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<center><h1>Matthew Henry's Complete Commentary
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1721)
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<!-- (Begin Body) -->
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<CENTER>
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<BR><FONT SIZE=+3><B>M A T T H E W.</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. IV.</FONT>
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<HR SIZE=1 WIDTH=50>
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</CENTER>
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<FONT SIZE=-1>
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<P>
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John Baptist said concerning Christ, He must increase, but I must
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decrease; and so it proved. For, after John had baptized Christ, and
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borne his testimony to him, we hear little more of his ministry; he had
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done what he came to do, and thenceforward there is as much talk of
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Jesus as ever there had been of John. As the rising Sun advances, the
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morning star disappears. Concerning Jesus Christ we have in this
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chapter,
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I. The temptation he underwent, the triple assault the tempter made
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upon him, and the repulse he gave to each assault,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:1-11">ver. 1-11</A>.
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II. The teaching work he undertook, the places he preached in
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:12-16">ver. 12-16</A>),
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and the subject he preached on,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:17">ver. 17</A>.
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III. His calling of disciples, Peter and Andrew, James and John,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:18-22">ver. 18-22</A>.
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IV. His curing diseases
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:23,24">ver. 23, 24</A>),
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and the great resort of the people to him, both to be taught and to be
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healed.</P>
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</FONT>
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<A NAME="Mt4_1"> </A>
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<A NAME="Mt4_2"> </A>
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<A NAME="Mt4_3"> </A>
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<A NAME="Mt4_4"> </A>
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<A NAME="Mt4_5"> </A>
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<A NAME="Mt4_6"> </A>
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<A NAME="Mt4_7"> </A>
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<A NAME="Mt4_8"> </A>
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<A NAME="Mt4_11"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>The Temptation of Christ.</I></FONT></TD>
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<TR><TD><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 Then was Jesus led up of the Spirit into the wilderness to be
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tempted of the devil.
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2 And when he had fasted forty days and forty nights, he was
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afterward an hungred.
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3 And when the tempter came to him, he said, If thou be the Son
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of God, command that these stones be made bread.
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4 But he answered and said, It is written, Man shall not live
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by bread alone, but by every word that proceedeth out of the
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mouth of God.
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5 Then the devil taketh him up into the holy city, and setteth
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him on a pinnacle of the temple,
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6 And saith unto him, If thou be the Son of God, cast thyself
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down: for it is written, He shall give his angels charge
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concerning thee: and in <I>their</I> hands they shall bear thee up,
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lest at any time thou dash thy foot against a stone.
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7 Jesus said unto him, It is written again, Thou shalt not
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tempt the Lord thy God.
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8 Again, the devil taketh him up into an exceeding high
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mountain, and showeth him all the kingdoms of the world, and the
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glory of them;
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9 And saith unto him, All these things will I give thee, if
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thou wilt fall down and worship me.
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10 Then saith Jesus unto him, Get thee hence, Satan: for it is
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written, Thou shalt worship the Lord thy God, and him only shalt
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thou serve.
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11 Then the devil leaveth him, and, behold, angels came and
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ministered unto him.
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</FONT></P>
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<P>
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We have here the story of a famous duel, fought hand to hand, between
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Michael and the dragon, the Seed of the woman and the seed of the
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serpent, nay, the serpent himself; in which the seed of the woman
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suffers, being <I>tempted,</I> and so has his heel bruised; but the
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serpent is quite baffled in his temptations, and so has his head
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broken; and our Lord Jesus comes off a Conqueror, and so secures not
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only comfort, but conquest at last, to all his faithful followers.
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Concerning Christ's temptation, observe,</P>
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<P>
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I. The time when it happened: <I>Then;</I> there is an emphasis laid
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upon that. Immediately after <I>the heavens were opened</I> to him, and
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<I>the Spirit descended on him,</I> and he was declared to be the Son
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of God, and the Saviour of the world, the next news we hear of him is,
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he is <I>tempted;</I> for <I>then</I> he is best able to grapple with
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the temptation. Note,
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1. Great privileges, and special tokens of divine favour, will not
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secure us from being <I>tempted.</I> Nay,
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2. After great honours put upon us, we must expect something that is
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humbling; as Paul has a messenger of Satan sent to buffer him, after he
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had been in the third heavens.
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3. God usually prepares his people for temptation before he calls them
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to it; he <I>gives strength according to the day,</I> and, before a
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sharp trial, gives more than ordinary comfort.
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4. The assurance of our sonship is the best preparative for temptation.
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If the good Spirit witness to our adoption, that will furnish us with
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an answer to all the suggestions of the evil spirit, designed either to
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debauch or disquiet us.</P>
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<P>
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<I>Then,</I> when he was newly come from a solemn ordinance, when he
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was baptized, <I>then</I> he was <I>tempted.</I> Note, After we have
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been admitted into the communion of God, we must expect to be set upon
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by Satan. The enriched soul must double its guard. <I>When thou has
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eaten and art full, then beware. Then,</I> when he began to show
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himself publicly to Israel, <I>then</I> he was <I>tempted,</I> so as he
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never had been while he lived in privacy. Note, The Devil has a
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particular spite at useful persons, who are not only good, but given to
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do good, especially at their first setting out. It is the advice of the
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Son of Sirach
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(<U>Ecclesiasticus ii. 1</U>),
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<I>My son, if thou come to serve the Lord, prepare thyself for
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temptation.</I> Let young ministers know what to expect, and arm
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accordingly.</P>
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<P>
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II. The place where it was; <I>in the wilderness;</I> probably in the
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great wilderness of <I>Sinai,</I> where Moses and Elijah <I>fasted
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forty days,</I> for no part of <I>the wilderness</I> of Judea was so
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abandoned to wild beasts as this is said to have been,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mk+1:13">Mark i. 13</A>.
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When Christ was baptized, he did not go to Jerusalem, there to publish
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the glories that had been put upon him, but retired into a wilderness.
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After communion with God, it is good to be private awhile, lest we lose
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what we have received, in the crowd and hurry of worldly business.
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Christ withdrew into the wilderness,
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1. To gain advantage to himself. Retirement gives an opportunity for
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meditation an communion with God; even they who are called to the most
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active life must yet have their contemplative hours, and must first
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find time to be alone with God. Those are not fit to speak of the
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things of God in public to others, who have not first conversed with
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those things in secret by themselves. When Christ would appear as <I>a
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Teacher come from God,</I> it shall not be said of him, "He is newly
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come from travelling, he has been abroad, and has seen the world;" but,
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"He is newly come out of the desert, he has been alone conversing with
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God and his own heart."
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2. To give advantage to the tempter, that he might have a readier
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access to him than he could have had in company. Note, Though solitude
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is a friend to a good heart, yet Satan knows how to improve it against
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us. <I>Woe to him that is alone.</I> Those who, under pretence of
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sanctity and devotion, retire into dens and deserts, find that they are
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not out of reach of their spiritual enemies, and that there they want
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the benefit of the communion with saints. Christ retired,
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(1.) To make his victory the more illustrious, he gave the enemy sun
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and wind on his side, and yet baffled him. He might give the Devil
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advantage, for <I>the prince of this world had nothing</I> in him; but
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he has in us, and therefore we must pray not to be <I>led into
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temptation,</I> and must keep out of harm's way.
