that he can help others who are tempted because he himself was tempted. He draws the veil from his own struggles to help us in our struggle.

Barclay: Mat 4:1-11

The tempter launched his attack against Jesus along three lines, and in every one of them there was a certain inevitability.

(i) There was the temptation to turn the stones into bread. The desert was littered with little round pieces of limestone rock which were exactly like little loaves; even they would suggest this temptation to Jesus.

This was a double temptation. It was a temptation to Jesus to use his powers selfishly and for his own use, and that is precisely what Jesus always refused to do. There is always the temptation to use selfishly whatever powers God has given to us.

God has given every man a gift, and every man can ask one of two questions. He can ask, "What can I make for myself out of this gift?" or, "What can I do for others with this gift?" This kind of temptation can come out in the simplest thing. A person may possess, for instance, a voice which is good to hear; he may thereupon "cash in on it", and refuse to use it unless he is paid. There is no reason why he should not use it for pay, but there is every reason why he should not use it only for pay. There is no man who will not be tempted to use selfishly the gift which God has given to him.

But there was another side to this temptation. Jesus was God's Messiah, and he knew it. In the wilderness he was facing the choice of a method whereby he could win men to God. What method was he to use for the task which God had given him to do? How was he to turn the vision into actuality, and the dream into fact?

One sure way to persuade men to follow him was to give them bread, to give them material things. Did not history justify that? Had not God given his people manna in the wilderness? Had God not said, "I will rain bread from heaven for you"? Did not the visions of the future golden age include that very dream? Had not Isaiah said, "They shall not hunger or thirst"? (Isa 49:10). Was the Messianic Banquet not a settled feature in the dreams of the kingdom between the Testaments? If Jesus had wished to give men bread, he could have produced justification enough for it.

But to give men bread would have been a double mistake. First, it would have been to bribe men to follow him. It would nave been to persuade men to follow him for the sake of what they could get out of it, whereas the reward Jesus had to offer was a Cross. He called men to a life of giving, not of getting. To bribe men with material things would have been the denial of all he came to say and would have been ultimately to defeat his own ends.

Second, it would have been to remove the symptoms without dealing with the disease. Men are hungry. But the question is, why are they hungry? Is it because of their own foolishness, and their own shiftlessness, and their own carelessness? Is it because there are some who selfishly possess too much while others possess too little? The real way to cure hunger is to remove the causes--and these causes are in men's souls. And above all there is a hunger of the heart which it is not in material things to satisfy.

So Jesus answered the tempter in the very words which express the lesson which God had sought to teach his people in the wilderness: "Man does not live by bread alone, but that man lives by everything that proceeds out of the mouth of the Lord" (Deu 8:3). The only way to true satisfaction is the way which has learned complete dependence on God.

(ii) So the tempter renewed his attack from mother angle. In a vision he took Jesus to the pinnacle of the Temple. That may mean one of two things.

The Temple was built on the top of Mount Sion. The top of the mountain was levelled out into a plateau, and on that plateau the whole area of the Temple buildings stood. There was one corner at which Solomon's porch and the Royal porch met, and at that corner there was a sheer drop of four hundred and fifty feet into the valley of the Kedron below. Why should not Jesus stand on that pinnacle, and leap down, and land unharmed in the valley beneath? Men would be startled into following a man who could do a thing like that.

On the top of the roof of the Temple itself there was a stance where every morning a priest stood with a trumpet in his hands, waiting for the first flush of the dawn across the hills of Hebron. At the first dawn light he sounded the trumpet to tell men that the hour of morning sacrifice had come. Why should not Jesus stand there, and leap down right into the Temple court, and amaze men into following him? Had not Malachi said, "The Lord whom you seek will suddenly come to his Temple"? (Mal 3:1). Was there not a promise that the angels would bear God's man upon their hands lest any harm should come to him? (Psa 91:11-12).

This was the very method that the false Messiahs who were continually arising promised. Theudas had led the people out, and had promised with a word to split the waters of Jordan in two. The famous Egyptian pretender (Act 21:38) had promised that with a word he would lay flat the walls of Jerusalem. Simon Magus, so it is said, had promised to fly through the air, and had perished in the attempt. These pretenders had offered sensations which they could not perform. Jesus could perform anything he promised. Why should he not do it?

There were two good reasons why Jesus should not adopt that course of action. First, he who seeks to attract men to him by providing them with sensations has adopted a way in which there is literally no future. The reason is simple. To retain his power he must produce ever greater and greater sensations. Wonders are apt to be nine day wonders. This year's sensation is next year's commonplace. A gospel founded on sensation-mongering is foredoomed to failure. Second, that is not the way to use the power of God. "You shall not put the Lord your God to the test," said Jesus (Deu 6:16). He meant this; there is no good seeing how far you can go with God; there is no good in putting yourself deliberately into a threatening situation, and doing it quite recklessly and needlessly, and then expecting God to rescue you from it.

God expects a man to take risks in order to be true to him, but he does not expect him to take risks to enhance his own prestige. The very faith which is dependent on signs and wonder is not faith. If faith cannot believe without sensations it is not really faith, it is doubt looking for proof and looking in the wrong place. God's rescuing power is not something to be played and experimented with, it is something to be quietly trusted in the life of every day.

Jesus refused the way of sensations because he knew that it was the way to failure--it still is--and because to long for sensations is not to trust, but to distrust, God.

(iii) So the tempter tried his third avenue of attack. It was the world that Jesus came to save, and into his mind there came a picture of the world. The tempting voice said: "Fall down and worship me, and I will give you all the kingdoms of this world." Had not God himself said to his chosen one, "Ask of me and I will make the nations your heritage, and the ends of the earth your possession"? (Psa 2:8).

What the tempter was saying was, "Compromise! Come to terms with me! Don't pitch your demands quite so high! Wink just a little at evil and questionable things--and then people will follow you in their hordes." This was the temptation to come to terms with the world, instead of uncompromisingly presenting God's demands to it. It was the temptation to try to advance by retreating, to try to change the world by becoming like the world.

Back came Jesus' answer: "You shall fear the Lord your God; you shall serve him and swear by his name" (Deu 6:13). Jesus was quite certain that we can never defeat evil by compromising with evil. He laid down the uncompromisingness of the Christian faith. Christianity cannot stoop to the level of the world; it must lift the world to its own level. Nothing less will do.

So Jesus made his decision. He decided that he must never bribe men into following him; he decided that the way of sensations was not for him; he decided that there could be no compromise in the message he preached and in the faith he demanded. That choice inevitably meant the Cross--but the Cross just as inevitably meant the final victory.

Barclay: Mat 4:12-17

Before very long disaster came to John. He was arrested and imprisoned in the dungeons of the Castle of Machaerus by Herod the king. His crime was that he had publicly denounced Herod for seducing his brother's wife, and making her his own wife, after he had put away the wife he had. It is never safe to rebuke an eastern despot, and John's courage brought him first imprisonment and then death. We shall come later to the details of that story which Matthew does not tell until Mat 14:3-12.

For Jesus the time had come when he must go forth to his task.

Let us note what he did first of all. He left Nazareth and he took up residence in the town of Capernaum. There was a kind of symbolic finality in that move. In that moment Jesus left his home never again to return to live in it. It is as if he shut the door that lay behind him before he opened the door that stood in front of him. It was the clean cut between the old and the new. One chapter was ended and another had begun. Into life there come these moments of decision. It is always better to meet them with an even surgical cut than to vacillate undecided between two courses of action.

Let us note where Jesus went. He went into Galilee. When Jesus went into Galilee to begin his mission and his ministry, he knew what he was doing. Galilee was the most northerly district of Palestine. It stretched from the Litany River in the north to the Plain of Esdraelon in the south. On the west it did not reach the sea coast of the Mediterranean, because the coastal strip was in the possession of the Phoenicians. On the north-east it was bounded by Syria, and its eastern limit was the waters of the Sea of Galilee. Galilee was not large; it was only fifty miles from north to south, and twenty-five miles from east to west.

But, small as it was, Galilee was densely populated. It was by far the most fertile region of Palestine; its fertility was indeed phenomenal and proverbial. There was a saying that it was easier to raise a legion of olives in Galilee than it was to bring up one child in Judaea. Josephus, who was at one time governor of the province, says, "It is throughout rich in soil and pasturage, producing every variety of tree, and inviting by its productiveness even those who have the least inclination for agriculture; it is everywhere tilled; no part is allowed to lie idle, and everywhere it is productive." The result of this was that for its size Galilee had an enormous population. Josephus tells us that in it there were two hundred and four villages, none with a population of fewer than fifteen thousand people. So, then, Jesus began his mission in that part of Palestine where there were most people to hear him; he began his work in an area teeming with men to whom the gospel proclamation might be made.

But not only was Galilee a populous district; its people were people of a certain kind. Of all parts of Palestine Galilee was most open to new ideas. Josephus says of the Galileans, "They were ever fond of innovations, and by nature disposed to changes, and delighted in seditions." They were ever ready to follow a leader and to begin an insurrection. They were notoriously quick in temper and given to quarrelling. Yet withal they were the most chivalrous of men. "The Galileans," said Josephus, "have never been destitute of courage." "Cowardice was never a characteristic of the Galileans." "They were ever more anxious for honour than for gain." The inborn characteristics of the Galileans were such as to make them most fertile ground for a new gospel to be preached to them.

This openness to new ideas was due to certain facts.

(i) The name Galilee comes from the Hebrew word galiyl (01550; compare 01551 and 01556) which means a circle. The full name of the area was Galilee of the Gentiles. Plummer wishes to take that to mean "heathenish Galilee." But the phrase came from the fact that Galilee was literally surrounded by Gentiles. On the west, the Phoenicians were its neighbours. To the north and the east, there were the Syrians. And even to the south, there lay the territory of the Samaritans. Galilee was in fact the one part of Palestine that was inevitably in touch with non-Jewish influences and ideas. Galilee was bound to be open to new ideas in a way that no other part of Palestine was.

(ii) The great roads of the world passed through Galilee, as we saw when we were thinking of the town of Nazareth. The Way of the Sea led from Damascus through Galilee right down to Egypt and to Africa. The Road to the East led through Galilee away out to the frontiers. The traffic of the world passed through Galilee. Away in the south Judaea is tucked into a corner, isolated and secluded. As it has been well said, "Judaea is on the way to nowhere: Galilee is on the way to everywhere." Judaea could erect a fence and keep all foreign influence and all new ideas out; Galilee could never do that. Into Galilee the new ideas were bound to come.

(iii) Galilee's geographical position had affected its history. Again and again it had been invaded and conquered, and the tides of the foreigners had often flowed over it and had sometimes engulfed it.

Originally it had been assigned to the tribes of Asher, Naphtali and Zebulun when the Israelites first came into the land (Josh 9 ) but these tribes had never been completely successful in expelling the native Canaanite inhabitants, and from the beginning the population of Galilee was mixed. More than once foreign invasions from the north and east had swept down on it from Syria, and in the eighth century B.C. the Assyrians had engulfed it completely, the greater part of its population had been taken away into exile, and strangers had been settled in the land. Inevitably this brought a very large injection of foreign blood into Galilee.

From the eighth until the second century B.C. it had been largely in Gentile hands. When the Jews returned from exile under Nehemiah and Ezra, many of the Galileans came south to live in Jerusalem. In 164 B.C. Simon Maccabaeus chased the Syrians north from Galilee back to their own territory; and on his way back he took with him to Jerusalem the remnants of the Galileans who were left.

The most amazing thing of all is that in 104 B.C. Aristobulus reconquered Galilee for the Jewish nation, and proceeded forcibly to circumcise the inhabitants of Galilee, and thus to make them Jews whether they liked it or not. History had compelled Galilee to open its doors to new strains of blood and to new ideas and to new influences.

The natural characteristics of the Galileans, and the preparation of history had made Galilee the one place in all Palestine where a new teacher with a new message had any real chance of being heard, and it was there that Jesus began his mission and first announced his message.

Barclay: Mat 4:12-17

Before we leave this passage there are certain other things which we must note.

It was to the town of Capernaum that Jesus went. The correct form of the name is Capharnaum. The form Capernaum does not occur at all until the fifth century A.D., but it is so fixed in our minds and memories that it would not be wise to try to change it.

There has been much argument about the site of Capernaum. Two places have been suggested. The commonest, and the likeliest. identification is that Capernaum is Tell Hum, which is on the west side of the extreme north of the Sea of Galilee; the alternative, and the less likely, identification is that Capernaum is Khan Minyeh, which is about two and a half miles to the south-west of Tell Hum. In any event, there is now nothing but ruins left to show where Capernaum once stood.

It was Matthew's habit to find in the Old Testament something which he could use as a prophecy about every event in Jesus' life. He finds such a prophecy in Isa 9:1-2. In fact that is another of the prophecies which Matthew tears violently from its context and uses in his own extraordinary way. It is a prophecy which dates back to the reign of Pekah. In those days the northern parts of Palestine, including Galilee, had been despoiled by the invading armies of the Assyrians; and this was originally a prophecy of the deliverance which would some day come to these conquered territories. Matthew finds in it a prophecy which foretold of the light that Jesus was to bring.

Finally, Matthew gives us a brief one-sentence summary of the message which Jesus brought. The King James Version and Revised Standard Version both say that Jesus began to preach. The word preach has come down in the world; it is all too unfortunately connected in the minds of many people with boredom. The word in Greek is kerussein (2784), which is the word for a herald's proclamation from a king. Kerux (2783) is the Greek word for herald, and the herald was the man who brought a message direct from the king.

This word tells us of certain characteristics of the preaching of Jesus and these are characteristics which should be in all preaching.

(i) The herald had in his voice a note of certainty. There was no doubt about his message; he did not come with perhapses and maybes and probablys; he came with a definite message. Goethe had it: "Tell me of your certainties: I have doubts enough of my own." Preaching is the proclamation of certainties, and a man cannot make others sure of that about which he himself is in doubt.

(ii) The herald had in his voice the note of authority. He was speaking for the king; he was laying down and announcing the king's law, the king's command, and the king's decision. As was said of a great preacher, "He did not cloudily guess; he knew." Preaching, as it has been put, is the application of prophetic authority to the present situation.

(iii) The herald's message came from a source beyond himself; it came from the king. Preaching speaks from a source beyond the preacher. It is not the expression of one man's personal opinions; it is the voice of God transmitted through one man to the people. It was with the voice of God that Jesus spoke to men.

The message of Jesus consisted of a command which was the consequence of a new situation. "Repent!" he said. "Turn from your own ways, and turn to God. Lift your eyes from earth and look to heaven. Reverse your direction, and stop walking away from God and begin walking towards God." That command had become urgently necessary because the reign of God was about to begin. Eternity had invaded time; God had invaded earth in Jesus Christ, and therefore it was of paramount importance that a man should choose the right side and the right direction.

Constable: Mat 1:1--4:12

I. The introduction of the King 1:1--4:11

"Fundamentally, the purpose of this first part is to introduce the reader to Jesus on the one hand and to the religious leaders on the other."³⁰

The first two chapters of this section prepare the reader for Jesus' ministry. Consequently they serve as a prologue to the Gospel.

Constable: Mat 3:1--4:12

D. The King's preparation 3:1-4:11

Matthew passed over Jesus' childhood quickly to relate His preparation for presentation to Israel as her King.

"The material of this section of the Gospel is particularly important since the baptism of Jesus serves as the occasion of his special anointing by the Holy Spirit for the ministry that follows, but it is also Christologically significant in that his divine Sonship is confirmed and the non-triumphalist nature of the present phase of that Sonship is indicated (3:17c and 4:1-11). Thus Matthew provides information that is vitally important to an understanding of the narrative that follows: what Jesus does in his ministry he does by the power of the Spirit; yet Jesus will not act in the manner of a triumphalist messiah, in accordance with popular expectation, but in his own unique way, in obedience to the will of his Father."¹¹⁹

Constable: Mat 4:1-11

3. Jesus' temptation 4:1-11 (cf. Mark 1:12-13; Luke 4:1-13)

Jesus' genealogy and virgin birth prove His legal human qualification as Israel's King. His baptism was the occasion of His divine approval. His temptation demonstrated His moral fitness to reign. The natural question a thoughtful reader of Matthew's Gospel might ask after reading God's attestation of His Son (3:17) is, Was He really that good? Jesus' three temptations prove that He was.

"By the end of the baptismal pericope, the Jesus of Matthew's story stands before the reader preeminently as the Son of God who has been empowered with the Spirit of God. So identified, Jesus is led by the Spirit into the desert to engage the devil, or Satan, in conflict in the place of his abode (4:1-11). . . . Ultimately, the substance of each test has to do with Jesus' devotion, or obedience, to God. The intent of Satan in each test is to entice Jesus to break faith with God, his Father, and thus disavow his divine sonship. Should Satan succeed at this, he succeeds in effect in destroying Jesus. In testing Jesus, Satan cunningly adopts God's evaluative point of view according to which Jesus is his Son (4:3, 6)."¹⁷⁷

4:1-2 The same Spirit who brought Jesus into the world (1:20) and demonstrated God's approval of Him (3:16) now led Him into the wilderness for tempting by Satan.

"Just as God led Israel out of Egypt and through the waters and into the desert (Num 20.5; 1 Bas 12.6; Ps 80.1 LXX; etc., all using anagein [to lead up']), so does the Spirit of God lead Jesus into the desert after he is baptized."¹⁷⁸

"According to Hosea 2:14-23, the wilderness was the place of Israel's original sonship, where God had loved His people. Yet because they had forsaken Yahweh their Father, a renewal' of the exodus into the desert was necessary for the restoration of Israel's status as the son' of God. In this new exodus, God's power and help would be experienced again in a renewed trek into the wilderness."¹⁷⁹

The wilderness of Judea (3:1) is the traditional site. Israel had, of course, experienced temptation in another wilderness for 40 years. The number 40 frequently has connections with sin in the Old Testament (cf. Gen. 7:4, 12; Num. 14:33; 32:13; Deut. 9:25; 25:3; Ps. 95:10; Jon. 3:4). Jesus experienced temptation in the wilderness at the end of 40 days and nights.

The Greek word translated "tempted" (peirazo) means "to test" in either a good or a bad sense. Here God's objective was to demonstrate the character of His Son by exposing Him to Satan's tests (cf. 2 Sam. 24:1; Job 1:6-2:7).¹⁸⁰ God evidently led Jesus into the wilderness to demonstrate the obedience of this Son compared with the disobedience of His son Israel (2:15; cf. Exod. 4:22; Deut. 8:3, 5). God tested both His sons "to prove their obedience and loyalty in preparation for their appointed work."¹⁸¹

Fasting in Scripture was for a spiritual reason, namely to forego a physical need to give attention to a more important spiritual need.¹⁸² During this fast Jesus ate nothing but presumably drank water (cf. Luke 4:2). Moses and Elijah, two of God's most significant servants in the Old Testament, likewise fasted for 40 days and nights (Exod. 34:28; Deut. 9:9; 1 Kings 19:8). Jesus' fast would have connected Him with these servants of the Lord in the minds of Matthew's Jewish readers, as it does in ours.

4:3-4 Satan attacked Jesus when He was vulnerable physically. The form of Satan's question in the Greek text indicates that Satan was assuming that Jesus was the Son of God (3:17).¹⁸³

"The temptation, to have force, must be assumed as true. The devil knew it to be true. He accepts that fact as a working hypothesis in the temptation."¹⁸⁴

This temptation was not to doubt that reality. It was to suggest that as the Son of God Jesus surely had the power and right to satisfy His own needs independent of His Father. Satan urged Jesus to use His Sonship in a way that was inconsistent with His mission (cf. 26:53-54; 27:40). God had intended Israel's hunger in the wilderness to teach her that hearing and obeying God's Word is the most important thing in life (Deut. 8:2-3). Israel demanded bread in the wilderness but died. Jesus forewent bread in submission to His Father's will and lived.

"The impact of Satan's temptation is that Jesus, like Adam first and Israel later, had a justifiable grievance against God and therefore ought to voice His complaint by murmuring' (Exod. 16; Num. 11) and ought to provide for Himself the basic necessity of life, namely, bread. Satan, in other words, sought to make Jesus groundlessly anxious about His physical needs and thus to provoke Him to demand the food He craved (cf. Ps. 78:18). In short, the devil's aim was to persuade Jesus to repeat the apostasy of Adam and Israel. Satan wanted to break Jesus' perfect trust in His Father's good care and thereby to alter the course of salvation-history."¹⁸⁵

The wilderness of Judea contains many limestone rocks of all sizes and shapes. Many of these look like the loaves and rolls of bread that the Jews prepared and ate daily.

Jesus' response to Satan's suggestion (v. 4) reflected His total commitment to follow God's will as revealed in His Word. He quoted the Septuagint translation of Deuteronomy 8:3. Its application originally was to Israel, but Jesus applied it to everyone and particularly Himself. By applying this passage to Himself Jesus put Himself in the category of a true "man" (Gr. anthropos).

"Matthew here shows that Jesus is not God only, but an unique theanthropic person, personally qualified to be King of Israel."¹⁸⁶

Everyone needs to recognize and acknowledge his or her total dependence on God and His Word. Jesus' real food, what sustained Him above all else, was His commitment to do the will of His Father (John 4:34).

In this first temptation Satan's aim was to seduce Jesus into using His God-given power and authority independently of His Father's will. Jesus had subjected Himself to His Father's will because of His mission (cf. Phil. 2:8). It was uniquely a personal temptation; it tested Jesus' person.

4:5-7 The setting for the second temptation was Jerusalem. Matthew referred to it with a favorite Jewish term, "the holy city" (cf. Neh. 11:1; Isa. 48:2; Dan. 9:24; Matt. 21:10; 27:53). This suggests that the temptation would have national rather than solely individual implications. Satan took Him to the highest point of the temple complex (Gr. hieron), not necessarily the topmost peak of the sanctuary. It towered over the Kidron Valley far below.¹⁸⁷ Some of the Jewish rabbis taught that when Messiah came to deliver Israel He would appear on the temple roof (cf. Mal. 3:1; John 6:30).¹⁸⁸

"Jerusalem was considered the center of the nations, with lands around her,' the center of the world,' whose inhabitants dwell at the center of the earth' (Ezek. 5:5; 38:12; . . .). Thus when Jesus stood on the pinnacle of the temple, He was, theologically speaking, at the center of the world. From that vantage point the Messiah most naturally could claim the nations as His own and rule them with a rod of iron . . ."¹⁸⁹

Again the devil granted that Jesus was the Son of God. Satan quoted the Septuagint version of Psalm 91:11-12 appealing to the authority that Jesus used, namely God's Word (v. 4). He omitted the words "to guard you in all your ways." Many expositors have assumed that Satan wanted to trick Jesus with this omission, but his free method of quoting was very common. Many New Testament writers quoted the Old Testament in the same loose way.

Probably Satan wanted Jesus to demonstrate His trust in God in a spectacular way to challenge God's faithfulness. He misapplied the Scripture he quoted. The Psalms passage refers to anyone who trusts in God. That certainly applied to Jesus. The verses promise that the angels will uphold such a person as a nurse does a baby (cf. Num. 11:12; Deut. 1:31; Isa. 49:22; Heb. 1:14). God had revealed Himself most particularly at the temple throughout Israel's history. Therefore what better place could there have been to demonstrate the Son of God's confidence in His Father's promise?

Jesus refused Satan's suggestion (v. 7) because the Scriptures forbade putting God to a test, not because He questioned God's faithfulness to His promise. Satan tempted Jesus to test God. Israel had faced the same test and had failed (Exod. 17:2-7; cf. Num. 20:1-13). It is wrong to demand that God prove Himself faithful to His promises by giving us what He has promised on our terms. The proper procedure is simply to trust and obey God (Deut. 6:16-17).

"Testing is not trusting."¹⁹⁰

Jesus refused to allow Satan to apply a valid promise so it contradicted another teaching in God's Word. "On the other hand" or "also" (Gr. palin) has the sense of "not contradicting but qualifying."¹⁹¹ Jesus as a man, voluntarily under the authority of God's Word, proved to be faithful to its spirit as well as to its letter.

4:8-10 The high mountain to which Satan took Jesus next is traditionally near Jericho, but its exact location is not important. It simply provided a vantage point from which Satan could point out other kingdoms that surrounded Israel.

"The placement of Jesus on the mountain of temptation, where He refused to acknowledge the devil's authority,' is deliberately juxtaposed to the mountain (Matt. 28:16) of the great commission,' on which He later affirmed that all authority' in heaven and on earth had been granted to Him (28:18)."¹⁹²

Luke's wording suggests that Satan presented all the kingdoms of the world to Jesus in a vision (Luke 4:5).¹⁹³ This temptation would have universal significance, not just personal and national significant as the first and second temptations did.

Satan offered Jesus immediate control over all the kingdoms of the world and the glory connected with reigning over them (v. 9), something that God would give Him eventually as the Messiah.¹⁹⁴ In the will of God, Jesus would achieve universal rule (Ps. 2) but only as the Suffering Servant who would have to endure the Cross first.

God's divine authentication of His Son (3:16-17) drew attention to both Jesus' Davidic messiahship and His Suffering Servant role. This temptation consisted of an opportunity for Jesus to obtain the benefits of messiahship without having to experience its unpleasant elements. To get this, however, Jesus would have to change His allegiance from God to Satan. This involved idolatry, putting someone or something in the place that God deserves. Later Peter suggested the same shortcut to Jesus and received a sharp rebuke as Satan's spokesman for doing so (16:23).

This was a legitimate offer. Satan had the ability, under the sovereign authority of God, to give Jesus what he promised (cf. 12:25-28; Luke 10:18; Eph. 2:2). Israel, God's other son, had formerly faced the same temptation to avoid God's uncomfortable will by departing from it and had failed (Num. 13-14). This third temptation, like the other two, tested Jesus' total loyalty to His Father and His Father's will. Had Jesus taken Satan's bait He would have been Satan's slave albeit a world ruler.

"Jesus was in effect tempted to subscribe to the diabolical doctrine that the end justifies the means; that, so long as He obtained universal sovereignty in the end, it mattered not how that sovereignty was reached . . ."¹⁹⁵

For a third time Jesus responded by quoting Scripture to His adversary (v. 10). He banished Satan with the divine command to worship and to serve God alone (Deut. 6:13).

4:11 Having resisted Satan's attacks successfully the enemy departed temporarily (cf. James 4:7). God sent messengers to assist His faithful Son. The Father rewarded the Son with divine assistance and further opportunity for service because Jesus had remained faithful to Him.

Many have observed that Satan followed the same pattern of temptation with Jesus that he had used with Eve (Gen. 3). First, he appealed to the lust of the flesh, the desire to do something apart from God's will. Second, he appealed to the lust of the eyes, the desire to have something apart from God's will. Third, he appealed to the pride of life, the desire to be something apart from God's will (cf. 1 John 2:16).

"Approaching Jesus three times in Matthew's story, Satan urges him to place concern for self above allegiance to God."¹⁹⁶

"All three of the tests are variations of the one great temptation to remove His Messianic vocation from the guidance of His Father and make it simply a political calling."¹⁹⁷

Each of Jesus' three temptations related to His messiahship: the first to Him personally, the second to the Jews, and the third to all the nations (cf. 1:1). The twin themes of Jesus' royal kingship and His suffering servanthood, which combined in the name Immanuel, "God with us" (1:23), were in tension in the temptation. They remained in tension and created conflict in Jesus' ministry as it unfolded.

"In the first temptation Jesus does not deny that He is hungry and able to make bread; in the second, He does not deny that He is the Son of God, and under special protection; and in the third, He does not deny the Kingdom or dominion which is to be given to Him, but only rejects the mode by which it is to be obtained. As observed, if such a Kingdom is not covenanted, predicted, and intended, the temptation would not have any force."¹⁹⁸

"In this pericope [4:1-11] we encounter a theme that is vital in the theology of the Gospels. The goal of obedience to the Father is accomplished, not by triumphant self-assertion, not by the exercise of power and authority, but paradoxically by the way of humility, service, and suffering. Therein lies true greatness (cf. 20:26-28). In fulfilling his commission by obedience to the will of the Father, Jesus demonstrates the rightness of the great commandment (Deut 6:5) as well as his own submission to it."¹⁹⁹

In the first major section of his Gospel, Matthew showed that Jesus had all the qualifications to be Israel's Messiah--legally, scripturally, and morally. He was now ready to relate Jesus' presentation of Himself to Israel as her King.

Constable: Mat 4:12-25

A. The beginning of Jesus' ministry 4:12-25

Matthew gave much prominence to Jesus' teachings in his Gospel. The first of these is the so-called Sermon on the Mount (chs. 5-7). To prepare the reader for this discourse, the writer gave a brief introduction to Jesus' ministry (4:12-25). In it Matthew provided a resumé of His work.

Constable: Mat 4:12-16

1. The setting of Jesus' ministry 4:12-16

Comparison of John's Gospel and Matthew's shows that Jesus ministered for about a year before John the Baptist's arrest. John had criticized Herod Antipas for having an adulterous relationship with his brother Philip's wife (Mark 1:14; Luke 3:19-20; 4:14). Jesus ministered first in Galilee (John 1:19-2:12) and then in Judea (John 2:13-3:21). Then He returned to Galilee by way of Samaria (John 3:22-4:42). Why did Matthew begin his account of Jesus' ministry with John's arrest?

John's arrest by Herod signalled the beginning of a new phase of Jesus' ministry. The forerunner's work was now complete. It was time for the King to appear publicly.

"In royal protocol the King does not make His appearance in public until the forerunner has finished his work. Matthew, emphesizing the official and regal character of Jesus, follows this procedure exactly."²⁰⁰

4:12-13 The word "withdrew" (NASB) or "returned" (NIV; Gr. anachoreo) is significant. Evidently Jesus wanted to get away from Israel's religious leaders in Jerusalem who opposed John (John 4:1-3; 5:1-16). It is unlikely that Herod Antipas would have imprisoned John if the religious authorities had supported John. Matthew used the same Greek word, paredothe ("to be taken into custody"), later when he described Jesus' arrest (26:15, 16, 21, 23, 25; 27:3, 4). The religious leaders evidently played a significant role in both arrests.

To Matthew, Galilee had great significance for two reasons. First, it was the place where Isaiah had predicted Messiah would minister. Second, since it was an area where many Gentiles lived, it corroborated Messiah's influence over the nations as well as Israel.

Jesus moved the base of His ministry from Nazareth to Capernaum (v. 13). Matthew described it as he did in view of the prophecy that Jesus' residence there fulfilled (vv. 15-16). This town stood on the northwest shore of the Sea of Galilee (14:34). It was the town where Peter, Andrew, James, and John (the fishermen) and Matthew (the tax collector) worked (8:14; 9:9).

"If Joseph settled in Nazareth after the return from Egypt (2:22-23), Jesus now leaves Nazareth and moves to Capernaum (4:12-13), which becomes his own city' (9:1). He is thus poised to begin his public ministry."²⁰¹

4:14-16 Jesus' move to Capernaum fulfilled Isaiah 9:1, part of a section of Isaiah's prophecy that describes Immanuel's coming. Matthew's quotation of this passage was a free one. Its point was that light had dawned in a dark part of Palestine. When Isaiah prophesied, Galilee was under the oppressive influence of the Assyrians. He predicted that Messiah would liberate the people living there. When Matthew wrote, Galilee was under Roman oppression. The darkness was also symbolic of the absence of religious, political, and cultural advantages available to Jews who lived in Jerusalem. "Dawned" (Gr. aneteilen) suggests that the light of Messiah's ministry would first shine brightly in Galilee (cf. John 1:9; 12:46).²⁰²

". . . From of old the Messiah was promised to Galilee of the Gentiles' (ton ethnon), a foreshadowing of the commission to all nations' (panta ta ethne, 28:19). Moreover, if the messianic light dawns on the darkest places, then Messiah's salvation can only be a bestowal of grace--namely, that Jesus came to call, not the righteous, but sinners (9:13)."²⁰³

"Matthew's story of Jesus' life and ministry possesses a clearly defined beginning, middle, and end and hence falls into three parts: (I) The Presentation of Jesus (1:1-4:16); (II) The Ministry of Jesus to Israel and Israel's Repudiation of Jesus (4:17-16:20); and (III) The Journey of Jesus to Jerusalem and His Suffering, Death, and Resurrection (16:21-28:20). In the first part, Matthew presents Jesus as the Davidic Messiah-King, the royal Son of God (1:1-4:16). To show that Jesus is preeminently the Son of God, Matthew depicts God as announcing within the world of the story that Jesus is his Son (3:17). As the Son of God, Jesus stands forth as the supreme agent of God who authoritatively espouses God's evaluative point of view."²⁰⁴

College: Mat 4:1-25

MATTHEW 4

F. THE TESTING OF THE SON (4:1-11)

¹ Then Jesus was led by the Spirit into the desert to be tempted by the devil. ² After fasting forty days and forty nights, he was hungry. ³ The tempter came to him and said, " If you are the Son of God, tell these stones to become bread."

⁴ Jesus answered, " It is written: 'Man does not live on bread alone, but on every word that comes from the mouth of God.' ^a"

⁵ Then the devil took him to the holy city and had him stand on the highest point of the temple. ⁶" If you are the Son of God," he said, " throw yourself down. For it is written:

" 'He will command his angels concerning you,

and they will lift you up in their hands,

so that you will not strike your foot against a stone.' ^b"

⁷ Jesus answered him, " It is also written: 'Do not put the Lord your God to the test.' ^c"

⁸ Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their splendor. ⁹" All this I will give you," he said, " if you will bow down and worship me."

¹⁰ Jesus said to him, " Away from me, Satan! For it is written: 'Worship the Lord your God, and serve him only.' ^d"

¹¹ Then the devil left him, and angels came and attended him.

^a 4 Deut. 8:3 ^b 6 Psalm 91:11,12 ^c 7 Deut. 6:16 ^d 10 Deut. 6:13

4:1-2. Following Jesus' emergence from the water the ensuing temptation narrative is perhaps the clearest expression of Matthew's fondness for linking his story of Jesus with the experiences of the Israelite nation. The same Spirit of God who is " particularly active among the Israelites during the exodus and wilderness wanderings" (cf. Num 11:17,25,29; Neh 9:20; Ps 106:33; Isa 63:10-14) now leads Jesus into the desert " to humble [him] and to test [him] in order to know what was in [his] heart, whether or not [he] would keep his commands" (see Deut. 8:21). The " testing" (peiravzw, peirazô) of Jesus is therefore not a fortuitous event, but is staged by God to demonstrate his strength of character and depth of devotion (cf. Gen 22; Job 1:6-8). Essentially, Satan's efforts are calculated to encourage Jesus to exercise his divine prerogatives and supernatural power in a way that would belie the lowly path of service and obedience suggested by the commission of 3:17. The fast, lasting forty days and forty nights , most probably is intended to recall the forty year experience of Israel in the desert (Deut 8:2).

4:3-4. The words of Satan in the first temptation ( If you are the Son of God ) should not be construed as expressing some doubt on the part of the Tempter. In fact, the statement assumes the validity of Jesus' Sonship (first class condition), but raises significant questions concerning what it means to be God's Son. For Satan, Sonship certainly assumes the right to exercise divine power in order to sustain one's life (cf. 16:22-23; 27:42-43). Jesus appropriately responds by citing Deut 8:3, thus demonstrating that he has learned the lesson that Israel failed to perceive, i.e., he will trust his God to be the giver and sustainer of life and will not break faith by yielding to Satan's suggestion to satisfy his physical need by the exercise of divine power. True Sonship finds sustenance in compliance to the Father's will which takes priority over even the preservation of one's own life (cf. 16:25-26).

4:5-7. Next, Satan seeks to persuade Jesus to test God's protective care by leaping from the pinnacle of the temple. The change of sites from the desert to the temple is most likely a visionary experience designed to set the stage for Satan's response to Jesus' absolute trust in God's care. The temple represented the very presence of God, the place where divine protection was certainly most assured. By citing Psalm 91 Satan invites Jesus to test God's promise that he will " rescue" and " protect" the one who " dwells in the shelter of the Most High" (see vv. 1,14). Essentially, Satan would have Jesus condition his loyalty to God upon God acting in certain ways. Like Israel at Massah (Exod 17), who made their faithfulness contingent upon God meeting their physical needs (cf. Num 14:22; Ps 78; 1 Cor. 10:9; Heb 3:7-4:13), Satan suggests that Jesus test his Father's concern by staging an event to make God demonstrate his power or faithfulness. Jesus avoids the sin of Israel by citing Deut 6:16, thus emphasizing that his fidelity is not dependent upon manipulating God to protect him from all harm. As God's ideal Son, Jesus is resolved to be faithful and trust even if it means a path of suffering and death (cf. 16:21f.; 26:53-54; 27:40).

4:8-11. Jesus' visionary experiences take him from the desert to the temple and finally to a very high mountain , where Satan offers him world sovereignty in exchange for his worship. Although sovereignty over the nations is promised the Son (see Ps 2:6-8), it will only be realized by a lowly path of service leading to the cross (cf. 28:18-20), not by shifting allegiance to Satan. Jesus repudiates Satan's proposal by citing Deut 6:13, thus indicating that he understood submission to Satan as tantamount to idolatry, the ultimate renunciation of one's loyalty to God. For the sake of political advantage or momentary prosperity Israel repeatedly renounced loyalty to God in favor of foreign gods. Jesus refuses to compromise his devotion to God for the ease of an alternative path that would avoid the path of suffering and service. The Devil is therefore forcefully dismissed (u{page, hypage , cf. Luke 4:13) and is replaced by angels who minister to his need (cf. Matt 26:53), thus signifying both the victory of God's obedient Son (cf. Heb 1:6), and the ultimate faithfulness of God toward the obedient (cf. 1 Kgs. 19:5-8).

The temptation narrative succinctly maps out the path that Jesus, as the lowly servant, will take. The episode provides the reader with significant character insights that help to explain the actions and words of Jesus in subsequent scenes. The will of God and his devotion to fulfill it will take precedent over everything else, including sustaining his own life (cf. 16:20-21; 26:36-46). The mission of Jesus embodies and concretizes what it means to say: that in Jesus God is with his people (1:23). Jesus refuses to carry out his divine mission according to the principles of the world. Hence, the exercise of his divine power and the accomplishment of God's will are not determined by popular expectations or human ambitions (cf. 16:1-4; 27:40). The extraordinary power and transcendent status belonging to Jesus as God's Son is necessarily tied to his submission to God's will and the lowly path of service marked out for him by the Father. The temptation narrative constitutes Jesus' response to the heavenly voice in 3:17, as the Son resolves to walk the path of total devotion to God's sovereign will. The Son conquers where Israel failed (Deut 6:10-19; 8:1-10; cf. Exod 4:22-23) because he is the obedient Son who loves God with his whole heart.

G. INTRODUCING THE MINISTRY OF JESUS (4:12-16)

¹² When Jesus heard that John had been put in prison, he returned to Galilee. ¹³ Leaving Nazareth, he went and lived in Capernaum, which was by the lake in the area of Zebulun and Naphtali - ¹⁴ to fulfill what was said through the prophet Isaiah:

¹⁵" Land of Zebulun and land of Naphtali,

the way to the sea, along the Jordan,

Galilee of the Gentiles -

¹⁶ the people living in darkness

have seen a great light;

on those living in the land of the shadow of death

a light has dawned." ^a

^a 16 Isaiah 9:1,2

The language of 4:12-16 provides a fitting closure to the preministry phase of Jesus' life by drawing together several themes dominant in 1:1-4:11. The continued emphasis on geographical fulfillment citations serves to alert the reader that God's providential direction of events is not complete until Jesus arrives in Galilee (cf. 2:6,15,22-23). By recalling the tribes of Zebulun and Naphtali Matthew continues to correlate significant experiences in Israelite history with events in the life of Jesus. The universal significance of Jesus' messianic mission is once again reinforced by defining Galilee as Galilee of the Gentiles (v. 15). The Son's mission in Galilee is dominated by a salvific emphasis, wherein God's people are rescued from darkness by the dawning light in their midst (v. 16). While the texts comprising 4:12-16 do bring together key themes and emphases from earlier sections in the story, they also advance the story by setting the stage for Jesus' public ministry and his calling of people to experience God's rule and presence (4:17ff.).

4:12. Matthew is careful to document that Jesus' departure to Galilee is motivated by his having heard (ajkouvsa", akousas ) concerning John's arrest (cf. 14:13; Mark 1:12). A strong case can be made for seeing Jesus' departure not as a flight from danger, but as Matthew's way to connect the mission of Jesus to that of John as part of a " providentially guided sacred history" whereby " the cessation of one becomes the divinely appointed sign of the commencement of the other." Nevertheless, the reader must wait until 14:3-11 to learn the basis of John's arrest and the eventual outcome.

4:13-14. The geographical references in 4:13 prepare the reader for the fulfillment citation (4:15-16), as Jesus takes up residence on the northwest shore of the Sea of Galilee, specifically in a relatively large village known as Capernaum . The language by the lake , and the identification of the territory as once belonging to the tribes of Zebulun and . . . Naphtali , anticipate the Isaianic citation to follow (i.e., Isa 8:23-9:2, in the Hebrew text).

4:15-16. It should be observed that Matthew's citation of Isaiah does not slavishly follow either the LXX or the Hebrew text, but probably represents an " independent rendering of the Hebrew." Originally, Isaiah's oracle was intended to contrast the tragic devastation of the regions of Zebulun and Naphtali by the Assyrians (see 1 Kgs. 17:1-6) with a promise of a reversal of fortunes to be realized in the indeterminate future. However, Matthew shifts the emphasis away from the political plight of the people to their desperate moral and spiritual condition, as a people " living in darkness," under the very " shadow of death" (cf. Ps 107:14; Luke 1:79). Clearly, Matthew sees the darkness about to be dispelled with the " dawn" (ajnevteilen [ aneteilen ], cf. LXX lavmyei [ lampsei ]) of a great light which will shine upon them in the person and ministry of Jesus. It is significant that the first blessings of the messianic age come to those people in Northern Palestine who first went into exile (see 1 Kgs 15:29). However, Jesus' ministry will ultimately transcend both political and ethnic boundaries (cf. " Galilee of the Gentiles" ) by heralding a kingdom with universal significance (4:17ff.). Thus, with Jesus situated in the " divinely ordained" locality, poised to begin his messianic mission, Matthew brings the introductory phase of his story to a close.

II. GOD'S SAVING PRESENCE IN THE MIDST

OF HIS PEOPLE (4:17-10:42)

As noted earlier, attempts to delineate structural patterns and themes linking the parts of Matthew's story immediately confronts a composition so complex and intricately woven that a clear and uncomplicated structural scheme seems difficult to discern. Nevertheless, it does appear that the language of 4:17 is intended to formally signal to the reader the beginning of Jesus' public ministry. Earlier role descriptions, and the explicit commissioning of Jesus to his assigned task (see 1:21, " save his people from sins;" 2:6, " shepherd the people of Israel;" 3:17, commissioned to the role of God's Son and Servant; 4:15, a " light" to " Galilee of the Gentiles" ), anticipate the performance, and raise questions concerning how (or if) Jesus will carry out the mission given him.

