Notes and Jottings

(4:1) Then. This immediately connects the temptation with the baptism of Christ. The public declaration of the Father’s pleasure is followed by testing.

(4:1) Christ did not accidentally enter temptation. He was divinely directed according to the Father’s will.

(4:1) wilderness. The barren Judean wilderness west of the Dead Sea. It is rocky, desolate, and sparsely inhabited. Throughout Scripture the wilderness is often a place of testing (Israel, Moses, Elijah, John the Baptist).

(4:1) Spirit. The Holy Ghost who had descended upon Christ at His baptism now leads Him. The Spirit never tempted Christ, but He led Him into the place where Satan would tempt Him.

(4:1) tempted. peirazō. Meaning “to test,” “prove,” or “try.” God tests to strengthen faith. Satan tempts to produce sin.

(4:1) devil. Diabolos. Meaning “slanderer” or “false accuser.” This is a personal being—not merely evil influence or symbolism. Scripture consistently presents Satan as a literal fallen angel.

(4:2) Fasted. A complete abstinence from food. Christ experienced genuine human hunger, demonstrating His true humanity.

(4:2) Forty days and forty nights. The number forty frequently signifies testing. Examples include: Noah’s flood, Moses on Sinai, Elijah’s journey, Israel’s forty years and Christ’s temptation.

(4:3) The tempter. Another title for Satan. Notice Satan often attacks during physical weakness.

(4:3) If you are the Son of God. The word “if” carries the idea, “Since you are the Son of God…”. Satan is not questioning Christ’s Sonship but tempting Him to act independently of His Father’s will.

(4:3) Command. The temptation was not merely about bread but about using divine power for selfish purposes. Christ never performed miracles for personal comfort.

(4:4) Jesus answers with Scripture. Every response to Satan comes from Deuteronomy. This demonstrates the authority of Scripture, the sufficiency of Scripture and the proper use of Scripture. Bread represents physical provision. Every word. Man’s greatest need is not food but God’s revelation. Victory over temptation comes through knowing and believing God’s Word.

4:5 HOLY CITY

A common term used for Jerusalem. The title reflects God’s earthly covenant city despite its spiritual decline. Jerusalem (Hebrew: Yerushalayim, meaning “Foundation of Peace” or “Possession of Peace”) is the most important city in the Bible and occupies a unique place in the purposes of God. It is first mentioned as Salem, over which Melchizedek reigned as king and priest (Gen. 14:18). Later it became known as Jebus, being occupied by the Jebusites until it was captured by King David around 1000 B.C. (2 Sam. 5:6–9). David established it as the capital of Israel, and it thereafter became known as the City of David. Jerusalem was chosen by God as the place where His Name would dwell (Deut. 12:5; 1 Kings 11:36). Solomon built the First Temple there, making it the centre of Israel’s worship. After the Babylonian destruction in 586 B.C., the city and Temple were rebuilt under Zerubbabel, Ezra, and Nehemiah. Herod the Great later greatly enlarged and beautified the Second Temple before the days of Christ. The city forms the setting for many of the most significant events in Scripture. Jesus was presented in the Temple as an infant, frequently taught within its courts, entered it triumphantly, was crucified just outside its walls, buried nearby, rose again the third day, and ascended into heaven from the Mount of Olives overlooking the city. The Church was born in Jerusalem on the Day of Pentecost (Acts 2), and from there the Gospel began its spread throughout the world. Jerusalem is repeatedly called the holy city (Neh. 11:1; Matt. 4:5; Rev. 21:2) because of God’s special covenant dealings with Israel. Although the city has experienced repeated sieges, destruction, and dispersion throughout history, Scripture teaches that God has not finished with Jerusalem. According to the prophets, it will yet become the capital of the Messiah’s earthly kingdom, from which the Lord Jesus Christ will reign during the Millennium (Isa. 2:2–4; Zech. 14:9–11, 16; Luke 1:32–33). The Bible also distinguishes between the present earthly Jerusalem and the New Jerusalem, the glorious heavenly city prepared by God, which will descend from heaven after the final judgment and become the eternal dwelling place of the redeemed (Rev. 21–22). Thus Jerusalem stands as both the historical centre of God’s dealings with Israel and a prophetic symbol of His ultimate purpose to dwell with His people forever.

