Luke 4:1–15

The last words of the foregoing chapter, that Jesus was the Son of Adam, bespeak him to be the seed of the woman; being so, we have here, according to the promise, breaking the serpent's head, baffling and foiling the devil in all his temptations, who by one temptation had baffled and foiled our first parents. Thus, in the beginning of the war, he made reprisals upon him, and conquered the conqueror. In this story of Christ's temptation, observe, I. How he was prepared and fitted for it. He that designed him the trial furnished him accordingly; for though we know not what exercises may be before us, nor what encounters we may be reserved for, Christ did, and was provided accordingly; and God doth for us, and we hope will provide accordingly. 1. He was full of the Holy Ghost, who had descended on him like a dove. He had now greater measures of the gifts, graces, and comforts, of the Holy Ghost than ever before. Note, Those are well armed against the strongest temptations that are full of the Holy Ghost. 2. He was newly returned from Jordan, where he was baptized, and owned by a voice from heaven to be the beloved Son of God; and thus he was prepared for this combat. Note, When we have had the most comfortable communion with God, and the clearest discoveries of his favour to us, we may expect that Satan will set upon us (the richest ship is the pirate's prize), and that God will suffer him to do so, that the power of his grace may be manifested and magnified. 3. He was led by the Spirit into the wilderness, by the good Spirit, who led him as a champion into the field, to fight the enemy that he was sure to conquer. His being led into the wilderness, (1.) Gave some advantage to the tempter; for there he had him alone, no friend with him, by whose prayers and advice he might be assisted in the hour of temptation. Woe to him that is alone! He might give Satan advantage, who knew his own strength; we may not, who know our own weakness. (2.) He gained some advantage to himself, during his forty days' fasting in the wilderness. We may suppose that he was wholly taken up in proper meditation, and in consideration of his own undertaking, and the work he had before him; that he spent all his time in immediate, intimate, converse with his Father, as Moses in the mount, without any diversion, distraction, or interruption. Of all the days of Christ's life in the flesh, these seem to come nearest to the angelic perfection and the heavenly life, and this prepared him for Satan's assaults, and hereby he was fortified against them. 4. He continued fasting (Luk 4:2): In those days he did eat nothing. This fast was altogether miraculous, like those of Moses and Elijah, and shows him to be, like them, a prophet sent of God. It is probable that it was in the wilderness of Horeb, the same wilderness in which Moses and Elijah fasted. As by retiring into the wilderness he showed himself perfectly indifferent to the world, so by his fasting he showed himself perfectly indifferent to the body; and Satan cannot easily take hold of those who are thus loosened fRom. and dead to, the world and the flesh. The more we keep under the body, and bring it into subjection, the less advantage Satan has against us. II. How he was assaulted by one temptation after another, and how he defeated the design of the tempter in every assault, and became more than a conqueror. During the forty days, he was tempted of the devil (Luk 4:2), not by an inward suggestion, for the prince of this world had nothing in Christ by which to inject any such, but by outward solicitations, perhaps in the likeness of a serpent, as he tempted our first parents. But at the end of the forty days he came nearer to him, and did as it were close with him, when he perceived that he was hungry, Luk 4:2. Probably, our Lord Jesus then began to look about among the trees, to see if he could find any thing that was eatable, whence the devil took occasion to make the following proposal to him. 1. He tempted him to distrust his Father's care of him, and to set up for himself, and shift for provision for himself in such a way as his Father had not appointed for him (Luk 4:3): If thou be the Son of God, as the voice from heaven declared, command this stone to be made bread. (1.) "I counsel thee to do it; for God, if he be thy Father, has forgotten thee, and it will be long enough ere he sends either ravens or angels to feed thee." If we begin to think of being our own carvers, and of living by our own forecast, without depending upon divine providence, of getting wealth by our might and the power of our hands, we must look upon it as a temptation of Satan's, and reject it accordingly; it is Satan's counsel to think of an independence upon God. (2.) "I challenge thee to do it, if thou canst; if thou dost not do it, I will say thou art not the Son of God; for John Baptist said lately, God is able of stones to raise up children to Abraham, which is the greater; thou therefore hast not the power of the Son of God, if thou dost not of stones make bread for thyself, when thou needest it, which is the less." Thus was God himself tempted in the wilderness: Can he furnish a table? Can he give bread? Psa 78:19, Psa 78:20. Now, [1.] Christ yielded not to the temptation; he would not turn that stone into bread; no, though he was hungry; First, Because he would not do what Satan bade him do, for that would have looked as if there had been indeed a compact between him and the prince of the devils. Note, We must not do any thing that looks like giving place to the devil. Miracles were wrought for the confirming of faith, and the devil had no faith to be confirmed, and therefore he would not do it for him. He did his signs in the presence of his disciples (Joh 20:30), and particularly the beginning of his miracles, turning water into wine, which he did, that his disciples might believe on him (Joh 2:11); but here in the wilderness he had no disciples with him. Secondly, He wrought miracles for the ratification of his doctrine, and therefore till he began to preach he would not begin to work miracles. Thirdly, He would not work miracles for himself and his own supply, lest he should seem impatient of hunger, whereas he came not to please himself, but to suffer grief, and that grief among others; and because he would show that he pleased not himself, he would rather turn water into wine, for the credit and convenience of his friends, than stones into bread, for his own necessary supply. Fourthly, He would reserve the proof of his being the Son of God for hereafter, and would rather be upbraided by Satan with being weak, and not able to do it, than be persuaded by Satan to do that which it was fit for him to do; thus he was upbraided by his enemies as if he could not save himself, and come down from the cross, when he could have come down, but would not, because it was not fit that he should. Fifthly, He would not do any thing that looked like distrust of his Father, or acting separately from him, or any thing disagreeable to his present state. Being in all things made like unto his brethren, he would, like the other children of God, live in a dependence upon the divine Providence and promise, and trust him either to send him a supply into the wilderness or to lead him to a city of habitation where there was a supply, as he used to do (Psa 107:5-7), and in the mean time would support him, though he was hungry, as he had done these forty days past. [2.] He returned a scripture-answer to it (Luk 4:4): It is written. This is the first word recorded as spoken by Christ after his instalment in his prophetical office; and it is a quotation out of the Old Testament, to show that he came to assert and maintain the authority of the scripture as uncontrollable, even by Satan himself. And though he had the Spirit without measure, and had a doctrine of his own to preach and a religion to found, yet it agreed with Moses and the prophets, whose writings he therefore lays down as a rule to himself, and recommends to us as a reply to Satan and his temptations. The word of God is our sword, and faith in that word is our shield; we should therefore be mighty in the scriptures, and go in that might, go forth, and go on, in our spiritual warfare, know what is written, for it is for our learning, for our use. The text of scripture he makes use of is quoted from Deu 8:3 : "Man shall not live by bread alone. I need not turn the stone into bread, for God can send manna for my nourishment, as he did for Israel; man can live by every word of God, by whatever God will appoint that he shall live by." How had Christ lived, lived comfortably, these last forty days? Not by bread, but by the word of God, by meditation upon that word, and communion with it, and with God in and by it; and in like manner he could live yet, though now he began to be hungry. God has many ways of providing for his people, without the ordinary means of subsistence; and therefore he is not at any time to be distrusted, but at all times to be depended upon, in the way of duty. If meat be wanting, God can take away the appetite, or give such degrees of patience as will enable a man even to laugh at destruction and famine (Job 5:22), or make pulse and water more nourishing than all the portion of the king's meat (Dan 1:12, Dan 1:13), and enable his people to rejoice in the Lord, when the fig-tree doth not blossom, Hab 3:17. She was an active believer who said that she had made many a meal's meat of the promises when she wanted bread. 2. He tempted him to accept from him the kingdom, which, as the Son of God, he expected to receive from his Father, and to do him homage for, Luk 4:5-7. This evangelist puts this temptation second, which Matthew had put last, and which, it should seem, was really the last; but Luke was full of it, as the blackest and most violent, and therefore hastened to it. In the devil's tempting of our first parents, he presented to them the forbidden fruit, first as good for food, and then as pleasant to the eyes; and they were overpowered by both these charms. Satan here first tempted Christ to turn the stones into bread, which would be good for food, and then showed him the kingdoms of the world and the glory of them, which were pleasant to the eyes; but in both these he overpowered Satan, and perhaps with an eye to that, Luke changes the order. Now observe, (1.) How Satan managed this temptation, to prevail with Christ to become a tributary to him, and to receive his kingdom by delegation from him. [1.] He gave him a prospect of all the kingdoms of the world in a moment of time, an airy representation of them, such as he thought most likely to strike the fancy, and seem a real prospect. To succeed the better, he took him up for this purpose into a high mountain; and, because we next after the temptation find Christ on the other side Jordan, some think it probable that it was to the top of Pisgah that the devil took him, whence Moses has a sight of Canaan. That it was but a phantasm that the devil here presented our Saviour with, as the prince of the power of the air, is confirmed by that circumstance which Luke here takes notice of, that it was done in a moment of time; whereas, if a man take a prospect of but one country, he must do it successively, must turn himself round, and take a view first of one part and then of another. Thus the devil thought to impose upon our Saviour with a fallacy - a deceptio visus; and, by making him believe that he could show him all the kingdoms of the world, would draw him into an opinion that he could give him all those kingdoms. [2.] He boldly alleged that these kingdoms were all delivered to him that he had power to dispose of them and all their glory, and to give them to whomsoever he would, Luk 4:6. Some think that herein he pretended to be an angel of light, and that, as one of the angels that was set over the kingdoms, he had out-bought, or out-fought, all the rest,…