Clearly, the language of 4:17 is parallel in form to 16:21: " From that time on Jesus began to explain to his disciples that he must go to Jerusalem . . ." Both statements serve as general headings marking major transitions in Matthew's story of Jesus. The transitional heading of 4:17 makes it clear that the material comprising 4:17-16:20 is predominantly concerned to highlight Jesus' public announcement that God's sovereign reign has drawn near, thus necessitating a radical reformation (cf. 3:1). As indicated by three summary statements, the narrative block of 4:17-11:1 underscore the manner in which Jesus discharged his ministry and revealed his person in Israel:

Jesus went throughout Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and sickness among the people (4:23).

Jesus went through all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom and healing every disease and sickness (9:35).

After Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in the towns of Galilee (11:1).

It is significant, as Kingsbury has observed, that these summaries " occur solely in the block of material 4:17-11:1," wherein Jesus is portrayed as " proffering salvation to Israel in word and deed." In the first phase of his public ministry (i.e., 4:17-11:1), Jesus emerges as a man endowed with divine authority in the midst of his people (ejn tw'/ law'/, en tô laô, 4:23). The reader knows that Jesus' authority is ultimately grounded in the status of his person as God's Son (1:23; 2:15; 3:17; 4:3,6), his reception of the Spirit (3:16), and the divine mission conferred upon him (1:21,23; 2:5-6; 3:17; 4:12-16). Jesus thus embarks upon his public ministry with both the right and the power to be God's messenger and inaugurator of the time of salvation. The events recorded exhibit the following structural pattern:

Call of the Disciples 4:18-22

Summary 4:23-25

Ministry in Word 5:1-7:28

Ministry in Deed 8:1-9:24

Summary 9:35

Mission of the Disciples 9:36-11:1

A. PROGRAMMATIC HEADING:

PROCLAMATION OF THE KINGDOM (4:17)

¹⁷ From that time on Jesus began to preach, " Repent, for the kingdom of heaven is near."

As noted earlier, the phrase from that time on . . . (ajpov tovte, apo tote ) marks the beginning of a new phase of Matthew's story of Jesus. Even before Jesus, John had made the coming Kingdom central to his own proclamation (3:1). Ultimately, even the disciples will embark upon a mission heralding the " nearness of the kingdom of heaven" (10:2). However, in contrast to John and the disciples, Jesus is portrayed not as a mere announcer of God's imminent reign, but as the primary agent through which the reign of God would be realized. In Jesus, God's kingly power and authority come to expression in a ministry marked by healing, restoration, and true liberation. Thus, Jesus is not merely a proclaimer of some distant future hope, but he uniquely exhibits the reality and implications of the message he proclaims. The reality now coming to expression in Jesus' ministry calls for a radical reformation ( metanoeite ) affecting the very course and direction one's life.

As noted earlier (see 3:2), the idea behind repentance involves the alteration of basic values, attitudes, and aspirations; essentially, a conversion that results in yielding one's entire life to the rule of God. Basically, Jesus' entire ministry is concerned to spell out the dimensions and practical implications of a life lived in submission to the kingly authority of God.

B. CALL OF THE DISCIPLES (4:18-22)

¹⁸ As Jesus was walking beside the Sea of Galilee, he saw two brothers, Simon called Peter and his brother Andrew. They were casting a net into the lake, for they were fishermen. ¹⁹" Come, follow me," Jesus said, " and I will make you fishers of men." ²⁰ At once they left their nets and followed him.

²¹ Going on from there, he saw two other brothers, James son of Zebedee and his brother John. They were in a boat with their father Zebedee, preparing their nets. Jesus called them, ²² and immediately they left the boat and their father and followed him.

4:18-19. Jesus' sense of the critical times now dawning with his presence in Galilee is graphically illustrated by this vocational calling of the disciples. In the first episode following Matthew's summary of Jesus' proclamation (4:17), four fishermen are confronted by his authoritative summons to follow (lit., " come after" ) him. Although Matthew's account of the call of these early disciples is less informative than we might wish (cf. Luke 5:1-11; John 1:35-51), their response to Jesus' call is illustrative both of true discipleship and the compelling character of Jesus' person.

4:20-22. Two sets of brothers, called fishermen, are confronted by Jesus' authoritative call while they are engaged in their occupational livelihood (vv. 18,21). Unlike typical rabbinic practice, Jesus takes the initiative to select his own followers by confronting them with an unconditional demand to join him in ministry. It is clear, in Matthew's story, that discipleship, in the sense of accompanying Jesus, arose primarily through his authoritative call (cf. 8:19-22; 9:9).

Jesus promises that he will exercise a creative influence in their lives by transforming them into " fishers of men" (cf. Jer. 16:16). The metaphor builds on their occupational skills, and promises their eventual involvement in gathering people under the reign of God (cf. 4:19 with the parallel imagery of " harvesters," 9:37-38). As such, their call to service has a sense of urgency that supersedes both livelihood and personal family relations (cf. 8:22).

Matthew is careful to document the willingness of these early disciples to forsake the security of home and vocation (cf. 19:27), thus establishing early in his story the necessary elements of true discipleship (cf. 8:18-22; 19:27-29). Jesus' authoritative call must take precedence over all family ties (cf. 10:34-36) and concern for physical well-being (cf. 6:25-33). It demands nothing less than a decisive break from old loyalties and a radical reorientation of one's values and priorities.

As Matthew's story continues, the disciples will often fluctuate between faith and understanding (14:33; 16:16-18; 26:16-17) on the one hand, to failure and " little faith" (14:31; 16:8; 17:20; 21:20; 28:17) on the other. However, their initial response to Jesus establishes an important role relationship which will become an important story-line in Matthew's overall narrative.

C. PROGRAMMATIC SUMMARY (4:23-25)

²³ Jesus went throughout Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and sickness among the people. ²⁴ News about him spread all over Syria, and people brought to him all who were ill with various diseases, those suffering severe pain, the demon-possessed, those having seizures, and the paralyzed, and he healed them. ²⁵ Large crowds from Galilee, the Decapolis, ^a Jerusalem, Judea and the region across the Jordan followed him.

^a 25 That is, the Ten Cities

4:23. The summary that follows the call of the disciples serves primarily as a programmatic transition between scenes, succinctly highlighting the contours of Jesus' public ministry and the extent of his initial success. Summaries in Matthew (cf. 8:16; 9:35; 12:15; 14:35-36; 15:30-31; 19:1-2) are characterized by generalizations that underscore recurrent acts of ministry and the response to them. As such, they indicate that the specific events narrated are only representative of what was generally characteristic of Jesus' ministry. The activities described in 4:23-25 provide the reader with an overview of the scope and impact of Jesus' messianic activity.

The language of verse 23, alongside the parallel statement in 9:35 outlines the ministry of Jesus in terms of three activities: teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and sickness among the people (italics added). There is probably no clear distinction to be made between teaching (didavskwn, didaskôn) and preaching (khruvsswn, kçryssôn) since both are ultimately concerned with the advancement of the kingdom. The content of Jesus' proclamation is the good news of the kingdom . While basileiva ( basileia , kingdom) focuses one's attention on God's sovereign presence, the " good news" is that God's presence and reign are actualized and revealed in the person of Jesus (cf. 1:23; 12:28). Hence when Jesus preaches the kingdom he is in effect saying that God's saving presence must be understood in terms of his own ministry and proclamation. The practical implications of a life lived in submission to God's reign are spelled out in the discourse to follow (chs. 5-7).

As many have noted, 4:23 and 9:35 function as literary brackets ( inclusio ), enclosing prime examples of Jesus' teaching (chs. 5-7), and his healing ministry (chs. 8-9). The effect is to cluster major themes and to give the narrative a coherent focus, as Matthew provides concrete examples of Jesus' preaching and teaching, alongside his healing ministry (qerapeuvw, therapeuô).

4:24-25. The geographical influence of Jesus' ministry extends to the whole of Israel, even impacting predominantly non-Jewish areas (Syria). " Large crowds" follow him and bring their sick seeking relief from their afflictions. Jesus' therapeutic activity involves the healing of diseases and various sorts of painful conditions. Restoration to health and the liberation of those possessed by demons graphically demonstrate that God's powerful reign has drawn near in the person of Jesus. His healing ministry is also illustrative of Jesus' willingness to assume the role as Israel's compassionate Shepherd-King, who truly cares for his people and delivers them from their afflictions (cf. 1:21; 2:6). The miracles recorded in chapters 8 and 9 provide concrete examples of Jesus' healing ministry.

-College Press New Testament Commentary: with the NIV

McGarvey: Mat 4:1-11

XIX.
JESUS TEMPTED IN THE WILDERNESS.
^aMATT. IV. 1-11; ^bMARK I. 12, 13; ^cLUKE IV. 1-13.

   ^c1 And Jesus, full of the Holy Spirit, returned from the Jordan,  ^b12 And straightway the Spirit driveth him forth cand  ^a1 Then [Just after his baptism, with the glow of the descended Spirit still upon him, and the commending voice of the Father still ringing in his ears, Jesus is rushed into the suffering of temptation. Thus abrupt and violent are the changes of life. The spiritually exalted may expect these sharp contrasts. After being in the third heaven, Paul had a messenger of Satan to buffet him -- 2Co 12:7] was Jesus led up [The two expressions "driveth" and "led up" show that Jesus was drawn to the wilderness by an irresistible impulse, and did not go hither of his own volition (Eze 40:2). He was brought into temptation, but did not seek it. He was led of God into temptation, but was not tempted of God. God [87] may bring us into temptation (Mat 6:13, Mat 26:41, Job 1:12, Job 2:6), and may make temptation a blessing unto us, tempering it to our strength, and making us stronger by the victory over it (1Co 10:13, Jam 1:2, Jam 1:12), but God himself never tempts us -- Jam 1:13] of the Spirit into the wilderness [The wilderness sets in back of Jericho and extends thence along the whole western shore of the Dead Sea. The northern end of this region is in full view from the Jordan as one looks westward, and a more desolate and forbidding landscape it would be hard to find. It is vain to locate the temptation in any particular part of it. Jesus may have wandered about over nearly all of it] to be tempted of the devil [As a second David, Jesus went forth to meet that Goliath who had so long vaunted himself against all who sought to serve God, and had as yet found none to vanquish him. The account of the temptation must have been given to the disciples by Jesus himself, and as it pleased him to give it to us as an actual history of real facts, it behooves us to accept it without being presumptuously inquisitive. Of course, it has supernatural features, but the supernatural confronts us all through the life of Jesus, so there is nothing strange about it here. Jesus had taken upon him our flesh, and hence he could be tempted, with a possibility of falling. But his divinity insured his victory over temptation. He became like us in ability to fall, that he might make us like unto himself in power to resist. It behooved him to be tempted, and thus sharing our nature with its weakness and temptation he might bring us to share his nature with its strength and sinlessness (Heb 2:17, Heb 2:18, Heb 4:15, Heb 4:16). Sinlessness does not preclude temptation, else Adam could not have been tempted, nor could Satan himself have fallen. Moreover, temptation is in so sense sin. It is the yielding of the will to temptation which constitutes sin. The spiritual history of humanity revolves around two persons; namely, the first and the second Adam. The temptation of Christ was as real as that of Adam. He had taken upon himself our temptable nature (Phi 2:7, Phi 2:8), and he was tempted not as a private soldier, but as the second Adam, the Captain of [88] our salvation (Heb 2:10-18). The failure of the first Adam brought sorrow, darkness and death; the success of the second Adam brought joy, light and immortality. One of the tenets of modern infidelity is the denial of the personality of the devil. It is asserted that the idea of a devil was not known to the early Hebrews, but was borrow from Persian dualism. The Persians held that there were two contending deities -- a good one and a bad one; and the Hebrews, according to these critics, learned this doctrine from the Persians during the days of their Babylonian captivity, and modified it so that the god of evil became the devil. But such a theory is based upon the absurd notion that all the books of the Old Testament were written after the return of the Jews from Babylon. Their theory requires this notion, for the books of Genesis and Job, which were written centuries before the captivity, both show a knowledge of this being, and the first connects him and his work with the very beginning of human history. Those who believe in the inspiration of the Scriptures must also believe in the personality of the devil, for they plainly teach it. The devil is a fallen angel (Jud 1:6, 2Pe 2:4). This doctrine need startle no one, for as there are good and bad spirits in the body, so there are good and bad spirits out of the body. Since God permits sinful spirits in the body, why should he not also permit them out of the body? If there can be a Herod, a Nero, a Judas, among men, why may there not be a Satan among evil spirits? Being but an angel, Satan is neither omnipresent, omniscient nor omnipotent. He is only a tolerated rebel, as we are tolerated rebels. He was the first sinner (1Jo 3:8), and was the originator of sin (Joh 8:44). He is the perpetual tempter of mankind (Rev 20:2, Rev 20:8), but he shall be conquered by the Redeemer (Joh 12:31, Rev 12:9), and may be conquered by us also through the grace of Christ (1Pe 5:8, 1Pe 5:9, Jam 4:7); but is, nevertheless, dangerous (Rev 2:10, Rev 3:9). Jesus, therefore, teaches us to pray for deliverance from him (Mat 6:13, R.V.). Jesus will destroy the works of Satan (1Jo 3:8), and Satan himself shall suffer eternal punishment [89] (Rev 20:10). There is but one devil in the spirit world. The word which our King James Version translates "devils" should be translated "demons." The word "devil" means false accuser or slanderer, and the word in the plural is twice applied, metaphorically, to men and women (2Ti 3:3, 1Ti 3:11). The devil is called slanderer because he speaks against men (Rev 12:10-12) and against God (Gen 3:1-5). The word "devil" is Greek. The word "Satan" is Hebrew, and means adversary (Job 2:1). Satan is referred to under many other terms, such as Beelzebub (Mat 12:24); serpent (Rev 12:9); prince of the powers of the air (Eph 2:2); Abaddon (Hebrew) and Apollyon (Greek), meaning destroyer (Rev 9:11); Belial, meaning good for nothing (2Co 6:15); murderer and liar (Joh 8:44); prince of this world (Joh 12:31); god of this world (2Co 4:4); and the dragon (Rev 12:7). These terms are always used in the Bible to designate an actual person; they are never used merely to personify evil. The devil may have appeared to Jesus in bodily form, or he may have come insensibly as he does to us. Our Lord's temptation makes the personality of the tempter essential, else Christ's own heart must have suggested evil to him, which is incompatible with his perfect holiness.]  ^b13 And he was cled in the Spirit [that is, under the power of the Spirit] in the wilderness [Isolation from humanity is no security from temptation. In fact, our present passage of Scripture shows that it is highly favorable to temptation. The experience of all hermits shows that loneliness is the mother of a multitude of evil desires]  2 during forty days [Matthew speaks of the temptation as coming "after" forty days. Evidently Mark and Luke regard the long fast as part of the process of temptation, seeing that without it the first temptation would have been without force. There is no evidence of any other specific temptations before the three], being tempted of ^bSatan; cthe devil, band he was with the wild beasts [A graphic touch, showing the dreariness and desolation of the wilderness, and indicating its peril. Lions, [90] wolves, leopards and serpents have been found in the Judæan wilderness]; ^cAnd he did eat nothing [It used to be thought that a forty days' absolute fast was a practical impossibility, and Luke's words were therefore modified to mean that he ate very little. But as a forty days' fast has been safely accomplished in modern times, and as it was Jesus who fasted, we see no reason why we should not take Luke's statement literally, as indicating an absolute fast] in those days: and when they were completed.  ^a2 And when he had fasted forty days and forty nights [A forty days' fast was accomplished by Moses (Exo 34:28, Deu 9:18), and by Elijah (1Ki 19:8), and it is a significant fact in this connection that these two men appeared with Christ at his transfiguration (Mat 17:3). Those who share Christ's sufferings shall also share his glorification (Rom 8:17, 2Ti 2:11, 2Ti 2:12). The forty days' fast became a basis for the temptation. We are told that temptation results from the excitement of desire (Jam 1:14), and, as a rule, the greater the desire the greater the temptation. Viewed from this standpoint the temptation of the second Adam greatly exceeded in strength that of the first, for Adam abstained as to a particular fruit, but Christ fasted as to all things edible], he afterward hungered. [Here, for the first time, our Lord is shown as sharing our physical needs. We should note for our comfort that one may lack bread and suffer want, and still be infinitely beloved in heaven.]  3 And the tempter came [Satan is pre-eminently the tempter, for other tempters are his agents. He may possibly have appeared as an angel of light (2Co 11:14), but the purpose of his coming is more important than the manner of it. He came to produce sin in Jesus, for sin would render him forever incapable of becoming our Saviour -- a sacrifice for the sins of others]  ^c3 And the devil said unto him, If thou art the Son of God, command this stone that it {acommand that these stones} become bread. [The devil's "if" strikes at the faith of Christ, and faith is the bond of union and accord between man and God. The main sin of this temptation was therefore distrust, though [91] it had other sinful phases. The Father's voice had just declared the Sonship of Jesus, and Satan here boldly questions the truth of God's words, just as he did in the beginning (Gen 3:3-5). The temptation smacks of curiosity, and curiosity is the mother of many sins. Though Satan so glibly questioned the divinity of Christ, his kingdom soon began to feel the power of that divinity (Luk 4:34-41), and shall continue to feel it until his kingdom is destroyed (Heb 2:14, 1Jo 3:8). This temptation appealed to the present appetite, the impulse of the moment, as many of our temptations do. It has been quaintly said of the tempter that "he had sped so successfully to his own mind by a temptation about a matter of eating with the first Adam, that he practiced the old manner of trading with the second." This first temptation is still Satan's favorite with the poor. He suggests to them that if they were really the beloved objects of God's care, their condition would be otherwise. We should note that Jesus wrought no selfish miracle. Such an act would have been contrary to all Scripture precedent. Paul did not heal himself (1Co 12:7-9, Gal 4:13, Col 4:14), nor Epaphroditus, (Phi 2:25-27), nor Trophimus (2Ti 4:20). Denying himself the right to make bread in the wilderness, Christ freely used his miraculous power to feed others in the desert (Mat 14:15-21), and merited as just praise those words which were meant as a bitter taunt -- Mat 27:42.]  4 But he {^c4 And Jesus} aanswered and said, cunto him, It is written [Jesus quotes Deu 8:3. It is a saying relative to the times when Israel was sustained by manna in the wilderness. The case of Jesus was now similar to that of Israel. He was in a foodless wilderness, but he trusted that as God had provided for Israel in its helplessness, so would he now provide for him. Israel sinned by doubt and murmuring, and proposing to obtain bread in its own way -- that is, by returning to Egypt (Exo 16:1-9). Jesus avoided a like sin. We should note the use which our Lord made of Scripture: in his hour of trial he did not look to visions and voices and special revelation for guidance, but used the written Word as the lamp [92] for his feet (Psa 119:105); in the conflict of temptation he did not defend himself by his own divine wisdom, but used that wisdom which God had revealed to all Israel through his prophets. Jesus fought as a man (Phi 2:6, Phi 2:7), and used that weapon which, as God, he had given to man (Eph 6:17). Jesus used the Scripture as of final, argument-ending authority. Eve also started with "God hath said" (Gen 3:3); but she was not constant in her adherence to God's word. Jesus permitted Satan neither to question nor pervert the Scripture], Man [In using the word "man" Jesus takes his stand with us as a human being] shall not live by bread alone [Called out of Egypt as God's Son (Mat 2:15), Jesus could well expect that he would be fed with manna after his forty days' fast. He trusted that God could furnish a table in the wilderness (Psa 78:19). We, too, have abundant reason for a like trust. God gave us our lives, and gave his Son to redeem them from sin. He may let us suffer, but we can not perish is we trust him. Let us live by his word rather than by bread. It is better to die for righteousness than to live by sin. God fed Israel with supernatural bread, to show the people that they lived thus, and not by what they were pleased to call natural means. The stomach is a useful agent, but it is not the source of life, nor even the life sustainer. Those who think that the securing of bread is the first essential to the sustaining of life, will fail to seek any diviner food, and so will eventually starve with hunger -- soul hunger.] abut by every word that proceedeth out of the mouth of God [To satisfy our sense of duty is often more pleasant than to appease the pangs of hunger (Joh 4:32-34, Job 23:12, Jer 15:16). The trust of Jesus that God would speak in his behalf and save him, was like that of Job (Job 13:15). God can sustain our lives without food if he chooses. We shall live if God wills it, bread or no bread; and we shall likewise die at his word (Mat 6:25, Joh 6:47-58, Act 17:28). God can support our lives independent of our body -- Mat 10:28.]  5 Then the devil taketh him [Matthew emphasizes the [93] compulsory companionship of Satan. Jesus was in the hands of Satan as was Job (Job 2:5, Job 2:6); but in Jesus' case Satan had the power of life and death, and he eventually took Jesus to the cross and slew him there] into the holy city [A common name for Jerusalem. The inscription on Jewish coins was "Jerusalem the Holy." Arabs to-day call it "el Kuds," "the Holy." The Holy City did not exclude the tempter nor temptations. The church may be the scene of man's sorest trial to resist wrong. But in the Holy City which is to come there will be no temptation];  ^c9 And he led him to Jerusalem, aand set him [The two verbs "taketh" and "setting" imply that Satan exercised a control over the bodily person of our Lord] on the pinnacle of the temple [It is not known exactly what spot is indicated by the word "pinnacle." Hence three places have been contended for the proper locality: 1. The apex of the temple structure itself. 2. The top of Solomon's porch. 3. The top of Herod's royal portico. As to the temple itself, Josephus tells us that its roof was covered with spikes of gold, to prevent even birds from alighting upon it, and, if so, men could not stand upon it. Solomon's porch, or the eastern portico, faced the Mount of Olives, and has been fixed upon by tradition as the place from which James, the Lord's brother, was hurled. The royal portico of Herod was at the southeast corner of the temple enclosure, and overlooked the valley of Kidron. Here was then, and is yet, the greatest height about the temple, and it was, therefore, the most suitable place for Satan's proposal],  6 and saith {csaid} aunto him, If [Godly life rests on faith. The life the devil would have us lead rests on ifs and uncertainties, on doubt and skepticism. We should note that foolish men doubt the divinity of Jesus, but the temptations of our Lord show how positively Satan was convinced of it. The opening scenes of Christ's ministry are redolent with his divinity. The Baptist asserted his purity and might, the Spirit visibly acknowledged his worthiness, the Father audibly testified to his Sonship, and the devil twice assaulted him as the divine champion] thou art the Son of God, cast thyself down [94] [The first temptation was to under-confidence; the second to over-trust and presumption -- two very dangerous conditions of the soul. Men begin by disparagingly doubting that Jesus can save them from their sins, and end by recklessly presuming that he will save them in their sins. Comparing this with Eve's temptation, we find that she was vainly curious to see if she might be like God (Gen 3:5), but Christ resisted such curiously. It is urged by some as to this temptation that there is no hint of vainglory or display, because nothing is said about casting himself down in the presence of the people, and that Jesus was merely taken to the temple because the sacred locality would tend to heighten his trust in the protecting promise which Satan quoted. But this ground is not well taken, for 1. The temple presumes a crowd. 2. We have a right to presume that this temptation would be like others to which Jesus was subjected. He was frequently invited to work miracles to satisfy curiosity, and he invariably refused to do so]: cfrom hence:  10 for it is written [This quotation is taken from Psa 91:11, Psa 91:12, and applies to man generally. Note 1. The devil's head is full of Scripture, but to no profit, for his heart is empty of it. 2. By quoting it he shows a sense of its power which modern rationalism would do well to consider. 3. Satan's abuse of Scripture did not discourage Christ's use of it], He shall give his angels charge concerning thee [Regarding Satan's words as a quotation, we are struck with the fact that his knowledge of this particular passage was based upon his personal experience. He had been confronted by the presence of the guardian angels and had fretted at it (Job 1:10, 2Ki 6:8, 2Ki 6:17, Psa 34:7, Jud 1:9). As a temptation, Satan's words appeal to Jesus to be more religious; to put more trust and reliance upon the promises of the Father; and he puts him in the place -- the temple -- where he might argue that God could least afford to let his promise fail], to guard thee:  11 and, On their hands they shall bear thee up [All who love pomp, display of artistic taste, gaieties of fashion, intoxication of fame, etc., fall by this temptation. Those who truly rest on God's promises, stand on a sure [95] foundation, but those who rise on bubbles must come down when they burst], Lest haply thou dash thy foot against a stone.  12 And Jesus answering, said unto him, aagain it is written {csaid,} ["Written," "said"; the writings of Scripture are in general the sayings of God. But the Bible is not made up of isolated texts. To get a right understanding we must compare Scripture with Scripture. We could have no higher indorsement of the Old Testament than this use of it by Christ. It was sufficient for him in his temptations, and with the addition of the New Testament, it is sufficient for us in all things -- 2Ti 3:16, 2Ti 3:17, Col 3:3-16], ^aThou shalt not make trial [Make experiment upon God, set traps for him, put one's self in dangerous situations, hoping thereby to draw forth some show of loving deliverance. Had Jesus cast himself down, he would have demanded of the Father a needless miracle to prove his Sonship, and would thereby have put the love of God to an unnecessary trial. All who jeopardize themselves without any command of God or call of duty, make trial of his love] of the Lord thy God.  8 Again, the devil taketh him [whether naturally or supernaturally, "whether in the body or out of the body" (2Co 12:2-4), we can not tell. But it was a real, practical trial and temptation] unto an exceeding high mountain [it is immaterial which mountain this was; for from no mountain could one see the whole earth with the natural eye],  ^c5 And he led him up, ^aAnd showeth {cshowed} ahim [It is not said by either evangelist that Jesus saw the kingdoms from the mountain-top, but that Satan showed them to him. From any high Judæan mountain it would be easy for him to locate Rome, Greece, Egypt, Persia and Assyria, and as he pointed out their locality a few brief words of description would picture them to the imagination of Jesus, and cause their glories to move before his eyes. But it is very likely that to this description some sort of supernatural vision was added. It tempted the eye of Jesus as the luscious fruit did the eye of Eve -- Gen 3:6] all the kingdoms of the world [It tempted Jesus to realize the dreams [96] which the Jewish nation entertained. It was an appeal to him to reveal himself in the fullness of his power and authority as above generals, princes, kings, and all beings of all ages. An appeal to obtain by physical rather than by spiritual power; by the short-cut path of policy rather than by the long road of suffering and martyrdom. Jesus came to obtain the kingdoms of the world. He was born King of the Jews, and confessed himself to be a King before Pilate. All authority is now given to him, and he must reign until he puts all his enemies under his feet, and until all the kingdoms of the world become his kingdom. Satan's way to obtain this kingdom differed from God's way. He might obtain it by doing Satan's will and becoming his worshiper, or by worshiping God and doing his will. Satan would give the speedier possession, but God the more lasting. We also strive for a kingdom; but let us obtain ours as Christ did his], and the glory of them [That is, all their resources as well as their magnificence. Their cities, lands and people, their armies, treasures and temples, etc. Many parents, in encouraging their children to seek earthly glory and distinction, unconsciously assist Satan in urging this temptation]; cin a moment of time [These words strongly indicate that the prospect must have been supernaturally presented. The suddenness of the vision added greatly to the power of the temptation];  ^a9 and he cthe devil said unto him, To thee will I give all this authority {^aAll these things will I give thee,} [From the standpoint of Christ's humanity, how overwhelming the temptation! It was the world's honors to one who had for thirty years led the life of a village carpenter; it was the world's riches to him who had not where to lay his head. From the standpoint of Jesus' divinity the temptation was repulsive. It was a large offer in the sight of Satan, but a small one in the sight of him who made all the worlds. Such offers are large to the children of the world, but small to those who are by faith joint-heirs with Christ (Rom 8:17, Phi 3:7, Phi 3:8). But the temptation was, nevertheless, very specious and plausible. The power of Jesus linked with that of Satan, and [97] operating through Jewish fanaticism and pagan expectation would, in a few months, have brought the whole earth into one temporal kingdom, with Jesus as its head. But the kingdom of Christ rested upon a surer promise (Psa 2:8) than that here given by the "father of lies." God had promised, and, despite the pretensions of Satan, God had not yet retired from the government of the world. It was true that Satan and his emissaries had, by usurpation, gained an apparent possession of the world, but Jesus had right to it as the heir of God (Mat 21:33-43). Being stronger than Satan, he had come to regain his kingdom, not by treaty, but by conquest (Luk 11:19-22). Moreover, he would obtain it as a spiritual and not as a carnal kingdom. Servants of Christ should remember this. Every attempt to establish Messiah's kingdom as an outward, worldly dominion is an effort to convert the kingdom of heaven into the kingdom of the devil. God's kingdom can not be secularized. It should be noted also that Satan omits the words "if thou art the Son of God" in this instance, for their presence would have marred the force of the temptation. Note also that this was the only temptation wherein Satan evinced any show of generosity. He is slow to give anything, and most of us sell out to him for nothing -- Isa 52:3], and the glory of them: for it hath been delivered unto me [Satan does not claim an absolute but a derivative right, and his claim is not wholly unfounded (Joh 12:31, Joh 14:30, Joh 16:11). But the kingdom has been delivered unto him by men rather than by God (Eph 2:2). How much more quickly Jesus would have obtained power, had he received it from men by consenting to co-operate with them in their sinful practices as does Satan]; and to whomsoever I will [Not so Jesus. His giving is according to the Father's will -- Mat 9:23] I give it [The Emperor Tiberius then held it in the fullest sense ambition ever realized. Yet he was the most miserable and degraded of men. Satan knows how to take full toll for all that he gives.]  7 If [In the temptations Satan uses three "ifs." The first "if" is one of despairing doubt; the second, one of vainglorious speculation; the third, one of moral and [98] spiritual compromise] thou therefore wilt afall down and worship cbefore me [Satan and God each seek the worship of man, but from very different motives. God is holiness and goodness, and we are invited to worship him that we may thereby be induced to grow like him. But Satan seeks worship for vanity's sake. How vast the vanity which would give so great a reward for one act of worship! Verily the devil is fond of it. He gives nothing unless he obtains it, and all his generosity is selfishness. Worshiping before Satan is the bending of the soul rather than of the body. He holds before each of us some crown of success, and says: "Bend just a little; slightly compromise your conscience. Accept the help of Pharisee and Sadducee, and keep silent as to their sins. Mix a little diplomacy with your righteousness. Stoop just a little. If you do, I will aid you and insure your success. If you do not, I will defeat you and laugh at your failures." It is Satan's sin to make such suggestions, but it is not our sin until we comply with them. We may more quickly obtain by his wrong way, but more surely by God's right way. Let no Christian be humiliated or discouraged by gross temptation, since even the Son of God was tempted to worship the devil. What Jesus would not do, the Beast has done, and has received the kingdoms for a season (Rev 13:1-9). Note, too, that it is all one whether we worship Satan, or mammon, the gift which he offers -- Mat 6:24], it shall all be thine.  8 And  ^a10 Then ^cJesus answered and said {asaith} cunto him, ^aGet thee hence [The passionate utterance of an aroused soul. Indignation is as divine as patience (Eph 4:26). Satan's sweetest temptation was most disgusting to Christ, for its sin was so grossly apparent. It ran counter to the very first of the ten commandments. Jesus would give it no room in his thoughts; he spurned it, as being as heinous as the law describes it (Deu 5:6-11). Temptation must be peremptorily rejected. Jesus did not stop to weigh the worthiness of Satan; it was sufficient that God only is to be worshiped. As God, Jesus was himself an object of worship; but as man he worshiped the Father privately and publicly. Satan [99] sought to command Jesus, but was commanded of him. Step by step Satan has obeyed this command, and foot after foot, earth's spiritual world has been yielded by his departing presence], Satan [The first and second temptations were so subtle and covert, and their sin so skillfully disguised, as to suggest that Satan himself was disguised. If so, his pride and vanity, revealed in this last temptation, betrayed him so that Jesus tore off his mask and called him by his right name. When he tempted him in a somewhat similar matter, Jesus called Simon Peter by this name (Mat 16:23), but he laid a different command upon each of them. To Satan he spoke as an enemy, saying, "Get thee hence." He ordered Satan from his presence, for he had no proper place there. To Peter he spoke as to a presumptuous disciple, saying, "Get thee behind me." The disciple is a follower of his master, and his proper place is in the rear]: for it is written [Jesus gives a free translation of Deu 6:13. He substitutes the word "worship" for the word "fears." Fear prohibits false and induces true worship, and loving worship is the source of all acceptable service. The three Scripture quotations used by Jesus are all from the book of Deuteronomy. He struck Satan with that very part of the Spirit's sword which modern critical infidelity, in the name of religion, and often aided by so-called religious organizations, seeks to persuade us to cast away], Thou shalt worship the Lord thy God, and him only shalt thou serve. [By serving God, Jesus obtained all the earthly authority which the devil offered him, and heavenly authority in addition thereto (Mat 28:18). So much better are the rewards of God than Satan's.]  ^c13 And when the devil had completed every temptation.  ^a11 Then the devil leaveth {che departeth from} him for a season. [See Jam 4:7. But Satan left to return many times. Here was the first being endowed with human nature who had defeated Satan under all circumstances for thirty years. This was Satan's first defeat under Christ's ministry. His last is yet to come, and it shall come by this same Christ. Temptations are battles. They leave the victor stronger and the [100] vanquished weaker. Hence Satan when resisted is represented as fleeing. But he only flees for a season. He never despairs of the conflict so long as man is on the earth. Christ was constantly tempted by the returning devil (Luk 22:28). As Jesus hung upon the cross, all these three temptations with their accompanying "ifs" were spread out before him -- Mat 27:39-43] aand behold, angels came [They had probably witnessed the contest. Compare 1Co 4:9, 1Ti 3:16. Angels do not appear again visibly ministering unto Jesus until we find him in Gethsemane (Luk 22:43). When Satan finally departs from us, we, too, shall find ourselves in the presence of angels -- Luk 16:22] and ministered unto him. [Jesus was probably fed by the angels, as was Elijah by one of them (1Ki 19:4-7). Satan and suffering first, then angels, refreshment and rest. God had indeed given his angels charge, and they came to him who refused to put the father to the test. But they did not succor Jesus during his temptation, for that was to be resisted by himself alone -- Isa 63:3.]

[FFG 87-101]

McGarvey: Mat 4:12

XXVI.
JESUS SETS OUT FROM JUDÆA FOR GALILEE.
Subdivision A.
REASONS FOR RETIRING TO GALILEE.
^aMATT. IV. 12; ^bMARK I. 14; ^cLUKE III. 19, 20; ^dJOHN IV. 1-4.

   ^c19 but Herod the tetrarch [son of Herod the Great, and tetrarch, or governor, of Galilee], being reproved by him [that is, by John the Baptist] for Herodias his brother's wife, and for all the evil things which Herod had done [A full account of the sin of Herod and persecution of John will be found at Mat 14:1-12, Mar 6:14-29. John had spoken the truth to Herod as fearlessly as to the Pharisees, publicans and soldiers],  20 added this also to them all [the sins of Herod, as a ruler, already outweighed [138] his virtues; (comp. Dan 5:27); but, with reckless abandon, Herod went on, adding to the weighty reasons which justified his condemnation], that he shut up John in prison. [In the fortress at Machærus, east of the Dead Sea, as we learn from Josephus. The duration of the ministry of John the Baptist is variously estimated at from fourteen to eighteen months.]  ^b14 Now after John was delivered up [either delivered up by the people to Herod (Mat 17:12), or delivered up by Herod himself to the warden of the castle of Machærus (Luk 12:58), or by Providence to Herod himself -- Act 2:23], awhen he [Jesus] heard [he was in Judæa when he heard it] that John was delivered up [and],  ^d1 When therefore the Lord knew that the Pharisees had heard that Jesus was making and baptizing more disciples than John [We saw at Joh 3:26 how the Baptist heard about the number of Jesus' baptisms, being informed by his jealous friends. Like jealous friends, no doubt, informed the Pharisees. Jesus may have known of this information being given by reason of his supernatural powers, but it is more likely that he heard of it in a natural way]  2 (although Jesus himself baptized not, but his disciples) [Jesus, as divine Lawgiver, instituted baptism, and his disciples administered it. We nowhere hear of the disciples of John administering baptism. In fact, the Baptist, like the disciples of Jesus, baptized under a divine commission, and could not delegate the power to others. It was the office of Jesus to commission others to this work, not to perform it himself. Had he done so, those baptized by him might have foolishly claimed for themselves some peculiar honor by reason thereof (1Co 1:14, 1Co 1:15). Jesus was the spiritual baptizer, in which baptism the efficacy lies in the administrant; but water baptism, the efficacy of which lies rather in the spirit of the one baptized than in the virtues of the administrant, Jesus left to his disciples],  3 he left Judæa, and departed again {awithdrew bcame} dinto Galilee. [We have in these verses two reasons assigned for the withdrawal of Jesus into Galilee, namely: 1. The imprisonment of John the Baptist [139] 2. Knowledge of the Pharisees that Jesus was baptizing more disciples than John. The first gives us the reason why he went to Galilee, the second the reason why he left Judæa. Jesus did not go into Galilee through fear of Herod, for Herod was tetrarch of Galilee. The truth is, the absence of John called for the presence of Jesus. The northern part of Palestine was the most fruitful soil for the gospel. During the last six or eight months of John's ministry we find him in this northern field, preparing it for Christ's kingdom. While we can not say definitely that John was in Galilee (Bethabara and Ænon being the only two geographical names given), yet he certainly drew his audiences largely from the towns and cities of Galilee. While John occupied the northern, Jesus worked in the southern district of Palestine; but when John was removed, then Jesus turned northward, that he might sow the seed of the kingdom in its most fruitful soil. But if there was a reason why he should go to Galilee, there was an equal reason why he should depart from Judæa. His popularity, manifesting itself in the number of his baptisms, was exciting that envy and opposition which caused the rulers of Judæa eventually to take the life of Jesus (Mat 27:18). The Pharisees loved to make proselytes themselves (Mat 23:15). They no doubt envied John's popularity, and much more, therefore, would they be disposed to envy Christ. The influence of the Pharisees was far greater in Judæa than in Galilee, and the Sanhedrin would readily have arrested Jesus had he remained in Judæa (Joh 7:1, Joh 10:39), and arrest at this time would have marred the work of Jesus. Therefore, since it is neither sinful nor unbecoming to avoid persecution, Jesus retired to Galilee, when he remained until his second passover. By birth a prophet of Judæa, he became, in public estimation, by this retirement, a prophet of Galilee. Though Jesus first taught in Judæa, the ministry in Galilee so far eclipsed the work in Judæa that it was spoken of as the place of beginning (Luk 23:5, Act 10:37), and prophetically designated as the scene of the divine manifestation -- Mat 4:14.]  4 And he must needs pass through Samaria. [The province which [140] took its name from the city of Samaria, and which lay between Judæa and Galilee. Owing to the hatred which existed between Jews and Samaritans, many of the Jews went from Jerusalem to Galilee by turning eastward, crossing the Jordan, and passing northward through Peræa. This journey required about seven days, while the more direct route, through Samaria, only took three days. Galilæans often passed through Samaria on their way to and from the Jerusalem feast (Josephus' Ant. xx. 6, 1). The arrest of John would scatter his flock of disciples (Mar 14:27), and Jesus, as chief shepherd (1Pe 5:1-4), hastened to Galilee, to gather together those which might else go astray and be lost.]

[FFG 138-141]

McGarvey: Mat 4:13-16

XXIX.
JESUS' TEMPORARY RESIDENCE AT CAPERNAUM.
^aMATT. IV. 13-16.

   ^a13 And leaving Nazareth [This expression means that Jesus now ceased to make Nazareth his home. For description of Nazareth, see Mat 8:20). He may have dwelt with some of his disciples -- for instance, Simon Peter -- Mat 8:14-16], which is by the sea, in the borders of Zebulun and Naphtali [Capernaum was in Naphtali, and the border of the tribe of Zebulun was three or four miles south of it. This part of the country was densely populated, and had in it many choice spirits such as Jesus chose for his apostles]:  14 that it might be fulfilled which was spoken through Isaiah the prophet [Isa 21-9:2], saying,  15 The land of Zebulun, and the land of Naphtali, toward the sea, beyond the Jordan, Galilee of the Gentiles. [This land or region was the first to suffer in the beginning of those wars which finally resulted in the captivity of the ten tribes. The people of this district were smitten by Benhadad (1Ki 15:20), and afterwards by Tiglath-pileser (2Ki 15:29, 1Ch 5:26), some time before the general captivity of the ten tribes (2Ki 17:6). It is called Galilee of the Gentiles, because it was, according to Strabo and others, inhabited by Egyptians, Arabians, and Phoenicians, as well as by Hebrews.]  16 The people that [160] sat in darkness saw great light, And to them that sat in the region and shadow of death, To them did light spring up. [Those who by reason of their ignorance and depravity suffered the torments of war, and sat as it were under the shadow of the wing of death, were designated by prophecies as the class among whom the light of the gospel would spring up in the fullness and richness of its blessing. Jesus, the "Light of the world," fulfilled this prophecy, and apart from him there can be no pretense of its fulfillment. Galilee had its prophets, but the enemies of Jesus themselves bear witness that none of them were great enough "lights" to fulfill this prophecy -- Joh 7:52.]

[FFG 160-161]

Lapide: Mat 4:1-25

CHAPTER 4

By the devil. Syriac, by the accuser, Gr. διάβολος, accuser, calumniator. For Satan is he who accuses men before God perpetually, that he may gain them for himself and Gehenna.

Then, that is, immediately after His Baptism. Hence S. Mark says, "Straightway the Spirit driveth him into the wilderness." Whence it would appear that Christ on the same 6th day of January on which he was baptized was driven by the Spirit into the wilderness. And at the close of the same day He commenced His forty days' fast, which He would finish on the 15th of February. Thus speedy in every good work are both Christ and the Holy Spirit.

Was led, Gr. α̉νήχθη, i.e. was withdrawn, and taken away out of the midst of the multitude of the people with whom He had hitherto dwelt, that He might have time for prayer and fasting. Mark has, the Spirit driveth him, where the word drive denotes the power, efficacy and alacrity of the Spirit which was in Christ, and which was to be in the Apostles and all other Christians, and which was to drive or impel them to heroic acts of virtue, according to the words (Rom. viii. 14) "For whosoever are led by the Spirit of God, they are the sons of God." (Vulg.) Christ then was led by the Spirit, not rapt through the air, but through the impulse of the Spirit, going with the utmost alacrity upon His feet, to the scene of His contest with the devil.

The desert was Christ's wrestling ground of prayer and fasting and an angelic life, where He entered upon His duel with Lucifer and vanquished him.

