Verse-by-Verse Bible Commentary
Matthew 4:25

Clarke's Commentary

Verse Matthew 4:25. This verse is immediately connected with the fifth chapter, and should not be separated from it.

Great multitudes — This, even according to the Jews, was one proof of the days of the Messiah: for they acknowledged that in his time there should be a great famine of the word of God; and thus they understood Amos, Amos 8:11. Behold, the days come - that I will send a famine in the land, not a famine of bread - but of hearing the words of the Lord. And as the Messiah was to dispense this word, the bread of life, hence they believed that vast multitudes from all parts should be gathered together to him. See Schoettgenius on this place.

Decapolis — A small country, situated between Syria and Galilee of the nations. It was called Decapolis, δεκαπολις, from δεκα, ten, and πολις, a city, because it contained only ten cities; the metropolis, and most ancient of which, was Damascus.

From beyond Jordan. — Or, from the side of Jordan. Probably this was the country which was occupied anciently by the two tribes of Reuben and Gad, and the half tribe of Manasseh; for the country of Decapolis lay on both sides of the river Jordan. See Numbers 32:5; Numbers 32:33.

THE account of our Lord's temptation, as given by the evangelist, is acknowledged on all hands to be extremely difficult. Two modes of interpretation have been generally resorted to, in order to make the whole plain and intelligible: viz. the literal and allegorical. In all cases, where it can possibly apply, I prefer the first: the latter should never be used, unless obviously indicated in the text itself; or so imperiously necessary that no other mode of interpretation can possibly apply. In the preceding observations, I have taken up the subject in a literal point of view; and it is hoped that most of the difficulties in the relation have been removed, or obviated, by this plan. An ingenious correspondent has favoured me with some observations on the subject, which have much more than the merit of novelty to recommend them. I shall give an abstract of some of the most striking; and leave the whole to the reader's farther consideration.

The thoughts in this communication proceed on this ground: "These temptations were addressed to Christ as a public person, and respected his conduct in the execution of his ministry; and are reported to his Church as a forcible and practical instruction, concerning the proper method of promoting the kingdom of God upon earth. They are warnings against those Satanic illusions, by which the servants of Christ are liable to be hindered in their great work, and even stopped in the prosecution of it.

1. "As our Lord had, at his baptism, been declared to be the SON of God, i.e. the promised Messiah, this was probably well known to Satan, who did not mean to insinuate any thing to the contrary, when he endeavoured to engage him to put forth an act of that power which he possessed as the Messiah. The mysterious union of the Divine with the human nature, in our Lord's state of humiliation, Satan might think possible to be broken; and therefore endeavoured, in the first temptation, Command these stones to be made bread, to induce our Lord to put forth a separate, independent act of power; which our Lord repelled, by showing his intimate union with the Divine will, which he was come to fulfil - Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Thus showing, as he did on another occasion, that it was his meat and drink to do the will of his Father.

"2. The ground of the temptation was then changed; and the fulfilment of the Divine will, in the completion of a prophetic promise, was made the ostensible object of the next attack. Cast thyself down - for it is WRITTEN, He will give his angels charge concerning thee, and in their hands shall they bear thee up, c. This our Lord repelled with - Thou shalt not tempt the Lord thy God-as Satan had designed to induce him to seek this public miraculous confirmation of God's peculiar care over him, as the promised Messiah, of his being which, according to the hypothesis above, Satan had no doubt. Moses, being appointed to a great and important work, needed miraculous signs to strengthen his faith but the sacred humanity of our blessed Lord needed them not; nor did his wisdom judge that such a sign from heaven was essential to the instruction of the people.

"3. The last temptation was the most subtle and the most powerful - All these will I give unto thee, if thou wilt fall down and worship me. To inherit all nations, had been repeatedly declared to be the birthright of the Messiah. His right to universal empire could not be controverted; nor could Satan presume to make the investiture. What, then, was his purpose? Satan had hitherto opposed, and that with considerable success, the kingdom of God upon earth; and what he appears to propose here, were terms of peace, and an honourable retreat. The worship which he exacted was an act of homage, in return for his cession of that ascendancy which, through the sin of man, he had obtained in the world. Having long established his rule among men, it was not at first to be expected that he would resign it without a combat: but the purpose of this last temptation appears to be an offer to decline any farther contest; and, yet more, if his terms were accepted, apparently to engage his influence to promote the kingdom of the Messiah. And as the condition of this proposed alliance, he required, not Divine worship, but such an act of homage as implied amity and obligation; and if this construction be allowed, he may be supposed to have enforced the necessity of the measure, by every suggestion of the consequences of a refusal. The sufferings which would inevitably result from a provoked opposition, which would render the victory, though certain to Christ himself, dearly bought; added to which, the conflict he was prepared to carry on through succeeding ages, in which all his subtlety and powers should be employed to hinder the progress of Christ's cause in the earth, and that with a considerable degree of anticipated success. Here the devil seems to propose to make over to Christ the power and influence he possessed in this world, on condition that he would enter into terms of peace with him; and the inducement offered was, that thereby our Lord should escape those sufferings, both in his own person, and in that of his adherents, which a provoked contest would ensure. And we may suppose that a similar temptation lies hid in the desires excited even in some of the servants of Christ, who may feel themselves often induced to employ worldly influence and power for the promotion of his kingdom, even though, in so doing, an apparent communion of Christ and Belial is the result: for it will be found that neither worldly riches, nor power, can be employed in the service of Christ, till, like the spoils taken in war, Deuteronomy 31:21-23, they have passed through the fire and water, as, without a Divine purification, they are not fit to be employed in the service of God and his Church.

"Hence we may conclude, that the first temptation had for its professed object, 1st, our Lord's personal relief and comfort, through the inducement of performing a separate and independent act of power. - The second temptation professed to have in view his public acknowledgment by the people, as the MESSIAH: for, should they see him work such a miracle as throwing himself down from the pinnacle of the temple without receiving any hurt, they would be led instantly to acknowledge his Divine mission; and the evil of this temptation may be explained, as seeking to secure the success of his mission by other means than those which, as the Messiah, he had received from the Father. Compare John 14:31. The third temptation was a subtle attempt to induce Christ to acknowledge Satan as an ally, in the establishment of his kingdom." E. M. B.

The above is the substance of the ingenious theory of my correspondent, which may be considered as a third mode of interpretation, partaking equally of the allegoric and literal. I still, however, think, that the nearer we keep to the letter in all such difficult cases, the more tenable is our ground, especially where the subject itself does not obviously require the allegorical mode of interpretation. Among many things worthy of remark in the preceding theory the following deserves most attention: That Satan is ever ready to tempt the governors and ministers of the Christian Church to suppose that worldly means, human policy, secular interest and influence, are all essentially necessary for the support and extension of that kingdom which is not of this world! Such persons can never long preserve hallowed hands: they bring the world into the Church; endeavour to sanctify the bad means they use, by the good end they aim at; and often, in the prosecution of their object, by means which are not of God's devising, are driven into straits and difficulties, and to extricate themselves, tell lies for God's sake. This human policy is from beneath - God will neither sanction nor bless it. It has been the bane of true religion in all ages of the world; and, in every country where the cause of Christianity has been established, such schemers and plotters in the Church of God are as dangerous to its interests as a plague is to the health of society. The governors and ministers of the Christian Church should keep themselves pure, and ever do God's work in his own way. If the slothful servant should be cast out of the vineyard, he that corrupts the good seed of the Divine field, or sows tares among the wheat, should be considered as an enemy to righteousness, and be expelled from the sacred pale as one who closes in with the temptation - "All these things (the kingdoms of the world, and the glory of them) will I give unto THEE, if thou wilt fall down and worship ME." However necessary the Church may be to the state, and the state to the Church, as some people argue, yet the latter is never in so much danger as when the former smiles upon it.

Coffman's Commentaries on the Bible

And the report of him went forth into all Syria: and they brought unto him all that were sick, holden with divers diseases and torments, possessed with demons, and epileptic, and palsied; and he healed them. And there followed him great multitudes from Galilee and Decapolis and Jerusalem and Judaea and from beyond the Jordan.

The various cities mentioned in this place were the ones that provided the vast multitudes that followed Christ in this phase of his ministry. The various diseases, etc., mentioned show that Christ's power to heal extended to every possible condition of suffering and handicapped humanity. McGarvey noted that "The facts of this section (Matthew 4:12-25) furnish another argument in favor of the claims of Jesus (as the Messiah): (1) They show that his dwelling place was where the prophet Isaiah had predicted the appearance of a great light; (2) and that Christ was such a light. (3) That he was so great a light that some people left all things to follow him; and (4) that multitudes came from all surrounding regions to receive his blessing and enjoy his instruction. No clearer proof could be given that he was the Great Light whose rising had been predicted by the prophet."J. W. McGarvey, op. cit., p. 48.

Barnes' Notes on the Whole Bible

From Decapolis - Decapolis was the name of a region of country in the bounds of the half-tribe of Manasseh, mainly on the east of Jordan. It was so called because it included 10 cities - the meaning of the word Decapolis in Greek. Geographers generally agree that Scythopolis was the chief of these cities, and was the only one of them west of the Jordan; that Hippo (Hippos), Gadara, Dion (or Dios), Pelea (or Pella), Gerasa (or Gergesa), Philadelphia, and Raphana (or Raphanae), were seven of the remaining nine, and the other two were either Kanatha and Capitolias, or Damascus and Otopos. These cities were inhabited chiefly by foreigners (Greeks) in the days of our Saviour, and not by Jews. Hence, the keeping of swine by the Gergesenes Matthew 8:30-33, which was forbidden by the Jewish law.

Smith's Bible Commentary

Chapter Four

Then was Jesus led of the Spirit into the wilderness ( Matthew 4:1 )

Immediately, He is now being led by the Spirit, walking after the Spirit. The New Testament has so much to say to us concerning the life of the Spirit and walking in the Spirit. There are so many people that put the emphasis upon the baptism of the Holy Spirit; where in reality, the emphasis should be upon the walk of the Spirit, not the gifts, not the phenomenon, not the excitement, not the manifestations. But the real Christian emphasis should be the walk in the Spirit and being led by the Spirit, because Paul tells us in Romans( Romans 8:0 ), "And as many as are led by the Spirit of God, they are the sons of God."

I don't care how excited you get, and how high you jump under the anointing of the Spirit. What I am interested in is how straight you walk when you land. I have known too many people jumping that are not walking straight, and to me it is invalid. The excitement that you may have in the manifestation of spiritual gifts is not as important as your walking after the Spirit. Your walk in the Spirit, that is what is vital and what is important. And that is what God is looking for, for you to walk in the Spirit, not just to have spiritual excitement because of spiritual phenomenon, but to be walking in the Spirit.

Now I'm not opposed to the spiritual excitement and spiritual phenomenon, but I am opposed to walking a crooked line in the flesh. And I think that is where our emphasis needs to be laid. And when we lay the emphasis just upon the spiritual phenomenon, but not upon the walk in the Spirit, then we get into all kinds of difficulty.

So Jesus was led of the Spirit into the wilderness [for what purpose?] to be tempted of the devil [to be tested]. And when he had fasted for forty days and forty nights, he was afterward hungered ( Matthew 4:1-2 ).

It is interesting. Dr. Wilder-Smith, who was with us, was talking about sensual deprivation and I found that extremely interesting. Our minds are so busy interpreting to us all the stimuli around us; the sight, the hearing, the tasting, the feeling. And these sensory receptors that we have are constantly sending their little messages to the brain, the olfactory and the smelling and all; so are constantly interpreting all of this sensual data and the brain is processing it.

It is saying, man, this seat is getting hard. I wonder how much longer he's going to go? It's saying, why don't you move your position just a little bit, distribute the weight in a little different place, get a little more comfortable. At the same time your eyes are sending these little photographs at eighteen frames per second into your brain, that is interpreting these vibrations into the color and the forms and so forth. At the same time your ears are picking up the sound vibrations, and the little bones in there, the incus and the stapes, and so forth are tuning onto these vibrations and sending the vibrations in your brain. And it is unscrambling these vibrations into words. At the same time you may be perspiring, and maybe you've put a piece of mint into your mouth, and so something, so all of these sensory things are coming into your brain, and your brain is unscrambling, and interpreting for you all of this stimuli. And as a result our brains are glutted with information.

It is interesting when Dr. Wilder-Smith said that as they began to put the astronauts into the, what they call sensual deprivation, by putting them into dark rooms, into a weightless situation in the water, floating in water, so you get this sense of weightlessness, in warm water, body temperature water so you are not interpreting hot or cold and by taking away so many of the darkness of the room, the quietness that is in the room, the sterility of the room without any smells or anything within it. As they were in this position of sensual deprivation, that is the brain was not having to deal with all of the messages that were being sent by the various sensory perceptive parts of the body; that the astronauts began to have visions and spiritual experiences as God began to communicate through the sixth sense. The sixth sense that we usually do not pick up upon because the brain is glutted with all of the information from the five senses. And I found that extremely fascinating.

In fasting, your brain is being deprived of one of the normal senses, that is the taste sense. So your going through a period of time where the brain is not having to interpret the taste: sweet, bitter, flat, salty or whatever. The brain is freed from the interpreting of the senses from the taste buds. So you are giving an empty circuit in the brain, opening a line, so to speak, that that sixth sense might begin to get some messages through.

They say that after five days you lose the sense of hunger when you go on a prolonged fast. And that you do not experience hunger again until you actually start to starve to death. That usually comes between the thirty-fifth and the fortieth day that you start getting hungry. And they say that when you start getting hungry again, it's vitally important that you eat, because now you are starving to death and if you don't get some nutrition you will soon die.

It is significant that Jesus fasted for forty days and forty nights and afterwards was hungry ( Matthew 4:2 ). It would indicate that He was not hungry during the period of the forty days and forty nights, but after that, He was hungry. Satan taking advantage of that hunger and that starving condition came to Him and said,

If you are the Son of God ( Matthew 4:3 ),

This is not "If" in the indicative, but "If" in the subjunctive, which is translated more properly, "since you are the Son of God."

There was no doubt in Satan's mind who He was. The demon said, "We know who thou art; the Holy One of God." And Jesus said, "Be quiet. It's not time yet." ( Luke 4:34-35 )

Satan is not saying, "If" indicative: "If you are the Son of God." He is saying, Since you are the Son of God, why don't you use your divine powers to satisfy your own fleshly needs? That is something that Satan is often tempting people with who have received gifts of the Spirit. Why don't you use your divine powers in order to satisfy your own sensual needs; your own hunger, your own appetite, your own desires? Why don't you turn these stones into bread? You've got the power to do it. You're God. You're hungry. Why don't you perform a miracle to satisfy your own desire?

Jesus answered and said, It is written, Man shall not live by bread alone, but by every word that proceeds out of the mouth of God ( Matthew 4:4 ).

He answered the temptation of Satan with the Word of God. "Thy word", the Scripture say, "have I hid in my heart, that I might not sin against you." ( Psalms 119:11 )

The Word of God is our strength and our power against temptation. If you want to be strong against the temptation of the enemy, then you must get into the Word, and you must study the Word of God and hide it away in your heart.

