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Matthew 4

4:1  Then was Jesus led up of the Spirit1 into the wilderness to be tempted of the devil2.
    JESUS TEMPTED IN THE WILDERNESS. Matthew 4:1-11 ; Mark 1:12 Mark 1:13 ; Luke 4:1-13

  1. Then was Jesus led up of the Spirit, etc. See Mark 1:12.

  2. To be tempted of the devil. See Mark 1:13.

4:2  And when he had fasted forty days and forty nights1, he afterward hungered2.

  1. And when he had fasted forty days and forty nights. A forty days' fast was accomplished by Moses ( Exodus 34:28 ; Deuteronomy 9:18 ), and by Elijah( 1 Kings 19:8 ), and it is a significant fact in this connection thatthese two men appeared with Christ at his transfiguration ( Matthew 17:3 ).Those who share Christ's sufferings shall also share his glorification( Romans 8:17 ; 2 Timothy 2:11 2 Timothy 2:12 ). The forty days' fast became a basis for thetemptation. We are told that temptation results from the excitement ofdesire ( James 1:14 ), and, as a rule, the greater the desire thegreater the temptation. Viewed from this standpoint the temptation ofthe second Adam greatly exceeded in strength that of the first, forAdam abstained as to a particular fruit, but Christ fasted as to allthings edible.

  2. He afterward hungered. Here, for the first time, our Lord is shown as sharing our physical needs. We should note for our comfort that onemay lack bread and suffer want, and still be infinitely beloved inheaven.

4:3  And the tempter came and said unto him1, If2 thou art the Son of God, command that these stones become bread.

  1. And the tempter came and said unto him. Satan is pre-eminently the tempter, for other tempters are his agents. He may possibly haveappeared as an angel of light ( 2 Corinthians 11:14 ), but the purpose of hiscoming is more important than the manner of it. He came to produce sinin Jesus, for sin would render him forever incapable of becoming ourSavior--a sacrifice for the sin of others.

  2. If. In the temptations Satan uses three "ifs". The first "if" is one of despairing doubt ( Matthew 4:3 ; Luke 4:3 ); the second, one ofvainglorious speculation ( Matthew 4:6 ; Luke 4:9 ); the third, one of moraland spiritual compromise ( Matthew 4:9 ; Luke 4:7 ).

  3. If thou art the Son of God, command that these stones become bread. This temptation appealed to the present appetite, the impulse of themoment, as many of our temptations do. It has been quaintly said of thetempter that

    "he had sped so successfully to his own mind by a temptation about a matter of eating with the first Adam, that he practiced the old manner of trading with the second."

    This first temptation is still Satan's favorite with the poor. Hesuggests to them that if they were really the beloved objects of God'scare, their condition would be otherwise. We should note that Jesuswrought no selfish miracle. Such an act would have been contrary to allScripture precedent. Paul did not heal himself ( 1 Corinthians 12:7-9 ; Galatians 4:13 ( 2 Timothy 4:20 ). Denying himself the right to make bread in thewilderness, Christ freely used his miraculous power to feed others inthe desert ( Matthew 14:15-21 ), and merited as just praise those wordswhich were meant as a bitter taunt ( Matthew 27:42 ).See Luke 4:3.

4:4  But he answered and said, It is written1, Man2 shall not live by bread alone3, but by every word that proceedeth out of the mouth of God4.

  1. But he answered and said, It is written. Jesus quotes Deuteronomy 8:3 . It is a saying relative to the times when Israel was sustained by mannain the wilderness. The case of Jesus was now similar to that of Israel.He was in a foodless wilderness, but he trusted that as God hadprovided for Israel in its helplessness, so would he now provide forhim. Israel sinned by doubt and murmuring, and proposing to obtainbread in its own way--that is, by returning to Egypt ( Exodus 16:1-9 ).Jesus avoided a like sin. We should note the use which our Lord made ofScripture: in his hour of trial he did not look to visions and voicesand special revelation for guidance, but used the written Word as thelamp for his feet ( Psalms 119:105 ); in the conflict of temptation hedid not defend himself by his own divine wisdom, but used that wisdomwhich God had revealed to all Israel through his prophets. Jesus foughtas a man ( Philippians 2:6 Philippians 2:7 ), and used that weapon which, as God, he hadgiven to man ( Ephesians 6:17 ). Jesus used the Scripture as of final,argument-ending authority. Eve also started with "God hath said"( Genesis 3:3 ); but she was not constant in her adherence to God's word.Jesus permitted Satan neither to question nor pervert the Scripture.