The wilderness. This desert is called Quarantana. Adrichomius, in his description of the Holy Land, gives the following account of it out of Brochardus and others:—

"The desert of Quarantana, between Jerusalem and Jericho, begins near Anathoth, and extends above Gilgal as far as the desert of Tekoa and Engaddi, by the Dead Sea. Here dwelt John the Baptist. In the same wilderness is a mountain called also Quarantana. It is near the Jordan, lofty and difficult of access. Here the Lord was first tempted of Satan. There is upon the top a ruined chapel, held in veneration on account of Christ's fast and prayer."

Tropologically, listen to S. Ambrose, lib. 3 de Virgin.: "Let us, too, follow Christ, far from luxury, far from lasciviousness, living as it were in the arid soil of His life of fasting. Not in the marketplace, not in the broad streets is Christ found. So let us not seek for Christ where He cannot be found. Christ is not in the courts of law, for Christ is peace; in the courts are lawsuits, Christ is justice; in the forum is iniquity, Christ is charity; in the forum is detraction, Christ is fidelity; in the forum is fraud and perfidy," &c.

Of the Spirit. Not the devil, but the Holy Ghost. This is clear from the sixteenth verse of the third chapter. This Spirit of God, therefore, was the possessor and charioteer of Christ, driving Him into the desert. Whence the Syriac has, of the Spirit of holiness, i.e., the Holy Ghost, the fountain of all holiness. This is clear, too, from the presence of the Greek article, τοϋ Πνεύματος. And The Spirit is here put in opposition to the devil, who follows as the adversary of Christ and the Holy Ghost, that Christ's Own Spirit might lead Him where the evil spirit might find Him to tempt Him, says S. Gregory.

That he might be tempted by the devil. The word that does not signify that the Holy Ghost directly intended that the devil's temptation should assail Christ, for that were an evil thing: but only that the temptation should be permitted for the sake of Christ's profit and victory, which He surely foresaw, and so opposed Christ, as it were an athlete, to the devil.

1. In the first place, the Holy Spirit intended by this temptation to afford to Christians, baptized and converted to God, an ideal of religious life, whereby they should know they must fortify themselves against the temptations which are sure to attack them. So SS. Chrysostom and Hilary. Whence Tertullian ( de Baptism., last chapter) teaches, that it is here signified, that no one without temptation shall attain the Kingdom of God.

2. The Holy Ghost would show that there is no temptation which may not be overcome by grace, by prayer and fasting, by repeating the words of Scripture, the precepts and promises of God.

3. Christ, who was often tempted by Satan, thus showed Himself to be like unto all other men, His brethren, as the Apostle teaches, Heb 4:15.

4. That He might show that those who are about to become doctors, preachers, prelates, apostles, must needs be first proved by temptations, and be strengthened by prayer and meditation in solitary retreats, and there drink in a large supply of the Spirit, which they may afterwards pour forth upon others. They who be wise, first go apart with Christ into the wilderness of prayer and meditation.

5. That challenging Lucifer to battle, He might vanquish him, and his whole army of demons with him. This duel between Christ and the devil is as when the sun struggles with the surrounding clouds, with this motto, "Splendour is from me." "For the sun," as S. Ambrose says, "is the eye of the world, the pleasantness of day, the beauty of the heaven, the measure of seasons, the strength and vigour of all the stars. As the sun dissipates the clouds, so does Christ all the temptations of the devil." And again, "As the sun makes brilliant the darkest clouds, so does Christ, by the splendour of His grace, convert desolation into consolation, temptations into victories, war into triumph."

6. That by His temptation as an example, He might overcome our temptations, and might teach us to fight with and overcome the same antagonist. For although the faithful, conscious of their own infirmity, ought to avoid temptations as far as they can, according to the words of Christ, "Lead us not into temptation," yet when temptations do come, they must, relying upon Christ, valiantly resist them, remembering His words; "Be of good cheer, I have overcome the world." Whence S. Augustine on Psalm xci. says, "Therefore was Christ tempted, that the Christian might not be overcome by the tempter." For as S. Ambrose says, "When thou art tempted, recognize that a crown is being prepared for thee. Take away the contests of the martyrs, you take away their crowns. Take away their torments, you take away their beatitudes. Is not the temptation of Joseph the celebration of his virtue? Is not the wrong of his prison the crown of his chastity?"

S. Luke (iv. 1) says, being tempted by the devil forty days. From this some think that besides the three temptations mentioned by the Evangelist, Christ suffered many other temptations during these forty days. They also think that verse 14 points in the same direction, And all the temptation being ended. Thus Euthymius, Jansen and Cajetan, Origen ( Hom. 29 in Luc.), Bede (lib. I in Marc.), Augustine (lib. 2 de Consens. Evang. c. 4).

S. Luke, by using the present participle GG, which the Vulgate renders by the imperfect, was being tempted, seems to refer principally to the three celebrated temptations of Christ as the summing up as it were and the chief of them all. As Suarez rightly points out.

Of the devil, namely Lucifer, the prince of all the demons. And it was just that Christ should now contend with him, as He had afore contended with him in heaven, when He cast Satan ambitiously seeking the hypostatic union, and envious that He was about to become man, down to Tartarus, as some suppose. Lucifer therefore, at this time, came forth from hell, and taking the form of a man—of a holy man, says Carthusianus—tempted Christ, (1) that he might make trial whether He were God's own Son in very deed, and (2) that he might entice Him to sin. As therefore Lucifer, through Eve, tempted Adam, and overcame him, so he tempted Christ, and was overcome by Him. We are here taught that when the devil foresees any one will be an illustrious doctor of the Church, he is accustomed to assail him with various temptations, that he may cast him down, and destroy the harvest of souls which he sees he may reap, that he may choke the fruit in the seed, as now he strove to strangle all Christians in Christ their Parent.

And when he had fasted. Christ, after the example of Moses and Elias, fasted forty whole days and nights, without taking any food or drink whatever. He fasted, not by natural but by supernatural strength; and not by strength received from without, as Moses and Elias, but by His own proper and intrinsic, that is to say, divine strength, as the Fathers teach, passim.

You ask for what reasons Christ fasted?

I answer, 1. That by prayer and fasting He might prepare Himself for His work of preaching, and teach us to do the same.

2. Objectively, that by the hunger consequent upon His fasting, He might afford the devil an opportunity of tempting Him; and by the same fasting might arm Himself, and teach us to arm ourselves against temptations. So S. Basil ( Hom. I on Tempt.).

3. That by macerating His flesh, He might make satisfaction for Adam's eating the forbidden fruit, and for all the gluttony of his posterity.

4. That He might dispose Himself for holy contemplation, and show that fasting is as wings, whereby the soul is carried upward to celestial things. (S. Chrysostom, Hom. I in Gen.)

5. That He might teach us to despise corporal for the sake of spiritual delights; and that by the contemplation of divine things, and the joy which arises from that contemplation, the longing for carnal pleasures is quenched, and the thought of food and drink taken away. Whence the Abbot John, as Cassian testifies ( Collat. 19. 4) was so fed with the pleasures of contemplation, that he could not remember whether he had eaten the day before or not.

6. And chiefly, that He might inaugurate the Lenten Fast, observed by Christians according to Apostolic tradition; that He might sanction, and, as it were, consecrate this fast by His example. So S. Ignatius ( Epist. 7), and other Fathers, passim. The reason was, first, that we might give a tithe of all the days of the year to God. So S. Gregory ( Hom. 16. in Evang.) "From this day until the gladness of Easter are six weeks, or forty-two days, from which, as six Sundays not to be given to fasting must be deducted, there remain only thirty-six days. Thus do we deny ourselves for six-and-thirty days, as giving the tenth of the 365 days of the year to God, that we, who have lived by the gift which we have received for ourselves, might, for the sake of our Maker, mortify ourselves by fasting in His own tithe of time. Whence, brethren most beloved, as ye are bidden by the law to offer the tithe of your substance, so also offer to God the tithe of your days." S. Ambrose gives another reason, that as the Israelites passed by forty-two stations through the desert to the Promised Land, so we too arrive by forty days of fasting at the longed-for feast and joy of Easter. Whence Tertullian, Cyprian, S. Ambrose ( Epist. 25), and others call a fast a station. See in Peter Bongus much more concerning the mysteries contained in the number forty. See also S. Jerome ( ad Præsid.) on the Paschal Candle.

We may add that the Lenten Fast is appointed for the spring, not only for the sanctity of the soul, but for the sanity of the body, as D. Viringas, Professor of Medicine at Louvain, in his book called Fasting, the Physician of the Church, says. In spring the blood breaks out in various humours, which produce fevers and various disorders, unless they are kept under by fasting and fish.

Mystically, S. Augustine, on Ps. cx. sub init., teaches us that the number forty, in connection with fasting, signifies the whole period of this present life, assigned by God to repentance and expiation of sins, by which we arrive at the Easter of a joyful resurrection, and at Pentecost, or the fiftieth day of eternal reward and glory.

Moreover, some of the ancient Christians, imitating the example of Christ, were very rigid in the observance of this fast, as Baronius shows (A.C. 57, c. 153). Whence Lucian ( in Philopatro ) testifies that the early Christians were so accustomed to fasting that they would spend ten whole days without food. More fully writes S. Gregory Nazianzen: ( ad Hellen.), concerning the monks who live in the deserts of Pontus, that there were many of them who abstained from food twenty whole days, and as many nights, imitating Christ in one half of His fast. And S. Augustine writes ( Epist. 86 ad Casulanum ), that there were some in his time who kept a whole week's fast, and that he himself was acquainted with them. He adds, "It has been solemnly affirmed to us by brethren worthy of credit, that one kept a fast of forty whole days."

Afterwards he hungered. The most probable meaning is that Christ felt some sensation of hunger during the forty days, though not such hunger us He did when they were finished, and which incited Him to seek for food.

With Christ equally as with Moses and Elias, prayer and converse with God were the nourishment both of soul and body throughout the forty days; for they who wholly give themselves up to those things are so fed with their sweetness that they do not experience the pangs of hunger.

You will ask whether Christ by natural strength could live for forty days without food and drink?

I reply—1. Both experience and physicians teach that such a thing is impossible to the power of nature. There is the à priori reason against it, that when aliment is withdrawn the vital heat languishes and dies, as the fire of a lamp is extinguished when oil fails.

You may say that Pliny (lib. 7, c. 2) tells us that the Indians at the sources of the Ganges live merely by inhaling the smell of fruits and flowers. Rondelivius also (lib. I de Piscibus, c. 13) relates that a certain person lived for forty years upon air alone. Robert Bacon relates that an English girl lived for twenty years in a similar manner. Simon Portius also says that a girl of Spires, about A.D. 1540, lived four years without food. A French priest lived for two years without food at Rome, in the time of Nicholas V. As to what Pliny says, it is fabulous. Odour refreshes the brain, but does not fill the stomach. The other instances were brought about either by divine power or by the devil's art, a wonderful example of which last, B. Prosper relates of an Indian girl. The young woman of Spires laboured under a disease of slow, viscous, and chilous phlegm, and so was kept alive. In a somewhat parallel manner Indians, by chewing the herb coca, and Scythians, by the herb hippice, can sustain hunger and thirst for twelve days. see Delrio (lib. 2, disquis. Magic. quæst. 21); and Coimb. (lib. I de Generat., c. 5, q. 7, art. 1 & 2).

2. Vehement and protracted attention of the mind to other things, such as mathematical, philosophical, or theological speculations, is able to keep a man without food for some time, but not for forty days. And so, contemplation alone would not have enabled Christ to live without food for forty days.

3. The fasts of Christ, Moses, Elias, Simeon Stylites, and such as they fasting for forty days, was supernatural, arising from a singular providence of God. God in their case suspended for forty days the action of natural heat, and sustained and nourished them internally, so that they lived and flourished during the time, just as even at this present time Enoch and Elias are living well and strong without food for so many thousands of years in the terrestrial Paradise, where they feed only upon the spiritual delights of prayer and contemplation.

Hungered. God, who had for forty days stayed this hunger by His intervention, afterwards withdrew that intervention, and gave up the body of Christ to the suffering of hunger—1. That He might declare Christ to be true man. As S. Chrysologus says: "To feel and to conquer hunger is a work of human labour, not to hunger at all is the result of Divine power." ( Serm. II.) Secondly, as S. Ambrose says, "That the Lord's hunger might be a pious fraud upon the devil," that the devil being allured by the appearance of hunger, might tempt Christ as if He were a man, knowing not that He was God. In c. 4 S. Luc.: "The lowly God-man hungered, that the lofty Man-God might not be made known to the enemy," says a certain holy person.

And when the tempter came—came, i.e., in human form, and with an audible voice. For this temptation of Christ, like that of Adam and Eve, in their state of innocence, was effected by the external suggestion of the voice, not by internal cogitations and movements of the fancy, rising up against reason and the Spirit. For in Adam, and much more in Christ, was original righteousness, which kept in subjection to the reason all motions of the soul and imagination, so that in Him was no unlawful thought, no motion of concupiscence that could be stirred up by the devil, such as is stirred up in us since Adam's sin. For by it we have lost original righteousness, and are vexed by concupiscence. So Damasc. (lib. 3, de Fide, c. 20), and from him theologians, passim. Whence S. Gregory ( Hom. 16): "By suggestion Christ could be tempted; but His mind the delectation of sin wounded not, and therefore all that temptation of the devil was without, not within."

The tempter. Not because he is the only tempter, but because he is the first and chief among tempters. For they mistake who say that all temptation comes from Satan. Some temptations arise out of our own carnal will and frailness, and some from the world, i.e., from worldly and carnal men. So S. Chrysostom ( Hom. 54 in Acta ), "Many sin without the devil. He does not do everything: many things even come of our slothfulness alone." The devil, however, often rouses concupiscence in us by representing to the imagination things to be lusted after, and thus inflaming the sensual appetite. In the same way he stirs up the world, i.e., worldly and carnal men, to tempt us by persecuting us, or by enticing us to their follies. So he is called the tempter, κατ έ̉ξοχήν. Note here the craft of the devil, how he tempts every one by that to which he has a propensity, or in which he is weak. As fowlers and hunters lay in snares for wild birds and beasts variou s sorts of food such as each prefer, so also the devil offers the pleasures of the table to such as are prone to gluttony, to those who are full he offers ease and sloth, to the proud he offers honours, to the contentious lawsuits and strifes, to the avaricious usury, fraud, iniquitous bargains, and so on. (S. Gregory, lib. 14, Moral. c. 7.)

If thou be, &c. The devil had heard the Father's Voice at the Baptism of Christ—Thou art my beloved Son ; yet forasmuch as he saw Him in some respects like a poor, weak, ordinary mortal, and being for that reason in doubt whether He were the very Son of God by nature, the WORD itself of the Father, or only a very eminent Son of God by adoption, he tempts Christ, and asks Him to turn stones into bread, that by His performance of the miracle, or inability to perform it, he might determine what kind of Son of God he was. For as by the Word of God all things had been created in the beginning, so by the same Word might stones be suddenly and instantly converted into bread. If therefore Christ had done this, the devil would have believed that He was the WORD of God.

Angels indeed are able to turn stones into bread, but not suddenly and directly, but by degrees and indirectly, by applying active energies to passive objects, with many previous actions, alterations, and conversions; but if Christ could not have done what He was asked, and had said that He could not, and that this was a Divine work, and peculiar to God, the devil would have urged, "Then thou art not the WORD of God, nor His Son by nature." It is a probable opinion of many theologians that the sin and pride of Lucifer in heaven were, that when God revealed to him that the Son of God would assume man's nature, and bade him submit himself to Christ as man, he became envious of Christ, that a man forsooth should be preferred to himself, who was the most glorious angel, and that a man should be taken up into hypostatic union with the WORD. Of this honour he was himself ambitious, and so rebelled against Christ and God. When therefore he saw this man called the Son of God by John the Baptist and the Father, he wished to find out if He were really God's Son, that he might pour out upon Him his pristine envy, fury, and indignation. So Suarez. This was Satan's cross, gnawing and tormenting his proud mind. But he conceals all this, veils it beneath the cloak of charity, that he wished to succour Christ in His hunger. Wherefore it is probable that the devil did not abruptly and without preface say to Christ, If thou be, &c., but first saluted Him kindly, and insinuated himself by some such bland words as these, "What, my lord, are you doing here alone? I saw you baptized of late in Jordan: I heard a voice come down to you from heaven, This is my Son. I should be glad to know whether you are truly the Son of God by nature, or only His adopted Son by grace. I observe also that you are utterly spent with hunger after your fast of forty days. If then you are the Son of God, relieve your hunger, convert these stones into loaves of bread. This for you were most easy."

Wherefore what S. Chrysostom says in this place is not so probable—that the devil endeavoured to tempt Christ to unbelief. Somewhat as though he had said thus:—"It is true you heard a voice at your baptism, This is my Son, but do not imagine yourself to be the Son of God, or, if you are, turn these stones into bread." For it would have been folly to try to persuade Christ to believe that He was not the Son of God, if He was indeed His Son, and knew that He was.

The devil wished also, by this temptation, to entice Christ to make a vain boast of his power, and to distrust the aid of God His Father. "Your Father has for forty days been unmindful of you; He has not given you food. Now then, take care of yourself."

There was also a temptation to gluttony. For the temptation to gluttony, in this case, would have been, on account of hunger to yield to the devil, to acquiesce in his persuasions, and work a miracle. For this were directly contrary to religion, which forbids all commerce with Satan. Indirectly, it were contrary to temperance. Calvin, therefore, is wrong in denying that Christ was tempted to gluttony. Hear S. Gregory ( Hom. 16 in Evang.), where He teaches that Christ was assailed by a threefold temptation—viz., gluttony, vain glory, and avarice—because Adam had been attacked and vanquished by the same temptations: "He tempted him to gluttony when he showed him the fruit of the forbidden tree, and persuaded him to eat. He tempted him to vain glory when he said, 'Ye shall be as gods.' He tempted him to covetousness when he added, 'knowing good and evil.' For avarice is not only of money, but also of greatness. For that is rightly called avarice where loftiness above measure is ambitiously desired. Christ was assailed by the same temptations, but overcame them: by gluttony, when the devil said, 'Turn these stones into bread;' by vain glory, 'If thou be the Son of God, cast thyself down;' by covetousness of magnificence, when he showed Him all the kingdoms of the world."

But he answered, &c. The Greek and the Vulgate have, in every word. This is by enallage of the preposition, in every, for from every, as the Vulgate translates in Deu 8:3, the passage which Christ here quotes. The Hebrew is, " upon every thing which goeth forth from the mouth of the Lord shall man live"—that is to say, on whatsoever thing the Lord shall command, or order for the sustentation of life, man shall live and be nourished, as He fed the Jews for forty years without bread, with manna from heaven (the discourse in Deu 8:3 is upon this manna), and fed Moses, Elias, and Christ for forty days by His word, and by His power, preserving nature. Thus, too, God nourished the Abbot John for three years with the Eucharist alone, which he was accustomed to receive every Lord's day, when an angel said to him, "Christ is thy true food." Palladius ( in Lausiaca, c. 61) attests this. So, too, God nourished S. Mary of Egypt, for nearly forty-seven years, in the desert, without earthly food, feeding her with tears and heavenly joys. So He fed the Magdalen with nothing save angelic music, seven times a day repeated.

Of this Petrarch sings—

"As pass the weary hours away,

 Seven times is sung the angels' lay,

 Seven times in each revolving day."

So the great S. Sabas, says the author of his life, kept abstinence through all times of fasting, tasting no food whatever, save that on Saturdays and Sundays he received the holy sacrament.

Mystically, every faithful Christian lives by every word of God:—1. By receiving Christ, who is God's Eternal Word, and who, being made man, nourishes us by His doctrine, His grace, and His example. And we, by receiving Himself, by receiving His Flesh, receive His Godhead in the Eucharist. 2. God gives the words of sacred Scripture, which feed by illuminating and inflaming the mind. 3. He feeds us by prayers and holy inspiration.

Tropologically, S. Gregory ( Hom. 16 in Evang.) here admires the meekness of Christ. "Consider how great is the patience of God, and how great our impatience. If we be injured, or provoked by any wrong, we are moved with wrath, and either revenge ourselves as far as we can, or threaten when we are not able. Behold, the Lord endured the onset of the devil, and answered him nothing save words of meekness. He endures him whom He might have punished."

Then the devil took him up into the holy city, i.e. Jerusalem. The word, then, signifies that the devil, having been conquered by Christ in the first temptation to gluttony, immediately subjected Him to a second, vain glory. You may inquire why S. Luke places this temptation third instead of second. The reason is that S. Luke in this place, as in many others, disregards the chronological order of the temptations, which Matthew accurately observes. Whence the latter says in the eighth verse, Again the devil took him. And this is a natural and congruous sequence of temptation, to pass from gluttony to vain glory. So SS. Chrysostom, Jerome, Hilary, and others. For when the devil sees any one despise the pleasures and allurements of the flesh, he raises up against him the spiritual temptation of vanity and presumption.

Taketh him. The first opinion we will here notice is that of S. Cyprian ( Sermon on the Fast and Temptation of Christ ). He thinks that the devil's taking Christ up was not real but only imaginary, like the visions seen by Ezekiel, and such as are the translations of sorcerers, who seem to themselves to be transported by the devil to a feast—a grand assembly, when in reality they are not transported, but the devil is playing tricks with their imagination, somewhat like the illusions of dreams. But we cannot suppose that the devil thus played false with the imagination of Christ, especially since the devil had no power over Christ's inner man. The whole of this temptation was effected by means of an external voice, not through interior suggestion, as I have already said from S. Gregory.

2. Euthymius and Maldonatus think that Christ was led by the devil upon His feet up to the pinnacle of the Temple; and that Satan did this, lest by carrying Him through the air he should betray himself. So likewise Anselm and Origen, Hom. 31 in S. Luc. But from the desert of Quarantana to Jerusalem is a long journey, greater than could well have been accomplished in a day.

3. And most probably, Christ was taken up—i.e., was carried through the air to the pinnacle of the Temple. So SS. Jerome, Gregory, Author Imperfecti, the Gloss, S. Thomas. Nor is it wonderful, says S. Gregory, that Christ should suffer the devil to deal with Him in this manner, since He suffered Himself to be crucified by the devil's members—the wicked Jews. Nor did the demon betray himself by this, because he might have transported Christ in the guise of an angel of light. Or, indeed, he cared little now about betraying who he was, since he already suspected and feared that he was thoroughly known. Whence in the third temptation he boldly threw off all disguise of an angel of light, and unveiled his Satanic arrogance.

The Author Imperfecti, and from him S. Thomas, here observe that although the devil thus took up Christ so that Christ might be seen of all, and be supposed to have commerce with Satan and be thought a magician, Christ so wrought unseen that He should be beheld of none, though the devil knew it not.

So Christ made the devil suffer an illusion, who had intended to play falsely with Him. For the demon thought that if Christ were the Son of God, He would not allow Himself to be taken up and carried through the air, and by this would know whether He were the Son of God or not; but Christ, by suffering this, frustrated the demon's plan, and left him still in doubt. Whence S. Chrysostom was of opinion that the devil supposed that he carried Christ through the air to the pinnacle of the Temple against His will, and because He was not able to resist him.

Upon The pinnacle. It is probable that this pinnacle was the ridge or extreme point of the roof of the porch of that part of the Temple which was called the Sanctuary, or the Holy of Holies, for this part of the Temple alone had a roof (the Court of Israel was open to the sky), and like a tower overtopped the whole edifice. It was 120 cubits high.? If Christ had fallen down from thence, He would have fallen into the court of the priests, between the porch just spoken of and the altar of burnt offering. The devil therefore suggested to Christ that He should cast Himself down from this pinnacle into the court of the priests, using some such arguments as these: "Cast thyself down, and show thyself to the priests and the other worshippers of God, and to all the people (for they, from the Court of Israel, were able to behold the sacrifices which were offered in the court of the priests), show thyself, I say, by miraculously gliding down unhurt, to be the Son of the True God, of Him whom in this court all are worshipping, and to whom they are offering sacrifices." For by this temptation Satan wished Christ to make a vain show of Himself and His glory. So Franc. Lucas, Toletus, and others.

Jansen and Maldonatus understand the passage in another way. They observe that the houses and the Temple of the Jews did not have steep roofs, but flat like a table, so that men could walk, dine, and even sleep upon them, as is plain from Josh. ii. 6; Matt. x. 27, &c. They add that this flat roof was surrounded on every side by a low wall, or parapet, to prevent persons from falling down, according to the command of God, Deut. xxii. 8. And it is probable that in this parapet there were some parts higher than the rest, as for instance at the corners, just as we see in quadrilateral buildings at the present day. And they think that Satan placed Christ upon one of these angular turrets, which are called in Gr. πτερύγια, in Heb. כנפים, kenaphim, i.e. "wings," because they towered aloft, and were like expanded wings floating in the air. So Angelomus, Eucherius, Lyra, &c.

By a similar temptation, as Cassian relates, Collat. 2, cap. 4, the devil overthrew Hero. For when he had lived upon bread and water only, he persuaded him that he was so holy, and so dear to God and the angels, that they would bear him up, if he were cast down from on high. Wherefore he threw himself down headlong into a well, and there miserably perished.

Moraliter. The devil, who fell down from heaven into Tartarus, strives to cast or drag others down with him. Wherefore when he persuades any one to sin, he causes him to cast himself down. As Christ saith to the perverse Jews, "You are from beneath, I am from above." (S. Joh 8:23.) Again, Christ, studiously concealing from the devil that He was the Son of God, eluded all his arts and devices, and kept him in doubt and suspense, so that he should not know in what way he might tempt Him. Wherefore learn not to make known to every one the secrets of thy soul, lest thou be hindered of the devil. In battles, the crown of victory is his who can conceal his own plans, and discover those of the enemy. A Christian learns by frequent experience that heroic acts of virtue are easily accomplished, if the determination of them be kept secret in the mind, and they are suddenly brought out into the sphere of action, before the demon has been able to get scent of them and oppose them. This is the art of deluding the demon.

For it is written, &c. A citation of Psa 91:2. The angels in this place mean properly men's guardian angels, though any other messengers whom God sends in various ways to help and save men may be understood. Whence SS. Chrysostom, Jerome, Hilary on this passage, Origen ( Hom. 24 in Luc.), Nazianzen ( Orat. in S. Baptisma.), think that the devil here wrongly cites Holy Scripture; that the Psalmist in the passage in question speaks of mere men, not of Christ, who was the God-man. For He had not, like other men, a guardian angel; the Divinity Itself was the Guardian of His Humanity.

On the contrary, S. Ambrose ( in cap. 4 Luc.), and Remigius (on Ps. xci.), think that the devil did not wrest this passage of the Psalms, but applied it rightly to Christ; for although He had not any stated guardian angel, He had all the angels at His call, all deputed to minister unto Him. The devil did, however, wrest the text so far as this, that he used it for an evil purpose, namely, to make Christ cast Himself down. For God hath promised this guardianship of the angels to the righteous who act prudently and piously, not rashly and presumptuously, after the manner of those who tempt God. Hear S. Bernard, on Psalm Qui habitat, Ser. 14. "What has he commanded? Surely what follows in the Psalm, 'That they may keep thee in all thy ways.' Does he say in precipices, in such a way as casting thyself headlong from the pinnacle of the Temple? That is not a way but a destruction, a downfall. Or if it be a way, it is thine own, not God's."

Moraliter, the same S. Bernard (on Ps 91 Serm. 12): "He has commanded His angels concerning thee. Wonderful condescension! And, indeed, great affection of His love! For to whom, concerning whom, and what hath He commanded?" After some other remarks, "How great reverence ought these words to instil into you! What devotion! What trust! reverence for their presence, devotion for their kindness, confidence for their protection. Walk then warily, as one to whom the angels are nigh Whithersoever thou mayest go apart, in every corner have thine angel in reverence. Dare not to do in his presence that which thou wouldst not dare to do if I saw thee." "As often as any very fierce temptation is seen to oppress thee, or vehement tribulation to threaten thee, invoke thy Guardian in those due times of trouble. Call upon him and say, 'Lord, save us, we perish.' He neither slumbereth nor sleepeth."

In their hands shall they bear thee. So of S. Benedict it was said by S. Bernard, that at a certain time, when he appeared to have his eyes intently fixed upon a refulgent light, he saw the soul of S. Germanus, Bishop of Capua, borne by the angels in a globe of fire into heaven.

Jesus said to him: It is written again, &c. For he tempts God who asks for a miracle without necessity, such as this would have been, for Christ might have descended from the pinnacle by means of the stairs.

In necessity, however, say for the sake of avoiding a worse destruction, it would be lawful to cast oneself from a precipice if no other way of escape appeared. Thus many holy virgins, that they might escape from the hands of sinners who sought to defile them, have cast themselves headlong into rivers, preferring to die as martyrs rather than be violated as virgins. For greater is the wreck of virginity than of life. For as the honour of the one is greater than that of the other, so also is the disgrace. This is what S. Pelagia, a virgin of Antioch, fifteen years of age, did, together with her mother and sisters. "Who," as S. Ambrose says (lib. 2, de Virgin.), "when the persecutors were following hard, and a river torrent shut them off from flight, but shut them up for the crown, cried out, 'What are we afraid of? Behold the water! What doth hinder us to be baptized? Let the water receive us, the water which makes virgins, which opens heaven, covers hell, hides death, creates martyrs.' When they had repeated these words, they join their hands, as though they were leading a dance, and advanced into the middle of the stream. You might have seen the pious mother twining their hands together. 'These victims, O Christ,' she said, 'I immolate to Thee, presidents of virginity, leaders of chastity, comrades of Thy Passion.'"

Moraliter. Learn here that the devil in the same way that he tempted Christ to cast Himself headlong, tempts Christians by raising the fancy, the blood, black bile, so that they may have sad, horrible, sanguinary, despairing, blasphemous thoughts, such as had never come into their minds before. Let them comfort themselves by the example of Christ, how God permitted His temptation for His greater virtue and merit. The advice which Scipio Nasica gave the Romans not to destroy Carthage when it was conquered, lest the Roman youth should become enervated by ease, for that Carthage, raising war, would be a perpetual spur to their courage, you might apply to the struggle which the saints endure through frequent temptations. Thus S. Paul, though almost an angel upon earth, said, "Lest the abundance of the revelations should puff me up there was given me a thorn in the flesh—the messenger of Satan to buffet me." The remedy is constancy of mind, fortitude, and firm confidence in God, by which you will manfully overcome temptations of every sort, however dreadful and abominable they may be. Yea, you will despise them, and proceed with a great heart in the course of virtue in which you have entered.

The devil formerly came to S. Anthony complaining that all men spake ill of him. "And very properly," said the saint, "for it is your own fault, since you vex and distress all men." The demon answered, "I do nothing; I have no power against him who is unwilling. Men vex themselves and one another. It is their own consent to my suggestions which makes them the authors of evil." He who consents not to the devil when he tempts him, but resists him, overcomes him, and triumphs over him.

Again the devil, &c. In descriptions of the Holy Land, this mountain is said to be near the desert of Quarantana. "The devil's mountain is distant two miles from Quarantana. It is to the south of Bethel and Hai. Up it Christ was led by Satan, when he showed Him all the kingdoms of the word." So Adrichomius.

You will ask, in what way did the devil show to Christ all the kingdoms of the world and the glory of them, and that "in a moment," as S. Luke adds? Observe, God alone is able to do this absolutely; for, in the first place, God is able so to strengthen the power of sight in men that they are able to see any object, however remote, and that even through rocks and walls, so that they see things as they are in themselves, without visible appearance. In this manner He strengthens the mind of the blessed with the light of glory, so that it beholds God's essence without any appearance. So S. Anselm saw with his bodily eyes things which were done on the other side of a wall, as his "Life" records. In a similar manner God is able to make us here in Rome see with our bodily eyes things done in the bedchamber of the King of China. 2nd. God is able to multiply visible appearances in such wise that they are dispersed through places dark and dense, and even far distant and remote. 3. He is able, not only to draw forth the appearance from an object, but to prolong it to any place whatever. Thus, God showed the whole of the promised land to Moses from Mount Abarim; thus, He set the whole world before the eyes of S. Benedict in a round globe, as S. Gregory relates (lib. 2 Dial., c. 35). The devil can do none of these things.

How, then, did he present all kingdoms before the eyes of Christ? 1. Origen understands kingdoms mystically, as the reign of the devil, in which he rules in some men by anger, in others by pride, in others by gluttony, and so on. Listen to Origen: "The devil showed Him innumerable multitudes of men whom he held in his dominion, and said unto Him, 'I know that Thou art come to fight against me, and take my subjects from under my sway. I ask You not to contend with me. You need not trouble Yourself to fight. One thing only do I ask, that Thou shouldst fall down and worship me, and then receive all my empire.'" But this is mystical, not literal.

2. Some think that the devil flew with Christ through all the kingdoms of the world, and in this manner showed them to Him; but the language used will not admit of this interpretation. It was from their position on the mountain that Satan showed Christ the kingdoms.

3. S. Cyprian ( Tract. de Tentat. Christi ) is of opinion that they were not shown to the senses, but to the imagination. But I have already shown (on verse 3) that this whole series of temptations was external, not internal, and that the devil had no power over the imagination of Christ.

4. Others suppose that the demon, by means of many mirrors reflecting from one to the other, gathered together the appearances of all the kingdoms of the world, and presented them to the eyes of Christ by art similar to that, by which Socrates is said to have seen a dragon in a far distant mountain devouring men, which no one else was able to see. Similarly we now behold very distant objects by means of a nautical telescope. But to have done this, the demon must have filled the whole atmosphere with mirrors, and even then they would not have sufficed for seeing all things.

5. And with more probability, Euthymius and others, with S. Thomas (3 p., q. 41, art. 4) say that the devil took Christ up on a lofty mountain, that he might show Him, at least in a confused way, the situation of each kingdom, as by saying thus: "There in that direction is Asia; there is Europe, here is Syria, there is Italy"—and all this in a moment, as Luke says, that is, in an extremely brief space of time. And because from this mountain the devil showed Christ not only all kingdoms, but the glory of them, we may add with Theophilus, Jansen, and others, that the demon, like a painter, represented in a compendious manner pictures of all kingdoms in the air by varied refractions of the rays of the sun, as is done in the case of the rainbow, and so, as it were, painted them as to cause whatsoever was glorious and splendid in all lands to be set before the eyes of Christ. Thus did the same demon make dense the air and so work upon it, that he pictured many spectres of lions, wild beasts, serpents, and monsters, and brought them before the eyes of S. Anthony that he might terrify him, as S. Athanasius asserts in his Life of S. Anthony. If the demon is able to picture such things to the fancy, why not in the air? Various colours are depicted in the rainbow. In the time of the Maccabees, squadrons of soldiers were seen fighting in the air, with other portents.

And said to him, &c. You ask, how did the devil dare to make such an impious proposal to Christ? I answer that he is so ambitious that even from the beginning he wished to be God, and envied Christ, as man, the Divinity which He had by means of the Hypostatic Union. Ambition, therefore, and envy blinded him so that he treated Christ as his rival. 2. Because when he saw Christ once and again declining to work a miracle, he made himself more and more certain that He was not the Son of God. 3. Because from Luke iv. 6 we learn that the devil added, "For to me they are delivered, and to whom I will I give them," from whence it is plain that he pretended to be the Son of God and God, and consequently an object of worship, as S. Hilary says. The devil then, from Christ's patiently suffering Himself to be transported from the pinnacle of the temple to the mountain, and growing bold by Christ's modest silence, suspected that He was not the Son of God, but a mere man; and so he here demands the Divine honours which he had formerly coveted in heaven—that they should be rendered to him by Christ as well as by all other men. For this ambition of being a god is, as it were, innate in him, and blinds him, says the Gloss. And therefore he introduced idols, that by them he might be worshipped. Satan, moreover, by this solicitation of worship, wished to make still further trial whether or not Christ were the Son of God.

In the two previous temptations he made trial directly whether Christ were the Son of God, but in this third temptation his direct object was to tempt to avarice, ambition, and idolatry, and indirectly to find out if He were the Son of God.

Observe the arrogance of the devil. He does not care for any mere adoration, but such only as is accompanied by falling down and prostration. Hear what S. Irenæus says upon this expression, fall down. "The devil himself confesses that to worship him and do his will is to fall from the glory of God." He therefore sells us vain honours at the price of our own destruction. Irenæus adds, "Not even these things which he has promised will he give to him who has fallen."

S. Luke adds that the devil gave a reason why he made this offer to Christ, but in so doing he told a double falsehood. He said "All these things have been delivered unto me," i.e., by God, but he withholds mention of the Divine Name, both because it is hateful to him and because he himself wished to be accounted and worshipped as God. And God has not given into his power the kingdoms of the world. "For the earth is the Lord's and the fulness thereof." Secondly, because it is false that the devil gives them to whom he will. He did not intend to give the kingdoms of the world to Christ, neither would he have given them, even though Christ had worshipped him. The devil therefore here betrays himself, as Toletus observes, because this his promise was false, arrogant, and deceitful. We have seen why it was false. It was deceitful because he exchanges the present for the future. "I will give," he says, but he would have the adoration now. By a similar fraud the devil endeavours to persuade men to give their youth and time present to pleasures and himself, but to give the future and old age to repentance and God: though old age is uncertain, and ill adapted for penance, as S. Gregory warns us.

Lastly, observe how Christ, by His examples and answers, teaches us that the first temptation of the flesh and hunger is to be overcome by hoping in God and His providence; the second, of pride and presumption, is to be vanquished by the fear of God; the third, to avarice and ambition, must be driven away by greatness of soul and contempt of the world. B. Peter Damian suggests three efficacious incentives to bring this to pass. "The conqueror of the demons is made the companion of angels; the exile of the world is the heir of Paradise; the denier of himself is the follower of Christ."

Then Jesus saith to him: Begone, Satan. The Syriac adds, behind me. Jesus spake thus in righteous anger and indignation; and so the devil, despairing of victory, fled away in confusion. Whence let Christians learn bravely to repel the suggestions of the devil and to rebuke him, and he will flee from them.

It is written, &c. For thou shall worship, the Hebrew has תירא tira, "thou shalt fear." For the Hebrews by the word ' fear ' signify reverence, adoration, the whole worship of God. As Statius says, "Fear first made gods to be in the world." The word only is not in the Hebrew, but it is understood in the pronoun Him. Thou shall worship, I say, Him alone, Him, thy Creator. Thou shalt serve Him with latria. For the Greek is λατρεύσεις ; since latria is rendered to God alone, dulia to the saints, according to S. Augustine ( de Civ. Dei, lib. 10, c. 1), to the Blessed Virgin hyperdulia.

Moraliter. Christ here teaches us the answer we should give to the devil when he tempts us to avarice or any other sin. All temptation tends to this, that we should prefer the creature to the Creator, and make it, as it were, our idol, and worship it. Thus, the idol which the devil sets before the covetous man is Plutus, mammon, riches, kingdoms; the idol of the proud man is honour, ambition; of the glutton, his belly; of the wanton, Venus. With Christ we must answer Satan, "I worship God, not Plutus or Venus." For as S. Cyprian says ( Tract. de Spect.), "He casts himself down from the vantage ground of his nobility who is able to admire anything in comparison with God." For what is the whole world, what are all its kingdoms—all creatures—compared with God, but as a point compared with the universe? What is all time in respect of eternity, but as a moment? What are all pleasures, honours, riches, compared with the riches and honours of eternity, but vanities and shadows, yea, but dust and ashes? Despise them, therefore, for God's sake, and cleave close to Him; and then, last, overcome all temptation. As the Psalmist says, "It is good for me to hold me fast by God." And again, "My soul is firmly stayed upon God." As S. Cyprian ( de Orat. Domin.) says, "Since of God are all things, to him who hath God nothing will be wanting, if he be not wanting to God."

In like manner, if the devil threaten you with the fear of infamy, poverty, disease, death, join thyself to God, worship Him with constant hope and prayer. S. Cyprian ( in Exhort. Martyr.) shows that some fell away from martyrdom because they had respect to the fierceness of the torments, not to the strength and help of God, and that those stand fast and conquer who turn away their minds from the torments and fix them upon God, and say, "I can do all things through Him who strengtheneth me." God is greater than the torments. So S. Agnes, fixing all her hopes and love upon Christ, vanquished all the torments of the tyrant. For God hath chosen the weak things of the world to confound the strong, and He wills to show to the whole world His strength in our weakness. For God cannot forsake those who hope in Him, call upon Him, and worship Him.

Wherefore, S. Cyprian ( Tract. de Mortal.) says, "Adversity does not withdraw us from the power of faith, but confirms us." Of this S. Anthony had experience, who, on the testimony of S. Athanasius, was wont to say that "the best remedy for overcoming all the temptations of the devil is spiritual joy and the love of Christ, from one sign of whose cross he flies away vanquished."

Then the devil, &c. Rightly Anon. ( in Catenâ ) says, "The end of contests is found when the adversary yields to his victor of his own will, or is vanquished by a threefold fall according to the rules of pugilism." For he who has thrice overcome his antagonist is plainly his superior.

Then the angels approached Christ in His human form which He had assumed, and congratulated him, and brought Him food, and rendered Him other offices of their service, as their Creator and their Lord.

Learn from hence that he who bravely conquers the devil is rewarded by the ministry, the strengthening, and the consolation of the angels. For the conqueror of Satan becomes, as it were, one of the angels.

Origen ( Hom. 31 in Luc.) and Abulensis are of opinion that when the devil tempts a person to some particular sin, and has been by him thoroughly vanquished, he does not tempt him any more in the same way. Salmeron, the Jesuit, thinks the same. But it is more probable that the devil having been once thoroughly vanquished either by Christ or Christians, only departs from them for a season, as S. Luke says, and returns whenever another occasion offers to try them by a similar, or even by the same temptation. For so S. Anthony was often tempted in the same way; and S. Paul was frequently, and of long continuance, tempted by the same thorn in the flesh.

Let us hear S. Ambrose ( lib. 4. in c. 4 Luc., ver. 13): "Rightly are these three temptations of Christ shown to be the fountains of all sins. Nor would Scripture have said that all the temptation was ended, unless there were in these three the material of all offences, the seeds of which must be avoided in their origin. The end of temptations is the end of desires, because the causes of temptations are the causes of desires. The causes of desires are the pleasing of the flesh, the show of glory, the greed of power." And after a little, "You see, then, that the devil is not persevering in his zeal; that he is accustomed to yield to true courage. And though he does not leave off to envy, he ceases to attack, because he has often fled away when triumphed over." After much more, S. Ambrose thus concludes: "Therefore, He who wishes to give a crown suggests temptations. Whenever thou art tempted, know that a crown is being prepared."

Ver. 12.—When Jesus had heard, &c. Matthew, Mark, and Luke all omit the embassy of the Jews to John the Baptist, asking him if he were the Messiah. To this first year of Christ's ministry pertain also the turning water into wine, the driving the buyers and sellers out of the temple, and the discourse with Nicodemus. These all took place before the imprisonment of the Baptist, and are related only by S. John. For before his imprisonment Christ had committed to John the work of preaching, but now He took that office upon Himself. Moreover, when Christ heard of John's imprisonment, He departed out of Judæa into Galilee, because He fled from Herod, that he might not imprison Him as he had done John. In Galilee, therefore, he began solemnly to preach, that He might fulfil Isaiah's prophecy, of which more presently.

