To be tempted of the devil. Matthew 4:1 The possibility and necessity of the temptation G. S. Barrett, B. A. I. If our Lord had not become incarnate He would never have been tempted, for temptation is not possible to God. God is above the possibility of temptation; the beasts are below it. The possession of an animal nature is not the only source of temptation, or the "angels who kept not their own principality" could never have fallen. The conditions of and moral goodness possible to a creature involve the possibility of its opposite. Was not Christ too good to be tempted? 1. All human goodness needs the strain of temptation to reveal its reality and depth. Even when that goodness, as in the case of the Man Christ Jesus, and in His case alone, is absolutely without fault or imperfection, temptation is still required to prove its strength, and by the proof to reveal the depth and solidity of its foundations in the soul. The ship that lies at anchor in the harbour when hardly a breath of wind ripples the surface of the water, may hold to her moorings, but" this is no proof of the strength and soundness of her cable, for no strain has been put upon it; but if she is out at sea, and caught in a furious storm, and drifting fast on to a lee shore, and then lets go her anchor, and it holds, there is proof enough of the quality of her cable. But temptation strengthens goodness by assaulting it. There are some shells which cling to the rocks in spite of the continual buffeting of the tides, but those shells are thickest and strongest where the tide has smitten them with its fullest might, and so the defences of the soul against evil are strong in proportion to the evil which has been resisted. And this is why no human character becomes stable or strong in goodness until it has been exposed to temptation. Shield it from all the fierce blasts of temptation, preserve it in a forced isolation from the world, and it will remain as unstable as water beneath a summer sky: but let the rough frosts of winter fall on it, and the biting winds lash it, and it will slowly knit itself into compact and solid strength, and, like the ice, will defy the storm which has only given it strength by attacking it. But we have not exhausted the meaning of our Lord's temptations. 1. They had a representative as well as a personal significance. He was the Head of the human race. 2. It was the first great act of the redemption of the race from sin. 3. The shame and reproach of our first parents are rolled away, as the Son of Man returns from this conflict victorious. ( G. S. Barrett, B. A. )

Benson Commentary Matthew 4:1 Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. Matthew 4:1 . Then — After the afore-mentioned glorious manifestation of his Father’s love, by which he was armed for the combat. Was Jesus led by the Spirit — By a strong impulse of the Spirit of God, of which he was full; into the wilderness — Probably, the wilderness near Jordan, which, as Mr. Maundrell, who travelled through it, assures us, is a miserable and horrid place, consisting of high, barren mountains, so that it looks as if nature had suffered some violent convulsions there. Our Lord, probably, was assaulted in the northern part of it, near the sea of Galilee, because he is said by Luke to be returning to Nazareth, from whence he came to be baptized. To be tempted of the devil — That is, the chief of the devils, Satan, the everlasting enemy of God and man. The proper meaning of the original word here, and in other places of the Old and New Testaments, translated to tempt, is to try. Hence we sometimes, as Genesis 22:1 , read of God’s tempting men, as well as of the devil’s tempting them. But there is this difference between the temptations, or trials, that are immediately from God, and those that are from Satan, by God’s permission. We are tempted, or tried, by God, that our righteousness, our faith, love, patience, and every grace and virtue, may be manifested, approved, and further increased: and therefore, as James says, Blessed is the man who, in this sense, endureth temptation. But the devil tempts, or tries us, in expectation of finding us insincere, or unstable, and with a view to lead us into sin by his subtlety and power; in which sense God, who cannot be tempted with evil, or see any thing desirable in it, tempteth no man. Doubtless, it must have been for some very great and good ends that the Holy Spirit thus moved our Lord to repair into the wilderness, to be tempted of the devil. For though, by his repairing thither, he might partly intend to enjoy a devout retirement, that as man he might give vent to those sacred passions which the late grand occurrences of the descent of the Spirit upon him, and the miraculous attestation of a voice from heaven, had such a tendency to inspire; yet no doubt he foresaw that this season of intercourse with heaven would be followed by a violent assault from hell, and he went into the wilderness with a view also to meet and combat with the grand adversary of mankind. Probably, as Theophylact observes, one grand end might be to teach us that when we have consecrated ourselves to God’s service, and have been favoured with peculiar marks of divine acceptance, and the consolations of his Spirit, we must expect temptations; and to teach us, by our Lord’s example, how we may best and most effectually resist them, even by an unshaken faith, 1 Peter 5:9 ; and by the sword of the Spirit, which is the word of God, Ephesians 6:17 . 2d, Our Lord was tempted thus, that his perfect holiness might be tried and approved. 3d, That Satan might be conquered, which he never had perfectly been by any man before. 4th, That Christ might become a merciful and faithful high priest, one who can succour his people in time of need, and pity them when they happen to fall by temptation. The apostle assigns this reason expressly, Hebrews 2:17-18 . And, 5th, That assurance might be given to his people of an everlasting victory over, and deliverance from, the power of Satan. Matthew 4:2 And when he had fasted forty days and forty nights, he was afterward an hungred. Matthew 4:2 . And when he had fasted forty days and forty nights — As Moses, the giver, and Elias, the restorer of the law, had done before: he was afterward a hungered — That is, he was as sharply assaulted with hunger, as any man is at any time for want of food. Thus he was fitted for the ensuing trial of his trust in God. And, as an ancient writer observes, We are then especially to expect temptations, when we are alone, and when we are in straits and exigencies, from which we see no ordinary way of deliverance, which was the case with Christ. For he was hungry, and in a wild wilderness, where was no food, and was at last fed miraculously by angels ministering unto him. Matthew 4:3 And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. Matthew 4:3 . And when the tempter came to him — In a visible shape and appearance, to tempt him outwardly, as he had done inwardly before. For it appears from the account which Mark and Luke have given us of this matter, that our Lord had been tempted by the devil invisibly during the whole of the above-mentioned forty days — but now, it seems, he came to him in a visible form, probably in the human, as one that desired to inquire further into the evidences of his mission. Accordingly he said, If thou be the Son of God — In such an extraordinary sense as thou hast been declared to be, and if thou art indeed the promised Messiah, expected under that character, command that these stones be made bread — To relieve thy hunger, for in such circumstances it will undoubtedly be done. Thus Satan took advantage of our Lord’s distress to tempt him to doubt his being the Son of God in the sense in which he had just been declared to be so; and it seems the object