Luke 4:1-4 Matthew 4:1-4 Mark 1:12-13 Luke 4:1-4 1. Then Jesus was led into the wilderness by the Spirit, that he might be tempted by the devil; 2. And when he had fasted forty days and forty nights, he at length was hungry. 3. And when he who tempteth had approached to him, he said, If thou art the Son of God, command that these stones may become loaves. [301] 4. But he answering said, It is written, Man shall not live by bread alone, but by every word which proceedeth from the mouth of God. 12. And immediately the Spirit drove him into the wilderness, 13. And he was in the wilderness forty days and forty nights; and was tempted by Satan, and was with the wild beasts. [302] 1. And Jesus, full of the Holy Ghost, returnined from Jordan, and was driven by the Spirit into the wilderness. 2. Forty days he was tempted by the devil; and he ate nothing in those days, afterwards he was hungry. [303] 3. And the devil said to him, If thou art the Son of God, command this stone that it may become bread. 4. And Jesus replied to him, saying, It is written, Man shall not live by bread alone, but by every word of God. Matthew 4:1. Then Jesus was led. There were two reasons why Christ withdrew into the wilderness. The first was, that, after a fast of forty days, he might come forth as a new man, or rather a heavenly man, to the discharge of his office. The next was, that he might be tried by temptation and undergo an apprenticeship, before he undertook an office so arduous, and so elevated. Let us therefore learn that, by the guidance of the Spirit, Christ withdrew from the crowd of men, in order that he might come forth as the highest teacher of the church, as the ambassador of God, -- rather as sent from heaven, than as taken from some town, and from among the common people. In the same way Moses, when God was about to employ him as his agent in publishing his law, was carried into Mount Sinai, withdrawn from the view of the people, and admitted, as it were, into a heavenly sanctuary, (Exodus 24:12.) It was proper that Christ should be surrounded by marks of divine grace and power -- at least equally illustrious with those which were bestowed on Moses, that the majesty of the Gospel might not be inferior to that of the Law. If God bestowed singular honor on a doctrine which was "the ministration of death," (2 Corinthians 3:7,) how much more honor is due to the doctrine of life? And if a shadowy portrait of God had so much brightness, ought not his face, which appears in the Gospel, to shine with full splendor? Such also was the design of the fasting: for Christ abstained from eating and drinking, not to give an example of temperance, but to acquire greater authority, by being separated from the ordinary condition of men, and coming forth, as an angel from heaven, not as a man from the earth. For what, pray, would have been that virtue of abstinence, in not tasting food, for which he had no more appetite than if he had not been clothed with flesh? [304] It is mere folly, therefore, to appoint a forty days' fast, (as it is called,) in imitation of Christ. There is no more reason why we should follow the example of Christ in this matter, than there formerly was for the holy Prophets, and other Fathers under the law, to imitate the fast of Moses. But we are aware, that none of them thought of doing so; with the single exception of Elijah, who was employed by God in restoring the law, and who, for nearly the same reason with Moses, was kept in the mount fasting. Those who fast daily, during all the forty days, pretend that they are imitators of Christ. But how? They stuff their belly so completely at dinner, that, when the hour of supper arrives, they have no difficulty in abstaining from food. What resemblance do they bear to the Son of God? The ancients practiced greater moderation: but even they had nothing that approached to Christ's fasting, any more, in fact, than the abstinence of men approaches to the condition of angels, who do not eat at all. Besides, neither Christ nor Moses observed a solemn fast every year; but both of them observed it only once during their whole life. I wish we could say that they had only amused themselves, like apes, by such fooleries. It was a wicked and abominable mockery of Christ, to attempt, by this contrivance of fasting, to conform themselves to him as their model. [305] To believe that such fasting is a meritorious work, and that it is a part of godliness and of the worship of God, is a very base superstition. But above all, it is an intolerable outrage on God, whose extraordinary miracle they throw into the shade; secondly, on Christ, whose distinctive badge they steal from him, that they may clothe themselves with his spoils; thirdly, on the Gospel, which loses not a little of its authority, if this fasting of Christ is not acknowledged to be his seal. God exhibited a singular miracle, when he relieved his Son from the necessity of eating and when they attempt the same thing by their own power, what is it but a mad and daring ambition to be equal with God? Christ's fasting was a distinctive badge of the divine glory: and is it not to defraud him of his glory, and to reduce him to the ordinary rank of men, when mortals freely mix themselves with him as his companions? God appointed Christ's fasting to seal the Gospel: and do those who apply it to a different purpose abate nothing from the dignity of the Gospel? Away, then, with that ridiculous imitation, [306] which overturns the purpose of God, and the whole order of his works. Let it be observed, that I do not speak of fastings in general, the practice of which I could wish were more general among us, provided it were pure. But I must explain what was the object of Christ's fasting. Satan availed himself of our Lord's hunger as an occasion for tempting him, as will shortly be more fully stated. For the present, we must inquire generally, why was it the will of God that his Son should be tempted? That he was brought into this contest by a fixed purpose of God, is evident from the words of Matthew and Mark, who say, that for this reason he was led by the Spirit into the wilderness. God intended, I have no doubt, to exhibit in the person of his Son, as in a very bright mirror, how obstinately and perseveringly Satan opposes the salvation of men. For how comes it, that he attacks Christ more furiously, and directs all his power and forces against him, at the particular time mentioned by the Evangelists, but because he sees him preparing, at the command of the Father, to undertake the redemption of men? Our salvation, therefore, was attacked in the person of Christ, just as the ministers, whom Christ has authorized to proclaim his redemption, are the objects of Satan's daily warfare. It ought to be observed, at the same time, that the Son of God voluntarily endured the temptations, which we are now considering, and fought, as it were, in single combat with the devil, that, by his victory, he might obtain a triumph for us. Whenever we are called to encounter Satan, let us remember, that his attacks can, in no other way, be sustained and repelled, than by holding out this shield: for the Son of God undoubtedly allowed himself to be tempted, that he may be constantly before our minds, when Satan excites within us any contest of temptations. When he was leading a private life at home, we do not read that he was tempted; but when he was about to discharge the office of Redeemer, he then entered the field in the name of his whole church. But if Christ was tempted as the public representative of all believers, let us learn, that the temptations which befall us are not accidental, or regulated by the will of Satan, without God's permission; but that the Spirit of God presides over our contests as an exercise of our faith. This will aid us in cherishing the assured hope, that God, who is the supreme judge and disposer of the combat, [307] will not be unmindful of us, but will fortify us against those distresses, which he sees that we are unable to meet. There is a slight apparent difference in the words of Luke, that Jesus, full of the Holy Ghost, withdrew from Jordan They imply, that he was then more abundantly endued with the grace and power of the Spirit, in order that he might be more fortified for the battles which he had to fight: for it was not without a good reason that the Holy Spirit descended upon him in a visible shape. It has been already stated, that the grace of God shone in him the more brightly, as the necessity arising out of our salvation became greater. [308] But, at first sight, it appears strange, that Christ was liable to the temptations of the devil: for, when temptation falls on men, it must always be owing to sin and weakness. I:reply: First, Christ took upon him our infirmity, but without sin, (Hebrews 4:15.) Secondly, it detracts no more from his glory, that he was exposed to temptations, than that he was clothed with our flesh: for he was made man on the condition that, along with our flesh, he should take upon him our feelings. But the whole difficulty lies in the first point. How was Christ surrounded by our weakness, so as to be capable of being tempted by Satan, and yet to be pure and free from all sin? The solution will not be difficult, if we recollect, that the nature of Adam, while it was still innocent, and reflected the brightness of the divine image, -- was liable to temptations. All the bodily affections, that exist in man, are so many opportunities which Satan seizes to tempt him. It is justly reckoned a weakness of human nature, that our senses are affected by external objects. But this weakness would not be sinful, were it not for the presence of corruption; in consequence of which Satan never attacks us, without doing some injury, or, at least, without inflicting a slight wound. Christ was separated from us, in this respect, by the perfection of his nature; though we must not imagine him to have existed in that intermediate condition, which belonged to Adam, to whom it was only granted, that it was possible for him not to sin. We know, that Christ was fortified by the Spirit with such power, that the darts of Satan could not pierce him. [309] Matthew 4:3. And when he, who tempteth, had approached to him. This name, ho peirazon, the tempter, is given to Satan by the Spirit for the express purpose, that believers may be more carefully on their guard against him. Hence, too, we conclude, that temptations, which solicit us to what is evil, come from him alone: for, when God is sometimes said to tempt or prove, (Genesis 22:1; Deuteronomy 13:3,) it is for a different purpose, namely, to try their faith, or to inflict punishment on unbelievers, or to discover the hypocrisy of those who do not sincerely obey the truth. That these stones may become loaves. Here the ancients amused themselves with ingenious trifles. The first temptation, they said, was to gluttony; the second, to ambition; and the third, to covetousness. But it is absurd to suppose that it arises from the intemperance of gluttony, [310] when a hungry person desires food to satisfy nature. What luxury will they fancy themselves to have discovered in the use of bread, that one who satisfies himself, as we say, with dry bread, must be reckoned an epicure? But not to waste more words on that point, Christ's answer alone is sufficient to show, that the design of Satan was altogether different. The Son of God was not such an unskillful or inexperienced antagonist, as not to know how he might ward off the strokes of his adversary, or idly to present his shield on the left hand when he was attacked on the right. If Satan had endeavored to allure him by the enticements of gluttony, [311] he had at hand passages of Scripture fitted to repel him. But he proposes nothing of this sort. 4. Man shall not live by bread alone. He quotes the statement, that men do not live by bread alone, but by the secret blessing of God. H…