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(2.) That he might have an opportunity to do his best himself, that he
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might be exalted in his own strength; for so it was written, <I>I have
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trod the wine-press alone,</I> and of the people there was none with
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me. Christ entered the lists without a second.</P>
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<P>
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III. The preparatives for it, which were two.</P>
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<P>
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1. He was directed to the combat; he did not wilfully thrust himself
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upon it, but he <I>was led up of the Spirit to be tempted of the
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Devil.</I> The Spirit that <I>descended upon him like a dove</I> made
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him meek, and yet made him bold. Note, Our care must be, not to enter
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into temptation; but if God, by his providence, order us into
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circumstances of temptation for our trial, we must not think it
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strange, but double our guard. <I>Be strong in the Lord, resist
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stedfast in the faith,</I> and all shall be well. If we presume upon
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our own strength, and tempt the devil to tempt us, we provoke God to
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leave us to ourselves; but, whithersoever God leads us, we may hope he
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will go along with us, and bring us off <I>more than
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conquerors.</I></P>
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<P>
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Christ was <I>led to be tempted of the Devil,</I> and of him only.
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Others are tempted, <I>when they are drawn aside of their own lust and
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enticed</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Jam+1:14">Jam. i. 14</A>);
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the Devil takes hold of that handle, and ploughs with that heifer; but
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our Lord Jesus had no corrupt nature, and therefore he was led
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securely, without any fear or trembling, as a champion into the field,
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<I>to be tempted</I> purely by <I>the Devil.</I></P>
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<P>
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Now Christ's temptation is,
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(1.) An instance of his own condescension and humiliation. Temptations
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are <I>fiery darts, thorns in the flesh, buffetings, siftings,
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wrestlings, combats,</I> all which denote hardship and suffering;
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<I>therefore</I> Christ submitted to them, because he would humble
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himself, <I>in all things to be made like unto his brethren;</I> thus
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he <I>gave his back to the smiters.</I>
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(2.) An occasion of Satan's confusion. There is no conquest without a
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combat. Christ was tempted, that he might overcome the tempter. Satan
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tempted the first Adam, and triumphed over him; but he shall not always
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triumph, the second Adam shall overcome him and <I>lead captivity
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captive.</I>
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(3.) Matter of comfort to all the saints. In the temptation of Christ
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it appears, that our enemy is subtle, spiteful, and very daring in his
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temptations; but it appears withal, that he is not invincible. Though
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he is <I>a strong man armed,</I> yet the Captain of our salvation is
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<I>stronger than he.</I> It is some comfort to us to think that Christ
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suffered, being <I>tempted;</I> for thus it appears that temptations,
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if not yielded to, are not sins, they are afflictions only, and such as
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may be pleased. And we have a High Priest who knows, by experience,
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what it is to be <I>tempted,</I> and who therefore is the more tenderly
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touch with <I>the feelings of our infirmities</I> in an hour of
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temptation,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+2:18,4:15">Heb. ii. 18; iv. 15</A>.
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But it is much more a comfort to think that Christ conquered, being
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<I>tempted,</I> and conquered for us; not only that the enemy we
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grapple with is a conquered, baffled, disarmed enemy, but that we are
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interested in Christ's victory over him, and through him are <I>more
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than conquerors.</I></P>
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<P>
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2. He was dieted for the combat, as wrestlers, who are <I>temperate in
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all things</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+9:25">1 Cor. ix. 25</A>);
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but Christ beyond any other, for he <I>fasted forty days and forty
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nights,</I> in compliance with the type and example of Moses the great
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lawgiver, and of Elias, the great reformer, of the Old Testament. John
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Baptist came as Elias, in those things that were moral, but not in such
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things as were miraculous
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+10:41">John x. 41</A>);
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that honour was reserved for Christ. Christ needed not to fast for
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mortification (he had no corrupt desires to be subdued); yet he
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<I>fasted,</I>
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(1.) That herein he might humble himself, and might seem as one
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abandoned, <I>whom no man seeketh after.</I>
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(2.) That he might give Satan both occasion and advantage against him;
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and so make his victory over him the more illustrious.
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(3.) That he might sanctify and recommend fasting to us, when God in
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his providence calls to it, or when we are reduced to straits, and are
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destitute of daily food, or when it is requisite for the keeping under
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of the body, or the quickening of prayer, those excellent preparatives
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for temptation. If good people are brought low, if they want friends
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and succours, this may comfort them, that their Master himself was in
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like manner exercised. A man may want bread, and yet be a favourite of
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heaven, and under the conduct of the Spirit. The reference which the
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Papists make of their lent-fast to this fasting of Christ <I>forty
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days,</I> is a piece of foppery and superstition which the law of our
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land witnesses against, Stat. 5 Eliz. chap. 5 sect. 39, 40. <I>When he
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fasted forty days he was</I> never hungry; converse with heaven was
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instead of meat and drink to him, but <I>he was afterwards an
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hungred,</I> to show that he was really and truly Man; and he took upon
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him our natural infirmities, that he might atone for us. Man fell by
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eating, and that way we often sin, and therefore Christ <I>was an
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hungred.</I></P>
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<P>
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IV. The temptations themselves. That which Satan aimed at, in all his
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temptations, was, to bring him to <I>sin against God,</I> and so to
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render him for ever incapable of being a Sacrifice for the sins of
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others. Now, whatever the colours were, that which he aimed at was, to
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bring him,
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1. To despair of his Father's goodness.
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2. To presume upon his Father's power.
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3. To alienate his Father's honour, by giving it to Satan. In the two
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former, that which he tempted him <I>to,</I> seemed innocent, and there
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in appeared the subtlety of the tempter; in the last, that which he
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tempted him <I>with,</I> seemed desirable. The two former are artful
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temptations, which there was need of great wisdom to discern; the last
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was a strong temptation, which there was need of great resolution to
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resist; yet he was baffled in them all.</P>
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<P>
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1. He tempted him to despair of his Father's goodness, and to distrust
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his Father's care concerning him.</P>
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<P>
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(1.) See how the temptation was managed
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:3"><I>v.</I> 3</A>);
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<I>The tempter came to him.</I> Note, The Devil is <I>the tempter,</I>
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and therefore he is <I>Satan--an adversary;</I> for those are our worst
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enemies, that entice us to sin, and are Satan's agents, are doing his
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work, and carrying on his designs. He is called emphatically <I>the
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tempter,</I> because he was so to our first parents, and still is so,
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and all other tempters are set on work by him. <I>The tempter came</I>
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to Christ in a visible appearance, not terrible and affrighting, as
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afterward in his agony in the garden; no, if ever the Devil
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<I>transformed himself into an angel of light,</I> he did so now, and
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pretended to be a good genius, a guardian angel.</P>
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<P>
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Observe the subtlety of <I>the tempter,</I> in joining this first
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temptation with what went before to make it the stronger.