of this first temptation was, to excite in his mind a distrust of the care and kindness of his heavenly Father, and to induce him to use unwarranted means to relieve his hunger. But it is objected here, If Christ were God, why should he be tempted? Was it to show that God was able to overcome the temptations of the devil? Could there be any doubt of this? We answer, he was man, very man, as well as God, “of a reasonable soul, and human flesh subsisting,” and it was only as man that he was tempted. If it be replied, that seeing his human nature was personally united to the divine, it must still be superfluous to show that even his human nature, thus influenced, should be able to baffle the assaults of Satan: Irenæus, an eminent father of the second century, answering this very objection, then made by the Ebionites, (the elder brethren of the Photinians and Socinians,) observes that, as he was man, that he might be tempted, so he was the Word, that he might be glorified; the Word, (or Godhead,) being quiescent in his temptation, crucifixion, and death. These words being preserved and cited, says Dr. Whitby, by Theodoret, show that the latter fathers approved of this solution of this difficulty. Among the reasons assigned of our Lord’s temptation, one is, the consolation of his members conflicting with the adversary of their souls. For, in that he suffered, being tempted, he can sympathize with, and succour those that are tempted; affording them the same Spirit that was in him, that they may resist the devil with the same weapons, and overcome him with the same assistance, by which he, in his human nature, combated and conquered. Now this ground of comfort would be wholly taken from us, if Christ overcame Satan merely by virtue of that nature, by which he was ?????????? ????? , James 1:13 , incapable of being overcome by temptation. But if, with Irenæus, we affirm that the divinity was then quiescent in him, and that he overcame Satan by virtue of the Spirit given to him, we, who have the same unction from the Holy One, may also hope to do it by his aid. Matthew 4:4 But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Matthew 4:4 . It is written — There is no better way of answering the tempter, than by opposing the word of God to his temptations. This is that sword of the Spirit that must put him to flight. The Church of Rome, therefore, by taking from the people the word of God, disarm them as to the spiritual combat. Man shall not live by bread alone — These words are quoted from Deuteronomy 8:3 , and signify that bread, or ordinary sustenance, is not necessary to support the life of man; that God can feed and sustain him by other means: but by every word that proceedeth out of the mouth of God shall man live — That is, by whatsoever he shall appoint for his sustenance; or even by his bare word. Therefore, it is not needful that I should work a miracle to procure bread, without any intimation of my Father’s will. He can support me without bread, as he fed the Israelites in the wilderness; and, on the other hand, even bread itself, if these stones were turned into it, could not nourish me without his blessing; which I could not expect, were I to attempt a miracle of this kind merely in compliance with thy suggestions. Here we are taught, in imitation of Christ, always to maintain such an humble dependance on the divine blessing, as never to venture out of the way of it, be our necessity ever so urgent. Matthew 4:5 Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, Matthew 4:5-7 . Then the devil taketh him up into the holy city — That is, the city Jerusalem, frequently called the holy city in Scripture, see Nehemiah 11:1 ; Isaiah 52:1 ; Daniel 9:24 ; and that with great propriety, as being for ages the place of the special residence of Jehovah. It has been supposed by many, that Satan transported our Lord through the air, but whether he did or not cannot be determined from this passage, the original word, ???????????? , signifying no more than that he took him along with him. And setteth him on a pinnacle of the temple — That is, one of the battlements, for it is not to be supposed that our Lord stood on the point of a spire. The roof of the temple, like that of their houses, was flat, and had a kind of balustrade round it, to prevent people falling off, and somewhere on the edge of this we may suppose that Satan placed Christ, in his attacking him with this temptation. This, in some parts of it, and particularly over the porch, was so exceedingly high that one could hardly bear to look down from it. And saith, If thou be the Son of God, cast thyself down — Thereby to show to all the people about the temple, that thou art indeed the Son of God; which they will fully believe when they shall see thee fly without falling, or fall without being hurt. As in the former assault, Satan tempted Christ to distrust the care of divine providence, so he now tries to persuade him to presume upon it, and to expose himself to danger unnecessarily; nay, in effect, to take the direct course to destroy himself, and try whether God would preserve him as his Son. For it is written, &c. — In the former temptation the devil did not quote Scripture, but having been repelled in that assault by the sword of the Spirit, which is the word of God, he here takes up the same weapon. He shall give his angels charge concerning thee — As if he had said, Since thou trustest so much in providence as to expect to be sustained by it, even without food, now throw thyself down, to give more undoubted evidence of thy dependance upon it: and, as the miracle will be a full proof that thou art the Son of God, and will undeniably convince the people of it, so thou canst have no room to doubt of thy safety, the Scripture having declared that his angels shall take care of thee. Jerome, and many after him, have well observed here, that though Satan quotes Scripture, he does it falsely. He artfully leaves out the words, In all thy ways. To throw himself down, and fly through the air, was none of our Lord’s ways. He had no call, no warrant, from God, to decline the stairs by which he might go down from the top of the temple, and precipitate himself from the battlements thereof. God had never granted, nor even promised to any, the protection of angels in sinful and forbidden ways; nor adjudged that his special providence should watch over and preserve them, who should voluntarily throw themselves into dangers which they might lawfully avoid. Add to this, that Satan seems to mock our Saviour’s true use of Scripture by this abuse of applying it, not to instruct but to deceive, separating the protection of God’s providence from man’s duty, and extending the promise of the former to those who neglected the latter; and putting God upon working a miracle, to declare that which he had already made sufficiently evident. We learn from our Lord’s example here, that it is never right to expose ourselves to unnecessary danger in expectation of an extraordinary deliverance. And we learn, too, that it is not only necessary that we should take the sword of the Spirit, the word of God, and make ourselves familiarly acquainted with it, that we may be furnished for the combat with the prince of darkness, but that we should enter into the design and meaning of it, in order that, if Satan attempt to draw his artillery from thence, we may be able to guard against that most dangerous stratagem, and to answer perverted passages of Holy Writ by others more justly applicable. Jesus said, It is written again — Viz., Deuteronomy 6:16 , to prevent the ungrateful abuse of such promises as these, Thou shalt not tempt the Lord thy God — By demanding further evidence of what is already made sufficiently plain, as my being the Son of God is, by the miraculous and glorious testimony he