  2. Man. In using the word "man", Jesus takes his stand with us as a human being.

  3. Shall not live by bread alone. Called out of Egypt as God's Son ( Matthew 2:15 ), Jesus could well expect that he would be fed with mannaafter his forty-days' fast. He trusted that God could furnish a tablein the wilderness ( Psalms 78:19 ). We, too, have abundant reason for a liketrust. God gave us our lives, and gave his Son to redeem them from sin.He may let us suffer, but we can not perish is we trust him. Let uslive by his word rather than by bread. It is better to die forrighteousness than to live by sin. God fed Israel with supernaturalbread, to show the people that they lived thus, and not by what theywere pleased to call natural means. The stomach is a useful agent, butit snot the source of life, nor even the life sustainer. Those whothink that the securing of bread is the first essential to thesustaining of life, will fail to seek any diviner food, and so willeventually starve with hunger--soul hunger.

  4. But by every word that proceedeth out of the mouth of God. To satisfy our sense of duty is often more pleasant than to appease thepangs of hunger ( John 4:32-34 ; Job 23:12 ; Jeremiah 15:16 ). The trust ofJesus that God would speak in his behalf and save him, was like that ofJob ( Job 13:15 ). God can sustain our lives without food if hechooses. We shall live if God wills it, bread or no bread; and weshall likewise die at his word ( Matthew 6:25 ; John 6:47-58 ; Acts 17:28 ). Godcan support our lives independent of our body ( Matthew 10:28 ).

4:5  Then the devil taketh him1 into the holy city2; and he set him on the pinnacle of the temple4,

  1. Then the devil taketh him. Matthew emphasizes the compulsory companionship of Satan. Jesus was in the hands of Satan, as was Job( Job 2:5 Job 2:6 ); but in Jesus' case Satan had the power of life anddeath, and he eventually took Jesus to the cross and slew him there.

  2. Into the holy city. A common name for Jerusalem. The inscription on Jewish coins was "Jerusalem the Holy". Arabs today call it "elKuds", "the Holy". The Holy City did not exclude the tempter nortemptations. The church may be the scene of man's sorest trial toresist wrong. But in the Holy City which is to come there be notemptation.

  3. And set him. The two verbs "taketh" and "setteth" imply that Satan exercised a control over the bodily person of our Lord.

  4. On the pinnacle of the temple. It is not known exactly what spot is indicated by the word "pinnacle". Hence three places have beencontended for the proper locality: (1) The apex of the temple structureitself. (2) The top of Solomon's porch. (3) The top of Herod's royalportico. As to the temple itself, Josephus tells us that its roof wascovered with spikes of gold, to prevent even birds from alighting uponit, and, if so, men could not stand upon it. Solomon's porch, or theeastern portico, faced the Mount of Olives, and has been fixed upon bytraditions as the place from which James, the Lord's brother, washurled. The royal portico of Herod was at the southeast corner of thetemple enclosure, and overlooked the valley of Kidron. Here was then,therefore, the most suitable place for Satan's proposal.

4:6  and saith unto him, If1 thou art the Son of God, cast thyself down: for it is written3, He shall give his angels charge concerning thee4: and, On their hands they shall bear thee up, lest haply thou dash thy foot against a stone.

  1. And saith unto him, If. Godly life rests on faith. The life the devil would have us lead rests on ifs and uncertainties, on doubt andskepticism. We should note that foolish men doubt the divinity ofJesus, but the temptations of our Lord show how positively Satan wasconvinced of it. The opening scenes of Christ's ministry are redolentwith his divinity. The Baptist asserted his purity and might, theSpirit visibly acknowledged his worthiness, the Father audiblytestified to his Sonship, and the devil twice assaulted him as thedivine champion.

