Matthew 4:1-25

4. The Testing of the King and His Testimony.

1. The Testing by the Devil. (Matthew 4:1 .) 2. His Testimony and His Disciples. (Matthew 4:12 .) 3. The Powers of the Kingdom. (Matthew 4:23 .)

CHAPTER 4

The first part of this chapter gives us the history of the temptation of the King. This is a most important topic, many-sided in its applications; large volumes have been written on it without exhausting it. We will therefore have to confine ourselves to the bringing out of some of the most important teachings, without attempting to go into many of the precious details and applications to the believer.

The baptism marked, as we saw in the last chapter, our Lord's entrance upon His official work. He is declared as the Son of God by His Father, and anointed with the Holy Spirit; and the third act is that He, who is declared the Son of God, anointed with the Spirit, come to do the eternal will of God, to suffer and to die, is to be tempted by the devil. “Then was Jesus carried up into the wilderness by the Spirit” (Matthew 4:1). It came immediately after he had come out of the waters. There was no interval between. This is seen from the Gospel of Mark. “And immediately the Spirit drives Him out into the wilderness” (Mark 1:12). It was the first thing to be done in fulfilling the Scriptures. He was carried into the wilderness, and in Mark it is stronger still: driven there. Some have said, as if our Lord was anxious to meet the enemy, desirous of coming face to face with that old serpent, the devil, who has the power of death, and whom to annul He had come. But that cannot be. If it had been our Lord Himself who hastens impatiently to meet the adversary, He would have been the tempter of the Evil one. Not His Spirit drove Him, but the Spirit carried Him into the wilderness. It was the Holy Spirit who took Him to meet the enemy. The Spirit, who had come upon Him and rested on Him -- He impels Him. The Christ, the second man and last Adam, meets the devil in another place, far different from the garden where Adam and Eve had their abode. What a contrast! Even the earth, though good and perfect it was, did not seem to be a good enough place for Adam and Eve. So the Lord planted a garden eastward in Eden, and there He put the man He had formed. And out of the ground made the Lord God to grow every tree that is pleasant to the sight and good for food (Genesis 2:8). What a beautiful spot that garden must have been! Surrounded by all this, with all wants supplied, the enemy came to tempt, and with it came the failure. But here is the second Man, and He is not brought into a garden, but He is driven into the wilderness -- “the great and terrible wilderness wherein were fiery serpents and scorpions, and thirsty ground where was no water” (Deuteronomy 8:15). He was there in the wilderness with the wild beasts (Mark 1:13). In that terrible wilderness, surrounded by serpents, scorpions, adders and the wild beasts, the Messiah, the King, stands to meet the foe. And having fasted forty days and forty nights, afterwards He hungered; His blessed body, a body of flesh and blood, felt hunger and thirst. How reduced in His outward appearing He must have been, the Man of Sorrows and acquainted with grief!

We would call attention to the fact, that the tempter did not come to Him for forty days, as it is often said in misquoting scripture, but afterward, when, having fasted, he came to Him.

And the tempter came to Him. It is the adversary, the accuser of the brethren, that old serpent, the devil. He is as truly a person as God and our Lord is a person. How terrible it is that in the very midst of Christendom the personality of the devil is denied. If there is no personal devil there is no need of a personal Saviour. The “new” theology, whose father the devil is himself, has no use for a belief in the personal devil. That person is simply put down as an invention of the dark middle ages, and spoken of as an old relic, which still survives in the minds of some old fogies. It is no longer a person with most of these modern theologians, but an evil principle. The Lord's temptations, according to this new interpretation, were only imaginations, they were the workings of the mind, a kind of weakness which was produced by the prolonged fastings. If we ask these men who got rid of the personal devil, how they can explain the belief of the Jews in a personal devil and in the demons, as well as the demoniacal possessions in the days of our Lord? they answer us and say, The Jews brought this superstition from the Babylonian captivity. But if we ask these “critics” Why, then did the Lord and His apostles not correct so grave an error? they give us an answer which dishonors our Lord. The denial of the existence of a personal devil, as it is becoming almost universal in Christendom, is surely the masterpiece of all the dreadful work Satan has done, and we can well imagine what fiendish joy he must have in seeing his existence denied, and by and by he will have the world in security ensnared by his delusions. Then, when he himself and with him his demons are cast out of heaven into the earth, the earth will know that there is a personal devil, for he comes on the earth and brings with it that which is his work, the great tribulation. His wrath will be great for a short time (Revelation 12:1). What a terrible awakening that will be for all those who denied the existence of that Evil one! The dreadful chain in denying the personality of the devil is: No devil, no sin, no judgment, no wrath, no atonement, no Saviour, and at last no God.