John wrote in his first epistle, "I have written unto you, young men, because you are strong and have overcome the evil one" ( 1 John 2:13 ). And then he said, "I have written unto you, young men, because you have overcome, because the Word of God abides in you" ( 1 John 2:14 ). That's how they overcame, by the Word of God. That is how Jesus overcame the temptations, by the Word of God. It is so important that we hide the Word of God in our hearts.

Then the devil took him to the holy city, and set him there on the pinnacle of the temple ( Matthew 4:5 ),

Tradition says it is the corner of the temple mount, which at that time was some two hundred feet down from the corner.

And he said unto him, Since you are the Son of God, jump: for it is written, He shall give his angels charge over thee concerning thee: and they shall bear thee up in their hands, lest at any time you dash your foot against a stone ( Matthew 4:6 ).

Jesus said, "It is written," answered Satan with the Word. So what does Satan do? He comes right back to Him, perverting the Word. He says, "Why don't you jump? Because it is written, He will give His angels charge over thee to keep thee in all thy ways. They'll bear thee up lest you dash your foot against a stone". You won't hurt down there. The angels will bear you up. Jesus said, and it's so important to compare Scripture with Scripture,

It is written again, Thou shalt not tempt the Lord thy God ( Matthew 4:7 ).

There are a couple of interesting Scriptures in Mark concerning the signs following those that believe. It says, "They shall take up serpents; and if they drink any deadly thing, it shall not hurt them" ( Mark 16:18 ).

There was a pastor back in the hills of Kentucky who took cyanide around to his members and made them drink to prove their faith. Two of them died and he was charged with manslaughter. They had doubts. There are those snake handlers. They get out the rattlesnakes and pass them around the circle. Every once in awhile we're reading of someone who is bitten by the snake and who dies. But they are doing it on the basis of Mark's gospel, chapter sixteen. But again, if they would only compare Scripture with Scripture.

Basically, this is what Satan is suggesting to Jesus, that He put Himself in personal jeopardy to prove the Scriptures. Jump, prove it, He'll give His angels. That is what it says. But Jesus was wise enough to compare Scripture with Scripture. He said, "It is written again, Thou shalt not tempt." You are not to put ourselves deliberately, purposefully in jeopardy to prove the Scriptures. Thus these people down in Kentucky are absolutely wrong. In fact, there is a sect of them over in Long Beach. There are not all of them back there in the hills of Kentucky. They have been doing that over in Long Beach. But it is wrong to put yourself deliberately, purposefully in jeopardy just to prove the Scriptures.

Again, the devil took him up into an exceeding high mountain, and showed him all the kingdoms of the world, and the glory of them ( Matthew 4:8 );

We'll deal with this more completely when we get to Luke's gospel.

And He said unto him, All of these things will I give you, if thou will bow down and worship me. And Jesus said, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve ( Matthew 4:9-10 ).

So the three temptations, each one answered by Jesus with the Word of God.

And the devil left him, and, behold, the angels came and ministered unto him. Now when Jesus had heard that John was cast into prison, he departed to Galilee; and leaving Nazareth, he came and he lived in Capernaum ( Matthew 4:11-13 ),

Capernaum is one of my favorite places there in the Holy Land, because the majority of the ministry of Jesus was accomplished there in Capernaum. And I just love that beautiful spot next to the Sea of Galilee; it's always so peaceful and so restful. There's just a good vibe all over the place, except for the priest that keeps the thing and he is sort of a bore. He got after us for filming because we didn't write in advance and get permission, and all that kind of stuff. It was absolutely stupid. He had to show his authority.

So leaving Nazareth, they came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim ( Matthew 4:15 ),

That is the area where the two tribes were apportioned, the land Zebulun and Naphtali. Naphtali had the area just north of that, so you are on the borders of Zebulun and Naphtali.

by the way of the sea, beyond Jordan, the Galilee of the Gentiles; [So you are Decapolis, cities up there in the north.] The people which sat in darkness saw a great light; and to them which sat in the region and shadow of death light is sprung up. From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand ( Matthew 4:15-17 ).

The same message that John the Baptist was declaring is now echoed by Jesus. The kingdom of heaven is at hand; the Messiah will soon be revealed; the kingdom has the potential of being set up, but of course, they rejected the Messiah.

And Jesus, walking by the sea of Galilee, saw two brothers, Simon called Peter, and Andrew his brother, and they were casting the net into the sea: for they were fishers. And he said unto them, Follow me, and I will make you fishers of men. And immediately left their nets, and followed him ( Matthew 4:18-20 ).

This was not their first encounter with Jesus, as we will find from the other gospels. But this is when Jesus came and called them to discipleship.

And going from there, he saw two other brothers, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, and they were mending their nets; and he called them. And they immediately left their ship and their father, and followed him ( Matthew 4:21-22 ).

"No man has left father, mother, brothers, sisters, homes, families, for my sake, and the gospel's, but what they will not receive in this world a hundredfold; and in the world to come life eternal." ( Mark 10:29-30 )

And Jesus went about all of Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and he was healing all manner of sickness and all manner of disease among the people. And his fame went throughout all of Syria [clear on up north beyond the Golan into Damascus]: and they brought unto him all of the sick people that were taken with many types of diseases and torments, and those which were possessed with devils, and those which were lunatic, and those which had the palsy; and he healed them. And there followed him great multitudes of people from Galilee, and from Decapolis, [wherever He would go people from the area of Galilee, Decapolis, those ten cities in the northern Galilee region] and from Jerusalem, and Judaea, and from beyond Jordan ( Matthew 4:23-25 ).

A vast multitude of people were being drawn by the miracles that Jesus was performing. "

Contending for the Faith

And there followed him great multitudes of people from Galilee, and [from] Decapolis, and [from] Jerusalem, and [from] Judaea, and [from] beyond Jordan.

And there followed him great multitudes of people: "Great multitudes" (ochloi polloi) is plural in the Greek, indicating "crowds and crowds" (Robertson 37). From all directions people flock to Galilee to hear the master teacher.

from Galilee, and [from] Decapolis: Galilee refers to the Jewish part of northern Israel. Decapolis, however, refers to a region in the northeastern part of Palestine on the east and southeast of the Sea of Galilee, an area that includes ten major cities. Matthew mentions this area separately because it is inhabited mostly by Greeks and Romans, having been formed by the Romans on their first conquest of Syria in 65 B.C. (Ellicott 44). It is near one of these ten cities, Gadera, that Jesus encounters two demon-possessed men from the tombs (Matthew 8:28).

and [from] Jerusalem, and [from] Judaea, and [from] beyond Jordan: Crowds also come from Jerusalem, Judea, and beyond the Jordan. Jesus is already somewhat known to those in Jerusalem (John 2:13 to John 4:3). Judea has reference to the southern division of Palestine. The area "beyond Jordan" is the area east of the Jordan River, more commonly called Perea.

Dr. Constable's Expository Notes

A. The beginning of Jesus’ ministry 4:12-25

Matthew gave much prominence to Jesus’ teachings in his Gospel. The first of these is the so-called Sermon on the Mount (chs. 5-7). To prepare the reader for this discourse, the writer gave a brief introduction to Jesus’ ministry (Matthew 4:12-25). In it Matthew provided a résumé of His work.

Dr. Constable's Expository Notes

4. A summary of Jesus’ ministry 4:23-25 (cf. Mark 1:35-39; Luke 4:42-44)

This brief résumé (cf. Matthew 9:35-38) stresses the varied activities and the geographical and ethnic extent of Jesus’ ministry at this time. It sets the stage for the discourse to follow (chs. 5-7) implying that this is but a sample of Jesus’ teaching (cf. Matthew 9:35).

Galilee (Matthew 4:23) covered an area of about 2,800 square miles (roughly 70 by 40 miles) and contained approximately 3,000,000 people who lived in 204 cities and villages. [Note: Josephus, The Wars . . ., 3:3:2.] As an itinerant preacher, Jesus engaged in three primary activities: teaching His disciples, preaching good news to the multitudes, and healing many who were infirm. Matthew never used the verb didasko ("teach") of the disciples until after Jesus had departed from them. He presented Jesus as the teacher during His earthly ministry. This is also Matthew’s first of only four uses of euangelion ("gospel," "good news," cf. Matthew 9:35; Matthew 24:14; Matthew 26:13). His ministry was to the Jewish people. This is clear, first, since he preached in the Jewish synagogues of Galilee. Second, He preached a Jewish message, the good news about the messianic kingdom. Third, he practiced His healing among the Jews. The Greek word laos ("people") refers specifically to "the people," that is, the Jews. [Note: M’Neile, p. 47.] Matthew was hyperbolizing when he wrote that Jesus healed "all who were ill;" He could not have healed every single individual, though His healing ministry was extensive (cf. "all Galilee").

Syria (Matthew 4:24), to the Jews in Galilee, meant the area to the north. However the Roman province of Syria covered all of Palestine except Galilee, which was then under Herod Antipas’ administration. Regardless of the way Matthew intended us to understand "Syria," Jesus’ popularity spread far north. Matthew described the painfully diseased people who sought Jesus out in three categories. There were those whom demons oppressed. Others had ailments that resulted in mental and physical imbalances that demons did not induce. Still others suffered paralyses of various kinds. Jesus’ miracles dealt with "incurable" afflictions, not just trivial maladies (cf. Isaiah 35:5-6).

". . . both Scripture and Jewish tradition take sickness as resulting directly or indirectly from living in a fallen world . . . . The Messianic Age would end such grief (Isaiah 11:1-5; Isaiah 35:5-6). Therefore Jesus’ miracles, dealing with every kind of ailment, not only herald the kingdom but show that God has pledged himself to deal with sin at a basic level (cf. Matthew 1:21; Matthew 8:17)." [Note: Carson, "Matthew," pp. 121-22.]

When Matthew wrote that multitudes followed Jesus, he did not mean that they were all thoroughly committed disciples, as the text will show. Some were undoubtedly ardent disciples, but others were simply needy or curious individuals who followed Jesus temporarily. These people came from all over Galilee, Decapolis (the area to the east of Galilee as far north as Damascus and as far south as Philadelphia), Jerusalem, Judea, and east of the Jordan River. Many of these had to be Gentiles. Matthew made no reference to Jesus ministering in Samaria or to Samaritans.

"While Jesus begins His ministry with the Jews only, His fame becomes so widespread that both Jews and Gentiles respond. This is clearly a foreview of the kingdom. The King is present with both Jews and Gentiles being blessed, the Gentiles coming to the Jewish Messiah for blessing (Zechariah 2:10-12; Zechariah 8:18-23; Isaiah 2:1-4)." [Note: Toussaint, Behold the . . ., p. 85.]

This section (Matthew 4:12-25) constitutes a fitting introduction to the discourse that follows. The King has summoned disciples to follow Him, and huge crowds seek Him out anticipating great supernatural blessings from His hand. He has appealed mainly to the Jews, but multitudes of Gentiles seek Him and experience His blessing too. No case was too difficult for Him.

"The evangelist wants us quickly to sense the great excitement surrounding Jesus at the beginning of his ministry, where he began to preach ’the good news of the kingdom,’ before presenting him in more detail as the master teacher (chaps. 5-7) and charismatic healer (chaps. 8-9)." [Note: Hagner, p. 81.]

Barclay's Daily Study Bible

Chapter 4

THE TESTING TIME ( Matthew 4:1-11 )

Step by step Matthew unfolds the story of Jesus. He begins by showing us how Jesus was born into this world. He goes on to show us, at least by implication, that Jesus had to perform faithfully his duties to his home before he began on his duty to the world, that he had to show himself faithful in the smaller tasks before God gave to him the greatest task in all the world.

He goes on to show us how, with the emergence of John the Baptist, Jesus knew that the hour had struck. and that the time had come to enter upon his work. He shows us Jesus identifying himself with a people's unprecedented search for God. In that moment he shows us Jesus' realization that he was indeed the chosen one of God, but that his way to victory lay through the Cross.

If any man has a vision, his immediate problem is how to turn that vision into fact; he has to find some way to turn the dream into reality. That is precisely the problem which faced Jesus. He had come to lead men home to God. How was he to do it? What method was he to adopt? Was he to adopt the method of a mighty conqueror, or was he to adopt the method of patient, sacrificial love? That was the problem which faced Jesus in his temptations. The task had been committed into his hands. What method was he to choose to work out the task which God had given him to do?

THE TEMPTATIONS OF CHRIST ( Matthew 4:1-11 continued)

4:1-11 Then Jesus was led by the Spirit into the wilderness to be tempted by the devil. After he had deliberately gone without food for forty days and forty nights he was hungry. So the tempter came and said to him, "If you really are the son of God, tell these stones to become bread." He answered: "It stands written, 'Man shall not live by bread alone, but by every word which proceeds through the mouth of God.'" Then the devil took him to the holy city, and set him on the pinnacle of the Temple. "If you really are the son of God," he said to him, "fling yourself down, for it stands written, He will give his angels orders to care for you, and they will lift you upon their hands, lest at any time you should strike your foot against a stone.'" Jesus said to him, "Again it stands written, 'You must not try to put the Lord your God to the test.'" Again the devil took him to a very lofty mountain, and showed him all the kingdoms of the world, and their glory, and said to him, "I will give you all these things, if you will fall down and worship me." Then Jesus said to him, "Begone, Satan! For it stands written, 'You shall worship the Lord your God, and him alone you will serve.'" Then the devil left him alone, and behold, angels came and gave him their service.

There is one thing which we must carefully note right at the beginning of our study of the temptations of Jesus, and that is the meaning of the word to tempt. The Greek word is peirazein ( G3985) . In English the word "tempt" has a uniformly and consistently bad meaning. It always means to entice a man to do wrong, to seek to seduce him into sin, to try to persuade him to take the wrong way. But peirazein ( G3985) has a quite different element in its meaning. It means to test far more than it means to tempt in our sense of the word.

One of the great Old Testament stories is the story of how narrowly Abraham escaped sacrificing his only son Isaac. Now that story begins like this in the King James Version "And it came to pass after these things that God did tempt Abraham" ( Genesis 22:1). Quite clearly the word to tempt cannot there mean to seek to seduce into evil. It is unthinkable that God should try to make any man a wrong-doer. But the thing is quite clear when we understand that it means: "After these things God tested Abraham." The time had come for a supreme test of the loyalty of Abraham. Just as metal has to be tested far beyond any stress and strain that it will ever be called upon to bear, before it can be put to any useful purpose, so a man has to be tested before God can use him for his purposes. The Jews had a saying, "The Holy One, blessed be his name, does not elevate a man to dignity till he has first tried and searched him; and if he stands in temptation, then he raises him to dignity."

Now here is a great and uplifting truth. What we call temptation is not meant to make us sin; it is meant to enable us to conquer sin. It is not meant to make us bad, it is meant to make us good. It is not meant to weaken us, it is meant to make us emerge stronger and finer and purer from the ordeal. Temptation is not the penalty of being a man, temptation is the glory of being a man. It is the test which comes to a man whom God wishes to use. So, then, we must think of this whole incident, not so much the tempting, as the testing of Jesus.