You may say—Herod reigned in Galilee, not in Judæa. Why then did Christ, to avoid Herod, flee into Galilee? I reply, because John, preaching in Judæa, near Jericho, and gathering together the multitudes, was accused to Herod, probably by the Scribes and Pharisees. For they had been sharply rebuked by John, and called "a brood of vipers." In their anger they suggested to Herod, who they knew was hostile to John, that he should apprehend him, lest he should make a tumult, and incite the people to rebellion. Josephus ( Ant., lib. 18, c. 7), says that Herod slew John through fear of a rising of the people who flocked to John. The same Scribes and Pharisees were, it is probable, hostile to Christ, who had been pointed out by John, and who was wont, equally with John, freely and publicly to rebuke their vices. And although John had baptized in Judæa, he had perhaps passed into the neighbouring Peræa, which was subject to Herod. When Christ therefore heard of John's apprehension, He fled from Judæa into Galilee, lest He should be delivered by the same Scribes and Pharisees, with the connivance of the Roman governor, to Herod. But Jesus was not afraid of Herod himself, because He had not offended him personally, as John had, by reproving his adultery. This Herod Antipas was the son of Herod of Ascalon, the murderer of the innocents.

This was the second departure of Christ from Judæa into Galilee. The first is related in John i. 43, and is the same which is referred to by S. Mar 1:14, S. Luke (Luk 4:14), and S. John (Joh 4:3, Joh 4:43.)

Ver. 13.— And leaving his own city, &c. Leaving i.e., passing it by. Jesus did not wish to enter Nazareth, although it was His own city, to begin His preaching there. S. John gives the reason ( Joh 4:44), "A prophet hath no honour in his own country." Therefore He went to Capharnaum, and set up there His Chair of preaching.

Observe, there were two Galilees, one, Lower Galilee in the tribes of Issachar and Zabulon, in which was Nazareth: and Upper Galilee in the tribes of Aser and Nephtali, in which was Capharnaum, and which was called Galilee of the Gentiles, because it bordered upon Phoenicia, and was largely peopled by Gentiles. A considerable portion of it was given by Solomon to Hiram, king of Tyre. (See 1Sa 9:11.)

Capharnaum, which is by the sea. Because it was near the Jordan, where it flows into the Sea of Galilee. From its situation it became a most celebrated emporium for merchandise, and the metropolis of Galilee. In wealth, luxury, and beauty it far surpassed all the other cities of Galilee, and thence derived its name. For Capharnaum is as though כפר caphar נעים naim, i.e., "the field of pleasantness or delight," as S. Jerome says on Hebrew names.

In this city then, Christ began to preach the kingdom of God, and to rebuke the luxury and vices of its citizens, and to call them away from earthly goods, from wealth and pride, to the heavenly riches. This He did both by His preaching and His miracles. It was here that He healed the paralytic man, who was let down through the roof upon a bed. In Capharnaum He restored to sight two blind men, and healed the dumb man who was possessed of a devil. Here, whilst walking in the street, He cured the palsied servant of the centurion. Here He healed the woman with an issue of blood, who touched the fringe of His garment. Here He raised from death Jairus' daughter.

But when its inhabitants, swelling with pride and luxury, gave no heed either to His words or His miracles, and would not be moved to repentance, at last He pronounced upon them the sentence, "And thou, Capharnaum," &c., chap. xi. 23.

That it might be fulfilled, &c. There is an apposition here. 1. There is the land of Zabulon and Naphtali, which is by the way of the sea. 2. There is the country across the Jordan. And the whole district was called Galilee of the Gentiles. This land, I say, was illuminated by Christ making known the light of the Gospel to them that dwelt therein. The word Gentiles here denotes that Christ was about to transfer the Kingdom of God from the Jews, because of their unbelief, to the Gentiles. So S. Chrysostom.

The people that sat in darkness, &c. I have expounded this prophecy at length in Isa 9:1: which see.

From that time Jesus began, &c. This was the sum and the scope of the preaching of Christ, to invite men to repentance, to change their course of action, and lead them to a holy life. For this is true wisdom, this our end, our goal, our good, our happiness. Truly says the Gloss, "To the Gospel pertains the promise of blessedness, the remission of sins, adoption, resurrection, the heavenly inheritance, the society of angels. By the Gospel, kings are made and a kingdom given, not earthly and transitory, but heavenly and eternal."

Wherefore Babylas, the play-actor, who had two concubines, hearing these words of the Gospel read, Repent, for the kingdom of heaven is at hand, being touched by the finger of God, learned wisdom, and shut himself up in a cell, to do penance for the rest of his life. He left his riches to his concubines, but they too, pricked with compunction by his example, also shut themselves up in cells, and did continual penance. (See John Moschus, Spiritual Meadow, c. 32.) Verily the word of the Gospel is quick and powerful. (Heb 4:12.)

Appositely did Christ preach repentance in Galilee because Galilee is the same as transmigration, say S. Gregory and others, from the root נלה galah, "he migrated." For in Galilee Christ taught men in mind, and affection, and love, to migrate from earth to heaven. Wherefore also He chose for apostles none but Galilæans, i.e., migrators, men who were but pilgrims upon earth and citizens of heaven.

This transmigration is accomplished by penitence. How strict, and of how long duration, was the penance upon bread and water in former times! This appears from the Roman Pœnitential, and from the Penitential Canons of SS. Basil, Gregory Nyssen, and Bede, of Rabanus Maurus, and Burchardus, which are still extant. In Spain, the sick and those about to die did penance, clothed in the monastic habit, and received the tonsure, by which they made profession of a monastic life; and if they afterwards recovered they were bound not to return to the world, but to pass the rest of their life in a monastery. This appears from the Twelfth Council of Toledo, cap. 2. Wamba, king of Spain, a great example to posterity, did this about A.D. 674. (See Mariana, and Baronius, tom. 8, A. D. 680, in fine.) For this reason the Pontifical Penitentiaries at Rome carry a rod in their hands, because they are apostolic judges in the tribunal of conscience. For a straight rod is borne before a judge as an emblem of the rectitude of justice, according to that which is said of Christ, Psa 45:7, "The sceptre of thy kingdom is the sceptre of uprightness." (Vulg.); because also in grave and public offences, especially those to which excommunication was annexed, the Penitentiaries, reciting the Psalm Miserere, used to beat the guilty person with a rod; and thus they gave absolution, as is appointed even now in the ancient ritual of the Church, sanctioned by the canons, in solemn absolution from excommunication. Thus S. Anno, Archbishop of Cologne, sharply whipped the emperor Henry II. as a penance, A.D. 1056, as can be seen in his life in Surius. And the use of this discipline, as it is commonly called, by rods, inflicted, either by the penitent himself, or by the Penitentiary, was very common in the time of blessed Peter Damian, who flourished A.D. 1040, as is plain from many of his Epistles, also from the life of S. Dominic Loricatus, where he says that a hundred years' penance is performed by reciting the whole Psalter twenty times, accompanied by constant flagellation, for one Psalter so said is equal to five years of penance.

Thus Henry II., King of England, because he had given occasion for the murder of S. Thomas, Archbishop of Canterbury, came as a penitent, with bare feet, to the

Lapide: Mat 4:14-25

The people that sat in darkness, &c. I have expounded this prophecy at length in Isa 9:1: which see.

From that time Jesus began, &c. This was the sum and the scope of the preaching of Christ, to invite men to repentance, to change their course of action, and lead them to a holy life. For this is true wisdom, this our end, our goal, our good, our happiness. Truly says the Gloss, "To the Gospel pertains the promise of blessedness, the remission of sins, adoption, resurrection, the heavenly inheritance, the society of angels. By the Gospel, kings are made and a kingdom given, not earthly and transitory, but heavenly and eternal."

Wherefore Babylas, the play-actor, who had two concubines, hearing these words of the Gospel read, Repent, for the kingdom of heaven is at hand, being touched by the finger of God, learned wisdom, and shut himself up in a cell, to do penance for the rest of his life. He left his riches to his concubines, but they too, pricked with compunction by his example, also shut themselves up in cells, and did continual penance. (See John Moschus, Spiritual Meadow, c. 32.) Verily the word of the Gospel is quick and powerful. (Heb. iv. 12.)

Appositely did Christ preach repentance in Galilee because Galilee is the same as transmigration, say S. Gregory and others, from the root πμδ galah, "he migrated." For in Galilee Christ taught men in mind, and affection, and love, to migrate from earth to heaven. Wherefore also He chose for apostles none but Galilæans, i.e., migrators, men who were but pilgrims upon earth and citizens of heaven.

This transmigration is accomplished by penitence. How strict, and of how long duration, was the penance upon bread and water in former times! This appears from the Roman Pœnitential, and from the Penitential Canons of SS. Basil, Gregory Nyssen, and Bede, of Rabanus Maurus, and Burchardus, which are still extant. In Spain, the sick and those about to die did penance, clothed in the monastic habit, and received the tonsure, by which they made profession of a monastic life; and if they afterwards recovered they were bound not to return to the world, but to pass the rest of their life in a monastery. This appears from the Twelfth Council of Toledo, cap. 2. Wamba, king of Spain, a great example to posterity, did this about A.D. 674. (See Mariana, and Baronius, tom. 8, A. D. 680, in fine.) For this reason the Pontifical Penitentiaries at Rome carry a rod in their hands, because they are apostolic judges in the tribunal of conscience. For a straight rod is borne before a judge as an emblem of the rectitude of justice, according to that which is said of Christ, Ps. xlv. 7, "The sceptre of thy kingdom is the sceptre of uprightness." (Vulg.); because also in grave and public offences, especially those to which excommunication was annexed, the Penitentiaries, reciting the Psalm Miserere, used to beat the guilty person with a rod; and thus they gave absolution, as is appointed even now in the ancient ritual of the Church, sanctioned by the canons, in solemn absolution from excommunication. Thus S. Anno, Archbishop of Cologne, sharply whipped the emperor Henry II. as a penance, A.D. 1056, as can be seen in his life in Surius. And the use of this discipline, as it is commonly called, by rods, inflicted, either by the penitent himself, or by the Penitentiary, was very common in the time of blessed Peter Damian, who flourished A.D. 1040, as is plain from many of his Epistles, also from the life of S. Dominic Loricatus, where he says that a hundred years' penance is performed by reciting the whole Psalter twenty times, accompanied by constant flagellation, for one Psalter so said is equal to five years of penance.

Thus Henry II., King of England, because he had given occasion for the murder of S. Thomas, Archbishop of Canterbury, came as a penitent, with bare feet, to the tomb of S. Thomas, and prostrate on the earth, confessed his sin with tears at the feet of the bishops, and, baring his shoulders, received from them five flagellations, and from each of the monks, who were eighty in number, he received three strokes of the rod. This was about A.D. 1170. What does our delicateness say to this? What has become of the ancient penance?

Let us hear what S. Jerome says of S. Paula in her epitaph. "She did not sleep upon a bed, but upon sackcloth spread upon the bare ground, if, indeed, that could be called sleep which was interrupted by almost continual prayers, day and night, fulfilling the words of the Psalm, "Every night wash I my bed, and water my couch with my tears." You might have thought she was possessed of a fountain of tears; so did she weep over her trifling faults, that you might have imagined her guilty of the most dreadful crimes. Often did we admonish her to have mercy upon her eyes, and preserve them for the reading of the Gospel. But she said, "It is meet that this face should be defiled, which so often, against the command of God, has been adorned with cosmetics and vermilion. It is meet that this body should be afflicted which indulged in so many luxuries. A long laughter shall be recompensed with constant weeping. Soft kerchiefs and precious silks shall give place to rough sackcloth. I who pleased my husband and the world now desire to please Christ." See the same Epistle (30), graphically describing the rare penance of Fabiola.

And Jesus walking by the sea, &c. It is not the first vocation of Peter and Andrew which is here recorded. This is related by S. John (i. 36), among the events of the first year of Christ's ministry. The second vocation of Peter and Andrew was after the Baptist's imprisonment, when they surrendered themselves at Christ's call to become His disciples; when they constantly cleave to Him, and never return to their former occupations. This second calling of these Apostles is related both by Matthew and Luke; by the former, compendiously; whilst S. Luke, after his wont, narrates the particulars of the history more at length. So S. Chrysostom.

Walking, not by chance, not merely for recreation, but that He might call to Him Peter and Andrew, James and John. Let Christians, especially priests and religious, strive to imitate Christ, and do nothing aimlessly, but seek fruit in all things.

By the sea of Galilee. Capharnaum, where Christ had chosen a house for receiving His disciples was near this lake.

Simon, this is from the Hebrew ωξς soama, "hearing," "obeying." See what I have said on Gen. xxix. 33.

Andrew is a Greek name, which the Jews after the time of Alexander the Great took from the Greeks, together with such names as Jason, Lysimachus, Menelaus. (See 1 Mac. 4, &c.) Andrew means strong, brave. And such indeed S. Andrew was upon his cross.

Casting a net. We must supply from S. Luke, chap. 5, that Christ went up into Peter's ship, and taught the multitudes from thence, that after that He bade Peter cast a net into the sea, which immediately caught a vast number of fishes, so that the net brake, that by this miracle Peter was converted, together with Andrew, James, and John, that then Christ said to them, "Follow me, and I will make you fishers of men," as S. Matthew here records.

Fishers of men. For Christians are like fishes swimming in the waters of baptism.

"There are merchandise and nets and ropes:

Death the reward, virtue the prow, the keel is health above;

  Faith the ropes, true godliness the mast,

The sail is hope, the oars are grace, the captain is true love."

This is the ship of Christ's Church in which we sail to heaven. I have noticed nineteen analogies between fishes and men, upon Habakkuk i. 14, which if you please you may consult.

Hence Christ is called by the early Christians ֹ׳ָױ׃, a Fish, because its initial letters make this acrostic, ֹחףן?ע ׳סיףפן̀ע ָון? ױ??ע ׃‏פחס, or Jesus Christ the Son of God, the Saviour; on which there is extant a verse of the Erythræan Sibyl in S. Augustine ( Civ. Dei, 18. 23.) See Tertullian ( de Bapt.), and Prosper ( part. prædict. 2. 39).

S. Luke says, "From henceforth thou shalt catch men," Gr. זשדס?ם, i.e. take them alive, catch them for life. S. Ambrose translates, "make them live." As though Christ had said, "Fishermen take fishes for death, that they may kill them, but thou, O Peter, shalt catch men unto life, that they may begin a new life, and live unto God in holiness."

Well does S. Augustine say ( Tract, 7 in Joan.), Christ, wishing to break the nets of the proud, sought not the fisherman by means of the orator, but from the fisherman he gained the emperor. Great is Cyprian the orator, but first was Peter the fisherman. In this was fulfilled the prophecy of Jer 16:16, "Behold, I will send many fishers, saith the Lord, and they shall fish you."

Leaving their nets. Under the term nets understand also ships, houses, occupation, servants, parents, relations, and all other things whatsoever, according to that saying of S. Peter to Christ, "Lo! we have left all things and followed thee." When then we read that after Christ's death the Apostles went a-fishing (Joh 21:3), we do not understand that they again betook themselves to their old vocation, but only did it to pass the time, and to divert their minds from the affliction which they were enduring at the loss of their Master.

Wisely does S. Bernard say to those who fear to follow God's call to high and arduous things, "Why dost thou fear? Why dost thou hesitate? The Angel of great counsel calls thee. No one is wiser than He is; no one is stronger; no one is more faithful."

Tropologically, the scholiast on S. Jerome says, "Let us leave the spiders' nets which are the vanities of the world in which we are held.

And going on from thence, &c. James, in Hebrew Jacob, a supplanter ; for he supplanted the world, and all worldly things, that he might follow Christ.

Zebedee, i.e., liberal, munificent. For though he was an old man he willingly gave to Christ his two sons, who were the staff of his old age. ζαγ zabad, means to give, to bestow.

John, the grace of God, for Christ poured His grace upon John more abundantly than upon the rest of the Apostles. "By this apostolic chariot of four horses we are carried to heaven; on these four corner-stones the Church was first built."

Ver. 22.—They straightway, &c. Observe Luk 5:11 rolls the vocation of these four Apostles into one; but S. Matthew relates the particulars of the calling: 1, of Andrew and Peter; 2, of James and John. The historical sequence is as follows—Christ having been carried in Peter's boat, and having landed on the shore, then called Peter and Andrew. Going on a little further, he saw James and John mending the nets which had been broken by the miraculous draught of fishes; then He called these two, saying, "Follow me." They, being moved by the miracle, and the example of their partners, straightway left their father and all things, and followed Christ. So S. Augustine ( de Consens. Evan. lib. 2, c. 17).

And Jesus went about, &c. Sickness—Greek, ם?ףןע,—an habitual, organic, or incurable disease, says Euthymius. Disease—Greek, לבכבך?ןם—i.e., languor, infinity, failure of strength.

And his fame. Greek, ב̉ךןח̀—i.e., rumour, report. Torments (Gr. גבף?םןיע ). This word means, properly, examination under torture, when an accused person was tormented on the little horse, to make him confess his crime and accomplices. Lunatics are sick persons, who suffer from the changes of the moon, either by sickness, or delirium, or madness, especially epilepsy. Tho. Valesius ( Sac. Philos. c. 71) denies that the moon has any such effect.

And healed them. From none of these did Christ require faith, says S. Chrysostom, for He had not yet manifested His power; and those who came from far had as yet but small faith in Him. But afterwards He required faith on the part of the sick, as will appear in the sequel. "Clouds of miracles," says S. Chrysostom, "does S. Matthew pass over in few words, a few of which he afterwards relates more at length."

Mystically, lunatics are mutable and inconstant persons, who at one time serve God and religion, at another the devil and their lusts, according to the words in Ecclus. 27:12—"A holy man continueth in wisdom as the sun, but a fool is changed as the moon."

Followed him. Hear S. Bernard ( Serm. I de omnibus Sanc.): "From the cities and villages the people followed the preaching of the Lord. He saved their souls; He healed their bodies. They clave to Him, being delighted both by the sight of Him and by His words. His voice was sweet, His face was comely, as it is written, 'Thou art fairer than the children of men; full of grace are thy lips.' Such is He whom we follow, to whom we adhere—who is altogether desirable, upon whom not the people only, but the holy angels themselves desire to look."

Decapolis—i.e., the region of ten cities—from ה?ךב ten, and נ?כיע a city. The names of these ten cities, according to Burchard, were Tiberias, Saphet, Asor, Kedesh, Cæsarea Philippi, Capharnaum, Jotapata (which Josephus defended against the Romans), Bethsaida, Corozaim, and Beth-shan, or Scythopolis.

Beyond the Jordan—i.e., in respect of Galilee, which was on this side Jordan. These regions were Gilead, Trachonitis, Abilene, Seir, Cœlosyria, and Batanæa, the ancient Bashan, formerly the dominions of King Og.

Commentary -- Other

Critics Ask: Mat 4:5

MATTHEW 4:5-10 (cf. Luke 4:5-12 )—Is there a mistake in recording the wilderness temptation of Christ by Matthew or Luke?

PROBLEM: According to both Matthew and Luke, the first temptation was to turn stones into bread to satisfy Jesus’ hunger. The second temptation listed by Matthew took place at the pinnacle of the temple. The third temptation listed by Matthew involved all the kingdoms of the world. However, although Luke mentions these same two events, he lists them in reverse order—the kingdoms of the world are mentioned second and the pinnacle of the temple is mentioned third. Which is the correct order?

SOLUTION: It may be that Matthew describes these temptations chronologically while Luke lists them climactically, that is, topically. This may be to express the climax he desired to emphasize. Matthew 4:5 begins with the word “then” while verse 8 begins with the word “again.” In Greek, these words suggest a more sequential order of the events. In Luke’s account, however, verses 5 and 9 each begins with a simple “and” (see NASB ). The Greek in the case of Luke’s account does not necessarily indicate a sequential order of events. Furthermore, there is no disagreement on the fact that these temptations actually happened.   

Critics Ask: Mat 4:6

MATTHEW 4:5-10 (cf. Luke 4:5-12 )—Is there a mistake in recording the wilderness temptation of Christ by Matthew or Luke?

PROBLEM: According to both Matthew and Luke, the first temptation was to turn stones into bread to satisfy Jesus’ hunger. The second temptation listed by Matthew took place at the pinnacle of the temple. The third temptation listed by Matthew involved all the kingdoms of the world. However, although Luke mentions these same two events, he lists them in reverse order—the kingdoms of the world are mentioned second and the pinnacle of the temple is mentioned third. Which is the correct order?

SOLUTION: It may be that Matthew describes these temptations chronologically while Luke lists them climactically, that is, topically. This may be to express the climax he desired to emphasize. Matthew 4:5 begins with the word “then” while verse 8 begins with the word “again.” In Greek, these words suggest a more sequential order of the events. In Luke’s account, however, verses 5 and 9 each begins with a simple “and” (see NASB ). The Greek in the case of Luke’s account does not necessarily indicate a sequential order of events. Furthermore, there is no disagreement on the fact that these temptations actually happened.   

Critics Ask: Mat 4:7

MATTHEW 4:5-10 (cf. Luke 4:5-12 )—Is there a mistake in recording the wilderness temptation of Christ by Matthew or Luke?

PROBLEM: According to both Matthew and Luke, the first temptation was to turn stones into bread to satisfy Jesus’ hunger. The second temptation listed by Matthew took place at the pinnacle of the temple. The third temptation listed by Matthew involved all the kingdoms of the world. However, although Luke mentions these same two events, he lists them in reverse order—the kingdoms of the world are mentioned second and the pinnacle of the temple is mentioned third. Which is the correct order?

SOLUTION: It may be that Matthew describes these temptations chronologically while Luke lists them climactically, that is, topically. This may be to express the climax he desired to emphasize. Matthew 4:5 begins with the word “then” while verse 8 begins with the word “again.” In Greek, these words suggest a more sequential order of the events. In Luke’s account, however, verses 5 and 9 each begins with a simple “and” (see NASB ). The Greek in the case of Luke’s account does not necessarily indicate a sequential order of events. Furthermore, there is no disagreement on the fact that these temptations actually happened.   

Critics Ask: Mat 4:8

MATTHEW 4:5-10 (cf. Luke 4:5-12 )—Is there a mistake in recording the wilderness temptation of Christ by Matthew or Luke?

PROBLEM: According to both Matthew and Luke, the first temptation was to turn stones into bread to satisfy Jesus’ hunger. The second temptation listed by Matthew took place at the pinnacle of the temple. The third temptation listed by Matthew involved all the kingdoms of the world. However, although Luke mentions these same two events, he lists them in reverse order—the kingdoms of the world are mentioned second and the pinnacle of the temple is mentioned third. Which is the correct order?

SOLUTION: It may be that Matthew describes these temptations chronologically while Luke lists them climactically, that is, topically. This may be to express the climax he desired to emphasize. Matthew 4:5 begins with the word “then” while verse 8 begins with the word “again.” In Greek, these words suggest a more sequential order of the events. In Luke’s account, however, verses 5 and 9 each begins with a simple “and” (see NASB ). The Greek in the case of Luke’s account does not necessarily indicate a sequential order of events. Furthermore, there is no disagreement on the fact that these temptations actually happened.   

Critics Ask: Mat 4:9

MATTHEW 4:5-10 (cf. Luke 4:5-12 )—Is there a mistake in recording the wilderness temptation of Christ by Matthew or Luke?

PROBLEM: According to both Matthew and Luke, the first temptation was to turn stones into bread to satisfy Jesus’ hunger. The second temptation listed by Matthew took place at the pinnacle of the temple. The third temptation listed by Matthew involved all the kingdoms of the world. However, although Luke mentions these same two events, he lists them in reverse order—the kingdoms of the world are mentioned second and the pinnacle of the temple is mentioned third. Which is the correct order?

SOLUTION: It may be that Matthew describes these temptations chronologically while Luke lists them climactically, that is, topically. This may be to express the climax he desired to emphasize. Matthew 4:5 begins with the word “then” while verse 8 begins with the word “again.” In Greek, these words suggest a more sequential order of the events. In Luke’s account, however, verses 5 and 9 each begins with a simple “and” (see NASB ). The Greek in the case of Luke’s account does not necessarily indicate a sequential order of events. Furthermore, there is no disagreement on the fact that these temptations actually happened.   

Critics Ask: Mat 4:10

MATTHEW 4:5-10 (cf. Luke 4:5-12 )—Is there a mistake in recording the wilderness temptation of Christ by Matthew or Luke?

PROBLEM: According to both Matthew and Luke, the first temptation was to turn stones into bread to satisfy Jesus’ hunger. The second temptation listed by Matthew took place at the pinnacle of the temple. The third temptation listed by Matthew involved all the kingdoms of the world. However, although Luke mentions these same two events, he lists them in reverse order—the kingdoms of the world are mentioned second and the pinnacle of the temple is mentioned third. Which is the correct order?

SOLUTION: It may be that Matthew describes these temptations chronologically while Luke lists them climactically, that is, topically. This may be to express the climax he desired to emphasize. Matthew 4:5 begins with the word “then” while verse 8 begins with the word “again.” In Greek, these words suggest a more sequential order of the events. In Luke’s account, however, verses 5 and 9 each begins with a simple “and” (see NASB ). The Greek in the case of Luke’s account does not necessarily indicate a sequential order of events. Furthermore, there is no disagreement on the fact that these temptations actually happened.   

Critics Ask: Mat 4:14

MATTHEW 4:14-16 —Why does Matthew incorrectly quote Isaiah?

PROBLEM: Matthew does not seem to quote Isaiah 9:1-2 accurately. Rather, he seems to have changed it.

SOLUTION: It is not necessary to quote a passage verbatim to cite it accurately. Matthew does not distort the meaning of this passage. He simply condenses or summarizes it. Toparaphrase accurately is not to distort. Otherwise, no news report or historical account was ever accurate, since summary is essential to history.   

Evidence: Mat 4:4

Archaeology and History Attest to the Reliability of the Bible

By Richard M. Fales, Ph.D.

No other ancient book is questioned or maligned like the Bible. Critics looking for the flyspeck in the masterpiece allege that there was a long span between the time the events in the New Testament occurred and when they were recorded. They claim another gap exists archaeologically between the earliest copies made and the autographs of the New Testament. In reality, the alleged spaces and socalled gaps exist only in the minds of the critics. Manuscript Evidence. Aristotle’s Ode to Poetics was written between 384 and 322 B.C. The earliest copy of this work dates A.D. 1100, and there are only forty-nine extant manuscripts. The gap between the original writing and the earliest copy is 1,400 years. There are only seven extant manuscripts of Plato’s Tetralogies, written 427–347 B.C. The earliest copy is A.D. 900—a gap of over 1,200 years. What about the New Testament? Jesus was crucified in A.D. 30. The New Testament was written between A.D. 48 and 95. The oldest manuscripts date to the last quarter of the first century, and the second oldest A.D. 125. This gives us a narrow gap of thirty-five to forty years from the originals written by the apostles. From the early centuries, we have some 5,300 Greek manuscripts of the New Testament. Altogether, including Syriac, Latin, Coptic, and Aramaic, we have a whopping 24,633 texts of the ancient New Testament to confirm the wording of the Scriptures. So the bottom line is, there was no great period between the events of the New Testament and the New Testament writings. Nor is there a great time lapse between the original writings and the oldest copies. With the great body of manuscript evidence, it can be proved, beyond a doubt, that the New Testament says exactly the same things today as it originally did nearly 2,000 years ago.

Corroborating Writings . Critics also charge that there are no ancient writings about Jesus outside the New Testament. This is another ridiculous claim. Writings confirming His birth, ministry, death, and resurrection include Flavius Josephus (A.D. 93), the Babylonian Talmud (A.D. 70–200), Pliny the Younger’s letter to the Emperor Trajan (approx. A.D. 100), the Annals of Tacitus (A.D. 115–117), Mara Bar Serapion (sometime after A.D. 73), and Suetonius’ Life of Claudius and Life of Nero (A.D. 120). Another point of contention arises when Bible critics have knowingly or unknowingly misled people by implying that Old and New Testament books were either excluded from or added into the canon of Scripture at the great ecumenical councils of A.D. 336, 382, 397, and 419. In fact, one result of these gatherings was to confirm the Church’s belief that the books already in the Bible were divinely inspired. Therefore, the Church, at these meetings, neither added to nor took away from the books of the Bible. At that time, the thirty-nine Old Testament books had already been accepted, and the New Testament, as it was written, simply grew up with the ancient Church. Each document, being accepted as it was penned in the first century, was then passed on to Christians of the next century. So, this foolishness about the Roman Emperor Constantine dropping books from the Bible is simply uneducated rumor.

Fulfilled Prophecies . Prophecies from the Old and New Testaments that have been fulfilled also add credibility to the Bible. The Scriptures predicted the rise and fall of great empires like Greece and Rome ( Dan 2:39-40 ), and foretold the destruction of cities like Tyre and Sidon (Isaiah 23). Tyre’s demise is recorded by ancient historians, who tell how Alexander the Great lay siege to the city for seven months. King Nebuchadnezzar of Babylon had failed in a 13-year attempt to capture the seacoast city and completely destroy its inhabitants. During the siege of 573 B.C., much of the population of Tyre moved to its new island home approximately half a mile from the land city. Here it remained surrounded by walls as high as 150 feet until judgment fell in 332 B.C. with the arrival of Alexander the Great. In the seven-month siege, he fulfilled the remainder of the prophecies ( Zec 9:4 ; Eze 26:12 ) concerning the city at sea by completely destroying Tyre, killing 8,000 of its inhabitants and selling 30,000 of its population into slavery. To reach the island, he scraped up the dust and rubble of the old land city of Tyre, just like the Bible predicted, and cast them into the sea, building a 200-footwide causeway out to the island. Alexander’s death and the murder of his two sons was also foretold in the Scripture. Another startling prophecy was Jesus’ detailed prediction of Jerusalem’s destruction, and the further spreading of the Jewish diaspora throughout the world, which is recorded in Luke 21 . In A.D. 70, not only was Jerusalem destroyed by Titus, the future emperor of Rome, but another prediction of Jesus Christ in Mat 24:1-2 came to pass—the complete destruction of the temple of God.

Messianic Prophecies . In the Book of Daniel, the Bible prophesied the coming of the one and only Jewish Messiah prior to the temple’s demise. The Old Testament prophets declared He would be born in Bethlehem ( Mic 5:2 ) to a virgin ( Isa 7:14 ), be betrayed for thirty pieces of silver ( Zec 11:12-13 ), die by crucifixion (Psalm 22), and be buried in a rich man’s tomb ( Isa 53:9 ). There was only one person who fits all of the messianic prophecies of the Old Testament who lived before A.D. 70: Jesus of Nazareth, the Son of Mary.

Yes, the Bible is an amazing book. (See also 1Pe 1:25 footnote.)

Evidence: Mat 4:6

" The devil can cite Scripture for his purpose." William Shakespeare

Evidence: Mat 4:9

The devil tempted Jesus to become a Satan worshiper.

Introduction / Outline

Robertson: Matthew (Book Introduction)

THE GOSPEL ACCORDING TO MATTHEW

By Way of Introduction

The passing years do not make it any plainer who actually wrote our Greek Matthew. Papias records, as quoted by Eusebius, that Matthew wrote the Logia of Jesus in Hebrew (Aramaic). Is our present Matthew a translation of the Aramaic Logia along with Mark and other sources as most modern scholars think? If so, was the writer the Apostle Matthew or some other disciple? There is at present no way to reach a clear decision in the light of the known facts. There is no real reason why the Apostle Matthew could not have written both the Aramaic Logia and our Greek Matthew, unless one is unwilling to believe that he would make use of Mark’s work on a par with his own. But Mark’s book rests primarily on the preaching of Simon Peter. Scholfield has recently (1927) published An Old Hebrew Text of St. Matthew’s Gospel . We know quite too little of the origin of the Synoptic Gospels to say dogmatically that the Apostle Matthew was not in any real sense the author.

If the book is genuine, as I believe, the date becomes a matter of interest. Here again there is nothing absolutely decisive save that it is later than the Gospel according to Mark which it apparently uses. If Mark is given an early date, between a.d. 50 to 60, then Matthew’s book may be between 60 and 70, though many would place it between 70 and 80. It is not certain whether Luke wrote after Matthew or not, though that is quite possible. There is no definite use of Matthew by Luke that has been shown. One guess is as good as another and each decides by his own predilections. My own guess is that a.d. 60 is as good as any.

In the Gospel itself we find Matthew the publican (Mat_9:9; Mat_10:3) though Mark (Mar_2:14) and Luke (Luk_5:27) call him Levi the publican. Evidently therefore he had two names like John Mark. It is significant that Jesus called this man from so disreputable a business to follow him. He was apparently not a disciple of John the Baptist. He was specially chosen by Jesus to be one of the Twelve Apostles, a business man called into the ministry as was true of the fishermen James and John, Andrew and Simon. In the lists of the Apostles he comes either seventh or eighth. There is nothing definite told about him in the Gospels apart from the circle of the Twelve after the feast which he gave to his fellow publicans in honor of Jesus.

Matthew was in the habit of keeping accounts and it is quite possible that he took notes of the sayings of Jesus as he heard them. At any rate he gives much attention to the teachings of Jesus as, for instance, the Sermon on the Mount in chapters Matthew 5-7, the parables in Matthew 13, the denunciation of the Pharisees in Matthew 23, the great eschatological discourse in Matthew 24 and 25. As a publican in Galilee he was not a narrow Jew and so we do not expect a book prejudiced in favor of the Jews and against the Gentiles. He does seem to show that Jesus is the Messiah of Jewish expectation and hope and so makes frequent quotations from the Old Testament by way of confirmation and illustration. There is no narrow nationalism in Matthew. Jesus is both the Messiah of the Jews and the Saviour of the world.

There are ten parables in Matthew not in the other Gospels: The Tares, the Hid Treasure, the Net, the Pearl of Great Price, the Unmerciful Servant, the Labourers in the Vineyard, the Two Sons, the Marriage of the King’s Son, the Ten Virgins, the Talents. The only miracles in Matthew alone are the Two Blind Men, the Coin in the Mouth of the Fish. But Matthew gives the narrative of the Birth of Jesus from the standpoint of Joseph while Luke tells that wonderful story from the standpoint of Mary. There are details of the Death and Resurrection given by Matthew alone.

The book follows the same general chronological plan as that in Mark, but with various groups like the miracles in Matthew 8 and 9, the parables in Matthew 13.

The style is free from Hebraisms and has few individual peculiarities. The author is fond of the phrase the kingdom of heaven and pictures Jesus as the Son of man, but also as the Son of God. He sometimes abbreviates Mark’s statements and sometimes expands them to be more precise.

Plummer shows the broad general plan of both Mark and Matthew to be the same as follows:

Introduction to the Gospel Mar_1:1-13 Matthew 3:1-4:11. Ministry in Galilee Mark 1:14-6:13 Matthew 4:12-13:58. Ministry in the Neighborhood Mark 6:14-9:50 Matthew 14:1-18:35. Journey through Perea to Jerusalem Mark 10:1-52 Matthew 19:1-20:34. Last week in Jerusalem Mark 11:1-16:8 Matthew 21:1-28:8. The Gospel of Matthew comes first in the New Testament, though it is not so in all the Greek manuscripts. Because of its position it is the book most widely read in the New Testament and has exerted the greatest influence on the world. The book deserves this influence though it is later in date than Mark, not so beautiful as Luke, nor so profound as John. Yet it is a wonderful book and gives a just and adequate portraiture of the life and teachings of Jesus Christ as Lord and Saviour. The author probably wrote primarily to persuade Jews that Jesus is the fulfilment of their Messianic hopes as pictured in the Old Testament. It is thus a proper introduction to the New Testament story in comparison with the Old Testament prophecy.

The Title

The Textus Receptus has " The Holy Gospel according to Matthew" ( to kata Matthaion hagion Euaggelion ), though the Elzevirs omit " holy," not agreeing here with Stephanus, Griesbach, and Scholz. Only minuscules (cursive Greek manuscripts) and all late have the adjective. Other minuscules and nine uncials including W (the Washington Codex of the fifth century), C of the fifth century (the palimpsest manuscript) and Delta of the ninth together with most Latin manuscripts have simply " Gospel according to Matthew" ( Euaggelion kata Matthaion ). But Aleph and B the two oldest and best Greek uncials of the fourth century have only " According to Matthew" ( Kata Maththaion ) (note double th) and the Greek uncial D of the fifth or sixth century follows Aleph and B as do some of the earliest Old Latin manuscripts and the Curetonian Syriac. It is clear, therefore, that the earliest form of the title was simply " According to Matthew." It may be doubted if Matthew (or the author, if not Matthew) had any title at all. The use of " according to" makes it plain that the meaning is not " the Gospel of Matthew," but the Gospel as given by Matthew, secundum Matthaeum , to distinguish the report by Matthew from that by Mark, by Luke, by John. Least of all is there any authority in the manuscripts for saying " Saint Matthew," a Roman Catholic practice observed by some Protestants.

The word Gospel ( Euaggelion ) comes to mean good news in Greek, though originally a reward for good tidings as in Homer’s Odyssey XIV. 152 and in 2Ki_4:10. In the New Testament it is the good news of salvation through Christ. The English word Gospel probably comes from the Anglo-Saxon Godspell, story or narrative of God, the life of Christ. It was early confused with the Anglo-Saxon godspell, good story, which seems like a translation of the Greek euaggelion . But primarily the English word means the God story as seen in Christ which is the best news that the world has ever had. One thinks at once of the use of " word" ( Logos ) in Joh_1:1, Joh_1:14. So then it is, according to the Greek, not the Good News of Matthew, but the Good News of God, brought to us in Christ the Word, the Son of God, the Image of the Father, the Message of the Father. We are to study this story first as presented by Matthew. The message is God’s and it is as fresh to us today in Matthew’s record as when he first wrote it.

JFB: Matthew (Book Introduction)

THE author of this Gospel was a publican or tax gatherer, residing at Capernaum, on the western shore of the Sea of Galilee. As to his identity with the "Levi" of the second and third Gospels, and other particulars, see on Mat 9:9. Hardly anything is known of his apostolic labors. That, after preaching to his countrymen in Palestine, he went to the East, is the general testimony of antiquity; but the precise scene or scenes of his ministry cannot be determined. That he died a natural death may be concluded from the belief of the best-informed of the Fathers--that of the apostles only three, James the Greater, Peter, and Paul, suffered martyrdom. That the first Gospel was written by this apostle is the testimony of all antiquity.

For the date of this Gospel we have only internal evidence, and that far from decisive. Accordingly, opinion is much divided. That it was the first issued of all the Gospels was universally believed. Hence, although in the order of the Gospels, those by the two apostles were placed first in the oldest manuscripts of the Old Latin version, while in all the Greek manuscripts, with scarcely an exception, the order is the same as in our Bibles, the Gospel according to Matthew is "in every case" placed first. And as this Gospel is of all the four the one which bears the most evident marks of having been prepared and constructed with a special view to the Jews--who certainly first required a written Gospel, and would be the first to make use of it--there can be no doubt that it was issued before any of the others. That it was written before the destruction of Jerusalem is equally certain; for as HUG observes [Introduction to the New Testament, p. 316, FOSDICK'S translation], when he reports our Lord's prophecy of that awful event, on coming to the warning about "the abomination of desolation" which they should "see standing in the holy place," he interposes (contrary to his invariable practice, which is to relate without remark) a call to his readers to read intelligently--"Whoso readeth, let him understand" (Mat 24:15) --a call to attend to the divine signal for flight which could be intended only for those who lived before the event. But how long before that event this Gospel was written is not so clear. Some internal evidences seem to imply a very early date. Since the Jewish Christians were, for five or six years, exposed to persecution from their own countrymen--until the Jews, being persecuted by the Romans, had to look to themselves--it is not likely (it is argued) that they should be left so long without some written Gospel to reassure and sustain them, and Matthew's Gospel was eminently fitted for that purpose. But the digests to which Luke refers in his Introduction (see on Luk 1:1) would be sufficient for a time, especially as the living voice of the "eye-witnesses and ministers of the Word" was yet sounding abroad. Other considerations in favor of a very early date--such as the tender way in which the author seems studiously to speak of Herod Antipas, as if still reigning, and his writing of Pilate apparently as if still in power--seem to have no foundation in fact, and cannot therefore be made the ground of reasoning as to the date of this Gospel. Its Hebraic structure and hue, though they prove, as we think, that this Gospel must have been published at a period considerably anterior to the destruction of Jerusalem, are no evidence in favor of so early a date as A.D. 37 or 38--according to some of the Fathers, and, of the moderns, TILLEMONT, TOWNSON, OWEN, BIRKS, TREGELLES. On the other hand, the date suggested by the statement of IRENÆUS [Against Heresies, 3.1], that Matthew put forth his Gospel while Peter and Paul were at Rome preaching and founding the Church--or after A.D. 60--though probably the majority of critics are in favor of it, would seem rather too late, especially as the second and third Gospels, which were doubtless published, as well as this one, before the destruction of Jerusalem, had still to be issued. Certainly, such statements as the following, "Wherefore that field is called the field of blood unto this day" (Mat 27:8); "And this saying is commonly reported among the Jews until this day" (Mat 28:15), bespeak a date considerably later than the events recorded. We incline, therefore, to a date intermediate between the earlier and the later dates assigned to this Gospel, without pretending to greater precision.

We have adverted to the strikingly Jewish character and coloring of this Gospel. The facts which it selects, the points to which it gives prominence, the cast of thought and phraseology, all bespeak the Jewish point of view from which it was written and to which it was directed. This has been noticed from the beginning, and is universally acknowledged. It is of the greatest consequence to the right interpretation of it; but the tendency among some even of the best of the Germans to infer, from this special design of the first Gospel, a certain laxity on the part of the Evangelist in the treatment of his facts, must be guarded against.

But by far the most interesting and important point connected with this Gospel is the language in which it was written. It is believed by a formidable number of critics that this Gospel was originally written in what is loosely called Hebrew, but more correctly Aramaic, or Syro-Chaldaic, the native tongue of the country at the time of our Lord; and that the Greek Matthew which we now possess is a translation of that work, either by the Evangelist himself or some unknown hand. The evidence on which this opinion is grounded is wholly external, but it has been deemed conclusive by GROTIUS, MICHAELIS (and his translator), MARSH, TOWNSON, CAMPBELL, OLSHAUSEN, CRESWELL, MEYER, EBRARD, LANGE, DAVIDSON, CURETON, TREGELLES, WEBSTER and WILKINSON, &c. The evidence referred to cannot be given here, but will be found, with remarks on its unsatisfactory character, in the Introduction to the Gospels prefixed to our larger Commentary, pp. 28-31.

