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The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917], at

Matthew Chapter 4

Matthew 4:1

mat 4:1

Then was Jesus

The temptation of Christ, the "last Adam" (Co1 15:45) is best understood when contrasted with that of the "first man Adam." Adam was tempted in his place of lord of creation, a lordship with but one reservation, the knowledge of good and evil; (Gen 1:26); (Gen 2:16-17). Through the woman he was tempted to add that also to his dominion. Falling, he lost all. But Christ had taken the place of a lowly Servant, acting only from and in obedience to the Father. (Phi 2:5-8); (Joh 5:19); (Joh 6:57); (Joh 8:28); (Joh 8:54).

(See Scofield) - (Isa 41:8).

that He might redeem a fallen race and a creation under the curse; (Gen 3:17-19); (Rom 8:19-23). Satan's one object in the threefold temptation was to induce Christ to act from Himself, in independency of His Father. The first two temptations were a challenge to Christ from the god of this world to prove Himself indeed the Son of God (Mat 4:3-6). The third was the offer of the usurping prince of this world to divest himself of that which rightfully belonged to Christ as Son of man and Son of David, on the condition that He accept the sceptre on Satan's world-principles.

Compare (Joh 18:36).

(See Scofield) - (Rev 13:8).

Christ defeated Satan by a means open to His humblest follower, the intelligent use of the word of God (Mat 4:4-7). In his second temptation Satan also used Scripture, but a promise available only to one in the path of obedience. The scene give emphasis to the vital importance of "rightly dividing the word of truth" (Ti2 2:15).

Matthew 4:5

mat 4:5

holy city

In the New Testament, one Greek word, "hagios", in its various forms, is rendered, "holy," "holiness," "sanctify," "sanctified," "sanctification." Like the Hebrew, "qodesh", it signifies "set apart for God." The important references follow (Mat 4:5); margin reference,

(See Scofield) - (Mat 4:5).

Matthew 4:6

mat 4:6


(See Scofield) - (Heb 1:4).

Matthew 4:8

mat 4:8


The Greek word kosmos means "order," "arrangement," and so, with the Greeks, "beauty"; for order and arrangement in the sense of system are at the bottom of the Greek conception of beauty.

When used in the New Testament of humanity, the "world" of men, it is organized humanity -- humanity in families, tribes, nations -- which is meant. The word for chaotic, unorganized humanity -- the mere mass of man is "thalassa", the "sea" of men (for example) (Rev 13:1).

(See Scofield) - (Rev 13:8).

For "world" (Greek, "kosmos") in the bad ethical sense, "world system" (Joh 7:7).

Matthew 4:11

mat 4:11


(See Scofield) - (Heb 1:4).

Matthew 4:17

mat 4:17

at hand

"At hand" is never a positive affirmation that the person or thing said to be "at hand" will immediately appear, but only that no known or predicted event must intervene. When Christ appeared to the Jewish people, the next thing in the order of revelation as it then stood, should have been the setting up of the Davidic kingdom. In the knowledge of God, not yet disclosed, lay the rejection of the kingdom (and King), the long period of the mystery-form of the kingdom, the world-wide preaching of the cross, and the out-calling of the Church. But this was as yet locked up in the secret counsels of God. (Mat 13:11); (Mat 13:17); (Eph 3:3-10).


See note 2,

(See Scofield) - (Mat 5:2).

is at hand

(See Scofield) - (Mat 3:2).

Matthew 4:18

mat 4:18

two brethren

Peter and John were already disciples, (Joh 1:35-42). This is a call to service.

Matthew 4:21

mat 4:21


Two persons are called by this name in the New Testament.

(1) James the son of Zebedee, an apostle (Mat 10:2) and the brother of the apostle John, apart from whom he is never mentioned, and with whom, together with Peter, he was admitted to the especial intimacy of our Lord. (Mat 17:1); (Mar 5:37); (Mar 9:2); (Mar 14:33) He was martyred by Herod. (Act 12:2).

(2) A son of Alphaeus (or Cleopas) and Mary the sister of Mary the mother of Jesus.

(See Scofield) - (Mat 1:16)

and brother of Joses. (Mar 15:40). He was, therefore, a cousin of the Lord Jesus. He is called James "the less" (Mar 15:40) Literally, little, that is, Of shorter stature than James the son of Zebedee). He was an apostle. (Mat 10:3) It has been conjectured that "Lebbaeus, whose surname was Thaddaeus" (Mat 10:3) was identical with the Juda of (Luk 6:16) who is there called "ofthat is, 'son' or 'brother' as is has been variously translated] James." A Juda is mentioned with a James and Joses and Simon in (Mar 6:3) as "brother" of our Lord

(See Scofield) - (Mat 13:55), margin reference). (Mat 13:55).

The Gospels mention no other James who could be called the brother of the Lord Jesus, but James the less was certainly the son of Alphaeus and Mary the sister of our Lord's mother. The conclusion seems, therefore most probable that; (Mat 10:3); (Mat 13:55); (Mar 3:18); (Mar 6:3); (Luk 6:15); (Act 1:13); (Act 12:17); (Mar 15:13); (Mar 21:18); (Gal 1:19); (Gal 2:9); (Gal 2:12); (Jam 1:1) refer to James the less, son of Alphaeus and Mary, and cousin, or, according to Jewish usage, "brother" of the Lord Jesus. He was the author of the Epistle of James.

Matthew 4:23

mat 4:23


(See Scofield) - (Mat 3:2).

Matthew 4:24

mat 4:24


(Greek, "daimonizomai", "demonized";

(See Scofield) - (Mat 7:22).

Next: Matthew Chapter 5