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[1.] Christ began to be hungry, and therefore the motion seemed very
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proper, to turn <I>stones</I> into <I>bread</I> for his necessary
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support. Note, It is one of the wiles of Satan to take advantage of our
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outward condition, in that to plant the battery of his temptations. He
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is an adversary no less watchful than spiteful; and the more ingenious
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he is to take advantage against us, the more industrious we must be to
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give him none. When he began to be hungry, and that in a
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<I>wilderness,</I> where there was nothing to be had, then the Devil
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assaulted him. Note, Want and poverty are a great temptation to
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discontent and unbelief, and the use of unlawful means for our relief,
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under pretence that necessity has no law; and it is excused with this
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that hunger will break through stone walls, which yet is no excuse, for
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|
the law of God ought to be stronger to us than stone walls. Agur prays
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|
against poverty, not because it is an affliction and reproach, but
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because it is a temptation; <I>lest I be poor, and steal.</I> Those
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therefore who are reduced to straits, have need to double their guard;
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it is better to starve to death, than live and thrive by sin.
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[2.] Christ was lately declared to be <I>the Son of God,</I> and here
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|
the Devil tempts him to doubt of that; <I>If thou be the Son of
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God.</I> Had not the Devil known that the Son of God was to come into
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the world, he would not have said this; and had he not suspected that
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|
this was he, he would not have said it to him, nor durst he have said
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it if Christ had not now drawn a veil over his glory, and if the Devil
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had not now put on an impudent face.</P>
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<P>
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|
<I>First,</I> "Thou has now an occasion to question whether <I>thou be
|
|
the Son of God</I> or no; for can it be, that <I>the Son of God,</I>
|
|
who is <I>Heir of all things,</I> should be reduced to such straits? If
|
|
God were thy Father, he would not see thee starve, for <I>all the
|
|
beasts of the forest are his,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+50:10,12">Ps. l. 10, 12</A>.
|
|
|
|
It is true there <I>was a voice from heaven, This is my beloved
|
|
Son,</I> but surely it was delusion, and thou was imposed upon by it;
|
|
for either God is not thy Father, or he is a very unkind one." Note,
|
|
|
|
1. The great thing Satan aims at, in tempting good people, is to
|
|
overthrow their relation to God as a Father, and so to cut off their
|
|
dependence on him, their duty to him, and their communion with him. The
|
|
good Spirit, as the Comforter of the brethren, witnesses that they are
|
|
the <I>children of God;</I> the evil spirit, as the accuser of the
|
|
brethren, does all he can to shake that testimony.
|
|
|
|
2. Outward afflictions, wants and burdens, are the great arguments
|
|
Satan uses to make the people of God question their sonship; as if
|
|
afflictions could not consist with, when really they proceed from,
|
|
God's fatherly love. They know how to answer this temptation, who can
|
|
say with holy Job, <I>Though he slay me, though he</I> starve me,
|
|
<I>yet I will trust in him,</I> and love him as a Friend, even when he
|
|
seems to come forth against me as an Enemy.
|
|
|
|
3. The Devil aims to shake our faith in the word of God, and bring us
|
|
to question the truth of that. Thus he began with our first parents;
|
|
<I>Yea, has God said</I> so and so? Surely he has not. So here, <I>Has
|
|
God said</I> that thou art his <I>beloved Son?</I> Surely he did not
|
|
say so; or if he did it is not true. We then <I>give place to the
|
|
Devil,</I> when we question the truth of any word that God has spoken;
|
|
for his business, as the father of lies, is to oppose the true sayings
|
|
of God.
|
|
|
|
4. The Devil carries on his designs very much by possessing people with
|
|
hard thoughts of God, as if he were unkind, or unfaithful, and had
|
|
forsaken or forgotten those who had ventured their all with him. He
|
|
endeavored to beget in our first parents a notion that God forbade them
|
|
the tree of knowledge, because he grudged them the benefit of it; and
|
|
so here he insinuates to our Saviour, that his Father had cast him off,
|
|
and left him to shift for himself. But see how unreasonable this
|
|
suggestion was, and how easily answered. If Christ seemed to be a mere
|
|
Man now, because he was hungry, why was he not confessed to be more
|
|
than a Man, even the <I>Son of God,</I> when for <I>forty days he
|
|
fasted,</I> and was not hungry?</P>
|
|
|
|
<P>
|
|
|
|
<I>Secondly,</I> "Thou hast now an opportunity to show that thou art
|
|
<I>the son of God. If thou art the Son of God,</I> prove it by this,
|
|
<I>command these stones</I>" (a heap of which, probably, lay now before
|
|
him) "<I>be made bread,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:3"><I>v.</I> 3</A>.
|
|
|
|
John Baptist said but the other day, that God <I>can out of stone raise
|
|
up children to Abraham,</I> a divine power therefore can, no doubt, out
|
|
of stones, make bread for those children; if there thou has that power,
|
|
exert it now in a time of need for thyself." He does not say, <I>Pray
|
|
to thy Father</I> that he would turn them into <I>bread;</I> but
|
|
<I>command</I> it to be done; thy Father hath forsaken thee, set up for
|
|
thyself, and be not beholden to him. The Devil is for nothing that is
|
|
humbling, but ever thing that is assuming; and gains his point, if he
|
|
can but bring men off from their dependence upon God, and possess them
|
|
with an opinion of their self-sufficiency.</P>
|
|
|
|
<P>
|
|
|
|
(2.) See how this temptation was resisted and overcome.</P>
|
|
|
|
<P>
|
|
|
|
[1.] Christ refused to comply with it. He would not <I>command these
|
|
stones to be made bread;</I> not because he could not; his power, which
|
|
soon after this turned <I>stones</I> into <I>bread;</I> but he would
|
|
not. And why would he not? At first view, the thing appears justifiable
|
|
enough, and the truth is, the more plausible a temptation is, and the
|
|
greater appearance there is of good in it, the more dangerous it is.
|
|
This matter would bear a dispute, but Christ was soon aware of the
|
|
snake in the grass, and would not do any thing, <I>First,</I> That
|
|
looked like questioning the truth of the voice he heard from heaven, or
|
|
putting that upon a new trial which was already settled.
|
|
<I>Secondly,</I> That looked like distrusting his Father's care of him,
|
|
or limiting him to one particular way of providing for him.