We have to note further where this test took place. It took place in the wilderness. Between Jerusalem, on the central plateau which is the backbone of Palestine, and the Dead Sea there stretches the wilderness. The Old Testament calls it Jeshimmon, which means The Devastation, and it is a fitting name. It stretches over an area of thirty-five by fifteen miles.

Sir George Adam Smith, who travelled over it, describes it. It is an area of yellow sand, of crumbling limestone, and of scattered shingle. It is an area of contorted strata, where the ridges run in all directions as if they were warped and twisted. The hills are like dust heaps; the limestone is blistered and peeling; rocks are bare and jagged; often the very ground sounds hollow when a foot or a horse's hoof falls upon it. It glows and shimmers with heat like some vast furnace. It runs right out to the Dead Sea, and then there comes a drop of twelve hundred feet, a drop of limestone, flint, and marl, through crags and corries and precipices down to the Dead Sea.

In that wilderness Jesus could be more alone than anywhere else in Palestine. Jesus went into the wilderness to be alone. His task had come to him; God had spoken to him; he must think how he was to attempt the task which God had given him to do; he had to get things straightened out before he started; and he had to be alone.

It may well be that we often go wrong simply because we never try to be alone. There are certain things which a man has to work out alone. There are times when no one else's advice is any good to him. There are times when a man has to stop acting and start thinking. It may be that we make many a mistake because we do not give ourselves a chance to be alone with God.

THE SACRED STORY ( Matthew 4:1-11 continued)

There are certain further things we must note before we proceed to detailed study of the story of the temptations.

(i) All three gospel writers seem to stress the immediacy with which the temptations followed the baptism of Jesus. As Mark has it: "The Spirit immediately drove him out into the wilderness" ( Mark 1:12).

It is one of the truths of life that after every great moment there comes a moment of reaction--and again and again it is in the reaction that the danger lies. That is what happened to Elijah. With magnificent courage Elijah in all his loneliness faced and defeated the prophets of Baal on Mount Carmel ( 1 Kings 18:17-40). That was Elijah's greatest moment of courage and of witness. But the slaughter of the prophets of Baal provoked the wicked Jezebel to wrath, and she threatened Elijah's life. "Then he was afraid, and he arose and went for his life and came to Beer-sheba" ( 1 Kings 19:3). The man who had stood fearlessly against all comers is now fleeing for his life with terror at his heels. The moment of reaction had come.

It seems to be the law of life that just after our resistance power has been highest it nose-dives until it is at its lowest. The tempter carefully, subtly, and skillfully chose his time to attack Jesus--but Jesus conquered him. We will do well to be specially on our guard after every time life has brought us to the heights, for it is just then that we are in gravest danger of the depths.

(ii) We must not regard this experience of Jesus as an outward experience. It was a struggle that went on in his own heart and mind and soul. The proof is that there is no possible mountain from which all the kingdoms of the earth could be seen. This is an inner struggle.

It is through our inmost thoughts and desires that the tempter comes to us. His attack is launched in our own minds. It is true that that attack can be so real that we almost see tile devil. To this day you can see the ink-stain on the wall of Luther's room in the Castle of the Wartburg in Germany, Luther caused that ink-stain by throwing his ink-pot at the devil as he tempted him. But the very power of the devil lies in the fact that he breaches our defences and attacks us from within. He finds his allies and his weapons in our own inmost thoughts and desires.

(iii) We must not think that in one campaign Jesus conquered the tempter for ever and that the tempter never came to him again. The tempter spoke again to Jesus at Caesarea Philippi when Peter tried to dissuade him from taking the way to the Cross, and when he had to say to Peter the very same words he had said to the tempter in the wilderness, "Begone Satan" ( Matthew 16:23). At the end of the day Jesus could say to his disciples, "You are those who have continued with me in my trials" ( Luke 22:28). And never in all history was there such a fight with temptation as Jesus waged in Gethsemane when the tempter sought to deflect him from the Cross ( Luke 22:42-44).

"Eternal vigilance is the price of freedom." In the Christian warfare there is no release. Sometimes people grow worried because they think that they should reach a stage when they are beyond temptation, a stare at which the power of the tempter is for ever broken. Jesus never reached that stage. From the beginning to the end of the day he had to fight his battle; that is why he can help us to fight ours.

(iv) One thing stands out about this story--the temptations are such as could only come to a person who had very special powers and who knew that he had them. Sanday described the temptations as "the problem of what to do with supernatural powers." The temptations which came to Jesus could only have come to one who knew that there were amazing things which he could do.

We must always remember that again and again we are tempted through our gifts. The person who is gifted with charm will be tempted to use that charm "to get away with anything." The person who is gifted with the power of words will be tempted to use his command of words to produce glib excuses to justify his own conduct. The person with a vivid and sensitive imagination will undergo agonies of temptation that a more stolid person will never experience. The person with great gifts of mind will be tempted to use these gifts for himself and not for others, to become the master and not the servant of men. It is the grim fact of temptation that it is just where we are strongest that we must be for ever on the watch.

(v) No one can ever read this story without remembering that its source must have been Jesus himself. In the wilderness he was alone. No one was with him when this struggle was being fought out. And we know about it only because Jesus himself must have told his men about it. It is Jesus telling us his own spiritual autobiography.

We must always approach this story with a unique and special reverence, for in it Jesus is laying bare his inmost heart and soul. He is telling men what he went through. It is the most sacred of all stories, for in it Jesus is saying to us that he can help others who are tempted because he himself was tempted. He draws the veil from his own struggles to help us in our struggle.

THE ATTACK OF THE TEMPTER ( Matthew 4:1-11 continued)

The tempter launched his attack against Jesus along three lines, and in every one of them there was a certain inevitability.

(i) There was the temptation to turn the stones into bread. The desert was littered with little round pieces of limestone rock which were exactly like little loaves; even they would suggest this temptation to Jesus.

This was a double temptation. It was a temptation to Jesus to use his powers selfishly and for his own use, and that is precisely what Jesus always refused to do. There is always the temptation to use selfishly whatever powers God has given to us.

God has given every man a gift, and every man can ask one of two questions. He can ask, "What can I make for myself out of this gift?" or, "What can I do for others with this gift?" This kind of temptation can come out in the simplest thing. A person may possess, for instance, a voice which is good to hear; he may thereupon "cash in on it", and refuse to use it unless he is paid. There is no reason why he should not use it for pay, but there is every reason why he should not use it only for pay. There is no man who will not be tempted to use selfishly the gift which God has given to him.

But there was another side to this temptation. Jesus was God's Messiah, and he knew it. In the wilderness he was facing the choice of a method whereby he could win men to God. What method was he to use for the task which God had given him to do? How was he to turn the vision into actuality, and the dream into fact?

One sure way to persuade men to follow him was to give them bread, to give them material things. Did not history justify that? Had not God given his people manna in the wilderness? Had God not said, "I will rain bread from heaven for you"? Did not the visions of the future golden age include that very dream? Had not Isaiah said, "They shall not hunger or thirst"? ( Isaiah 49:10). Was the Messianic Banquet not a settled feature in the dreams of the kingdom between the Testaments? If Jesus had wished to give men bread, he could have produced justification enough for it.

But to give men bread would have been a double mistake. First, it would have been to bribe men to follow him. It would nave been to persuade men to follow him for the sake of what they could get out of it, whereas the reward Jesus had to offer was a Cross. He called men to a life of giving, not of getting. To bribe men with material things would have been the denial of all he came to say and would have been ultimately to defeat his own ends.

Second, it would have been to remove the symptoms without dealing with the disease. Men are hungry. But the question is, why are they hungry? Is it because of their own foolishness, and their own shiftlessness, and their own carelessness? Is it because there are some who selfishly possess too much while others possess too little? The real way to cure hunger is to remove the causes--and these causes are in men's souls. And above all there is a hunger of the heart which it is not in material things to satisfy.

So Jesus answered the tempter in the very words which express the lesson which God had sought to teach his people in the wilderness: "Man does not live by bread alone, but that man lives by everything that proceeds out of the mouth of the Lord" ( Deuteronomy 8:3). The only way to true satisfaction is the way which has learned complete dependence on God.

(ii) So the tempter renewed his attack from mother angle. In a vision he took Jesus to the pinnacle of the Temple. That may mean one of two things.

The Temple was built on the top of Mount Sion. The top of the mountain was levelled out into a plateau, and on that plateau the whole area of the Temple buildings stood. There was one corner at which Solomon's porch and the Royal porch met, and at that corner there was a sheer drop of four hundred and fifty feet into the valley of the Kedron below. Why should not Jesus stand on that pinnacle, and leap down, and land unharmed in the valley beneath? Men would be startled into following a man who could do a thing like that.

On the top of the roof of the Temple itself there was a stance where every morning a priest stood with a trumpet in his hands, waiting for the first flush of the dawn across the hills of Hebron. At the first dawn light he sounded the trumpet to tell men that the hour of morning sacrifice had come. Why should not Jesus stand there, and leap down right into the Temple court, and amaze men into following him? Had not Malachi said, "The Lord whom you seek will suddenly come to his Temple"? ( Malachi 3:1). Was there not a promise that the angels would bear God's man upon their hands lest any harm should come to him? ( Psalms 91:11-12).

This was the very method that the false Messiahs who were continually arising promised. Theudas had led the people out, and had promised with a word to split the waters of Jordan in two. The famous Egyptian pretender ( Acts 21:38) had promised that with a word he would lay flat the walls of Jerusalem. Simon Magus, so it is said, had promised to fly through the air, and had perished in the attempt. These pretenders had offered sensations which they could not perform. Jesus could perform anything he promised. Why should he not do it?

There were two good reasons why Jesus should not adopt that course of action. First, he who seeks to attract men to him by providing them with sensations has adopted a way in which there is literally no future. The reason is simple. To retain his power he must produce ever greater and greater sensations. Wonders are apt to be nine day wonders. This year's sensation is next year's commonplace. A gospel founded on sensation-mongering is foredoomed to failure. Second, that is not the way to use the power of God. "You shall not put the Lord your God to the test," said Jesus ( Deuteronomy 6:16). He meant this; there is no good seeing how far you can go with God; there is no good in putting yourself deliberately into a threatening situation, and doing it quite recklessly and needlessly, and then expecting God to rescue you from it.

God expects a man to take risks in order to be true to him, but he does not expect him to take risks to enhance his own prestige. The very faith which is dependent on signs and wonder is not faith. If faith cannot believe without sensations it is not really faith, it is doubt looking for proof and looking in the wrong place. God's rescuing power is not something to be played and experimented with, it is something to be quietly trusted in the life of every day.

Jesus refused the way of sensations because he knew that it was the way to failure--it still is--and because to long for sensations is not to trust, but to distrust, God.

(iii) So the tempter tried his third avenue of attack. It was the world that Jesus came to save, and into his mind there came a picture of the world. The tempting voice said: "Fall down and worship me, and I will give you all the kingdoms of this world." Had not God himself said to his chosen one, "Ask of me and I will make the nations your heritage, and the ends of the earth your possession"? ( Psalms 2:8).

What the tempter was saying was, "Compromise! Come to terms with me! Don't pitch your demands quite so high! Wink just a little at evil and questionable things--and then people will follow you in their hordes." This was the temptation to come to terms with the world, instead of uncompromisingly presenting God's demands to it. It was the temptation to try to advance by retreating, to try to change the world by becoming like the world.

Back came Jesus' answer: "You shall fear the Lord your God; you shall serve him and swear by his name" ( Deuteronomy 6:13). Jesus was quite certain that we can never defeat evil by compromising with evil. He laid down the uncompromisingness of the Christian faith. Christianity cannot stoop to the level of the world; it must lift the world to its own level. Nothing less will do.

So Jesus made his decision. He decided that he must never bribe men into following him; he decided that the way of sensations was not for him; he decided that there could be no compromise in the message he preached and in the faith he demanded. That choice inevitably meant the Cross--but the Cross just as inevitably meant the final victory.

THE SON OF GOD GOES FORTH ( Matthew 4:12-17 )

4:12-17 When Jesus heard that John had been delivered into the hands of the authorities, he withdrew into Galilee. He left Galilee and came and made his home in Capernaum, which is on the lake-side, in the districts of Zebulun and Naphtali. This was done that there might be fulfilled that which was spoken through Isaiah the prophet, when he said, "Land of Zebulun, land of Naphtali, by the way of the sea, beyond Jordan, Galilee of the Gentiles-- the people who sat in darkness have seen a great light, and a light has risen for those who sat in the land and in the shadow of death." From that time Jesus began to proclaim his message and to say, "Repent, for the Kingdom of the Heavens has come near!"

Before very long disaster came to John. He was arrested and imprisoned in the dungeons of the Castle of Machaerus by Herod the king. His crime was that he had publicly denounced Herod for seducing his brother's wife, and making her his own wife, after he had put away the wife he had. It is never safe to rebuke an eastern despot, and John's courage brought him first imprisonment and then death. We shall come later to the details of that story which Matthew does not tell until Matthew 14:3-12.

For Jesus the time had come when he must go forth to his task.

Let us note what he did first of all. He left Nazareth and he took up residence in the town of Capernaum. There was a kind of symbolic finality in that move. In that moment Jesus left his home never again to return to live in it. It is as if he shut the door that lay behind him before he opened the door that stood in front of him. It was the clean cut between the old and the new. One chapter was ended and another had begun. Into life there come these moments of decision. It is always better to meet them with an even surgical cut than to vacillate undecided between two courses of action.

Let us note where Jesus went. He went into Galilee. When Jesus went into Galilee to begin his mission and his ministry, he knew what he was doing. Galilee was the most northerly district of Palestine. It stretched from the Litany River in the north to the Plain of Esdraelon in the south. On the west it did not reach the sea coast of the Mediterranean, because the coastal strip was in the possession of the Phoenicians. On the north-east it was bounded by Syria, and its eastern limit was the waters of the Sea of Galilee. Galilee was not large; it was only fifty miles from north to south, and twenty-five miles from east to west.

But, small as it was, Galilee was densely populated. It was by far the most fertile region of Palestine; its fertility was indeed phenomenal and proverbial. There was a saying that it was easier to raise a legion of olives in Galilee than it was to bring up one child in Judaea. Josephus, who was at one time governor of the province, says, "It is throughout rich in soil and pasturage, producing every variety of tree, and inviting by its productiveness even those who have the least inclination for agriculture; it is everywhere tilled; no part is allowed to lie idle, and everywhere it is productive." The result of this was that for its size Galilee had an enormous population. Josephus tells us that in it there were two hundred and four villages, none with a population of fewer than fifteen thousand people. So, then, Jesus began his mission in that part of Palestine where there were most people to hear him; he began his work in an area teeming with men to whom the gospel proclamation might be made.