has so lately given me. I shall not, therefore, require any more signs to prove it, nor express any doubt of God’s power or goodness toward me; nor shall I act as the Israelites did, when they said, Exodus 17:7 , Is the Lord among us or not? when he had given them ample proof that he was present with them, and had taken, and would take care of them, and provide for them. It is to be observed that the above precept, respecting tempting God, does not forbid too much, but too little confidence in God, and the calling in question his presence with, and care over his people. But in the general, to make an undue and unwarrantable trial of God, is to tempt him, whether the trial respect his power or goodness. See Numbers 14:22 ; Psalm 78:18 ; Isaiah 7:12 ; Matthew 16:1 . Matthew 4:6 And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Matthew 4:7 Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. Matthew 4:8 Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; Matthew 4:8-9 . Again the devil taketh him up — In what way is not said; into an exceeding high mountain — Probably one of the mountains in the wilderness, and from that eminence, partly by the advantage of the place, from which he might behold many magnificent buildings, rich fields, pleasant meadows, hills covered with wood and cattle, rivers rolling through the fertile valleys, and washing the cities as they passed along; and partly by an artful visionary representation, showeth him all the kingdoms of the world, and the glory of them — Whatsoever was gay, splendid, or glorious, either in respect of the honours, riches, or pleasures of the world; their great and opulent cities, sumptuous edifices, costly attire, equipage, pomp, and splendour; displaying to his view one of the finest prospects that the most pleasurable and triumphant scenes could furnish out; and all this, not one after another, but in a moment of time, that so they might amaze and affect him the more with their splendour, and on a sudden prevail upon him, which otherwise they would not have been so likely to do. And saith unto him — With the most egregious impudence, falsehood, and pride; All these things will I give thee — All this glory and power, and all these possessions, if thou wilt fall down and worship me — The devil now showed clearly who he was, and therefore Christ, in answering this suggestion, calls him by his proper name, Satan, which, though he undoubtedly knew him, he had not done before. We may learn from hence not to conclude we are utterly abandoned of God when we are assaulted with horrible temptations; Christ himself, we see, was tempted even to worship the devil: but in such cases let us, like Jesus, resolutely repel the temptation, rather than parley with it. Dr. Doddridge observes, that, if we suppose Satan, in these two last temptations, to have worn the form of an angel of light, it will make them both appear more plausible; “for thus he might pretend, in the former, to take charge of Christ in his fall, as one of his celestial guards; and in this latter to resign to him a province which God had committed to his administration and care.” And this, he thinks, may not be inconsistent “with supposing that he first appeared as a man, (it may be as a hungry traveller, who pretended to ask the miracle of turning stones into loaves for his own supply,) for angels, under the Old Testament, had often worn a human form.” Matthew 4:9 And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Matthew 4:10 Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Matthew 4:10 . Then saith Jesus, Get thee hence, Satan — The expression, ????? , ?????? , plainly expresses Christ’s authority over Satan, as well as his detestation of so vile a suggestion: for it is written, Thou shalt worship the Lord thy God, &c. — It would therefore be unlawful to worship thee, who art no other than a mere creature, even though thou wast indeed his deputy on earth; and how much more then must it be so, as thou art, in reality, the great avowed enemy of God and man! for such, under all thy disguise, I well know thee to be. It appears from these words, that religious worship, or service, is due to God alone, and cannot be lawfully given to a creature. From whence we must infer, that Christ is not a mere creature: for all men are to honour him, even as they honour the Father, John 5:23 . And all the angels of God are commanded to worship him, Hebrews 1:6 : and it is given as the character of all Christians, 1 Corinthians 1:2 , that they call on the name of Jesus Christ our Lord: and Colossians 3:24 , That they serve the Lord Christ. As to the answer made by some to this irrefragable argument in favour of our Lord’s divinity, it appears from this very passage to have no weight in it. God alone say they, is to be worshipped as the first and principal cause of all things, and the chief author of our salvation; but yet, religious worship and service may be paid to Christ, as the intermediate cause of that salvation which God, by him, hath revealed and brought to us. For as there are no footsteps of this distinction in the holy Scriptures, so it is plain that our Lord’s reply to Satan here entirely condemns it. The devil, it is manifest, did not require to be worshipped by Jesus as the original cause and supreme governor of the world. He frankly owns that all the power he had over the kingdoms of the earth was given to him. He claims, therefore, only a subordinate worship; and yet our Lord rejects his claim, not on the ground of his being a liar and usurper, who had no such power, and therefore had no right to any such worship; but on the ground of God only having a right to any kind of religious worship, saying, in the words of Moses, Thou shalt worship the Lord thy God, and him ONLY shalt thou serve. Christ, therefore, cannot be worshipped lawfully, if he be not God as well as man. Matthew 4:11 Then the devil leaveth him, and, behold, angels came and ministered unto him. Matthew 4:11 . Then the devil — Being so baffled and confounded as not to be able to present any other temptation which seemed more likely to prevail, leaveth him — Namely, for a season, as Luke observes meditating no doubt some future assault, and especially designing, by and by, to use all stratagems to take away his life. And, behold, angels came and ministered unto him — Not only furnishing him with proper supplies for his hunger, but also congratulating him on so illustrious a victory over the prince of darkness; and doing him honour by the appearance of a number of them, (for one of them would nave sufficed to bring him food,) after this horrible combat with Satan, to which, for wise and gracious reasons, he was pleased to condescend. And it may encourage us in all our temptations to remember, that if our conflict be thus maintained, the struggle will, ere long, be over; and angels, who are now spectators of the combat, will at length congratulate our victory. God teaches us, by all this, that our lives are to have their vicissitudes of temptation and consolation, and that our temptation shall have a happy issue, and that when ordinary means fail we may expect extraordinary helps. Matthew 4:12 Now when Jesus had heard that John was cast into prison, he departed into Galilee; Matthew 4:12 . Now when Jesus had heard that John was cast into prison — Namely, for reproving Herod Antipas, tetrarch of Galilee, for taking his brother Philip’s wife, and for other evils, Matthew 14:3-4 : he departed into Galilee — Viz., from Judea. This it seems he did, partly to avoid the envy of the Pharisees, John 4:3 , and partly to encourage John’s disciples, and to continue the preaching interrupted by his confinement, being desirous to improve those good impressions which the ministry of John had made on the minds of the people, and which would not be