(4:5) Pinnacle of the temple. Probably the southeastern corner overlooking the Kidron Valley. The height exceeded 400 feet.

(4:6) Satan quotes Psalm 91:11-12. Notice that Satan quotes Scripture selectively. He omits the words, “in all your ways”. Scripture removed from its context becomes dangerous. False teachers often misuse Scripture exactly as Satan did.

(4:7) Christ again answers with Scripture quoting Deut 6:16.

(4:8) Very high mountain. The location is unknown. No mountain literally allows viewing every kingdom.

(4:8) Kingdoms of the world. These earthly kingdoms presently lie under Satan’s temporary authority (John 12:31; 2 Cor. 4:4).

(4:9) The temptation concerns worship. Satan desired worship long before man’s creation (Isa. 14). He still seeks it today.

(4:10) Go away, Satan. A sharp command of dismissal. Christ never negotiated with Satan.

(4:10) Worship. The highest form of reverence reserved for God alone. The kingdoms offered by Satan will one day truly belong to Christ—not by compromise but by conquest at His Second Coming.

(4:11) Angels came. Angels minister to those carrying out God’s will. Christ accepted angelic ministry after not during the temptation. This demonstrates perfect dependence upon the Father.

(4:12) John had been handed over to prison. John the Baptist was imprisoned by Herod Antipas because he condemned Herod’s unlawful marriage. His imprisonment marked the closing of his public ministry. John the Baptist. The name John means “The LORD is gracious.” His life was a testimony to the grace of God, for he was specially chosen before his birth to prepare the nation of Israel for the coming of the Messiah. John the Baptist was born by divine promise to Zacharias (Zechariah), a priest of the course of Abia, and Elisabeth, both of whom were descendants of Aaron (Luke 1:5). His parents were described as righteous before God, walking blamelessly in His commandments (Luke 1:6). They were elderly and had remained childless until God miraculously answered their prayers. The angel Gabriel announced John’s birth to Zacharias while he ministered in the Temple. Gabriel declared that John would be great in the sight of the Lord, would abstain from wine and strong drink, and would be filled with the Holy Ghost even from his mother’s womb (Luke 1:13–17). His birth fulfilled God’s gracious purpose and brought great joy to many. John was also a relative of Mary, the mother of the Lord Jesus (Luke 1:36). When Mary visited Elisabeth, the unborn John leaped in his mother’s womb at the presence of the unborn Christ, becoming the first person to bear witness to the Messiah (Luke 1:39–45). The Scriptures record little concerning John’s childhood. His years in the wilderness prepared him for the prophetic ministry to which God had called him. John lived a simple and separated life. He wore a garment of camel’s hair with a leather girdle about his waist, and his food consisted of locusts and wild honey (Matthew 3:4). His appearance and manner of life deliberately recalled the prophet Elijah (2 Kings 1:8), fulfilling the prophecy that he would come in the spirit and power of Elijah (Luke 1:17).

4:13 NAZARETH

Nazareth was a small town in the hill country of Lower Galilee, situated about 15 miles (24 km) west of the Sea of Galilee and approximately 70 miles (113 km) north of Jerusalem. In Old Testament times it is never mentioned by name, and it appears to have been an obscure and insignificant settlement until the New Testament period.

Nazareth is chiefly known as the home of Joseph and Mary, where the Lord Jesus spent His childhood and early adult years (Matt. 2:23; Luke 2:39–40, 51–52). It was here that the angel Gabriel announced to Mary that she would conceive and bear the promised Messiah (Luke 1:26–38). Because of His upbringing there, Jesus was commonly called “Jesus of Nazareth” (Matt. 21:11; Mark 10:47; Acts 2:22). The town had a poor reputation among many Jews of the day. Nathanael’s question, “Can anything good come out of Nazareth?” (John 1:46), reflects the common prejudice against the village. Its small size, remote location, and mixed Galilean population caused many in Judea to regard it with contempt. Yet God chose this humble place as the setting for much of His Son’s earthly life, demonstrating that His purposes are often accomplished through what the world considers insignificant.