But not only was Galilee a populous district; its people were people of a certain kind. Of all parts of Palestine Galilee was most open to new ideas. Josephus says of the Galileans, "They were ever fond of innovations, and by nature disposed to changes, and delighted in seditions." They were ever ready to follow a leader and to begin an insurrection. They were notoriously quick in temper and given to quarrelling. Yet withal they were the most chivalrous of men. "The Galileans," said Josephus, "have never been destitute of courage." "Cowardice was never a characteristic of the Galileans." "They were ever more anxious for honour than for gain." The inborn characteristics of the Galileans were such as to make them most fertile ground for a new gospel to be preached to them.

This openness to new ideas was due to certain facts.

(i) The name Galilee comes from the Hebrew word galiyl ( H1550; compare H1551 and H1556) which means a circle. The full name of the area was Galilee of the Gentiles. Plummer wishes to take that to mean "heathenish Galilee." But the phrase came from the fact that Galilee was literally surrounded by Gentiles. On the west, the Phoenicians were its neighbours. To the north and the east, there were the Syrians. And even to the south, there lay the territory of the Samaritans. Galilee was in fact the one part of Palestine that was inevitably in touch with non-Jewish influences and ideas. Galilee was bound to be open to new ideas in a way that no other part of Palestine was.

(ii) The great roads of the world passed through Galilee, as we saw when we were thinking of the town of Nazareth. The Way of the Sea led from Damascus through Galilee right down to Egypt and to Africa. The Road to the East led through Galilee away out to the frontiers. The traffic of the world passed through Galilee. Away in the south Judaea is tucked into a corner, isolated and secluded. As it has been well said, "Judaea is on the way to nowhere: Galilee is on the way to everywhere." Judaea could erect a fence and keep all foreign influence and all new ideas out; Galilee could never do that. Into Galilee the new ideas were bound to come.

(iii) Galilee's geographical position had affected its history. Again and again it had been invaded and conquered, and the tides of the foreigners had often flowed over it and had sometimes engulfed it.

Originally it had been assigned to the tribes of Asher, Naphtali and Zebulun when the Israelites first came into the land ( Joshua 9:1-27) but these tribes had never been completely successful in expelling the native Canaanite inhabitants, and from the beginning the population of Galilee was mixed. More than once foreign invasions from the north and east had swept down on it from Syria, and in the eighth century B.C. the Assyrians had engulfed it completely, the greater part of its population had been taken away into exile, and strangers had been settled in the land. Inevitably this brought a very large injection of foreign blood into Galilee.

From the eighth until the second century B.C. it had been largely in Gentile hands. When the Jews returned from exile under Nehemiah and Ezra, many of the Galileans came south to live in Jerusalem. In 164 B.C. Simon Maccabaeus chased the Syrians north from Galilee back to their own territory; and on his way back he took with him to Jerusalem the remnants of the Galileans who were left.

The most amazing thing of all is that in 104 B.C. Aristobulus reconquered Galilee for the Jewish nation, and proceeded forcibly to circumcise the inhabitants of Galilee, and thus to make them Jews whether they liked it or not. History had compelled Galilee to open its doors to new strains of blood and to new ideas and to new influences.

The natural characteristics of the Galileans, and the preparation of history had made Galilee the one place in all Palestine where a new teacher with a new message had any real chance of being heard, and it was there that Jesus began his mission and first announced his message.

THE HERALD OF GOD ( Matthew 4:12-17 continued)

Before we leave this passage there are certain other things which we must note.

It was to the town of Capernaum that Jesus went. The correct form of the name is Capharnaum. The form Capernaum does not occur at all until the fifth century A.D., but it is so fixed in our minds and memories that it would not be wise to try to change it.

There has been much argument about the site of Capernaum. Two places have been suggested. The commonest, and the likeliest. identification is that Capernaum is Tell Hum, which is on the west side of the extreme north of the Sea of Galilee; the alternative, and the less likely, identification is that Capernaum is Khan Minyeh, which is about two and a half miles to the south-west of Tell Hum. In any event, there is now nothing but ruins left to show where Capernaum once stood.

It was Matthew's habit to find in the Old Testament something which he could use as a prophecy about every event in Jesus' life. He finds such a prophecy in Isaiah 9:1-2. In fact that is another of the prophecies which Matthew tears violently from its context and uses in his own extraordinary way. It is a prophecy which dates back to the reign of Pekah. In those days the northern parts of Palestine, including Galilee, had been despoiled by the invading armies of the Assyrians; and this was originally a prophecy of the deliverance which would some day come to these conquered territories. Matthew finds in it a prophecy which foretold of the light that Jesus was to bring.

Finally, Matthew gives us a brief one-sentence summary of the message which Jesus brought. The King James Version and Revised Standard Version both say that Jesus began to preach. The word preach has come down in the world; it is all too unfortunately connected in the minds of many people with boredom. The word in Greek is kerussein ( G2784) , which is the word for a herald's proclamation from a king. Kerux ( G2783) is the Greek word for herald, and the herald was the man who brought a message direct from the king.

This word tells us of certain characteristics of the preaching of Jesus and these are characteristics which should be in all preaching.

(i) The herald had in his voice a note of certainty. There was no doubt about his message; he did not come with perhapses and maybes and probablys; he came with a definite message. Goethe had it: "Tell me of your certainties: I have doubts enough of my own." Preaching is the proclamation of certainties, and a man cannot make others sure of that about which he himself is in doubt.

(ii) The herald had in his voice the note of authority. He was speaking for the king; he was laying down and announcing the king's law, the king's command, and the king's decision. As was said of a great preacher, "He did not cloudily guess; he knew." Preaching, as it has been put, is the application of prophetic authority to the present situation.

(iii) The herald's message came from a source beyond himself; it came from the king. Preaching speaks from a source beyond the preacher. It is not the expression of one man's personal opinions; it is the voice of God transmitted through one man to the people. It was with the voice of God that Jesus spoke to men.

The message of Jesus consisted of a command which was the consequence of a new situation. "Repent!" he said. "Turn from your own ways, and turn to God. Lift your eyes from earth and look to heaven. Reverse your direction, and stop walking away from God and begin walking towards God." That command had become urgently necessary because the reign of God was about to begin. Eternity had invaded time; God had invaded earth in Jesus Christ, and therefore it was of paramount importance that a man should choose the right side and the right direction.

CHRIST CALLS THE FISHERMEN ( Matthew 4:18-22 )

4:18-22 While he was walking beside the Sea of Galilee, he saw two brothers, Simon, who is called Peter, and Andrew. his brother, casting their net into the sea, for they were fishermen. He said to them 'Follow me, and I will make you fishers of men:' They immediately left their nets and followed him. He went on from there and saw other two brothers, James, Zebedee's son, and John, his brother. They were in the boat with Zebedee their father getting ready their nets for use. So he called them. They immediately left their boat and their father, and followed him.

All Galilee centered round the Sea of Galilee. It is thirteen miles long from north to south, and eight miles across from east to west. The Sea of Galilee is therefore small, and it is interesting to note that Luke, the Gentile, who had seen so much more of the world, never calls it the sea (thalassa - G2281) , but always the lake (limne - G3041) . It is the shape of an oval, wider at the top than at the bottom. It lies in that great rift in the earth's surface in which the Jordan valley runs, and the surface of the Sea of Galilee is six hundred and eighty feet below sea level. The fact that it lies in this dip in the earth's surface gives it a very warm climate, and makes the surrounding countryside phenomenally fertile. It is one of the loveliest lakes in the world. W. M. Thomson describes it: "Seen from any point of the surrounding heights it is a fine sheet of water--a burnished mirror set in a framework of rounded hills and rugged mountains, which rise and roll backward and upward to where Hermon hangs the picture against the blue vault of heaven."

In the days of Josephus there were no fewer than nine populous cities on its shore. In the 1930's, when H. V. Morton saw it, only Tiberias was left and it was little more than a village. Today it is the largest town in Galilee and steadily growing.

In the time of Jesus the Sea of Galilee was thick with fishing boats. Josephus on a certain expedition had no difficulty in assembling two hundred and forty fishing boats to set out from Tarichaea; but nowadays the fishermen are few and far between.

There were three methods of fishing. There was fishing by line.

There was fishing with the casting net. The casting net was circular, and might be as much as nine feet across. It was skillfully cast into the water from the land, or from the shallow water at the edge of the lake. It was weighted with pellets of lead round the circumference. It sank into the sea and surrounded the fish; it was then drawn through the water as if the top of a bell tent were being drawn to land, and in it the fish were caught. That was the kind of net that Peter and Andrew, and James and John, were handling when Jesus saw them. Its name was the amphiblestron ( G293) .

The drag net was used from a boat, or better from two boats. It wag cast into the water with ropes at each of the four corners. It was weighted at the foot so that, as it were, it stood upright in the water. When the boats were rowed along with the net behind them, the effect was that the net became a great cone, and in the cone the fishes were caught and brought into the boat. This kind of net is the net in the parable of the dragnet; and is called the sagene ( G4522) .

So Jesus was walking by the lakeside; and as he walked he called Peter and Andrew, James and John. It is not to be thought that this was the first time that he had seen them, or they him. As John tells the story, at least some of them were already disciples of John the Baptist ( John 1:35). No doubt they had already talked with Jesus and had already listened to him, but in this moment there came to them the challenge once and for all to throw in their lot with him.

The Greeks used to tell how Xenophon first met Socrates. Socrates met him in a narrow lane and barred his path with his stick. First of all Socrates asked him if he knew where he could buy this and that, and if he knew where this and that were made. Xenophon gave the required information. Then Socrates asked him, "Do you know where men are made good and virtuous? "No," said the young Xenophon. "Then." said Socrates, follow me and learn!"

Jesus, too, called on these fishermen to follow him. It is interesting to note what kind of men they were. They were not men of great scholarship, or influence, or wealth, or social background. They were not poor, they were simple working people with no great background, and certainly, anyone would have said, with no great future.

It was these ordinary men whom Jesus chose. Once there came to Socrates a very ordinary man called Aeschines. "I am a poor man," said Aeschines. "I have nothing else, but I give you myself." "Do you not see," said Socrates, "that you are giving me the most precious thing of all?" What Jesus needs is ordinary folk who will give him themselves. He can do anything with people like that.

Further these men were fishermen. It has been pointed out by many scholars that the good fisherman must possess these very qualities which will turn him into the good fishers of men.

(i) He must have patience. He must learn to wait patiently until the fish will take the bait. If he is restless and quick to move he will never make a fisherman. The good fisher of men will have need of patience. It is but rarely in preaching or in teaching that we will see quick results. We must learn to wait.

(ii) He must have perseverance. He must learn never to be discouraged, but always to try again. The good preacher and teacher must not be discouraged when nothing seems to happen. He must always be ready to try again.

(iii) He must have courage. As the old Greek said when he prayed for the protection of the gods: "My boat is so small and the sea is so large." He must be ready to risk and to face the fury of the sea and of the gale. The good preacher and teacher must be well aware that there is always a danger in telling men the truth. The man who tells the truth, more often than not takes his reputation and his life in his hands.

(iv) He must have an eye for the right moment. The wise fisherman knows well that there are times when it is hopeless to fish. He knows when to cast and when not to cast. The good preacher and teacher chooses his moment. There are times when men will welcome the truth, and times when they will resent the truth. There are times when the truth will move them, and times when the truth will harden them in their opposition to the truth. The wise preacher and teacher knows that there is a time to speak and a time to be silent.

(v) He must fit the bait to the fish. One fish will rise to one bait and another to another. Paul said that he became all things to all men if by any chance he might win some. The wise preacher and teacher knows that the same approach will not win all men. He may even have to know and recognize his own limitations. He may have to discover that there are certain spheres in which he himself can work. and others in which he cannot.

(v) The wise fisherman must keep himself out of sight. If he obtrudes his own presence, even his own shadow, the fish will certainly not bite. The wise preacher and teacher will always seek to present men, not with himself, but with Jesus Christ. His aim is to fix men's eyes. not on himself, but on that figure beyond.

THE METHODS OF THE MASTER ( Matthew 4:23-25 )

4:23-25 Jesus made a circular tour of Galilee, teaching in the Synagogues, proclaiming the good news of the Kingdom, and healing all kinds of diseases and ailments among the people: and the report of his activities went out all over Syria. So they brought to him an those who were ill, those who were in the grip of the most varied diseases and pains, those who were possessed by demons, those who were epileptics, and those who were paralysed; and he healed them. And great crowds followed him from Galilee, and from the Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.

Jesus had chosen to begin his mission in Galilee, and we have seen how well-prepared Galilee was to receive the seed. Within Galilee Jesus chose to launch his campaign in the synagogues.

The synagogue was the most important institution in the life of any Jew. There was a difference between the synagogues and the Temple. There was only one Temple, the Temple in Jerusalem, but wherever there was the smallest colony of Jews there was a synagogue. The Temple existed solely for the offering of sacrifice; in it there was no preaching or teaching. The synagogue was essentially a teaching institution. The synagogues have been defined as "the popular religious universities of their day." If a man had any religious teaching or religious ideas to disseminate, the synagogue was unquestionably the place to start.

Further, the synagogue service was such that it gave the new teacher his chance. In the synagogue service there were three parts. The first part consisted of prayers. The second part consisted of readings from the Law and from the Prophets, readings in which members of the congregation took part. The third part was the address. The important fact is that there was no one person to give the address. There was no such thing as a professional ministry. The president of the synagogue presided over the arrangements for the service. Any distinguished stranger could be asked to give the address, and anyone with a message to give might volunteer to give it; and, if the ruler or president of the synagogue judged him to be a fit person to speak, he was allowed to speak. Thus, at the beginning, the door of the synagogue and the pulpit of the synagogue were open to Jesus. He began in the synagogue because it was there he would find the most sincerely religious people of his day, and the way to speak to them was open to him. After the address there came a time for talk, and questions, and discussion. The synagogue was the ideal place in which to get a new teaching across to the people.

But not only did Jesus preach; he also healed the sick. It was little wonder that reports of what he was doing went out and people came crowding to hear him, and to see him, and to benefit from his pity.

They came from Syria. Syria was the great province of which Palestine was only a part. It stretched away to the north and the north-east with the great city of Damascus as its center. It so happens that one of the loveliest legends passed down to us by Eusebius (Ecclesiastical History 1: 13) goes back to this time. The story goes that there was a king called Abgar, in Edessa, and he was ill. So, it is said, he wrote to Jesus: "Abgar, ruler of Edessa, to Jesus, the most excellent Saviour, who has appeared in the country of Jerusalem--greeting. I have heard of you and of your cures, performed without medicine and without herb; for, it is said, you make the blind to see and the lame to walk, you cleanse the lepers, you cast out evil spirits and demons, you heal those afflicted with lingering diseases, and you raise the dead. Now, as I have heard all this about you, I have concluded that one of two things must be true; either, you are God, and having descended from heaven, you do these things, or else, you are a son of God by what you do. I write to you, therefore, to ask you to come and cure the disease from which I am suffering. For I have heard that the Jews murmur against you, and devise evil things against you. Now, I have a very small but an excellent city which is large enough for both of us." Jesus was said to have written back: "Blessed are you for having believed in me without seeing me. For it is written concerning me that those who have seen me will not believe in me, while they who have not seen me will believe and be saved. But, as to your request that I should come to you, I must fulfil all things here for which I have been sent, and, after fulfilling them, be taken up again to him who sent me. Yet, after I am taken up, I will send you one of my disciples to cure your disease, and to give life to you and to yours." So, the legend goes on, Thaddeus went to Edessa and cured Abgar. It is only a legend, but it does show how men believed that even in distant Syria men had heard of Jesus and longed with all their hearts for the help and the healing which he alone could give.