erased but deepened by the injurious things they saw him suffer. Thus it becomes one messenger of God to carry on the work begun by another. But it is to be observed, that this was not the first, but the second time of Jesus’s going into Galilee. Nor did he take this journey immediately upon his temptation; but at some distance of time: viz., after the events had taken place which are recorded in the latter part of the first, and in the second and third chapters of John’s gospel. His first journey from Judea into Galilee is mentioned John 1:43 ; John 2:1 . Then he went into Judea again, and celebrated the passover at Jerusalem, John 2:13 . He baptized in Judea, while John was baptizing at Enon, John 3:22-23 . All this time John was at liberty. But the Pharisees being offended, chap. Matthew 4:1 , and John put in prison, he then took this journey into Galilee. Matthew 4:13 And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: Matthew 4:13 . Leaving Nazareth — Namely, when they had rejected his word, and even attempted to kill him, as is described Luke 4:29 : he came and dwelt in Capernaum, upon the sea-coast — “Capernaum is nowhere mentioned in the Old Testament, either by its own name or by any other. Probably it was one of those towns which the Jews built after their return from Babylon. Its exact situation has not, as yet, been determined with certainty by geographers: only, from its being on the confines of the two tribes, Reland and others conjecture that it stood somewhere on the north- west shore of the lake of Gennesareth. According to Josephus, Bell ., 3:18, the length of this lake was one hundred furlongs, or twelve miles and a half, and its breadth forty furlongs, or five miles. Pliny says it was sixteen miles long, and six broad. Anciently, the lake of Gennesareth was called the sea of Chinneroth, Numbers 34:11 ; but in later times, it was named the sea of Galilee, because that country formed part of its shore, and the sea of Tiberias: from the city Tiberias, lying on the south-west coast thereof. Its bottom is gravel, which gives its waters both a good colour and taste. The river Jordan runs through the middle of it, and stocks it with a variety of excellent fish. In the countries round this lake, our Lord spent a great part of the two former years of his public life; and though he afterward enlarged the compass of his journeys, yet they always enjoyed a considerable share of his blessed company and divine instructions.” — Macknight. Matthew 4:14 That it might be fulfilled which was spoken by Esaias the prophet, saying, Matthew 4:14-15 . That it might be fulfilled. — Or, whereby was fulfilled, that which was spoken by Esaias — Namely, Isaiah 9:1-2 , where see the notes. The land of Zabulon, and the land of Nephthalim, &c. — Isaiah, in this passage, comforts the Jewish Church of his time against the desolation about to be made through the Assyrian invasion, by foretelling that they who should have the greatest share in that calamity should afterward enjoy, in the greatest plenty, the means of salvation through Christ’s abode and preaching among them: By the way of the sea — That is, on the coasts of the lake of Gennesareth, commonly called a sea: Galilee of the Gentiles — Or nations; that is, Galilee in the confines of, or encompassed by, the heathen nations. Or, perhaps the reason of the name may rather be, that many Gentiles were early settled there, and had filled the country with a variety of superstitions, in consequence of Solomon’s giving a tract of land here to Hiram. See 1 Kings 9:11-13 . Hence it was soon filled with foreigners, and peopled with a mixture of Phœnicians, Egyptians, and Arabians, as we learn from Strabo, an ancient writer. Matthew 4:15 The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; Matthew 4:16 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. Matthew 4:16 . The people who sat in darkness — They whose predecessors were afflicted by the Assyrians, and who, before Christ visited them, were captives of Satan, and had lived in gross ignorance of God and religion, being far from Jerusalem, the place of worship, and intermixed with the Tyrians, Sidonians, and other wicked heathen: saw a great light — This is spoken by Isaiah in the prophetic style, which represents things future as already accomplished, because certainly to be accomplished. This whole country had been overspread with spiritual darkness, but, by the example and preaching of Christ, the day-spring from on high visited it, diffusing among its inhabitants knowledge and holiness, and guiding their feet into the way of peace. “There were several reasons,” says Dr. Macknight, “which might determine Jesus to be so much about the sea of Galilee. 1st, The countries which surrounded this sea were large, fertile, and populous, especially the two Galilees. For, according to Josephus, Bell., Matthew 3:2 , they alone had many towns, and a multitude of villages, the least of which contained above 15,000 souls. On the east side of the lake were Chorazin, Gadara, and Hippon; on the west, Capernaum, Tiberias, Bethsaida, and Tarrichea, with other places of inferior note. Wherefore, as it was agreeable to the end of Christ’s coming that his doctrine should be spread extensively, and his miracles wrought publicly, no country could be a fitter scene for his ministry than this. Besides its numerous inhabitants, there were at all times many strangers resorting to the trading towns on the lake, who, after hearing Jesus preach, could carry home with them the glad tidings of salvation which were the subjects of his sermons. Capernaum, chosen by Christ as the place of his residence, was a town of this kind, and much frequented. 2d, The countries round the lake were remote from Jerusalem, the seat of the scribes and Pharisees, who would not have borne with patience the presence of a teacher held in such estimation as Jesus deservedly was. We know this by what happened in the beginning of his ministry, when he made and baptized many disciples in Judea. They took such offence at it, that he was obliged to leave the country. Wherefore, as it was necessary that he should spend a considerable time in preaching and working miracles, both for the confirmation of his mission, and for the instruction of his disciples in the doctrines they were afterward to preach, these countries were, of all others, the most proper for him to reside in, or rather, they were the only places where he could be with safety for any time.” Matthew 4:17 From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand. Matthew 4:17 . From that time Jesus began to preach — He had preached before, both to Jews and Samaritans, John 4:41 ; John 4:45 , but from this time he began to preach publicly and statedly, and to insist on the same doctrine that John had done: and with good reason, for the repentance which John taught, still was and ever will be, the necessary preparation for that inward kingdom of heaven, or, of God, which is righteousness, peace, and joy in the Holy Ghost. The phrase, however, is not only used with regard to individuals, in whom that kingdom is to be established, but also with regard to the Christian Church, the whole body of believers. In the former sense, it is opposed to repentance, by which it is preceded; in the latter, to the Mosaic dispensation. Our Lord now properly and fully entered upon his prophetic office; which consisted of three things: preaching, or making known the will of God; gathering disciples; and working miracles. The first of these he does here, and more largely chap. 5., 6., 7., and in his many parables and other discourses. The second, Matthew 4:18-22 . The third, as being necessary to confirm his doctrine, on all occasions, from time to time, till his departure hence. Matthew 4:18 And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers. Matthew 