Annotations Upon the New Testament, Matthew · Chapter 4
CHAP. IV.
The weapons used in this combat by Christ art partly offensive, the sword of the Spirit, it is written, partly defensive, which are principally three correspondent to the number of our three mortall enemies, the World, Flesh, and the Devill. He useth the wildernesse against the temptations of the world, fasting against the temptations of the flesh, and prayer against the temptations of the Devill.Verse 1. THen] This word hath reference to the end of the former chapter, so soone as Christ was solemnely inaugurated into his Office, and proclamed from heaven to be the sole Doctor and Prophet of Gods Church, even then immediately without any delay was he driven forth, as Marke saith, 1.12.
Wildernesse] The great wildernesse is here meant saith Chemnitius; whose reasons are these. First, The other Deserts are circumscribed by some addition, as the wildernesse of Iudaea, Ziph, Maon, the great wildernesse is simply so called without any addition.
Vers. 2. Matthew expressely makes mention of nights, lest it should bee thought to be such a fast, as that of the Jewes, who fasted in the day, and did eate at the evening and in the night.Chemnit. He would not extend his fast above the terme of Moses and Elias, lest he should have seemed to have appeared onelyonly, and not to have beene a true man.
Vers. 3. It is probable (saith Maldonate) that he appeared in a humane shape, because he spoke to Christ of many things, and because he sought to be worshiped.
The Devill is called the Tempter because he gives himselfe to tempt all men, by all meanes, at all times.Perkins. Command that these stones be made bread] The sense of the words is, since thou seest thy selfe to be forsaken of God, necessity compells that thou shouldst provide for thy selfe, therefore command that these stones be made bread.
Vers. 4. That is, that speciall and powerfull word,Vide Pisca. in loc. whereby hee appointeth and commandeth it to nourish us, the word of command and benediction.
Vers. 5. The Devill (saith Chemnitius) appeared in some visible and corporall shape to Christ, as the words of the Evangelists intimate: The tempter comming to him, tooke him with him, and get thee away Satan. Calvin & Scultetus think rather it was in a vision; but first then Satans perswasion to Christ to cast himselfe downe could have beene no temptation. Secondly, Christ might bee led of the Devill the ordinary way from the wildernesse to Jerusalem, so much the words will beare. Thirdly, the Devill might carry Christs body really through the aire, Piscator, Perkins, Dike, Tailour. In the fifth verse the words following confirme the reall transportation, for it is said the Devill set him on a pinacle of the temple, therefore having power to set him there hee might carry him thither; besides the word signifieth hee set him downe, who had formerly taken him up.
Vers. 7. It is written againe] Not that another Scripture opposeth the true meaning of the Psalme, but he opposeth it against, the corruption of the Devill which hee made by mutilating the words of the Psalmist, or rather by depraving them, saith aDelit. Evang. c. 30.Scultetus.
Thou shalt not tempt the Lord thy God] Hee is said to tempt God, who not ordinarily but presumptuously without necessity seekes an experiment of the bSi locum Deuteronomij cum historijs antecedentibus, & cum Psal. 95.8. Conferas, apparebit foreign propriè hic esse Dei potentiam aut providentiam experiri, cum satis magna jam ejus documenta apparuerint, Sic Act. 15.10. Grotius.power, wisedome, goodnesse, and truth of God.
Vers. 10. Get thee hence Satan] Signifying thereby not onelyonly his abhorring of that sinne, but also the danger of the assault by the world.
For it is written] All the Scriptures which Christ as yet cited, he brings out of Deuteronomie, After the manner of the Iewes, who were especially versed in that as an epitome of the whole law. Lucas. Brugensis.
Thou shalt worship the Lord thy God, and him onelyonly shalt thou serve] By worship is properly signified bodily worship in a bodily gesture, the meaning then is, thou shalt with thy body adore the Lord, for so it is suitable to Satans demand. The word serve] Signifieth all worship due to God both inward and outward. onelyonly] This word appertaines to both the members, and so to the whole sentence, cVbi fatetur Iansenius quòd res est, in primae etiam parte intelligi debere vocem solam: Alioqui tentatori ceu ad rationem deposcentis minus aptè respondisset Christus. Down Diat. de Antich. vide Piscar. v. 2.8.for else there should be no direct deniall of Satans temptation, requiring onelyonly the former and not the latter.
Out of the words of Moses, that we must serve God, Deut. 6.13. Christ maketh collection that we must serve God alone, teaching us to conclude in like case, that if the Scripture doe shew, that there is not any other power of conversion besides the Spirit of God, then where it is said the Lord converteth or allureth Japheth, it is there meant, that the Lord onelyonly converteth and allureth, and none other.
Vers. 11. Angels ministred unto him] Non tanquam misericordes indigenti, sed tanquam subjecti omnipotenti. Augustin. Hom. 8.
Vers. 18. As he walked by the Sea of Galilee] It was not properly a Sea, but according to the phrase of the Hebrewes, who call all great meetings of waters by that one name. The River Iordan falling into this flat, makes sixteene miles long and some six in breadth, which was famous for fish though of ordinary kinds, yet of an extraordinary tast and relish.
Vers. 19. Follow me] foreign Come and follow mee.
V. 23. dVox haec foreign tam latè patet quam Hebraea Gnedah, aut Latina conventus. Omnis enim hominum Coetus qui ex instituto est sive judiciorū, sive publici consilij, sine rerum sacrarum gratia, hoc nomine appellatur. Deinde verò coepit & ad loca transferri, in quibus isti conventus habebantur, ut Luc. 17.5. Hic sive Coetum, sive locum in quo lex divina exponi solebat intelligas, nihil refert. Ne Christianos quidem ab hoc vocabulo abhorruisse apparet. Iac. 2.2. Grotius.Teaching in their Synagogues] The word foreign is usuall with the Septuagint Interpreters in the old Testament. In its first originall it is a generall word signifying the very act of gathering together. Gen. 1.9. and 28.3. Esay 19.16. Ier. 44.15. and 50.9. Ezeck. 38.4. But in speciall it is used of the Church of Israel, Exod. 16.3. Levit. 14.3. In the same manner it is used by the Evangelists and Apostles in the new Testament, for the gathering together, viz. of the Jewish people, as in this place, and metonymically for the place in which the Iewes met every Sabbath to heare the Law and the Prophets read, Luke 7.5. Acts 15.21. and 18.7. Gerh. loc. commun. de ecclesia. c. 1.
The Gospel of the kingdome] Because it declares both the nature of this kingdome, and the way leading to it. Heron.
Vers. 24. And his fame went throughout all Syria] And the fame of him went into all Syria. Possessed with Devills] Greek, vexed with Devills.
Lunatickes] eVel quod interlunio nati comitiali morbo laborare soleant, vel quod epileptici ad conversiones lunares paroxysmis corripiantur. Scultet. exercit. Evang. l. 2. c. 12. vide Fulleri miscell. Sac. l. 2. c. 17.They are called Lunatickes in whom the force of the disease increaseth or decreaseth after the inclination of the Moone, as those that have the falling sicknesse.