  2. If thou art the Son of God, cast thyself down. The first temptation was to under-confidence; the second to over-trust and presumption--twovery dangerous conditions of the soul. Men begin by disparaginglydoubting that Jesus can save them from their sins, and end byrecklessly presuming that he will save them in their sins. Comparingthis with Eve's temptation, we find that she was vainly curious to seeif she might be like God ( Genesis 3:5 ), but Christ resisted suchcuriously. It is urged by some as to this temptation that there is nohint of vainglory or display, because nothing is said about castinghimself down in the presence of the people, and that Jesus was merelytaken to the temple because the sacred locality would tend to heightenhis trust in the protecting promise which Satan quoted. But this groundis not well taken, for (1) The temple presumes a crowd. (2) We have aright to presume that this temptation would be like others to whichJesus was subjected. He was frequently invited to work miracles tosatisfy curiosity, and he invariably refused to do so.

  3. For it is written. This quotation is taken from Psalms 91:11 Psalms 91:12 and applies to man generally. Note: (1) The devil's head is full ofScripture, but to no profit, for his heart is empty of it. (2) Byquoting it he shows a sense of its power which modern rationalism woulddo well to consider. (3) Satan's abuse of Scripture did not discourageChrist's use of it.

  4. He shall give his angels charge concerning thee. Regarding Satan's words as a quotation, we are struck with the fact that his knowledgeof this particular passage was based upon his personal experience. Hehad been confronted by the presence of the guardian angels and hadfretted at it ( Job 1:10 ; 2 Kings 6:8 2 Kings 6:17 ; Psalms 34:7 ; Jude 1:9 ). As a temptation,Satan's words appeal to Jesus to be more religious; to put more trustand reliance upon the promises of the Father; and he puts him in theplace--the temple--where he might argue that God could at least affordto let his promise fail.

  5. And on their hands they shall bear thee up. All who love pomp, display of artistic taste, gaieties of fashion, intoxication of fame,etc., fall by this temptation. Those who truly rest on God's promises,stand on a sure foundation, but those who rise one bubbles must comedown when they burst.

4:7  Jesus said unto him, Again it is written1, Thou shalt not make trial of the Lord thy God2.

  1. Jesus said unto him, Again it is written. Whether "written" or "said" ( Luke 4:12 ), the writings of Scripture are in general thesayings of God. But the Bible is not made up of isolated texts. To geta right understanding we must compare Scripture with Scripture. Wecould have no higher endorsement of the Old Testament than this use ofit by Christ. It was sufficient for him in his temptations, and withthe addition of the New Testament, it is sufficient for us in allthings ( 2 Timothy 3:16 2 Timothy 3:17 ; Colossians 3:3-16 ).

  2. Thou shalt not make trial of the Lord thy God. Make experiment upon God, set traps for him, put one's self in dangerous situations, hopingthereby to draw forth some show of loving deliverance. Had Jesus casthimself down, he would have demanded of the Father a needless miracleto prove his Sonship, and would thereby have put the love of God to anunnecessary trial. All who jeopardize themselves without any command ofGod or call of duty, make trial of his love.

4:8  Again, the devil taketh him1 unto an exceeding high mountain2, and showeth him3 all the kingdoms of the world4, and the glory of them5;

  1. Again, the devil taketh him. Whether naturally or supernaturally, "whether in the body or out of the body" ( 2 Corinthians 12:2-4 ), we cannottell. But it was a real, practical trial and temptation.

  2. Unto an exceeding high mountain. It is immaterial which mountain this was; for from no mountain could one see the whole earth with thenatural eyes.

