Matthew 4:2

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Matthew 4:2 in Multiple Translations

Berean Standard Bible BSB

After fasting forty days and forty nights, He was hungry.

King James Version KJV

And when he had fasted forty days and forty nights, he was afterward an hungred.

American Standard Version ASV

And when he had fasted forty days and forty nights, he afterward hungered.

Bible in Basic English BBE

And after going without food for forty days and forty nights, he was in need of it.

Free Bible Version FBV

After fasting forty days and nights, he was hungry.

Geneva Bible 1599 GNV

And when he had fasted fourtie dayes, and fourtie nights, he was afterward hungrie.

Young's Literal Translation YLT

and having fasted forty days and forty nights, afterwards he did hunger.

World English Bible WEB

When he had fasted forty days and forty nights, he was hungry afterward.

Noah Webster Bible WBS

And when he had fasted forty days and forty nights, he was afterward hungry.

Douay-Rheims 1899 DRV

And when he had fasted forty days and forty nights, afterwards he was hungry.

Translation for Translators T4T

After he did not eat food for 40 days, and 40 nights. he was hungry.

Plain English Version PEV

Jesus was there for 40 days, and he didn’t eat anything, so he got very hungry.

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Berean Amplified Bible — Matthew 4:2

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Matthew 4:2 Interlinear (Deep Study)

BIB

GRK και νηστευσας ημερας τεσσαρακοντα και νυκτας τεσσαρακοντα υστερον επεινασεν

και kai G2532 and Conj

νηστευσας nēsteuō G3522 to fast Verb-AAP-NSM

ημερας hēmera G2250 day Noun-APF

τεσσαρακοντα tessarakonta G5062 forty Adj-NUI

και kai G2532 and Conj

νυκτας nux G3571 night Noun-APF

τεσσαρακοντα tessarakonta G5062 forty Adj-NUI

υστερον husteron G5305 later Adv

επεινασεν peinaō G3983 to hunger Verb-AAI-3S

Greek Word Study

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Greek Word Reference — Matthew 4:2

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

νηστευσας nēsteuō G3522 "to fast" Verb-AAP-NSM

To fast or abstain from food for religious reasons, as Jesus did in Matthew 4:2 and as the disciples did in Matthew 6:16-18. Fasting was a common practice in the New Testament, as seen in Mark 2:18-20.

Definition: νηστεύω (νῆστις), [in LXX for צוּם ;] to fast (Arist., Aristoph., al.): Mat.4:2 6:16-18 9:14-15 Mrk.2:18-20, Luk.5:33-35 18:12, Act.13:2-3.† (AS)

Usage: Occurs in 16 NT verses. KJV: fast See also: Acts 10:30; Mark 2:19; Matthew 9:15.

ημερας hēmera G2250 "day" Noun-APF

The Greek word for day refers to a 24-hour period, used in Revelation 21:25 and Acts 9:24. It can also mean a period of time, like in Luke 21:37.

Definition: ἡμέρα, -ας, ἡ, [in LXX chiefly (very freq.) for יוֹם ;] day; __1. as distinct from night: genitive ἡμέρας, by day (WM, §30, 11), Rev.21:25; ἡ. κ. νυκτός (ν. κ. ̔ἡ.), Act.9:24, 1Th.2:9, 2Th.3:8, Rev.4:8 (BL, §36, 13); ἡμέρας μέσης, at mid-day, Act.26:13; accusative durat., τ. ἡμέρας, Luk.21:37; ὅλην τὴν ἡ., Rom.8:36; ἐν ἡμέρα, Jhn.11:9, Rom.13:13; ἡμέρας ὁδός, a day's journey, Luk.2:44; ἡ. γίνεται, Lk 4:42 22:66; κλίνει, Luk.9:12, al.; metaphorically, Jhn.9:4, Rom.13:12, 1Th.5:4, 5 8, 2Pe.1:19. __2. Of a civil day of 24 hours, incl. night: Mat.6:34, Mrk.6:21, Luk.13:14, al.; τρίτῃ ἡ., Mat.16:21; ἡμέρᾳ κ. ἡ. (cf. יוֹם בְּיוֹם, Est.3:4), 2Co.4:16; ὅλην τ. ἡ., Rom.8:36 10:21; pl., Jhn.2:12, Act.9:19, al.; ἡ. τῶν ἀζύμων, Act.12:3; τ. σαββάτου, Luk.13:14, 16; ἡ κυριάκη ἡ., Rev.1:10. __3. In Messianic sense, of the last day: ἡ ἡ. (ἐκείνη, τ. κυρίου, etc.), Mat.7:22, Luk.6:23, Rom.13:12, 1Co.1:8, 1Th.5:2, 2Th.2:2, 2Pe.3:10, al; by meton., as compared with the divine judgment on that day, ἡ. ἀνθρωπίνη, of a human tribunal, 1Co.4:3 (EV, man's judgment). __4. As in Heb. (also in Gk. writers; Bl, §46, 9; M, Pr., 81), of time in general: Jhn.8:56 14:20, 2Co.6:2, Eph.6:13, 2Pe.3:18; pl. Act.15:7, Eph.5:16, Heb.10:32; πᾶσας τὰς ἡ. (cf. כָּל הַיָּמִים, Deu.4:40, al.; MM, Exp., xv), Mat.28:20; ἐλεύσονται ἡ. ὅταν (ὅτε), Mat.9:15, Mrk.2:20, Luk.5:35 17:22; αἱ ἡ., with genitive of person(s) (Gen.26:1, al.), Mat.2:1, Luk.1:5, Act.7:45, 1Pe.3:20; ἀρχ̀ ἡμερῶν, Heb.7:3. (AS)

