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4 But he answered

and ceedeth out of the mouth of

said, It is written, Man shall God.

thus

up into the holy city, and setpower on such an occasion, might imply a distrust of divine providence, and would not have been in accordance with the design of miracles. That design was, to furnish public evidence of his being commissioned from God; not to satisfy the cravings of his own hunger. Besides, to perform a miracle at the suggestion of Satan, and with the view of removing his pretended doubts, would have been wholly unsuitable.

not live by bread alone, 5 Then the devil taketh him
but by every word that pro-
original, the article is not used; and
there might be a question, whether
we should translate the expression
the Son of God, meaning the
Messiah; or thus- -a son of God,
meaning a pious man. There is,
however, no serious difficulty; for
if Satan tempted Jesus on the
ground merely of his claiming to
be a pious man, the temptation to
work a miracle would not have been
appropriate; whereas it was appro-
priate, on the ground of his claim-
ing to be the Messiah. || That these
stones be made bread. How artful
the suggestion presented to Jesus,
while in his distressing circumstances,
in a state, so to speak, of starving,
that he should employ his miraculous
power in creating a supply for his

wants!

4. He answered and said.

As Sa

5. The holy city; Jerusalem, so called, as being the place where the temple was situated, and the public worship of God was performed. Compare Is. 48: 2. Dan. 9: 24. || Pinnucle of the temple. The temple, in the time of Christ, had several porches. There was one distinguished by its size and height. It was one hundred cubits high, or, reckoning from the

Sijan's suggestion is represented in the valley below, down which a person

ight of a remark made to the Saviour, b the thought which at once arose in he Saviour's mind in opposition to it, is called an answer; as if there had been a conversation between them. It is written; in Deut. 8: 3. The thought expressed in the passage referred to, is, that bread is not the only substance which can sustain human life; that bread is not absolutely necessary, but that whatever God may please to appoint for that end, will sustain the life of man. Word. The original term thus rendered, has as extensive a signification as our term thing; and the expression Every word [thing] that proceedeth out of the mouth of God, is equivalent to, Whatever God shall appoint. Man's life can be sustained not only by bread, but by any thing which God may appoint. This was the thought which Jesus contemplated, and perhaps uttered, as refreshing to his soul, and making powerless the evil suggestions of the adversary. The exercise of the Messiah's supernatural

could not look without dizziness, four or five hundred cubits, that is, six or seven hundred feet. It was this, in all probability, which is here meant. But how did the devil take him to this place? Probably as one person takes, or carries, another to some place. A man takes another to a place, when he accompanies him, particularly with a design to accomplish something respecting him in that place. Jesus, having spent as much time as he desired in the wilderness, again sought the habitations of men. He was now probably proposing, in his own mind, to visit the temple in Jerusalem. From the loftiest elevation of the temple, he could take a survey of the city and of the surrounding country, to whose inhabitants he was soon to appear in a most important relation. In prosecuting this design, the tempter accompanied him; and he might in a guileful manner communicate such thoughts as would strengthen the Saviour's purpose to ascend the highest spot of the building. And when the Saviour arrived

teth him on a pinnacle of the lest at any time thou dash th foot against a stone.

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,

at that spot, a favorable opportunity presented for insinuating another temptation.

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 showeth him all tested the reality and strength of his faith.

East

8. The devil availed himself of 6. Cast thyself down. There might another favorable opportunity to sehave been some reference in this duce the Messiah to take a wrong temptation to what we find expressed course. Taketh him; that is, as in by some of the inhabitants of Jerusa- the former instance, induced him to lem, in John 7:27-"No man know-go, and went with him. There is no eth whence he [the Messiah] is." need, from the nature of this language Should Jesus have cast himself down of regarding Jesus as putting himsel from that elevation, and the knowl- into Satan's power, or as at all ex edge of so wonderful a descent be couraging Satan in his foul designs, spread abroad, it might have given or as allowing himself to be in any him immediate favor with the people. degree overcome by him. The deSuch might have been the form of the sign of Jesus in ascending the lofty temptation. Or it might have been mountain was doubtless a very dif simply a strong temptation presump- ferent one from that which Satan tuously to put divine providence to wished to accomplish in accompany. the test, such as might well be sup- ing him, or in any way inducing him posed to arise in the mind of a man to go. An exceeding high mounwho was standing on a very giddy tain. In the vicinity of Jerusalem height. For it is written; Ps. 91: there were lofty elevations. 11, 12, a passage expressing the care of from Jerusalem, on the other side of divine providence over the righteous. the Jordan, there was also Mount 7. It is written again; Deut. 6: 16. Nebo, from one of whose summits, Tempt. This word here signifies to namely, Pisgah, Moses had a view of put to the proof, or to test. Thus, the promised land. Deut. 34: 1-4. Thou shalt not put the Lord thy God What mountain was intended by to the proof; thou shalt not test the the evangelist, cannot be determined. truth of his promises, by needlessly ||| All the kingdoms of the world. Luke placing thyself in dangerous circum- (4: 5), adds, " in a moment of time;" stances. The force of this passage, that is, so to speak, at a single glance. in rebutting Satan's suggestion, con- The world is sometimes used to desisted in its being a caution against note an extensive region. Compare a presumptuous confidence in God, Rom. 1: 8. The word used in the and a needless testing of the veracity original of Luke 4: 5, is somewhat of God. We are not to understand different from the word used by Matthe Saviour as here calling himself thew, but, like that, is applicable to a "the Lord thy God," and cautioning smaller or to a larger extent of counSatan not to persist in tempting him. try, and is actually used when only The view presented above is the only Palestine is meant. See Acts 11: one consistent with the connection. 28. History shows that Palestine was The word tempt is used in the same the country where the famine there sense in Gen. 22:1 "God did tempt spoken of prevailed. In the verse Abraham;" that is, put him to trial, before us, we may understand the