Luke 4:5-13 Matthew 4:5-11 Mark 1:13 Luke 4:5-13 5. Then the devil taketh [313] him into the holy city, and placeth him on the pinnacle [314] of the temple, 6. And saith to him, If thou art the Son of God, throw thyself down: for it is written, He will command his angels concerning thee, and they will carry thee in their hands, lest at any time thou dash thy foot against a stone. 7. Jesus said to him, Again it is written, Thou shalt not tempt the Lord thy God. 8. Again, the devil taketh him to a very high mountain, and pointeth out to him all the kingdoms of the world, and the glory of them; 9. And saith to him, All these things I will give thee, if, falling down, thou shalt adore me. 10. Then Jesus saith to him, Depart, Satan, for it is written, Thou shalt adore the Lord thy God, and him alone thou shalt worship. 11. Then the devil leaveth him, and lo, angels approached, and waited on him. 13. And angels waited on him. 5. And the devil conducted him to a high mountain, and showed him all the kingdoms of the world in a moment. 6. And the devil saith to him, I will give thee this universal power, and the glory of them: for they have been delivered to me, and to whomsoever I will, I give it. 7. If, therefore, bowing down before me, thou shalt worship, all things shall be thine. 8. And Jesus answering said to him, Go behind me, Satan: for it is written, Thou shalt adore the Lord thy God, and him alone thou shalt worship. 9. And he led him to Jerusalem, and placed him on a parapet of the temple, and said to him, If thou art the Son of God, throw thyself down hence: 10. For it is written, that he will command his angels concerning thee, that they may preserve thee: 11. And that they will support thee with their hands, lest thou dash thy foot against a stone. 12. And he answering said to him, It is said, Thou shalt not tempt the Lord thy God. 13. And all the temptation having been finished, the devil departed from him for a time. Matthew 4:5. Then the devil taketh him. It is not of great importance, that Luke's narrative makes that temptation to be the second, which Matthew places as the third: for it was not the intention of the Evangelists to arrange the history in such a manner, as to preserve on all occasions, the exact order of time, but to draw up an abridged narrative of the events, so as to present, as in a mirror or picture, those things which are most necessary to be known concerning Christ. Let it suffice for us to know that Christ was tempted in three ways. The question, which of these contests was the second, and which was the third, need not give us much trouble or uneasiness. In the exposition, I shall follow the text of Matthew. Christ is said to have been placed on the pinnacle of the temple. It is asked, was he actually carried to this elevated spot, or was it done in vision? There are many, who obstinately assert, that the body was really and actually conveyed: for they consider it to be unworthy of Christ, that he should be supposed to be liable to the delusions of Satan. But it is easy to dispose of that objection. There is no absurdity in supposing, that this took place by the permission of God and the voluntary subjection of Christ; provided we hold that within, -- that is, in his mind and souls, -- he suffered no delusion. What is next added, that all the kingdoms of the world were placed in the view of Christ, -- as well as what Luke relates, that he was carried to a great distance in one moment, -- agrees better with the idea of a vision, than with any other supposition. In a matter that is doubtful, and where ignorance brings no risk, I choose rather to suspend my judgment, than to furnish contentious people with an occasion of debate. It is also possible, that the second temptation did not follow the first, nor the third the second, in immediate succession, but that some interval of time elapsed. This is even more probable, though the words of Luke might lead to the conclusion, that there was no long interval: for he says, that Christ obtained repose for a time. But the main question for our consideration is, what was Satan's object in this kind of temptation? That will be best determined, as I have lately hinted, by our Lord's reply to Satan. To meet the stratagem of the enemy, and to repel his attack, Christ interposes, as a shield, these words: Thou shalt not tempt the Lord thy God. Hence it is evident, that the stratagems of the enemy were intended to induce Christ to exalt himself unduly, and to rise, in a daring manner, against God. Satan had formerly attempted to drive Christ to despair, because he was destitute of food, and of the ordinary means of life. Now, he exhorts him to indulge a foolish and vain confidences, -- to neglect the means which are in his powers, -- to throw himself, without necessity, into manifest danger, -- and, as we might say, to overleap all bounds. As it is not proper for us to be discouraged, when we are pressed by "the want of all things," (Deuteronomy 28:57,) but to rely with confidence on God, neither are we at liberty to raise our crests, or ascend higher than God permits us. The design of Satan, we have now ascertained, was to induce Christ to make trial of his divinity, and to rise up, in foolish and wicked rashness, against God. 6. He will charge his angels concerning thee. We must observe this malice of Satan, in misapplying a quotation of Scripture, for the purpose of rendering life deadly to Christ, and of converting bread into poison. The same kind of stratagem he continues daily to employ; and the Son of God, who is the universal model of all the godly, chose to undergo this contest in his own person, that all may be industriously on their guard against being led, by a false application of Scripture, into the snares of Satan. And undoubtedly the Lord grants such a permission to our adversary, that we may not remain in indolent ease, but may be more careful to keep watch. Nor ought we to imitate the madness of those who throw away Scripture, as if it admitted of every kind of interpretation, because the devil misapplies it. For the same reason, we ought to abstain from food, to avoid the risk of being poisoned. Satan profanes the Word of God, and endeavors to torture it for our destruction. But it has been ordained by God for our salvation; and shall the purpose of God be frustrated, unless our indolence deprive his word of its saving effect? We need not dispute long on these matters. Let us only inquire, what Christ enjoins on us by his example, which we ought to follow as a rule. When Satan wickedly tortures Scripture, does Christ give way to him? Does he allow him to seize and carry off the Scripture, with which he formerly armed himself? On the contrary, he quotes Scripture in his turn, and boldly refutes Satan's wicked slander. Whenever Satan shall cover his deception by Scripture, and ungodly men shall labor to subvert our faith by the same means, let us borrow our armor exclusively from Scripture for the protection of our faith. Though the promise, he will charge his angels concerning thee, (Psalm 91:11,) relates to all believers, yet it belongs peculiarly to Christ, who is the Head of the whole Church, possesses authority over angels, and commits to them the charge of us. Satan is not wrong in proving from this passage, that angels have been given to Christ, to wait on him, to guard him, and to bear him on their hands. But the fallacy lies in this, that he assigns a wandering and uncertain course to that guardianship of angels, which is only promised to the children of God, when they keep themselves within their bounds, and walk in their ways. If there is any force in that expression, in all thy ways, (Psalm 91:11,) the prophet's meaning is wickedly corrupted and mutilated by Satan, when he applies it, in a violent and wild and confused manner, to extravagant and mistaken courses. God commands us to walk in our ways, and then declares that angels will be our guardians: Satan brings forward the guardianship of angels, for the purpose of advising Christ to put himself unnecessarily in danger, as if he would say: "If you expose yourself to death, contrary to the will of God, angels will protect your life." 7. It is written, Thou shalt not tempt the Lord thy God. The reply of Christ is most appropriate. There is no other way, in which we have a right to expect the assistance promised in that passage, than when believers humbly submit themselves to his guidance: for we cannot rely on his promises, without obeying his commandments. God is tempted in many ways: but in this passage, the word tempt denotes the neglect of those means which he puts into our hands. Those who leave the means which God recommends, and resolve to make trial of his power and might, act as absurdly as if one were to cut off a man's arms and hands, and then order him to work. In short, whoever desires to make an experiment of the divine power, when there is no necessity for it, tempts God by subjecting his promises to an unfair trial. 8. The devil taketh him to a very high mountain. We must keep in mind, what I have already stated, that it was not owing to any weakness of Christ's nature, but to a voluntary dispensation and permission, that Satan produced this effect upon his eyes. Again, while his senses were moved and powerfully affected by the glory of the kingdoms which was presented to them, no inward desire arose in his mind; whereas the lusts of the flesh, like wild beasts, are drawn, and hurry us along, to the objects which please us: for Christ had the same feelings with ourselves, but he had no irregular appetites. The kind of temptation here described was, that Christ should seek, in another manner than from God, the inheritance which he has promised to his children. And here the daring insolence of the devil is manifested, in robbing God of the government of the world, and claiming it for himself. All these things, says he, are mine, and it is only through me that they are obtained. We have to contend every day with the same imposture: for every believer feels it in himself and it is still more clearly seen in the whole life of the ungodly. Though we are convinced, that all our support, and aid, and comfort, depend on the blessing of God, yet our senses allure and draw us away, to seek assistance from Satan, as if God alone were not enough. A considerable portion of mankind disbelieve the power and authority of God over the world, and imagine that every thing good is bestowed by Satan. For how comes it, that almost all resort to wicked contrivances, to robbery and to fraud, but because they ascribe to Satan what belongs to God, the power of enriching whom he pleases by his blessing? True, indeed, with the mouth they ask that God will give them daily bread, (Matthew 6:11) but it is only with the mouth; for they make Satan the distributor of all the riches in the world. 10. Depart, Satan. Instead of this, Luke has, Depart behind me, Satan. There is no use for speculating about the phrase, behind me, which Christ addressed to Peter, Go behind me, (Matthew 16:23,) as if the same words had not been addressed to Satan. Christ simply bids him go away; [315] and now proceeds with the same kind of defense as before, employing Scripture as a shield, not of reeds, but of brass. He quotes a passage from the law, that God alone is to be adored and worshipped, (Deuteronomy 6:13; Deuteronomy 10:20.) From the application of that passage, and from the circumstances in which it is introduced, it is easy to conclude what is the design of adoration of God, and in what it consists. Papists deny that God only ought to be adored; and evade this and similar passages by sophistical arguments. Latria, (latreia,) they admit, is adoration, which ought to be given to God alone: but Dulia, (douleia,) is an inferior kind of adoration, which they bestow on dead men, and on their bones and statues. But Christ rejects this frivolous distinction, and cl…