4:18 . And Jesus, walking, &c., saw two brethren — One of the two, at least, namely, Andrew, had been a disciple of the Baptist. And the Apostle John “informs us, John 1:40 ; John 1:42 , that they had both before been called to the knowledge of Christ, upon the banks of Jordan, and that the name of Peter had been given to Simon. And it is probable that, from their first acquaintance with him, they followed Jesus for some time, and went with him to Cana and Capernaum, John 2:3 ; John 2:12 ; and afterward to Jerusalem, John 2:13 ; John 2:17 ; and tarried with him while he continued in Judea, John 3:22 . But when the Pharisees grew jealous of the number of his followers, and Herod was offended at the popularity of John, we may suppose that Jesus, at his return to Galilee, might think it prudent to dismiss his disciples for a time, till he himself had gone about from place to place to preach the gospel, and had informed the people more particularly of the character of his person, and the nature of his doctrine: or, possibly, they might leave him at the time when the Samaritans prevailed upon him to go with them to their city, John 4:40 . Be this as it may, we read no more of his disciples being with him, till he now found them at the sea of Galilee. For they no sooner were gone home, but they returned again to their old employment, and continued in it till they were now taken off from any further regard to their worldly business, and were particularly called by Christ to a constant attendance upon him.” — Doddridge. Casting a net into the sea. — Namely, to wash it, for, according to Luke 5:2 , they were washing their nets, when he called them. For they were fishers — He called such mean persons to show, 1st, the freedom of his grace, in choosing such weak instruments; 2d, his power, in that by such men he could subdue the world; 3d, the depth of his wisdom, in providing thus for his own honour, that the instruments might not carry away the glory of the work. Matthew 4:19 And he saith unto them, Follow me, and I will make you fishers of men. Matthew 4:19-20 . He saith unto them — Namely, after some previous circumstances, an account of which is given, Luke 5:1-11 . Follow me — That is, not only now and then, as you have hitherto done, since my baptism, John 1:37 ; but now leave your ordinary employments, and become my constant attendants; that by continually hearing my doctrine, and seeing my miracles, you may be fitted, in due time, to become my messengers to mankind. It is observable that, when God has called men to offices of dignity and usefulness among his people, or has particularly appeared in their favour, they have generally been engaged in some honest employment. Saul was seeking his father’s asses, and David was keeping his father’s sheep, when the Lord called them to the kingdom. The shepherds were feeding their flocks when they received information from the angel, accompanied by the heavenly host, of the birth of

Expositor's Bible Commentary Matthew 4:1 Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. Chapter 5 His Temptation - Matthew 4:1-11 MUCH has been written on the possibility of temptation in the experience of a sinless Being. The difficulties which have been raised in this region are chiefly of a metaphysical kind, such as it is possible-for some minds, we might say inevitable-to raise at every point in that mysterious complexity which we call life. Without attempting to enter profoundly into the question, may not an appeal be made to our own experience? Do we not all know what it is to be "tempted without sin,"-without sin, that is, in reference to the particular thing to which we are tempted? Are there not desires in our nature, not only thoroughly innocent, but a necessary part of our humanity, which, nevertheless, give occasion to temptation? But on its being recognised that to follow the impulse, however natural, would lead to wrong-doing, the temptation is instantly repelled and integrity perfectly preserved. In such a case there is temptation, conflict, victory-all without sin. Surely then what is possible to us on occasion, was also possible to our Lord on all occasions, all through His pure and spotless life. His taking our nature indeed involved not only the possibility, but the necessity, of temptation. The passage before us records what is known as the Temptation, by which it is not, of course, meant that it was the only one. Our Lord was all His life exposed to the assaults of the Tempter, which seem indeed to have increased in violence as He approached the end of His life. Why, then, is this attack singled out for special record? The reason seems obvious. It marks the beginning of the life-work of the Messiah. In His quiet home at Nazareth Jesus must have had the ordinary temptations to which childhood and youth are subject. That was the time of quiet preparation for the great campaign. Now, the war must begin. He must address Himself to the mighty undertaking of destroying the works of the devil. The great adversary, therefore, wisely endeavours to mar it at the outset, by a deliberately planned series of assaults, directed against all the vulnerable points of that human nature his great antagonism must wear. From this time onward our Lord’s whole life was to be a warfare, not against the rage of wicked men only, but against the wiles of the unseen adversary, whose opposition must have been as bitter and relentless as that of his representatives in flesh and blood. From the nature of the case, the conflict waged in the spiritual sphere could not appear in the history. It belonged to that hidden life, of which even the closest disciples could see but very little. We get a hint of it occasionally in certain looks, and words betokening inward conflict, and in those frequent retirings to solitary places to pray; but of the actual soul experience we have no record, except in the case of this first pitched battle, so to call it, of the lifelong conflict. It is evident that our Lord Himself must have given His disciples the information on this deeply interesting subject which enabled them to put it on record, for the encouragement and comfort of His people in all time to come. Blessed be His Holy Name, for this unveiling of His hidden life. The greater portion, indeed, is still veiled. A dark cloud of mystery hangs over the forty days. Nothing else is told of them in this Gospel than that Jesus fasted for that time-an indication of sustained intensity in the life of His spirit. From St. Mark and St. Luke we learn that the temptation lasted throughout the entire period-a fact not at all inconsistent with sustained spiritual elevation, for it is just at such periods that man is most exposed to the assaults of the enemy. We may not penetrate the darkness of these forty days. Like the darkness in Gethsemane, and again, from the sixth to the ninth hour on Calvary, it forbids entrance. These were times when even "the disciple whom Jesus loved" could not be with Him. These are solitudes that can never be disturbed. Only this we know that it was necessary that our Saviour should pass through these dark "cloud-gates" as He entered on and as He finished His priestly work on earth. But though we cannot comprehend what our Lord did for us during these forty days, when He "recovered Paradise to all mankind." we, may, remembering that He was tempted not only as our Representative but as our Exemplar, endeavour with all humility and reverence to enter into this soul-experience of our Lord, so far as the vivid representation of its main features in the inspired record warrants. It is always difficult to tell the story of soul-experience in such a way as to come home to the common mind and heart of humanity. It will not do to tell it in the language of philosophy or