Jesus regularly attended the synagogue in Nazareth, where He read from Isaiah and declared Himself to be the fulfilment of the prophecy concerning the Messiah (Luke 4:16–21). Although the people initially marvelled at His words, they soon rejected Him and even attempted to throw Him from the brow of the nearby hill (Luke 4:22–30). Because of their unbelief, Jesus performed few mighty works there (Matt. 13:54–58; Mark 6:1–6). The title “Nazarene” became closely associated with Christ and His followers (Acts 24:5). Matthew also notes that Christ’s residence in Nazareth fulfilled the prophetic expectation that He would be called a Nazarene (Matt. 2:23), pointing to His despised and humble character rather than quoting a single Old Testament passage. Nazareth reminds the reader that the Lord Jesus willingly identified Himself with the lowly and obscure. From this humble Galilean town came the Saviour of the world, fulfilling God’s purpose in perfect humility before entering His public ministry.

4:13 CAPERNAUM

Capernaum (Hebrew, Kefar Nahum, meaning “Village of Nahum”) was a thriving fishing town situated on the north-western shore of the Sea of Galilee. Although the Old Testament makes no mention of the city, it became one of the most important locations in the earthly ministry of the Lord Jesus Christ. Following His rejection at Nazareth, Jesus made Capernaum His principal Galilean headquarters (Matt. 4:13), and much of His public ministry centred there. Several of the Lord’s disciples either lived in or were closely connected with Capernaum, including Peter, Andrew, James, John, and Matthew (Mark 1:16–21; Matt. 9:9). The city witnessed many of Christ’s greatest miracles, including the healing of the centurion’s servant (Matt. 8:5–13), Peter’s mother-in-law (Matt. 8:14–15), the paralytic lowered through the roof (Mark 2:1–12), Jairus’ daughter (Mark 5:21–43), and numerous other healings (Mark 1:32–34). Jesus also delivered many of His teachings in the synagogue at Capernaum, including His discourse on the Bread of Life (John 6:22–59). Capernaum was a prosperous commercial centre, lying on an important trade route known as the Via Maris, which connected Egypt with Syria and Mesopotamia. It contained a Roman customs station (Matt. 9:9) and was home to a detachment of Roman soldiers under a centurion (Luke 7:1–10). Archaeological excavations have uncovered the remains of a large first-century synagogue built upon the foundations of an earlier one, likely the synagogue in which Jesus taught, together with houses dating to the time of Christ. Despite the extraordinary privileges granted to Capernaum, the majority of its inhabitants remained unbelieving. Because they rejected the Messiah in spite of witnessing His mighty works, Jesus pronounced a solemn judgment upon the city, declaring that it would be brought down in humiliation and that its judgment would be more severe than that of Sodom (Matt. 11:23–24). This stands as a sobering reminder that greater spiritual privilege brings greater responsibility before God.

(4:14) See Isa. 9:1–2 (cf. Isa. 42:6–7).

(4:17) Kingdom of the heavens. Matthew’s distinctive expression. It refers primarily to the rule of heaven over the earth, centred in the promised Messianic kingdom foretold by the prophets. The kingdom was genuinely offered to Israel. Because of Israel’s rejection of the King, its earthly establishment was postponed until Christ’s Second Coming.

(4:17) This verse marks the official beginning of Christ’s public ministry.

4:18 SEA OF GALILEE

The Sea of Galilee is a freshwater lake in northern Israel and is the principal setting for much of the earthly ministry of the Lord Jesus Christ. It lies approximately 210 metres (700 feet) below sea level, making it one of the lowest freshwater lakes in the world. It measures about 21 kilometres (13 miles) in length and 13 kilometres (8 miles) in width, and is fed chiefly by the Jordan River, which enters from the north and exits at the south. The lake is known by several names in Scripture, including the Sea of Galilee (Matt. 4:18), the Sea of Tiberias (John 6:1; 21:1), and the Lake of Gennesaret (Luke 5:1). Each name reflects either the surrounding district or the nearby city of Tiberias. Several important towns were situated along its shores, including Capernaum, Bethsaida, Chorazin, Magdala, and later Tiberias. Capernaum became the headquarters of Christ’s Galilean ministry after He left Nazareth (Matt. 4:13). Many of His disciples, including Peter, Andrew, James, and John, were fishermen on this lake before being called to follow Him. The Sea of Galilee witnessed many of the Lord’s miracles and teachings. Here Jesus called His first disciples (Matt. 4:18–22), preached from Peter’s boat (Luke 5:1–11), calmed the storm (Mark 4:35–41), walked upon the water (Matt. 14:22–33), delivered the demoniac of Gadara on its eastern shore (Mark 5:1–20), fed the five thousand nearby (John 6:1–14), and appeared to His disciples after His resurrection (John 21:1–14). The surrounding hills often create sudden and violent windstorms as cool air descends into the deep basin of the lake. This geographical feature explains the rapid storms described in the Gospels and highlights the divine authority of Christ when He rebuked the wind and the waves. The Sea of Galilee serves as a vivid reminder of Christ’s power over creation, His compassion toward ordinary people, and His call to discipleship. It stands as one of the most significant geographical locations in the New Testament, providing the backdrop for many of the events that reveal Jesus as the promised Messiah and Son of God.

