Matthew 4

Matthew 4:1

Fan [is] in his hand. Rather the winnowing shovel, by which the wheat and chaff were tossed together into the air, so that the wind would blow the chaff away. In Palestine grain was threshed on an outdoor threshing floor, either by hand or the treading of cattle, and winnowed by casting it up to the wind. Gather his wheat into the garner. Granary, or grain depository. Unquenchable fire. A reference is here made to the practice of burning the chaff under process of winnowing. The wheat is the righteous, the chaff is the wicked, and Christ is the winnower; the granary is heaven, the unquenchable fire is hell.

Matthew 4:2

Then cometh Jesus. Not named by Matthew since he was taken to Nazareth in childhood. From Luke we learn that he was subject to his parents (Lu 2:51), at twelve years of age astonished the doctors in the temple by his wisdom (Lu 2:46,47), and was now thirty years of age (Lu 3:23). He had worked in Nazareth as a carpenter. Galilee. The northern part of Palestine, containing at this time, according at this time, according to Josephus, 240 towns and villages and an immense population. To be baptized. He came for this purpose. He sought the rite.

Matthew 4:3

John forbad him. The objection that John made to the baptism of Christ implies some knowledge of him. Their mothers were cousins, but there is no evidence that Jesus and John had ever met. The Spirit had told John to proclaim the Redeemer and had given him a sign by which he should know him. When Jesus came before him, he perhaps knew, by the Spirit, his purity, and may have believed that he was the Messiah, but as yet he “knew him not” (John 1:33). He could not be certain until he saw the Divine sign. I have need to be baptized of thee. These words were uttered under the conviction, not certainty, that Jesus was the Christ.

Matthew 4:4

Suffer [it to be so] now. The term “now” implies that the relation of Jesus to his work made it proper that now he should be baptized. It is true that baptism was for sinners; Jesus was sinless; but he humbled himself, accepted the burden of human duties, and must set a perfect example to men. He obeyed the Jewish law, and it was needful also that he obey the Divine rite that John had inaugurated. Thus it becometh us. In order to fulfill all righteousness, show forth a perfect obedience, set a perfect example, it became him to submit to the institution of baptism, and it became John to administer it to him. “Us” refers to Jesus and John.

Matthew 4:5

And Jesus, when he was baptized. The baptism took place in the river Jordan, and was doubtless by immersion. Dr. Whitney, of the Church of England, on this passage, says: The observation of the Greek Church is this, that he who ascended out of the water must first descend into it. Baptism is therefore to be performed, not by sprinkling, but by washing the body.'' Dr. Schaff, the great Pedo-baptist scholars, says: While the validity of baptism does not depend on the quantity or quality of water, or the mode of its application, yet immersion and emersion is the primitive and expressive mode to symbolize the idea of entire spiritual purification and renovation.’’ Dr. Schaff also says: ``The Greek word “baptize” is derived from a root that means “to dip”, “to immerse”.’’ These views are endorsed by all the great Pedo-baptist scholars. Went up straightway out of the water. The Revised Version says “from the water”, which is correct, as the preposition is “apo”; yet Mark uses “ek” in giving the same account (Mr 1:10), which the Revised Version correctly renders “out of”. He went up, praying, as we learn from Lu 3:21. Lo, the heavens were opened unto him. The skies were parted, rolled back, so as to reveal, as it were, the throne of God. Spirit of God descending like a dove. In form, and not, as some suppose, in motion merely, which would convey no definite idea. It descended to anoint him to be Christ.

Matthew 4:6

A voice from heaven. Three times God speaks from heaven in connection with the ministry of Christ–at his baptism (Matthew 3:17 Mr 1:11 Lu 3:22), his transfiguration (Matthew 17:5 Mr 9:7 Lu 9:35), and in the temple just before his suffering (John 12:28). This is my beloved Son. The very words addressed to the Messiah in Psalms 2:7; and from which the “Son of God” became one of his standing appellations. Thus the baptism of Christ was the occasion of his public recognition. No reader should fail to observe the significance of the “time” chosen by God for the acknowledgment of the Son. It is just after he has humbled himself in an act of obedience, in baptism, that the Holy Spirit anoints him as the Christ, and God formally acknowledges him as his Son. No more forcible expression of the estimate set by God on this institution could be given. This example and the New Testament harmonizes in teaching (1) That we must be baptized if we would follow Christ. (2) That it is when we repent and are baptized that we receive the Holy Spirit (Acts 2:38). (3) That when we have obeyed the Lord he will recognize us as his children.