  3. And showeth him. It is not said by either Matthew or Luke that Jesus saw the kingdoms from the mountain-top, but that Satan "showed" them tohim. From any high Judean mountain it would be easy for him to locateRome, Greece, Egypt, Persia, and Assyria, and as he pointed out theirlocality a few brief words of description would picture them to theimagination of Jesus, and cause their glories to move before his eyes.But it is very likely that to this description some sort ofsupernatural vision was added. It tempted the eye of Jesus as theluscious fruit did the eye of Eve ( Genesis 3:6 ).

  4. All the kingdoms of the world. It tempted Jesus to realize the dreams which the Jewish nation entertained. It was an appeal to him toreveal himself in the fullness of his power and authority as abovegenerals, princes, kings, and all beings of all ages. An appeal toobtain by physical rather than by spiritual power; by the short-cutpath of policy rather than by the long road of suffering and martyrdom.Jesus came to obtain the kingdoms of the world. He was born King of theJews, and confessed himself to be a King before Pilate. All authorityis now given to him, and he must reign until he puts all his enemiesunder his feet, and until all the kingdoms of the world become hiskingdom. Satan's way to obtain this kingdom differed from God's way. Hemight obtain it by doing Satan's will and becoming his worshiper, or byworshiping God and doing his will. Satan would give the speedierpossession, but God the more lasting. We also strive for a kingdom; butlet us obtain ours as Christ did his.

  5. And the glory of them. That is, all their resources as well as their magnificence. Their cities, lands, and people, their armies,treasures, and temples, etc. Many parents in encouraging theirchildren to seek earthly glory and distinction, unconsciously assistSatan in urging this temptation.

4:9  and he said unto him, All these things will I give thee1, if thou wilt fall down and worship me2.

  1. All these things will I give thee. From the standpoint of Christ's humanity, how overwhelming the temptation! It was the world's honors toone who had for thirty years led the life of a village carpenter; itwas the world's riches to him who had not where to lay his head. Fromthe standpoint of Jesus' divinity the temptation was repulsive. It wasa large offer in the sight of Satan, but a small one in the sight ofhim who made all the worlds. Such offers are large to the children ofthe world, but small to those who are by faith joint-heirs with Christ( Romans 8:17 ; Philippians 3:7 Philippians 3:8 ). But the temptation was, nevertheless, veryspecious and plausible. The power of Jesus linked with that of Satan,and operating through Jewish fanaticism and pagan expectation would, ina few months, have brought the whole earth into one temporal kingdom,with Jesus as its head. But the kingdom of Christ rested upon a surerpromise ( Psalms 2:8 ) than that here given by the "father of lies". Godhad promised, and, despite the pretensions of Satan, God had not yetretired from the government of the world. It was true that Satan andhis emissaries had, by usurpation, gained an apparent possession of theworld, but Jesus had right to it as the heir of God ( Matthew 21:33-43 ).Being stronger than Satan, he had come to regain his kingdom, not bytreaty, but by conquest ( Luke 11:19-22 ). Moreover, he would obtainit as a spiritual and not as a carnal kingdom. Servants of Christshould remember this. Every attempt to establish Messiah's kingdom asan outward, worldly dominion is an effort to convert the kingdom ofheaven into the kingdom of the devil. God's kingdom cannot besecularized. It should be noted also that Satan omits the words "ifthou art the Son of God" ( Matthew 4:3 Matthew 4:6 ) in this instance, for theirpresence would have marred the force of the temptation. Note also thatthis was the only temptation wherein Satan evinced any show ofgenerosity. He is slow to give anything, and most of us sell out to himfor nothing ( Isaiah 52:3 ).

