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Text -- Matthew 4:1-3 (NET)

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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.”
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Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

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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, "...

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...

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...

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 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...

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.

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...

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 ."

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...

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.

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...

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.

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.

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.

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.

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.

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

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; ...

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.

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...

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 fort...

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 tha...

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 da...

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).

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 (...

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.

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,...

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."

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...

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 ...

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, faste...

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 da...

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 there...

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 ...

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."

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 c...

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 expr...

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.

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 ...

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 wi...

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."

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...

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:...

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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 influe...

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,...

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...

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!"

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 b...

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 ha...

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, ...

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.

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...

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."

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 t...

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,...

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)

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[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...

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 S...

"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)

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...

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...

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 w...

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.

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Commentary -- Verse Notes / Footnotes

NET Notes: Mat 4:1 Or “desert.”

NET Notes: Mat 4:2 Grk “and having fasted forty days and forty nights, afterward he was hungry.”

NET Notes: Mat 4:3 Grk “say that these stones should become bread.”

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 ov...

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.

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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 A...

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 ...

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...

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...

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 imp...

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 ...

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 t...

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 tempta...

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 rea...

Constable: Mat 3:1--4:12 - --D. The King's preparation 3:1-4:11 Matthew passed over Jesus' childhood quickly to relate His preparatio...

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. Hi...

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 da...

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, ret...

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...

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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 r...

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 t...

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 F...

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...

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, b...

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 h...

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...

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...

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 te...

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. Synopt...

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...

Constable: Matthew (Book Introduction) Introduction The Synoptic Problem The synoptic problem is intrinsic to all study of th...

Constable: Matthew (Outline) Outline I. The introduction of the King 1:1-4:11 A. The King's genealogy 1:1-17 ...

Constable: Matthew Matthew Bibliography Abbott-Smith, G. A. A Manual Greek Lexicon of the New Testament. Edinburgh: T. & T. Cl...

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,...

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 ευαγγελ...

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...

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...

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 Lapi...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


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