he kingdoms of the world, and | him, Get thee hence, Satan. for it is written, Thou shalt

he glory of them; 9 And saith unto him, All worship the Lord thy God, these things will I give thee, and him only shalt thou serve.. if thou wilt fall down and worship me.

10 Then saith Jesus unto

11 Then the devil leaveth him, and behold, angels came and ministered unto him.

present case, Jesus might be said to be paying homage to Satan, had he been willing to renounce God and to

word in this limited sense, as express-
ing the principalities in and around
Palestine. This whole region was
divided into several governments· -aseek for great worldly power.
term which answers well to the origin-
al one rendered kingdoms. But as
Palestine, with the country around,
was an appendage to the vast Roman
empire, a mind which was contem-
plating worldly authority and the
splendor connected with it, might
naturally pass from viewing Pales-
tine to a mental apprehension of the
whole empire, and even of the gov-
ernment of the whole world. While,
then, Jesus, on the summit of the
mountain, was surveying the land,
with the design of deeply affecting
his heart in prospect of what he was
to do and to suffer in that region,
Satan may have suggested the ideas,
How glorious it would be to become
the monarch of these regions! and,
as the people were expecting the
Messiah, and expecting in him a great
temporal deliverer and prince, How
easily might all this power and splen-
dor be acquired! If Jesus would but
renounce the authority of God, and,
ceasing to contemplate his real work,
would place himself on the side of
Satan, and pay homage to him, all
this power and glory might become

10. The thought of grasping at tem-
poral power was instantly repelled.
It is written; Deut. 6: 13. Jehovah
only is the Lord of power and might,
the dispenser of kingdoms and of glo-
ry. To him only is such homage due
as Satan sought for himself.
"The
earth is the Lord's, and the fulness
thereof." Ps. 24: 1.

his own!

9. Will I give thee. Satan was called the god, or prince, of this world. John 12: 31. 14: 30. 2 Cor. 4:4. In accordance with this idea was the impious suggestion of the adversary. Fall down and worship me. Respect and homage were frequently expressed by prostration, together with corresponding language. Hence the phrase 'fall down and worship," signifies what we express by the phrase do homage. In the

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11. The devil leaveth him. Luke (4: 13) adds the words "for a season.' Satan renewed his attacks near the termination of the Messiah's work on earth. John 14:30. || Angels came and ministered unto him. Compare Mark 1: 13. Heavenly beings came, to rejoice with him at the triumphant issue of his trials, to administer in various ways to his wants, and particularly to impart consolation to his mind. So, on another occasion, an angel from heaven strengthened him. Luke 22: 43. Compare Heb. 1: 14. For Luke's account of our Saviour's temptation, see Luke 4: 1–13.

HINTS FOR REFLECTION, suggested by the account of our Lord's temptation.

1. Jesus, in view of his great work, sought opportunity for special communion with God. See the note on v. 1. How suitable an example for us, when undertaking any important work!

2. In immediate connection with special religious exercises, was dreadful temptation. When, then, we are in the most devout and religious state, let us specially guard against temptation.

3. Temptations are often presented in a very specious guise. Even

12 Now when Jesus had he came and dwelt in Caperheard that John was cast into naum, which is upon the seaprison, he departed into Galilee: coast, in the borders of Zabu13 And leaving Nazareth, lon and Nephthalim:

the word of God may be abused to the purpose of encouraging a person in sin. v. 6.