psychology, which none but those familiar with such discussions could understand. It must be addressed to the imagination as well as to the pure reason. If this had been sufficiently kept in view, it might have saved many a difficulty on the part of those who have set themselves to discover exactly what were the outward circumstances of the temptation, forgetting that here especially it is the inward and spiritual with which we have to do, not the outward and physical. It is not what happened to the body of Jesus, -whether it was actually carried to a pinnacle of the Temple or not, -with which we have any concern in connection with the subject of temptation; but what happened to His soul: for it is the soul of man, not his body, which is tempted. It is above all things necessary to hold firmly to the reality of the temptation. It was no mere sham fight: it was just as real as any we have ever had when most fiercely assailed by the tempter. This will, of course, dispose of the vulgar idea that the devil appeared in recognisable shape, like one of Dore’s fiends. Some people cannot rise above the folly of imagining that there is nothing real that is not material, and therefore that our Saviour could have had no conflict with Satan, if Satan had not assumed some material shape. The power of temptation consists of its appearance of being suggested without sinister intent. Our Lord was tempted "like as we are," and therefore had not the advantage of seeing the tempter in his proper person. He may have appeared "as an angel of light," or it may have been only as an invisible spirit that he came. However that may be, it was unquestionably a spiritual experience; and in that consists its reality and value. In order firmly to grasp the reality of the conflict, we must not only bear in mind that our Lord had to contend with the same invisible adversary whom we must encounter, but that He had to meet him just as we have to meet him-not as God, but as man. The man Christ Jesus was tempted, and in His human nature He triumphed. He had "emptied Himself" of His Divine attributes; and to have had recourse to them when the battle raged too fiercely for His resources as a man, would have been to have acknowledged defeat. What need was there to show that God could triumph over Satan? There needed no Incarnation and no wilderness contest for that. Had it not been as a man that He triumphed there had been no victory at all. It is true that He went into the wilderness in the power of the Spirit; but so may we go into any wilderness or anywhere. It was through Divine strength He triumphed, but only in that strength made perfect in human weakness according to the promise which is valid for us all. Here too "He was tempted like as we are," with the same ways and means of resisting the temptation and overcoming it as are available to us. It follows from all this that we should not look at this temptation scene as something quite foreign to ourselves, but should endeavour to enter into it, and, as far as possible, to realise it. Observe first the close connection with the baptism. This is made prominent and emphatic in all the three accounts. Evidently, then, it supplies the key to it. The baptism of Christ was His consecration to the work of His Messiahship. And let us not imagine that He had any ready-made plan for the accomplishment of it. His was no stereotyped life-work, such as that which most of us take up, in which we can learn from those who have gone before how they set about it and proceed accordingly. Even with all that advantage most of us have to do not a little hard thinking, before we can lay our plans. Could it be, then, that He who had such a work before Him had no need to think over it, and plan it, and weigh different methods of procedure, and face the difficulties which every one who enters on a new enterprise has to meet? Do not let us forget for a moment that He was a real man, and that in planning the course He would pursue, as in all other points, He was tried like as we are. Accordingly, no sooner is He baptised, than He withdraws by Himself alone, as Moses and others had done when about to enter on their work, to commune with God and to take counsel with His own thoughts. Was He free from all misgiving? Let us not imagine that it was impossible for Him to doubt. Tempted in all points like as we are, He must have known this sore temptation. One may well suppose, then, that He was visited again and again with misgivings during these forty days, so that it was not at all unnatural that temptation should take the form: "If Thou be the Son of God." Look now at the first temptation, and mark the double human weakness to which it was addressed. On the one hand doubt-"If Thou art the Son of God"; on the other, hunger-for He had fasted long and had as strong a craving for bread as any of us would have had in the circumstances. See now the force of the temptation. He is suffering from hunger; He is tempted to doubt. How can He have relief? "If Thou be the Son of God, command that these stones be made bread." Special powers are intrusted to Him for His work as Messiah. Should He not use them now? Why not? So in his subtlety suggests the tempter. In vain. He had taken His place among His brother-men, and would not separate Himself from them. They could not command stones to be made bread; and would He cease to be their brother? What saith the Law? A well-known passage leaps into His memory: "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." Man must trust in God, and when he is hungry in the wilderness, as Israel was of old, must look upwards for his help. So must I; so will I And He bears the hunger, repels the doubt, and conquers His subtle foe. The thought of the doubt that must exist in other minds if not in His own, gives occasion for a second assault. To have proved His power by commanding the stones to be made bread would only have gratified a personal craving. But would it not advance His work to make some signal display of the powers by which He shall be accredited-do something that would attract universal attention; not in the desert, but in Jerusalem; -why not show to all the people that God is with Him by casting Himself from the pinnacle of the Temple? "If Thou be the Son of God. cast Thyself down: for it is written, He shall give His angels charge concerning Thee; and in their hands they shall bear Thee up, lest at any time Thou dash Thy foot against a stone." One sees at once the added force of this temptation. The hunger remains, together with the weakness of body and faintness of spirit which always accompany it. And the very weapon He used to repel the first assault is turned against Him now, for His adversary has found a passage of Scripture, which he uses with great effect. Moreover, the appeal seems to be to that very spirit of trustfulness which stood Him in such stead in His first encounter. Is He not hard beset? What then? Does He in this emergency summon to His aid any ally denied to us in similar stress of trial? No: He does exactly what we have to do in the same case: meets Scripture quoted with a bias by other Scripture thought of without prejudice. He recognises that the Scripture first presented to His mind is only a part of the truth which bears on the case. Something more must be had in view, before the path of duty is clear. To meet the distracting thought, this word occurs, "Thou shalt not tempt the Lord thy God. It is one thing to trust, another to tempt." I was trusting when I refused to command the stones to be made bread. But I should be tempting God were I to cast myself down from a pinnacle of the Temple. I should be experimenting upon Him, as did the children of Israel at Meribah and at Massah (for that is the connection of the words He quotes) when they said, "Is the Lord among