|
|
<I>Thirdly,</I> That looked like setting up for himself, and being his
|
|
own carver; or, <I>Fourthly,</I> That looked like gratifying Satan, by
|
|
doing a thing at his motion. Some would have said, To give the Devil
|
|
his due, this was good counsel; but for those <I>who wait upon God,</I>
|
|
to consult <I>him,</I> is more than his due; it is like enquiring of
|
|
the god Ekron, when there is a God in Israel.</P>
|
|
|
|
<P>
|
|
|
|
[2.] He was ready to reply to it
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:4"><I>v.</I> 4</A>);
|
|
|
|
<I>He answered and said, It is written.</I> This is observable, that
|
|
Christ answered and baffled all the temptations of Satan with, <I>It is
|
|
written.</I> He is himself the eternal Word, and could have produced
|
|
the mind of God without having recourse to the writings of Moses; but
|
|
he put honour upon the scripture, and, to set us an example, he
|
|
appealed to what was written in the law; and he says this to Satan,
|
|
taking it for granted that he knew well enough what was written. It is
|
|
possible that those who are the Devil's children may yet know very well
|
|
what is written in God's book; <I>The devils believe and tremble.</I>
|
|
This method we must take when at any time we are tempted to sin; resist
|
|
and repel the temptation with, <I>It is written.</I> The Word of God is
|
|
<I>the sword of the Spirit,</I> the only offensive weapon in all the
|
|
Christian armoury
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Eph+6:17">Eph. vi. 17</A>);
|
|
|
|
and we may say of it as David of Goliath's sword, <I>None is like
|
|
that</I> in our spiritual conflicts.</P>
|
|
|
|
<P>
|
|
|
|
This answer, as all the rest, is taken out of the book of
|
|
<I>Deuteronomy,</I> which signifies <I>the second law,</I> and in which
|
|
there is very little ceremonial; the Levitical sacrifices and
|
|
purifications could not drive away Satan, though of divine institution,
|
|
much less holy water and the sign of the cross, which are of human
|
|
invention; but moral precepts and evangelical promises, mixed with
|
|
faith, these are <I>mighty, through God,</I> for the vanquishing of
|
|
Satan. This is here quoted from
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+8:3">Deut. viii. 3</A>,
|
|
|
|
where the reason given why God fed the Israelites with manna is,
|
|
because he would teach them that <I>man shall not live by bread
|
|
alone.</I> This Christ applies to his own case. Israel was God's son,
|
|
whom he <I>called out of Egypt</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ho+11:1">Hos. xi. 1</A>),
|
|
|
|
so was Christ
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+2:15"><I>ch.</I> ii. 15</A>);
|
|
|
|
Israel was then in a wilderness, Christ was so now, perhaps the same
|
|
wilderness. Now, <I>First,</I> The Devil would have him question his
|
|
sonship, because he was in straits; no, says he, Israel was God's son,
|
|
and a son he was very tender of and whose manners he bore
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+13:18">Acts xiii. 18</A>);
|
|
|
|
and yet he brought them into straits; and it follows there
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+8:5">Deut. viii. 5</A>),
|
|
|
|
<I>As a man chasteneth his son, so the Lord thy God chasteneth
|
|
thee.</I> Christ, <I>being a Son,</I> thus <I>learns obedience.
|
|
Secondly,</I> The Devil would have him distrust his Father's love and
|
|
care. "No," says he, "that would be to do as Israel did, who, when they
|
|
were in want, said, <I>Is the Lord among us?</I> and, <I>Can he furnish
|
|
a table in the wilderness? Can he give bread?" Thirdly,</I> The Devil
|
|
would have him, as soon as he began to be hungry, immediately looking
|
|
out for supply; whereas God, for wise and holy ends, suffered Israel to
|
|
hunger before he fed them; to humble them, and prove them. God will
|
|
have his children, when they want, not only to wait on him, but to wait
|
|
for him. <I>Fourthly,</I> The Devil would have him to supply himself
|
|
with bread. "No," says Christ, "what need is there of that? It is a
|
|
point long since settled, and incontestably proved, that man may live
|
|
without bread, as Israel in the wilderness lived forty years upon
|
|
manna." It is true, God in his providence ordinarily maintains men by
|
|
<I>bread out of the earth</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+28:5">Job xxviii. 5</A>);
|
|
|
|
but he can, if he please, make use of other means to keep men alive;
|
|
<I>any word proceeding out of the mouth of God,</I> any thing that God
|
|
shall order and appoint for that end, will be a good a livelihood for
|
|
man as bread, and will maintain him as well. As we may <I>have
|
|
bread,</I> and yet not be nourished, if God deny his blessing
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ha+1:6,9,Mic+6:14">Hag. i. 6, 9; Mic. vi. 14</A>;
|
|
|
|
for though bread is <I>the staff of life,</I> it is God's blessing that
|
|
is <I>the staff of bread</I>), so we may <I>want bread,</I> and yet be
|
|
nourished some other way. God sustains Moses and Elias without bread,
|
|
and Christ himself just now for forty days; he sustained Israel with
|
|
bread from heaven, angels' food; Elijah with bread sent miraculously by
|
|
ravens, and another time with the widow's meal miraculously multiplied;
|
|
therefore Christ need not turn stones into bread, but trust God to keep
|
|
him alive some other way now that he is hungry, as he had done forty
|
|
days before he hungred. Note, As in our great abundance we must not
|
|
think to live <I>without</I> God, so in our greatest straits we must
|
|
learn to live <I>upon</I> God; and when <I>the fig-tree does not
|
|
blossom,</I> and <I>the field yields no meat,</I> when all ordinary
|
|
means of succour and support are cut off, yet then we must <I>rejoice
|
|
in the Lord;</I> then we must not think to command what we will, though
|
|
contrary to his command, but must humbly pray for what he thinks fit to
|
|
give us, and be thankful for the bread of our allowance, though it be a
|
|
short allowance. Let us learn of Christ here to be at God's finding,
|
|
rather than at our own; and not to take any irregular courses for our
|
|
supply, when our wants are ever so pressing
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+37:3">Ps. xxxvii. 3</A>).
|
|
|
|
<I>Jehovah-jireh;</I> some way or other <I>the Lord will provide.</I>
|
|
It is better to live poorly upon the fruits of God's goodness, than
|
|
live plentifully upon the products of our own sin.</P>
|
|
|
|
<P>
|
|
|
|
2. He tempted him to presume upon his Father's power and protection.
|
|
See what a restless unwearied adversary the Devil is! If he fail in one
|
|
assault, he tries another.</P>
|
|
|
|
<P>
|
|
|
|
Now in this second attempt we may observe,</P>
|
|
|
|
<P>
|
|
|
|
(1.) What the temptation was, and how it was managed. In general,
|
|
finding Christ so confident of his Father's care of him, in point of
|
|
nourishment, he endeavors to draw him to presume upon that care in
|
|
point of safety. Note, We are in danger of missing our way, both on the
|
|
right hand and on the left, and therefore must take heed, lest, when we
|
|
avoid one extreme, we be brought by the artifices of Satan, to run into
|
|
another; lest, by overcoming our prodigality, we fall into
|
|
covetousness. Nor are any extremes more dangerous than those of despair
|
|
and presumption, especially in the affairs of our souls. Some who have
|
|
obtained a persuasion that Christ is able and willing to save them
|
|
<I>from</I> their sins, are then tempted to presume that he will save
|
|
them <I>in</I> their sins. Thus when people begin to be zealous in
|
|
religion, Satan hurries them into bigotry and intemperate heats.</P>
|
|
|
|
<P>
|
|
|
|
Now in this temptation we may observe,</P>
|
|
|
|
<P>
|
|
|
|
[1.] How he made way for it. He took Christ, not by force against his
|
|
will, but moved him to go, and went along with him, to Jerusalem.
|
|
Whether Christ went upon the ground, and so went up the stairs to the
|
|
top of the temple, or whether he went in the air, is uncertain; but so
|
|
it was, that he was <I>set upon a pinnacle,</I> or spire; <I>upon the
|
|
fane</I> (so some), <I>upon the battlements</I> (so others), <I>upon
|
|
the wing</I> (so the word is), <I>of the temple.</I> Now observe,
|
|
<I>First,</I> How submissive Christ was, in suffering himself to be
|
|
hurried thus, that he might let Satan do his worst and yet conquer him.