Very naturally they came from Galilee, and the word about Jesus had spread south to Jerusalem and Judaea also, and they came from there. They came from the land across the Jordan, which was known as Peraea, and which stretched from Pella in the north to Arabia Petra in the south. They came from the Decapolis. The Decapolis was a federation of ten independent Greek cities, all of which, except Scythopolis, were on the far side of the Jordan.

This list is symbolic, for in it we see not only the Jews but the Gentiles also coming to Jesus Christ for what he alone could give them. Already the ends of the earth are gathering to him.

THE ACTIVITIES OF JESUS ( Matthew 4:23-25 continued)

This passage is of great importance because it gives us in brief summary the three great activities of Jesus' life.

(i) He came proclaiming the gospel, or, as the King James and Revised Standard Version have it, he came preaching. Now, as we have already seen, preaching is the proclamation of certainties. Therefore, Jesus came to defeat men's ignorance. He came to tell them the truth about God, to tell them that which by themselves they could never have found out. He came to put an end to guessing and to groping, and to show men what God is like.

(ii) He came teaching in the synagogues. What is the difference between teaching and preaching? Preaching is the uncompromising proclamation of certainties; teaching is the explanation of the meaning and the significance of them. Therefore, Jesus came to defeat men's misunderstandings. There are times when men know the truth and misinterpret it. They know the truth and draw the wrong conclusions from it. Jesus came to tell men the meaning of true religion.

(iii) He came healing all those who had need of healing. That is to say, Jesus came to defeat men's pain. The important thing about Jesus is that he was not satisfied with simply telling men the truth in words; he came to turn that truth into deeds. Florence Allshorn, the great missionary teacher, said, "An ideal is never yours until it comes out of your finger tips." The ideal is not yours until it is realized in action. Jesus realized his own teaching in deeds of help and healing.

Jesus came preaching that he might defeat all ignorance. he came teaching that he might defeat all misunderstandings. He came healing that he might defeat all pain. We, too, must proclaim our certainties; we, too, must be ready to explain our faith; we, too, must turn the ideal into action and into deeds.

-Barclay's Daily Study Bible (NT)

Gill's Exposition of the Whole Bible

And there followed him great multitudes of people,.... Some on one account, and some on another; some out of good will, others out of ill will; some for the healing of their bodies, others for the good of their souls; some to see his miracles, others to hear his doctrine; and what with one and another, the concourse of people that followed him was greater than that which followed John. The Greek word for "multitude" is adopted into the Talmudic language, and is often used by the doctors; who have a tradition to this purpose, that אין אוכלוסא פחותה מששים רבוא, "there is no multitude less than sixty myriads" o; but we are not to imagine, that when here, and elsewhere, a multitude is said to follow, or attend on Christ, that he had such a number of people after him as this; only that the number was very large. The places from whence they came are particularly mentioned, as "from Galilee"; where he had called his disciples, had been preaching the Gospel, and healing all manner of diseases; and therefore it is not to be wondered at that he should have a large number of followers from hence. This country was divided into p three parts:

"There was upper Galilee, and nether Galilee, and the valley from Capharhananiah and upwards: all that part which did not bring forth sycamine trees was upper Galilee, and from Capharhananiah downwards: all that part which did bring forth sycamine trees was nether Galilee; and the coast of Tiberias was the valley.''

Frequent mention is made in the Talmudic q writings of upper Galilee, as distinct from the other.

And from Decapolis; a tract of land so called, from the "ten cities" that were in it; and which, according to Pliny r were these following; Damascus, Opoton, Philadelphia, Raphana, Scythopolis, Gadara, Hippondion, Pella, Galasa, and Canatha; see Mark 5:20 "And from Jerusalem"; the metropolis of the whole land; for his fame had reached that great city, and there were some there, curious and desirous to see him, and hear him; though he was got into those distant and obscure parts.

And from Judea; from the other parts of it:

and from beyond Jordan; which was a distinct country of itself, known by the name of Peraea; so called, perhaps, from περαν, the word here translated, "from beyond". It is to be observed, that here are three countries distinctly mentioned, Galilee, Judea, and "beyond Jordan"; which was the division of the land of Israel; of these three lands the Talmudists often speak.

"It is a tradition of the Rabbins s, that in three countries they intercalate the year; Judea, and beyond Jordan, and Galilee.''

Again t,

"There are three lands, that are obliged to the removing of fruits; Judea, and beyond Jordan, and Galilee.''

Once more u,

"There are three countries for celebration of marriages, Judea, and "beyond Jordan", and Galilee.''

The account which w Maimonides gives of these three countries is this;

"The land of Judea, all of it, the mountain, the plain, and the valley, are one country beyond Jordan, all of it, the plain of Lydda, and the mountain of the plain of Lydda, and from Betheron to the sea, are one country: Galilee, all of it, the upper and nether, and the coast of Tiberias, are one country.''

The country beyond Jordan was not so much esteemed as what was properly the land of Canaan, or Israel; for the Jews x say,

"the land of Israel is holier than all lands; because they bring out of it the sheaf, the first fruits, and the showbread, which they do not bring from other lands: the land of Canaan is holier than beyond Jordan; the land of Canaan is fit to be the habitation of the Shekinah; beyond Jordan is not.''

This, they say y, was not the land flowing with milk and honey.

o T. Bab. Beracot, fol. 58. 1. p Misn, Sheviith. c. 9. sect. 2. q T. Bab. Bava Kama, fol. 80. 1. Cetubot, fol. 67. 2. & Succa, fol. 27. 2. & 28. 1. Zohar in Gen. fol. 129. 3. r Nat. Hist. l. 5. c. 18. s T. Bab. Sanhedrim, fol. 11. 2. t Misn. Sheviith. c. 9. sect. 2. u Misn. Cetubot, c. 13. sect. 10. w Hilch. Shemittah, c. 7. sect. 9. x Bemidbar Rabba, sect. 7. fol. 188. 3. Maimon. Beth Habechira, c. 7. sect. 12. y Misn. Biccurim, c. 1. sect. 10.

Henry's Complete Commentary on the Bible

      23 And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.   24 And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and he healed them.   25 And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan.

      See here, I. What an industrious preacher Christ was; He went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom. Observe, 1. What Christ preached--the gospel of the kingdom. The kingdom of heaven, that is, of grace and glory, is emphatically the kingdom, the kingdom that was now to come; that kingdom which shall survive, as it doth surpass, all the kingdoms of the earth. The gospel is the charter of that kingdom, containing the King's coronation oath, by which he has graciously obliged himself to pardon, protect, and save the subjects of that kingdom; it contains also their oath of allegiance, by which they oblige themselves to observe his statutes and seek his honour; this is the gospel of the kingdom; this Christ was himself the Preacher of, that our faith in it might be confirmed. 2. Where he preached--in the synagogues; not there only, but there chiefly, because those were the places of concourse, where wisdom was to lift up her voice (Proverbs 1:21); because they were places of concourse for religious worship, and there, it was to be hoped, the minds of the people would be prepared to receive the gospel; and there the scriptures of the Old Testament were read, the exposition of which would easily introduce the gospel of the kingdom. 3. What pains he took in preaching; He went about all Galilee, teaching. He might have issued out a proclamation to summon all to come to him; but, to show his humility, and the condescensions of his grace, he goes to them; for he waits to be gracious, and comes to seek and save. Josephus says, There were above two hundred cities and towns in Galilee, and all, or most of them, Christ visited. He went about doing good. Never was there such an itinerant preacher, such an indefatigable one, as Christ was; he went from town to town, to beseech poor sinners to be reconciled to God. This is an example to ministers, to lay themselves out to do good, and to be instant, and constant, in season, and out of season, to preach the word.

      II. What a powerful physician Christ was; he went about not only teaching, but healing, and both with his word, that he might magnify that above all his name. He sent his word, and healed them. Now observe,

      1. What diseases he cured--all without exception. He healed all manner of sickness, and all manner of disease. There are diseases which are called the reproach of physicians, being obstinate to all the methods they can prescribe; but even those were the glory of this Physician, for he healed them all, however inveterate. His word was the true panpharmacon--all-heal.

      Three general words are here used to intimate this; he healed every sickness, noson, as blindness, lameness, fever, dropsy; every disease, or languishing, malakian, as fluxes and consumptions; and all torments, basanous, as gout, stone, convulsions, and such like torturing distempers; whether the disease was acute or chronical; whether it was a racking or a wasting disease; none was too bad, none too hard, for Christ to heal with a word's speaking.

      Three particular diseases are specified; the palsy, which is the greatest weakness of the body; lunacy, which is the greatest malady of the mind, and possession of the Devil, which is the greatest misery and calamity of both, yet Christ healed all: for he is the sovereign Physician both of soul and body, and has command of all diseases.

      2. What patients he had. A physician who was so easy of access, so sure of success, who cured immediately, without either a painful suspense and expectation, or such painful remedies as are worse than the disease; who cured gratis, and took no fees, could not but have abundance of patients. See here, what flocking there was to him from all parts; great multitudes of people came, not only from Galilee and the country about, but even from Jerusalem and from Judea, which lay a great way off; for his fame went throughout all Syria, not only among all the people of the Jews, but among the neighbouring nations, which, by the report that now spread far and near concerning him, would be prepared to receive his gospel, when afterwards it should be brought them. This is given as the reason why such multitudes came to him, because his fame had spread so widely. Note, What we hear of Christ from others, should invite us to him. The queen of Sheba was induced, by the fame of Solomon, to pay him a visit. The voice of fame is "Come, and see." Christ both taught and healed. They who came for cures, met with instruction concerning the things that belonged to their peace. It is well if any thing will bring people to Christ; and they who come to him will find more in him than they expected. These Syrians, like Naaman the Syrian, coming to be healed of their diseases, many of them being converts, 2 Kings 5:15; 2 Kings 5:17. They sought health for the body, and obtained the salvation of the soul; like Saul, who sought the asses, and found the kingdom. Yet it appeared, by the issue, that many of those who rejoiced in Christ as a Healer, forgot him as a Teacher.

      Now concerning the cures which Christ wrought, let us, once for all, observe the miracle, the mercy, and the mystery, of them.

      (1.) The miracle of them. They were wrought in such a manner, as plainly spake them to be the immediate products of a divine and supernatural power, and they were God's seal to his commission. Nature could not do these things, it was the God of nature; the cures were many, of diseases incurable by the art of the physician, of persons that were strangers, of all ages and conditions; the cures were wrought openly, before many witnesses, in mixed companies of persons that would have denied the matter of fact, if they could have had any colour for so doing; no cure ever failed, or was afterwards called in question; they were wrought speedily, and not (as cures by natural causes) gradually; they were perfect cures, and wrought with a word's speaking; all which proves him a Teacher come from God, for, otherwise, none could have done the works that he did, John 3:2. He appeals to these as credentials, Matthew 11:4; Matthew 11:5; John 5:36. It was expected that the Messiah should work miracles (John 7:31); miracles of this nature (Isaiah 35:5; Isaiah 35:6); and we have this indisputable proof of his being the Messiah; never was there any man that did thus; and therefore his healing and his preaching generally went together, for the former confirmed the latter; thus here he began to do and to teach, Acts 1:1.

      (2.) The mercy of them. The miracles that Moses wrought, to prove his mission, were most of them plagues and judgments, to intimate the terror of that dispensation, though from God; but the miracles that Christ wrought, were most of them cures, and all of them (except the cursing of the barren fig tree) blessings and favours; for the gospel dispensation is founded, and built up in love, and grace, and sweetness; and the management is such as tends not to affright but to allure us to obedience. Christ designed by his cures to win upon people, and to ingratiate himself and his doctrine into their minds, and so to draw them with the bands of love, Hosea 11:4. The miracle of them proved his doctrine a faithful saying, and convinced men's judgments; the mercy of them proved it worthy of all acceptation, and wrought upon their affections. They were not only great works, but good works, that he showed them from his Father (John 10:32); and this goodness was intended to lead men to repentance (Romans 2:4), as also to show that kindness, and beneficence, and doing good to all, to the utmost of our power and opportunity, are essential branches of that holy religion which Christ came into the world to establish.

      (3.) The mystery of them. Christ, by curing bodily diseases, intended to show, that his great errand into the world was to cure spiritual maladies. He is the Sun of righteousness, that arises with this healing under his wings. As the Converter of sinners, he is the Physician of souls, and has taught us to call him so, Matthew 9:12; Matthew 9:13. Sin is the sickness, disease, and torment of the soul; Christ came to take away sin, and so to heal these. And the particular stories of the cures Christ wrought, may not only be applied spiritually, by way of allusion and illustration, but, I believe, are very much intended to reveal to us spiritual things, and to set before us the way and method of Christ's dealing with souls, in their conversion and sanctification; and those cures are recorded, that were most significant and instructive this way; and they are therefore so to be explained and improved, to the honour and praise of that glorious Redeemer, who forgiveth all our iniquities, and so healeth all our diseases.

Kelly Commentary on Books of the Bible

God has been pleased, in the separate accounts He has given us of our Lord Jesus, to display not only His own grace and wisdom, but the infinite excellency of His Son. It is our wisdom to seek to profit by all the light He has afforded us; and, in order to this, both to receive implicitly, as the simple Christian surely does, whatever God has written for our instruction in these different gospels, and also by comparing them, and comparing them according to the special point of view which God has communicated in each gospel, to see concentrated the varying lines of everlasting truth which there meet in Christ. Now, I shall proceed with all simplicity, the Lord helping me, first taking up the gospel before us, in order to point out, as far as I am enabled to do, the great distinguishing features, as well as the chief contents, that the Holy Ghost has here been pleased to communicate. It is well to bear in mind, that in this gospel, as in all the rest, God has in nowise undertaken to present everything, but only some chosen discourses and facts; and this is the more remarkable, inasmuch as in some cases the very same miracles, etc., are given in several, and even in all, the gospels. The gospels are short; the materials used are not numerous; but what shall we say of the depths of grace that are there disclosed? What of the immeasurable glory of the Lord Jesus Christ, which everywhere shines out in them?