We do not know in what form of a person the devil appeared to our Lord. There is a scripture which tells us of a form he took that is in Genesis the third chapter. The serpent must have been perhaps the most attractive of all the creatures and not as the serpent is now, creeping upon its belly, having become this by the curse. In the New Testament we read that he goes about as a roaring lion and that Satan transforms himself into an angel of light. Perhaps in that subtle form he came to meet Him, whom he knew to be the eternal Word made flesh.

There is but one more word to be considered before we turn to the temptations themselves and take them up in their order. It is the word tempt. It is here where much misunderstanding comes in. The word tempt has different meanings. One of them is inciting or enticing to evil, to seduce. This always presupposes evil present in some form, the possibility that the person can be enticed and incited to evil, that in the person there is something which responds or may respond to the evil placed before the soul. This could never be the case with our Lord. There was no sin, no evil in Him. He is absolutely holy. Therefore the word tempt in this form can never apply to Him. But the word tempt means also, put to test. To test means to bring to trial and examination; compare with a standard; in this sense only it can refer to our Lord. He was tempted means, He was tested as to His ability to do that for which He had come. The test or tempting is to bring out that He is the pure gold, the Holy One, the spotless One, the One who alone can do the work for which He appeared, to put away sin by sacrificing Himself. Therefore the Spirit led Him up into the wilderness. The word tempting or testing has also a special significance in connection with Israel. The Lord, as Messiah and King, is closely identified with His people. He goes through their history, so to speak, and fulfills all, and at last He died for that nation. Israel was tested or proved, and failed. “There He made for them a statute and an ordinance, and there He proved them.” The Septuagint translates the Hebrew “Nissohu” with a Greek word which is used in the fourth chapter of Matthew. The Hebrew means testing, to find out if it is really so by a test. The same word is used in Deuteronomy the eighth chapter. “And thou shalt remember all the way which the Lord thy God has led thee these forty years in the wilderness that He might humble thee, to prove (test) thee, to know what was in thine heart, whether thou wouldest keep His commandments or no” (Deuteronomy 8:2). The Lord, the true Israel then is tested and He does not fail. And now we come to the temptations themselves. The devil begins to address Him, who has come to crush his head. It would be very interesting to make a careful study of the words of Satan we have in the Word of God. They are contained in Genesis the third chapter, the first chapter of Job, and here in the Gospel. The words he speaks in these passages establish him in his true character, the liar and murderer from beginning, the accuser. He places before our Lord three temptations, the test is threefold.

I. “And the tempter coming up to Him said, If thou be Son of God, speak that these stones may become bread.”

The answer from the Lord: “But He answering said, It is written man shall not live by bread alone, but by every word which goes out through Gods mouth” (Deuteronomy 8:3)

II. “Then the devil takes Him to the holy city and sets Him upon the edge of the temple, and says to Him, If Thou be Son of God cast Thyself down; for it is written, He shall give charge to His angels concerning Thee, and on their hands shall they bear Thee, lest in any wise Thou strike Thy foot against a stone” (Psalms 91:1).

The answer: “Jesus said to him, It is again written, thou shalt not tempt the Lord thy God” (Deuteronomy 6:16).

III. “Again the devil takes Him to a very high mountain, and shows Him all the kingdoms of the world and their glory, and says to Him, All these things will I give Thee, if, falling down, thou wilt do me homage. Then Jesus says to him, Get thee away, Satan, for it is written, Thou shalt do homage to the Lord thy God, and Him alone shalt thou serve” (Deuteronomy 6:13).

