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  • PARALLEL BIBLE - Matthew 4:1


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    King James Bible - Matthew 4:1

    Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.

    World English Bible

    Then Jesus was
    led up by the Spirit into the wilderness to be tempted by the devil.

    Douay-Rheims - Matthew 4:1

    THEN Jesus was
    led by the spirit into the desert, to be tempted by the devil.

    Webster's Bible Translation

    Then was Jesus
    led by the Spirit into the wilderness, to be tempted by the devil.

    Greek Textus Receptus


    τοτε
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    Treasury of Scriptural Knowledge

    VERSE (1) -
    Mr 1:12,13 *etc:

    SEV Biblia, Chapter 4:1

    ¶ Entonces Jess fue llevado por el Espíritu al desierto, para ser tentado por el diablo.

    Clarke's Bible Commentary - Matthew 4:1

    Verse 1. Then was
    Jesus led up of the Spirit] This transaction appears to have taken place immediately after Christ's baptism; and this bringing up of Christ was through the influence of the Spirit of God; that Spirit which had rested upon him in his baptism.

    To be tempted] The first act of the ministry of Jesus Christ was a combat with Satan. Does not this receive light from Gen. iii. 17. I will put enmity between the woman's seed and thy seed: it shall bruise thy head, and thou shalt bruise his heel.


    John Gill's Bible Commentary

    Ver. 1. Then was Jesus led up of the Spirit , etc.] The Evangelist having finished his account of John the Baptist, the forerunner of Christ; of his ministry and baptism; and particularly of the baptism of Christ; when the Holy Ghost came down upon him in a visible and eminent manner; whereby he was anointed for his public work, according to ( Isaiah 61:1) proceeds to give a narration of his temptations by Satan, which immediately followed his baptism; and of those conflicts he had with the enemy of mankind before he entered on his public ministry. The occasion, nature, and success of these temptations are here related. The occasion of them, or the opportunity given to the tempter, is spoken of in this and the following verse. In this may be observed the action of the Spirit in and upon Christ; he was led of the Spirit : by the Spirit is meant the same spirit of God, which had descended and lighted on him in a bodily shape, with the gifts and graces of which he was anointed, in an extraordinary manner, for public service; of which he was full, ( Luke 4:1) not but that he was endowed with the Holy Ghost before which he received without measure from his Father; but now this more eminently and manifestly appeared and by this Spirit was he led; both the Syriac and the Persic versions read, by the holy Spirit. Being led by him, denotes an internal impulse of the Spirit in him, stirring him up, and putting him upon going into the wilderness: and this impulse being very strong and vehement, another Evangelist thus expresses it; the Spirit driveth him, ekballei thrusts him forth into the wilderness, ( Mark 1:12) though not against his will; to which was added an external impulse, or outward rapture, somewhat like that action of the Spirit on Philip. ( Acts 8:39). When he is said to be led up, the meaning is, that he was led up from the low parts of the wilderness, where he was, to the higher and mountainous parts thereof, which were desolate and uninhabited. The place where he was led was into the wilderness, i.e. of Judea, into the more remote parts of it; for he was before in this wilderness, where John was preaching and baptizing; but in that part of it which was inhabited. There was another part which was uninhabited, but by wild beasts and here Christ was led, and with these he was, ( Mark 1:13) all alone, retired from the company of men; could have no assistance from any, and wholly destitute of any supply: so that Satan had a fair opportunity of trying his whole strength upon him; having all advantages on his side he could wish for. The end of his being led there, was to be tempted of the devil : by the devil is meant Satan the prince of devils, the enemy of mankind, the old serpent, who has his name here from accusing and calumniating; so the Syriac calls him axrq lka , the accuser, or publisher of accusations. He was the accuser of God to men, and is the accuser of men to God; his principal business is to tempt, and Christ was brought here to be tempted by him, that he might be tried before he entered on his public work; that he might be in all things like unto his brethren; that he might have a heart as man, as well as power, as God, to succour them that are tempted; and that Satan, whose works he came to destroy, might have a specimen of his power, and expect, in a short time, the ruin of his kingdom by him. The time when this was done was then; when Jesus had been baptized by John; when the Holy Ghost descended on him, and he was full of it; when he had such a testimony from his Father of his relation to him, affection for him, and delight in him; then was he led, immediately, as Mark says, ( Mark 1:12). As soon as all this was done, directly upon this, he was had into the wilderness to be tempted by and to combat with Satan; and so it often is, that after sweet communion with God in his ordinances, after large discoveries of his love and interest in him follow sore temptations, trials, and exercises. There is a very great resemblance and conformity between Christ and his people in these things.