The undeniable certainty that God has been pleased to confine Himself to a small portion of the circumstances of the life of Jesus, and, even so, to repeat the same discourse. miracle, or whatever other fact is brought before us, only brings out, to my mind, more distinctly the manifest design of God to give expression to the glory of the Son in each gospel according to a special point of view. Now, looking at the gospel of Matthew as a whole, and taking the most enlarged view of it before we enter into details, the question arises, what is the main idea before the Holy Ghost? It is surely the lesson of simplicity to learn this from God, and, once learnt, to apply it steadily as a help of the most manifest kind; full of interest, as well as of the weightiest instruction, in examining all the incidents as they come before us. What, then, is that which, not merely in a few facts in particular chapters, but throughout, comes before us in the gospel of Matthew? It matters not where we look, whether at the beginning, the middle, or at the end, the same evident character proclaims itself. The prefatory words introduce it. Is it not the Lord Jesus, Son of David, Son of Abraham Messiah? But, then, it is not simply the anointed of Jehovah, but One who proves Himself, and is declared of God, to be Jehovah-Messiah No such testimony appears elsewhere. I say not that there is no evidence in the other gospels to demonstrate that He is really Jehovah and Emmanuel too, but that nowhere else have we the same fulness of proof, and the same manifest design, from the very starting point of the gospel, to proclaim the Lord Jesus as being thus a divine Messiah God with us.

The practical object is equally obvious. The common notion, that the Jews are in view, is quite correct, as far as it goes. The gospel of Matthew bears internal proof that God specially provides for the instruction of His own among those that had been Jews. It was written more particularly for leading Jewish Christians into a truer understanding of the glory of the Lord Jesus. Hence, every testimony that could convince and satisfy a Jew, that could correct or enlarge his thoughts, is found most fully here; hence the precision of the quotations from the Old Testament; hence the converging of prophecy on the Messiah; hence, too, the manner in which the miracles of Christ, or the incidents of His life, are here grouped together. To Jewish difficulties all this pointed with peculiar fitness. Miracles we have elsewhere, no doubt, and prophecies occasionally; but where is there such a profusion of them as in Matthew? Where, in the mind of the Spirit of God, such a continual, conspicuous point of quoting and applying Scripture in all places and seasons to the Lord Jesus? To me, I confess, it seems impossible for a simple mind to resist the conclusion.

But this is not all to be noticed here. Not only does God deign to meet the Jew with these proofs from prophecy, miracle, life, and doctrine, but He begins with what a Jew would and must demand the question of genealogy. But even then the answer of Matthew is after a divine sort. "The book," he says, "of the generation of Jesus Christ, the Son of David, the Son of Abraham." These are the two principal landmarks to which a Jew turns:- royalty given by the grace of God in the one, and the original depository of the promise in the other.

Moreover, not only does God condescend to notice the line of fathers, but, if He turns aside for a moment now and then for aught else, what instruction, both in man's sin and need, and in His own grace, does thus spring up before us from the mere course of His genealogical tree! He names in certain cases the mother, and not the father only; but never without a divine reason. There are four women alluded to. They are not such as any of us, or perhaps any man, would beforehand have thought of introducing, and into such a genealogy, of all others. But God had His own sufficient motive; and His was one not only of wisdom, but of mercy; also, of special instruction to the Jew, as we shall see in a moment. First of all, who but God would have thought it necessary to remind us that Judas begat Phares and Zara of Thamar? I need not enlarge; these names in divine history must speak for themselves. Man would have hidden all this assuredly; he would have preferred to put forth either some flaming account of ancient and august ancestry, or to concentrate all the honour and glory in one, the lustre of whose genius eclipsed all antecedents. But God's thoughts are not our thoughts; neither are our ways His ways. Again, the allusion to such persons thus introduced is the more remarkable because others, worthy ones, are not named. There is no mention of Sarah, no hint of Rebecca, no notice whatever of so many holy and illustrious names in the female line of our Lord Jesus. But Thamar does appear thus early (v. 3); and so manifest is the reason, that one has no need to explain further. I am persuaded that the name one is sufficient intimation to any Christian heart and conscience. But how significant to the Jew! What were his thoughts of the Messiah? Would he have put forward the name of Thamar in such a connection? Never. He might not have been able to deny the fact; but as to bringing it out thus, and drawing special attention to it, the Jew was the last man to have done it. Nevertheless, the grace of God in this is exceeding good and wise.

But there is more than this. Lower down we have another. There is the name of Rachab, a Gentile, and a Gentile bringing no honourable reputation along with her. Men may seek to pare it down, but it is impossible either to cloak her shame, or to fritter away the grace of God. It is not to be well or wisely got rid of, who and what Rachab publicly was; yet is she the woman that the Holy Ghost singles out for the next place in the ancestry of Jesus.

Ruth, too, appears Ruth, of all these women most sweet and blameless, no doubt, by the working of the divine grace in her, but still a daughter of Moab, whom the Lord forbade to enter His congregation to the tenth generation for ever.

And what of Solomon himself, begotten by David, the king, of her that had been the wife of Uriah? How humiliating to those who stood on human righteousness! How thwarting to mere Jewish expectations of the Messiah! He was the Messiah, but such He was after God's heart, not man's. He was the Messiah that somehow would and could have relations with sinners, first and last; whose grace would reach and bless Gentiles a Moabite anybody. Room was left for intimations of such compass in Matthew's scheme of His ancestry. Deny it they might as to doctrine and fact now; they could not alter or efface the real features from the genealogy of the true Messiah; for in no other line but David's, through Solomon, could Messiah be. And God has deemed it meet to recount even this to us, so that we may know and enter into His own delight in His rich grace as He speaks of the ancestors of the Messiah. It is thus, then, we come down to the birth of Christ.

Nor was it less worthy of God that He should make most plain the truth of another remarkable conjuncture of predicted circumstances, seemingly beyond reconcilement, in His entrance into the world.

There were two conditions absolutely requisite for the Messiah: one was, that He should be truly born of a rather of the Virgin; the other was, that He should inherit the royal rights of the Solomon-branch of David's house, according to promise. There was a third too, we may add, that He who was the real son of His virgin-mother, the legal son of His Solomon-sprung father, should be, in the truest and highest sense, the Jehovah of Israel, Emmanuel God with us. All this is crowded into the brief account next given us in Matthew's gospel, and by Matthew alone. Accordingly, "the birth of Jesus Christ was on this wise: When as His mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost." This latter truth, that is, of the Holy Ghost's action as to it, we shall find, has a still deeper and wider import assigned to it in the gospel of Luke, whose office is to show us the Man Christ Jesus. I therefore reserve any observations that this larger scope might and ought, indeed, to give rise to, till we have to consider the third gospel

But here the great thing is the relationship of Joseph to the Messiah, and hence he is the one to whom the angel appears. In the gospel of Luke it is not to Joseph, but to Mary. Are we to think that this variety of account is a mere accidental circumstance? or that if God has thus been pleased to draw out two distinct lines of truth, we are not to gather up the divine principle of each and all? It is impossible that God could do what even we should be ashamed of. If we act and speak, or forbear to do either, we ought to have a sufficient reason for one or other. And if no man of sense doubts that this should be so in our own case, has not God always had His own perfect mind in the various accounts He has given us of Christ? Both are true, but with distinct design. It is with divine wisdom that Matthew mentions the angel's visit to Joseph; with no less direction from on high does Luke relate Gabriel's visit to Mary (as before to Zacharias); and the reason is plain. In Matthew, while he not in the least degree weakens, but proves the fact that Mary was the real mother of our Lord, the point was, that He inherited the rights of Joseph.

And no wonder; for no matter how truly our Lord had been the Son of Mary, He had not thereby an indisputable legal right to the throne of David. This never could be in virtue of His descent from Mary, unless He had also inherited the title of the royal stem. As Joseph belonged to the Solomon-branch, he would have barred the right of our Lord to the throne, looking at it as a mere question now of His being the Son of David; and we are entitled so to take it. His being God, or Jehovah, was in no way of itself the ground of Davidical claim, though otherwise of infinitely deeper moment. The question was to make good, along with His eternal glory, a Messianic title that could not be set aside, a title that no Jew on his own ground could impeach. It was His grace so to stoop; it was His own all-sufficient wisdom that knew how to reconcile conditions so above man to put together. God speaks, and it is done.

Accordingly, in the gospel of Matthew, the Spirit of God fixes our attention upon these facts. Joseph was the descendant of David, the king, through Solomon: the Messiah must therefore, somehow or other, be the son of Joseph; yet had He really been the son of Joseph, all would have been lost. Thus the contradictions looked hopeless; for it seemed, that in order to be the Messiah, He must, and yet He must not, be Joseph's son. But what are difficulties to God? With Him all things are possible; and faith receives all with assurance. He was not only the son of Joseph, so that no Jew could deny it, and yet not so, but that He could be in the fullest manner the Son of Mary, the Seed of the woman, and not literally of the man. God, therefore, takes particular pains, in this Jewish gospel, to give all importance to His being strictly, in the eye of the law, the son of Joseph; and so, according to the flesh, inheriting the rights of the regal branch; yet here He takes particular care to prove that He was not, in the reality of His birth as man, Joseph's son. Before husband and wife came together, the espoused Mary was found with child of the Holy Ghost. Such was the character of the conception. Besides, He was Jehovah. This comes out in His very name. The Virgin's Son was to be called "Jesus, for He shall save His people from their sins." He shall not be a mere man, no matter how miraculously born; Jehovah's people, Israel, are His; He shall save His people from their sins.

This is yet more revealed to us by the prophecy of Isaiah cited next, and particularly by the application of that name found nowhere else but in Matthew: "Emmanuel, which being interpreted is, God with us." (Verses 22, 23.)

This, then, is the introduction and the great foundation in fact. The genealogy is, no doubt, formed peculiarly according to the Jewish manner; but this very shape serves rather as a confirmation, I will not say to the Jewish mind alone, but to every honest man of intelligence. The spiritual mind, of course, has no difficulty can have none by the very fact that it is spiritual, because its confidence is in God. Now there is nothing that so summarily banishes a doubt, and silences every question of the natural man, as the simple but happy assurance that what God says must be true, and is the only right thing. No doubt God has been pleased in this genealogy to do that which men in modern times have cavilled at; but not even the darkest and most hostile Jews raised such objections in former days. Assuredly they were the persons, above all, to have exposed the character of the genealogy of the Lord Jesus, if vulnerable. But no; this was reserved for Gentiles. They have made the notable discovery that there is an omission! Now in such lists an omission is perfectly in analogy with the manner of the Old Testament. All that was demanded in such a genealogy was to give adequate landmarks so as to make the descent clear and unquestionable.

Thus, if you take Ezra, for instance, giving his own genealogy as a priest, you find that he omits not three links only in a chain, but seven. Doubtless there may have been a special reason for the omission; but whatever may be our judgment of the true solution of the difficulty, it is evident that a priest who was giving his own genealogy would not put it forward in a defective form. If in one who was of that sacerdotal succession where the proofs were rigorously required, where a defect in it would destroy his right to the exercise of spiritual functions if in such a case there might legitimately be an omission, clearly there might be the same in regard to the Lord's genealogy; and the more, as this omission was not in the part of which the Scripture speaks nothing, but in the centre of its historical records, whence the merest child could supply the missing links at once. Evidently, therefore, the omission was not careless or ignorant, but intentional. I doubt not myself that the design was thereby to intimate the solemn sentence of God on the connection with Athaliah of the wicked house of Ahab, the wife of Joram. (Compare verse 8 with2 Chronicles 22:1-12; 2 Chronicles 22:1-12; 2 Chronicles 23:1-21; 2 Chronicles 24:1-27; 2 Chronicles 25:1-28; 2 Chronicles 26:1-23.) Ahaziah vanishes, and Joash, and Amaziah, when the line once more reappears here in Uzziah. These generations God blots out along with that wicked woman.

There was literally another reason lying on the surface, that required certain names to drop out. The Spirit of God was pleased to give, in each of the three divisions of the Messiah's genealogy, fourteen generations, as from Abraham down to David, from David to the captivity, and from the captivity to Christ. Now, it is evident, that if there were in fact more links in each chain of generation than these fourteen, all above that number must be omitted. Then, as we have just seen, the omission is not haphazard, but made of special moral force. Thus, if there was a necessity because the Spirit of God limited Himself to a certain number of generations, there was also divine reason, as there always is in the word of God, for the choice of the names which had to be omitted,

However this may be, we have in this chapter, besides the genealogical line, the person of the long-expected son of David; we have Him introduced precisely, officially, and fully as the Messiah; we have His deeper glory, not merely that which He took but who He was and is. He might be styled, as indeed He was, "the son of David, the son of Abraham;" but He was, He is, He could not but be, Jehovah-Emmanuel. How all-important this was for a Jew to believe and confess, one need hardly stop to expound: it is enough to mention it by the way. Evidently Jewish unbelief, even where there was an acknowledgment of the Messiah, turned upon this, that the Jew looked upon the Messiah purely according to what He deigns to become as the great King. They saw not any deeper glory than His Messianic throne, not more than an offshoot, though no doubt one of extraordinary vigour, from the root of David. Here, at the very starting-point, the Holy Ghost points out the divine and eternal glory of Him who deigns to come as the Messiah. Surely, too, if Jehovah condescended to be Messiah, and in order to this to be born of the Virgin, there must be some most worthy aims infinitely deeper than the intention, however great, to sit upon the throne of David. Evidently, therefore, the simple perception of the glory of His person overturns all conclusions of Jewish unbelief; shows us that He whose glory was so bright must have a work commensurate with that glory; that He whose personal dignity was beyond all time and even thought, who thus stoops to enter the ranks of Israel as Son of David, must have had some ends in coming, and, above all, to die, suitable to such glory. All this, it is plain, was of the deepest possible moment for Israel to apprehend. It was precisely what the believing Israelite did learn; even as it was just the rock of offence on which unbelieving Israel fell and was dashed to pieces.

The next chapter (Matthew 2:1-23) shows us another characteristic fact in reference to this gospel; for if the aim of the first chapter was to give us proofs of the true glory and character of the Messiah, in contrast with mere Jewish limitation and unbelief about Him, the second chapter shows us what reception Messiah would find, in contrast with the wise men from the East, from Jerusalem, from the king and the people, and in the land of Israel. If His descent be sure as the royal son of David, if His glory be above all human lineage, what was the place that He found, in fact, in His land and people? Indefeasible was His title: what were the circumstances that met Him when He was found at length in Israel? The answer is, from the very first He was the rejected Messiah. He was rejected, and most emphatically, by those whose responsibility it was most of all to receive Him. It was not the ignorant; it was not those that were besotted in gross habits; it was Jerusalem it was the scribes and Pharisees. The people, too, were all moved at the very thought of Messiah's birth.