Matthew 4:8

The Temptation, and Christ’s Ministry in Galilee SUMMARY OF MATTHEW 4: Jesus in the Wilderness. The Tempter. The Temptation to Convert Stones into Bread. The Temptation to Cast Himself from the Temple. The Offer of Worldly Power and Glory. Ministering Angels. The Galilean Ministry. Disciples Called. Preaching and Healing. The Fame of Christ. Then was Jesus led of the Spirit. Mark says he was “driven” by the Spirit, a phrase that indicates a sudden and forcible impulsion. See Mr 1:12. Into the wilderness. Tradition has placed the scene of Christ’s temptation in that part of the wilderness of Judea which lies between Jerusalem and the Dead Sea, and particularly in the mountain called Quarantania, from this forty days’ fast. To be tempted. Christ must be tempted (1) Because it was impossible that one who came to overthrow the kingdom of Satan should not be attacked by the great adversary at the very threshold. (2) It was to test him. (3) It was to prepare him, by being tempted like as we are, and yet gaining the victory, to “succor them that are tempted” (Hebrews 2:18). (4) It was to set an example for us when we are tempted. The three great temptations mentioned by Matthew are the three great classes of temptations to which men are now exposed. Of the devil. Here the existence and personality of Satan are placed before us in the most distinct language. The devil is (1) A person (Ephesians 2:2 6:12 Heb 2:14 Jude 1:6); (2) A fallen angel (John 8:44 2 Peter 2:4 Jude 1:6). The word “devil” means false accuser.

Matthew 4:9

When he had fasted forty days and forty nights. Moses and Elijah each fasted for the same length of time. It was a period of spiritual exaltation, of meditation and prayer, of preparation for his work, and it is hardly probable that he felt the need of food. He was afterward an hungered. At the close of this period nature began to assert her demands, and hunger was keenly felt.

Matthew 4:10

The tempter came to him. The devil. He chose his time craftily, as he always does when he assails man. Whether he came in a personal form or as the whisper of the evil spirit is uncertain. If thou be the Son of God. “If” suggests a doubt, and, perhaps, a taunt. It is a cunning appeal to Christ to work a miracle to satisfy his hunger and to display his power. It would seem an innocent thing for Christ to make bread when he was hungry, for himself, as he afterwards did for the five thousand. Why not? Because if he had availed himself of his Divine power to escape the discomforts and sufferings of humanity he would have failed to suffer as we do, to set us an example in all things, to be tempted in all points as we are; and besides, he “came to minister” (Matthew 20:28 Mr 10:45) never to use his Divine power for their own benefit. To have so exerted it for selfish and vainglorious purposes would have been sinful, and a distrust of God.

Christ came to save others, not himself. Self-denial was the law of his mission.

Matthew 4:11

But he answered and said, It is written. The Lord uses the sword of the Spirit in his reply. The word quoted, found in Deuteronomy 8:3, should be used in its connection, in order to comprehend its force. But by every word, etc. The meaning is: If it pleases God to sustain by other means than bread, it will be done. His word can be trusted. God fed Israel with manna, sent by his word, and we can trust his promises.

Matthew 4:12

Then the devil taketh him up into the holy city. What way the devil took him, whether bodily or in spirit, we are not told. On a pinnacle of the temple. The only portion of the temple that seems to answer to the context was the lofty porch overhanging the valley of Kidron. Josephus says that from the roof to the valley below at this point was 300 feet.

Matthew 4:13

If thou be the Son of God, cast thyself down. Again the doubt is implied and the taunt uttered. Jesus had expressed his trust in the word of God. The devil now asks him to go from the extreme of distrust to that of rashly tempting God. It was, perhaps, the demand so often repeated and always refused, “to show a sign from heaven” (Matthew 16:1 Mr 8:11 Lu 11:16), to make a display of his power to secure popular applause. Perhaps the evil spirit whispered to him to perform one stupendous miracle in Jerusalem, in the presence of all people, and to secure such fame that he would reach the throne without treading the thorny way of the cross. To have done so would have robbed the world of its Savior. “It behooved him to die, and to rise again”. He shall give his angels charge concerning thee. The enemy, like a false adviser, quotes from Psalms 91:11 to justify his request, but he garbled the Scripture, leaving out “to keep thee in all thy ways”, which follows the first clause. The promise is limited to those who walk in the way appointed to them.

Matthew 4:14

Thou shalt not tempt the Lord thy God. Again the Savior replies in the words of Scripture, this time quoting from Deuteronomy 6:16. There is no argument, but a simple reply that shows what is asked is forbidden.

Matthew 4:15

Taketh him up upon into an exceeding high mountain. From some lofty center he spreads before Jesus a panorama of the kingdoms of this world with all their glory. We are not to suppose that all the kingdoms were literally visible, but they are portrayed in such a way as to be present to the mental eyes.