Usage: Occurs in 366 NT verses. KJV: age, + alway, (mid-)day (by day, (-ly)), + for ever, judgment, (day) time, while, years See also: 1 Corinthians 1:8; Acts 21:5; 1 Peter 2:12.

τεσσαρακοντα tessarakonta G5062 "forty" Adj-NUI

This word means the number forty, often symbolizing a period of testing or trial. It appears in Matthew 4:2, Mark 1:13, and other passages, describing Jesus' time in the wilderness or other events lasting forty days.

Definition: τεσσεράκοντα (Rec. τεσσαρ-, v, WH, App., 150; M, Pr., 45 f.; Thackeray, Gr., 62 f., 73 f.), οἱ, αἱ, τά, indecl., forty: Mat.4:2, Mrk.1:13, Luk.4:2, Jhn.2:20, Act.1:3, al (AS)

Usage: Occurs in 21 NT verses. KJV: forty See also: 2 Corinthians 11:24; Hebrews 3:17; Hebrews 3:9.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

νυκτας nux G3571 "night" Noun-APF

Night is the time of darkness, as in Matthew 12:40 and Mark 6:48. It can be literal or figurative, like in 1 Thessalonians 5:7.

Definition: νύξ genitive νυκτός, ἡ, [in LXX chiefly for לַיִל ;] night: Mat.12:40, Mrk.6:48, Jhn.13:30, al.; genitive temp. (of the time within which something happens; M, Pr., 73; B1., § 36, 13), νυκτός, by night, Mat.2:14, Jhn.3:2, 1Th.5:7, al.; ν. κ. ἡμέρας, Mrk.5:5, 1Th.2:9, al.; ἡμέρας κ. ν., Luk.18:7, Rev.4:8, al.; μέσης ν., Mat.25:6; dative, νυκτί, in ans. to the question, "when?" (rare in cl.; Hdt., Soph.), ταύτῃ τ. ν., Luk.12:20, al.; ἐκείνῃ Act.12:6; ἐπιούσῃ, Act.23:11; accusative durat. (Bl., § 34, 8; Kühner3, III, 314b), ν. κ. ἠμέραν, Luk.2:37 Act.20:31; τ. νύκτας, Luk.21:37; διὰ νυκτός (= cl. νυκτός; Bl., § 42, 1; 46, 7), Act.5:19 16:9 17:10 23:31; δι᾽ ὅλης ν., Luk.5:5; κατὰ μέσον τῆς ν. (Bl., § 47, 6), Act.27:27. Metaphorical: Jhn.9:4, Rom.13:12, 1Th.5:5 (AS)

Usage: Occurs in 62 NT verses. KJV: (mid-)night See also: 1 Corinthians 11:23; John 21:3; Revelation 4:8.

τεσσαρακοντα tessarakonta G5062 "forty" Adj-NUI

Usage: Occurs in 21 NT verses. KJV: forty See also: 2 Corinthians 11:24; Hebrews 3:17; Hebrews 3:9.