And Jesus being full of the Holy Ghost,.... The Spirit of God having descended on him at his baptism, and afresh anointed, and filled his human nature with his gifts, whereby, as man, he was abundantly furnished for the great work of the public ministry, he was just about to enter upon; yet must first go through a series of temptations, and which, through the fulness of the Holy Spirit in him, he was sufficiently fortified against. Returned from Jordan; where he came, and had been with John, and was baptized by him; which, when over, he went back from the same side of Jordan, to which he came: and was led by the Spirit; the same Spirit, or Holy Ghost he was full of; See Gill on Matthew 4:1. into the wilderness; of Judea, which lay near Jordan, and where John had been preaching and baptizing, namely, in the habitable: part of it: but this was that part, which was uninhabited by men, and was infested with wild beasts, and where Christ could neither have the comfort and benefit of human society, nor any thing for the sustenance of life, and where he was exposed to the utmost danger; and so in circumstances very opportune and favourable for Satan to ply him with his temptations, for which purpose he was led thither.

Being forty days tempted of the devil,.... The Vulgate Latin, Syriac, Persic, and Ethiopic versions read the phrase, "forty days", in connection with the latter part of the preceding verse; according to which the sense is, that Jesus was led by the Spirit forty days in the wilderness, before he was tempted by Satan, and in order to it: but our reading is confirmed by Mark 1:13 who affirms, as here, that he was so long tempted by Satan; as he might be invisibly, and, by internal suggestions, before he appeared visibly, and attacked him openly, with the following temptations. The Ethiopic version adds, "and forty nights": and such were these days in which Christ was in the wilderness, and fasted, and was tempted there: they, were such as included nights, as well as days; see Matthew 4:2 and in those days he did eat nothing not any sort of food whatever; he tasted of no kind of eatables or drinkables, during the whole space of forty days; nor in the nights neither, in which the Jews allowed persons to eat in times of fasting; See Gill on Matthew 4:2. And this entire abstinence, as it shows the power of Christ in the supporting of his human nature, without food, for such a time, and the disadvantages under which, as man, combated with Satan; so, that this fast was never designed as an example to his followers, and to be imitated by them: and when they were ended; the forty days, and forty nights: he afterward hungered; which he did not before; and which shows the truth of his human nature; and is mentioned to observe the occasion of the following temptation, and the advantage on the tempter's side.

And the devil said unto him,.... Who now visibly appeared, and spoke unto him with an articulate voice: if thou be the Son of God; as has been just now declared by a voice from heaven; or seeing thou art in such a relation to God, and so equal to him, and possessed of all divine perfections, and among the rest, of almighty power; wherefore, since thou art hungry, and in a wilderness, where no food is to be had, command this stone that it be made bread; say but the word, and this stone, which he held out to him, or pointed at, as lying before them, or any one of the stones, which were in sight, for Matthew speaks of them in the plural number, will immediately be converted into bread, if he was what he was said to be: this he suggests might easily be effected by him, and he had no need to continue hungry.

And Jesus answered him, saying, it is written,.... In Deuteronomy 8:3 that man shall not live by bread alone, but by every word of God; suggesting hereby, that when it is the will of God, human nature may be maintained by the influence of divine power, without the use of ordinary means; and that bread itself, without a divine blessing, would not support life; and so not this stone, or stones, if turned into it: wherefore, it became him, as man, to depend upon God, submit to his will, and wait the issue of providence, who had brought him thither, and not take any such steps to remove his hunger; and especially at his solicitations, who had no other end, but to have him, if he could, at his beck and will. By "every word of God", is not meant all Scripture, and every part of it, which is given by inspiration of God, and may be said to proceed out of his mouth; neither the law, and the precepts of it, as the Jews interpret it, by obedience to which the Israelites lived in the land Canaan; nor the Gospel, and the truths of it, which are the wholesome words of Christ, and the words of faith and good doctrine, with which believers are nourished, and are that to the soul, as bread, or any other wholesome food, is to the body; for of spiritual living, and the means of that, the text is not to be understood; but either of the word of God's power, by which he upholds and sustains all things in being, which he has created; and with which he could, if he would, support the bodies of men without the use of any sort of food; as the bodies of Moses and Elijah, and now the body of Christ, were for many days; and as the bodies of the saints will be after the resurrection, to all eternity: or else the blessing of God, which he commands on bread, and other food, and the virtue and strength which he puts into them, and conveys by them, are meant, without which not, any sort of food is nourishing; or rather every thing which God declares and orders to be eaten, even every creature of his which is good, and not to be refused, but received, with thanksgiving, being sanctified by the word of God, and prayer, as well as bread; so manna, which is mentioned in the text in Deuteronomy; and likewise any other food, as pulse: and water, he is pleased to direct to. Some little difference there is between Matthew and Luke, in citing this passage; in the latter it is, "by every word of God"; and in the former it is nearer the Hebrew text in Deuteronomy 8:3 "by, every word that proceedeth out of the mouth of God"; and so some copies read here, as do also the Arabic and Ethiopic versions: but neither of them have the words exactly as in the original text, where it is added, "doth man live"; which, doubtless, were not produced by our Lord, as being unnecessary, and therefore not mentioned by any of the evangelists.