    Matthew Henry Commentary

    Verses 1-11 - Concerning
    Christ's temptation, observe, that directly after he wa declared to be the Son of God, and the Saviour of the world, he wa tempted; great privileges, and special tokens of Divine favour, wil not secure any from being tempted. But if the Holy Spirit witness to our being adopted as children of God, that will answer all the suggestions of the evil spirit. Christ was directed to the combat. I we presume upon our own strength, and tempt the devil to tempt us, we provoke God to leave us to ourselves. Others are tempted, when draw aside of their own lust, and enticed, Jas 1:14; but our Lord Jesus ha no corrupt nature, therefore he was tempted only by the devil. In the temptation of Christ it appears that our enemy is subtle, spiteful, an very daring; but he can be resisted. It is a comfort to us that Chris suffered, being tempted; for thus it appears that our temptations, is not yielded to, are not sins, they are afflictions only. Satan aimed in all his temptations, to bring Christ to sin against God. 1. He tempte him to despair of his Father's goodness, and to distrust his Father' care concerning him. It is one of the wiles of Satan to take advantag of our outward condition; and those who are brought into straits have need to double their guard. Christ answered all the temptations of Satan with "It is written;" to set us an example, he appealed to what was written in the Scriptures. This method we must take, when at an time we are tempted to sin. Let us learn not to take any wrong course for our supply, when our wants are ever so pressing: in some way of other the Lord will provide. 2. Satan tempted Christ to presume upo his Father's power and protection, in a point of safety. Nor are an extremes more dangerous than despair and presumption, especially in the affairs of our souls. Satan has no objection to holy places as the scene of his assaults. Let us not, in any place, be off our watch. The holy city is the place, where he does, with the greatest advantage tempt men to pride and presumption. All high places are slipper places; advancements in the world makes a man a mark for Satan to shoo his fiery darts at. Is Satan so well versed in Scripture as to be able to quote it readily? He is so. It is possible for a man to have his head full of Scripture notions, and his mouth full of Scriptur expressions, while his heart is full of bitter enmity to God and to all goodness. Satan misquoted the words. If we go out of our way, out of the way of our duty, we forfeit the promise, and put ourselves out of God's protection. This passage, De 8:3, made against the tempter therefore he left out part. This promise is firm and stands good. But shall we continue in sin, that grace may abound? No. 3. Satan tempte Christ to idolatry with the offer of the kingdoms of the world, and the glory of them. The glory of the world is the most charming temptatio to the unthinking and unwary; by that men are most easily imposed upon Christ was tempted to worship Satan. He rejected the proposal with abhorrence. "Get thee hence, Satan!" Some temptations are openl wicked; and they are not merely to be opposed, but rejected at once. It is good to be quick and firm in resisting temptation. If we resist the devil he will flee from us. But the soul that deliberates is almos overcome. We find but few who can decidedly reject such baits as Sata offers; yet what is a man profited if he gain the whole world, and los his own soul? Christ was succoured after the temptation, for his encouragement to go on in his undertaking, and for our encouragement to trust in him; for as he knew, by experience, what it was to suffer being tempted, so he knew what it was to be succoured, being tempted therefore we may expect, not only that he will feel for his tempte people, but that he will come to them with seasonable relief.


    Greek Textus Receptus


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    Vincent's NT Word Studies

    1. The
    Devil (tou diabolou). The word means calumniator, slanderer. It is sometimes applied to men, as to Judas (John vi. 70); in 1 Tim. iii. 11 (slanderers); and in 2 Tim. iii. 3, and Tit. ii. 3 (false accusers). In such cases never with the article. The Devil, Satan, the God of this world (o diabolov), is always with the article and never plural. This should be distinguished from another word, also wrongly rendered devil in the A.V. - daimwn, and its more common neuter form diamonion, both of which should be translated demon, meaning the unclean spirits which possessed men, and were cast out by Christ and his apostles. The Rev., unfortunately, and against the protest of the American revisers, retains devil for both words, except in Acts xvii. 18, where it renders as A.V. gods.

    The Son of God. By its position in the sentence Son is emphatic. "If thou standest to God in the relation of Son."

    Bread (artoi). Lit., loaves or cakes. So Wyc., loaves. These stones were perhaps those "silicious accretions," which assume the exact shape of little loaves of bread, and which were represented in legend as the petrified fruits of the cities of the plain. By a similar fancy certain crystallizations on Mount Carmel and near Bethlehem are called "Elijah's melons," and the "Virgin Mary's peas;" and the black and white stones found along the shores of the Lake of Galilee have been transformed into traces of the tears of Jacob in search of Joseph. The very appearance of these stones, like the bread for which the faint body hungered, may have added force to the temptation. This resemblance may have been present to Christ's mind in his words at Matt. vii. 9.


    Robertson's NT Word Studies

    4:1 {To be tempted of the devil} (peirasqenai hupo tou diabolou). Matthew locates the temptation at a definite time, "qen" (tote) and place, "into the wilderness" (eis ten eremon), the same general region where John was preaching. It is not surprising that Jesus was tempted by the devil immediately after his baptism which signified the formal entrance upon the Messianic work. That is a common experience with ministers who step out into the open for Christ. The difficulty here is that Matthew says that "Jesus was led up into the wilderness by the Spirit to be tempted by the devil." Mark (#Mr 1:12) puts it more strongly that the Spirit "drives" (ekballei) Christ into the wilderness. It was a strong impulsion by the Holy Spirit that led Jesus into the wilderness to think through the full significance of the great step that he had now taken. That step opened the door for the devil and involved inevitable conflict with the slanderer (tou diabolou). Judas has this term applied to him (#Joh 6:70) as it is to men (#2Ti 3:3; Tit 2:3) and women (she devils, #1Ti 3:11) who do the work of the arch slanderer. There are those today who do not believe that a personal devil exists, but they do not offer an adequate explanation of the existence and presence of Sin in the world. Certainly Jesus did not discount or deny the reality of the devil's presence. The word "tempt" here (peirazw) and in #4:3 means originally to test, to try. That is its usual meaning in the ancient Greek and in the Septuagint. Bad sense of ekpeirazw in #4:7 as in #De 6:16. Here it comes to mean, as often in the New Testament, to solicit to Sin. The evil sense comes from its use for an evil purpose.


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25

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