But how stand the facts as to our Greek Gospel? We have not a title of historical evidence that it is a translation, either by Matthew himself or anyone else. All antiquity refers to it as the work of Matthew the publican and apostle, just as the other Gospels are ascribed to their respective authors. This Greek Gospel was from the first received by the Church as an integral part of the one quadriform Gospel. And while the Fathers often advert to the two Gospels which we have from apostles, and the two which we have from men not apostles--in order to show that as that of Mark leans so entirely on Peter, and that of Luke on Paul, these are really no less apostolical than the other two--though we attach less weight to this circumstance than they did, we cannot but think it striking that, in thus speaking, they never drop a hint that the full apostolic authority of the Greek Matthew had ever been questioned on the ground of its not being the original. Further, not a trace can be discovered in this Gospel itself of its being a translation. MICHAELIS tried to detect, and fancied that he had succeeded in detecting, one or two such. Other Germans since, and DAVIDSON and CURETON among ourselves, have made the same attempt. But the entire failure of all such attempts is now generally admitted, and candid advocates of a Hebrew original are quite ready to own that none such are to be found, and that but for external testimony no one would have imagined that the Greek was not the original. This they regard as showing how perfectly the translation has been executed; but those who know best what translating from one language into another is will be the readiest to own that this is tantamount to giving up the question. This Gospel proclaims its own originality in a number of striking points; such as its manner of quoting from the Old Testament, and its phraseology in some peculiar cases. But the close verbal coincidences of our Greek Matthew with the next two Gospels must not be quite passed over. There are but two possible ways of explaining this. Either the translator, sacrificing verbal fidelity in his version, intentionally conformed certain parts of his author's work to the second and third Gospels--in which case it can hardly be called Matthew's Gospel at all--or our Greek Matthew is itself the original.

Moved by these considerations, some advocates of a Hebrew original have adopted the theory of a double original; the external testimony, they think, requiring us to believe in a Hebrew original, while internal evidence is decisive in favor of the originality of the Greek. This theory is espoused by GUERICKS, OLSHAUSEN, THIERSCH, TOWNSON, TREGELLES, &c. But, besides that this looks too like an artificial theory, invented to solve a difficulty, it is utterly void of historical support. There is not a vestige of testimony to support it in Christian antiquity. This ought to be decisive against it.

It remains, then, that our Greek Matthew is the original of that Gospel, and that no other original ever existed. It is greatly to the credit of DEAN ALFORD, that after maintaining, in the first edition of his Greek Testament the theory of a Hebrew original, he thus expresses himself in the second and subsequent editions: "On the whole, then, I find myself constrained to abandon the view maintained in my first edition, and to adopt that of a Greek original."

One argument has been adduced on the other side, on which not a little reliance has been placed; but the determination of the main question does not, in our opinion, depend upon the point which it raises. It has been very confidently affirmed that the Greek language was not sufficiently understood by the Jews of Palestine when Matthew published his Gospel to make it at all probable that he would write a Gospel, for their benefit in the first instance, in that language. Now, as this merely alleges the improbability of a Greek original, it is enough to place against it the evidence already adduced, which is positive, in favor of the sole originality of our Greek Matthew. It is indeed a question how far the Greek language was understood in Palestine at the time referred to. But we advise the reader not to be drawn into that question as essential to the settlement of the other one. It is an element in it, no doubt, but not an essential element. There are extremes on both sides of it. The old idea, that our Lord hardly ever spoke anything but Syro-Chaldaic, is now pretty nearly exploded. Many, however, will not go the length, on the other side, of HUG (in his Introduction to the New Testament, pp. 326, &c.) and ROBERTS ("Discussions of the Gospels," &c., pp. 25, &c.). For ourselves, though we believe that our Lord, in all the more public scenes of His ministry, spoke in Greek, all we think it necessary here to say is that there is no ground to believe that Greek was so little understood in Palestine as to make it improbable that Matthew would write his Gospel exclusively in that language--so improbable as to outweigh the evidence that he did so. And when we think of the number of digests or short narratives of the principal facts of our Lord's history which we know from Luke (Luk 1:1-4) were floating about for some time before he wrote his Gospel, of which he speaks by no means disrespectfully, and nearly all of which would be in the mother tongue, we can have no doubt that the Jewish Christians and the Jews of Palestine generally would have from the first reliable written matter sufficient to supply every necessary requirement until the publican-apostle should leisurely draw up the first of the four Gospels in a language to them not a strange tongue, while to the rest of the world it was the language in which the entire quadriform Gospel was to be for all time enshrined. The following among others hold to this view of the sole originality of the Greek Matthew: ERASMUS, CALVIN, BEZA, LIGHTFOOT, WETSTEIN, LARDNER, HUG, FRITZSCHE, CREDNER, DE WETTE, STUART, DA COSTA, FAIRBAIRN, ROBERTS.

On two other questions regarding this Gospel it would have been desirable to say something, had not our available space been already exhausted: The characteristics, both in language and matter, by which it is distinguished from the other three, and its relation to the second and third Gospels. On the latter of these topics--whether one or more of the Evangelists made use of the materials of the other Gospels, and, if so, which of the Evangelists drew from which--the opinions are just as numerous as the possibilities of the case, every conceivable way of it having one or more who plead for it. The most popular opinion until recently--and perhaps the most popular still--is that the second Evangelist availed himself more or less of the materials of the first Gospel, and the third of the materials of both the first and second Gospels. Here we can but state our own belief, that each of the first three Evangelists wrote independently of both the others; while the fourth, familiar with the first three, wrote to supplement them, and, even where he travels along the same line, wrote quite independently of them. This judgment we express, with all deference for those who think otherwise, as the result of a close study of each of the Gospels in immediate juxtaposition and comparison with the others. On the former of the two topics noticed, the linguistic peculiarities of each of the Gospels have been handled most closely and ably by CREDNER [Einleitung (Introduction to the New Testament)], of whose results a good summary will be found in DAVIDSON'S Introduction to the New Testament. The other peculiarities of the Gospels have been most felicitously and beautifully brought out by DA COSTA in his Four Witnesses, to which we must simply refer the reader, though it contains a few things in which we cannot concur.

JFB: Matthew (Outline)

• GENEALOGY OF CHRIST. ( = Luke 3:23-38). (Mat. 1:1-17)
• BIRTH OF CHRIST. (Mat 1:18-25)
• VISIT OF THE MAGI TO JERUSALEM AND BETHLEHEM. (Mat 2:1-12)
• THE FLIGHT INTO EGYPT--THE MASSACRE AT BETHLEHEM--THE RETURN OF JOSEPH AND MARY WITH THE BABE, AFTER HEROD'S DEATH, AND THEIR SETTLEMENT AT NAZARETH. ( = Luk 2:39). (Mat 2:13-23)
• PREACHING AND MINISTRY OF JOHN. ( = Mar 1:1-8; Luke 3:1-18). (Mat 3:1-12)
• BAPTISM OF CHRIST AND DESCENT OF THE SPIRIT UPON HIM IMMEDIATELY THEREAFTER. ( = Mar 1:9-11; Luk 3:21-22; Joh 1:31-34). (Mat 3:13-17)
• TEMPTATION OF CHRIST. ( = Mar 1:12-13; Luk 4:1-13). (Mat 4:1-11)
• CHRIST BEGINS HIS GALILEAN MINISTRY--CALLING OF PETER AND ANDREW, JAMES AND JOHN--HIS FIRST GALILEAN CIRCUIT. ( = Mar 1:14-20, Mar 1:35-39; Luk 4:14-15). (Mat 4:12-25)
• THE BEATITUDES, AND THEIR BEARING UPON THE WORLD. (Mat. 5:1-16)
• IDENTITY OF THESE PRINCIPLES WITH THOSE OF THE ANCIENT ECONOMY; IN CONTRAST WITH THE REIGNING TRADITIONAL TEACHING. (Mat. 5:17-48)
• FURTHER ILLUSTRATION OF THE RIGHTEOUSNESS OF THE KINGDOM--ITS UNOSTENTATIOUSNESS. (Mat. 6:1-18)
• CONCLUDING ILLUSTRATIONS OF THE RIGHTEOUSNESS OF THE KINGDOM--HEAVENLY-MINDEDNESS AND FILIAL CONFIDENCE. (Mat. 6:19-34)
• MISCELLANEOUS SUPPLEMENTARY COUNSELS. (Mat 7:1-12)
• CONCLUSION AND EFFECT OF THE SERMON ON THE MOUNT. (Mat. 7:13-29)
• HEALING OF A LEPER. ( = Mar 1:40-45; Luk 5:12-16). (Mat 8:1-4) When he was come down from the mountain, great multitudes followed him.
• INCIDENTS ILLUSTRATIVE OF DISCIPLESHIP. ( = Luk 9:57-62). (Mat 8:18-22) And a certain scribe came, and said unto him, Master, I will follow thee whithersoever thou goest.
• MATTHEW'S CALL AND FEAST. ( = Mar 2:14-17; Luk 5:27-32). (Mat 9:9-13)
• TWO BLIND MEN AND A DUMB DEMONIAC HEALED. (Mat 9:27-34)
• THIRD GALILEAN CIRCUIT--MISSION OF THE TWELVE APOSTLES. (Mat. 9:35-10:5)
• MISSION OF THE TWELVE APOSTLES. ( = Mar 6:7-13; Luk 9:1-6). (Mat 10:1-5)
• THE TWELVE RECEIVE THEIR INSTRUCTIONS. (Mat. 10:5-42)
• THE IMPRISONED BAPTIST'S MESSAGE TO HIS MASTER--THE REPLY, AND DISCOURSE, ON THE DEPARTURE OF THE MESSENGERS, REGARDING JOHN AND HIS MISSION. ( = Luke 7:18-35). (Mat. 11:1-19)
• OUTBURST OF FEELING SUGGESTED TO THE MIND OF JESUS BY THE RESULT OF HIS LABORS IN GALILEE. (Mat 11:20-30) Then began he to upbraid the cities wherein most of his mighty works were done, because they repented not.
• PLUCKING CORN EARS ON THE SABBATH DAY. ( = Mar 2:23-28; Luk 6:1-5). (Mat 12:1-8)
• THE HEALING OF A WITHERED HAND ON THE SABBATH DAY AND RETIREMENT OF JESUS TO AVOID DANGER. ( = Mar 3:1-12; Luk 6:6-11). (Mat 12:9-21)
• A BLIND AND DUMB DEMONIAC HEALED AND REPLY TO THE MALIGNANT EXPLANATION PUT UPON IT. ( = Mar 3:20-30; Luk 11:14-23). (Mat. 12:22-37)
• A SIGN DEMANDED AND THE REPLY--HIS MOTHER AND BRETHREN SEEK TO SPEAK WITH HIM, AND THE ANSWER. ( = Luk 11:16, Luk 11:24-36; Mar 3:31-35; Luk 8:19-21). (Mat 12:38-50)
• JESUS TEACHES BY PARABLES. ( = Mark 4:1-34; Luk 8:4-18; Luk 13:18-20). (Mat. 13:1-52) The same day went Jesus out of the house, and sat by the seaside.
• HOW JESUS WAS REGARDED BY HIS RELATIVES. ( = Mar 6:1-6; Luk 4:16-30). (Mat 13:53-58) And it came to pass, that, when Jesus had finished these parables, he departed thence.
• HEROD THINKS JESUS A RESURRECTION OF THE MURDERED BAPTIST--ACCOUNT OF HIS IMPRISONMENT AND DEATH. ( = Mark 6:14-29; Luk 9:7-9). (Mat 14:1-12)
• JESUS CROSSES TO THE WESTERN SIDE OF THE LAKE WALKING ON THE SEA--INCIDENTS ON LANDING. ( = Mar 6:45; Joh 6:15-24). (Mat 14:22-26)
• DISCOURSE ON CEREMONIAL POLLUTION. ( = Mar 7:1, Mar 7:23). (Mat. 15:1-20)
• THE WOMAN OF CANAAN AND HER DAUGHTER. (Mat 15:21-28)
• PETER'S NOBLE CONFESSION OF CHRIST AND THE BENEDICTION PRONOUNCED UPON HIM--CHRIST'S FIRST EXPLICIT ANNOUNCEMENT OF HIS APPROACHING SUFFERINGS, DEATH, AND RESURRECTION--HIS REBUKE OF PETER AND WARNING TO ALL THE TWELVE. ( = Mar 8:27; Mar 9:1; Luk 9:18-27). (Mat. 16:13-28)
• HEALING OF A DEMONIAC BOY--SECOND EXPLICIT ANNOUNCEMENT BY OUR LORD OF HIS APPROACHING DEATH AND RESURRECTION. ( = Mark 9:14-32; Luk 9:37-45). (Mat 17:14-23)
• THE TRIBUTE MONEY. (Mat 17:24-27)
• FURTHER TEACHING ON THE SAME SUBJECT INCLUDING THE PARABLE OF THE UNMERCIFUL DEBTOR. (Mat. 18:10-35)
• FINAL DEPARTURE FROM GALILEE--DIVORCE. ( = Mar 10:1-12; Luk 9:51). (Mat 19:1-12)
• PARABLE OF THE LABORERS IN THE VINEYARD. (Mat. 20:1-16)
• THE AUTHORITY OF JESUS QUESTIONED AND THE REPLY--THE PARABLES OF THE TWO SONS, AND OF THE WICKED HUSBANDMAN. ( = Mark 11:27-12:12; Luke 20:1-19). (Mat. 21:23-46)
• PARABLE OF THE MARRIAGE OF THE KING'S SON. (Mat 22:1-14)
• DENUNCIATION OF THE SCRIBES AND PHARISEES--LAMENTATION OVER JERUSALEM, AND FAREWELL TO THE TEMPLE. ( = Mar 12:38-40; Luk 20:45-47). (Mat. 23:1-39)
• PARABLE OF THE TEN VIRGINS. (Mat 25:1-13)
• PARABLE OF THE TALENTS. (Mat. 25:14-30)
• THE LAST JUDGMENT. (Mat. 25:31-46)
• JESUS LED AWAY TO PILATE--REMORSE AND SUICIDE OF JUDAS. ( = Mar 15:1; Luk 23:1; Joh 18:28). (Mat 27:1-10)
• GLORIOUS ANGELIC ANNOUNCEMENT ON THE FIRST DAY OF THE WEEK, THAT CHRIST IS RISEN--HIS APPEARANCE TO THE WOMEN--THE GUARDS BRIBED TO GIVE A FALSE ACCOUNT OF THE RESURRECTION. ( = Mar 16:1-8; Luk 24:1-8; Joh 20:1). (Mat 28:1-15)
• JESUS MEETS WITH THE DISCIPLES ON A MOUNTAIN IN GALILEE AND GIVES FORTH THE GREAT COMMISSION. (Mat 28:16-20)
• SIGNS AND CIRCUMSTANCES FOLLOWING THE DEATH OF THE LORD JESUS--HE IS TAKEN DOWN FROM THE CROSS, AND BURIED--THE SEPULCHRE IS GUARDED. ( = Mar 15:38-47; Luk 23:47-56; Joh 19:31-42). (Mat. 27:51-66)

TSK: Matthew (Book Introduction)

Matthew, being one of the twelve apostles, and early called to the apostleship, and from the time of his call a constant attendant on our Saviour, was perfectly well qualified to write fully the history of his life. He relates what he saw and heard. " He is eminently distinguished for the distinctness and particularity with which he has related many of our Lord’s discourses and moral instructions. Of these his sermon on the mount, his charge to the apostles, his illustrations of the nature of his kingdom, and his prophecy on mount Olivet, are examples. He has also wonderfully united simplicity and energy in relating the replies of his Master to the cavils of his adversaries." " There is not," as Dr. A. Clarke justly remarks, " one truth or doctrine, in the whole oracles of God, which is not taught in this Evangelist. The outlines of the whole spiritual system are here correctly laid down. even Paul himself has added nothing. He has amplified and illustrated the truths contained in this Gospel - under the inspiration of the Holy Ghost, neither he, nor any of the other apostles, have brought to light one truth, the prototype of which has not been found in the words and acts of our blessed Lord as related by Matthew."

TSK: Matthew 4 (Chapter Introduction)

Overview

Mat 4:1, Christ, fasting forty days, is tempted of the devil and ministered unto by angels; Mat 4:12, He dwells in Capernaum; Mat 4:17, begins to preach; Mat 4:18, calls Peter and Andrew, Mat 4:21. James and John; v.23, teaches and heals all the diseased.

Poole: Matthew 4 (Chapter Introduction)

CHAPTER 4

MHCC: Matthew (Book Introduction)

Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written his Gospel before any other of the evangelists. The contents of this Gospel, and the evidence of ancient writers, show that it was written primarily for the use of the Jewish nation. The fulfilment of prophecy was regarded by the Jews as strong evidence, therefore this is especially dwelt upon by St. Matthew. Here are particularly selected such parts of our Saviour's history and discourses as were best suited to awaken the Jewish nation to a sense of their sins; to remove their erroneous expectations of an earthly kingdom; to abate their pride and self-conceit; to teach them the spiritual nature and extent of the gospel; and to prepare them for the admission of the Gentiles into the church.

MHCC: Matthew 4 (Chapter Introduction)

(Mat 4:1-11) The temptation of Christ.

(Mat 4:12-17) The opening of Christ's ministry in Galilee.

(Mat 4:18-22) Call of Simon and others.

(Mat 4:23-25) Jesus teaches and works miracles.

Matthew Henry: Matthew (Book Introduction)

An Exposition, with Practical Observations, of The Gospel According to St. Matthew

We have now before us, I. The New Testament of our Lord and Savior Jesus Christ; so this second part of the holy Bible is entitled: The new covenant; so it might as well be rendered; the word signifies both. But, when it is (as here) spoken of as Christ's act and deed, it is most properly rendered a testament, for he is the testator, and it becomes of force by his death (Heb 9:16, Heb 9:17); nor is there, as in covenants, a previous treaty between the parties, but what is granted, though an estate upon condition, is owing to the will, the free-will, the good-will, of the Testator. All the grace contained in this book is owing to Jesus Christ as our Lord and Saviour; and, unless we consent to him as our Lord, we cannot expect any benefit by him as our Saviour. This is called a new testament, to distinguish it from that which was given by Moses, and was not antiquated; and to signify that it should be always new, and should never wax old, and grow out of date. These books contain, not only a full discovery of that grace which has appeared to all men, bringing salvation, but a legal instrument by which it is conveyed to, and settled upon, all believers. How carefully do we preserve, and with what attention and pleasure do we read, the last will and testament of a friend, who has therein left us a fair estate, and, with it, high expressions of his love to us! How precious then should this testament of our blessed Saviour be to us, which secures to us all his unsearchable riches! It is his testament; for though, as is usual, it was written by others (we have nothing upon record that was of Christ's own writing), yet he dictated it; and the night before he died, in the institution of his supper, he signed, sealed, and published it, in the presence of twelve witnesses. For, though these books were not written for some years after, for the benefit of posterity, in perpetuam rei memoriam - as a perpetual memorial, yet the New Testament of our Lord Jesus was settled, confirmed, and declared, from the time of his death, as a nuncupative will, with which these records exactly agree. The things which St. Luke wrote were things which were most surely believed, and therefore well known, before he wrote them; but, when they were written, the oral tradition was superseded and set aside, and these writings were the repository of that New Testament. This is intimated by the title which is prefixed to many Greek Copies, Tē kainēs Diathēkēs Hapanta - The whole of the New Testament, or all the things of it. In it is declared the whole counsel of God concerning our salvation, Act 20:27. As the law of the Lord is perfect, so is the gospel of Christ, and nothing is to be added to it. We have it all, and are to look for no more.

II. We have before us The Four Gospels. Gospel signifies good news, or glad tidings; and this history of Christ's coming into the world to save sinners is, without doubt, the best news that ever came from heaven to earth; the angel gave it this title (Luk 2:10), Euagnelizomai humin - I bring you good tidings; I bring the gospel to you. And the prophet foretold it, Isa 52:7; Isa 61:1. It is there foretold that in the days of the messiah good tidings should be preached. Gospel is an old Saxon word; it is God's spell or word; and God is so called because he is good, Deus optimus - God most excellent, and therefore it may be a good spell, or word. If we take spell in its more proper signification for a charm ( carmen ), and take that in a good sense, for what is moving and affecting, which is apt lenire dolorem - to calm the spirits, or to raise them in admiration or love, as that which is very amiable we call charming, it is applicable to the gospel; for in it the charmer charmeth wisely, though to deaf adders, Psa 58:4, Psa 58:5. Nor (one would think) can any charms be so powerful as those of the beauty and love of our Redeemer. The whole New Testament is the gospel. St. Paul calls it his gospel, because he was one of the preachers of it. Oh that we may each of us make it ours by our cordial acceptance of it and subjection to it! But the four books which contain the history of the Redeemer we commonly call the four gospels, and the inspired penmen of them evangelists, or gospel-writers; not, however, very properly, because that title belongs to a particular order of ministers, that were assistants to the apostles (Eph 4:11): He gave some apostles, and some evangelists. It was requisite that the doctrine of Christ should be interwoven with, and founded upon, the narrative of his birth, life, miracles, death, and resurrection; for then it appears in its clearest and strongest light. As in nature, so in grace, the most happy discoveries are those which take rise from the certain representations of matters of fact. Natural history is the best philosophy; and so is the sacred history, both of the Old and New Testament, the most proper and grateful vehicle of sacred truth. These four gospels were early and constantly received by the primitive church, and read in Christian assemblies, as appears by the writings of Justin Martyr and Irenaeus, who lived little more than a hundred years after the ascension of Christ; they declared that neither more nor fewer than four were received by the church. A Harmony of these four evangelists was compiled by Tatian about that time, which he called, To dia tessarōn - The Gospel out of the four. In the third and fourth centuries there were gospels forged by divers sects, and published, one under the name of St. Peter, another of St. Thomas, another of St. Philip, etc. But they were never owned by the church, nor was any credit given to them, as the learned Dr. Whitby shows. And he gives this good reason why we should adhere to these written records, because, whatever the pretences of tradition may be, it is not sufficient to preserve things with any certainty, as appears by experience. For, whereas Christ said and did many memorable things, which were not written (Joh 20:30; Joh 21:25), tradition has not preserved any one of them to us, but all is lost except what was written; that therefore is what we must abide by; and blessed by God that we have it to abide by; it is the sure word of history.

III. We have before us the Gospel according to St. Matthew. The penman was by birth a Jew, by calling a publican, till Christ commanded his attendance, and then he left the receipt of custom, to follow him, and was one of those that accompanied him all the time that the Lord Jesus went in and out, beginning from the baptism of John unto the day that he was taken up, Act 1:21, Act 1:22. He was therefore a competent witness of what he has here recorded. He is said to have written this history about eight years after Christ's ascension. Many of the ancients say that he wrote it in the Hebrew or Syriac language; but the tradition is sufficiently disproved by Dr. Whitby. Doubtless, it was written in Greek, as the other parts of the New Testament were; not in that language which was peculiar to the Jews, whose church and state were near a period, but in that which was common to the world, and in which the knowledge of Christ would be most effectually transmitted to the nations of the earth; yet it is probable that there might be an edition of it in Hebrew, published by St. Matthew himself, at the same time that he wrote it in Greek; the former for the Jews, the latter for the Gentiles, when he left Judea, to preach among the Gentiles. Let us bless God that we have it, and have it in a language we understand.

Matthew Henry: Matthew 4 (Chapter Introduction)

John Baptist said concerning Christ, He must increase, but I must decrease; and so it proved. For, after John had baptized Christ, and borne his testimony to him, we hear little more of his ministry; he had done what he came to do, and thenceforward there is as much talk of Jesus as ever there had been of John. As the rising Sun advances, the morning star disappears. Concerning Jesus Christ we have in this chapter, I. The temptation he underwent, the triple assault the tempter made upon him, and the repulse he gave to each assault (Mat 4:1-11). II. The teaching work he undertook, the places he preached in (Mat 4:12-16), and the subject he preached on (Mat 4:17). III. His calling of disciples, Peter and Andrew, James and John (Mat 4:18-22). IV. His curing diseases (Mat 4:23, Mat 4:24), and the great resort of the people to him, both to be taught and to be healed.

Barclay: Matthew (Book Introduction)

INTRODUCTION TO THE GOSPEL ACCORDING TO SAINT MATTHEW

The Synoptic Gospels

Matthew, Mark and Luke are usually known as the Synoptic Gospels. Synoptic comes from two Greek words which mean to see together and literally means able to be seen together. The reason for that name is this. These three gospels each give an account of the same events in Jesusife. There are in each of them additions and omissions; but broadly speaking their material is the same and their arrangement is the same. It is therefore possible to set them down in parallel columns, and so to compare the one with the other.

When that is done, it is quite clear that there is the closest possible relationship between them. If we, for instance, compare the story of the feeding of the five thousand (Mat_14:12-21; Mar_6:30-44; Luk_9:10-17) we find exactly the same story told in almost exactly the same words.

Another instance is the story of the healing of the man who was sick with the palsy (Mat_9:1-8; Mar_2:1-12; Luk_5:17-26). These three accounts are so similar that even a little parenthesis--"he then said to the paralytic"--occurs in all three as a parenthesis in exactly the same place. The correspondence between the three gospels is so close that we are bound to come to the conclusion either that all three are drawing their material from a common source, or that two of them must be based on the third.

The Earliest Gospel

When we examine the matter more closely we see that there is every reason for believing that Mark must have been the first of the gospels to be written, and that the other two, Matthew and Luke, are using Mark as a basis.

Mark can be divided into 105 sections. Of these sections 93 occur in Matthew and 81 in Luke. Of Mark105 sections there are only 4 which do not occur either in Matthew or in Luke.

Mark has 661 verses: Matthew has 1,068 verses: Luke has 1,149 verses. Matthew reproduces no fewer than 606 of Markverses; and Luke reproduces 320. Of the 55 verses of Mark which Matthew does not reproduce Luke reproduces 31; so there are only 24 verses in the whole of Mark which are not reproduced somewhere in Matthew or Luke.

It is not only the substance of the verses which is reproduced; the very words are reproduced. Matthew uses 51 per cent of Markwords; and Luke uses 53 per cent.

Both Matthew and Luke as a general rule follow Markorder of events. Occasionally either Matthew or Luke differs from Mark; but they never both differ against him; always at least one of them follows Markorder.

Improvements On Mark

Since Matthew and Luke are both much longer than Mark, it might just possibly be suggested that Mark is a summary of Matthew and Luke; but there is one other set of facts which show that Mark is earlier. It is the custom of Matthew and Luke to improve and to polish Mark, if we may put it so. Let us take some instances.

Sometimes Mark seems to limit the power of Jesus; at least an ill-disposed critic might try to prove that he was doing so. Here are three accounts of the same incident:

Mar_1:34: And he healed many who were sick with various

diseases, and cast out many demons;

Mat_8:16: And he cast out the spirits with a word, and

healed all who were sick;

Luk_4:40: And he laid his hands on every one of them, and

healed them.

Let us take other three similar examples:

Mar_3:10: For he had healed many;

Mat_12:15: And he healed them all;

Luk_6:19: and healed them all.

Matthew and Luke both change Markmany into all so that there may be no suggestion of any limitation of the power of Jesus Christ.

There is a very similar change in the account of the events of Jesusisit to Nazareth. Let us compare the account of Mark and of Matthew.

Mk 6:5-6: And he could do no mighty work there... and

he marvelled because of their unbelief;

Mat_13:58: And he did not do many mighty works there,

because of their unbelief.

Matthew shrinks from saying that Jesus could not do any mighty works; and changes the form of the expression accordingly.

Sometimes Matthew and Luke leave out little touches in Mark in case they could be taken to belittle Jesus. Matthew and Luke omit three statements in Mark.

Mar_3:5: "He looked around at them with anger, grieved

at their hardness of heart."

Mar_3:21: And when his friends heard it, they went out to

seize him: for they said, He is beside himself;

Mar_10:14: He was indignant.

Matthew and Luke hesitate to attribute human emotions of anger and grief to Jesus, and shudder to think that anyone should even have suggested that Jesus was mad.

Sometimes Matthew and Luke slightly alter things in Mark to get rid of statements which might seem to show the apostles in a bad light. We take but one instance, from the occasion on which James and John sought to ensure themselves of the highest places in the coming Kingdom. Let us compare the introduction to that story in Mark and in Matthew.

Mar_10:35: James and John, the sons of Zebedee, came

forward to him, and said to him...

Mat_20:20: Then the mother of the sons of Zebedee came

up to him, with her sons, and kneeling before him,

she asked him for something.

Matthew hesitates to ascribe motives of ambition directly to the two apostles, and so he ascribes them to their mother.

All this makes it clear that Mark is the earliest of the gospels. Mark gives a simple, vivid, direct narrative; but Matthew and Luke have already begun to be affected by doctrinal and theological considerations which make them much more careful of what they say.

The Teaching Of Jesus

We have seen that Matthew has 1,068 verses; and that Luke has 1,149 verses; and that between them they reproduce 582 of Markverses. That means that in Matthew and Luke there is much more material than Mark supplies. When we examine that material we find that more than 200 verses of it are almost identical. For instance such passages as Luk_6:41-42 and Mat_7:1, Mat_7:5; Luk_10:21-22 and Mat_11:25-27; Luk_3:7-9 and Mat_3:7-10 are almost exactly the same.

But here we notice a difference. The material which Matthew and Luke drew from Mark was almost entirely material dealing with the events of Jesusife; but these 200 additional verses common to Matthew and Luke tell us, not what Jesus did, but what Jesus said. Clearly in these verses Matthew and Luke are drawing from a common source-book of the sayings of Jesus.

That book does not now exist; but to it scholars have given the letter Q which stands for Quelle, which is the German word for "source." In its day it must have been an extraordinarily important book, for it was the first handbook of the teaching of Jesus.

MatthewPlace In The Gospel Tradition

It is here that we come to Matthew the apostle. Scholars are agreed that the first gospel as it stands does not come directly from the hand of Matthew. One who had himself been an eye-witness of the life of Christ would not have needed to use Mark as a source-book for the life of Jesus in the way Matthew does. But one of the earliest Church historians, a man called Papias, gives us this intensely important piece of information:

"Matthew collected the sayings of Jesus in the Hebrew tongue."

So, then, we can believe that it was none other than Matthew who wrote that book which was the source from which all men must draw, if they wished to know what Jesus taught. And it was because so much of that source-book is incorporated in the first gospel that Matthewname was attached to it. We must be for ever grateful to Matthew, when we remember that it is to him that we owe the Sermon on the Mount and nearly all we know about the teaching of Jesus. Broadly speaking, to Mark we owe our knowledge of the events of Jesusife; to Matthew we owe our knowledge of the substance of Jesuseaching.

Matthew The Taxgatherer

About Matthew himself we know very little. We read of his call in Mat_9:9. We know that he was a taxgatherer and that he must therefore have been a bitterly hated man, for the Jews hated the members of their own race who had entered the civil service of their conquerors. Matthew would be regarded as nothing better than a quisling.

But there was one gift which Matthew would possess. Most of the disciples were fishermen. They would have little skill and little practice in putting words together on paper; but Matthew would be an expert in that. When Jesus called Matthew, as he sat at the receipt of custom, Matthew rose up and followed him and left everything behind him except one thing--his pen. And Matthew nobly used his literary skill to become the first man ever to compile an account of the teaching of Jesus.

The Gospel Of The Jews

Let us now look at the chief characteristics of Matthewgospel so that we may watch for them as we read it.

First and foremost, Matthew is the gospel which was written for the Jews. It was written by a Jew in order to convince Jews.

One of the great objects of Matthew is to demonstrate that all the prophecies of the Old Testament are fulfilled in Jesus, and that, therefore, he must be the Messiah. It has one phrase which runs through it like an ever-recurring theme--"This was to fulfil what the Lord had spoken by the prophet." That phrase occurs in the gospel as often as 16 times. Jesusirth and Jesusame are the fulfillment of prophecy (Mat_1:21-23); so are the flight to Egypt (Mat_2:14-15); the slaughter of the children (Mat_2:16-18); Josephsettlement in Nazareth and Jesuspbringing there (Mat_2:23); Jesusse of parables (Mat_13:34-35); the triumphal entry (Mat_21:3-5); the betrayal for thirty pieces of silver (Mat_27:9); the casting of lots for Jesusarments as he hung on the Cross (Mat_27:35). It is Matthewprimary and deliberate purpose to show how the Old Testament prophecies received their fulfillment in Jesus; how every detail of Jesusife was foreshadowed in the prophets; and thus to compel the Jews to admit that Jesus was the Messiah.

The main interest of Matthew is in the Jews. Their conversion is especially near and dear to the heart of its writer. When the Syro-Phoenician woman seeks his help, Jesusirst answer is: "I was sent only to the lost sheep of the house of Israel" (Mat_15:24). When Jesus sends out the Twelve on the task of evangelization, his instruction is: "Go nowhere among the Gentiles, and enter no town of the Samaritans, but go rather to the lost sheep of the house of Israel" (Mat_10:5-6). Yet it is not to be thought that this gospel by any means excludes the Gentiles. Many are to come from the east and the west to sit down in the kingdom of God (Mat_8:11). The gospel is to be preached to the whole world (Mat_24:14). And it is Matthew which gives us the marching orders of the Church: "Go therefore and make disciples of all nations" (Mat_28:19). It is clear that Matthewfirst interest is in the Jews, but that it foresees the day when an nations will be gathered in.

The Jewishness of Matthew is also seen in its attitude to the Law. Jesus did not come to destroy, but to fulfil the Law. The least part of the Law will not pass away. Men must not be taught to break the Law. The righteousness of the Christian must exceed the righteousness of the Scribes and Pharisees (Mat_5:17-20). Matthew was written by one who knew and loved the Law, and who saw that even the Law has its place in the Christian economy.

Once again there is an apparent paradox in the attitude of Matthew to the Scribes and Pharisees. They are given a very special authority: "The Scribes and the Pharisees sit on Moseseat; so practice and observe whatever they tell you" (Mat_23:2). But at the same time there is no gospel which so sternly and consistently condemns them.

Right at the beginning there is John the Baptistsavage denunciation of them as a brood of vipers (Mat_3:7-12). They complain that Jesus eats with tax collectors and sinners (Mat_9:11). They ascribe the power of Jesus, not to God, but to the prince of devils (Mat_12:24). They plot to destroy him (Mat_12:14). The disciples are warned against the leaven, the evil teaching, of the Scribes and Pharisees (Mat_16:12). They are like evil plants doomed to be rooted up (Mat_15:13). They are quite unable to read the signs of the times (Mat_16:3). They are the murderers of the prophets (Mat_21:41). There is no chapter of condemnation in the whole New Testament like Matt 23 , which is condemnation not of what the Scribes and the Pharisees teach, but of what they are. He condemns them for falling so far short of their own teaching, and far below the ideal of what they ought to be.

There are certain other special interests in Matthew. Matthew is especially interested in the Church. It is in fact the only one of the Synoptic Gospels which uses the word Church at all. Only Matthew introduces the passage about the Church after Peterconfession at Caesarea Philippi (Mat_16:13-23; compare Mar_8:27-33; Luk_9:18-22). Only Matthew says that disputes are to be settled by the Church (Mat_18:17). By the time Matthew came to be written the Church had become a great organization and institution; and indeed the dominant factor in the life of the Christian.

Matthew has a specially strong apocalyptic interest. That is to say, Matthew has a specially strong interest in all that Jesus said about his own Second Coming, about the end of the world, and about the judgment. Matt 24 gives us a fuller account of Jesus pocalyptic discourse than any of the other gospels. Matthew alone has the parables of the talents (Mat_25:14-30); the wise and the foolish virgins (Mat_25:1-13); and the sheep and the goats (Mat_25:31-46). Matthew has a special interest in the last things and in judgment.

But we have not yet come to the greatest of all the characteristics of Matthew. It is supremely the teaching gospel.

We have already seen that the apostle Matthew was responsible for the first collection and the first handbook of the teaching of Jesus. Matthew was the great systematizer. It was his habit to gather together in one place all that he knew about the teaching of Jesus on any given subject. The result is that in Matthew we find five great blocks in which the teaching of Jesus is collected and systematized. All these sections have to do with the Kingdom of God. They are as follows:

(a) The Sermon on the Mount, or The Law of the Kingdom (Matt 5-7).

(b) The Duties of the Leaders of the Kingdom (Matt 10 )

(c) The Parables of the Kingdom (Matt 13 ).

(d) Greatness and Forgiveness in the Kingdom (Matt 18 ).

(e) The Coming of the King (Matt 24-25).

Matthew does more than collect and systematize. It must be remembered that Matthew was writing in an age when printing had not been invented, when books were few and far between because they had to be hand-written. In an age like that, comparatively few people could possess a book; and, therefore, if they wished to know and to use the teaching and the story of Jesus, they had to carry them in their memories.

Matthew therefore always arranges things in a way that is easy for the reader to memorize. He arranges things in threes and sevens. There are three messages to Joseph; three denials of Peter; three questions of Pilate; seven parables of the Kingdom in Matt 13; seven woes to the Scribes and Pharisees in Matt 23.

The genealogy of Jesus with which the gospel begins is a good example of this. The genealogy is to prove that Jesus is the Son of David. In Hebrew there are no figures; when figures are necessary the letters of the alphabet stand for the figures. In Hebrew there are no written vowels. The Hebrew letters for David are D-W-D; if these letters be taken as figures and not as letters, they add up to 14; and the genealogy consists of three groups of names, and in each group there are 14 names. Matthew does everything possible to arrange the teaching of Jesus in such a way that people will be able to assimilate and to remember it.

Every teacher owes a debt of gratitude to Matthew, for Matthew wrote what is above all the teachergospel.

Matthew has one final characteristic. Matthewdominating idea is that of Jesus as King. He writes to demonstrate the royalty of Jesus.

Right at the beginning the genealogy is to prove that Jesus is the Son of David (Mat_1:1-17). The title, Son of David, is used oftener in Matthew than in any other gospel (Mat_15:22; Mat_21:9; Mat_21:15). The wise men come looking for him who is King of the Jews (Mat_2:2). The triumphal entry is a deliberately dramatized claim to be King (Mat_21:1-11). Before Pilate, Jesus deliberately accepts the name of King (Mat_27:11). Even on the Cross the title of King is affixed, even if it be in mockery, over his head (Mat_27:37). In the Sermon on the Mount, Matthew shows us Jesus quoting the Law and five times abrogating it with a regal: "But I say to you..." (Mat_5:21, Mat_5:27, Mat_5:34, Mat_5:38, Mat_5:43). The final claim of Jesus is: "All authority has been given to me" (Mat_28:18).

Matthewpicture of Jesus is of the man born to be King. Jesus walks through his pages as if in the purple and gold of royalty.

FURTHER READING

W. C. Allen, St. Matthew (ICC; G)

J. C. Fenton, The Gospel of St. Matthew (PC; E)

F. V. Filson, The Gospel According to St. Matthew (ACB; E)

A. H. McNeile, St Matthew (MmC; G)

A. Plummer, An Exegetical Commentary on the Gospel According to St. Matthew (E)

T. H. Robinson, The Gospel of Matthew (MC; E)

R. V. G. Tasker, The Gospel According to St. Matthew (TC; E)

Abbreviations

ACB: A. and C. Black New Testament Commentary

ICC: International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

PC: Pelican New Testament Commentary

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: Matthew 4 (Chapter Introduction)

The Testing Time (Mat_4:1-11)

The Temptations Of Christ (Mat_4:1-11 Continued)

The Sacred Story (Mat_4:1-11 Continued)

The Attack Of The Tempter (Mat_4:1-11 Continued)

The Son Of God Goes Forth (Mat_4:12-17)

The Herald Of God (Mat_4:12-17 Continued)

Christ Calls The Fishermen (Mat_4:18-22)

The Methods Of The Master (Mat_4:23-25)

The Activities Of Jesus (Mat_4:23-25 Continued)

Constable: Matthew (Book Introduction)

Introduction

The Synoptic Problem

The synoptic problem is intrinsic to all study of the Gospels, especially the first three. The word "synoptic" comes from two Greek words, syn and opsesthai, meaning "to see together." Essentially the synoptic problem involves all the difficulties that arise because of the similarities and differences between the Gospel accounts. Matthew, Mark, and Luke have received the title "Synoptic Gospels" because they present the life and ministry of Jesus Christ similarly. The content and purpose of John's Gospel are sufficiently distinct to put it in a class by itself. It is not one of the so-called Synoptic Gospels.

Part of the synoptic problem is the sources the Holy Spirit led the evangelists to use in producing their Gospels. There is internal evidence (within the individual Gospels themselves) that the writers used source materials as they wrote. The most obvious example of this is the Old Testament passages to which each one referred directly or indirectly. Since Matthew and John were disciples of Jesus Christ many of their statements represent eyewitness accounts of what happened. Likewise Mark had close connections with Peter, and Luke was an intimate associate of Paul as well as a careful historian (Luke 1:1-4). Information that the writers obtained verbally (oral tradition) and in writing (documents) undoubtedly played a part in what they wrote. Perhaps the evangelists also received special revelations from the Lord before and or when they wrote their Gospels.

Some scholars have devoted much time and attention to the study of the other sources the evangelists may have used. They are the "source critics" and their work constitutes "source criticism." Because source criticism and its development are so crucial to Gospel studies, a brief introduction to this subject follows.

In 1776 and 1779 two posthumously published essays by A. E. Lessing became known in which he argued for a single written source for the Synoptic Gospels. He called this source the Gospel of the Nazarenes, and he believed its writer had composed it in the Aramaic language. To him one original source best explained the parallels and differences between the Synoptics. This idea of an original source or primal Gospel caught the interest of many other scholars. Some of them believed there was a written source, but others held it was an oral source.

As one might expect, the idea of two or more sources occurred to some scholars as the best solution to the synoptic problem.¹ Some favored the view that Mark was one of the primal sources because over 90% of the material in Mark also appears in Matthew and or Luke. Some posited another primary source "Q," an abbreviation of the German word for source, quelle. It supposedly contained the material in Matthew and Luke that does not appear in Mark.

Gradually source criticism gave way to form criticism. The form critics concentrated on the process involved in transmitting what Jesus said and did to the primary sources. They assumed that the process of transmitting this information followed patterns of oral communication that are typical in primitive societies.² Typically oral communication has certain characteristic effects on stories. It tends to shorten narratives, to retain names, to balance teaching, and to elaborate on stories about miracles, to name a few results. The critics also adopted other criteria from secular philology to assess the accuracy of statements in the Gospels. For example, they viewed as distinctive to Jesus only what was dissimilar to what Palestinian Jews or early Christians might have said. Given the critics' view of inspiration it is easy to see how most of them concluded that the Gospels in their present form do not accurately represent what Jesus said and did. However some conservative scholars used the same literary method but held a much higher view of the Gospels.³

The next wave of critical opinion, redaction criticism, hit the Christian world shortly after World War II.⁴ Redaction critics generally accept the tenets of source and form criticism. However they also believe that the Gospel evangelists altered the traditions they received to make their own theological emphases. They viewed the writers not simply as compilers of the church's oral traditions but as theologians who adapted the material for their own purposes. They viewed the present Gospels as containing both traditional material and edited material. Obviously there is a good aspect and a bad aspect to this view. Positively it recognizes the individual evangelist's distinctive purpose for writing. Negatively it permits an interpretation of the Gospel that allows for historical error and even deliberate distortion. Redaction scholars have been more or less liberal depending on their view of Scripture generally. Redaction critics also characteristically show more interest in the early Christian community out of which the Gospels came and the beliefs of that community than they do in Jesus' historical context. Their interpretations of the early Christian community vary greatly as one would expect. In recent years the trend in critical scholarship has been conservative, to recognize more rather than less Gospel material as having a historical basis.