First, a few general remarks. Twice Satan takes the name Son of God in his mouth. He knew that the Person before him is the Son of God, but he hates Him as such. Later this hatred is fully seen in those of whom the Lord said, “Ye are of the devil, as your father, and ye desire to do the lusts of your father” (John 8:44). The Pharisees and elders of the people, who are seen in the Gospel of Matthew, knew Him as Son and Heir, and with this knowledge they rejected Him and delivered Him into the hands of the Gentiles. This was surely Satanic. Each of these temptations leads higher. In the first it seems but a small matter to turn a stone into bread. He knew this Lord had spoken in creation, and the heavens were blazing with millions of worlds, now but speak and change a stone into bread. The second demands more, but the third is the climax, when he asks Him, who is the Heir of all things, and in whose name every knee must bow, to fall down and do him homage. All the forces at Satan's command were unquestionably brought to bear in this last temptation. With one stroke of His hand He could produce before Him, who is the King of kings, all the kingdoms of the world.

Only once the tempter says, It is written. He knows what is written and he knows more of the written Word, which is forever settled in the heavens, than all the higher critical professors in the world. Higher criticism of the Word is but his child, his production. But whenever he quotes scripture it is always in the wrong way. It was so in the Garden of Eden and it is so here. He quotes from the ninety-first Psalm, but leaves out the words, “In all thy ways.” Another interesting fact is that the tempter knew that this psalm was spoken prophetically of the second man, the Lord from heaven. What sneering remarks have been made on the Book of Psalms by the critics. What they deny is a denial of the truth, which the devil knows, believes and trembles. Our Lord speaks three times, It is written. What a testimony to the Word of God! He knows no other weapon than the written Word. In quoting the scriptures to the enemy He does it from but one book, that is the book of Deuteronomy. More than any other book in the Old Testament this one has been denied an ancient date. Higher criticism has declared and declares today, that Moses never wrote that book, but that it is the work of some priest living centuries later. The late J.H. Brookes wrote very pointedly on this, saying, “Our Lord took refuge, so to speak, behind the written Word of God, quoting each time from the book of Deuteronomy, as if foreseeing the contempt with which this precious book is treated by modern higher criticism, and defending it against the attacks of the enemy. It is perilously near blasphemy to assert that He quoted from a book which this insolent criticism declares to be a forgery. For if He did not know the date of its composition He is not divine. And if He did not know but chose to humor a popular error, He connived a falsehood. Genesis tells us of election; Exodus of redemption; Leviticus of worship; Numbers of warfare in the wilderness; Deuteronomy of obedience; and hence the appropriateness of quoting from this book, which the Lord knew as divinely inspired. It is written, was enough for Him in the conflict with the devil, and It is written enough for us amid all the temptations we may encounter on our way to meet Him in the air.”

We will leave it, then, as we suggest above, to the reader to make a careful comparison between the opening verses of the third chapter in Genesis and the temptations of our Lord. The Satan there is the same, that old serpent, the devil. He came to Eve with the lust of the flesh, the lust of the eyes and the pride of life, and the same he brings to bear upon the Lord. He said to Eve, “Is it so that God said?” and to Christ he said, “If thou art the Son of God.” It is doubt, unbelief with which he always advances. He misquoted the Word of God to Eve. God had said, “Thou shalt surely die,” and he said, “Lest ye die.” He does the same in the temptations of Christ. These hints will be sufficient to help in the comparison.