4. The word of God, properly understood and applied, is a happy preservative from temptation. vs. 4, 7, 10.

5. Worldly advancement ought to be of no weight, when contrasted with duty to God and with our spiritual interests.

6. Holy angels are not indifferent spectators of our sorrows and trials. v. 11. Heb. 1: 14.

7. We have a Saviour, who has been sorely tempted, and who is able to succor us when tempted. Heb. 2: 17, 18. 4:15.

12. Matthew here passes over a considerable space of time, which intervened between the temptation and our Saviour's taking up his abode in Capernaum. To obtain a correct view of our Saviour's history, the evangelists must be compared together. One of them omits some things, which another relates. One gives a more full account than another. Hence the accounts of all are necessary in order to obtain a connected view of events. According to the statements of John, it would seem, that Jesus became considerably known in Judea, by means of John the Baptist and certain persons whom he had invited to an acquaintance with himself (John 1:35, &c.); that he went to Galilee, and attended the wedding at Cana (2:1-11); that thence he went to Capernaum and spent a few days (2: 12); that he again went to Jerusalem to attend a passover (2: 13-25), and remained some time in Judea, increasing the number of his followers, before John the Baptist was cast into prison (3: 22-36). After John was imprisoned, Jesus retired from Judea to Galilee. Of this last-mentioned going to Galilee Matthew now speaks.

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John was cast into prison. account of John's imprisonment, see Matt. 14: 3-5. Mark 6: 17-20. Luke 3: 19, 20. || Into Galilee; the northern part of the country. See the Map. Jesus retired to Galilee, probably because he had accomplished in Judea as much as circumstances rendered suitable at present; and, the jealousy of the Pharisees and other distinguished men having been excited (John 4: 1), a longer continuance there might only have cherished their ill-will, and exposed himself prematurely to their machinations. Galilee was a part of the land where their influence was less felt, and where he could more profitably devote himself to the object of his mission. It was necessary, too, that all parts of the land should share in his labors.

On this journey to Galilee, probably, he passed through Samaria, as is related by John, 4th chapter. When arrived in Galilee, he healed in Cana the nobleman's son (John 4: 46–54), and exercised his ministry in the synagogues of Galilee.

13. And leaving Nazareth. Luke (4: 16-31) informs us of the Saviour's going to Nazareth, and of the circumstances in which he departed from it. || Dwelt in Capernaum; made Capernaum the principal place of his residence. See Luke 4:31. Capernaum, as the Map shows, was situated on the north-western shore of the sea of Galilee. || Zabulon and Nephthalim; names of two tribes of the Israelites, so called from the two sons of Jacob, Zebulun and Naphtali. Gen. 49: 13, 21. There is a slight difference in the sounds of these names, as expressed in the Hebrew and in the Greek languages. In the division of the land among the tribes under Joshua, these two obtained their lots in the neighborhood of the sea of Galilee. Josh. 19: 10, 11, 32.

14 That it might be fulfilled | darkness saw great light and to them which sat in the region and shadow of death, light is

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

sprung up.

17 From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.

tiles. Galilee, or at least a part of it, received the epithet here employed, because it bordered on territories inhabited by people who were not Jews. The designation was still more appropriate in later times; for the more northern parts of Galilee became settled by a very mixed population. In the time of our Saviour, Galilee was divided into two parts; namely, upper, or northern, and lower, or south

ern.

16. Sat in darkness; were destitute of religious knowledge and true happiness. || Saw great light; received advantages for acquiring religious knowledge and bliss. The Saviour was "the light of the world." Any

14. That it might be fulfilled, &c. Jesus' going to Galilee, and making Capernaum, a noted town in Galilee, the principal place of his residence, was in accordance with the prophetic language of Isaiah. The prophet (Is. 9: 1, 2) had foretold, that the region occupied by the tribes of Zebulun and Naphtali should be reduced to a degraded state. This is the idea expressed by the term rendered lightly afflicted, in Isaiah. The prediction was fulfilled by the Assyrian kings, who conquered and depopulated that part of the country and the other parts occupied by the ten tribes. Thus that region was humbled, or made despicable. The prophet then proceeds to state, that in after times God would honor that re-region to which he should come, as the gion, or render it greatly distinguished. teacher and redeemer of men, might This, according to the ablest critical indeed be considered as highly favored, writers, is the thought expressed by for it would enjoy light from heaven. the Hebrew word in Isaiah, which our || Region and shadow of death. These translators have rendered did more words express, though in a stronger grievously afflict. Now this latter part manner, the same ideas as are expressed of the prediction had reference to the by the word darkness, in the former changes which would be effected in part of the verse. Shadow of death is consequence of the Messiah's coming. equivalent to deathshade, or deathlike By his appearing and establishing his shade; darkness like that of death, righteous cause, that land would be utter destitution of moral and religious greatly honored. Our Lord's going good. into that region, and making it the principal scene of his labors, naturally recalled to mind this prophecy, as then receiving a part of its fulfilment.

15. By the way of the sea; the region along the sea of Galilee. | Beyond Jordan; another geographical term, meaning the country on the other side, that is, on the eastern side, of the Jordan. || Galilee of the Gentiles. In Is. 9: 1, we read, Galilee of the nations. The Jews distinguished other people from themselves by calling them the nations, or Gen

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ilege of living where the light of the NOTICE, 1. How great is the privgospel shines! Compare our privileges with the moral condition of heathen

nations.

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