Some knowledge of the history of Gospel criticism is helpful to the serious student who wants to understand the text. Questions of the historical background out of which the evangelists wrote, their individual purposes, and what they simply recorded and what they commented on all affect interpretation. Consequently the conservative expositor can profit somewhat from the studies of scholars who concern themselves with these questions primarily.⁵

Most critics have concluded that one source the writers used was one or more of the other Gospels. Currently most source critics believe that Matthew and Luke drew information from Mark's Gospel. Mark's accounts are generally longer than those of Matthew and Luke suggesting that Matthew and Luke condensed Mark. To them it seems more probable that they condensed him than that he elaborated on them. There is no direct evidence, however, that one evangelist used another as a source. Since they were either personally disciples of Christ or very close to eyewitnesses of His activities, they may not have needed to consult an earlier Gospel.

Most source critics also believe that the unique material in each Gospel goes back to Q. This may initially appear to be a document constructed out of thin air. However the early church father Papias (80-155 A.D.) may have referred to the existence of such a source. Eusebius, the fourth century church historian, wrote that Papias had written, "Matthew composed the logia [sayings? Gospel?] in the hebraidi [Hebrew? Aramaic?] dialekto [dialect? language? style?]."⁶ This is an important statement for several reasons, but here note that Papias referred to Matthew's logia. This may be a reference to Matthew's Gospel, but many source critics believe it refers to a primal document that became a source for one or more of our Gospels. Most of them do not believe Matthew wrote Q. They see in Papias' statement support for the idea that primal documents such as Matthew's logia were available as sources, and they conclude that Q was the most important one.

Another major aspect of the synoptic problem is the order in which the Gospels appeared as finished products. This issue has obvious connections with the question of the sources the Gospel writers may have used.

Until after the Reformation, almost all Christians believed that Matthew wrote his Gospel before Mark and Luke wrote theirs; they held Matthean priority. From studying the similarities and differences between the Synoptics, some source critics concluded that Matthew and Luke came into existence before Mark. They viewed Mark as a condensation of the other two.⁷ However the majority of source critics today believe that Mark was the first Gospel and that Matthew and Luke wrote later. As explained above, they hold this view because they believe it is more probable that Matthew and Luke drew from and condensed Mark than that Mark expanded on Matthew and Luke.

Since source criticism is highly speculative many conservative expositors today continue to lean toward Matthean priority. We do so because there is no solid evidence to contradict this traditional view that Christians held almost consistently for the church's first 17 centuries.

While the game of deducing which Gospel came first and who drew from whom appeals to many students, these issues are essentially academic ones. They have little to do with the meaning of the text. Consequently I do not plan to discuss them further but will refer interested student to the vast body of literature that is available. I will, however, deal with problems involving the harmonization of the Gospel accounts at the appropriate places in the exposition that follows. The Bible expositor's basic concern is not the nature and history of the stories in the text but their primary significance in their contexts.

". . . it is this writer's opinion that there is no evidence to postulate a tradition of literary dependence among the Gospels. The dependence is rather a parallel dependence on the actual events which occurred."⁸

A much more helpful critical approach to the study of the Bible is literary criticism, the current wave of interest. This approach analyses the text in terms of its literary structure, emphases, and unique features. It seeks to understand the text as a piece of literature by examining how the writer wrote it.

Writer

External evidence strongly supports the Matthean authorship of the first Gospel. The earliest copies of the Gospel we have begin "KATA MATTHAION" ("according to Matthew"). Several early church fathers referred to Matthew as the writer including Clement of Rome, Polycarp, Justin Martyr, Clement of Alexandria, Tertullian, and Origen.⁹ Papias' use of the term logia to describe Matthew's work, cited above, is not a clear attestation to Matthean authorship of the first Gospel. Since Matthew was a disciple of Jesus and one of the 12 Apostles, his work carried great influence and enjoyed much prestige from its first appearance. We might expect a more prominent disciple such as Peter or James to have written it. The fact that the early church accepted it as from Matthew further strengthens the likelihood that he indeed wrote it.

Internal evidence of Matthean authorship is also strong. As a tax collector for Rome, Matthew would have had to be able to write capably. His profession forced him to keep accurate and detailed records which skill he put to good use in composing his Gospel. There are more references to money and to more different kinds of money in this Gospel than in any of the others.¹⁰ Matthew humbly referred to himself as a tax collector, a profession with objectionable connotations in his culture, whereas the other Gospel writers simply called him Matthew. Matthew called his feast for Jesus a dinner (Matt. 9:9-10), but Luke referred to it as a great banquet (Luke 5:29). All these details confirm the testimony of the early church fathers.

Language

Papias' statement, cited above, refers to a writing by Matthew in the hebraidi dialekto (the Hebrew or possibly Aramaic language or dialect). This may not be a reference to Matthew's Gospel. Four other church fathers mentioned that Matthew wrote in Aramaic and that translations followed in Greek: Irenaeus (130-202 A.D.), Origen (185-254 A.D.), Eusebius (4th century), and Jerome (6th century).¹¹ However they may have been referring to something other than our first Gospel. These references have led many scholars to conclude that Matthew composed his Gospel in Aramaic and that someone else, or he himself, later translated it into Greek. This is the normal meaning of the fathers' statements. If Matthew originally wrote his Gospel in Aramaic, it is difficult to explain why he sometimes, but not always, quoted from a Greek translation of the Old Testament, the Septuagint. The Hebrew Old Testament would have been the normal text for a Hebrew or Aramaic author to use. A Greek translator might have used the LXX (Septuagint) to save himself some work, but if he did so why did he not use it consistently? Matthew's Greek Gospel contains many Aramaic words. This solution also raises some questions concerning the reliability and inerrancy of the Greek Gospel that has come down to us.

There are several possible solutions to the problem of the language of Matthew's Gospel.¹² The best seems to be that Matthew wrote a Hebrew document that God did not inspire that is no longer extant. He also composed an inspired Greek Gospel that has come down to us in the New Testament. Many competent scholars believe that Matthew originally wrote his Gospel in Greek. They do so mainly because of his Greek.¹³

Date and Place of Composition

Dating Matthew's Gospel is difficult for many reasons even if one believes in Matthean priority. The first extra-biblical reference to it occurs in the writings of Ignatius (c. 110-115 A.D.).¹⁴ However Matthew's references to Jerusalem and the Sadducees point to a date of compositions before 70 A.D. when the Romans destroyed Jerusalem. His references to Jerusalem assume its existence (e.g., 4:5; 27:53). Matthew recorded more warnings about the Sadducees than all the other New Testament writers combined, but after 70 A.D. they no longer existed as a significant authority in Israel.¹⁵ Consequently Matthew probably wrote before 70 A.D.

References in the text to the customs of the Jews continuing "to this day" (27:8; 28:15) imply that some time had elapsed between the crucifixion of Jesus Christ and the composition of the Gospel. Since Jesus died in 33 A.D. Matthew may have composed his Gospel perhaps a decade or more later. A date between 40 and 70 A.D. is very probable.¹⁶

Since Matthew lived and worked in Palestine we would assume that he wrote while living there. There is no evidence that excludes this possibility. Nevertheless scholars love to speculate. Other sites they have suggested include Antioch of Syria (because Ignatius was bishop of Antioch), Alexandria, Edessa, Syria, Tyre, and Caesarea Maratima. These are all guesses.

Distinctive Features

Compared with the other Gospels Matthew's is distinctively Jewish. He used parallelism as did many to the Old Testament writers, and his thought patterns and general style are typically Hebrew.¹⁷ Matthew's vocabulary (e.g., kingdom of heaven, holy city, righteousness, etc.) and subject matter (the Law, defilement, the sabbath, Messiah, etc.) are also distinctively Jewish. Matthew referred to the Old Testament 129 times, more than any other evangelist.¹⁸ Usually he did so to prove a point to his readers. The genealogy in chapter 1 traces Jesus' ancestry back to Abraham, the father of the Jewish race. Matthew gave prominent attention to Peter, the apostle to the Jews.¹⁹ The writer also referred to many Jewish customs without explaining them evidently because he believed most of his original readers would not need an explanation.

Another distinctive emphasis in Matthew is Jesus' teaching ministry. No other Gospel contains as many of Jesus' discourses and instructions. These include the Sermon on the Mount, the instruction of the disciples, the parables of the kingdom, the denunciation of Israel's leaders, and the Olivet Discourse.²⁰

Audience and Purposes

Several church fathers (i.e., Irenaeus, Origen, and Eusebius) stated what we might suppose from the distinctively Jewish emphases of this book, namely that Matthew wrote his Gospel primarily for his fellow Jews.²¹

He wrote, under the inspiration of the Holy Spirit, for a specific purpose or, more accurately, specific purposes. He did not state these purposes concisely as John did in his Gospel (John 20:30-31). Nevertheless they are clear from his content and his emphases.

"Matthew has a twofold purpose in writing his Gospel. Primarily he penned this Gospel to prove Jesus is the Messiah, but he also wrote it to explain God's kingdom program to his readers. One goal directly involves the other. Nevertheless, they are distinct."²²

"Matthew's purpose obviously was to demonstrate that Jesus Christ was the promised Messiah of the Old Testament, that He fulfilled the requirements of being the promised King who would be a descendant of David, and that His life and ministry fully support the conclusion that He is the prophesied Messiah of Israel. . . .

"As a whole, the gospel is not properly designated as only an apologetic for the Christian faith. Rather, it was designed to explain to the Jews, who had expected the Messiah when He came to be a conquering king, why instead Christ suffered and died, and why there was the resulting postponement of His triumph to His second coming."²³

Matthew presented three aspects to God's kingdom program. First, Jesus presented Himself to the Jews as the king that God had promised in the Old Testament. Second, Israel's leaders rejected Jesus as their king. This resulted in the postponement, not the cancellation, of the messianic kingdom that God had promised Israel. Third, because of Israel's rejection Jesus is now building His church in anticipation of His return to establish the promised messianic kingdom on the earth.

There are at least three wider purposes that Matthew undoubtedly hoped to fulfill with his Gospel. First, he wanted to instruct Christians and non-Christians concerning the person and work of Jesus.²⁴ Second, he wanted to provide an apologetic to aid his Jewish brethren in witnessing to other Jews about Christ. Third, he wanted to encourage all Christians to witness for Christ boldly and faithfully. It is interesting that Matthew is the only Gospel writer to use the Greek verb matheteuo, "to disciple" (13:52; 27:57; 28:19; cf. Acts 14:21 for its only other occurrence in the New Testament). This fact shows his concern for making disciples of Christ.²⁵

Carson identified nine major themes in Matthew. They are Christology, prophecy and fulfillment, law, church, eschatology, Jewish leaders, mission, miracles, and the disciples' understanding and faith.²⁶

Plan and Structure

Matthew often grouped his material into sections so that three, five, six, or seven events, miracles, sayings, or parables appear together.²⁷ Jewish writers typically did this to help their readers remember what they had written. The presence of this technique reveals Matthew's didactic (instructional) intent. Furthermore it indicates that his arrangement of material was somewhat topical rather than strictly chronological. Generally chapters 1-4 are in chronological order, chapters 5-13 are topical, and chapters 14-28 are again chronological.²⁸

Not only Matthew but the other Gospel writers as well present the life of Jesus Christ in three major stages. These stages are His presentation to the people, their consideration of His claims, and their rejection and its consequences.

A key phrase in Matthew's Gospel enables us to note the major movements in the writer's thought. It is the phrase "and it came about that when Jesus had finished" (7:28; 11:1; 13:53; 19:1; 26:1). This phrase always occurs at the end of one of Jesus' addresses. An address therefore concludes each major section of the Gospel, and it is climactic. Matthew evidently used the narrative sections to introduce Jesus' discourses, which he regarded as specially important in his book. Mark, on the other hand, gave more detailed information concerning the narrative material in his Gospel. In addition to each major section, there is a prologue and an epilogue to the Gospel according to Matthew.

Message²⁹

The four Gospels are foundational to Christianity because they record the life of Jesus Christ and His teachings. Each of the four Gospels fulfills a unique purpose. They are not simply four versions of the life of Jesus. If one wants to study the life of Jesus Christ, the best way to do that is with a harmony of the Gospels that correlates all the data chronologically. However if one wants to study only one of the Gospel accounts, then one needs to pay attention to the uniqueness of that Gospel. The unique material, what the writer included and excluded, reveals the purpose for which he wrote and the points he wanted to stress.

What is the unique message of Matthew's Gospel? How does it differ from the other three Gospels? What specific emphasis was Matthew wanting his readers to gain as they read his record of Jesus' life and ministry? I would put it this way.

Matthew wanted his readers to do what John the Baptist and Jesus called the people of their day to do, namely "Repent, for the kingdom of heaven is at hand." This was the message of the King to His people and the message of the King's herald as he called the King's people to prepare for the King's coming.

This is not the final message of Christianity, but it is the message that Matthew wanted us to understand. When John the Baptist and Jesus originally issued this call, they faced a situation that is different from the situation we face today. They called the people of their day to trust in and follow Jesus because the messianic kingdom was immediately at hand. If the Jews had responded, Jesus would have established His kingdom immediately. He would have died on the cross, risen from the dead, ascended into heaven, ushered in the Tribulation, returned, and established His kingdom.

The messianic kingdom is at hand for you and me in a different sense. Jesus Christ has died and risen from the dead. The Tribulation is still future, but following those seven years Jesus will return and establish His messianic kingdom on earth. The commission that Jesus has given us as His disciples is essentially to prepare people for the King's return. To do this we must go into all the world and herald the gospel to everyone. We must call them to trust in and follow the King as His disciples.

Essentially the message of Matthew is "the kingdom of heaven is at hand." The proper response to this message is, "Repent." Let us look first at the message and then at the proper response. Note three things about the message.

First, "the kingdom of heaven is at hand" is the statement of a fact. The subject of this statement is the kingdom. The kingdom is the theme of Matthew's Gospel. The word "kingdom" occurs about 50 times in Matthew. Since "kingdom" is such a prominent theme it is not surprising to discover that this Gospel presents Jesus as the great King.

Matthew presents the kingship of Jesus. Kingship involves the fact that Jesus is the great King that the Old Testament prophets predicted would come and rule over all the earth in Israel's golden age. It points to the universal sovereignty of God's Son who would rule over all mankind. He was to be a Son of David who would also rule over Israel. The second smaller sphere of sovereignty lies within the first larger sphere.

The word "kingdom" refers to the realm over which the King reigns. This is usually what we think of when we think of Jesus' messianic kingdom, the sphere over which He will rule. However, it is important that we not stress the sphere to the detriment of the sovereignty with which He will rule. Both ideas are essential to the concept of the kingdom that Matthew presents, sphere and sovereignty.

The little used phrase in Matthew's Gospel "kingdom of God" stresses the fact that it is God who rules. The King is God, and He will reign over all of His creation eventually. The kingdom belongs to God and it will extend over all that God sovereignly controls.

Matthew of all the Gospel evangelists was the only one to use the phrase "kingdom of heaven." John the Baptist nor Jesus ever explained this phrase. Their audiences knew what they meant by it. Ever since God gave His great promises to Abraham the Jews knew what the kingdom of heaven meant. It meant God's rule over His people who lived on the earth. As time passed, God gave the Israelites more information about His rule over them. He told them that He would provide a descendant of David who would be their King. This king would rule over the Israelites who would live in the Promised Land. His rule would include the whole earth, however, and the Gentiles too would live under His authority. The kingdom of heaven that the Old Testament predicted was an earthly kingdom over which God would rule through His Son. It would not just be God's rule over His people from heaven. When the Jews in Jesus' day heard John the Baptist and Jesus calling them to repent for the kingdom of heaven was at hand, what did they think? They understood that the earthly messianic kingdom predicted in the Old Testament was very near. They needed to get ready for it by making some changes.

The simple meaning of "kingdom of heaven" then is God's establishment of heaven's order on earth. Every created being and every human authority would be in subjection to God. God would overturn everyone and everything that did not recognize His authority. It is the establishment of divine order on earth. It is the supremacy of God's will over human affairs. The establishment of the kingdom of heaven on earth then is the hope of humanity, and it will only transpire as people submit to God's King. It is impossible for people to bring in this kingdom. Only God can bring it in. People just need to get ready because it is coming.

Second, Matthew's Gospel interprets the kingdom. It does not just affirm the coming of the kingdom, but it also explains the order of the kingdom. Specifically it reveals the principle of the kingdom, the practice of the kingdom, and the purpose of the kingdom.

The principle of the kingdom is righteousness. This is one of the major themes in Matthew. Righteousness in Matthew refers to righteous conduct, righteousness in practice rather than positional righteousness. Righteousness is necessary to enter the kingdom and to serve in the kingdom under the King. The words of the King in Matthew constitute the law of the kingdom. They proclaim the principle of righteousness.

The practice of the kingdom is peace. Peace is another major theme in Matthew. When you think of the Sermon on the Mount you may think of these two major themes: righteousness and peace. The kingdom would come not by going to war with Rome and defeating it. It would come by peaceful submission to the King, Jesus. These two approaches to inaugurating the kingdom contrast starkly as we think of Jesus hanging on the cross between two insurrectionists. They tried to establish the kingdom the way most people in Israel thought it would come, by violence. Jesus, on the other hand, submitted to His Father's will, and even though He died He ratified the covenant by which the kingdom will come by dying. He secured the kingdom. Jesus' example of peaceful submission to God's will is to be the model for His disciples. Greatness in the kingdom does not come by self-assertion but by self-sacrifice. The greatest in the kingdom will be the servant of all. The works of the King in Matthew demonstrate the powers of the kingdom moving toward peace.

The purpose of the kingdom is joy. God will establish His kingdom on earth to bring great joy to mankind. This will be the time of greatest fruitfulness and abundance in earth's history. God's will has always been to bless mankind. It is by rebelling against God that man loses his joy. The essence of joy is intimate fellowship with God. This intimate fellowship will be a reality during the kingdom to a greater extent than ever before in history. The will of the King in Matthew is to bless mankind. The Beatitudes express this purpose very clearly (cf. 5:3-12).

Third, Matthew's Gospel stresses the method by which the King will administer the kingdom. It is a three-fold method.

In the first five books of the Old Testament, the Law or Torah, God revealed the need for a high priest to offer a final sacrifice for mankind to God. The last part of Matthew's Gospel, the passion narrative, presents Jesus as the Great High Priest who offered that perfect sacrifice.

In the second part of the Old Testament, the historical books, the great need and expectation is a king who will rule over Israel and the nations in righteousness. The first part of Matthew's Gospel presents Jesus as that long expected King, Messiah.

In the last part of the Old Testament, the prophets, we see the great need for a prophet who could bring God's complete revelation to mankind. The middle part of Matthew's Gospel presents Jesus as the prophet who would surpass Moses and bring God's final revelation to mankind.

God will administer His kingdom on earth through this Person who as King has all authority, as Prophet reveals God's final word of truth, and as Priest has dealt with sin finally. God's administration of His kingdom is in the hands of a King who is the great High Priest and the completely faithful Prophet.

The central teaching of Matthew's Gospel then concerns the kingdom of heaven. The needed response to this Gospel is, "Repent."

In our day Christians differ in their understanding of the meaning of repentance. This difference arises because there are two Greek verbs each of which means, "to repent." One of these is metamelomai. When it occurs, it usually describes an active change. The other word is metanoeo. When it occurs, it usually describes a contemplative change. Consequently when we read "repent" or "repentance" in our English Bibles, we have to ask ourselves whether a change of behavior is in view primarily or a change of mind. Historically the Roman Catholic Church has favored an active interpretation of the nature of repentance whereas Protestants have favored a contemplative interpretation. Catholics say repentance involves a change of behavior while Protestants say it involves a change of thinking essentially. One interpretation stresses the need for a sense of sorrow, and the other stresses the need for a sense of awareness.

The word John the Baptist and Jesus used when they called their hearers to repentance was metanoeo. We could translate it, "Think again." They were calling their hearers to consider the implications of the imminency of the messianic kingdom.

Consideration that the kingdom of heaven was at hand would result in a conviction of sin and a sense of sorrow. These are the inevitable consequences of considering these things. Conviction of a need to change is the consequence of genuine repentance.

Consideration leads to conviction, and conviction leads to conversion. Conversion describes turning from rebellion to submission, from self to the Savior. In relation to the coming kingdom it involves becoming humble and childlike rather than proud and independent. It involves placing confidence in Jesus rather than in self for salvation.

To summarize, we can think of the kind of repenting that John the Baptist, Jesus, and later Jesus' disciples were calling on their hearers to demonstrate as involving consideration, conviction, and conversion. Repentance begins with consideration of the facts. Awareness of these facts brings conviction of personal need. Feeling these personal needs leads to conversion or a turning from what is bad to what is good.

Now let us combine "repent" with "the kingdom of heaven is at hand." Matthew's Gospel calls the reader to consider the kingdom and the King. This should produce the conviction that one is not ready for such a kingdom nor is one ready to face such a King. Then we should submit our lives to the rule of the King and the standards of the kingdom.

Matthew's Gospel proclaims the kingdom. It interprets the kingdom as righteousness, peace, and joy. It reveals that a perfect King who is a perfect prophet and a perfect priest will administer the kingdom. It finally appeals to mankind to repent in view of these realities: to consider, to feel conviction, and to turn in conversion. As readers of this Gospel, we need to get ready, to think again, because the kingdom of heaven is coming.

The church now has the task of calling the world to repent for the kingdom of heaven is at hand. The church is Jesus' disciples collectively. The King is coming back to rule and to reign. People need to prepare for that reality. The church's job is to spread the good news of the King and the kingdom to those who have very different ideas about the ultimate ruler and the real utopia. We face the same problem that Jesus did in His day. Therefore Matthew's Gospel is a great resource for us as we seek to carry out the commission that the King has given us.

Individually we have a responsibility to consider the King and the kingdom, to gain conviction by what we consider, and to change our behavior. Our repentance should involve submission to the King's authority and preparation for kingdom service. We submit to the King's authority as we observe all that He has commanded us. We prepare for kingdom service as we faithfully persevere in the work He has given us to do rather than pursuing our own personal agendas. We can do this joyfully because we have the promise of the King's presence with us and the enablement of His authority behind us (28:18, 20).

Constable: Matthew (Outline)

Outline

I. The introduction of the King 1:1-4:11

A. The King's genealogy 1:1-17

B. The King's birth 1:18-25

C. The King's childhood 2:1-23

1. The prophecy about Bethlehem 2:1-12

2. The prophecies about Egypt 2:13-18

3. The prophecies about Nazareth 2:19-23

D. The King's preparation 3:1-4:11

1. Jesus' forerunner 3:1-12

2. Jesus' baptism 3:13-17

3. Jesus' temptation 4:1-11

II. The authority of the King 4:12-7:29

A. The beginning of Jesus' ministry 4:12-25

1. The setting of Jesus' ministry 4:12-16

2. Jesus' essential message 4:17

3. The call of four disciples 4:18-22

4. A summary of Jesus' ministry 4:23-25

B. Jesus' revelations concerning participation in His kingdom 5:1-7:29

1. The setting of the Sermon on the Mount 5:1-2

2. The subjects of Jesus' kingdom 5:3-16

3. The importance of true righteousness 5:17-7:12

4. The false alternatives 7:13-27

5. The response of the audience 7:28-29

III. The manifestation of the King 8:1-11:1

A. Demonstrations of the King's power 8:1-9:34

1. Jesus' ability to heal 8:1-17

2. Jesus' authority over His disciples 8:18-22

3. Jesus' supernatural power 8:23-9:8

4. Jesus' authority over His critics 9:9-17

5. Jesus' ability to restore 9:18-34

B. Declarations of the King's presence 9:35-11:1

1. Jesus' compassion 9:35-38

2. Jesus' commissioning of 12 disciples 10:1-4

3. Jesus' charge concerning His apostles' mission 10:5-42

4. Jesus' continuation of His work 11:1

IV. The opposition to the King 11:2-13:53

A. Evidences of Israel's opposition to Jesus 11:2-30

1. Questions from the King's forerunner 11:2-19

2. Indifference to the King's message 11:20-24

3. The King's invitation to the repentant 11:25-30

B. Specific instances of Israel's rejection of Jesus ch. 12

1. Conflict over Sabbath observance 12:1-21

2. Conflict over Jesus' power 12:22-37

3. Conflict over Jesus' sign 12:38-45

4. Conflict over Jesus' kin 12:46-50

C. Adaptations because of Israel's rejection of Jesus 13:1-53

1. The setting 13:1-3a

2. Parables addressed to the multitudes 13:3b-33

3. The function of these parables 13:34-43

4. Parables addressed to the disciples 13:44-52

5. The departure 13:53

V. The reactions of the King 13:54-19:2

A. Opposition, instruction, and healing 13:54-16:12

1. The opposition of the Nazarenes and Romans 13:54-14:12

2. The withdrawal to Bethsaida 14:13-33

3. The public ministry at Gennesaret 14:34-36

4. The opposition of the Pharisees and scribes 15:1-20

5. The withdrawal to Tyre and Sidon 15:21-28

6. The public ministry to Gentiles 15:29-39

7. The opposition of the Pharisees and Sadducees 16:1-12

B. Jesus' instruction of His disciples around Galilee 16:13-19:2

1. Instruction about the King's person 16:13-17

2. Instruction about the King's program 16:18-17:13

3. Instruction about the King's principles 17:14-27

4. Instruction about the King's personal representatives ch. 18

5. The transition from Galilee to Judea 19:1-2

VI. The official presentation and rejection of the King 19:3-25:46

A. Jesus' instruction of His disciples around Judea 19:3-20:34

1. Instruction about marriage 19:3-12

2. Instruction about childlikeness 19:13-15

3. Instruction about wealth 19:16-20:16

4. Instruction about Jesus' passion 20:17-19

5. Instruction about serving 20:20-28

6. An illustration of illumination 20:29-34

B. Jesus' presentation of Himself to Israel as her King 21:1-17

1. Jesus' preparation for the presentation 21:1-7

2. Jesus' entrance into Jerusalem 21:8-11

3. Jesus' entrance into the temple 21:12-17

C. Israel's rejection of her King 21:18-22:46

1. The sign of Jesus' rejection of Israel 21:18-22

2. Rejection by the chief priests and the elders 21:23-22:14

3. Rejection by the Pharisees and the Herodians 22:15-22

4. Rejection by the Sadducees 22:23-33

5. Rejection by the Pharisees 22:34-46

D. The King's rejection of Israel ch. 23

1. Jesus' admonition of the multitudes and His disciples 23:1-12

2. Jesus' indictment of the scribes and the Pharisees 23:13-36

3. Jesus' lamentation over Jerusalem 23:37-39

E. The King's revelations concerning the future chs. 24-25

1. The setting of the Olivet Discourse 24:1-3

2. Jesus' warning about deception 24:4-6

3. Jesus' general description of the future 24:7-14

4. The abomination of desolation 24:15-22

5. The second coming of the King 24:23-31

6. The responsibilities of disciples 24:32-25:30

7. The King's judgment of the nations 25:31-46

VII. The crucifixion and resurrection of the King chs. 26-28

A. The King's crucifixion chs. 26-27

1. Preparations for Jesus' crucifixion 26:1-46

2. The arrest of Jesus 26:47-56

3. The trials of Jesus 26:57-27:26

4. The crucifixion of Jesus 27:27-56

5. The burial of Jesus 27:57-66

B. The King's resurrection ch. 28

1. The empty tomb 28:1-7

2. Jesus' appearance to the women 28:8-10

3. The attempted cover-up 28:11-15

4. The King's final instructions to His disciples 28:16-20

Constable: Matthew

Matthew

Bibliography

Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Clark, 1937.

Albright, W. F. and Mann, C. S. Matthew. The Anchor Bible series. Garden City: Doubleday, 1971.

Alford, Henry. The Greek Testament. 4 vols. Reprint ed. Grand Rapids: Baker Book House, n. d.

Allen, Willoughby C. A Critical and Exegetical Commentary on the Gospel According to S. Matthew. 3rd ed. International Critical Commentary on the Holy Scriptures of the Old and New Testaments series. Edinburgh: T. & T. Clark, 1912.

Anderson, Robert. The Coming Prince. Grand Rapids: Kregel Publications, 1975.

Andrews, Samuel J. The Life of Our Lord Upon the Earth. New York: Charles Scribner's Sons, 1891.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. 1964; revised ed., Chicago: Moody Press, 1974.

Armerding, Carl. The Olivet Discourse. Findlay, Oh.: Dunham Publishing Co., n. d.

The Babylonian Talmud. London: Soncino Press, 1935.

Bailey, Mark L. "A Biblical Theology of Paul's Pastoral Epistles." in A Biblical Theology of the New Testament, pp. 333-67. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

_____. "Dispensational Definitions of the Kingdom." In Integrity of Heart, Skillfulness of Hands, pp. 201-21. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. "The Doctrine of the Kingdom in Matthew 13." Bibliotheca Sacra 156:624 (October-December 1999):443-51.

_____. "Guidelines for Interpreting Jesus' Parables." Bibliotheca Sacra 155:617 (January-March 1998):29-38.

_____. "The Parable of the Leavening Process." Bibliotheca Sacra 156:621 (January-March 1999):61-71.

_____. "The Parable of the Mustard Seed." Bibliotheca Sacra 155:620 (October-December 1998):449-59.

_____. "The Parable of the Sower and the Soils." Bibliotheca Sacra 155:618 (April-June 1998):172-88.

_____. "The Parable of the Tares." Bibliotheca Sacra 155:619 (July-September 1998):266-79.

_____. "The Parables of the Dragnet and of the Householder." Bibliotheca Sacra 156:623 (July-September 1999):282-96.

_____. "The Parables of the Hidden Treasure and of the Pearl Merchant." Bibliotheca Sacra 156:622 (April-June 1999):175-89.

Bailey, Mark L., and Constable, Thomas L. The New Testament Explorer. Nashville: Word Publishing, 1999.

Baillie, Rebecca A., and Baillie, E. Eugene. "Biblical Leprosy as Compared to Present-Day Leprosy." Christian Medical Society Journal 14:3 (Fall 1983):27-29.

Baly, D. The Geography of the Bible. New York: Harper and Row, 1974.

Barbieri, Louis A., Jr. "Matthew." In Bible Knowledge Commentary: New Testament, pp. 13-94. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1983.

Barclay, William. The Gospel of Matthew. 2 vols. Edinburgh: Saint Andrew Press, 1956.

Barnhouse, Donald Grey. His Own Received Him Not, But . . . New York: Fleming H. Revell Co., 1933.

_____. Romans. Vol. I: Man's Ruin. God's Wrath. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1952.

Barr, James. "Abba Isn't Daddy." Journal of Theological Studies 39 (1988):28-47.

Bauckham, R. J. "The Eschatological Earthquake in the Apocalypse of John." Novum Testamentum 19 (1977):224-33.

Bauer, J. B. "Libera nos a malo." Verbum Domini 34 (1965):12-15.

Bauer, Walter. A Greek-English Lexicon of the New Testament. Translated and revised by William F. Arndt, F. Wilbur Gingrich, and Frederick W. Danker. 2nd ed. Chicago: University of Chicago Press, 1958.

Beasley-Murray, G. R. Baptism in the New Testament. London: Macmillan, 1954.

Bennetch, John Henry. "Matthew: An Apologetic." Bibliotheca Sacra 103 (October 1946):477-84.

Berghuis, Kent D. "A Biblical Perspective on Fasting." Bibliotheca Sacra 158:629 (January-March 2001):86-103.

Berkhof, Louis. Systematic Theology. 4th ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1941.

Bernardin, Joseph B. "The Transfiguration." Journal of Biblical Theology 52 (October 1933):181-89.

Bindley, T. Herbert. "Eschatology in the Lord's Prayer." The Expositor 17 (October 1919):315-20.

Blaising, Craig A. "The Fulfillment of the Biblical Covenants." In Progressive Dispensationalism, pp. 174-211. By Craig A. Blaising and Darrell L. Bock. Wheaton: Victor Books, 1993.

Blass, F. and Debrunner, A. A Greek Grammar of the New Testament and Other Early Christian Literature. Translated and revised by Robert W. Funk. Cambridge: University Press, 1961.

Blomberg, Craig L. "Degrees of Reward in the Kingdom of Heaven?" Journal of the Evangelical Theological Society 35:2 (June 1992):159-72.

_____. "Marriage, Divorce, Remarriage, and Celibacy: An Exegesis of Matthew 19:3-12." Trinity Journal 11NS (1990):161-96.

_____. Matthew. New American Commentary series. Nashville, Broadman Press, 1992.

Blum, Edwin A. "Jesus and JAMA." Christian Medical Society Journal 17:4 (Fall 1986):4-11.

Bock, Darrell L. "A Review of The Gospel According to Jesus." Bibliotheca Sacra 146:581 (January-March 1989):21-40.

Bonhoeffer, Dietrich. The Cost of Discipleship. 6th ed. London: SCM, 1959.

Bornkamm, Gunther. "End-Expectation and Church in Matthew." In Tradition and Interpretation in Matthew, pp. 15-51. Edited by Gunther Bornkamm, Gerhard Barth, and H. J. Held. Translated by P. Scott. London: SCM Press, 1963.

_____. "The Stilling of the Storm in Matthew." In Tradition and Interpretation in Matthew, pp. 52-57. Edited by Gunther Bornkamm, Gerhard Barth, and H. J. Held. Translated by P. Scott. London: SCM Press, 1963.

Bowker, John. "The Son of Man." Journal of Theological Studies 28 (1977):19-48.

Breshears, Gerry. "The Body of Christ: Prophet, Priest, or King?" Journal of the Evangelical Theological Society 37:1 (March 1994):3-26.

Brown, Raymond. The Birth of the Messiah. Garden City, N.Y.: Doubleday, 1977.

Bruce, Alexander Balmain. "The Synoptic Gospels." In The Expositor's Greek Testament. Edited by W. Robertson Nicoll. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1910.

Buchler, Adolf. "St. Mathew vi 1-6 and Other Allied Passages." Journal of Theological Studies 10 (1909):266-70.

Burrows, Millar. Burrows on the Dead Sea Scrolls. Grand Rapids: Baker Book House, 1978.

_____. "Thy Kingdom Come." Journal of Biblical Literature 74 (January 1955):1-8.

Burton, Ernest de Witt. Syntax of the Moods and Tenses in NT Greek. Edinburgh: T. & T. Clark, 1894.

Burton, Ernest de Witt, and Goodspeed, Edgar Johnson. A Harmony of the Synoptic Gospels in Greek. 2nd ed. Chicago: University of Chicago Press, 1947.

Byargeon, Rick W. "Echoes of Wisdom in the Lord's Prayer (Matt 6:9-13)." Journal of the Evangelical Theological Society 41:3 (September 1998):353-65.

Calvin, John. Commentary on a Harmony of the Evangelists, Matthew, Mark, and Luke. 3 vols. Translated by William Pringle. Edinburgh: The Calvin Translation Society, 1845.

_____. Institutes of the Christian Religion. 2 vols. Translated by John Allen. Philadelphia: Presbyterian Board of Christain Education, 1936.

Campbell, Donald K. "Interpretation and Exposition of the Sermon on the Mount." Th.D. dissertation, Dallas Theological Seminary, 1953.

Carr, A. The Gospel According To St. Matthew. Cambridge: University Press, 1913.

Carson, Donald A. Divine Sovereignty and Human Responsibility. Atlanta: John Knox Press, 1981.

_____. "Matthew." In Matthew-Luke. Vol. 8 of Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and J. D. Douglas. Grand Rapids: Zondervan Publishing House, 1984.

_____. "Redaction Criticism: On the Legitimacy and Illegitimacy of a Literary Tool." In Scripture and Truth, pp. 119-42. Edited by D. A. Carson and J. D. Woodbridge. Grand Rapids: Zondervan Publishing House, 1983.

_____. The Sermon on the Mount. Grand Rapids: Baker Book House, 1978.

Catchpole, David R. "The Answer of Jesus to Caiaphas (Matt. xxvi. 64)." New Testament Studies 17 (1970-71):213-26.

_____. "The Poor on Earth and the Son of Man in Heaven: A Re-appraisal of Matthew xxv. 31-46." Bulletin of the John Rylands Library 61 (1978-79):355-97.

Chafer, Lewis Sperry. Systematic Theology. 8 vols. Dallas: Dallas Seminary Press, 1947.

_____. "The Teachings of Christ Incarnate." Bibliotheca Sacra 108 (October 1951):389-413.

Congdon, Roger D. "Did Jesus Sustain the Law in Matthew 5?" Bibliotheca Sacra 135:538 (April-June 1978):117-25.

Cooper, David L. Messiah: His Historical Appearance. Los Angeles: Biblical Research Society, 1958.

Cranfield, C. E. B. "The Cup Metaphor in Mark xiv. 36 and Parallels." Expository Times 59 (1947-48):137-38.

_____. "St. Mark 13." Scottish Journal of Theology 6 (April 1953):165-96; (July 1953):287-303; 7 (April 1954):284-303.

Crater, Tim. "Bill Gothard's View of the Exception Clause." Journal of Pastoral Practice 4 (1980):5-12.

Cremer, Hermann. Biblico-Theological Lexicon of New Testament Greek. Translated by William Urwick. 4th English ed. Edinburgh: T. & T. Clark, 1895.

Criswell, W. A. Expository Notes on the Gospel of Matthew. Grand Rapids: Zondervan Publishing House, 1961.

Culver, Robert D. "What Is the Church's Commission? Some Exegetical Issues In Matthew 28:16-20." Bibliotheca Sacra 125:499 (July-September 1968):239-53.

Cunningham, Scott, and Bock, Darrell L. "Is Matthew Midrash?" Bibliotheca Sacra 144:574 (April-June 1987):157-80.

Dahl, N. A. Jesus in the Memory of the Early Church. Minneapolis: Augsburg, 1976.

Dalman, Gustaf H.. The Words of Jesus. Translated by D. M. Kay. Edinburgh: T. & T. Clark, 1909.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Daube, D. "The Anointing at Bethany and Jesus' Burial." Anglican Theological Review 32 (1950):187-88.

_____. The New Testament and Rabbinic Judaism. London: Athlone, 1956.

Davidson, Bruce W. "Reasonable Damnation: How Jonathan Edwards Argued for the Rationality of Hell." Journal of the Evangelical Theological Society 38:1 (March 1995):47-56.

Davies, W. D., and Allison, D. C. A Critical and Exegetical Commentary on the Gospel according to Saint Matthew. International Critical Commentary series. 2 vols. Edinburgh: T. & T. Clark, 1988.

Deatrick, Eugene P. "Salt, Soil, Savor." Biblical Archaeologist 25 (1962):41-48.

Deissmann, Adolf. Light from the Ancient East. Translated by Lionel R. M. Strachan. London: Hodder and Stoughton, 1927.

A Dictionary of Christ and the Gospels. Edited by James Hastings. S.v. "Baptism," by Marcus Dodds.

_____. S.v. "Genealogies of Jesus Christ," by P. M. Barnard.

A Dictionary of New Testament Theology. Edited by Colin Brown. S.v. "kardia," by T. Sorg.

_____. S.v. "kathemai," by R. T. France.

_____. S.v. "Leprosy," by R. K. Harrison.

Dillow, Joseph C. The Reign of the Servant Kings. Miami Springs, Fl.: Schoettle Publishing Co., 1992.

Dodd, C. H. The Parables of the Kingdom. London: Nisbet, 1936.

Donaldson, T. L. Jesus on the Mountain: A Study in Matthean Theology. Sheffield: JSOT, 1985.

Donn, T. M. "Let the Dead Bury Their Dead' (Mt. viii. 22, Lk. ix. 60)." Expository Times 61 (September 1950):384.

Doriani, Daniel. "The Deity of Christ in the Synoptic Gospels." Journal of the Evangelical Theological Society 37:3 (September 1994):333-50.

Duling, Dennis C. "The Therapeutic Son of David: An Element in Matthew's Christological Apologetic." New Testament Studies 24 (1978):392-410.

Dunn, James D. G. Jesus and the Spirit: A Study of the Religious and Charismatic Experience of Jesus and the First Christians as Reflected in the New Testament. London: SCM, 1975.

Dyer, Charles H. "Do the Synoptics Depend on Each Other?" Bibliotheca Sacra 138:551 (July-September 1981):230-44.

The Ecclesiastical History of Eusebius Pamphilus. Twin Brooks series. Popular ed. Grand Rapids: Baker Book House, 1974.

Edersheim, Alfred. The Life and Times of Jesus the Messiah. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971.

_____. The Temple: Its Ministry and Services. London: Religious Tract Society, n. d.

Edgar, Thomas R. "The Cessation of the Sign Gifts." Bibliotheca Sacra 145:580 (October-December 1988):371-86.

_____. "An Exegesis of Rapture Passages." In Issues in Dispensationalism, pp. 203-23. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Ellis, Earle E. The Gospel of Luke. New Century Bible series. New York: Thomas Nelson Publishers, 1966.

Ellis, I. P. "But some doubted.'" New Testament Studies 14 (1967-68):574-80.

English, E. Schuyler. Studies in the Gospel According to Matthew. New York: Fleming H. Revell Co., 1935.

Erickson, Millard J. "Is Hell Forever?" Bibliotheca Sacra (July-September 1995):259-72.

Feinberg, Charles Lee. God Remembers, A Study of Zechariah. 4th ed. Portland: Multnomal Press, 1979.

_____. Israel in the Last Days: The Olivet Discourse. Altadena, Ca.: Emeth Publications, 1953.

_____. Premillennialism or Amillennialism? Wheaton: Van Kampen Press, 1954.

Feinberg, Paul D. "Dispensational Theology and the Rapture." In Issues in Dispensationalism, pp. 225-45. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Fenton, J. C. Saint Matthew. Westminster Pelican Commentaries series. Philadelphia: Westminster Press, 1978.

Filson, Floyd V. A Commentary on the Gospel According to St. Matthew. London: Adam & Charles Black, 1960.

Fitzmyer, J. A. "Crucifixion in Ancient Palestine, Qumran Literature, and the New Testament." Catholic Biblical Quarterly 40 (1978):493-513.

_____. "The Matthean Divorce Texts and Some New Palestinian Evidence." Theological Studies 37 (1976):208-11.

Fleming, T. V. "Christ and Divorce." Theological Studies 24 (1963):109.