And the devil taking him up into an high mountain,.... Somewhere near Jerusalem, but what mountain is not certain. The Evangelist Luke makes this to be the second temptation, which, with Matthew, is the third and last; and whose order seems to be more proper and natural than this, and to be the true and genuine one, which Luke neglects, though he does not contradict it: he relates matters of fact, without attending to the strict order of them; whereas Matthew strictly regards it, observing, that after the first temptation, "then the devil taketh him, &c." and that being finished, says, "again the devil taketh him, &c." and upon those words, "get thee hence", with what follows, remarks, that then the devil leaveth him: all which show, that his order is the most accurate, and to be followed. But to go on with the account; the devil having taken him from the pinnacle of the temple, and carried him to some high mountain, as Lebanon, or Pisgah, or some other near Jerusalem, showed unto him all the kingdoms of the world; not of the Roman empire only, though that consisted of many kingdoms, and is called the whole world, Luke 2:1 where the same word is used, as here; but of the whole universe, every kingdom that was under the heavens; which he represented to Christ, not in a map, since the glory of them could not be described in that way: for he showed him all the glory of them, as Matthew adds; and for this a mountain was no more a proper place, than any other; nor was, it any real object he presented to his bodily sight, or any real prospect he gave him of the kingdoms of the world, which are not to be seen from any one place, no not one of them, not even from the highest mountain in the world, and still less to be seen together at once in a moment: but this was a mere phantasm, a deception of the sight, with which he endeavoured to impose on Christ, but could not; nor did Christ; who is the maker of the world, and the governor among the nations, need any representation of the kingdoms of the world from him; see Gill on Matthew 4:8 and this he did in a moment of time; in the twinkling of an eye, not by succession, and in process of time, as one kingdom after another, but all at once, and in an instant: what a moment of time is; see Gill on Matthew 4:8.

And the devil said unto him, all this power will I give thee,..... That is, all the kingdoms of the world, and all the government and jurisdiction over them: and the glory of them; the riches, honours, and grandeur belonging to them: for that is delivered unto me: so far he spoke modestly, in that he owned an original, superior governor of them, by whom he pretended they were transferred to him; but lied, in that he suggested they were put into his hands by him, who had the supreme power over them; and that he acted by his constitution and appointment, as a deputy under him; when what power he had, as the God of the world, was by usurpation, and not by designation of God; and at most only by permission: and least of all was it true what follows; and to whomsoever I will I give it; or "these", as the Vulgate Latin reads; that is, these kingdoms of the world, and the glory of them; when so to do is the peculiar and sole prerogative of God: nor can Satan dispose of the goods of a single man, nor of a herd of swine, nor enter into them without leave from God.

If thou therefore wilt worship me,.... Or "before me"; that is, fall down before him, and give him divine worship and homage. A wide difference there is between a good angel and a fallen angel; a good angel will not suffer himself to be worshipped by men, but directs to the worship of God only, Revelation 19:10 but a fallen angel not only seeks to be worshipped by men, but by the Son of God himself, even by him whom all the holy angels worship, Hebrews 1:6 This was what Satan at first aspired after, and by which he fell: he affected deity, and sought to have divine worship given him; and in this sin he still persisted, and grew worse and worse, more daring and insolent, desiring worship of him who is God over all, blessed for ever. All shall be thine: he promises to give him a title to all the kingdoms of the world, and the glory of them, on condition of homage done him, by which he should hold the tenure of them under him; these being delivered up solely to him, by the author of them; and he having them in his power, to dispose of them at pleasure. O horrid impudence, arrogance, and insolence!

Jesus answered and said unto him,.... The following words, with indignation at him, and detestation of his proposals: get thee behind me, Satan; which are omitted in the Vulgate Latin, Syriac, Persic, and Ethiopic versions, and in three ancient copies of Beza's, and in his most ancient one; but stand in other copies, and in the Arabic version. For it is written, thou shalt worship the Lord thy God, and him only shalt thou serve. This passage stands in Deuteronomy 6:13 where the words are, "thou shalt fear the Lord thy God, and serve him, and thou shalt swear by his name": the last clause is not cited by Christ at all, swearing being only a species, or part of religious worship; and the other two clauses are somewhat different from the original text, as here cited, and may be accounted for: instead of "fear the Lord", it is "worship the Lord"; and the one well explains the other; the fear of God being often, in Scripture, put for the whole worship of God, both internal and external: and in the next clause, the word "only" is added by Christ, as expressing the true sense of it, and agreeably to other places of Scripture, particularly 1 Samuel 7:3; see Gill on Matthew 4:10.

And he brought him to Jerusalem,.... The holy city, as Matthew calls it, from the wilderness thither; where he found him, and first attacked him, and perhaps he brought him through the air: and set him on a pinnacle of the temple; which was in Jerusalem; See Gill on Matthew 4:6. And said unto him, if thou be the Son of God, cast thyself down from hence; from the pinnacle of the temple, on which he was set; See Gill on Matthew 4:6.

For it is written,.... In Psalm 91:11 "He shall give his angels charge over thee, to keep thee; and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone." It is an observation made long ago by Jerom, on Psalm 91:11 that Satan, in citing this text, has left out the middle clause, to keep thee in all thy ways, which he knew was against him, and has only taken that which made for him; and on Matthew 4:6 he observes, that this prophecy is not concerning Christ, but any holy man; therefore the devil wrongly interpreted Scripture; and that had he certainly known, that this is written concerning the Saviour, he ought to have cited what follows, "thou shalt tread upon the lion and adder, the young lion and the dragon shalt thou trample under feet": and in these observations, he has been followed by many interpreters; but Surenhusius (i) is not satisfied with them, especially with what respects the manner of citation, leaving out some words, and not mentioning others that follow; since such a way of citing perfectly agrees with the method of the Jewish doctors; who reckon one word of a passage being cited all that follows, if it makes to the purpose, all one as if it was cited, and to be so accounted; and since, if such a method is blame worthy, Christ, the evangelists, and apostles, must be blamed also, seeing they frequently use the same, which can never be allowed of: besides, supposing the clause omitted was added, he asks of what advantage it would be? since the two verses being connected together as they are, the sense with respect to God's providence and preservation, is clear enough and complete: and I must confess, though I have pursued the above observation, in the note on See Gill on Matthew 4:6 yet by comparing the evangelists together, it is not a clear case to me, what Satan did leave out, or whether any thing at all; but it seems rather, that the words are put, as the evangelists themselves thought fit to transcribe them, in which they are not exactly alike; more is left out by one, than by another; Matthew leaves out the whole clause, "to keep thee in all thy ways"; but Luke only omits these words, "in all thy ways": but I am still of opinion, that the passage is applicable to Christ, as to any holy good man, yet it appears that Satan failed not, neither in the manner of citing it, nor in the application of it to Christ; but by wresting it to a wicked purpose, to countenance an action unwarrantable and criminal, being a tempting God; when the text only regards the preservation of good men in the way of duty, trusting in the Lord; and which is confirmed by the answer of Christ, who takes no notice of any faulty citation of the passage, or misapplication of it, as to his person; only suggests, by opposing another Scripture to him, that what he had produced, was to a wrong and wicked purpose; and to take it in his sense, would be to tempt God; see Gill on Matthew 4:6. (i) Biblos Katallages, p. 210, 211.