υστερον husteron G5305 "later" Adv

Later refers to something happening after something else, as seen in Matthew 21:31 and 1 Timothy 4:1, where it describes events that occur subsequently or finally.

Definition: (comp.) later, second; (neu.) finally, last of all posterior, in place or time; subsequent, later, last, finally, last of all Mt. 21:31; 1Tim. 4:1

Usage: Occurs in 12 NT verses. KJV: afterward, (at the) last (of all) See also: Hebrews 12:11; Matthew 21:29; Matthew 26:61.

επεινασεν peinaō G3983 "to hunger" Verb-AAI-3S

To hunger means to feel a strong need or craving for food, like when Jesus fasted for 40 days in Matthew 4:2. It can also be used figuratively to describe a deep desire or longing, as in Matthew 5:6 where it refers to hungering and thirsting for righteousness.

Definition: πεινάω, -ῶ [in LXX chiefly for = רָעֵב ;] to hunger, be hungry: Mat.4:2 12:1, 3 21:18 25:35, 37 25:42, 44, Mrk.2:25 11:12, Luk.1:53 4:2 6:3, Rom.12:20" (LXX), 1Co.4:11 11:21 11:34 Php.4:12, Rev.7:16; metaphorically, Mat.5:6, Luk.6:21, 25, Jhn.6:35.† (AS)

Usage: Occurs in 23 NT verses. KJV: be an hungered See also: 1 Corinthians 4:11; Matthew 4:2; Revelation 7:16.

Study Notes — Matthew 4:2

Show Verse Quote Highlights

Context
Cross References
Matthew 4:2 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 4:2
Jamieson-Fausset-Brown on Matthew 4:2
Matthew Poole's Commentary on Matthew 4:2
Trapp's Commentary on Matthew 4:2
Ellicott's Commentary on Matthew 4:2
Adam Clarke's Commentary on Matthew 4:2
Cambridge Bible on Matthew 4:2
Barnes' Notes on Matthew 4:2
Whedon's Commentary on Matthew 4:2
Sermons on Matthew 4:2

Context — The Temptation of Jesus

1Then Jesus was led by the Spirit into the wilderness to be tempted by the devil.

2After fasting forty days and forty nights, He was hungry.

3The tempter came to Him and said, “If You are the Son of God, tell these stones to become bread.” 4But Jesus answered, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.’ ”

Cross References

	Reference	Text (BSB)
1	Deuteronomy 9:18	Then I fell down before the LORD for forty days and forty nights, as I had done the first time. I did not eat bread or drink water because of all the sin you had committed in doing what was evil in the sight of the LORD and provoking Him to anger.
2	Exodus 34:28	So Moses was there with the LORD forty days and forty nights without eating bread or drinking water. He wrote on the tablets the words of the covenant—the Ten Commandments.
3	1 Kings 19:8	So he got up and ate and drank. And strengthened by that food, he walked forty days and forty nights until he reached Horeb, the mountain of God.
4	Luke 4:2	where for forty days He was tempted by the devil. He ate nothing during those days, and when they had ended, He was hungry.
5	Deuteronomy 9:9	When I went up on the mountain to receive the tablets of stone, the tablets of the covenant that the LORD made with you, I stayed on the mountain forty days and forty nights. I ate no bread and drank no water.
6	Exodus 24:18	Moses entered the cloud as he went up on the mountain, and he remained on the mountain forty days and forty nights.
7	Deuteronomy 9:25	So I fell down before the LORD for forty days and forty nights, because the LORD had said He would destroy you.
8	John 4:6	Since Jacob’s well was there, Jesus, weary from His journey, sat down by the well. It was about the sixth hour.
9	Deuteronomy 18:18	I will raise up for them a prophet like you from among their brothers. I will put My words in his mouth, and he will tell them everything I command him.
10	Mark 11:12	The next day, when they had left Bethany, Jesus was hungry.

Matthew 4:2 Summary

This verse shows that after Jesus fasted for forty days and forty nights, He was hungry, which demonstrates His humanity. Just like us, Jesus had physical needs, but He chose to wait on God's timing and provision, rather than giving in to those needs on His own. This reminds us that, as Christians, we can trust in God's care and provision for us, even in difficult times, as Jesus teaches in Matthew 6:33, and as seen in Psalm 23:1-4, where God is our Shepherd who provides for all our needs.

Frequently Asked Questions

Why did Jesus have to fast for forty days and forty nights?