  2. If thou wilt fall down and worship me. See Matthew 4:3. Satan and God each seek the worship of man, but from very different motives.God is holiness and goodness, and we are invited to worship him that wemay thereby be induced to grow like him. But Satan seeks worship forvanity's sake. How vast the vanity which would give so great a rewardfor one act of worship! Verily the devil is fond of it. He givesnothing unless he obtains it, and all his generosity is selfishness.Worshiping before Satan is the bending of the soul rather than of thebody. He holds before each of us some crown of success, and says: "Bendjust a little; slightly compromise your conscience. Accept the help ofPharisee and Sadducee, and keep silent as to their sins. Mix a littlediplomacy with your righteousness. Stoop just a little. If you do, Iwill aid you and insure your success. If you do not, I will defeat youand laugh at your failures". It is Satan's sin to make suchsuggestions, but it is not our sin until we comply with them. We maymore quickly obtain by his wrong way, but more surely by God's rightway. Let no Christian be humiliated or discouraged by gross temptation,since even the Son of God was tempted to worship the devil. What Jesuswould not do, the Beast has done, and has received the kingdoms for aseason ( Revelation 13:1-9 ). Note, too, that it is all one whether weworship Satan, or mammon, the gift which he offers ( Matthew 6:24 ).

4:10  Then saith Jesus unto him, Get thee hence1, Satan2: for it is written3, Thou shalt worship the Lord thy God, and him only shalt thou serve4.

  1. Get thee hence. The passionate utterance of an aroused soul. Indignation is as divine as patience ( Ephesians 4:26 ). Satan's sweetesttemptation was most disgusting to Christ, for its sin was so grosslyapparent. It ran counter to the very first of the Ten Commandments.Jesus would give it no room in his thoughts; he spurned it, as being asheinous as the law describes it ( Deuteronomy 5:6-11 ). Temptation must beperemptorily rejected. Jesus did not stop to weigh the worthiness ofSatan; it was sufficient that God only is to be worshiped. As God,Jesus was himself an object of worship; but as man he worshiped theFather privately and publicly. Satan sought to command Jesus, but wascommanded of him. Step by step Satan has obeyed this command, and footafter foot, earth's spiritual world has been yielded by his departingpresence.

  2. Satan. The first and second temptations were so subtle and covert, and their sin so skillfully disguised, as to suggest that Satanhimself was disguised. If so, his pride and vanity, revealed in thislast temptation, betrayed him so that Jesus tore off his mask andcalled him by his right name. When he tempted him in a somewhatsimilar matter, Jesus called Simon Peter by this name ( Matthew 16:23 ),but he laid a different command upon each of them. To Satan he spokeas an enemy, saying, "Get thee hence". He ordered Satan from hispresence, for he had no proper place there. To Peter he spoke as to apresumptuous disciple, saying, "Get thee behind me". The disciple is afollower of his master, and his proper place is in the rear.

  3. For it is written. Jesus gives a free translation of Deuteronomy 6:13 . He substitutes the word "worship" for the word "fear". Fear prohibitsfalse and induces true worship, and loving worship is the source of allacceptable service. The three Scripture quotations used by Jesus areall from the book of Deuteronomy. He struck Satan with that very partof the Spirit's sword which modern critical infidelity, in the name ofreligion, and often aided by so-called religious organizations, seeksto persuade us to cast away.

  4. Thou shalt worship the Lord thy God, and him only shalt thou serve. By serving God, Jesus obtained all the earthly authority which thedevil offered him, and heavenly authority in addition thereto( Matthew 28:18 ). So much better are the rewards of God than Satan's.

4:11  Then the devil leaveth him1; and behold, angels came2 and ministered unto him3.

  1. Then the devil leaveth him. See James 4:7 . But Satan left to return many times. Here was the first being endowed with human naturewho had defeated Satan under all circumstances for thirty years. Thiswas Satan's first defeat under Christ's ministry. His last is yet tocome, and it shall come by this same Christ. Temptations are battles.They leave the victor stronger and the vanquished weaker. Hence Satanwhen resisted is represented as fleeing. But he only flees for a season.He never despairs of the conflict so long as man is on the earth. Christwas constantly tempted by the returning devil ( Luke 22:28 ). As Jesushung upon the cross, all these three temptations with their accompanying"ifs" were spread out before him ( Matthew 26:39-43 ).

  2. And behold, angels came. They had probably witnessed the contest. Compare 1 Corinthians 4:9 ; 1 Timothy 3:16 . Angels do not appear again visiblyministering unto Jesus until we find him in Gethsemane ( Luke 22:43 ).When Satan finally departs from us, we, too, shall find ourselves inthe presence of angels.