And Jesus answering said unto him, it is said,.... In Deuteronomy 6:16 Thou shalt not tempt the Lord thy God: in the text in Deuteronomy the words are, "ye shall not tempt the Lord your God." The second person plural, is here changed into the second person singular, to accommodate the words to Satan; whom Christ singly addresses, and makes answer to, and who was under this same general law as other rational creatures: and Jehovah may be called the Lord his God, as he is his creator and governor; by whom he is upheld in his being, and to whom he is subject, whether he will or not; though not his covenant God: and even if our Lord Jesus Christ is intended by the Lord God, as some think; he is God over all; over all principalities and powers, good and bad, by whom all are created, and in whom all consist; and whose power and authority over Satan and his angels, have abundantly appeared, in dispossessing devils out of men, sending them where he pleased, and in spoiling the powers of darkness, and in destroying him that had the power of death, the devil; and great insolence and wickedness it must be in a creature, to tempt the Lord his God, in any way, or form whatever; See Gill on Matthew 4:7

And when the devil had ended all the temptation,.... Or "all his temptations", as the Syriac version reads; not only the last mentioned, but all the rest, whether inward or outward, in a visible or in an invisible manner; whether during his forty days fast, or after he was an hungered, when he had tried every way, and all sorts of temptations with him; and when he had done this, "in", or "with all his power", as the Ethiopic version reads; "when he had done his utmost", and his best; and as the Persic version adds, "and profited nothing"; could not succeed, or get any advantage over him: he departed from him for a season; till another opportunity should offer, or till that time should come, when would be the hour and power of darkness; and by means of one of his disciples, he should bruise his heel, and bring him to an accursed death; John 14:30.

And Jesus returned in the power of the Spirit,.... Of which he was full, and by which he was led into the wilderness, and had combated with Satan, and had got the victory over him; and by virtue of which, he entered on his public ministry, wrought miracles, and taught with authority. A like way of speaking is used by the Targumist, on Micah 3:8. I am filled, , "with the power of the spirit of prophecy", from before the Lord. Moreover, this phrase is used, to show that his return into Galilee, where he had been brought up, and from whence he came to John at Jordan, did not arise from a natural love to his country, and a fond desire of being there again; but was owing to the powerful impulse of the Holy Spirit, which was in him, and moved him to return thither; where he was to begin his ministry, and work his miracles, and so fulfil a prophecy of him, in Isaiah 9:1 see Matthew 4:12. And there went out a fame of him through all the region round about: throughout all Galilee and Syria, Decapolis and Judea; see Matthew 4:23, the report of his doctrines and miracles, was spread far and near; and on account of them, he became the subject of the common talk of people every where, who highly applauded and commended him for them.