(4:19) A call to discipleship involving surrender, obedience, and continual fellowship.

(4:19) Fishers of men. Their occupation becomes an illustration of evangelism. As fishermen gather fish into nets, disciples gather souls through the preaching of the gospel.

(4:20) Immediate obedience characterises genuine discipleship. Their willingness to leave their occupation demonstrates faith in Christ’s authority.

(4:23) Synagogues are local Jewish places of worship, Scripture reading, and instruction.

(4:23) The good news here concerns the arrival of Israel’s promised King. Later, after Christ’s death and resurrection, the gospel message includes His finished work upon the cross (1 Cor. 15:1–4).

(4:23) The kingdom is God’s sovereign rule. In Matthew, the emphasis is upon the promised Messianic kingdom foretold in the Old Testament. Dispensationally, while God’s universal rule is eternal, the literal Davidic kingdom on earth awaits Christ’s return to establish it.

(4:23) Christ’s ministry consisted of three major activities which are teaching, preaching and healing. Teaching explains truth. Preaching proclaims truth. Healing confirms the King’s authority.

4:24 SYRIA

Syria was an important nation lying to the north-east of Israel, extending from the Mediterranean coast towards the Euphrates River. Its capital was Damascus, one of the oldest continually inhabited cities in the world (Gen. 14:15). In the Old Testament, Syria is frequently called Aram, and its inhabitants are known as Syrians or Arameans. The Aramaic language, which originated in this region, eventually became the common language of much of the Near East and was widely spoken in the days of the Lord Jesus. Throughout Israel’s history, Syria was often an enemy and rival. The kings of Syria frequently fought against Israel and Judah during the reigns of Asa, Ahab, Jehoram, Joash, and Ahaz (1 Kings 15:18–20; 1 Kings 20; 2 Kings 6–8; 2 Kings 16:5–9). Nevertheless, God demonstrated His sovereignty over Syria on several occasions, most notably through the ministry of Elisha, who healed Naaman the Syrian of his leprosy after he humbled himself before the God of Israel (2 Kings 5). Damascus became the chief centre of Syrian power and commerce, situated on major trade routes linking Mesopotamia, Arabia, and the Mediterranean. The prophets Isaiah, Jeremiah, Amos, and Ezekiel pronounced judgments upon Syria because of its pride, cruelty, and opposition to God’s people (Isa. 17:1–3; Jer. 49:23–27; Amos 1:3–5; Ezek. 27:18). In the New Testament, Syria formed part of the Roman Empire. It is mentioned in connection with the decree of Caesar Augustus during the governorship of Cyrenius (Quirinius) (Luke 2:2). The province also played a significant role in the spread of the gospel. Antioch of Syria became one of the earliest centres of Christianity, where believers were first called Christians (Acts 11:26), and it served as the home church from which Paul and Barnabas began their missionary journeys (Acts 13:1–3).

(4:24) These were people inhabited by demons (fallen angels under Satan’s authority). The New Testament distinguishes clearly between disease and demon possession.

(4:24) Christ demonstrated complete authority over every form of sickness.

(4:25) Large multitudes followed Christ from:

1. Galilee — Northern region where much of Christ’s ministry occurred.

2. Decapolis — “Ten Cities,” a predominantly Gentile region east of the Jordan.

3. Jerusalem — Israel’s religious capital.

4. Judaea — Southern province of Israel.

5. Beyond Jordan — The territory known as Perea.

The widespread response demonstrates the growing fame of Christ before the increasing opposition that would later culminate in His rejection.