  3. And ministered unto him. See Mark 1:13.

4:12  Now when he1 heard that John was delivered up2, he withdrew into Galilee3;

    JESUS SETS OUT FROM JUDEA FOR GALILEE. A. REASONS FOR RETIRING TO GALILEE. Matthew 4:12 ; Mark 1:14 ; Luke 3:19 Luke 3:20 ; John 4:1-4

  1. Now when he. Jesus.

  2. Heard that John was delivered up. He was in Judea when he heard it.

  3. He withdrew into Galilee. See John 4:3.

4:13  and leaving Nazareth1, he came and dwelt2 in Capernaum3, which is by the sea, in the borders of Zebulun and Naphtali4:

    JESUS' TEMPORARY RESIDENCE AT CAPERNAUM. Matthew 4:13-16

  1. And leaving Nazareth. This expression means that Jesus now ceased to make Nazareth his home. For description of Nazareth,see Luke 2:51.

  2. He came and dwelt. The word "dwelt" means that Jesus made Capernaum his headquarters. He owned no house there ( Matthew 8:20 ). He may have dweltwith some of his disciples--for instance, Simon Peter ( Matthew 8:14-16 ).

  3. Capernaum means "city of Nahum", or "village of consolation". Its modern name, Tel-Hum, means "hill of Nahum". See John 2:12.

  4. In the borders of Zebulun and Naphtali. Capernaum was in Naphtali, and the border of the tribe of Zebulun was three or four miles south ofit. This part of the country is densely populated, and had in it manychoice spirits such as Jesus chose for his apostles.

4:14  that it might be fulfilled which was spoken through Isaiah the prophet1, saying,

  1. That it might be fulfilled which was spoken through Isaiah the prophet. See Isaiah 8:21-9:2 .

4:15  The land of Zebulun and the land of Naphtali, toward the sea, beyond the Jordan, Galilee of the Gentiles2,

  1. The land of Zebulun, and the land of Naphtali. See Isaiah 9:1 . This land or region was the first to suffer in the beginning of thosewars which finally resulted in the captivity of the ten tribes. Thepeople of this district were smitten by Benhadad ( 1 Kings 15:20 ), andafterwards by Tiglathpileser ( 2 Kings 15:29 ; 1 Chronicles 5:26 ), some timebefore the general captivity of the ten tribes ( 2 Kings 17:6 ).

  2. Galilee of the Gentiles. So called because it was, according to Strabo and others, inhabited by Egyptians, Arabians, and Phoenicians,as well as by Hebrews.

4:16  the people that sat in darkness saw a great light, and to them that sat in the region and shadow of death, to them did light spring up.

  1. The people that sat in darkness saw great light, etc. See Isaiah 9:2 . Those who by reason of their ignorance and depravitysuffered the torments of war, and sat as it were under the shadow ofthe wing of death, were designated by prophecies as the class amongwhom the light of the gospel would spring up in the fullness andrichness of its blessing. Jesus, the "Light of the world" ( John 8:12 pretense of its fulfillment. Galilee had its prophets, but the enemiesof Jesus themselves bear witness that none of them were great enough"light" to fulfill this prophecy ( John 7:52 ).

4:17  From that time began Jesus to preach, and to say, Repent ye; for the kingdom of heaven is at hand.

    GENERAL ACCOUNT OF JESUS' TEACHING. Matthew 4:17 ; Mark 1:14 Mark 1:15 ; Luke 4:14 Luke 4:15

  1. From that time Jesus began to preach. The time here indicated is that of John the Baptist's imprisonment and Jesus' return to Galilee( Matthew 4:12 ). This time marked a new period in the public ministry ofJesus. Hitherto he had taught, but he now began to preach. When thevoice of his messenger, John, was silenced, the King became his ownherald. Paul quoted the Greeks as saying that preaching was"foolishness" ( 1 Corinthians 1:23 ), but following the example here set byChrist, he used it as the appointed means for saving souls. WhileMatthew gives us many of the earlier incidents of Christ's life, heenters upon the account of his "ministry" at the time when Jesusreturned to Galilee. From that time forward he was probably aneyewitness of the events which he records.