The first temptation is of course the principal one. Defeated in this one he is defeated in all. He is detected at once as the enemy and with the first victory the whole victory is won. It is the most subtle of all; it appears extremely plausible and one might think it hardly a temptation at all, while in the third it is the most blunt attempt; we might almost say a desperate, despairing attack. But what was the first temptation and what does it teach us? “If thou be Son of God, speak that these stones may become bread.” That the Christ is the Son of God as He stands before the tempter was well known to the evil one. He knew it before and attempted to take the life of the child through Herod, and the demons cried out before Him in terror, “What have we to do with the Son of God -- hast Thou come here before the time to torment us?” But it can hardly be said that the temptation is to make Jesus doubt that He is the Son of God, because He is suffering hunger. The first temptation is one in which He is assailed as the Son of man. He was truly man, and this is seen here in the wilderness. He fasted and He hungered. Is there anything wrong in being hungry? Certainly not. It is in this that the subtlety of the tempter shows itself. The enemy comes with a natural want and appeals to our Lord's power to relieve Himself from that want. He is still the same evil, cunning deceiver, who begins with the most subtle temptations. Here one might ask, What wrong is there in satisfying hunger? The Lord could easily have done this, turning stones into bread. He, who spoke in the hour of creation, “Let there be light,” “let the earth bring forth,” He by whom and for whom are all things could have at once changed all the stones into bread. Later He fed thousands in a miraculous manner. He could have done so now for Himself, but if He had done it He would have been proven at once unfit to be our Saviour, who could die for us. He came to do the will of God. Thus it is written, “Sacrifice and offering Thou willedst not, Thou hast prepared me a body. ... Lo I come, O God, to do Thy will” (Hebrews 10:5). He had not esteemed it robbery to be on an equality with God; but had emptied Himself, taking the form of a servant, taking His place in the likeness of men. Now the path for Him has begun. He is here as true Man, God manifested in the flesh, but the path is to do the will of God, that eternal will of salvation. The path leads downward in humiliation, suffering, it is to end in the cross, suffering death and tasting death for everything. Hunger is a part of His humanity. Was there or is there in the Word of God one word which could have told Him to change stones into bread? On the cross in deep agony He remembered but a little Scripture concerning Himself, which had to be fulfilled, and so it was by His own request so that even not one of the smallest prophecies about His sufferings might be unfulfilled (John 19:28). But had God given anywhere one word to Him, who had come to do His will that He was to end His suffering as man, His hunger by a miracle? Nowhere is to be found such a direction. If He had entered upon the suggestion of Satan He would have acted according to His own will and that would have been the will of the enemy. He would have taken His case in His own hands. All the elements of disobedience and distrust to God are in it involved. Now having failed in this one thing, having satisfied His hunger and saved Himself by using powers which were not according to the will of God, He would have been unfit to endure the cross and to despise the shame. When it came to Gethsemane He might have shrunk from drinking the cup, He might have called upon legions of angels at His command to deliver Him, and when the billows of wrath and judgment were coming He could not have stood them. Thus the changing of stones into bread would have shown that He who did it was not fit to die for us, for He had chosen His own will by the suggestion of Satan and not done the Father's will, which is that He should suffer.

This is clearly seen from His answer. He detects the old serpent at once. There is no parleying from His side as it was with Eve. He resists the devil at once. The perfect, sinless and spotless One has His “It is written” to hand and this Word, bringing out the Father's will which He is here to do, ends this first temptation. “It is written man shall not live by bread alone, but by every word which goes out through God's mouth” (Deuteronomy 8:3). The meaning of the word He uses here is that man lives truly not by bread alone, but by the Word of God, that is, in obedience to this Word. And there is an application for us as believers. One has said on this, (Numerical Bible, New Testament, page 62), “We realize the wondrous privilege that is ours, the solemn responsibility that lies upon us. For we are sanctified into the obedience of Christ, and He has left us an example that we should follow in His steps” (1 Peter 1:2; 1 Peter 2:21). This principle of His life must then be the principle of our lives. If with Him the governing motive was to do the will of God, how simple is it that for us also the will of God must be our motive for action. By every word that goes out of the mouth of God doth man live. What a sustenance of the true life within us to be thus, day by day, receiving the messages of His will guided by that wondrous voice, learning more continually the tenderness of His love for us: “He wakeneth morning by morning, He wakeneth mine ear as the learner” (Isaiah 1:4). This is the utterance of the Lord Himself. How blessed to be able to make it our own, and to have the fulfillment of those words: “I will instruct thee and teach thee in the way in which thou shalt go; I will guide thee with mine eyes.”

For the next test the tempter took the Lord to the Holy City and sets Him upon the edge (the pinnacle) of the temple, and said to Him, “If Thou be Son of God cast Thyself down; for it is written, He shall give charge to His angels concerning Thee, and on their hands they shall bear Thee, lest in any wise Thou strike Thy foot against a stone.”