Matthew 4:16

All these things will I give thee. All disguise is laid aside. Satan claims to be the Prince of the world and the disposer of human kingdoms. Jesus came to be a King, but the pathway to the crown is weary, painful, beset with thorns and blood. Satan proposes an easier way. He will rally the Jewish nation around him, set him on the throne of David, make him the Messiah King of the world, if he will only consent to give up his idea of a spiritual kingdom, “not of this world” (John 18:36), and worship the god of this world by conforming his kingdom to the worldly ideas of Israel. The temptation is to turn away from the path of self-denial, the cross and the tomb, and to establish an outward, worldly domain.

Matthew 4:17

Get thee hence, Satan. As the tempter was revealed Jesus rebukes him. The word, “Get thee hence”, “begone”, expresses abhorrence. The adversary is called by name and bidden to depart. Then his reason is added, in the words of Scripture, found in Deuteronomy 6:13. Thou shalt worship the Lord thy God, and him only shalt thou serve. This passage forbids every kind of religious adoration to any other object than Jehovah, whether it be idols, false gods, popes, Virgin Mary, saints, or angels. The three temptations had been met: three times the tempter had been baffled, three times the victory had been won. The first assault had been made through the door of appetite, “the lust of the flesh”; the second through vain glory, “the lust of the eyes”; the third through ambition, “the pride of life” (1 John 2:16). All had appealed to Jesus to turn away from the pathway of self-denial and suffering marked out for him. All had been met by the shield of faith, and the tempter beaten back by the word of the Spirit.

Matthew 4:18

Then the devil leaveth him. Luke adds, “for a season” (Lu 4:13). When the devil is resisted he always flees. Angels came and ministered to him. I suppose this ministry was to supply him with food, but they also would afford spiritual sympathy.

Matthew 4:19

Now when Jesus had heard that John was cast into prison. A long period lapses between the temptation and the next event recorded. Matthew does not try to follow the order of events, and he now passes over more than a year. This year had been actively employed. The intervening events are, (1) the return of Jesus from the wilderness to Bethabara, where the first disciples are called (John 1:15-37); (2) the return to Galilee and the miracle at Cana (John 2:1-11); (3) the first passover of the Lord’s ministry in Jerusalem and the temple cleansed (John 2:14-25); (4) interview with Nicodemus (John 3:1-21); (5) ministry in Judea (John 4:3); (6) leaves for Galilee, passes through Samaria, conversation at Sychar (John 4:4-42); (7) heals nobleman’s son (John 4:46-54); (8) a period of retirement in Galilee, John imprisoned (Matthew 4:12); (9) attends feast in Jerusalem, miracle at pool of Bethesda (John 5:1-47). (10) returns to Galilee, April A.D. 28. We thus see that an interval of more than a year elapsed between the temptation and the imprisonment of John. John was thrown into prison because he rebuked Herod (Matthew 14:4 Mr 6:17). Departed into Galilee. From prudence (John 4:1). Christ had been teaching in Judea (John 4:2).

Matthew 4:20

Leaving Nazareth. Because rejected there (Lu 4:16-30). Dwelt in Capernaum. At that time a city of 30,000 inhabitants on the northwest shore of the Sea of Galilee. It was one of the chief cities of Galilee, had a synagogue, a Roman garrison, and a customs station, with Matthew as the tax gatherer. It has long since disappeared. It was called “Christ’s own city” because he made it an earthly home. It was on the border between the tribes of Zebulon and Naphtali.

Matthew 4:21

That it might be fulfilled. Matthew’s way of saying: “Thus was fulfilled”. The passage quoted is found in Isaiah 9:1,2.

Matthew 4:22

[By] the way of the sea. The Sea of Galilee is meant.

Matthew 4:23

The people. Those of the region just described (Matthew 4:15). Which sat in darkness. In religious ignorance. Saw great light. Christ, the Light of the world. In the teaching of Jesus in the region described by the prophet there was a remarkable fulfillment of the prediction.

Matthew 4:24

From that time. Probably from the time of the settlement of Jesus in Capernaum. Jesus began to preach. This is the beginning of the Galilean ministry. And to say, Repent, etc. The message that Jesus now preaches is identical with that of John the Baptist. See Matthew 3:2. He commands repentance, and declares the kingdom of heaven is at hand, not yet come, but near. All is still preparatory. Jesus had not yet declared himself as the Messiah.

Matthew 4:25

Walking by the sea of Galilee. So named from the province of Galilee on its western side. It is about thirteen miles long and six miles wide in the widest place. The Jordan runs through it. On its borders Jesus lived, taught, and did most of his miracles. Saw two brethren. These two brethren, Peter and Andrew, were already disciples (John 1:35-42). Simon was the name of the first until Christ changed it to Cephas, or Peter. Their home was at Bethsaida on the Sea of Galilee (John 1:44). They had been John’s disciples, but he directed them to Jesus (John 1:29-34). They were fishers. A humble, but honorable, occupation.