|
|
The patience of Christ here, as afterward in his sufferings and death,
|
|
is more wonderful than the power of Satan or his instruments; for
|
|
neither he nor they could have any power against Christ but <I>what was
|
|
given them from above.</I> How comfortable is it, that Christ, who let
|
|
loose this power of Satan against himself, does not in like manner let
|
|
it loose against us, but restrains it, for he <I>knows our frame!
|
|
Secondly,</I> How subtle the Devil was, in the choice of the place for
|
|
his temptations. Intending to solicit Christ to an ostentation of his
|
|
own power, and a vain-glorious presumption upon God's providence, he
|
|
fixes him on a public place in Jerusalem, a populous city, and <I>the
|
|
joy of the whole earth;</I> in the temple, one of the wonders of the
|
|
world, continually gazed upon with admiration by some one or other.
|
|
There he might make himself remarkable, and be taken notice of by
|
|
everybody, and prove himself the Son of God; not, as he was urged in
|
|
the former temptation, in the obscurities of a wilderness, but before
|
|
multitudes, upon the most eminent stage of action.</P>
|
|
|
|
<P>
|
|
|
|
Observe,
|
|
|
|
1. That Jerusalem is here called the <I>holy city;</I> for so it was in
|
|
name and profession, and there was in it a <I>holy seed,</I> that was
|
|
the <I>substance thereof.</I> Note, There is no city on earth so holy
|
|
as to exempt and secure us from the Devil and his temptations. The
|
|
first <I>Adam</I> was tempted in the <I>holy garden,</I> the second in
|
|
the <I>holy city.</I> Let us not, therefore, in any place, be off our
|
|
watch. Nay, the <I>holy city</I> is the place where he does, with great
|
|
advantage and success, tempt men to pride and presumption; but, blessed
|
|
be God, into the Jerusalem above, that holy city, no unclean thing
|
|
shall enter; there we shall be for ever out of temptation.
|
|
|
|
2. That he <I>set him upon a pinnacle of the temple,</I> which (as
|
|
Josephus describes it, <I>Antiq.</I> 15. 412) was so very high, that it
|
|
would make a man's head giddy to look down to the bottom. Note,
|
|
Pinnacles of the temple are places of temptation; I mean,
|
|
|
|
(1.) High places are so; they are slippery places; advancement in the
|
|
world makes a man a fair mark for Satan to shoot his fiery darts at.
|
|
God casts down, that he may raise up; the Devil raises up, that he may
|
|
cast down: therefore they who would take heed of <I>falling,</I> must
|
|
take heed of <I>climbing.</I>
|
|
|
|
(2.) High places <I>in the church</I> are, in a special manner,
|
|
dangerous. They who excel in gifts, who are in eminent stations, and
|
|
have gained great reputation, have need to keep humble; for Satan will
|
|
be sure to aim at them, to puff them up with pride, that they may
|
|
<I>fall into the condemnation of the Devil.</I> Those that <I>stand
|
|
high</I> are concerned to <I>stand fast.</I></P>
|
|
|
|
<P>
|
|
|
|
[2.] How he moved it; "<I>If thou be the Son of God,</I> now show
|
|
thyself to the world, and prove thyself to be so; <I>cast thyself
|
|
down,</I> and then," <I>First,</I> "Thou wilt be admired, as <I>under
|
|
the special protection of heaven.</I> When they see thee receive no
|
|
hurt by a fall from such a precipice, they will say" (as the barbarous
|
|
people did of Paul) "that thou art a God." Tradition says, that
|
|
<I>Simon Magnus</I> by this very thing attempted to prove himself a
|
|
god, but that his pretensions were disproved, for he fell down, and was
|
|
miserably bruised. "Nay," <I>Secondly,</I> "Thou wilt be received, as
|
|
coming <I>with a special commission from heaven.</I> All Jerusalem will
|
|
see and acknowledge, not only that thou art more than a man, but that
|
|
thou art that <I>Messenger,</I> that <I>Angel of the covenant,</I> that
|
|
should <I>suddenly come to the temple</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mal+3:1">Mal. iii. 1</A>),
|
|
|
|
and from thence descend into the streets of the holy city; and thus the
|
|
work of convincing the Jews will be cut short, and soon done."</P>
|
|
|
|
<P>
|
|
|
|
Observe, The Devil said, <I>Cast thyself down.</I> The Devil could not
|
|
cast him down, though a little thing would have done it, from the top
|
|
of a spire. Note, The power of Satan is a limited power; <I>hitherto he
|
|
shall come, and no further.</I> Yet, if the Devil <I>had cast him
|
|
down,</I> he had not gained his point; that had been his suffering
|
|
only, not his sin. Note, Whatever real mischief is done us, it is of
|
|
<I>our own doing;</I> the Devil can but persuade, he cannot compel; he
|
|
can but say, <I>Cast thyself down;</I> he cannot cast us down. Every
|
|
man is tempted, when he is drawn away of his own lust, and not forced,
|
|
but enticed. Therefore let us not <I>hurt ourselves,</I> and then,
|
|
blessed be God, no one else can hurt us,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:12">Prov. ix. 12</A>.</P>
|
|
|
|
<P>
|
|
|
|
[3.] How he backed this motion with a scripture; <I>For it is written,
|
|
He shall give his angels charge concerning thee.</I> But <I>is Saul
|
|
also among the prophets?</I> Is Satan so well versed in scripture, as
|
|
to be able to quote it so readily? It seems, he is. Note, It is
|
|
possible for a man to have his head full of scripture-notions, and his
|
|
mouth full of scripture-expressions, while his heart is full of
|
|
reigning enmity to God and all goodness. The knowledge which the devils
|
|
have of the scripture, increases both their mischievousness and their
|
|
torment. Never did the devil speak with more vexation to himself, than
|
|
when he said to Christ, <I>I know thee who thou art.</I> The devil
|
|
would persuade Christ to <I>throw himself down,</I> hoping that he
|
|
would be his own murderer, and that there would be an end of him and
|
|
his undertaking, which he looked upon with a jealous eye; to encourage
|
|
him to do it, he tells them, that there was no danger, that the good
|
|
angels would protect him, for so was the promise
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+91:11">Ps. xci. 11</A>),
|
|
|
|
<I>He shall give his angels charge over thee.</I> In this
|
|
quotation,</P>
|
|
|
|
<P>
|
|
|
|
<I>First,</I> There was <I>something right.</I> It is true, there is
|
|
such a promise of the ministration of the angels, for the protection of
|
|
the saints. The devil knows it by experience; for he finds his attempts
|
|
against them fruitless, and he frets and rages at it, as he did at the
|
|
hedge about Job, which he speaks of so sensibly,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+1:10">Job i. 10</A>.
|
|
|
|
He was also right in applying it to Christ, for to him all the promises
|
|
of the protection of the saints primarily and eminently belong, and to
|
|
them, in and through him. That promise, that <I>not a bone of theirs
|
|
shall be broken</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+34:20">Ps. xxxiv. 20</A>),
|
|
|
|
was fulfilled in Christ,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+19:36">John xix. 36</A>.