Jesus fasted to prepare Himself for the temptations of the devil, demonstrating His obedience to God's will, as seen in Matthew 4:1 where He was led by the Spirit into the wilderness to be tempted by the devil, similar to Moses' experience in Exodus 34:28 and Elijah's in 1 Kings 19:8.

What does it mean that Jesus was hungry after fasting?

Jesus' hunger after fasting shows that He was fully human, with physical needs, yet He did not give in to those needs without God's direction, as He later teaches in Matthew 6:33 to seek first the kingdom of God and His righteousness.

Is fasting still relevant for Christians today?

While fasting is not required for salvation, it can be a powerful tool for spiritual growth, as seen in Jesus' example and taught in Matthew 6:16-18, where Jesus instructs on how to fast in a way that is pleasing to God.

How does Jesus' fasting relate to our own struggles with temptation?

Jesus' experience in the wilderness serves as an example for us, showing that even in the midst of temptation and physical need, we can trust in God's provision and guidance, as taught in Psalm 37:3-7 and Matthew 4:4.

Reflection Questions

What are the areas in my life where I need to seek God's guidance and provision, just as Jesus did in the wilderness?
How can I apply Jesus' example of fasting and prayer to my own life, especially during times of temptation or struggle?
In what ways can I trust in God's sovereignty and provision, even when faced with physical or emotional needs, just as Jesus did after His forty-day fast?
What does Jesus' humanity, as seen in His hunger, teach me about His ability to empathize with my own struggles and weaknesses?

Gill's Exposition on Matthew 4:2

And when he had fasted forty days..... As Moses did, when he was about to deliver the law to the Israelites, Exodus 34:28 and as Elijah did, when he bore his testimony for the Lord of hosts, 1 Kings

Jamieson-Fausset-Brown on Matthew 4:2

And when he had fasted forty days and forty nights, he was afterward an hungred. And when he had fasted forty days and forty nights. Luke says, "When they were quite ended [ suntelestheisoon (G4931)].

Matthew Poole's Commentary on Matthew 4:2

He was in the wilderness, a place of solitude, and so fitter for Satan’ s purpose, and he was an hungred, which was another advantage Satan had. But he was not an hungred till he had fasted forty days and forty nights. Here was the Divine power miraculously seen, in upholding the human nature of Christ without any thing to eat: this was a miracle. The like did Moses before the law, Elijah under the law. Christ doth the same in the beginning of the gospel; nor did he fast as the Jews were wont, of whom we sometimes read that they kept fasts several days; they only fasted in the day time, but ate their food at night; or sometimes only forbare pleasant bread, as Daniel did, ,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, .

Trapp's Commentary on Matthew 4:2

2 And when he had fasted forty days and forty nights, he was afterward an hungred. Ver. 2. And when he had fasted forty days, &c.] All Christ’ s actions are for our instruction, not all for our imitation. We may not imitate the works miraculous of Christ, and proper to him as mediator. The ignorance of this caused some to counterfeit themselves Christ’ s: as one Moor in King Edward VI’ s time, and one Hacker in Queen Elizabeth’ s time, David George, and various others; according to Matthew 24:24. Neither need we seek to imitate him in his infirmities, which (though they were not sinful, but only natural, and therefore unblamable) yet import a weakness (as that he was hungry, weary, sleepy, &c.), and so, though they be in us, yet we need not strive the attainment of them. But we must imitate the Lord Christ in all his imitable graces and actions: showing forth the praises or virtues of him that hath called us out of darkness into his marvellous light. (ταςαρεταςεξαγγειλητε, 1 Peter 2:9) The word signifies to preach them abroad; for we should practise those virtues so clearly, that our lives may be as so many sermons upon the life of Christ. It is a dishonour to a dear friend to hang his picture in a dark hole and not in a conspicuous place, that it may appear we rejoice in it as an ornament to us; think the same of Christ’ s image and graces, show them forth we must, and express them to the world; walking in Christ, Colossians 2:6, yea, as Christ, 1 John 2:6, who therefore left us a copy that we might write after it, a sampler that we might work by it, a pattern that we should follow his steps, 1 Peter 2:21; (υπογραμμον. Exemplar quod oculo conspicitur), And although we cannot follow him passibus aequis, yet we must show our goodwills, stretching and straining our utmost, as St Paul did; striving what we can to resemble him, not as a picture doth a man in outward lineaments only; but as a son doth his father (for he is the Father of eternity, Isaiah 9:6) in nature and disposition; and as servants, labouring to do as our Lord, John 13:15, who therefore washed his disciples’ feet, to give us an example of humility; as he did likewise of meekness, Matthew 11:29; patience, 1 Peter 2:21; obedience, Hebrews 12:2; diligence and fidelity in his function, Hebrews 3:1-2; fewness of words, yet boldness of speech, going about and doing all possible good; beneficence to the poor saints, 2 Corinthians 8:9; constancy in profession, 1 Timothy 6:13; forgiveness of others and love to the brethren, Ephesians 5:2; "Be ye therefore followers herein of Christ, as dear children, not fashioning yourselves according to the former lusts in your ignorance; but as he which hath called you is holy, so be ye holy in all manner of conversation," 1 Peter 1:14-15.