  2. And to say, Repent: for the kingdom of heaven is at hand. See Mark 1:15.

4:18  And walking by the sea of Galilee1, he saw two brethren, Simon who is called Peter, and Andrew his brother, casting a net into the sea; for they were fishers.

    JESUS CALLS FOUR FISHERMEN TO FOLLOW HIM. (Sea of Galilee, near Capernaum.) Matthew 4:18-22 ; Mark 1:16-20 ; Luke 5:1-11

  1. Walking by the Sea of Galilee, etc. See Mark 1:16.

4:19  And he saith unto them, Come ye after me1, and I will make you fishers of men.

  1. Come ye after me, etc. See Mark 1:17.

4:20  And they straightway left the nets1, and followed him.

  1. And they straightway left the nets. That is, Peter and Andrew. See Mark 1:20.

4:21  And going on from thence he saw two other brethren, James the [son] of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets; and he called them.

  1. James . . . and John his brother. See Mark 1:19.

4:22  And they straightway left the boat and their father1, and followed him.

  1. And they straightway left the boat and their father. That is, James and John. See Mark 1:20.

4:23  And Jesus went about in all Galilee, teaching in their synagogues1, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness among the people.

    JESUS MAKES A PREACHING TOUR THROUGH GALILEE. Matthew 4:23-25 ; Mark 1:35-39 ; Luke 4:42-44

  1. Jesus went about in all Galilee, teaching in their synagogues. See Mark 1:39.

4:24  And the report of him went forth into all Syria1: and they brought unto him all that were sick, holden with divers diseases and torments, possessed with demons, and epileptic, and palsied2; and he healed them3.

  1. And the report of him went forth into all Syria. Caravans passing through Galilee back and forth between the Mediterranean seaports onthe west and the Persian cities on the east, and between Damascus onthe north and Egypt on the south, would carry the reports concerningJesus far and wide.

  2. Palsied. The term "palsy" included all forms of paralysis, catalepsy, and cramps. See Mark 2:3.

  3. And he healed them. Thus by his actions, Jesus showed that the kingdom of God had come. The wonders of Moses were mostly miracles ofjudgment, those of Jesus were acts of compassion. The diseases hereenumerated are still among the most difficult for physicians to handle.

4:25  And there followed him great multitudes from Galilee and Decapolis2 and Jerusalem and Judaea and [from] beyond the Jordan.

  1. There followed him great multitudes of people. These popular demonstration, no doubt intensified the erroneous notion of hisdisciples that the kingdom of Jesus was to be one of worldly grandeur.

  2. Decapolis. The word is formed from the two Greek words "deka" ("ten") and "polis" ("city"). As a geographical term, Decapolis refersto that part of Syria lying east, southeast, and south of the Lake ofGalilee. There is some doubt as to which were the ten cities named, forthere seem at times to have been fourteen of them. Those commonlyreckoned are Damascus, Philadelphia, Raphana, Sycthopolis, Gadara,Hyppos, Dion, Pella, Galas, and Kanatha. The other four are Abila andKanata (distinct from Kanatha), Caesarea Philippi, and Gergesa. None ofthese were in Galilee save Sycthopolis. According to Ritter, thesecities were colonized principally by veterans from the army ofAlexander the Great. A reminiscence of their Macedonian origin is foundin the fact that there was a city named Pella in Macedonia. Thesecities are said to have been formed into a confederacy by Pompey theGreat. In the time of Jesus they were chiefly inhabited by Greeks orheathens, and not by Jews. Josephus expressly calls Gadara and HypposGreek cities.

  3. Beyond Jordan. The land beyond Jordan was called Perea, which means "beyond". According to Josephus, it included territory betweenthe cities of Pella on the north and Machaerus on the south. That is tosay, its northern boundary began on the Jordan opposite the southernline of Galilee, and its southern boundary was at Moab, about themiddle of the east shore of the Dead Sea.

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