The Psalm which Satan quotes (Psalms 91:1 .) is a Messianic Psalm. He takes Him to the Holy City, Jerusalem, and upon the pinnacle of the temple, because the second temptation is the temptation of Him as the Messiah. Standing upon that high place the people below must have seen Him and recognized Him; Satan was hid from their view. What a test and proof of His Messiahship if slowly He had descended, the laws of gravitation completely set aside, landing unharmed on His feet before the astonished multitude. Would they not at once accept Him? Why should He be rejected if by doing this He might become in the shortest order their leader, their King and redeemer from the yoke of the Roman oppressor? Now Satan defeated had heard the Word upon which the Lord stood. He was defeated by the Word. He comes now with the Word himself, quoting scripture and that from a Psalm which speaks of the Messiah, the second man. However, he misquotes the Word and leaves out the seven words, “and keep Thee in all Thy ways.” It is as subtle as the first temptation. Here he presents the Word and tries to make our Lord act in obedience to the Word by testing God's Word and by doing so to prove that He is the Messiah and the Son of God at the same time. But why did he leave out those seven words? Because the ways in which He, the Messiah, will be kept are the ways of God. “Thy ways” are indeed His ways. It was not the way of faith in impatience to test the truth of the Word and casting Himself down and to prove thereby that He is Messiah and Son of God. It was impossible that He could have even given this temptation a moment's thought. The answer is at once ready as soon as the tempter has uttered his lie. Jesus said, “It is again written, Thou shalt not tempt the Lord thy God.” It would have been testing, proving God and as such again distrust and disobedience. We see how closely the two temptations are connected. It is tempting Him to choose His own will and not the Will of God, to act in His own behalf and to escape the suffering before Him.

It is very suggestive that Satan should demand of Him to cast Himself down from the edge of the temple, and to prove by this act His Messianity and Divinity as well. Our Lord is gone into the presence of the Father with a glorified body of flesh and bones. In a future day He who ascended upon high, will descend. The heavens will be covered with His glory, and He who is the leader and completer of faith, the great Exemplar of faith, in whom patience had its complete, perfect work, will come again in glory and majesty, seen by all eyes, the Messiah-King of Israel, the Son and Heir. Then at the name of Jesus every knee will bow, and every tongue confess that Jesus Christ is Lord, to God the Father's glory. The adorable One knew the Father's will; He knew the suffering and the patience, the only road that leads to glory. He begun to go the path, and His face is set like a flint. He could not fail in what He had come to do. Again the old serpent is conquered.

Let us, like our Lord, be patient and go the way which is for us now in humilitation, never murmuring or tempting God. “Count it all joy, my brethren, when ye fall into various temptations (trials), knowing that the proving of your faith works patience. But let patience have its perfect work, that ye may be perfect and complete, lacking in nothing” (James 1:2).

And now they stand upon a high mountain. What a picture is presented to our view! The liar and murderer from the beginning, and alongside of him stands He who is Jehovah, the eternal Word made flesh. What must have been His outward appearance with the fasting of forty days, with perhaps the tattered robes which hung upon His body rent by the thorns of the wilderness. The tempter's eyes must have beholden such a weak and frail Person -- a man of sorrows, One who knew not where to lay His head. But the scene changes. The serpent hisses, and by his immense power still at his command the darkness of the night and the gloominess of the mountain top are dispersed. Marvelous visions of beauty! Right here is Egypt with its pyramids and wonderful buildings, treasures of art and precious things. It disappears, and in its place ancient Greece, Athens and Corinth come up in all their splendor. Once more the scene shifts, and now Rome, the mistress of the world, that great city, is revealed. Satan shows Him all the kingdoms of the world, and their glory. Yes, all the kingdoms of the world, and they are in the tempter's grasp still, are passing by, one startling vision after the other. And when the glory has passed, or perhaps while still in view, driven to the very last, Satan speaks, but now no longer mentioning the Lord as Son of God, but treating Him as mere man. He says to Him, “All these things will I give Thee if falling down Thou wilt do me homage.” The very words speak of despair. All things are His -- all the kingdoms of the world and their glory shall yet be the kingdom of our Lord Jesus Christ, and the prince of this world, whose eternal abode with all his demons is the lake of fire, could dare and stand by Him who is the King, the second Man, and offer all the world to Him. Perhaps the very appearance of our Lord may have brought the tempter to this despondent act. But when all the kingdoms of the world and their glory pass along and the eyes of Jesus rest upon them, what thoughts must have been His? What did He behold in all the grand and glorious scenes? Surely we can venture to say that He must have thought of this poor, benighted world under sin, death and judgment, in the grasp of this dark and dreadful being standing there at His side. And He had come to be the Lamb of God and to take away the sin of the World. He had come to annul him, who has the might of death, that is, the devil (Hebrews 2:14). That He is the future heir of all things Satan must have felt, and now he offers Him all at once to turn over all the kingdoms of the world and their glory to Him if He will but do him homage -- again if He but turn aside from the will of God. It is now clear that Satan feared Him going that path of faith as the second man -- going it to the very end where He would crush the serpent's head. Through death, through His death on the cross, the might of death in the devil's hand, and eventually the control over this world, were to be wrested from Satan's hands. All three temptations bring this out, “The tempter would keep Him back from doing the will of God.” But our Lord has gone that way. He was obedient unto death, even unto the death of the cross. God has exalted Him, the eternal victor, by whom we are forever separated from sin and death. He has put all things in subjection under His feet; He has left nothing unsubject to Him. He has been welcomed in heaven by the Father and taken His place at His right hand, waiting till the time comes when heaven and earth shall be shaken, when He, the First-born, is brought into the habitable world, and with Him in glory the many sons, and when at last the glorious shout shall ascend, “The kingdoms of this world are become the kingdoms of our Lord and of His Christ, and He shall reign forever and forever.”