What brought out the unbelief of Israel so distressingly was this God would have a due testimony to such a Messiah; and if the Jews were unready, He would gather from the very ends of the earth some hearts to welcome Jesus Jesus-Jehovah, the Messiah of Israel. Hence it is that Gentiles are seen coming forth from the East, led by the star which had a voice for their hearts. There had ever rested traditionally among Oriental nations, though not confined to them, the general bearing of Balaam's prophecy, that a star should arise, a star connected with Jacob. I doubt not that God was pleased in His goodness to give a seal to that prophecy, after a literal sort, not to speak of its true symbolic force. In His condescending love, He would lead hearts that were prepared of Him to desire the Messiah, and come from the ends of the earth to welcome Him. And so it was. They saw the star; they set forth to seek the Messiah's kingdom. It was not that the star moved along the way; it roused them and set them going. They recognized the phenomenon as looking for the star of Jacob; they instinctively, I may say, certainly by the good hand of God, connected the two together. From their distant home they made for Jerusalem; for even the universal expectation of men at the time pointed to that city. But when they reached it, where were faithful souls awaiting the Messiah? They found active minds not a few that could tell them clearly where the Messiah was to be born: for this God made them dependent upon His word. When they came to Jerusalem, it was not any longer an outward sign to guide. They learnt the scriptures as to it. They learnt from those that cared neither for it nor for Him it concerned, but who, nevertheless, knew the letter more or less. On the road to Bethlehem, to their exceeding joy, the star re-appears, confirming what they had received, till it rested over where the young child was. And there, in the presence of the father and the mother, they, Easterns though they were, and accustomed to no small homage, proved how truly they were guided of God; for neither father nor mother received the smallest of their worship: all was reserved for Jesus all poured out at the feet of the infant Messiah. Oh, what a withering refutation of the foolish men of the West! Oh, what a lesson, even from these dark Gentiles, to self-complacent Christendom in East or West! Spite of what men might look down upon in these proud days, their hearts in their simplicity were true. It was but for Jesus they came; it was on Jesus that their worship was spent; and so, spite of the parents being there, spite of what nature would prompt them to do, in sharing, at least, something of the worship on the father and mother with the Babe, they produced their treasures and worshipped the young child alone.

This is the more remarkable, because in the gospel of Luke we have another scene, where we see that same Jesus, truly an infant of days, in the hands of an aged one with far more divine intelligence than these Eastern sages could boast. Now we know what would have been the prompting of affection and of godly desires in the presence of a babe; but the aged Simeon never pretends to bless Him. Nothing would have been more simple and natural, had not that Babe differed from all others, had He not been what He was, and had Simeon not known who He was. But he did know it. He saw in Him the salvation of God; and so, though he could rejoice in God, and bless God, though he could in another sense bless the parents, he never presumes so to bless the Babe. It was indeed the blessing that he had got from that Babe which enabled him to bless both God and His parents; but he blesses not the Babe even when he blesses the parents. It was God Himself, even the Son of the Highest that was there, and his soul bowed before God. We have here, then, the Eastems worshipping the Babe, not the parents; as in the other case we have the blessed man of God blessing the patents, but not the Babe: a most striking token of the remarkable difference which the Holy Ghost had in view when inditing these histories of the Lord Jesus.

Further, to these Easterns intimation is given of God, and they returned another way, thus defeating the design of the treacherous heart and cruel head of the Edomite king, notwithstanding the slaughter of the innocents.

Next comes a remarkable prophecy of Christ, of which we must say a word the prophecy of Hosea. Our Lord is carried outside the reach of the storm into Egypt. Such indeed was the history of His life; it was continual pain, one course of suffering and shame. There was no mere heroism in the Lord Jesus, but the very reverse. Nevertheless, it was God shrouding His Majesty; it was God in the person of man, in the Child that takes the lowliest place in the haughty world. Therefore, we find no more a cloud that covers Him, no pillar of fire that shields Him. Apparently the most exposed, He bows before the storm, retires, carried by His parents into the ancient furnace of affliction for His people. Thus even from the very first our Lord Jesus, as a babe, tastes the hate of the world what it is to be thoroughly humbled, even as a child. The prophecy, therefore, was accomplished, and in its deepest meaning. It was not merely Israel that God called out, but His Son out of Egypt. Here was the true, Israel; Jesus was the genuine stock before God. He goes through, in His own person, Israel's history. He goes into Egypt, and is called out of it.

Returning, in due time, to the land of Israel at the death of him that reigned after Herod the Great, His parents are instructed as we are told, and turn aside into the parts of Galilee. This is another important truth; for thus was to be fulfilled the word, not of one prophet, but of all "That it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene." It was the name of man's scorn; for Nazareth was the most despised place in that despised land of Galilee. Such, in the providence of God, was the place for Jesus. This gave an accomplishment to the general voice of the prophets, who declared Him despised and rejected of men. So He was. It was true even of the place in which He lived, "that it might be fulfilled which was spoken by the prophets, He shall be called a Nazarene."

We enter now upon the announcement of John the Baptist. (Matthew 3:1-17) The Spirit of God carries us over a long interval, and the voice of John is heard proclaiming, "Repent ye: for the kingdom of heaven is at hand." Here we have an expression which must not be passed over all-important as it is for the understanding of the gospel of Matthew. John the Baptist preached the nearness of this kingdom in the wilderness of Judaea. It was clearly gathered from the Old Testament prophecy, particularly from Daniel, that. the God of heaven would set up a kingdom; and more than this, that the Son of man was the person to administer the kingdom. "And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him. His dominion is an everlasting dominion, which shall not pass away; and His kingdom that which shall not be destroyed." Such was the kingdom of heaven. It was not a mere kingdom of the earth, neither was it in heaven, but it was heaven governing the earth for ever.

It would appear that, in John the Baptist's preaching it, we have no ground for supposing that either he believed at this time, or that any other men till afterwards were led into the understanding of the form which it was to assume through Christ's rejection and going on high as now. This our Lord divulged more particularly inMatthew 13:1-58; Matthew 13:1-58. I understand, then, by this expression, what might be gathered justly from Old Testament prophecies; and that John, at this time, had no other thought but that the kingdom was about to be introduced according to expectations thus formed. They had long looked for the time when the earth should no longer be left to itself, but heaven should be the governing power; when the Son of man should control the earth; when the power of hell should be banished from the world; when the earth should be put into association with the heavens, and the heavens, of course, therefore, be changed, so as to govern the earth directly through the Son of man, who should be also King of restored Israel. This, substantially, I think, was in the mind of the Baptist.

But then he proclaims repentance; not here in view of deeper things, as in the gospel of Luke, but as a spiritual preparation for Messiah and the kingdom of heaven. That is, he calls man to confess his own ruin in view of the introduction of that kingdom. Accordingly, his own life was the witness of what he felt morally of Israel's then state. He retires into the wilderness, and applies to himself the ancient oracle of Isaiah "The voice of one crying in the wilderness." The reality was coming: as for him, he was merely one to announce the advent of the King. All Jerusalem was moved, and multitudes were baptized by him in Jordan. This gives occasion to his stern sentence upon their condition in the sight of God.

But among the crowd of those who came to him was Jesus. Strange sight! He, even He, Emmanuel, Jehovah, if He took the place of Messiah, would take that place in lowliness on the earth. For all things were out of course; and He must prove by His whole life, as we shall find by-and-by He did, what the condition of His people was. But, indeed, it is but another step of the same infinite grace, and more than that, of the same moral judgment on Israel; but along with it the added and most sweet feature His association with an in Israel who felt and owned their condition in the sight of God. It is what no saint can afford lightly to pass over; it is what, if a saint recognize not, he will understand the Scripture most imperfectly; nay, I believe he must grievously misunderstand the ways of God. But Jesus looked at those who came to the waters of Jordan, and saw their hearts touched, if ever so little, with a sense of their state before God; and His heart was truly with them. It is not now taking the people out of Israel, and bringing them into a position with Himself that we shall find by-and-by; but it is the Saviour identifying Himself with the godly-feeling remnant. Wherever there was the least action of the Holy Spirit of God in grace in the hearts of Israel, He joined Himself. John was astonished; John the Baptist himself would have refused, but, "Thus," said the Saviour, "it becometh us" including, as I apprehend, John with Himself. "Thus it becometh us to fulfil all righteousness."

It is not here a question of law; it was too late for this ever a ruinous thing for the sinner. It was a question of another sort of righteousness. It might be the feeblest recognition of God and man; it might be but a remnant of Israelites; but, at least, they owned the truth about themselves; and Jesus was with them in owning the ruin fully, and felt it all. No need was in Himself not a particle; but it is precisely when the heart is thus perfectly free, and infinitely above ruin, that it can most of all descend and take up what is of God in the hearts of any. So Jesus ever did, and did it thus publicly, joining Himself with whatever was excellent on the earth. He was baptized in Jordan an act most inexplicable for those who then or now might hold to His glory without entering into His heart of grace. To what painful feelings it might give rise! Had He anything to confess? Without a single flaw of His own He bent down to confess what was in others; He owned in all its extent, in its reality as none did, the state of Israel, before God and man; He joined Himself with those who felt it. But at once, as the answer to any and every unholy misapprehension that could be formed, heaven is opened, and a twofold testimony is rendered to Jesus. The Father's voice pronounces the Son's relationship, and His own complacency; while the Holy Ghost anoints Him as man. Thus, in His full personality, God's answer is given to all who might otherwise have slighted either Himself or His baptism.

The Lord Jesus thence goes forth into another scene the wilderness to be tempted of the devil; and this, mark, now that He is thus publicly owned by the Father, and the Holy Ghost had descended on Him. It is indeed, I might say, when souls are thus blessed that Satan's temptations are apt to come. Grace provokes the enemy. Only in a measure, of course, can we thus speak of any other than Jesus; but of Him who was full of grace and truth, in whom, too, the fulness of the Godhead dwelt even so, of Him it was fully true. The principle, at least, applies in every case. He was led up of the Spirit into the wilderness, to be there tried of the devil. The Holy Spirit has given the temptation to us in Matthew, according to the order in which it occurred. But here, as elsewhere, the aim is dispensational, not historical, as far as intention goes, though really so in point of fact; and I apprehend, specially with this in view, that it is only at the last temptation our Lord says, "Get thee hence, Satan." We shall see by and by why this disappears in the gospel of Luke. There is thus the lesson of wisdom and patience even before the enemy; the excellent, matchless grace of patience in trial; for what more likely to exclude it than the apprehension that it was Satan all the while? But yet our Saviour was so perfect in it, that He never uttered the word "Satan" until the last daring, shameless effort to tempt Him to render to the evil one the very worship of God Himself Not till then does our Lord say, "Get thee hence, Satan."

We shall dwell a little more upon the three temptations, if the Lord will, as to their intrinsic moral import, when we come to the consideration of Luke. I content myself now with giving what appears to me the true reason why the Spirit of God here adheres to the order of the facts. It is well, however, to remark, that the departure from such an order is precisely what indicates the consummate hand of God, and for a simple reason. To one who knew the facts in a human way, nothing would he more natural than to put them down just as they occurred. To depart from the historical order, more particularly when one had previously given them that order, is what never would be thought of, unless there were some mighty preponderant reason in the mind of him who did so. But this is no uncommon thing. There are cases where an author necessarily departs from the mere order in which the facts took place. Supposing you are describing a certain character; you put together striking traits from the whole course of his life; you do not restrain yourself to the bare dates at which they occurred. If you were only chronicling the events of a year, you keep to the order in which they happened; but whenever you rise to the higher task of bringing out moral features, you may be frequently obliged to abandon the consecutive order of events as they occurred.

It is precisely this reason that accounts for the change in Luke; who, as we shall find when we come to look at his gospel more carefully, is especially the moralist. That is to say, Luke characteristically looks upon things in their springs as well as effects. It is not his province to regard the person of Christ peculiarly, i.e., His divine glory; neither does he occupy himself with the testimony or service of Jesus here below, of which we all know Mark is the exponent. Neither is it true, that the reason why Matthew occasionally gives the order of time, is because such is always his rule. On the contrary, there is no one of the Gospel writers who departs from that order, when his subject demands it, more freely than he, as I hope to prove to the satisfaction of those open to conviction, before we close. If this be so, assuredly there must be some key to these phenomena, some reason sufficient to explain why sometimes Matthew adheres to the order of events, why he departs from it elsewhere.

I believe the real state of the facts to be this:- first of all, God has been pleased, by one of the evangelists (Mark), to give us the exact historical order of our Lord's eventful ministry. This alone would have been very insufficient to set forth Christ. Hence, besides that order, which is the most elementary, however important in its own place, other presentations of His life were due, according to various spiritual grounds, as divine wisdom saw fit, and as even we are capable of appreciating in our measure. Accordingly, I think it was owing to special considerations of this sort that Matthew was led to reserve for us the great lesson, that our Lord had passed through the entire temptation not only the forty days, but even that which crowned them at the close; and that only when an open blow was struck at the divine glory did His soul at once resent it with the words, "Get thee hence, Satan." Luke, on the contrary, inasmuch as he, for perfectly good and divinely given reason, changes the order, necessarily omits these words. Of course, I do not deny that similar words appear in your common English Bibles (in Luke 4:8); but no scholar needs to be informed that all such words are left out of the third gospel by the best authorities, followed by almost every critic of note, save the testy Matthaei, though scarce one of them seems to have understood the true reason why. Nevertheless, they are omitted by Catholics, Lutherans, and Calvinists; by High Church, and Low Church; by Evangelicals, Tractarians, and Rationalists. It does not matter who they are, or what their system of thought may be: all those who go upon the ground of external testimony alone are obliged to leave out the words in Luke. Besides, there is the clearest and the strongest evidence internally for the omission of these words in Luke, contrary to the prejudices of the copyists, which thus furnishes a very cogent illustration of the action of the Holy Spirit in inspiration. The ground of omitting the words lies in the fact, that the last temptation occupies the second place in Luke. If the words be retained, Satan seems to hold his ground, and renew the temptation after the Lord had told him to retire. Again, it is evident that, as the text stands in the received Greek text and our common English Bible, "Get thee behind me, Satan," is another mistake. InMatthew 4:10; Matthew 4:10, it is, rightly, "Get thee hence." Remember, I am not imputing a shade of error to the Word of God. The mistake spoken of lies only in blundering scribes, critics, or translators, who have failed in doing justice to that particular place. "Get thee hence, Satan," was the real language of the Lord to Satan, and is so given in closing the literally last temptation by Matthew.

When it was a question, at a later day, of His servant Peter, who, prompted by Satan, had fallen into human thoughts, and would have dissuaded his Master from the cross, He does say, "Get thee behind me." For certainly Christ did not want Peter to go away from Him and be lost, which would have been its effect. "Get thee [not hence, but] behind me," He says. He rebuked His follower, yea, was ashamed of him; and He desired that Peter should be ashamed of himself. "Get thee behind me, Satan," was thus appropriate language then. Satan was the source of the thought couched in Peter's words.

But when Jesus speaks to him whose last trial thoroughly betrays the adversary of God and man, i.e., the literal Satan, His answer is not merely, "Get thee behind me," but, "Get thee hence, Satan." Nor is this the only mistake, as we have seen, in the passage as given in the authorised version; for the whole clause should disappear from the account in Luke, according to the weightiest testimony. Besides, the reason is manifest. As it stands now, the passage wears this most awkward appearance, that Satan, though commanded to depart, lingers on. For in Luke we have another temptation after this; and of course, therefore, Satan must be presented as abiding, not as gone away.