|
|
|
|
The angels guard the saints for Christ's sake,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+7:5,11">Rev. vii. 5, 11</A>.</P>
|
|
|
|
<P>
|
|
|
|
<I>Secondly,</I> There was a great deal <I>wrong in it;</I> and perhaps
|
|
the devil had a particular spite against this promise, and perverted
|
|
it, because it often stood in his way, and baffled his mischievous
|
|
designs against the saints. See here,
|
|
|
|
1. How he <I>misquoted</I> it; and that was <I>bad.</I> The promise
|
|
is, They shall <I>keep thee;</I> but how? <I>In all thy ways;</I> not
|
|
otherwise; if we <I>go out of our way,</I> out of the way of our duty,
|
|
we forfeit the promise, and put ourselves out of God's protection. Now
|
|
this word made against the tempter, and therefore he industriously left
|
|
it out. If Christ had <I>cast himself down,</I> he had been <I>out of
|
|
his way,</I> for he had no call so to expose himself. It is good for us
|
|
upon all occasions to consult the scriptures themselves, and not to
|
|
take things upon trust, that we may not be imposed upon by those that
|
|
maim and mangle the word of God; we must do as the noble
|
|
<I>Bereans,</I> who searched the scriptures daily.
|
|
|
|
2. How he <I>misapplied</I> it; and that was <I>worse.</I> Scripture is
|
|
abused when it is pressed to patronize sin; and when men thus wrest it
|
|
to their own temptation, they do it to <I>their own destruction</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Pe+3:16">2 Pet. iii. 16</A>.
|
|
|
|
This promise is firm, and stands good; but the devil made an ill use of
|
|
it, when he used it as an encouragement to presume upon the divine
|
|
care. Note, It is no new thing for the <I>grace of God</I> to be
|
|
<I>turned into wantonness;</I> and for men to take encouragement in sin
|
|
from the discoveries of God's good will to sinners. But <I>shall we
|
|
continue in sin, that grace may abound?</I> throw ourselves down, that
|
|
the angels may bear us up? God forbid.</P>
|
|
|
|
<P>
|
|
|
|
(2.) How Christ overcame this temptation; he resisted and overcame it,
|
|
as he did the former, with, <I>It is written.</I> The devil's
|
|
<I>abusing</I> of scripture did not prevent Christ from using it, but
|
|
he presently urges,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+6:16">Deut. vi. 16</A>,
|
|
|
|
<I>Thou shalt not tempt the Lord thy God.</I> The meaning of this is
|
|
not, Therefore thou must not tempt me; but, Therefore I <I>must not
|
|
tempt</I> my Father. In the place whence it is quoted, it is in the
|
|
plural number, <I>You shall not tempt;</I> here it is singular, <I>Thou
|
|
shalt not.</I> Note, We are <I>then</I> likely to get good by the word
|
|
of God, when we hear and receive general promises as speaking to us in
|
|
particular. Satan said, <I>It is written;</I> Christ says, <I>It is
|
|
written;</I> not that one scripture contradicts another. God is one,
|
|
and his word one, and he is one mind, but that is a promise, this is a
|
|
precept, and therefore that is to be explained and applied by this; for
|
|
scripture is the best interpreter of scripture; and they who prophesy,
|
|
who expound scripture, must do it according to the proportion of faith
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+12:6">Rom. xii. 6</A>),
|
|
|
|
consistently with practical godliness.</P>
|
|
|
|
<P>
|
|
|
|
If Christ should <I>cast himself down,</I> it would be the tempting of
|
|
God,
|
|
|
|
[1.] As it would be <I>requiring a further confirmation</I> of that
|
|
which was so well confirmed. Christ was abundantly satisfied that God
|
|
was already his Father, and took care of him, and gave his angels a
|
|
charge concerning him; and therefore to put it upon a new experiment,
|
|
would be to tempt him, as the Pharisees tempted Christ; when they had
|
|
so many signs on earth, they demanded a <I>sign from heaven.</I> This
|
|
is limiting the <I>Holy One of Israel.</I>
|
|
|
|
[2.] As it would be <I>requiring a special preservation</I> of him, in
|
|
doing that which he had no call to. If we expect that because God has
|
|
promised not to forsake us, therefore he should follow us out of the
|
|
way of our duty; that because he has promised to supply our wants,
|
|
therefore he should humour us, and please our fancies; that because he
|
|
has promised to keep us, we may wilfully thrust ourselves into danger,
|
|
and may expect the desired end, without using the appointed means; this
|
|
is presumption, this is tempting God. And it is an aggravation of the
|
|
sin, that he is the Lord our God; it is an abuse of the privilege we
|
|
enjoy, in having him for our God; he has thereby encouraged us to trust
|
|
him, but we are very ungrateful, if therefore we tempt him; it is
|
|
contrary to our duty to him as our God. This is to affront him whom we
|
|
ought to honour. Note, We must never promise ourselves any more than
|
|
God has promised us.</P>
|
|
|
|
<P>
|
|
|
|
3. He tempted him to the most <I>black and horrid idolatry,</I> with
|
|
the proffer of the <I>kingdoms of the world, and the glory of them.</I>
|
|
And here we may observe,</P>
|
|
|
|
<P>
|
|
|
|
(1.) How the devil made this push at our Saviour,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:8,9"><I>v.</I> 8, 9</A>.
|
|
|
|
The worst temptation was reserved for the last. Note, Sometimes the
|
|
saint's last encounter is with the sons of <I>Anak,</I> and the parting
|
|
blow is the sorest; therefore, whatever temptation we have been
|
|
assaulted by, still we must prepare for worse; must be armed for all
|
|
attacks, with the armour of righteousness on the right hand and on the
|
|
left.</P>
|
|
|
|
<P>
|
|
|
|
In this temptation, we may observe,</P>
|
|
|
|
<P>
|
|
|
|
[1.] What he <I>showed him--all the kingdoms of the world.</I> In order
|
|
to do this, he took him to an <I>exceeding high mountain;</I> in hopes
|
|
of prevailing, as Balak with Balaam, he changed his ground. The
|
|
pinnacle of the temple is not high enough; the prince of the power of
|
|
the air must have him further up into his territories. Some think this
|
|
high mountain was on the other side of Jordan, because there we find
|
|
Christ next after the temptation,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+1:28,29">John i. 28, 29</A>.
|
|
|
|
Perhaps it was <I>mount Pisgah,</I> whence Moses, in communion with
|
|
God, had all the kingdoms of Canaan shown him. Hither the blessed Jesus
|
|
was carried for the advantage of a prospect; as if the devil could show
|
|
him more of the world than he knew already, who made and governed it.