With threatening, defying words the Lord might have hurled the tempter down the mountainside, but it is a majestic “Get thee away, Satan” (He calls him now by name), “for it is written, Thou shalt do homage to the Lord thy God, and Him alone shalt thou serve.” The devil leaves Him, and behold, angels came and ministered to Him. What a ministry that must have been!

Satan could not conquer Him. He has met Him whom he could not harm, and the temptations were the tests and show that our Lord is He, the only One who is able to do the work He came to do. But the tempter has gone on with the same temptations, and how astonishingly he has succeeded in that monstrosity which calls itself Christendom ! He has brought about a perfect blindness. Christendom attempts to rule, to control the world, to be on the throne; world-conquest, influence and power are its watchwords. Christendom has bowed the knee before Satan. It would not go the way the Lord went, doing the will of God, in obedience, patience and suffering, and then the glory. Hence Christendom has become the enemy of our Lord Jesus Christ.

The remainder of the fourth chapter describes the entrance of our Lord upon His public ministry. The ministry which the Holy Spirit describes in Matthew is the Galilean. The events which show Him and make Him known as the true Messiah, the Jehovah-Jesus, in fulfillment of Old Testament prophecy, are vividly described. As Jehovah in the earth, He does miracles, announces the kingdom of heaven to be at hand, but soon is in want, despised and rejected by the leaders of the nation and by the nation itself. The events of His Judean ministry in Jerusalem are passed over in Matthew. The fourth Gospel describes these events in detail, in which He is manifested as the only-begotten of the Father. There has been and is still a great deal of wrestling, so to speak, with these events as they are recorded in the different Gospels, to arrange them in a perfect chronological order, or, as it is said, to harmonize the Gospel records. The infidels of all ages have made the most of it to prove contradictions, and the rationalistic preachers and professors in the camp of Christendom have generally founded their accusations of numerous contradictions in the New Testament upon these apparent discrepancies, which they think exist in the different statements concerning the public ministry of our Lord. The Holy Spirit could have written a perfect account of the earthly life of our Lord Jesus Christ and arrange a biography of Him accounting for every detail, but He has not done this. To charge the writers of the Gospel with ignorance of certain facts is charging the Holy Spirit with it. In each Gospel the Holy Spirit makes prominent the events which are calculated to impress the specific teachings of the respective Gospels, and He has always arranged the events in such an order to suit Himself. Every Gospel is therefore to be studied and read separately from the others. They are in their contents not the mechanical reporting of the life of Jesus of Nazareth, but the spiritual unfolding of the blessed person and work of our Lord and Saviour as King of the Jews, servant in obedience, Son of man and the Only-Begotten of the Father. In Matthew we have before us the King and His rejection; therefore in the matter of His public ministry all is brought together by the Holy Spirit to show Him as King and to bring out as in no other Gospel that He is rejected of men.