After Christ had vanquished the evil spirit, he made it appear how much he was under the influence of the good Spirit; and, having defended himself against the devil's assaults, he now begins to act offensively, and to make those attacks upon him, by his preaching and miracles, which he could not resist or repel. Observe, I. What is here said in general of his preaching, and the entertainment it met with in Galilee, a remote part of the country, distant from Jerusalem; it was a part of Christ's humiliation that he began his ministry there. But, 1. Thither he came in the power of the Spirit. The same Spirit that qualified him for the exercise of his prophetical office strongly inclined him to it. He was not to wait for a call from men, for he had light and life in himself. 2. There he taught in their synagogues, their places of public worship, where they met, not, as in the temple, for ceremonial services, but for the moral acts of devotion, to read, expound, and apply, the word, to pray and praise, and for church-discipline; these came to be more frequent since the captivity, when the ceremonial worship was near expiring. 3. This he did so as that he gained a great reputation. A fame of him went through all that region (Luk 4:14), and it was a good fame; for (Luk 4:15) he was glorified of all. Every body admired him, and cried him up; they never heard such preaching in all their lives. Now, at first, he met with no contempt or contradiction; all glorified him, and there were none as yet that vilified him. II. Of his preaching at Nazareth, the city where he was brought up; and the entertainment it met with there. And here we are told how he preached there, and how he was persecuted. 1. How he preached there. In that observe, (1.) The opportunity he had for it: He came to Nazareth when he had gained a reputation in other places, in hopes that thereby something at least of the contempt and prejudice with which his countrymen would look upon him might be worn off. There he took occasion to preach, [1.] In the synagogue, the proper place, where it had been his custom to attend when he was a private person, Luk 4:16. We ought to attend on the public worship of God, as we have opportunity. But, now that he was entered upon his public ministry, there he preached. Where the multitudes of fish were, there this wise Fisherman would cast his net. [2.] On the sabbath day, the proper time which the pious Jews spent, not in a mere ceremonial rest from worldly labour, but in the duties of God's worship, as of old they frequented the schools of the prophets on the new moons and the sabbaths. Note, It is good to keep sabbaths in solemn assemblies. (2.) The call he had to it. [1.] He stood up to read. They had in their synagogues seven readers every sabbath, the first a priest, the second a Levite, and the other five Israelites of that synagogue. We often find Christ preaching in other synagogues, but never reading, except in this synagogue at Nazareth, of which he had been many years a member. Now he offered his service as he had perhaps often done; he read one of the lessons out of the prophets, Act 13:15. Note, The reading of the scripture is very proper work to be done in religious assemblies; and Christ himself did not think it any disparagement to him to be employed in it. [2.] The book of the prophet Esaias was delivered to him, either by the ruler of the synagogue or by the minister mentioned (Luk 4:20), so that he was no intruder, but duly authorized pro hac vice - on this occasion. The second lesson for that day being in the prophecy of Esaias, they gave him that volume to read in. (3.) The text he preached upon. He stood up to read, to teach us reverence in reading and hearing the word of God. When Ezra opened the book of the law, all the people stood up (Neh 8:5); so did Christ here, when he read in the book of the prophets. Now the book being delivered to him, [1.] He opened it. The books of the Old Testament were in a manner shut up till Christ opened them, Isa 29:11. Worthy is the Lamb that was slain to take the book, and open the seals; for he can open, not the book only, but the understanding. [2.] He found the place which was appointed to be read that day in course, which he needed not to be directed to; he soon found it, and read it, and took it for his text. Now his text was taken out of Isa 61:1, Isa 61:2, which is here quoted at large, Luk 4:18, Luk 4:19. There was a providence in it that that portion of scripture should be read that day, which speaks so very plainly of the Messiah, that they might be left inexcusable who knew him not, though they heard the voices of the prophets read every sabbath day, which bore witness of him, Act 13:27. This text gives a full account of Christ's undertaking, and the work he came into the world to do. Observe, First, How he was qualified for the work: The Spirit of the Lord is upon me. All the gifts and graces of the Spirit were conferred upon him, not by measure, as upon other prophets, but without measure, Joh 3:34. He now came in the power of the Spirit, Luk 4:14. Secondly, How he was commissioned: Because he had anointed me, and sent me. His extraordinary qualification amounted to a commission; his being anointed signifies both his being fitted for the undertaking and called to it. Those whom God appoints to any service he anoints for it: "Because he hath sent me, he hath sent his Spirit along with me." Thirdly, What his work was. He was qualified and commissioned, 1. To be a great prophet. He was anointed to preach; that is three times mentioned here, for that was the work he was now entering upon. Observe, (1.) To whom he was to preach: to the poor; to those that were poor in the world, whom the Jewish doctors disdained to undertake the teaching of and spoke of with contempt; to those that were poor in spirit, to the meek and humble, and to those that were truly sorrowful for sin: to them the gospel and the grace of it will be welcome, and they shall have it, Mat 11:5. (2.) What he was to preach. In general, he must preach the gospel. He is sent evangelizesthai - to evangelize them; not only to preach to them, but to make that preaching effectual; to bring it, not only to their ears, but to their hearts, and