|
|
Thence he might discover some of the kingdoms situate about Judea,
|
|
though not <I>the glory of them;</I> but there was doubtless a juggle
|
|
and a delusion of Satan's in it; it is probable that that which he
|
|
showed him, was but a landscape, an airy representation in a cloud,
|
|
such as that great deceiver could easily frame and put together;
|
|
setting forth, in proper and lively colours, the glories and the
|
|
splendid appearances of princes; their robes and crowns, their retinue,
|
|
equipage, and lifeguards; the pomp of thrones, and courts, and stately
|
|
palaces, the sumptuous buildings in cities, the gardens and fields
|
|
about the country-seats, with the various instances of their wealth,
|
|
pleasure, and gaiety; so as might be most likely to strike the fancy,
|
|
and excite the admiration and affection. Such was this show, and his
|
|
taking him up into a high mountain, was but to <I>humour the thing,</I>
|
|
and to colour the delusion; in which yet the blessed Jesus did not
|
|
suffer himself to be imposed upon, but saw through the cheat, only he
|
|
permitted Satan to take his own way, that his victory over him might be
|
|
the more illustrious. Hence observe, concerning <I>Satan's
|
|
temptations,</I> that, <I>First,</I> They often <I>come in at the
|
|
eye,</I> which is blinded to the things it should see, and dazzled with
|
|
the vanities it should be turned from. The first sin began in the eye,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+3:6">Gen. iii. 6</A>.
|
|
|
|
We have therefore need to make a covenant with our eyes, and to pray
|
|
that God would <I>turn them away from beholding vanity. Secondly,</I>
|
|
That temptations commonly take rise from the world, and the things in
|
|
it. The <I>lust of the flesh,</I> and of <I>the eye,</I> with the
|
|
<I>pride of life,</I> are the topics from which the devil fetches most
|
|
of his arguments. <I>Thirdly,</I> That it is a <I>great cheat</I> which
|
|
the devil puts upon poor souls, in his temptations. He deceives, and so
|
|
destroys; he imposes upon men with shadows and fast colours; shows the
|
|
world and the glory of it, and hides from men's eyes the sin and sorrow
|
|
and death which stain the pride of all this glory, the cares and
|
|
calamities which attend great possessions, and the thorns which crowns
|
|
themselves are lined with. <I>Fourthly,</I> That the <I>glory of the
|
|
world</I> is the most <I>charming</I> temptation to the
|
|
<I>unthinking</I> and <I>unwary,</I> and that by which men are most
|
|
imposed upon. <I>Laban's</I> sons grudge <I>Jacob all this glory;</I>
|
|
the <I>pride of life</I> is the most dangerous snare.</P>
|
|
|
|
<P>
|
|
|
|
(2.) What he <I>said to him</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:9"><I>v.</I> 9</A>);
|
|
|
|
<I>All these things I will give thee, if thou wilt fall down and
|
|
worship me.</I> See,</P>
|
|
|
|
<P>
|
|
|
|
<I>First,</I> How <I>vain the promise</I> was. <I>All these things I
|
|
will give thee.</I> He seems to take it for granted, that in the former
|
|
temptations he had in part gained his point, and proved that Christ was
|
|
not the <I>Son of God,</I> because he had not given him those evidences
|
|
of it which he demanded; so that here he looks upon him as a mere man.
|
|
"Come," says he, "it seems that God whose Son thou thinkest thyself to
|
|
be deserts thee, and starves thee--a sign that he is not thy Father;
|
|
but if thou wilt be ruled by me, I will provide better for thee than
|
|
so; own me for thy father, and ask my blessing, and <I>all this will I
|
|
give thee.</I>" Note, Satan makes an easy prey of men, when he can
|
|
persuade them to think themselves abandoned of God. The fallacy of this
|
|
promise lies in that, <I>All this will I give thee.</I> And what was
|
|
<I>all that?</I> It was but a map, a picture, a mere phantasm, that had
|
|
nothing in it real or solid, and this he would give him; a goodly
|
|
prize! Yet such are Satan's proffers. Note, Multitudes lose the sight
|
|
of that which is, by setting their eyes on that which is not. The
|
|
devil's baits are all a sham; they are shows and shadows with which he
|
|
deceives them, or rather they deceive themselves. The <I>nations of the
|
|
earth</I> had been, long before, promised to the Messiah; if he be
|
|
<I>the Son of God,</I> they belong to him; Satan pretends now to be a
|
|
good angel, probably one of those that were set over kingdoms, and to
|
|
have received a commission to deliver possession to him according to
|
|
promise. Note, We must take heed of receiving even that which God hath
|
|
promised, out of the devil's hand; we do so when we precipitate the
|
|
performance, by catching at it in a sinful way.</P>
|
|
|
|
<P>
|
|
|
|
<I>Secondly,</I> How <I>vile</I> the <I>condition</I> was; <I>If thou
|
|
will fall down, and worship me.</I> All the worship which the heathen
|
|
performed to their gods, was directed to the devil
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+32:17">Deut. xxxii. 17</A>),
|
|
|
|
who is therefore called the <I>god of this world,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+4:4,1Co+10:20">2 Cor. iv. 4; 1 Cor. x. 20</A>.
|
|
|
|
And fain would he draw Christ into his interests, and persuade him, now
|
|
that he set up for a Teacher, to preach up the Gentile idolatry, and to
|
|
introduce it again among the Jews, and then the nations of the earth
|
|
would soon flock in to him. What temptation could be more hideous, more
|
|
black? Note, The best of saints may be tempted to the worst of sins,
|
|
especially when they are under the power of melancholy; as, for
|
|
instance, to atheism, blasphemy, murder, self-murder, and what not.
|
|
This is their affliction, but while there is no consent to it, nor
|
|
approbation of it, it is not their sin; Christ was tempted to worship
|
|
Satan.</P>
|
|
|
|
<P>
|
|
|
|
(2.) See how Christ warded off the thrust, baffled the assault, and
|
|
came off a conqueror. He rejected the proposal,</P>
|
|
|
|
<P>
|
|
|
|
[1.] With <I>abhorrence</I> and <I>detestation;</I> <I>Get thee hence,
|
|
Satan.</I> The two former temptations had something of colour, which
|
|
would admit a consideration, but this was so gross as not to bear a
|
|
parley; it appears abominable at the first sight, and therefore is
|
|
immediately rejected. If the best friend we have in the world suggests
|
|
such a thing as this to us, <I>Go, serve other gods,</I> he must not be
|
|
heard with patience,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+13:6,8">Deut. xiii. 6, 8</A>.
|
|
|
|
Some temptations have their wickedness written in their forehead, they
|
|
are open before-hand; they are not to be disputed with, but rejected;
|
|
"<I>Get thee hence, Satan.</I> Away with it, I cannot bear the thought
|
|
of it!" While Satan tempted Christ to do himself a mischief, by casting
|
|
himself down, though he yielded not, yet he heard it; but now that the
|
|
temptation flies in the face of God, he cannot bear it; <I>Get thee
|
|
hence, Satan.</I> Note, It is a just indignation, which rises at the
|
|
proposal of any thing that reflects on the honour of God, and strikes
|
|
at his crown. Nay, whatever is an abominable thing, which we are sure
|
|
the Lord hates, we must thus abominate it; far be it from us that we
|
|
should have any thing to do with it. Note, It is good to be
|
|
<I>peremptory</I> in resisting temptation, and to <I>stop our ears</I>
|
|
to Satan's charms.</P>
|
|
|
|
<P>
|
|
|
|
[2.] With an argument fetched from scripture. Note, In order to the
|
|
strengthening of our resolutions against sin, it is good to see what a
|
|
great deal of reason there is for those resolutions. The argument is
|
|
very suitable, and exactly to the purpose, taken from
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+6:13,10:20">Deut. vi. 13, and x. 20</A>.