We divide the account of the beginning of His public ministry, as given in the fourth chapter, into three parts. The first from the 12th to the 17th verse. Our Lord was in Jerusalem. The report reaches Him there that the forerunner, John, was delivered up, cast into prison and his ministry is ended. This foretold His rejection, and on account of the imprisonment of John, He departed into Galilee. Here we see Him first in His own city, in Nazareth. But we have here only the bare mention that He was in Nazareth and that He left Nazareth to dwell in Capernaum (Matthew 4:12). What happened in Nazareth we have recorded in the Gospel of Luke. In the fourth chapter of that Gospel we read that our Lord, after the temptations, returned in the power of the Spirit into Galilee. The whole surrounding country was stirred up on account of Him, and He entered their synagogues, being glorified of all. In the synagogue of Nazareth the scroll of Isaiah was handed to Him, from which He read the opening verse of the 61st chapter, stopping in the middle of a sentence, and began to say to them, “Today this scripture is fulfilled in your ears.” And there in the city where He was brought up they said, “Is not this the son of Joseph?” (In a little pamphlet. “The Messiah and His People,” we have described the event in Nazareth in connection with the chapter from Isaiah.) But the starting point of the Galilean ministry and its career is not Nazareth, but the place called Capernaum, that is, “village of comfort,” and there He did some of His mighty works. But leaving Nazareth and dwelling in Capernaum was done by Him in the literal fulfillment of a prophecy, standing in a very significant part of Isaiah. We find the words here quoted in the ninth chapter of Isaiah. It is in the midst of prophecies which are all Messianic that we read in the beginning of the 9th chapter that the great light (the Messiah) was to be seen in the Galilee of the nations. The most oppressed, the darkest and the most corrupt province was to receive the light first. Here we see this word fulfilled. We notice a twofold description of Galilee, namely, as the land of Zebulon and Nephtali and as the Galilee of the nations. Read Genesis 49:13, “Zebulon shall dwell at the haven of the sea, and he shall be for an haven of ships and his border shall be upon Zidon.” Jacob's prophecy outlines the history of the sons of Jacob, that is, the whole nation, and Zebulon signifies the time of their rejection, when they become merchantmen. Here in Matthew we see Zebulon dwelling by the sea. So that we have the fulfillment of two prophecies before us -- the prophecy in the forty-ninth chapter in Genesis and the one in Isaiah. The same is true of Nephtali. This means struggler. “Nephtali is a hind let loose” (Genesis 49:21). In Jacob's prophecy Nephtali stands for the coming struggling and victorious Jewish remnant. Here, then, in the land of Zebulon and Nephtali the great light shines first. Grace comes down to the most miserable, the struggling ones. But here we see likewise something which has a connection with His second coming. The great light will shine once more. The glory of the Lord will cover the heavens, the Sun of Righteousness will rise with healing in His wings, and when this great event comes, the light will shine indeed upon a remnant of Israel sitting in darkness and the shadow of death.

The term Galilee of the nations has another significance. The province was called by this name, because the most ignorant class of Jews lived there and they had become mixed up with the Gentiles, who were very numerous in that borderland. The aristocratic classes of Judea, the learned in the law, the refined and ecclesiastical leaders, yes, all the different sects in Jerusalem, despised Galilee. An inhabitant of Galilee was looked upon as an Am-Hoaretz (an ignorant countryman). What good thing can come from Nazareth ? -- But here, where the people had sunk the lowest, the Lord appears first. That this is again an indication that the Gentiles, the outcasts and despised, were to come first, as we saw in the second chapter, need hardly be mentioned.

From the lips of the King Himself comes now the proclamation, “Repent, for the Kingdom of the heavens has drawn nigh” (Matthew 4:17). He announces that the Kingdom has drawn nigh in that He, the King, is standing in their midst to establish that Kingdom. He never said nor taught of a Kingdom within them. All spiritualizing on these lines of a Kingdom within, which our Lord is made to teach here in Matthew, is wrong. It is the Kingdom John had announced which He now preaches. He prolongs the message of the forerunner for a short time and soon His lips were closed, too. We preach not the Gospel of the Kingdom, but the Glad Tidings of Grace. A day is coming when heralds will announce once more the Kingdom to be at hand, and when it will come in the person of the Son of Man coming from heaven with angels of His power in flaming fire (2 Thessalonians 1:1).

