4 4 But he answered and ceedeth out of the mouth of said, It is written, Man shall God. not live by bread alone, 5 Then the devil taketh him but by every word that pro- 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. original, the article is not used; and there might be a question, whether we should translate the expression thus 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 appropriate, on the ground of his claiming 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! Xan's suggestion 4. He answered and said. As Sais represented in the ight of a remark made to the Saviour, o 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 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 valley below, down which a person 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 flest at any time thou dash the temple, foot against a stone. written again, Thou shalt not tempt the Lord thy God. 6 And saith unto him, If 7 Jesus said unto him, It is thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge 8 Again, the devil taketh concerning thee: and in their him up into an exceeding high hands they shall bear thee up, mountain, and showeth him all at that spot, a favorable opportunity tested the reality and strength of his presented for insinuating another faith. temptation. 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." Should Jesus have cast himself down from that elevation, and the knowledge of so wonderful a descent be spread abroad, it might have given him immediate favor with the people. Such might have been the form of the temptation. Or it might have been simply a strong temptation presumptuously to put divine providence to the test, such as might well be supposed to arise in the mind of a man who was standing on a very giddy height. || For it is written; Ps. 91: 11, 12, a passage expressing the care of divine providence over the righteous. 7. It is written again; Deut. 6:16. || Tempt. This word here signifies to put to the proof, or to test. Thus, Thou shalt not put the Lord thy God to the proof; thou shalt not test the truth of his promises, by needlessly placing thyself in dangerous circumstances. The force of this passage, in rebutting Satan's suggestion, consisted in its being a caution against a presumptuous confidence in God, and a needless testing of the veracity of God. We are not to understand the Saviour as here calling himself "the Lord thy God," and cautioning Satan not to persist in tempting him. The view presented above is the only one consistent with the connection. The word tempt is used in the same sense in Gen. 22 : 1 - "God did tempt Abraham;" that is, put him to trial, need, from the nature of this language of regarding Jesus as putting himsel into Satan's power, or as at all ex couraging Satan in his foul designs, or as allowing himself to be in any degree overcome by him. The design of Jesus in ascending the lofty mountain was doubtless a very dif ferent one from that which Satan wished to accomplish in accompanying him, or in any way inducing him to go. || An exceeding high mountain. In the vicinity of Jerusalem there were lofty elevations. East from Jerusalem, on the other side of the Jordan, there was also Mount Nebo, from one of whose summits, namely, Pisgah, Moses had a view of the promised land. Deut. 34:1-4. What mountain was intended by the evangelist, cannot be determined. ||| All the kingdoms of the world. Luke (4:5), adds, " in a moment of time; that is, so to speak, at a single glance. The world is sometimes used to denote an extensive region. Compare Rom. 1:8. The word used in the original of Luke 4: 5, is somewhat different from the word used by Matthew, but, like that, is applicable to a smaller or to a larger extent of country, and is actually used when only Palestine is meant. See Acts 11: 28. History shows that Palestine was the country where the famine there spoken of prevailed. In the verse before us, we may understand the " the kingdoms of the world, and he glory of them; 9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. - a him, Get thee hence, Satan. for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. 11 Then the devil leaveth him, and behold, angels came and ministered unto him. present case, Jesus might be said to "The 10 Then saith Jesus unto word in this limited sense, as expressing the principalities in and around Palestine. This whole region was divided into several governments term which answers well to the original one rendered kingdoms. But as Palestine, with the country around, was an appendage to the vast Roman empire, a mind which was contemplating worldly authority and the splendor connected with it, might naturally pass from viewing Palestine to a mental apprehension of the whole empire, and even of the government 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 splendor 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 HINTS FOR REFLECTION, suggested Satan, and pay homage to him, all by the account of our Lord's temptathis power and glory might become tion. 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 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. 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 prison, he departed into Galilee: 13 And leaving Nazareth, 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. VOL. I. 5 naum, which is upon the seacoast, in the borders of Zabulon and Nephthalim: John was cast into prison. For an 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 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 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 region, or render it greatly distinguished. This, according to the ablest critical writers, is the thought expressed by the Hebrew word in Isaiah, which our translators have rendered did more grievously afflict. Now this latter part of the prediction had reference to the changes which would be effected in consequence of the Messiah's coming. By his appearing and establishing his righteous cause, that land would be greatly honored. Our Lord's going 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 to them which sat in the region and shadow of death, light is 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 region to which he should come, as the teacher and redeemer of men, might indeed be considered as highly favored, for it would enjoy light from heaven. || Region and shadow of death. These words express, though in a stronger manner, the same ideas as are expressed by the word darkness, in the former part of the verse. Shadow of death is equivalent to deathshade, or deathlike shade; darkness like that of death, utter destitution of moral and religious good. NOTICE, 1. How great is the privilege of living where the light of the gospel shines! Compare our privileges with the moral condition of nations. 2. How cheering is the thought that the gospel, the lamp of life, is to shine over all the regions of moral night on earth! en. 17. Repent; the kingdom of heav See on 3: 2. |