Ellicott's Commentary on Matthew 4:2

(2) Forty days and forty nights.—Here we have an obvious parallelism with the fasts of Moses (Exodus 34:28) and Elijah (1 Kings 19:8), and we may well think of it as deliberately planned. Prolonged fasts of nearly the same extent have been recorded in later times. The effect of such a fast on any human organism, and therefore on our Lord’s real humanity, would be to interrupt the ordinary continuity of life, and quicken all perceptions of the spiritual world into a new intensity. It may be noted that St. Luke describes the Temptation as continuing through the whole period, so that what is recorded was but the crowning conflict, gathering into one the struggles by which it had been preluded. The one feature peculiar to St. Mark (who omits the specific history of the temptations), that our Lord “was with the wild beasts” (Mark 1:13). suggests that their presence, their yells of hunger, their ravening fierceness, their wild glaring eyes, had left, as it were, an ineffable and ineffaceable impression of horror, in addition to the terrors and loneliness of the wilderness as such. He was afterward an hungred.—The words imply a partial return to the common life of sensation. The cravings of the body at last made themselves felt, and in them, together with the memory of the divine witness that had been borne forty days before, the Tempter found the starting-point of his first attack. Of that attack there may well have been preludes during the previous time of trial. Now it came more distinctly.

Adam Clarke's Commentary on Matthew 4:2

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? Romans 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.

Cambridge Bible on Matthew 4:2

2. he was afterward a hungred] The words imply that the temptation was not throughout the forty days, but at the end of the forty days.

Barnes' Notes on Matthew 4:2

Had fasted - Abstained from food. Forty days and forty nights - It has been questioned by some whether Christ abstained wholly from food, or only from the food to which he was accustomed. Luke says Luke 4:2 that he ate nothing.

Whedon's Commentary on Matthew 4:2

2. Had fasted forty days — Just so Moses fasted forty days at Sinai, (Deuteronomy 9:9,) and so Elijah fasted forty days. Moses was founder of a dispensation; Elijah was restorer; and Christ was both founder and restorer.

Sermons on Matthew 4:2

	Sermon	Description
	Alone - Abandonment by Leonard Ravenhill	In this sermon, the preacher emphasizes the need for a revival in the church. He describes the current state of the church as weak and powerless, comparing it to people in Africa l
	The Practice of Fasting by Michael Durham	Michael Durham preaches on the significance of fasting as a spiritual discipline, emphasizing that fasting is a tool used by Jesus and His apostles to unplug from the world and con
	When Questions Arise by David Wilkerson	David Wilkerson discusses the temptation of Jesus in the wilderness, emphasizing how the devil sought to exploit Jesus' physical vulnerability by challenging His divine identity an
	Compassion for the Lost by Charles Bridges	Charles Bridges preaches on the compassion of Jesus towards those who do not keep God's law, emphasizing the need for Christians to have a tender concern for the honor of God and a
	The Stewardship of Fasting by J.G. Morrison	J.G. Morrison preaches on the importance of fasting as a duty bestowed upon us by God, highlighting how sincere fasting enables God to do what He otherwise cannot do for us persona
	(Guidelines) Archaeology by J. Vernon McGee	In this sermon, the speaker discusses how archaeology has provided evidence that supports the authenticity of the Word of God. They mention that in the past, some people denied the
	Are You a Living Epistle? by Hans R. Waldvogel	In this sermon, the speaker shares a story about a dilapidated house that was bought by a new owner. The new owner completely transformed the house, fixing the foundation and makin