us or not?" I must not experiment, must not tempt, I must simply trust. Thus victory is gained a second time. If it is not right to begin His work by any such display as that which the Tempter has just suggested, how shall it be begun? A question surely of unexampled difficulty. The air was full of expectancy in regard to the coming of King Messiah., The whole nation was ready to hail him. Not only so, but even the heathen nations were more or less prepared for His coming. Why not take advantage of this favourable state of things at home and abroad? Why not proclaim a kingdom that will satisfy these widespread expectations, and gather round itself all those enthusiasms; and, after having thus won the people, then proceed to lead them on to higher and better things? Why not? It would be bowing down to the prince of this world. It is clearly a temptation of the Evil One. To yield to it would be to fall down before him and worship him in exchange for the kingdoms of this world and the glory of them. It would be gaining the allegiance of men by methods which are not of God, but of the great adversary. He recognises the device of Satan to lure Him from the path of self-denial which He sees to be the path of duty; accordingly, with energy He says, "Get thee hence, Satan; for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve." In establishing My kingdom I must show Myself to be a servant and worshipper of God and of Him only; accordingly, no worldly methods must be used, however promising they may seem to be; the battle must be fought with spiritual weapons, the kingdom must be established by spiritual forces alone, and on truth and love alone must I depend: I choose the path of the Cross. "Get thee hence, Satan." The crisis is passed. The path of duty and of sorrow lies plain and clear before Him. He has refused to turn aside to the right hand or to the left. The Tempter has been foiled at every point, and so must withdraw, for the time, at least, "Then the devil leaveth Him; and, behold, angels came and ministered unto Him." Matthew 4:12 Now when Jesus had heard that John was cast into prison, he departed into Galilee; Chapter 6 Beginning of His Galilean Ministry - Matthew 4:12-25 . DID our Lord’s ministry begin in Galilee? If so, why did He not Himself set the example of "beginning at Jerusalem?" As a matter of fact we learn from the fourth Gospel that He did begin at Jerusalem; and that it was only after He was rejected there that He changed the scene of His labours to the North. Why then do the three Evangelists not mention this earlier ministry in the South? The answer to this question seems suggested by the stress laid by each of the three on the fact of John’s imprisonment, as giving the date after which Christ commenced His work in the North. Here, for example, { Matthew 4:12 } it is put thus: "Now when He heard that John was delivered up, He withdrew into Galilee." Their idea, then, seems to be that the Judean ministry of Christ belonged rather to the closing months of John’s career; and that only after John’s mission, the sphere of which had been mainly in the South, had closed, could the special work of Christ be regarded as having begun. If we review the facts we shall see how natural and accurate was this view of the case. John was sent to prepare the way of the Lord, to open the door of Jerusalem and Judea for His coming. At first the herald meets with great success. Jerusalem and Judea flock out to him for his baptism. The way seems ready. The door is opened. The Messiah has come; and John has pointed Him out as "the Lamb of God that taketh away the sin of the world." Now the Passover is at hand. People will be gathered together from all parts of the land. What better time for the Lord to come to His temple? And, as we are told in the fourth Gospel, Jesus takes the opportunity, goes up to Jerusalem, enters into the Temple, and at once begins to cleanse it. How is He received? As one whose way has been prepared, whose claims have been duly authenticated by a prophet of the Lord, as all acknowledge John to be? Not at all. Forth step the Temple officials and ask Him by what authority He does these things. He has come unto His own; His own receive Him not. He does not, however, too hastily accept their suicidal refusal to receive Him. He gives them time to think of it. He tarries in the neighbourhood, He and John baptising in the same region; patiently waiting, as it would seem, for signs of relenting on the part of the rulers and Pharisees, -one of whom, indeed, has come by night and made inquiries; and who can tell what the result will be-whether this Nicodemus may not be able to win the others over, so that after all there will be waiting for the King the welcome He ought to have, and which He is well entitled to expect after the reception given to His herald? But no: the impression of John’s preaching and baptism is wearing off: the hardness of heart returns, and passes into positive bitterness, which reaches such a height that at last Herod finds the tide so turned that he can hazard what a few months before would have been the foolhardy policy of seizing John and shutting him in prison. So ends the mission of John-beginning with largest hope, ending in cruellest disappointment. The early Judean ministry of Christ, then, as related by St. John, may be regarded as the opportunity which Christ gave to the nation, as represented by the capital and the Temple, to follow out the mission of John to its intended issue-an opportunity which the leaders of the nation wasted and threw away, and which therefore came to nothing. Hence it is that the three Evangelists, without giving any of the details which were afterwards supplied by St. John, sum up the closing months of the forerunner’s ministry in the one fact which suggests all, that John was silenced, and shut up in prison. We see, then, that though Jesus did in a sense commence His work in Galilee, He did not do so until He had first given the authorities of the city and the Temple the opportunity of having it begin, as it would seem most natural that it should have begun, in the centre of the old kingdom. But though it was His treatment in the South which was the immediate cause of this withdrawal to the North and the beginning of the establishment of the new kingdom there, yet this was no unforeseen contingency-this too was anticipated in the prophetic page, for herein was fulfilled the word of Isaiah the prophet, spoken long ago of this same northern land: "The land of Zabulon and the land of Nepthalim, 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." It is the old story over again. No room in the inn, so He must be born in a manger; no safety in Judea, so He must be carried to Egypt; no room for Him in His own capital and His Father’s house, so He must away to the country, the uttermost part of the land, which men despised, the very speech of which was reckoned barbarous in the polite ears of the metropolitans, a region which was scarce counted of the land at all, being known as "Galilee of the Gentiles," a portion of the country which had been overrun more than any other by the foreign invader, and therefore known as "the region and shadow of death"; here it is that the new light will arise, the new power be first acknowledged, and the new blessing first enjoyed one of the many illustrations of the Lord’s own saying, "Many of the last shall be first, and the first last." Here, then, our Lord begins the work of setting up His kingdom. He takes up the same message which had seemed to return void to its preacher in the South. John had come saying, "Repent ye; for the kingdom of heaven is at hand." The people of the South had seemed to repent; and the kingdom seemed about to come in the ancient capital. But the repentance was only superficial: and though it still remained true that the kingdom was at hand, it was not to begin in Jerusalem. So, in the new, and. to human appearance, far less promising field in the North, the work must be begun afresh; and now the same stirring words are ringing in Galilee, as rang a few months before in Judea: "Repent; for the kingdom of heaven is at hand." It is now in fact close at hand. It is interesting to note its first beginnings. "And Jesus walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishers. And He saith unto them, Follow Me, and I will make you fishers of men. And they straightway left their nets, and followed Him. And going on from thence He saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and He called them and they immediately left the ship and their father, and followed Him." Observe in the first place that, though John is in prison, and to all human appearance failure has been written on the work of his life, the failure is only seeming. The multitudes that had been stirred by his preaching have relapsed into their old indifference, but there are a few whose souls have been permanently touched to finer issues. They are not of the lordly Pharisees or of the brilliant Sadducees; they cannot even claim to be metropolitans: they are poor Galilean fishermen: but they gave heed when the prophet pointed them to the Lamb of God, the Messiah that was to come; and though they had only spent a short time in His company, yet golden links had been forged between them; they had heard the Shepherd’s voice: had fully recognised His Kingly claims; and so were ready, waiting for the word of command. Now it comes. The same Holy One of Nazareth is walking by the shores of their lake. He has been proclaiming His kingdom, as now at last beginning; and, though the manner of its establishment is so entirely different from anything to which their thoughts have been accustomed in the past, their confidence in Him is such that they raise no doubt or question. Accordingly, when they see Him coming alone and unattended, without any of the trappings or the suits of royalty, without any badge or sign of office, with a simple word of command, - a word of command, moreover, which demanded of them the sacrifice of all for His sake, the absolute trusting of themselves and all their future to His guidance and care, -they do not hesitate for a single moment; but first Andrew and Simon his brother, and a little further on James and John his brother, straightway leave nets, father, friends, home, everything, and follow Him. Such was the first exercise of the royal authority of the new King. Such was the constitution of His-Cabinet shall we call it?-or of His Kingdom itself, shall we not rather say? for, so far as we can see, His cabinet at this moment was all the kingdom that he had. Let us here pause a moment and try to realise the picture painted for us in that grey morning time of what we now call the Christian Era. Suppose some of our artists could reproduce the scene for us: in the background the lake with the deserted boats upon the shore, old Zebedee with a half sad, half bewildered look upon his face, wondering what was happening, trying to imagine what he would do without his sons, and what his sons would do without him and the boat and the nets; and, in the foreground, the five men walking along, four of them without the least idea of where they were going or of what they had to do. Or suppose that, instead of having a picture of it now, with all the light that eighteen centuries have shed upon it, we could transport ourselves back to the very time and stand there on the very spot and see the scene with our own eyes; and suppose that we were told by some bystander, That man of the five that looks like the leader of the rest thinks himself a king: he imagines he has been sent to set up a kingdom of Heaven upon the earth; and he has just asked these other four to join him, and there they are, setting out upon their task. What should we have thought? If we had had only flesh and blood to consult with, we should have thought the whole thing supremely ridiculous; we should have expected to see the four men back to their boats and nets again in a few days, sadder but wiser men. How far Zebedee had a spiritually enlightened mind we dare not say; perhaps he was as willing that his sons should go, as they were to go; but if he was, it could not have been flesh and blood that revealed it to him; he as well as his sons must have felt the power of the Spirit that was in Christ. But if he did not at all understand it or believe in it, we can fancy him saying to the two young men when they left: "Go off now, if you like; you will be back again in a few days, and foolish as you have been, your old father will be glad to take you into his boat again." It is worth while for us to try to realise what happened in its veriest simplicity; for we have read the story so often, and are so thoroughly familiar with it, that we are apt to miss its marvel, to fail to recognise that it is perhaps the most striking illustration in all history of the apostle’s statement, "God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty, that no flesh should glory in His presence," Where was ever a weaker thing in this world than the beginning of this kingdom? It would be difficult to imagine any commencement that would have seemed weaker in worldly eyes. Stand by once again and look at it with only human eyes; say, is it not all weakness together?-weakness in the leader to imagine He can set up a kingdom after such a fashion, weakness in the followers to leave a paying business on such a fool’s errand. But "the foolishness of God is wiser than men: and the weakness of God is stronger than men." And now that we look back upon that scene, we recognise it as one of the grandest this earth has ever witnessed. If it were painted now, what light must there be in the Leader’s eye, what majesty in His step, what glory of dawning faith and love and hope in the faces of the rest-it must needs be a picture of Sunrise, or it would be utterly unworthy of the theme! Now follow them: where will they go, and what will they do? Will they take arms and call to arms the countryside? Then march on Jerusalem and take the throne of David, and thence to Rome and snatch from Caesar the sceptre of the world? "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." Teaching-preaching-healing: these were the methods for setting up the kingdom. "Teaching"-this was the new light; "preaching the Gospel of the Kingdom" - this was the new power, power not of the sword but of the Word, the power of persuasion, so that the people will yield themselves willingly or not at all, for there is to be not a shadow of constraint, not the smallest use of force or compulsion, not the slightest interference with human freedom in this new kingdom; and "healing,"-this is to be the great thing; this is what a sick world wants, this is what souls and bodies of men alike are crying out for-"healing all manner of sickness and all manner of disease among the people." Heavenly light, heavenly power, heavenly healing-these are the weapons of the new warfare: these the regalia of the new kingdom. "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 devils, and epileptic, and palsied; and He healed them" (R.V). Call to mind, for a moment, how in the extremity of hunger He would not use one fraction of the entrusted power for His own behoof. "Himself He cannot save." But see how He saves others. No stinting now of the heavenly power; it flows in streams of blessing: "They brought unto Him all that were sick and He healed them." It is daybreak on the shores of Galilee. The Sun of Righteousness has risen with healing in His wings. The Expositor's Bible Text Courtesy of BibleSupport.com . Used by Permission.