The second part of the portion here before us extends from Matthew 4:18. It describes the call of four disciples, Peter and Andrew and the two sons of Zebedee, James and John. They were not from the class of wise men, learned in the written and oral law, but they were fishers. He calls them away from their nets to be fishers of men. This illustrates what the Holy Spirit later declared through the Apostle of the Gentiles: “For consider your calling, brethren, that there are not many wise according to flesh, not many powerful, not many high-born. But God has chosen the foolish things of the world, that He may put to shame the strong things, so that no flesh should boast before God” (1 Corinthians 1:26). To be a fisher of men, to preach the Gospel, does not demand a classical education, nor the ordination parchments of man. It is the Lord who calls to service. It is not the first acquaintance these four men had with the Lord. They knew Him before. Here it is the definite call which comes to them to be fishers of men. If we want to learn how these men came to the Lord Jesus Christ we must read the first chapter in the Gospel of John. The events there transpired before the Lord departed into Galilee. We see in the first of John that the forerunner was still witnessing; he was not yet in prison. The “Follow Me” here does not mean, as often erroneously put, the call of the Gospel. Gospel preaching never asks to follow the Lord, but to “believe in the Lord Jesus Christ.” It is the “Follow Me” for service. And how simple and refreshing the whole scene is! Their obedience is prompt. There is no excuse and no delay, for the King's business requires haste. They had come to Him, to Whom John had pointed as the Lamb of God, who taketh away the sin of the world, and trusted Him for salvation, eternal life, and now they put themselves, their time, their all completely into His hands. The first call in John came to them, as the call from Him as Saviour, and here it is the call of Him as Lord, and they were to be His servants. “And they, having left their trawl nets, immediately followed Him” (Matthew 4:20). How many questions might have been asked by them? “What about our nets?” “What about our support?” “What about food and raiment?” “And here is our old father. Does not our law say, Honor thy father and thy mother? Is it right to leave our father to toil alone by the sea?” -- They left it all immediately and trusted Him for all. And so the true servant of the Lord is obedient to His call and looks to Him, who has called him to service and who has promised from the glory through His Spirit to supply all need. How sad we are made when we look away from this refreshing picture to the modern evils of Christendom. Surely a salaried Gospel ministry is unscriptural. And then to think of all the evil, dishonor to the Lord and reproach upon His Name which is sometimes associated with it.

In the third section we see our Lord making the whole round of Galilee, teaching in their synagogues, preaching the glad tidings of the Kingdom and healing every disease and every bodily weakness among the people. The work done was threefold -- teaching, which was exclusively done in their synagogues, and that was expounding the scriptures, the law and the prophets. The meeting in the synagogue in Nazareth referred to above was repeated in many other synagogues. Preaching the glad tidings of the Kingdom, which may have been done mostly to the large crowds of people who flocked around Him in public places, in the streets and at the side of the mountains. Closely connected with the preaching of the Gospel of the Kingdom was the healing of every disease not spiritual, but every bodily disease and weakness. The healing of disease is always connected with the preaching of the Gospel of the Kingdom. The healings were signs that the King is the Jehovah and that the Kingdom had drawn nigh. These signs of healing every disease are the powers of the world to come. Later in our exegesis of the eighth chapter we hope to consider the question of healing more fully in all its far-reaching importance. Here we point out simply the fact, that it is not the Gospel of Grace which is preached, but that of the Kingdom. The Gospel of Grace needs no sign outwardly by healing of disease to demonstrate that it is God-given. Nowhere in the Epistles have we the promise that Gospel preaching is to be connected with healing of every bodily weakness and disease. However, it is very significant that the question of healing of every disease by supernatural power is made so prominent in our days. It is but an indication of the nearness of the coming dispensation, when the earth shall be delivered with its groaning creation.

His fame then went forth into the whole of Syria. And now they flock to Him. What a multitude it must have been! Satan had his mighty power resting upon that land. He knew that Christ had come to make an end of his power, hence he troubled his poor slaves with terrible diseases and by his demons took possession of his victims. There were various pains and diseases, those possessed by demons, and lunatics, and paralytics; and He healed them. Once more the prince of this world will attempt to have the world in his control. An evil day is coming for this world. Even now there is an increase of crimes and forms of insanity which indicate demoniacal possession. China and other countries are full of it. In our own land there are unquestionably those who have familiar spirits, known under the name of spiritualistic mediums. But He will come again. He comes when Satan with his demons are in the earth, and in his great but short wrath, torments the inhabiters of the earth during the tribulation. Christ's coming means an end of that awful enemy. Then the Sun of Righteousness will bring healing, and what we see at the end of the fourth of Matthew is but a faint outline of what will be when the Kingdom will have come in the person of the returning King. May that day be hastened!