Mat 4:1-11 | Clarke | STEP | Jesus, in the wilderness, is tempted by Satan, . He goes into Galilee, ; and Capernaum, . The prophecy which was thus fulfilled, . He begins to preach publicly, . Calls Simon Peter, and his brother Andrew, . Calls also James and John, the sons of Zebedee, , . Preaches and works miracles throughout Galilee, . Becomes famous in Syria, and is followed by multitudes from various quarters, among whom he works a great variety of miracles, , . Verse 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. To be tempted - The first act of the ministry of Jesus Christ was a combat with Satan. Does not this receive light from . I will put enmity between the woman's seed and thy seed: it shall bruise thy head, and thou shalt bruise his heel.

Matthew 4:1-11

Introduction

Jesus, in the wilderness, is tempted by Satan, Mat 4:1-11. He goes into Galilee, Mat 4:12; and Capernaum, Mat 4:13. The prophecy which was thus fulfilled, Mat 4:14-16. He begins to preach publicly, Mat 4:17. Calls Simon Peter, and his brother Andrew, Mat 4:18-20. Calls also James and John, the sons of Zebedee, Mat 4:21, Mat 4:22. Preaches and works miracles throughout Galilee, Mat 4:23. Becomes famous in Syria, and is followed by multitudes from various quarters, among whom he works a great variety of miracles, Mat 4:24, Mat 4:25.

Verse 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.

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. Verse 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. Verse 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.

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.

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." Verse 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. Verse 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. Verse 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.

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.

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, 1Thes 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. Verse 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. Verse 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. Verse 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." Verse 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. Verse 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.