The truth of the matter, then, is, that with matchless wisdom Luke was inspired of God to put the second temptation last, and the third temptation in the second place. Hence (inasmuch as these words of the third trial would be wholly incongruous in such an inversion of the historic order), they are omitted by him, but preserved by Matthew, who here held to that order. I dwell upon this, because it exemplifies, in a simple but striking manner, the finger and mind of God; as it shows us, also, how the copyists of the scriptures fell into error, through proceeding on the principle of the harmonists, whose great idea is to make all the four gospels practically one Gospel. that is, to fuse them together into one mass, and make them give out only, as it were, a single voice in the praise of Jesus. Not so; there are four distinct voices blending in the truest harmony, and surely God Himself in each one, and equally in all, but, withal, showing out fully and distinctively the excellencies of His Son. It is the disposition to blot out these differences, which has wrought such exceeding mischief, not merely in copyists, but in our own careless reading of the gospels. What we need is, to gather up all, for all is worthy; to delight ourselves in every thought that the Spirit of God has treasured up every fragrance, so to speak, that He has preserved for us of the ways of Jesus.

Turning, then, from the temptation (which we may hope to resume in another point of view, when the gospel of Luke comes before us and we shall have the different temptations on the moral side, with their changed order), I may in passing notice, that a very characteristic difference in the gospel of Matthew meets us in what follows. Our Lord enters upon His public ministry as a minister of the circumcision, and calls disciples to follow Him. It was not His first acquaintance with Simon, Andrew, and the rest, as we know from the gospel of John. They had before known Jesus, and, I apprehend, savingly. They are now called to be His companions in Israel, formed according to His heart as His servants here below; but before this we have a remarkable Scripture applied to our Lord. He changes his place of sojourn from Nazareth to Capernaum. And this is the more observable, because, in the Gospel of Luke, the first opening of His ministry is expressly at Nazareth; while the point of emphasis in Matthew is, that He leaves Nazareth, and comes and dwells in Capernaum. Of course, both are equally true; but who can say that they are the same thing? or that the Spirit of God had not His own blessed reasons for giving prominency to both facts? Nor is the reason obscure. His going to Capernaum was the accomplishment of the word of Isaiah 9:1-21, specifically mentioned for the instruction of the Jew, that it might be fulfilled which was spoken by Esaias the prophet, saying, "The land of Zebulun, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles. The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up." That quarter of the land was regarded as the scene of darkness; yet was it just there that God suddenly caused light to arise. Nazareth was in lower, as Capernaum was in upper Galilee. But more than this, it was the seat, above all others in the land, frequented by Gentiles Galilee ("the circuit") of the Gentiles. Now, we shall find throughout this gospel that which may be well stated here, and will be abundantly confirmed everywhere that the object of our gospel is not merely to prove what the Messiah was, both according to the flesh and according to His own divine intrinsic nature, for Israel; but also, when rejected by Israel, what the consequences of that rejection would be for the Gentiles, and this in a double aspect whether as introducing the kingdom of heaven in a new form, or as giving occasion for Christ's building His Church. These were the two main consequences of the rejection of the Messiah by Israel.

Accordingly, as in chapter it we found Gentiles from the East coming up to own the born King of the Jews, when His people were buried in bondage and Rabbinic tradition in heartless heedlessness, too, while boasting of their privileges; so here our Lord, at the beginning of His public ministry, as recorded in Matthew, is seen taking up His abode in these despised districts of the north, the way of the sea, where especially Gentiles had long dwelt, and on which the Jews looked down as a rude and dark spot, far from the centre of religious sanctity. There, according to prophecy, light was to spring up; and how brightly was it now accomplished? Next, we have the call of the disciples, as we have seen. At the end of the chapter is a general summary of the Messiah's ministry, and of its effects, given in these words: "And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people. And His fame went throughout all Syria; and they brought unto Him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and He healed them. And there followed Him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan." This I read, in order to show that it is the purpose of the Spirit, in this part of our gospel, to gather a quantity of facts together under one head, entirely regardless of the question of time. It is evident, that what is here described in a few verses must have demanded a considerable space for its accomplishment. The Holy Ghost gives it all to us as a connected whole.

The self-same principle applies to the so-called sermon on the mount, on which I am about to say a few words. It is quite a misapprehension to suppose that Matthew 5:1-48; Matthew 6:1-34; Matthew 7:1-29 was given all in a single, unbroken discourse. For the wisest purposes, I have no doubt, the Spirit of God has arranged and conveyed it to us as one whole, without notice of the interruptions, occasions, etc.; but it is an unwarrantable conclusion for any to draw, that our Lord Jesus delivered it simply and solely as it stands in Matthew's gospel. What proves the fact is, that in the gospel of Luke we have certain portions of it clearly pertaining to this very sermon (not merely similar, or the same truth preached at other times, but this identical discourse), with the particular circumstances which drew them out. Take the prayer, for instance, that was here set before the disciples. (Matthew 6:1-34) As to this, we know from Luke 11:1-54 there was a request preferred by the disciples which led to it. As to other instruction, there were facts or questions, found in Luke, which drew out the remarks of the Lord, common to him and Matthew, if not Mark.

If it be certain that the Holy Ghost has been pleased to give us in Matthew this discourse and others as a whole, leaving out the originating circumstances found elsewhere, it is a fair and interesting inquiry why such a method of grouping with such omissions is adopted. The answer I conceive to be this, that the Spirit in Matthew loves to present Christ as the One like unto Moses, whom they were to hear. He presents Jesus not merely as a legislating prophet-king like Moses, but greater by far; for it is never forgotten that the Nazarene was the Lord God. Therefore it is that, in this discourse on the mountain, we have throughout the tone of One who was consciously God with men. If Jehovah called Moses up to the top of one mount) He who then spake the ten words sat now upon another mount, and taught His disciples the character of the kingdom of heaven, and its principles introduced as a whole, just answering to what we have seen of the facts and effects of His ministry, entirely passing by all intervals or connecting circumstances. As we had His miracles all put together, as I may say, in the gross, so with His discourses. We have thus in either case the same principle. The substantial truth is given to us without noticing the immediate occasion in particular facts, appeals, etc. What was uttered by the Lord, according to Matthew, is thus presented as a whole. The effect, therefore, is, that it is much more solemn, because unbroken, carrying its own majesty along with it. The Spirit of God imprints on it purposely this character here, as I have no doubt there was an intention that it should be so reproduced for the instruction of His own people.

The Lord, in short, was here accomplishing one of the parts of His mission according toIsaiah 53:1-12; Isaiah 53:1-12, where the work of Christ is twofold. It is not, as the authorized version has it, "By His knowledge shall my righteous servant justify many;" for it is unquestionable that justification is not by His knowledge. Justification is by faith of Christ, we know; and as far as the efficacious work on which it depends is concerned, it is clearly in virtue of what Christ has suffered for sin and sins before God. But I apprehend that the real force of the passage is, "By His knowledge shall my righteous servant in struct many in righteousness." It is not "justify" in the ordinary forensic sense of the word, but rather instructing in righteousness, as the context here requires, and as the usage of the word elsewhere, as in Daniel 12:1-13, leaves open. This seems to be what is meant of our Lord here.

In the teaching on the mount He was, in fact, instructing the disciples in righteousness: hence, too, one reason why we have not a word about redemption. There is not the slightest reference to His suffering on the cross; no intimation of His blood, death, or resurrection: He is instructing though not merely in righteousness. To the heirs of the kingdom the Lord is unfolding the principles of that kingdom most blessed and rich instruction, but instruction in righteousness. No doubt there is also the declaration of the Father's name, as far as could be then; but, still, the form taken is that of "instructing in righteousness." Let me add, as to the passage of Isaiah 53:1-12, that the remainder of the verse also accords with this: not " for," but, "and He shall bear their iniquities." Such is the true force of it. The one was in His life, when He taught His own; the other was in His death, when He bore the iniquities of many.

Into the details of the discourse on the mount I cannot enter particularly now, but would just say a few words before I conclude tonight. In its preface we have a method often adopted by the Spirit of God, and not unworthy of our study. There is no child of God that cannot glean blessing from it, even through a scanty glance; but when we look into it a little more closely, the instruction deepens immensely. First of all He pronounces certain classes blessed. These blessednesses divide into two classes. The earlier character of blessedness savours particularly of righteousness, the later of mercy, which are the two great topics of the Psalms. These are both taken up here: "Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. Blessed are the meek: for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: for they shall be filled." In the fourth case righteousness comes in expressly, and closes that part of the subject; but it is plain enough that all these four classes consist in substance of such as the Lord pronounces blessed, because they are righteous in one form or another. The next three are founded upon mercy. Hence we read as the very first "Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God. Blessed are the peacemakers: for they shall be called the children of God." Of course, it would be impossible to attempt more than a sketch at this time. Here, then, occurs the number usual in all these systematic partitions of Scripture; there is the customary and complete seven of Scripture. The two supplementary blessednesses at the end rather confirm the case, though at first sight they might appear to offer an exception. But it is not so really. The exception proves the rule convincingly; for in verse 10 you have, "Blessed are they which are persecuted for righteousness' sake;" which answers to the first four. Then, in verses 11 and 12, you have, "Blessed are ye . . . . . for my sake;" which answers to the higher mercy of the last three. "Blessed are ye, [there is thus a change. It is made a direct personal address] when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake." Thus it is the very consummation of suffering in grace, because it is for Christ's sake.

Hence the twofold persecutions (10-12) bring in the double character we find in the epistles suffering for righteousness' sake, and suffering for Christ's sake. These are two perfectly distinct things; because, where it is a question of righteousness, it is simply a person brought to a point. If I do not stand and suffer here, my conscience will be defiled; but this is in no way suffering for Christ's sake. In short, conscience enters where righteousness is the question; but suffering for Christ's sake is not a question of plain sin, but of His grace and its claims on my heart. Desire for His truth, desire for His glory, carries me out into a certain path that exposes me to suffering. I might merely do my duty in the place in which I am put; but grace is never satisfied with the bare performance of one's duty. Fully is it admitted that there is nothing like grace to meet duty; and doing one's duty is a good thing for a Christian. But God forbid that we should be merely shut up to duty, and not be free for the flowing over of grace which carries out the heart alone, with it. In the one case, the believer stops dead short: if he did not stand, there would be sin. In the other case, there would be a lack of testimony for Christ, and grace makes one rejoice to be counted worthy of suffering for His name: but righteousness is not in question.

Such, then, are the two distinct classes or groups of blessedness. First, there are the blessednesses of righteousness, to which the persecution for righteousness' sake pertains; next, the blessednesses of mercy or grace. Christ instructs in righteousness according to prophecy, but He does not confine Himself to righteousness. This never could be consistent with the glory of the person who was there. Accordingly, therefore, while there is the doctrine of righteousness, there is the introduction of what is above it and mightier than it, with the corresponding blessedness of being persecuted for Christ's sake. All here is grace, and indicates manifest progress.

The same thing is true of what follows: "Ye are the salt of the earth" it is that which keeps pure what is pure. Salt will not communicate purity to what is impure, but it is used as the preservative power according to righteousness. But light is another thing Hence we hear, in the 14th verse, "Ye are the light of the world." Light is not that which simply preserves what is good, but is an active power, which casts its bright shining into what is obscure, and dispels the darkness from before it. Thus it is evident that in this further word of the Lord we have answers to the differences already hinted at.

Much of the deepest interest might be found in the discourse; only this is not the occasion for entering into particulars. We have, as usual, righteousness developed according to Christ, which deals with man's wickedness under the heads of violence and corruption; next come other new principles of grace infinitely deepening what had been given under law. (Matthew 5:1-48) Thus, in the former of these, a word detects, as it were, the thirst of blood, as corruption lies in a look or desire. For it is no longer a question of mere acts, but of the soul's condition. Such is the scope of the fifth chapter. As earlier (verses 17, 18) the law is fully maintained in all its authority, we have later on (verses 21-48) superior principles of grace, and deeper truths, mainly founded upon the revelation of the Father's name the Father which is in heaven. Consequently it is not merely the question between man and man, but the Evil One on one side, and God Himself on the other; and God Himself, as a Father, disclosing, and proving the selfish condition of fallen man upon the earth.

In the second of these chapters (Matthew 6:1-34) composing the discourse, two main parts appear. The first is again righteousness. "Take heed [He says] that you do not your righteousness before men." Here it is not "alms," but "righteousness," as you may see in the margin. Then the righteousness spoken of branches out into three parts: alms, which is one part of it; prayer, another part; and fasting, a part of it not to be despised. This is our righteousness, the especial point of which is, that it should be not a matter of ostentation, but before our Father who sees in secret. It is one of the salient features of Christianity. In the latter part of the chapter, we have entire confidence in our Father's goodness to us, counting upon His mercy, certain that He regards us as of infinite value, and that, therefore, we need not be careful as the Gentiles are, because our Father knows what we have need of. It is enough for us to seek the kingdom of God, and His righteousness: our Father's love cares for all the rest.

The last chapter (Matthew 7:1-29) presses on us the motives of heart in our intercourse with men and brethren, as well as with God, who, however good, loves that we should ask Him, and earnestly too, as to each need; the adequate consideration of what is due to others, and the energy that becomes ourselves; for the gate is strait, and narrow the way that leads to life; warnings against the devil and the suggestions of his agents, the false prophets, who betray themselves by their fruits; and, lastly, the all-importance of remembering that it is not a thing of knowledge, or of miraculous power even, but of doing God's will, of a heart obedient to Christ's sayings. Here, again, if I be not mistaken, righteousness and grace are found alternating; for the exhortation against a censorious spirit is grounded on the certainty of retribution from others, and paves the way for an urgent call to self-judgment, which in us precedes all genuine exercise of grace. (verses Matthew 7:1-4.) Further, the caution against a lavishing of what was holy and beautiful on the profane is followed by rich and repeated encouragements to count on our Father's grace. (verses Matthew 7:5-11.)

Here, however, I must for the present pause, though one can only and deeply regret being obliged to pass so very cursorily over the ground; but I have sought in this first lecture to give thus far as simple, and at the same time as complete, a view of this portion of Matthew as I well could. I am perfectly aware that there has not been time for comparing it much with the others; but occasions will, I trust, offer for bringing into strong contrast the different aspects of the various gospels. However, my aim is also that we should have before us our Lord, His person, His teaching, His way, in every gospel.

I pray the Lord that what has been put, however scantily, before souls may at least stir up enquiry on the part of God's children, and lead them to have perfect, absolute confidence in that word which is of His grace indeed. We may thus look for deep profit. For, although to enter upon the gospels before the soul has been founded upon the grace of God will not leave us without a blessing, yet I am persuaded that the blessing is in every respect greater, when, having been attracted by the grace of Christ, we have at the same time been established in Him with all simplicity and assurance, in virtue of the accomplished work of redemption. Then, set free and at rest in our souls, we return to learn of Him, to look upon Him, to follow Him, to hear His word, to delight ourselves in His ways. The Lord grant that thus it may be, as we pursue our path through these different gospels which our God has vouchsafed to us.