France, R. T. "Exegesis in Practice: Two Samples." In New Testament Interpretation, pp. 252-81. Edited by I. Howard Marshall. Exeter: Paternoster Press, 1977.

_____. "Herod and the Children of Bethlehem," Novum Testamentum 21 (1979):98-120.

_____. Jesus and the Old Testament: His Application of Old Testament Passages to Himself and His Mission. London: Tyndale House Publishers, 1971.

Franzmann, Martin L. Follow Me: Discipleship According to Saint Matthew. St. Louis: Concordia, 1961.

Freed, Edwin D. "The Women in Matthew's Genealogy." Journal for the Study of the New Testament 29 (1987):3-19.

Fruchtenbaum, Arnold G. Israelology: The Missing Link in Systematic Theology. Tustin, Cal.: Ariel Ministries Press, 1989.

Gaebelein, Arno C. The Gospel of Matthew, An Exposition. 2 vols. in 1. Neptune, N. J.: Loizeaux Brothers, 1910.

Garlington, Don B. "Jesus, the Unique Son of God: Tested and Faithful." Bibliotheca Sacra 151:603 (July-September 1994):284-308.

Geisler, Norman L. "A Christian Perspective on Wine-Drinking." Bibliotheca Sacra 139:553 (January-March 1982):46-56.

Geisler, Norman L. and Nix, William E. A General Introduction to the Bible. Chicago: Moody Press, 1968.

Geldard, Mark. "Jesus' Teaching on Divorce." Churchman 92 (1978):134-43.

Glass, Ronald N. "The Parables of the Kingdom: A Paradigm for Consistent Dispensational Hermeneutics." Paper presented at the meeting of the Evangelical Theological Society, Lisle, Illinois, 18 November 1994.

Glover, Richard. A Teacher's Commentary of the Gospel of Matthew. Grand Rapids: Zondervan Publishing House, 1956.

Goebel, Siegfried. The Parables of Jesus. Translated by Professor Banks. Edinburgh: T. & T. Clark, 1913.

Gore, Charles. The Sermon on the Mount. London: John Murray, 1896.

A Greek-English Lexicon of the New Testament. By C. G. Wilke. Revised by C. L. Wilibald Grimm. Translated, revised and enlarged by Joseph Henry Thayer, 1889.

Green, F. W., ed. The Gospel According to Saint Matthew in the Revised Version. The Clarendon Bible series. Oxford: Clarendon Press, 1936.

Grounds, Vernon C. "Mountain Manifesto." Bibliotheca Sacra 128:510 (April-June 1971):135-41.

Guelich, Robert A. "The Matthean Beatitudes: Entrance-Requirements' or Eschatological Blessings?" Journal of Biblical Literature 95 (1973):415-34.

_____. The Sermon on the Mount: A Foundation for Understanding. Waco: Word Books, 1982.

Gundry, Robert H. Matthew: A Commentary on His Literary and Theological Art. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1982.

_____. The Use of the Old Testament in St. Matthew's Gospel, with Special Reference to the Messianic Hope. Leiden: Brill, 1975.

Habershon, Ada R. The Study of the Parables. Grand Rapids: Kregel Publications, 1904.

Hagner, Donald A. Matthew 1-13. Word Biblical Commentary series. Dallas: Word Books, 1993.

_____. Matthew 14-28. Word Biblical Commentary series. Dallas: Word Books, 1995.

Halverson, Richard C. "God and Caesar." Journal of the Evangelical Theological Society 37:1 (March 1994):125-29.

Hare, Douglas R. A. The Theme of Jewish Persecution of Christians in the Gospel According to St. Matthew. Cambridge: University Press, 1967.

Hatch, W. Essays in Biblical Greek. Oxford: Clarendon Press, 1889.

Hay, David M. Glory at the Right Hand: Psalm 110 in Early Christianity. Nashville: Abingdon, 1973.

A Hebrew and English Lexicon of the Old Testament. By William Gesenius. Translated by Edward Robinson. Edited by Francis Brown, S. R. Driver, and Charles A. Briggs, 1906.

Hendriksen, William. New Testament Commentary, Exposition of the Gospel According to Matthew. Grand Rapids: Baker Book House, 1973.

Hengel, G. Crucifixion. London: SCM, 1977.

Hiebert, D. Edmond. "An Expository Study of Matthew 28:16-20." Bibliotheca Sacra 149:595 (July-September 1992):338-54.

Hill, David. The Gospel of Matthew. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1972.

Hodges, Zane C. "Form-Criticism and the Resurrection Accounts." Bibliotheca Sacra 124:496 (October-December 1967):339-48.

_____. Grace in Eclipse. Dallas: Redencion Viva, 1981.

_____. "Possessing the Kingdom." The KERUGMA Message 1:1 (May-June 1991):1-2; 1:2 (July-August 1991):1-2; 1:3 (November-December 1991):1, 4; 2:1 (Spring 1992):1, 4; 2:2 (Winter 1992):1, 5-6.

Hoehner, Harold W. Chronological Aspects of the Life of Christ. Contemporary Evangelical Perspectives series. Grand Rapids: Zondervan Publishing House, 1977.

_____. Herod Antipas. Cambridge: University Press, 1972.

Hogg, C. F., and Watson, J. B. On the Sermon on the Mount. 2nd ed. London: Pickering and Inglis, 1934.

Hooker, Morna D. The Son of Man in Mark. London: SPCK, 1967.

Howard, Tracy L. "The Use of Hosea 11:1 in Matthew 2:15: An Alternative Solution." Bibliotheca Sacra 143:572 (October-December 1986):314-28.

Huffman, Norman A. "Atypical Features in the Parables of Jesus." Journal of Biblical Literature 97 (1978):207-20.

Hunter, Archibald M. The Message of the New Testament. Philadelphia: Wesminster Press, 1944.

_____. A Pattern for Life: An Exposition of the Sermon on the Mount. Rev. ed. Philadelphia: Westminster Press, 1966.

Hutchison, John C. "Women, Gentiles, and the Messianic Mission in Matthew's Genealogy." Bibliotheca Sacra 158:630 (April-June 2001):152-64.

Irenaeus. Against Heresies. Vol. 1 of The Ante-Nicene Fathers. 10 vols. Edinburgh: T. & T. Clark, and Grand Rapids: Wm. B. Eerdmans Publishing Co., 1989.

Jensen, Joseph. "Does porneia Mean Fornication? A Critique of Bruce Malina." Novum Testamentum 20 (1978):161-84.

Jeremias, J. Jerusalem in the Time of Jesus. 3rd ed. Translated by F. H. and C. H. Cave. London: SCM, 1962.

_____. New Testament Theology. Part I. The Proclamation of Jesus. Translated by John Bowden. London: SCM, 1971.

_____. The Parables of Jesus. Translated by S. H. Hooke. London: SCM, 1963.

_____. The Prayers of Jesus. Translated by John Bowden and Christoph Burchard. London: SCM, 1967.

Johnson, L. T. "The New Testament's Anti-Jewish Slander and Conventions of Ancient Rhetoric." Journal of Biblical Literature 108 (1989):419-41.

Johnson, M. D. The Purpose of Biblical Genealogies. 2nd ed. Cambridge: Cambridge University Press, 1988.

Johnson, S. Lewis, Jr. "The Agony of Christ." Bibliotheca Sacra 124:496 (October-December 1967):303-13.

_____. "The Argument Of Matthew," Bibliotheca Sacra 112:446 (April 1955):143-53.

_____. "The Baptism of Christ." Bibliotheca Sacra 123:491 (July-September 1966):220-29.

_____. "The Death of Christ." Bibliotheca Sacra 125:497 (January-March 1968):10-19.

_____. "The Message Of John the Baptist." Bibliotheca Sacra 113:449 (January 1956):30-36.

_____. "The Temptation of Christ." Bibliotheca Sacra 123:492 (October-December 1996):342-52.

_____. "The Transfiguration of Christ." Bibliotheca Sacra 124:494 (April-June 1967):133-43.

_____. "The Triumphal Entry of Christ." Bibliotheca Sacra 124:495 (July-September 1967):218-29.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews and The Wars of the Jews. London: T. Nelson and Sons, 1866.

Kelly, William. Lectures on the Gospel of Matthew. New York: Loizeaux Brothers, n. d.

Kent, Homer A., Jr. "Matthew's Use of the Old Testament." Bibliotheca Sacra 121:481 (January-March 1964):34-43.

Kepler, Thomas. S. Jesus' Design for Living. New York: Abingdon Press, 1955.

Kiddle, M. "The Conflict Between the Disciples, the Jews, and the Gentiles in St. Matthew's Gospel." The Journal of Theological Studies 36 (January 1935):33-44.

Kik, J. Marcellus. Matthew Twenty-Four, An Exposition. Swengel, Pa.: Bible Truth Depot, n. d.

Kilgallen, John J. "To What Are the Matthean Exception-Texts [5, 32 and 19, 9] an Exception?" Biblica 61 (1980):102-5.

Kingsbury, Jack Dean. Matthew as Story. 2nd ed. Philadelphia: Fortress Press, 1988.

_____. "The Place, Structure, and Meaning of the Sermon on the Mount within Matthew." Interpretation 41 (1987):131-43.

Kissinger, W. S. The Sermon on the Mount: A History of Interpretation and Bibliography. Metuchen, N.J.: Scarecrow & ATLA, 1975.

Kitchens, Ted G. "Perimeters of Corrective Church Discipline." Bibliotheca Sacra 148:590 (April-June 1991):201-13.

Lachs, S. T. "Some Textual Observations on the Sermon on the Mount." Jewish Quarterly Review 69 (1978):98-111.

Ladd, George E. The Presence of the Future: The Eschatology of Biblical Realism. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1974.

Laney, J. Carl. "The Biblical Practice of Church Discipline." Bibliotheca Sacra 143:572 (October-December 1986):353-64.

Laurenson, L. Messiah, the Prince. New York: Loizeaux Brothers, 1924.

Legrand, L. "The Missionary Command of the Risen Lord Mt 28:16-20." Indian Theological Studies 24:1 (March 1987):5-28.

Leifeld, Walter L. "Theological Motifs in the Transfiguration Narrative." In New Dimensions in New Testament Study, pp. 162-79. Edited by Richard N. Longenecker and Merrill C. Tenney. Grand Rapids: Zondervan Publishing House, 1974.

Lenski, Richard C. H. The Interpretation of St. Matthew's Gospel. Minneapolis: Wartburg Press, 1943.

Levertoff, Paul J. St. Matthew (Revised Version). London: Thomas Murby & Co., 1940.

Levinskaya, Irena. The Book of Acts in Its Diaspora Setting. Vol. 5 of The Book of Acts in Its First Century Setting, edited by Bruce W. Winter. Grand Rapids: Wm. B. Eerdmans Publishing Co., and Carlisle, England: Paternoster Press, 1996.

Lewis, Jack P. "The Gates of Hell Shall Not Prevail Against It' (Matt 16:18): A Study of the History of Interpretation." Journal of the Evangelical Theological Society 38:3 (September 1996):349-67.

Lindars, Barnabas. New Testament Apologetic. London: SCM, 1961.

Lowery, David K. "Evidence from Matthew." In A Case for Premillennialism: A New Consensus, pp. 165-80. Edited by Donald K. Campbell and Jeffrey L. Townsend. Chicago: Moody Press, 1992.

_____. "A Theology of Matthew." In A Biblical Theology of the New Testament, pp. 19-63. Edited by Roy B. Zuck. Chicago: Moody Press, 1994.

Maalouf, Tony T. "Were the Magi from Persia or Arabia?" Bibliotheca Sacra 156:624 (October-December 1999):423-42.

MacArthur, John F., Jr. The Gospel According to Jesus. Grand Rapids: Zondervan Publishing House, Academie Books, 1988.

Machen, J. Gresham. The Virgin Birth of Christ. London: Marshall, Morgan & Scott, 1930.

Major, H. D. A. Basic Christianity. Oxford: Basil Blackwell, 1944.

Major, H. D. A., Manson, T. W., and Wright, C. J. The Mission and Message of Jesus. New York: E. P. Dutton and Co., Inc., 1938.

Manson, T. W. The Sayings of Jesus. London: SCM, 1949.

Marshall, I. Howard. The Gospel of Luke: A Commentary on the Greek Text. New International Greek Testament Commentary series. Exeter, England: Paternoster Press, 1978.

_____. Kept by the Power of God. Minneapolis: Bethany House Publishers, 1969.

Martin, John A. "Christ, the End of the Law in the Sermon on the Mount." In Dispensationalism, Israel and the Church: The Search for Definition, pp. 248-63. Edited by Craig A. Blaising and Darrell L. Bock. Grand Rapids: Zondervan Publishing House, 1992.

_____. "Dispensational Approaches to the Sermon on the Mount." In Essays in Honor of J. Dwight Pentecost, pp. 35-48. Edited by Stanley D. Toussaint and Charles H. Dyer. Chicago: Moody Press, 1986.

Marx, Werner G. "Money Matters in Matthew." Bibliotheca Sacra 136:542 (April-June 1979):148-57.

Master, John R. "The New Covenant." In Issues in Dispensationalism, pp. 93-110. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Matera, Frank J. Passion Narratives and Gospel Theologies: Interpreting the Synoptics through Their Passion Stories. Theological Inquiries series. New York: Paulist Press, 1986.

Maticich, Karen Kristine. "Reflections on Tractate Shekalim." Exegesis and Exposition 3:1 (Fall 1988):58-60.

Mattill, A. J. Jr. "The Way of Tribulation.'" Journal of Biblical Literature 98 (1979):531-46.

McClain, Alva J. The Greatness of the Kingdom, An Inductive Study of the Kingdom of God. Winona Lake, Ind.: BMH Books, 1959.

McClister, David. "Where Two or Three Are Gathered Together': Literary Structure as a Key to Meaning in Matt 17:22-20:19." Journal of the Evangelical Theological Society 39:4 (December 1996):549-58.

McHugh, John. The Mother of Jesus in the New Testament. Garden City: Doubleday, 1975.

McKeating, Henry. "Sanctions Against Adultery in Ancient Israelite Society." Journal for the Study of the Old Testament 11 (1979):57-72.

McPheeters, William M. "Christ As an Interpreter of Scripture." The Bible Student 1 (April 1900):223-29.

Meier, John P. "Nations or Gentiles in Matthew 28:19." Catholic Biblical Quarterly 39 (1977):94-102.

Merrill, Eugene H. "The Book of Ruth: Narration and Shared Themes." Bibliotheca Sacra 142:566 (April-June 1985):130-41.

_____. "Deuteronomy, New Testament Faith, and the Christian Life." In Integrity of Heart, Skillfulness of Hands, pp. 19-33. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. Kingdom of Priests: A History of Old Testament Israel. Grand Rapids: Baker Book House, 1987.

_____. "The Sign of Jonah." Journal of the Evangelical Theological Society 23 (1980):23-30.

Metzger, Bruce M. "The Nazareth Inscription Once Again." In Jesus und Paulus, pp. 221-38. Edited by E. Earle Ellis and Max Wilcox. Gottingen: Vandenhoeck und Ruprecht, 1975.

_____. A Textual Commentary on the Greek New Testament. London: United Bible Societies, 1971.

Meyer, Ben F. The Aims of Jesus. London: SCM Press, 1979.

Michaels, J. R. "Apostolic Hardships and Righteous Gentiles." Journal of Biblical Literature 84 (1965):27-37.

Miller, Earl. The Kingdom of God and the Kingdom of Heaven. Meadville, Pa.: By the Author, 1950.

The Mishnah. Translated by Herbert Danby. London: Oxford University Press, 1933.

M'Neile, Alan Hugh. The Gospel According to St. Matthew. London: Macmillan & Co., 1915.

Moloney, Francis J. "Matthew 19, 3-12 and Celibacy. A Redactional and Form-Critical Study." Journal for the Study of the New Testament 2 (1979):42-60.

Montefiore, C. G. "Rabbinic Conceptions of Repentance." Jewish Quarterly Review 16 (January 1904):209-57.

_____. The Synoptic Gospels. 2 vols. Rev. ed. New York: KTAV, 1968.

Montefiore, C. G., and Loewe, H. A Rabbinic Anthology. London: Macmillan, 1938.

Moo, Douglas J. "The Use of the Old Testament in the Passion Texts of the Gospels." Ph.D. dissertation, University of St. Andrews, 1979.

Moore, G. F. Judaism in the First Centuries of the Christian Era. 3 vols. Cambridge: Harvard University Press, 1927-30.

Morgan, G. Campbell. The Gospel According to Matthew. New York: Fleming H. Revell Co., 1929.

_____. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Morison, Frank [pseud.]. Ross, Albert Henry. Who Moved the Stone? London: Faber and Faber, 1930. Reprint ed. Grand Rapids: Zondervan Publishing House, Lamplighter Books, 1976.

Morison, James. A Practical Commentary on the Gospel According to St. Matthew. Boston: N. J. Bartlett & Co., 1884.

Morris, Leon. The Apostolic Preaching of the Cross. London: Tyndale Press, 1965.

_____. The Gospel According to John. New International Commentary on the New Testament series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1971.

Moule, C. F. D. An Idiom Book of New Testament Greek. 2nd ed. London: Cambridge University Press, 1959.

Moulton, James Hope, and Milligan, George. The Vocabulary of the Greek Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1930.

Moulton, Mark. "Jesus' Goal for Temple and Tree: A Thematic Revisit of Matt 21:12-22." Journal of the Evangelical Theological Society 41:4 (December 1998):561-72.

Mounce, William D. Basics of Biblical Greek: Grammar. Grand Rapids: Zondervan Publishing House, 1993.

Mueller, James R. "The Temple Scroll and the Gospel Divorce Texts." Revue de Qumran 38 (1980):247-56.

Murray, John. Redemption--Accomplished and Applied. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1955.

Nelson, Neil D., Jr. "This Generation" in Matt 24:34: A Literary Critical Perspective." Journal of the Evangelical Theological Society 38:3 (September 1996):369-85.

The New Bible Dictionary. Edited by J. D. Douglas. S.v. "Pilate," by D. H. Wheaton.

_____. S.v. "Chinnereth," by R. F. Hosking.

Newman, Albert H. A Manual of Church History. 2 vols. Chicago: American Baptist Press, 1931.

Nickelsburg, G. W. E. Resurrection, Immortality and Eternal Life in Intertestamental Judaism. Cambridge: Harvard University Press, 1972.

Nouwen, Henri J. M. In the Name of Jesus: Reflections on Christian Leadership. New York: Crossroad, 1994.

Overstreet, R. Larry. "Roman Law and the Trial of Jesus." Bibliotheca Sacra 135:540 (October-December 1978):323-32.

Pagenkemper, Karl E. "Rejection Imagery in the Synoptic Parables." Bibliotheca Sacra 153:610 (April-June 1996):179-98; 611 (July-September 1996):308-31.

Parrot, Andre. Golgotha and the Chruch of the Holy Sepulchre. Translated by E. Hudson. London: SCM, 1957.

Patai, Raphael. The Messianic Texts. Detroit: Wayne State University Press, 1979.

Payne, Philip B. "Jesus' Implicit Claim to Deity in His Parables." Trinity Journal 2NS:1 (Spring 1981):3-23.

Penner, James A. "Revelation and Discipleship in Matthew's Transfiguration Account." Bibliotheca Sacra 152:606 (April-June 1995):201-10.

Pentecost, J. Dwight. "The Biblical Covenants and the Birth Narratives." In Walvoord: A Tribute, pp. 257-70. Edited by Donald K. Campbell. Chicago: Moody Press, 1982.

_____. The Parables of Jesus. Grand Rapids: Zondervan Publishing House, 1982.

_____. The Words and Works of Jesus Christ. Grand Rapids: Zondervan Publishing House, 1981.

_____. Thy Kingdom Come. Wheaton: Scripture Press Publications, Victor Books, 1990.

Perowne, S. The Life and Times of Herod the Great. London: Hodder and Stoughton, 1956.

Peters, George N. D. The Theocratic Kingdom of Our Lord Jesus, the Christ, as Covenanted in the Old Testament and Presented in the New Testament. 3 vols. New York: Funk and Wagnalls, 1884; reprint ed., Grand Rapids: Kregel Publications, 1972.

Peterson, Robert A. "Does the Bible Teach Annihilationism?" Bibliotheca Sacra 156:621 (January-March 1999):13-27.

_____. "A Traditionalist Response to John Stott's Arguments for Annihilationism." Journal of the Evangelical Theological Society 37:4 (December 1994):553-68.

Pettingill, William L. Simple Studies in Matthew. Findlay, Oh.: Dunham Publishing Co., n. d.

Plummer, Alfred. An Exegetical Commentary on the Gospel According to S. Matthew. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1953.

Price, J. Randall. "Prophetic Postponement in Daniel 9 and Other Texts." In Issues in Dispensationalism, pp. 133-65. Edited by Wesley R. Willis and John R. Master. Chicago: Moody Press, 1994.

Proctor, John. "Fire in God's House: Influence of Malachi 3 in the NT." Journal of the Evangelical Theological Society 36:1 (March 1993):9-14.

Przybylski, Benno. Righteousness in Matthew and His World of Thought. Cambridge: University Press, 1980.

Rawlinson, A. E. J. The Gospel According to St. Mark. 5th ed. London: Methuen, 1942.

Rice, Edwin W. People's Commentary on the Gospel of Matthew. Philadelphia: American Sunday School Union, 1887.

Robertson, Archibald, T. A Grammar of the Greek New Testament in the Light of Historical Research. Nashville: Broadman Press, 1934.

_____. A Harmony of the Gospels for Students of the Life of Christ. New York: Harper & Row, 1922.

_____. Word Pictures in the New Testament. 6 vols. Nashville: Broadman Press, 1930.

Robertson, Paul E. "First-Century Jewish Marriage Customs." Biblical Illustrator 13:1 (Fall 1986):33-36.

Robinson, J. M. Editor. The Nag Hammadi Library in English. New York: Harper and Row, 1977.

Robinson, Theodore H. The Gospel of Matthew. Moffatt New Testament Commentary series. London: Hodder and Stoughton, 1928.

Rogers, Cleon. "The Great Commission." Bibliotheca Sacra 130:519 (July-September 1973):258-67.

Ryrie, Charles C. Dispensationalism Today. Chicago: Moody Press, 1965.

Sahl, Joseph G. "The Impeccability of Jesus Christ." Bibliotheca Sacra 140:557 (January-March 1983):11-20.

Saucy, Mark. "The Kingdom-of-God Sayings in Matthew." Bibliotheca Sacra 151:602 (April-June 1994):175-97.

_____. "Miracles and Jesus' Proclamation of the Kingdom of God." Bibliotheca Sacra 153:611 (July-September 1996):281-307.

Saucy, Robert L. The Case for Progressive Dispensationalism. Grand Rapids: Zondervan Publishing House, 1993.

_____. "The Presence of the Kingdom and the Life of the Church." Bibliotheca Sacra 145:577 (January-March 1988):30-46.

Sauer, Erich. The Triumph of the Crucified. Translated by G. H. Lang. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1951.

Scharen, Hans. "Gehenna in the Synoptics." Bibliotheca Sacra 149:595 (July-September 1992):324-37; 149:596 (October-December 1992):454-70.

Schweitzer, Albert. The Quest of the Historical Jesus. Translated by W. Montgomery. New York: Macmillan Co., 1961.

Scofield, C. I., ed. The New Scofield Reference Bible. New York: Oxford University Press, 1967.

_____. The Scofield Reference Bible. New York: Oxford University Press, 1917.

Scroggie, W. Graham, A Guide to the Gospels. Old Tappan, N. J.: Fleming H. Revell Co., 1975.

Senior, Donald. The Passion of Jesus in the Gospel of Matthew. Wilmington: Michael Glazier, 1985.

Shepard, J. W. The Christ of the Gospels. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1939.

Showers, Renald E. Maranatha: Our Lord, Come! A Definitive Study of the Rapture of the Church. Bellmawr, N.J.: Friends of Israel Gospel Ministry, 1995.

Sparks, H. F. D. "The Doctrine of the Divine Fatherhood of God in the Gospels." In Studies in the Gospels: Essays in Memory of R. H. Lightfoot, pp. 241-62. Edited by D. E. Nineham. Oxford: Blackwell, 1955.

Spencer, Aída Besançon. "Father-Ruler: The Meaning of the Metaphor Father' for God in the Bible." Journal of the Evangelical Theological Society 39:3 (September 1996):433-42.

Stamm, Frederick Keller. Seeing the Multitudes. New York: Harper & Brothers, 1943.

Stanton, Gerald B. Kept from the Hour. Fourth ed. Miami Springs, Fl.: Schoettle Publishing Co., 1991.

Stauffer, Ethelbert. New Testament Theology. Translated by John Marsh. London: SCM Press, 1955.

Stein, Robert H. "Wine-Drinking in New Testament Times." Christianity Today 19:19 (June 20, 1975):9-11.

Stonehouse, Ned B. The Witness of Matthew and Mark to Christ. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1944.

Storms, C. Samuel. Reaching God's Ear. Wheaton: Tyndale House Publishers, 1988.

Stott, John R. W. The Message of the Sermon on the Mount. Downers Grove, Il.: InterVarsity Press, 1978.

Stoutenburg, Dennis C. "Out of my sight!', Get behind me!', or Follow after me!': There Is No Choice in God's Kingdom." Journal of the Evangelical Theological Society 36:1 (March 1993):173-78.

Stowe, C. E. "The Eschatology of Christ, With Special Reference to the Discourse in Matt. XXIV. and XXV." Bibliotheca Sacra 7 (July 1850):452-78.

Sukenik, E. L. Ancient Synagogues in Palestine and Greece. London: Oxford University Press, 1934.

Tasker, R. V. G. The Gospel According to St. Matthew: An Introduction and Commentary. Tyndale New Testament Commentaries series. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1961.

Tatum, W. Barnes, Jr. "Matthew 2.23." The Bible Translator 27 (1976):135-38.

Taylor, Vincent. The Gospel According to St. Mark. London: Macmillan, 1952.

Tenney, Merrill C. The Genius of the Gospels. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1951.

Theological Dictionary of the New Testament. Edited by Gerhard Kittel. S.v. "makarios," by F. Hauck.

_____. S.v. "polloi," by Joachim Jeremias.

_____. S.v. "porne . . .," by F. Hauck and S. Schulz.

_____. S.v. "telones," by Otto Michel.

Theological Dictionary of the Old Testament. Edited by G. Johannes Botterweck and Helmer Ringgren. Translated by David E. Green. S.v. "Chebel," by H. J. Fabry.

Thiessen, Henry C. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1943.

Thistleton, A. C. "Realized Eschatology at Corinth." New Testament Studies 24 (1977):510-26.

Thomas, W. H. Griffith. Outline Studies of the Gospel of Matthew. Grand Rapids: William B. Eerdmans Publishing Co., 1961.

Torrey, Charles C. "The Foundry of the Second Temple at Jerusalem." Journal of Biblical Literature 55 (December 1936):247-60.

Toussaint, Stanley D. Behold the King: A Study of Matthew. Portland: Multnomah Press, 1980.

_____. "The Contingency of the Coming of the Kingdom." In Integrity of Heart, Skillfulness of Hands, pp. 222-37. Edited by Charles H. Dyer and Roy B. Zuck. Grand Rapids: Baker Book House, 1994.

_____. "The Introductory and Concluding Parables of Matthew Thirteen." Bibliotheca Sacra 121:484 (October-December 1964):351-55.

Trench, Richard C. Notes on the Parables of Our Lord. New York: Appleton, 1851.

_____. Studies in the Gospels. 3rd ed. Grand Rapids: Baker Book House, 1979.

_____. Synonyms of the New Testament. New ed. London: Kegan Paul, Trench, Trubner & Co. Ltd., 1915.

Trilling, Wolfgang .Das wahre Israel: Studien zur Theologie des Matthaus-Evangeliums. Munchen: Kosel, 1964.

Turner, David L. "The Structure and Sequence of Matthew 24:1-41: Interaction with Evangelical Treatments." Grace Theological Journal 10:1 (Spring 1989):3-27.

Turner, Nigel. Syntax. Vol. 3 of J. H. Moulton. A Grammar of New Testament Greek. Edinburgh: T. & T. Clark, 1963.

Vawter, Bruce. "Divorce and the New Testament." Catholic Biblical Quarterly 39 (1977):528-48.

_____. "The Divorce Clauses in Mt 5, 32 and 19, 9." Catholic Biblical Quarterly 16 (1959):155-67.

Vincent, Marvin R. Word Studies in the New Testament. 4 vols. New York: Charles Scribner's Sons, 1887; reprint ed., Grand Rapids: Wm. B. Eerdmans Publishing Co., 1946.

Walvoord, John F. "Christ's Olivet Discourse on the End of the Age." Bibliotheca Sacra 128:510 (April-June 1971):109-16; 128:511 (July-September 1971):206-14; 128:512 (October-December 1971):316-26; 129:513 (January-March 1972):20-32; 129:514 (April-June 1972):99-105; 129:515 (July-September 1972):206-10; 129:516 (October-December 1972):307-15.

_____. "The Kingdom of Heaven." Bibliotheca Sacra 124:495 (July-September 1967):195-205.

_____. Matthew: Thy Kingdom Come. Chicago: Moody Press, 1974.

_____. The Millennial Kingdom. Findlay, Oh.: Dunham Publishing Co., 1959.

Ware, Bruce A "Is the Church in View in Matthew 24-25?" Bibliotheca Sacra 138:550 (April-June 1981):158-72.

Warfield, Benjamin B. "Jesus' Alleged Confession of Sin." Princeton Theological Review 12 (1914):127-228.

_____. Selected Shorter Writings. 2 vols. Edited by John E. Meeter. Nutley, N.J.: Presbyterian and Reformed, 1970.

Wenham, David. "Jesus and the Law: an Exegesis on Matthew 5:17-20." Themelios 4:3 (April 1979):92-26.

_____. "The Structure of Matthew XIII." New Testament Studies 25 (1979):516-22.

Wenham, G. J. "May Divorced Christians Remarry?" Churchman 95 (1981):150-61.

Wenham, J. W. "When Were the Saints Raised?" Journal of Theological Studies 32 (1981):150-52.

Westcott, Brooke Foss. The Gospel According to St. John. 2 vols. London: John Murray, 1908.

Westerholm, Stephen. "The Law in the Sermon on the Mount: Matt 5:17-48." Criswell Theological Review 6:1 (Fall 1992):43-56.

Wilkin, Robert N. "A Great Buy!" The Grace Evangelical Society News 6:9 (September 1991):2.

_____. "Is Confessing Christ a Condition of Salvation?" The Grace Evangelical Society News 9:4 (July-August 1994):2-3.

_____. "Not Everyone Who Says Lord, Lord' Will Enter the Kingdom: Matthew 7:21-23." The Grace Evangelical Society News 3:12 (December 1988):2-3.

_____. "The Parable of the Four Soils: Do the Middle Two Soils Represent Believers or Unbelievers? (Matthew 13:20-21)." The Grace Evangelical Society News 3:8 (August-September 1988):2.

_____. "Self-Sacrifice and Kingdom Entrance: Matthew 5:29-30." The Grace Evangelical Society News 4:8 (August 1989):2; 4:9 (September 1989):2-3.

Winer, George Benedict. Grammar of the Idiom of the New Testament. Translated from the 7th German ed. by J. Henry Thayer. Philadelphia: Smith, English, & Co., 1874.

Yamauchi, Edwin M. "Cultural Aspects of Marriage in the Ancient World." Bibliotheca Sacra 135:539 (July-September 1978):241-52.

Zondervan Pictorial Encyclopedia of the Bible. Edited by Merrill C. Tenney. S.v. "phylactery," by J. Arthur Thompson.

_____. S.v. "Pilate, Pontius," by J. G. Vos.

Copyright 2003 by Thomas L. Constable

@pict rend=gs.pixel ent=p40mat-2@

@pict rend=gs.pixel ent=p40mat-3@

@pict rend=gs.pixel ent=p40mat-4@

@pict rend=gs.pixel ent=p40mat-5@

Haydock: Matthew (Book Introduction)

THE

HOLY GOSPEL OF JESUS CHRIST,

ACCORDING TO ST. MATTHEW

INTRODUCTION.

THIS and other titles, with the names of those that wrote the Gospels, are not the words of the Evangelists themselves. The Scripture itself nowhere teacheth us, which books or writings are to be received as true and canonical Scriptures. It is only by the channel of unwritten traditions , and by the testimony and authority of the Catholic Church, that we know and believe that this gospel, for example of St. Matthew, with all contained in it, and that the other books and parts of the Old or New Testament, are of divine authority, or written by divine inspiration; which made St. Augustine say, I should not believe the gospel, were I not moved thereunto by the authority of the Catholic Church: Ego evangelio non crederem, nisi me Ecclesiæ Catholicæ commoveret auctoritas. ( Lib. con. Epist. Manichæi, quam vocant fundamenti. tom. viii. chap. 5, p. 154. A. Ed. Ben.) (Witham)

S. MATTHEW, author of the gospel that we have under his name, was a Galilean, the son of Alpheus, a Jew, and a tax-gatherer; he was known also by the name of Levi. His vocation happened in the second year of the public ministry of Christ; who, soon after forming the college of his apostles, adopted him into that holy family of the spiritual princes and founders of his Church. Before his departure from Judea, to preach the gospel to distant countries, he yielded to the solicitations of the faithful; and about the eighth year after our Saviour's resurrection, the forty-first of the vulgar era, he began to write his gospel: i.e., the good tidings of salvation to man, through Christ Jesus, our Lord. Of the hagiographers, St. Matthew was the first in the New, as Moses was the first in the Old Testament. And as Moses opened his work with the generation of the heavens and the earth, so St. Matthew begins with the generation of Him, who, in the fullness of time, took upon himself our human nature, to free us from the curse we had brought upon ourselves, and under which the whole creation was groaning. (Haydock) ---This holy apostle, after having reaped a great harvest of souls in Judea, preached the faith to the barbarous nations of the East. He was much devoted to heavenly contemplation, and led an austere life; for he eat no flesh, satisfying nature with herbs, roots, seeds, and berries, as Clement of Alexanderia assures us, Pædag. lib. ii. chap. 1. St. Ambrose says, that God opened to him the country of the Persians. Rufinus and Socrates tell us, that he carried the gospel into Ethiopia, meaning probably the southern or eastern parts of Asia. St. Paulinus informs us, that he ended his course in Parthia; and Venantius Fortunatus says, by martyrdom.--- See Butler's Saints' Lives, Sept. 21 st.

Gill: Matthew (Book Introduction)

INTRODUCTION TO MATTHEW

The subject of this book, and indeed of all the writings of the New Testament, is the Gospel. The Greek word ευαγγελιον signifies a joyful message, good news, glad tidings of good things; such as Christ was anointed to preach, the Angels brought to the shepherds, and the Evangelists, Apostles, and Ministers of Christ published to the world. Isa 61:1. And such is the account given by this inspired writer, of the incarnation, life, actions, ministry, miracles, sufferings, and death of Jesus Christ; whereby peace and reconciliation, pardon and righteousness, atonement and redemption, life and salvation, are obtained for lost, perishing sinners. The Jews, to whom the message of grace was first sent, and among whom the Gospel was first preached, having despised and rejected it; they and their posterity, in allusion to the word "Evangelion", most wickedly and blasphemously call the whole New Testament, און גליון or וצן גליון "Aven Gilion" ^a, a "revelation", or "volume of iniquity and vanity"; but "blessed are the people that know the joyful sound", see Psa 89:15. The writer of this Gospel, Matthew, who also was called Levi in Luk 5:27 was by occupation a publican, or tax-gatherer, and was in his employ when Christ called him by his grace. He was one of the twelve Apostles sent forth by Christ to preach the Gospel of the kingdom, Mat 10:3 and was honoured to be the first of the writers of the New Testament, and to be the first publisher therein of the good news of the incarnate Saviour; and was a wonderful instance of the rich and sovereign grace of God. Though he was employed in collecting the Roman tax, yet he was of Jewish extract; as appears from his being called the son of Alphaeus, Mar 2:14 and from his name Matthew Levi; for as the latter, so the former is an Hebrew name. The Jews say ^b one of the disciples of Jesus was called yatm, Matthai or Matthew: his name signifies a "gift" or "given"; he was one of those the Father had given to Christ, and was kept by him, when the son of perdition was lost, Joh 17:6. It may not be improper to inquire in what language this Gospel was written. The ancient Christian writers were generally of opinion, that Matthew wrote it in Hebrew; Papias and ^c Pantaenus were of this mind, as also Irenaeus ^d, Origen ^e Eusebius ^f, Athanasius ^g, Epiphanius ^h, and Jerom ⁱ; and it is asserted in the titles of the Arabic and Persic versions, and at the end of the Syriac version of this Gospel, that it was written in that language; and this opinion is espoused by Grotius and Hammond, though justly exploded by others; for what has been published by Munster, Mercer, Hutter, and Robertson, are translations, made by themselves or others, and of no antiquity: and since Hebrew and Syriac words are interpreted in this Gospel, see Mat 1:23 which would not have been done, had it been written in either language; and since Matthew generally follows the Septuagint version in the passages cited by him out of the Old Testament; and since the Hebrew language was not generally known at that time to the common people, only to the learned; for the law and the prophets, when read in the synagogues in that language, required an interpreter; and since the Greek tongue was the language more commonly spoken, and the rest of the Evangelists wrote in Greek, and the Gospel was designed for the Gentiles as well as the Jews; it is most reasonable to conclude that this Gospel also was wrote in Greek; whereby that ancient prophecy was fulfilled, at least in part, "God shall enlarge" or "persuade Japheth, and he shall dwell in the tents of Shem", Gen 9:27 the Gospel being published in the language of Japheth, the Greek language, which the Jews, the posterity of Shem, now understood; agreeably to which the Palmudic writers interpret the prophecy; says ^k Bar Kaphra, mentioning the above words,

"They shall speak tpy lv wnwvlb in the language of Japheth, in the tents of Shem;''

or,

"the words of the law shall be spoken in the language of Japheth, in the midst of the tents of Shem ^l.''

R. Jochanan ^m explains them thus:

"tpy lv wyrbr "the words of Japheth" shall be in the tents of Shem; and says R. Chiya ben Aba, the sense of it is, The beauty of Japheth shall be in the tents of Shem.''

Which the gloss interprets thus:

"The beauty of Japheth is the language of Javan, or the Greek language, which language is more beautiful than that of any other of the sons of Japheth.''

The time when this Gospel was written is said ⁿ by some to be in the eighth or ninth, by others, in the fifteenth year after the ascension of Christ, when the Evangelist had received the extraordinary gifts of the Spirit, among which was the gift of tongues; and when the promise of Christ had been made good to him, Joh 14:26.

College: Matthew (Book Introduction)

INTRODUCTION

HISTORY OF INTERPRETATION

It may surprise the modern reader to realize that for the first two centuries of the Christian era, Matthew's Gospel prevailed as the most popular of the Gospel accounts. Not only was Matthew's text the most frequently quoted NT book among second century Christians, in virtually all textual witnesses and canonical lists Matthew is placed first.

Several factors may have contributed to the premier position assigned Matthew's Gospel. Certainly its comprehensive detail and the systematic structuring of ethical and pastoral material contributed to the Gospel's favored place in the church. In addition, the Gospel's popularity was undoubtedly based upon its explicit Jewish tendencies that enabled the church to affirm its Jewish roots while at the same time distancing the Christian movement from the synagogue. In short, both in form and content, Matthew's Gospel provided second century Christianity with an eminently practical and useful compendium of what was foundational to the Christian faith.

The priority and dominance extended Matthew's Gospel prevailed as the consensus for roughly 1700 years, until the early decades of the nineteenth century. With the development of an historical consciousness, and the refinement of literary methodology, questions of historical reliability and Synoptic relationships dominated post-Enlightenment Gospel research. While the chronological priority of Matthew was not immediately challenged, the privileged position given Matthew began to erode as scholarship presupposed that Gospel composition demanded a movement from the "more primitive" to the "more advanced." Mark's size, inferior quality, and seemingly "primitive theology," suggested to many that it was Mark not Matthew that should be regarded as the oldest Gospel, and hence the most reliable for a reconstruction of the life and teachings of Jesus. As a result, Matthew was gradually dismissed by many (esp. German scholarship), as a secondary development, being permeated by late and legendary additions (e.g., birth and infancy stories), representing more church tradition than a factual record of the life and teachings of Jesus.

The emerging nineteenth century consensus of the secondary character of Matthew received its most substantial endorsement in 1863 from H.J. Holtzmann, who argued that Mark wrote first and was used independently by Matthew and Luke. While subsequent defenders of Marcan priority have supplemented the theory with additional sources (e.g., Q, L, and M) to explain Synoptic relationships, the hypothesis that Mark is the earliest of the Gospel narratives has remained the dominant scholarly opinion for the past 100 years.

The initial result of the emergence of Mark as the pivotal document to explain Synoptic relationships was a decline of interest in Matthew in the early decades of this century. It was to Mark, rather than Matthew that scholarship turned either to find raw materials from which to reconstruct the life and teachings of Jesus, or to penetrate to the earliest form of the tradition in order to elucidate the possible factors within the Christian communities that generated the rise and preservation of certain text-forms (Form Criticism). As long as the scholarly agenda was preoccupied with penetrating behind the Gospels to isolate sources or to reconstruct early Christian communities, Matthew's Gospel would remain only of secondary interest.

Graham Stanton singles out the date of 1945 as marking a new phase in Matthean studies. The first two decades after 1945 witness a number of studies addressing Matthean themes or sections of the Gospel that begin to call attention to the editorial skills and theological concerns of the Gospel's author. The shift to an emphasis on the role of the evangelist in his selection, arrangement, and modification of the material he received, brought renewed interest in Matthew as an effective communicator and sophisticated theologian (Redaction Criticism). However, such an assessment was ultimately grounded in the hypothesis of Marcan priority and the subsequent evaluation of how Matthew used Mark as his primary literary source. The result has been an exegetical method overly preoccupied with slight literary deviations from Mark, with little sensitivity to the interconnected sequence of events, and their contribution to the whole Gospel.

Recent years have witnessed a resurgence of studies on Matthew, with many books and articles concerned to elucidate Matthew's Gospel as a "unified narrative" or "story" told by a competent story-teller who organizes his thought into a coherent sequence of events. The new concern for the Gospels as literary masterpieces demands that the reader be attentive to how Matthew develops his themes and focuses his account on a retelling of the story of Jesus in a way that does not merely rehearse the past, but speaks meaningfully as a guide for Christian discipleship.

Rather than reading Matthew through the lens of other Gospels or a hypothetical reconstruction of the evangelist's sources, priority has shifted to the whole Gospel as a unified coherent narrative. It follows that whatever written or oral sources the evangelist may have had access to, the writer has so shaped his composition that it has a life of its own, discernable only by attention to the structure of the parts and their contribution to the whole.