deliver them into the mould of it. Three things he is to preach: - [1.] Deliverance to the captives, The gospel is a proclamation of liberty, like that to Israel in Egypt and in Babylon. By the merit of Christ sinners may be loosed from the bonds of guilt, and by his Spirit and grace from the bondage of corruption. It is a deliverance from the worst of thraldoms, which all those shall have the benefit of that are willing to make Christ their Head, and are willing to be ruled by him. [2.] Recovering of sight to the blind. He came not only by the word of his gospel to bring light to them that sat in the dark, but by the power of his grace to give sight to them that were blind; not only the Gentile world, but every unregenerate soul, that is not only in bondage, but in blindness, like Samson and Zedekiah. Christ came to tell us that he has eye-salve for us, which we may have for the asking; that, if our prayer be, Lord, that our eyes may be opened, his answer shall be, Receive your sight. [3.] The acceptable year of the Lord, Luk 4:19. He came to let the world know that the God whom they had offended was willing to be reconciled to them, and to accept of them upon new terms; that there was yet a way of making their services acceptable to him; that there is now a time of good will toward men. It alludes to the year of release, or that of jubilee, which was an acceptable year to servants, who were then set at liberty; to debtors, against whom all actions then dropped; and to those who had mortgaged their lands, for then they returned to them again. Christ came to sound the jubilee-trumpet; and blessed were they that heard the joyful sound, Psa 89:15. It was an acceptable time, for it was a day of salvation. 2. Christ came to be a great Physician; for he was sent to heal the broken-hearted, to comfort and cure afflicted consciences, to give peace to those that were troubled and humbled for sins, and under a dread of God's wrath against them for them, and to bring them to rest who were weary and heavy-laden, under the burden of guilt and corruption. 3. To be a great Redeemer. He not only proclaims liberty to the captives, as Cyrus did to the Jews in Babylon (Whoever will, may go up), but he sets at liberty them that are bruised; he doth by his Spirit incline and enable them to make use of the liberty granted, as then none did but those whose spirit God stirred up, Ezr 1:5. He came in God's name to discharge poor sinners that were debtors and prisoners to divine justice. The prophets could but proclaim liberty, but Christ, as one having authority, as one that had power on earth to forgive sins, came to set at liberty; and therefore this clause is added here. Dr. Lightfoot thinks that, according to a liberty the Jew allowed their readers, to compare scripture with scripture, in their reading, for the explication of the text, Christ added it from Isa 58:6, where it is made the duty of the acceptable year to let the oppressed go free, where the phrase the Septuagint uses is the same with this here. (4.) Here is Christ's application of this text to himself (Luk 4:21): When he had read it, he rolled up the book, and gave it again to the minister, or clerk, that attended, and sat down, according to the custom of the Jewish teachers; he sat daily in the temple, teaching, Mat 26:55. Now he began his discourse thus, "This day is this scripture fulfilled in your ears. This, which Isaiah wrote by way of prophecy, I have now read to you by way of history." It now began to be fulfilled in Christ's entrance upon his public ministry; now, in the report they heard of his preaching and miracles in other places; now, in his preaching to them in their own synagogue. It is most probable that Christ went on, and showed particularly how this scripture was fulfilled in the doctrine he preached concerning the kingdom of heaven at hand; that it was preaching liberty, and sight, and healing, and all the blessings of the acceptable year of the Lord. Many other gracious words proceeded out of his mouth, which these were but the beginning of; for Christ often preached long sermons, which we have but a short account of. This was enough to introduce a great deal: This day is this scripture fulfilled. Note, [1.] All the scriptures of the Old Testament that were to be fulfilled in the Messiah had their full accomplishment in the Lord Jesus, which abundantly proves that this was he that should come. [2.] In the providences of God, it is fit to observe the fulfilling of the scriptures. The works of God are the accomplishment not only of his secret word, but of his word revealed; and it will help us to understand both the scriptures and the providences of God to compare them one with another. (5.) Here is the attention and admiration of the auditors. [1.] Their attention (Luk 4:20): The eyes of all them that were in the synagogue (and, probably, there were a great many) were fastened on him, big with expectation what he would say, having heard so much of late concerning him. Note, It is good, in hearing the word, to keep the eye fixed upon the minister by whom God is speaking to us; for, as the eye effects the heart, so, usually, the heart follows the eye, and is wandering, or fixed, as that is. Or, rather, let us learn hence to keep the eye fixed upon Christ speaking to us in and by the minister. What saith my Lord unto his servants? [2.] Their admiration (Luk 4:22): They all bore him witness that he spoke admirably well, and to the purpose. They all commended him, and wondered at the gracious words that proceeded out of his mouth; and yet, as appears by what follows, they did not believe in him. Note, It is possible that those who are admirers of good ministers …

And he taught in their synagogues,.... In the public places of worship used by the Galilaeans, where they met on sabbath days and weekdays, to read and pray, and hear the Scriptures expounded; and Christ engaging here as a public teacher, was the reason of his fame being spread around the country: being glorified of all; that heard him: they were astonished at his doctrine; they wondered at his gracious words; they praised him as a preacher; and glorified him, and God for him, because of the mighty works which were done by him.