In order to read and appreciate Matthew's story of Jesus one must be attentive to the codes and conventions that govern the literary and social context of the first century. A coherent reading of any document demands an awareness of the literary rules that govern the various types of literature. Knowing the general category of literary genre of a text enables the reader to know what types of questions can legitimately be asked of the material. For example, if one is reading poetry, questions of factual accuracy or scientific precision may not be the most relevant inquiry for ascertaining a text's meaning. Knowing the genre of a writing enables one's understanding to be informed by the features and intentions that characterize the writing, and not by our modern expectations and concerns we may impose upon the text.

While Matthew's Gospel has certain affinities with the literary genres of biography and historiography, the Gospel is not strictly an historical biography. No Gospel writer was driven by an impulse simply to record the facts of what happened with strict chronological precision. In fact, one need only to read the Gospels side by side to see the freedom and creative manner with which each writer communicated his message. The authors have selected, arranged, and interpreted events, characters, and settings in the best way to communicate with their respective audiences. The result is four unique accounts of Jesus' life and teachings told from a particular "point of view," informed both by the primary events and the theological concerns and needs of the expanding church.

Matthew's Gospel builds reflectively upon the primary events to capture the significance of what happened in story form. An appreciation of the literary and communicative skills of the author enables one to recognize in the dramatic sequence of events a carefully constructed "plot." In this way the storyteller communicates his values and theological commitment and seeks to persuade the reader to accept his perspective.

COMPOSITION OF THE GOSPEL

Some issues and questions that may be extremely important for understanding one category of literature may contribute little to the understanding of another. For example, an informed interpretation of Paul's letters necessitates a reconstruction of the world that produced the text. The modern reader would need to know as much as possible about the author, destination of the letter, and the factors that gave rise to the text. The letter itself will constitute a prime source for acquiring such information.

However, when one approaches Gospel narratives with the same concerns the matter is complicated by the lack of information afforded by the text. The anonymity of the Gospels, alongside their silence concerning the place, time, and circumstances that may have generated their writings, necessitates that such historical inquiries be answered in terms of probability. What this means is that there is no direct access, via the text, to the historical author or primary recipients of his document. The difficulty is centered in the fact that the text is not primarily designed to function as a "window" through which to gain access into the mind and environment of the author and original readers. The author does not purport to tell his own story or that of his readers, but the story of Jesus of Nazareth. Fortunately, following the sequential development and sense of Matthew's story of Jesus does not depend on identifying with certainty the author or the historical and social matrix that may have prompted his writing.

In what follows, traditional introductory questions will be briefly discussed, alongside important insights afforded by literary theorists who focus on the Gospels as narratives.

A. AUTHORSHIP

The anonymity of the canonical Gospels necessitates heavy reliance on external evidence as a point of departure to establish Gospel authorship. The external testimony from the second century is virtually unanimous that Matthew the tax collector authored the Gospel attributed to him. Even before explicit patristic testimony regarding Gospel authorship there is convincing evidence that no Gospel ever circulated without an appropriate heading or title (e.g., KATA MAQQAION, "according to Matthew"), identifying the person thought to be the author. The common assumption that the Gospels circulated anonymously until the mid-second century when titles were finally affixed to them has been seriously challenged by Martin Hengel. While certain details of Hengel's theory regarding the origins of Gospel headings have been challenged, the lack of variation in the second-century tradition regarding Matthean authorship could well owe its origin to the time when the Gospels first began to circulate among the Christian communities.

The earliest patristic source addressing Gospel authorship comes from Papias, the Bishop of Hierapolis (ca. 60-130), whose comments are available only in quotations preserved by Eusebius, Bishop of Caesarea (ca. 260-340, H.E. 3.39.14-16). Eusebius' citation of Papias regarding Matthean authorship has been subject to various interpretations dependent upon the translation of key terms. The citation reads:

Matthew collected (sunetavxato, synetaxato , "composed," "compiled," "arranged") the oracles (taÉ lovgia, ta logia , "sayings," "gospel") in the Hebrew language (dialevktw/, dialektô, "Hebrew or Aramaic language," "Semitic style") and each interpreted (hJrmhvneusen, hçrmçneusen, "interpreted," "translated," "transmitted") them as best he could (Eusebius, H.E. 3.39.16).

It appears that patristic testimony subsequent to Papias was dependent upon his testimony and thus perpetuated the tradition of Matthean authorship alongside the notion of an original Semitic version. The testimonies of Irenaeus ( Adv. Haer. 3.1.1), Pantaenus (quoted in H.E. 5.10.3), Origen (quoted in H.E. 6.25.4), Eusebius himself ( H.E. 3.24.6), Epiphanius (quoted in Adv. Haer. 29.l9.4; 30.3.7), Cyril of Jerusalem ( Catecheses 14.15), Jerome ( DeVir. III.3), as well as Gregory of Nazianzus (329-389), Chrysostom (347-407), Augustine (354-430), and Syrian and Coptic authorities are all unanimous in affirming that Matthew authored the first Gospel originally in a Semitic language. However, since the tradition seems ultimately to rest upon the view of Papias, as cited by Eusebius, the accumulated evidence of patristic testimony, in the view of some, has very little independent worth. Especially since the idea of an original Semitic Matthew, from which our Greek Matthew has been translated has been challenged on textual and linguistic grounds. Matthew simply does not read like translated Greek. These and other difficulties with the view of Papias have resulted in many dismissing all patristic testimony concerning Matthean authorship.

While much critical opinion has assumed that Papias' errant view of an original Semitic Matthew discounts his testimony about Matthew being the author, in recent times the evidence afforded by the testimony of Papias has been reassessed. On the one hand, some scholars have argued that the terms Ebrai?di dialevktw/ (Ebraidi dialektô), do not refer to the Hebrew or Aramaic language, but rather to a Jewish style or literary form. In this view, Papias would be referring to Matthew's penchant for Semitic themes and devices, not an original Semitic Gospel. Others have rejected such an interpretation as an unnatural way to read the passage from Papias, and prefer to acknowledge that Papias was simply wrong when he claimed that Matthew was originally written in a Semitic language. However, such an admission does not warrant the complete dismissal of the testimony of Papias concerning the authorship of Matthew. One must still explain how Matthew's name became attached to the first Gospel. The obscurity and relative lack of prominence of the Apostle Matthew argues against the view that the early church would pseudonymously attribute the Gospel to Matthew. Surely, patristic tradition had some basis for attributing the Gospel to Matthew. Therefore, as noted by Davies and Allison, "the simplistic understanding of Papias which dismisses him out of hand must be questioned if not abandoned."

There is nothing inherent in the Gospel itself that convincingly argues against Matthean authorship. Contrary to the view of a few, the decided Jewish flavor of the Gospel argues decisively for the author of the first Gospel being a Jew. Other scholars have noted that Matthew's background and training as a "tax collector" along with other professional skills offers a plausible explanation for the Gospel's sophisticated literary form and attention to detail. Certainly the combined weight of external and internal considerations make the traditional view of Matthean authorship a reasonable, if not a most plausible position. However, in the words of R.T. France there is "an inevitable element of subjectivity in such judgments." Not only is hard data difficult to come by to establish the authorship of any of the Gospels, what is available is often subject to diverse but equally credible explanations. It follows that while the issue of authorship is an intriguing historical problem, it is extremely doubtful that any consensus will ever emerge given the nature of the available evidence.

The question must be raised whether the veracity of the first Gospel or its interpretation are ultimately dependent upon one's verdict concerning authorship. While one's theological bias concerning authorship may influence how the text is evaluated, the two issues are not integrally connected. Since the first Gospel offers very little (if any) insight into the identity of its historical author, recreating the figure behind the Gospel is neither relevant or particularly important for understanding Matthew's story of Jesus. Thus, while I see no compelling reason to abandon the traditional attribution of Matthean authorship to the first Gospel, no significant exegetical or theological concern hangs on the issue.

B. NARRATION OF THE STORY

Of much greater importance than deciding the identity of the author, is an evaluation of the way the author has decided to present his story of Jesus. In literary terms the way a story gets told is called "point of view." A storyteller may tell his story in the first person (i.e., "I"), and portray himself as one of the characters in the story. From a first person point of view the storyteller would necessarily be limited to what he personally has experienced or learned from other characters. Matthew's story is told in a third person narration, wherein the storyteller is not a participant in the story, but refers to characters within the story as "he," "she," or "they." From such a vantage point the Matthean narrator provides the reader with an informational advantage over story characters, and thereby, situates the reader in an advantageous position for evaluating events and characters in the story.

Perhaps the most prominent characteristic of a third person narration is the storyteller's ability to provide the reader with insights which are not normally available to one in real life. His ability to move inside his characters to reveal their innermost thoughts, feelings, emotions, and motivations, enables the reader to use these insights to form evaluations and opinions about characters and events within the story. For example, the narrator reveals when the disciples are amazed (8:29; 21:20), fearful (14:30; 17:6), sorrowful (26:22), filled with grief (17:23), and indignant (26:8). He knows when they understand (16:12; 17:13), and when they doubt (28:17). The overall impact of these insights enables the reader to better evaluate the traits exhibited by the disciples.

Similar insights are provided into the thoughts, emotions, and motivations of minor characters in the story. The inner thoughts of Joseph (1:19), Herod (2:3), the crowds (7:28; 22:33; 9:8; 12:13; 15:31), the woman (9:21), Herod the tetrarch (14:59), Judas (27:3), Pilate (27:14,18), the centurion (27:54), and the reaction of the women at the tomb (28:4,8) are all accessible to the Matthean narrator. The narrator even supplies the reader with inside information about the thoughts and motivations of the Jewish leaders (2:3; 9:3; 12:14; 21:45-46; 26:3-5; 12:10; 16:1; 19:3; 22:15). These insights function to establish in the mind of the reader the antagonist of the story.

The Matthean narrator is also not bound by time or space in his coverage of the story. Matthew provides the reader access to private conversations between Herod and the Magi (2:3-8), John and Jesus (3:13-15), Jesus and Satan (4:1-11), the disciples (16:7), Peter and Jesus (16:23), Judas and the chief priest (26:14-16; 26:40), and Pilate and the chief priest (27:62-64). He makes known to the reader the private decisions made by the chief priest and the Sanhedrin (26:59-60), and the plan of the chief priest and elders concerning the disappearance of the body (28:12-15). The narrator is present when Jesus prays alone, while at the same time he knows the difficulties of the disciples on the sea (14:22-24). He easily takes the reader from the courtroom of Pilate to the courtyard of Peter's denial (26:70f.), and eventually to the scene at the cross (27:45). For the most part, the narrator in Matthew's story stays close to Jesus, and views events and characters in terms of how they affect his main character.

Whoever the actual historical author may be, it is clear that the Matthean storyteller narrates his Gospel in a way to reliably guide his readers through the story so as to properly evaluate events and characters. On occasion the narrator will interrupt the flow of the story in order to provide the reader with an explicit comment or explanation. These intrusions may take the form of various types of descriptions (e.g., 3:4; 17:2; 28:3-4; 27:28-31), summaries (e.g., 4:23-25; 9:35-38; 12:15-16; 14:14; 15:29-31), or explicit interpretive commentary (1:22-23, 2:15, 17-18, 23; 4:15-16; 8:17; 12:17-21; 13:35; 21:4-5; 27:9-10). Detecting the narrator's voice in the story enables the reader to be sensitive to the manner in which Matthew instructs, leads, and encourages the reader to adopt a particular point of view.

SETTING OF THE GOSPEL

Traditional approaches to Gospel introduction usually treat under the heading of "setting" such issues as the date and place of the Gospel's writing, alongside the identity and problems confronting the community addressed. It is important to remember that practically speaking our exclusive source for information about the time and circumstantial factors generating the Gospel's production come only from the Gospel itself. No explicit outside information speaks directly to the issue of the social and historical conditions of the Gospel's primary readers. Essentially, scholarly efforts to establish a life-setting for the writing of the Gospel must search the Gospel for possible clues that hint at the time and circumstances of the writing. The fact that, although reading the same evidence, scholarly proposals for the setting of Matthew's Gospel have resulted in reconstructions that are opposed to one another should give one caution about dogmatic claims in such areas.

A. DATE

Efforts to recover the environmental setting that best explains the form and content of Matthew's Gospel have not resulted in a scholarly consensus. Concerning the date of the Gospel's composition scholars are divided into two broad proposals. The majority view is that Matthew was written after Mark sometime between the dates of A.D. 80-100. However, the arguments adduced to establish such a dating scheme are largely based upon prior judgments concerning the order of Gospel composition or hypothetical reconstructions of developments in the first century. Pivotal to the post-70 dating of Matthew is the contention that Matthew knew and used Mark as a major source for the writing of his Gospel. Since the consensus of scholarly judgment dates Mark in the 60s, it is therefore likely that Matthew composed his Gospel sometime after A.D. 70. Of course, if one rejects Marcan priority or the suggested date for Marcan composition, the argument fails to be convincing.

A post-70 date has also been assumed based upon Matthew's explicit language concerning the destruction of Jerusalem and his references to the "church" (16:18; 18:17). Such language is thought to be anachronistic and therefore indicative of a post-70 composition. The reference to a "king" in the parable of the wedding feast who "sent his army and destroyed those murderers and burned their city" (22:7), appears to reflect historical knowledge of Jerusalem's destruction retrojected into Jesus' ministry as prophecy. However, apart from the fact of whether Jesus could predict Jerusalem's fall, the wording of 22:7, as France observes, "is precisely the sort of language one might expect in a genuine prediction of political annihilation in the Jewish context, and does not depend on a specific knowledge of how things in fact turned out in A.D. 70." There also is no need to read a developed ecclesiology into Jesus' references to the "church." The term ejkklhsiva (ekklçsia) in Matthew says nothing about church order, and with the communal imagery attached to the term in Jewish circles (cf. Qumran), it becomes entirely credible that Jesus could speak of his disciples as constituting an ekklçsia.

Perhaps the most heavily relied upon argument for dating Matthew in the last decades of the first century is the decided Jewish polemic that seemingly dominates the first Gospel. It is thought that formative Judaism in the post-70 period provides the most suitable background for Matthew's portrayal of the Jewish leaders and his underlying view of Israel. After the destruction of the temple in A.D. 70 it was the Pharisaic movement that emerged as the normative form of Judaism. Pharisaism was particularly suited to bring stability and a renewed sense of Jewish identity after the tragedy of A.D. 70. The Pharisees saw themselves as "the most accurate interpreters of the law" (see Josephus, JW 1.5.1; 2.8.14; Life 38.191), and definers of both the social and cultic boundaries delimiting the covenanted people of God. The community addressed by Matthew's Gospel is thought to be a rival to a post-70 formative Judaism, having endured severe hostility and rejection by official Judaism.

However, the evidence does not warrant the supposition that Matthew's community has severed all contact with the Jewish community. Furthermore, not enough is known about pre-70 Pharisaism to emphatically deny a setting for Matthew's Gospel before Jerusalem's destruction. Indeed, an impressive list of scholars have cogently argued for a pre-70 dating of Matthew. Not only does such a view have solid patristic evidence, some passages in Matthew may be intended to imply that the temple was still standing at the time of the Gospel's writing (cf. Matt 5:23-29; 12:5-7; 17:23; 16:22; 26:60-61). It appears that the evidence is not sufficiently decisive so as to completely discredit all competitive views. Fortunately, understanding Matthew's story of Jesus is not dependent upon reconstructing the historical context from which the Gospel emerged.

B. PLACE OF ORIGIN

Even less important for a competent reading of the first Gospel involves the effort to decide the Gospel's precise place of origin. Because of its large Jewish community and strategic role in the Gentile mission most Matthean scholars have opted for Antioch of Syria as the Gospel's place of origin. Other proposals have included Jerusalem, Alexandria, Caesarea, Phoenicia, and simply "east of the Jordan." While certain evidence may tend to weigh in favor of one provenance over another, in the final analysis we cannot be certain where Matthew's Gospel was composed. Nevertheless, as observed by France, deciding "the geographical location in which the Gospel originated is probably the least significant for a sound understanding of the text." Much more relevant to the interpretation of the gospel is the dimension given the discussion of "setting" by a literary reading of the first Gospel.

C. NARRATIVE WORLD

In literary terms the discussion of "setting" does not involve the delineation of factors generating the text, but rather the descriptive context or background in which the action of the story transpires. Settings, as described by the narrator, are like stage props in a theatrical production. Oftentimes, the narrator's description of the place, time, or social conditions in which action takes place is charged with subtle nuances that may generate a certain atmosphere with important symbolic significance. For example, early in Matthew's story the narrator relates places and events to create a distinct atmosphere from which to evaluate his central character, Jesus. The story opens with a series of events that are calculated to evoke memories of Israel's past, and thereby to highlight the significance of the times inaugurated by Jesus. By means of a genealogy, cosmic signs, dream-revelations, the appearance of the "angel of the Lord," and the repeated reference to prophetic fulfillment, the narrator highlights God's renewed involvement with his people and the climactic nature of the times realized in Jesus. The locations of Jerusalem, Bethlehem, and Egypt evoke feelings of continuity between Jesus' history and that of Israel's. Other locations such as the "desert" and "mountain" function to create a certain aura around events and characters in the story. Later in the story specific locations such as "synagogue," the "sea," and the "temple" all contribute to a distinct atmosphere from which to evaluate the course of events. While real-life settings of the author and his readers can only be reproduced in terms of probability, the temporal and spatial settings established in the story provide an integral context for interpreting Matthew's story.

THE LITERARY CHARACTER OF MATTHEW

A. LITERARY AND RHETORICAL SKILL

Since Matthew's text would have been handwritten without systematic punctuation or modern techniques for delineating structural features such as bold print, underlining, paragraph indention, or chapter headings, any clues for discerning the structure and nature of the composition is dependent upon "verbal clues" within the narrative itself. Within both Hebrew and classical traditions communication on a literary level assumed a level of competency in conventional communicative techniques. While NT authors may not have been formally trained in rhetoric, an effective exchange of ideas demands some awareness of conventional patterns for communication. A study of Matthew's literary style puts emphasis on the literary devices he employs to lead the reader to experience his story in a certain way.

Reading Matthew's story (whether orally before an audience, or in private), would have demanded that the reader attend to the various structural features which might illumine the meaning and flow of the narrative. Some of these literary strategies function on a broader structural level providing the text with a sense of progression and cohesion (e.g., Matt see the formulaic phrases in 7:28; 11:1; 13:53; 19:1; 26:1; and 4:17; 16:21). However, most structural features primarily contribute to a sense of cohesion within smaller textual units. These features may highlight or bracket unifying themes by opening and closing distinct units with similar words or phrases (see, e.g., 4:23-24 and 9:35); build anticipation by foreshadowing subsequent events (e.g., ch. 2 foreshadows the passion narrative); or stimulate reflection and a sense of development in the story by verbal repetition and episodic similarities (cf. 8:23-27/14:22-33; 9:27-31/20:29-34; 9:32-34/12:22-34; 14:13-21/15:32-38). These elements along with Matthew's fondness for grouping materials according to a thematic or even numerical scheme, are indicative of an environment largely educated through oral proclamation not the written word. Matthew's compositional scheme greatly facilitated learning by providing the listener (or reader) with a coherent and orderly presentation that aided comprehension and memorization.

The meticulous structural concerns, both in the whole and the smaller details of Matthew, have been widely recognized by scholarship. However, as we shall see in the next section, there is great diversity with respect to the overall structural pattern of the first Gospel. The difficulty lies with going from clearly delineated structural features in the smaller units of text, to the use of the same devices to explain the total composition. Often the analysis seems forced and unable to fit the details into a single coherent pattern. It may not always be easy to identify the precise contribution that a particular literary device makes to the overall composition of a literary work, and certainly there always exists the danger of reading too much into a text by artificially imposing symmetrical patterns where none exist. However, these problems are overcome by a greater sensitivity to the nature and function of literary devices, and not by ignoring these features of a text. The question remains concerning what features might provide clues to the overall structure of Matthew's Gospel.

B. STRUCTURAL-PLOT

Consideration of Matthew's skill in the smaller portions of his text has stimulated numerous efforts to locate structural indications that may provide the organizing pattern for the entire Gospel. Structural appraisals of Matthew's Gospel usually begin with the discovery of a literary device or formulaic expression that appears to be unique to the evangelist. However, while scholars may agree on the existence of a literary device or formula, they may diverge widely concerning the function or theological significance of a literary feature. For example, although the expressions kaiÉ ejgevneto o{te ejtevlesen oJ =Ihsou'" (kai egeneto hote etelesen ho Içsous, "and when Jesus had finished;" 7:28; 11:1; 13:53; 19:1; 26:1), and ajpoÉ tovte h[rxato oJ =Ihsou'" (apo tote erxato ho Içsous, "from that time Jesus began," 4:17; 16:21) are recognized to be structurally significant, it is difficult to establish that Matthew consciously adopted these expressions as the organizational key to his entire Gospel. As helpful as these phrases are for marking off the major discourses of Jesus or highlighting major new developments in the story, neat structural schemes based upon repeated formulae cannot do justice to the subtle twists and turns of the dramatic flow of Matthew's story.

Several scholars have centered on Matthew's use of Mark to determine the structure of his Gospel. Attention has been called to the peculiar Matthean organization of 4:12-13:58 in contrast to the faithful following of Marcan order in 14:1-28:20. Certainly a source-critical study of Matthew must account for the seemingly independent structural form and sequence in the first half of the Gospel as opposed to the latter half. However, it is doubtful that Matthew intended his readers to compare his Gospel with Mark in order to understand his structural scheme. If Matthew could clearly structure patterns on a smaller scale, independent of Mark, why not on a larger scale? Furthermore, there are too many structural peculiarities even in the second half of the Gospel to assume that Matthew merely succumbed to a slavish reproduction of Mark in the second half of his Gospel.

More recent investigations have delineated the Gospel's structure in terms of how the individual events or episodes connect sequentially to form a discernable plot. It is the organizing principle of plot which determines the incidents selected, their arrangement, and how the sequence of events or episodes are to impact the reader. Given the episodic and thematic flavor of Matthew's narrative, his plot development does not exhibit a linear tightness or the flair for the dramatic found in other narratives (cf. Mark). Nevertheless, Matthew does tell a story, and thus the various episodes are carefully interrelated by causal and thematic developments. There are definite major and minor story lines and character development, with certain episodes marking key turning points in the unfolding drama. An analysis of plot has the advantage of moving the discussion away from isolated literary devices or contrived symmetrical patterns, to a consideration of how the sequence of events and portrayal of characters connect meaningfully to tell a continuous and coherent story.

Matthew's story is organized around several narrative blocks comprised of events that are interconnected according to a particular emphasis or theme. The unifying factor giving coherence to the overall sequence of events is the explicit and implicit presence of the central character Jesus in virtually every episode. Within this story-form events of similar nature are often clustered or repeated for their accumulative impact, as various themes are reinforced and developed. An analysis of the sequence and function of Matthew's major narrative blocks enables the reader to discern an overall progression of events according to a consciously constructed plot. The following seven narrative blocks provide the story with a clear sense of dramatic progression:

1:1-4:16 Establishing the identity and role of Jesus, the protagonist of the story.

4:17-11:1 Jesus embarks upon a ministry of teaching and healing to manifest God's saving presence in Israel.

11:2-16:20 While faulty interpretations of Jesus' ministry lead to misunderstanding and repudiation, the disciples, through divine revelation, are provided special insight into Jesus' person and mission.

16:21-20:34 During Jesus' journey to Jerusalem he engages his disciples in explicit discussion concerning the ultimate values, priorities, and intentions of his messianic mission.

21:1-25:46 Upon entering Jerusalem Jesus' actions and teachings lead to conflict and rejection by the Jewish authorities.

26:1-27:50 While hostility and misunderstanding coalesce in betrayal, desertion, and death, Jesus is resolved to consciously and voluntarily fulfill the divine plan.

27:51-28:20 God ultimately vindicates his Son as evidenced by cosmic signs and by raising him from the dead and giving him authority to commission his disciples to a worldwide mission.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

SELECTED COMMENTARIES:

Albright, W.F. and C.S. Mann. Matthew . AB. Garden City: Doubleday, 1971.

Beare, Francis Wright. The Gospel According to Matthew . San Francisco: Harper and Row, 1981.

Blomberg, Craig L. Matthew. New American Commentary 22. Nashville: Broadman, 1992.

Carson, D.A. "Matthew." In The Expositor's Bible Commentary , 8:3-599. Edited by Frank Gaebelein. 12 vols. Grand Rapids: Zondervan, 1984.

Davies, Margaret. Matthew Readings: A New Biblical Commentary . Sheffield, U.K.: JSOT Press/Sheffield Academic Press, 1993.

Davies, W.D. and Dale C. Allison. Introduction and Commentary on the Gospel According to Saint Matthew I-VII . Vol. 1 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew. International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1988.

. Introduction and Commentary on Matthew VIII-XVIII . Vol. 2 of A Critical and Exegetical Commentary on the Gospel According to Saint Matthew . International Critical Commentaries. 3 vols. Edinburgh: T&T Clark, 1991.

France, R.T. Matthew. Tyndale New Testament Commentaries. Grand Rapids: Eerdmans, 1985.

Gardner, Richard B. Matthew. Believers Church Bible Commentary. Scottdale, PA: Herald Press, 1991.

Garland, David. Reading Matthew: A Literary and Theological Commentary on the First Gospel . New York: Crossroad, 1993.

Gundry, Robert. Matthew: A Commentary on His Literary and Theological Art . Grand Rapids: Eerdmans, 1982.

Hagner, Donald. Matthew 1-13 . Word Biblical Commentary 33A. Dallas: Word, 1993.

. Matthew 14-28. Word Biblical Commentary 33B. Dallas: Word, 1995.

Harrington, D.J. The Gospel of Matthew . Sacra Pagina 1. Collegeville, MN: Liturgical, 1991.

Hill, David. The Gospel of Matthew . New Century Bible. Grand Rapids: Eerdmans, 1972.

Keener, Craig S. Matthew . The IVP New Testament Commentary Series. Ed. Grant R. Osborne. Downers Grove, IL: InterVarsity Press, 1997.

Luz, U. Matthew 1-7 . Minneapolis: Fortress, 1989.

Malina, Bruce J. and Richard L. Rohrbaugh. Social Science Commentary on the Synoptic Gospels . Minneapolis: Augsburg Fortress, 1992.

Meier, J.P. The Vision of Matthew . New York: Crossroad, 1979, 1991.

Morris, Leon. The Gospel According to Matthew . Grand Rapids: Eerdmans, 1992.

Patte, Daniel. The Gospel According to Matthew: A Structural Commentary on Matthew's Faith . Philadelphia: Fortress, 1987.

Schweizer, Eduard. The Good News According to Matthew . Translated by David E. Green. Atlanta: John Knox Press, 1975.

SELECTED STUDIES:

Allison, Dale C. The New Moses: A Matthean Typology . Minneapolis: Fortress, 1993.

Bauer, D.R. The Structure of Matthew's Gospel: A Study in Literary Design . JSNTSup 31. Sheffield: Almond, 1988.

Borg, Marcus. Conflict, Holiness, and Politics in the Teachings of Jesus . New York: Edwin Mellen Press, 1984.

France, R.T. Matthew: Evangelist and Teacher . Grand Rapids: Zondervan, 1989.

Hill, David. "Son and Servant: An Essay on Matthean Christology." JSNT 6 (1980) 2-16.

Kingsbury, Jack D. Matthew As Story. 2d ed. Philadelphia: Fortress, 1988.

Lohr, C. "Oral Techniques in the Gospel of Matthew." CBQ 23 (1961): 339-352.

Luz, U. The Theology of the Gospel of Matthew . Translated by J. Bradford Robinson. Cambridge: Cambridge University Press, 1995.

Matera, Frank. "The Plot of Matthew's Gospel." CBQ 49 (1987): 233-253.

. Passion Narratives and Gospel Theologies . New York: Paulist, 1986.

Powell, M.A. God With Us: A Pastoral Theology of Matthew's Gospel . Minneapolis: Fortress, 1995.

Senior, D. The Passion of Jesus in the Gospel of Matthew . Wilmington: Michael Glazier, 1985.

. What Are They Saying About Matthew? Revised and Expanded Edition. New York: Paulist Press, 1996.

Stanton, Graham. A Gospel For a New People: Studies in Matthew . Edinburgh: T&T Clark, 1992.

. "The Origin and Purpose of Matthew's Gospel: Matthean Scholarship from 1945 to 1980." In ANRW II.25.3. Edited by W.Haase. Pages 1889-1895. Berlin and New York: Walter de Gruyter, 1985.

Verseput, Donald J. "The Title Son of God in Matthew's Gospel." NTS 33 (1987): 532-556.

Westerholm, Stephen. Jesus and Scribal Authority . ConNT 10. Lund, Sweden: CWK Gleerup, 1978.

Wilkens, M.J. The Concept of Discipleship in Matthew's Gsopel as Reflected in the Use of the Term Mathçtçs. Leiden: E.J. Brill, 1988.

Witherup, Ronald D. "The Death of Jesus and the Rising of the Saints: Matthew 27:51-54 in Context." SBLASP. Pages 574-585. Atlanta: Scholars Press, 1987.

Wright, N.T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

. The New Testament and the People of God . Minneapolis: Fortress Press, 1992.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD Anchor Bible Dictionary

AnBib Analecta Biblica

ANTJ Arbeiten zum Neuen Testament und zum Judentum

BAGD A Greek-English Lexicon of the New Testament by Bauer, Arndt, Gingrich, and Danker

BETL Bibliotheca ephemeridum theologicarum lovaniensium

Bib Biblica

BibRev Bible Review

BSac Bibliotheca Sacra

BZNW Beheifte zur ZNW

CBQ Catholic Biblical Quarterly

ConBNT Coniectanea biblica, New Testament

ConNT Coniectanea neotestamentica

DJG Dictionary of Jesus and the Gospels

ETL Ephemerides theologicai lovanienses

ExpTim The Expository Times

HTR Harvard Theological Review

ICC International Critical Commentary

IDB Interpreter's Dictionary of the Bible

Int Interpretation

ISBE International Standard Bible Encyclopedia

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal for the Study of New Testament Theology

LXX Septuagint

NIDNTT New International Dictionary of New Testament Theology

NIGTC New International Greek Testament Commentary

NIV New International Version

NovT Novum Testamentum

NT New Testament

NTM New Testament Message

NTS New Testament Studies

OT Old Testament

RevQ Revue de Qumran

RQ Restoration Quarterly

SBLASP Society of Biblical Literature Abstracts and Seminar Papers

SBLDS SBL Dissertation Series

SBLMS SBL Monograph Series

SJT Scottish Journal of Theology

SNTSMS Society for New Testament Studies Monograph Series

Str-B Kommentar zum Neuen Testament by Strack and Billerbeck

TDNT Theological Dictionary of the New Testament by Kittel and Friedrich

TIM Tradition and Interpretation in Matthew by Bornkamm, Barth, and Held

TrinJ Trinity Journal

TynBul Tyndale Bulletin

UBSGNT United Bible Society Greek New Testament

USQR Union Seminary Quarterly Review

WUNT Wissenschaftliche untersuchungen zum Neuen Testament

ZNW Zeitschrift für die neutestamentliche Wissenschaft

-College Press New Testament Commentary: with the NIV

College: Matthew (Outline)

OUTLINE

I. ESTABLISHING THE IDENTITY AND ROLE OF JESUS THE CHRIST - Matt 1:1-4:16

A. Genealogy of Jesus - 1:1-17

B. The Annunciation to Joseph - 1:18-25

C. The Infancy of Jesus - 2:1-23

1. The Gentile Pilgrimage - 2:1-12

2. The Messiah's Exile and Exodus - 2:13-23

D. The Mission and Message of John the Baptist - 3:1-12

E. The Baptism and Commission of Jesus - 3:13-17

F. The Testing of the Son - 4:1-11

G. Introducing the Ministry of Jesus - 4:12-16

II. GOD'S SAVING PRESENCE IN THE MIDST OF HIS PEOPLE - 4:17-10:42

A. Programmatic Heading: Proclamation of the Kingdom - 4:17

B. Call of the Disciples - 4:18-22

C. Programmatic Summary - 4:23-25

D. Sermon on the Mount: Ministry in Word - 5:1-7:29

1. The Setting - 5:1-2

2. The Beatitudes - 5:3-12

3. Salt and Light - 5:13-16

4. Jesus and the Law - 5:17-20

5. Practicing Greater Righteousness Toward One's Neighbor - 5:21-48

a. Murder - 5:21-26

b. Adultery - 5:27-30

c. Divorce - 5:31-32

d. Oaths - 5:33-37

e. An Eye for an Eye - 5:38-42

f. Love Your Enemies - 5:43-48

6. Practicing Greater Righteousness Before God - 6:1-18

a. Summary - 6:1

b. Giving to the Needy - 6:2-4

c. Prayer - 6:5-15

d. Fasting - 6:16-18

7. The Priorities and Values of the GreaterRighteousness - 6:19-34

a. Treasures in Heaven - 6:19-24

b. Worry - 6:25-34

8. The Conduct of Greater Righteousness - 7:1-12

a. Judging Others - 7:1-5

b. Honor What Is Valuable - 7:6

c. Ask, Seek, Knock - 7:7-11

d. The Golden Rule - 7:12

9. The Call for Decision - 7:13-27

a. The Narrow and Wide Gates - 7:13-14

b. A Tree and Its Fruit - 7:15-23

c. The Wise and Foolish Builders - 7:24-27

10. Conclusion - 7:28-29

E. Ministry in Deed - 8:1-9:34

1. Cleansing of a Leper - 8:1-4

2. Request of a Gentile Centurion - 8:5-13

3. Peter's Mother-in-Law - 8:14-15

4. Summary and Fulfillment Citation - 8:16-17

5. Two Would-Be Followers - 8:18-22

6. Stilling of the Storm - 8:23-27

7. The Gadarene Demoniacs - 8:28-34

8. Healing of the Paralytic - 9:1-8

9. Jesus' Association with Tax Collectors and Sinners - 9:9-13

10. Question on Fasting - 9:14-17

11. Raising the Ruler's Daughter and Cleansing the Unclean Woman - 9:18-26

12. Healing Two Blind Men - 9:27-31

13. Healing of a Deaf Mute - 9:32-34

F. A Call to Mission - 9:35-10:4

G. The Missionary Discourse - 10:5-42

1. Instructions for Mission - 10:5-15

2. Persecution and Response - 10:16-23

3. The Disciples' Relationship to Jesus - 10:24-42

III. ISRAEL'S MISUNDERSTANDING AND REPUDIATION OF JESUS - 11:1-14:12

A. John's Question from Prison - 11:1-6

B. The Person and Mission of John - 11:7-19

1. Identification of John by Jesus - 11:7-15

2. Rejection of John and Jesus - 11:16-19

C. Unrepentant Cities - 11:20-24

D. Jesus' Response and Invitation - 11:25-30

E. Sabbath Controversy: Incident in the Grainfield - 12:1-8

F. Sabbath Controversy: Healing in the Synagogue - 12:9-14

G. The Character and Mission of God's Servant - 12:15-21

H. The Beelzebub Controversy - 12:22-37

I. The Request for a Sign - 12:38-42

J. A Concluding Analogy - 12:43-45

K. Jesus' True Family - 12:46-50

L. The Parables of the Kingdom - 13:1-52

1. The Parable of the Four Soils - 13:1-9

2. The Purpose of the Parables - 13:10-17

3. The Interpretation of the Parable ofthe Soils - 13:18-23

4. Parable of the Weeds - 13:24-30

5. Parable of the Mustard Seed - 13:31-32

6. Parable of the Leaven - 13:33

7. The Purpose of Parables - 13:34-35

8. The Interpretation of the Parable of the Weeds - 13:36-43

9. Parables of the Hidden Treasure and the Pearl - 13:44-46

10. Parable of the Dragnet - 13:47-50

11. Trained in the Kingdom - 13:51-52

M. Rejection at Nazareth - 13:53-58

N. The Death of John the Baptist - 14:1-12

IV. EDUCATING THE DISCIPLES: IDENTITY AND MISSION - 14:13-16:20

A. Feeding of the Five Thousand - 14:13-21

B. Walking on the Water - 14:22-33

C. Summary: Healings at Gennesaret - 14:34-36

D. Jesus and the Teachings of the Pharisees - 15:1-20

E. The Canaanite Woman - 15:21-28

F. Feeding of the Four Thousand - 15:29-39

G. Request for a Sign - 16:1-4

H. The Leaven of the Pharisees and Saducees - 16:5-12

I. Confession at Caesarea Philippi - 16:13-20

V. THE WAY OF THE CROSS - 16:21-20:34

A. The Things of God Versus the Things of Men - 16:21-28

B. Transfiguration - 17:1-8

C. The Coming Elijah - 17:9-13

D. The Power of Faith - 17:14-21

E. The Second Passion Prediction - 17:22-23

F. Jesus and the Temple Tax - 17:24-27

G. Fourth Discourse: Life in the Christian Community - 18:1-35

1. Becoming Like a Child - 18:1-5

2. Avoiding Offense - 18:6-9

3. Value of the "Little Ones" - 18:10-14

4. Reconciling an Offending Brother - 18:15-20

5. Importance of Forgiveness - 18:21-35

H. Transition from Galilee to Judea - 19:1-2

I. Marriage and Divorce - 19:3-9

J. The Bewildered Response of the Disciples - 19:10-12

K. The Little Children - 19:13-15

L. The Rich Young Man - 19:16-22

M. Wealth, Reward and Discipleship - 19:23-30

N. The Generous Landowner - 20:1-16

O. Third Passion Prediction - 20:17-19

P. Requests on Behalf of the Sons of Zebedee - 20:20-28

Q. Two Blind Men Receive Sight - 20:29-34

VI. CONFLICT IN JERUSALEM - 21:1-25:46

A. Jesus' Entry into Jerusalem - 21:1-11

B. Demonstration in the Temple - 21:12-17

C. The Fig Tree - 21:18-22

D. The Authority Question - 21:23-27

E. Parable of the Two Sons - 21:28-32

F. Parable of the Tenants - 21:33-46

G. Parable of the Wedding Feast - 22:1-14

H. Confrontations with the Religious Leaders - 22:15-46

1. Paying Taxes to Caesar - 22:15-22

2. Marriage in the Afterlife - 22:23-33

3. The Greatest Commandment - 22:34-40

4. The Son of David - 22:41-46

I. Denunciation of the Scribes and Pharisees - 23:1-39

1. Do Not Practice What They Preach - 23:1-12

2. Woes against the Teachers of the Law andthe Pharisees - 23:13-36

3. Lament over Jerusalem - 23:37-39

J. Fifth Discourse: Judgment to Come - 24:1-25:46

1. Introduction - 24:1-3

2. Warnings Not to Be Deceived - 24:4-14

3. The Coming Tribulation in Judea - 24:15-28

4. The Climactic Fall of Jerusalem within "This Generation" - 24:29-35

5. The Coming Judgment of the Son ofMan - 24:36-25:46

a. The Coming Son of Man~ - 24:36-51

b. The Ten Virgins - 25:1-13

c. Parable of the Talents - 25:14-30

d. Judgment of the Son of Man - 25:31-46

VII. THE PASSION AND RESURRECTION OF JESUS - 26:1-28:20

A. The Plot to Arrest and Execute Jesus - 26:1-5

B. Anointing in Bethany - 26:6-13

C. Judas' Betrayal - 26:14-16

D. Preparation for Passover - 26:17-19

E. The Last Supper - 26:20-30

F. Jesus Predicts the Disciples' Desertion and Denial - 26:31-35

G. The Gethsemane Prayer - 26:36-46

H. The Arrest of Jesus - 26:47-56

I. The Hearing Before Caiaphas - 26:57-68

J. The Denial of Peter - 26:69-75

K. Transition to the Roman Authorities - 27:1-2

L. The Suicide of Judas - 27:3-10

M. The Trial Before Pilate - 27:11-26

N. Mockery and Abuse of Jesus - 27:27-31

O. The Crucifixion - 27:32-44

P. The Death of Jesus - 27:45-56

Q. The Burial of Jesus - 27:57-61

R. Keeping Jesus in the Tomb - 27:62-66

S. The Empty Tomb - 28:1-7

T. The Appearance of Jesus to the Women - 28:8-10

U. The Bribing of the Guards - 28:11-15

V. The Great Commission - 28:16-20

-College Press New Testament Commentary: with the NIV

Lapide: Matthew (Book Introduction)

PREFACE.

——————

IN presenting to the reader the Second Volume [Matt X to XXI] of this Translation of the great work of Cornelius à Lapide, I desire to mention that it has not been within my purpose to give an equivalent for every word of the original. This ought to have been stated at the commencement of the first volume, and I greatly regret the omission.

The stern exigencies of publication have compelled me to compress the translation of the Commentary upon the Gospels within five octavo volumes, when a reproduction of the Latin original, verbatim et literatim , would have probably necessitated seven.

The matter standing thus, I have had to exercise my own judgment as to the character of the necessary omissions and compression. I am perfectly aware that in omitting or compressing anything at all, I expose myself to the full fury of the blasts of unkind, bitter, or unscrupulous criticism; though criticism of this kind has, I am thankful to say, been confined to a single print.

I have no fault whatever to find with the criticism of the R. Catholic Tablet . It was dictated by a thoroughly honest and commendable, but certainly mistaken fear, that I had made omissions for controversial purposes. Of this, I hope I am incapable.

With regard to the other adverse criticism to which I have alluded, I am sorry that I cannot regard it as either just or righteous. One reason is this; the reviewer in question concludes his remarks by saying—"Those who are familiar with Cornelius' work are aware of the terseness and pungency of the author's style. Whether it would be possible to give this in English we cannot say, but the present translators do not appear to have even attempted the task, either in their literal rendering, or in their paraphrased passages, so that much of the sententiousness of the original has evaporated."

It would be almost impossible to single out from the whole range of the history of criticism a more telling example of its frequent utter worthlessness and disregard of a strict adherence to truth. In the first place, with regard to Cornelius himself, those who are best acquainted with him—his greatest lovers and admirers—are aware that if there is one thing more than another which they are disposed to regret, it is his great prolixity, and the inordinate length of his sentences.

Secondly, if the hostile reviewer had examined my translation solely for the purposes of an honest criticism, he could not have helped becoming aware of the fact that there is scarcely a page in which I have not broken up what is a single sentence in the Latin into two, three, and sometimes even more sentences in the English.

Lastly, I need not tell scholars that it would be far more easy and pleasant to myself to translate literally, without any omission whatever, than to have continually to be, as it were, upon the stretch to omit or compress what must be omitted, when very often all seems valuable. I can truly say I have often spent as much time in deliberating what to omit, or how to compress a passage, as would have sufficed to have written a translation of it in full twice over.

About two-thirds of the twenty-first chapter of S. Matthew, the last in this second volume, have been translated without any omission, or compression whatever. A note is appended to the place where this unabridged translation begins. This will enable any one who cares to do so, to compare the abridged portion with the unabridged, and both with the original.

T. W. M.