|
|
|
|
<I>Thou shalt worship the Lord thy God, and him only shalt thou
|
|
serve.</I> Christ does not dispute whether he were an angel of light,
|
|
as he pretended, or not; but though he were, yet he must not be
|
|
worshipped, because that is an honour due to God only. Note, It is good
|
|
to make our answers to temptation as full and as brief as may be, so as
|
|
not to leave room for objections. Our Saviour has recourse to the
|
|
fundamental law in this case, which is indispensable, and universally
|
|
obligatory. Note, Religious worship is due to God only, and must not be
|
|
given to any creature; it is a flower of the crown which cannot be
|
|
alienated, a branch of God's glory which he will not give to another,
|
|
and which he would not give to his own Son, by obliging all men to
|
|
<I>honour the Son, even as they honour the Father,</I> if he had not
|
|
been God, <I>equal to him,</I> and <I>one with him.</I> Christ quotes
|
|
this law concerning religious worship, and quotes it with application
|
|
to himself; <I>First,</I> To show that in his estate of humiliation he
|
|
was himself <I>made under this law:</I> though, as God, he was
|
|
worshipped, yet, as Man, he did worship God, both publicly and
|
|
privately. He obliges us to no more than what he was first pleased to
|
|
oblige himself to. Thus it became him to fulfil all righteousness.
|
|
<I>Secondly,</I> To show that the law of religious worship is of
|
|
eternal obligation: though he abrogated and altered many institutions
|
|
of worship, yet this fundamental law of nature--That God only is to be
|
|
worshipped, he came to ratify, and confirm, and enforce upon us.</P>
|
|
|
|
<P>
|
|
|
|
V. We have here the end and issue of this combat,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:11"><I>v.</I> 11</A>.
|
|
|
|
Though the children of God may be exercised with many and great
|
|
temptations, yet God will not suffer them to be tempted above the
|
|
strength which either they have, or he will put into them,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Co+10:13">1 Cor. x. 13</A>.
|
|
|
|
It is but for a season that they are in heaviness, through manifold
|
|
temptations.</P>
|
|
|
|
<P>
|
|
|
|
Now the issue was glorious, and much to Christ's honour: for,</P>
|
|
|
|
<P>
|
|
|
|
1. The devil was baffled, and quitted the field; <I>Then the devil
|
|
leaveth him,</I> forced to do so by the power that went along with that
|
|
word of command, <I>Get thee hence, Satan.</I> He made a shameful and
|
|
inglorious retreat, and came off with disgrace; and the more daring his
|
|
attempts had been, the more mortifying was the foil that was given him.
|
|
<I>Magnis tamen excidit ausis--The attempt, however, in which he failed,
|
|
was daring.</I> Then, when he had done his worst, had tempted him with
|
|
<I>all the kingdoms of the world, and the glory of them,</I> and found
|
|
that he was not influenced by that bait, that he could not prevail with
|
|
that temptation with which he had overthrown so many thousands of the
|
|
children of men, then he leaves him; then he gives him over as more
|
|
than a man. Since this did not move him, he despairs of moving him, and
|
|
begins to conclude, that he is the <I>Son of God,</I> and that it is in
|
|
vain to tempt him any further. Note, If we resist the devil, he will
|
|
flee from us; he will yield, if we keep our ground; as when
|
|
<I>Naomi</I> saw that <I>Ruth was steadfastly resolved, she left off
|
|
speaking to her.</I> When the devil left our Saviour, he owned himself
|
|
fairly beaten; his head was broken by the attempt he made to <I>bruise
|
|
Christ's heel.</I> He left him because he had <I>nothing in him,</I>
|
|
nothing to take hold of; he saw it was to no purpose, and so gave over.
|
|
Note, The devil, though he is an enemy to all saints, is a conquered
|
|
enemy. The Captain of our salvation has defeated and disarmed him; we
|
|
have nothing to do but to <I>pursue the victory.</I></P>
|
|
|
|
<P>
|
|
|
|
2. The holy angels came and attended upon our victorious Redeemer;
|
|
<I>Behold, angels came and ministered unto him.</I> They came in a
|
|
visible appearance, as the devil had done in the temptation. While the
|
|
devil was making his assaults upon our Saviour, the angels stood at a
|
|
distance, and their immediate attendance and administration were
|
|
suspended, that it might appear that he vanquished Satan in his own
|
|
strength, and that his victory might be the more illustrious; and that
|
|
afterward, when <I>Michael</I> makes use of <I>his angels</I> in
|
|
fighting with the <I>dragon and his angels,</I> it might appear, that
|
|
it is not because he <I>needs them,</I> or could not do his work
|
|
without them, but because he is pleased to honour them so far as to
|
|
employ them. One angel might have served to bring him food, but here
|
|
are many attending him, to testify their respect to him, and their
|
|
readiness to receive his commands. Behold this! It is worth taking
|
|
notice of;
|
|
|
|
(1.) That as there is a world of wicked, malicious spirits that fight
|
|
against Christ and his church, and all particular believers, so there
|
|
is a world of holy, blessed spirits engaged and employed for them. In
|
|
reference to our <I>war with devils,</I> we may take abundance of
|
|
comfort from our <I>communion with angels.</I>
|
|
|
|
(2.) That Christ's victories are the angels' triumphs. The angels came
|
|
to congratulate Christ on his success, to rejoice with him, and to give
|
|
him the glory due to his name; for that was sung with a loud voice in
|
|
heaven, when the great dragon was cast out
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+12:9,10">Rev. xii. 9, 10</A>),
|
|
|
|
<I>Now is come salvation and strength.</I>
|
|
|
|
(3.) That the angels ministered to the Lord Jesus, not only food, but
|
|
whatever else he wanted after this great fatigue. See how the
|
|
instances of Christ's condescension and humiliation were balanced with
|
|
tokens of his glory. As when he was <I>crucified in weakness,</I> yet
|
|
he <I>lived by the power of God;</I> so when in weakness he was
|
|
tempted, was hungry and weary, yet by his divine power he commanded the
|
|
ministration of angels. Thus the Son of man did eat angels' food, and,
|
|
like Elias, is fed by an angel in the wilderness,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ki+19:4,7">1 Kings xix. 4, 7</A>.
|
|
|
|
Note, Though God may suffer his people to be brought into wants and
|
|
straits, yet he will take effectual care for their supply, and will
|
|
rather send angels to feed them, than see them perish. <I>Trust in the
|
|
Lord, and verily thou shalt be fed,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+37:3">Ps. xxxvii. 3</A>.</P>
|
|
|
|
<P>
|
|
|
|
Christ was thus succoured after the temptation,
|
|
|
|
[1.] For his encouragement to go on in his undertaking, that he might
|
|
see the powers of heaven siding with him, when he saw the powers of
|
|
hell set against him.
|
|
|
|
[2.] For our encouragement to trust in him; for as he knew, by
|
|
experience, what it was to <I>suffer, being tempted,</I> and how hard
|
|
that was, so he knew what it was to be succoured, being tempted, and
|
|
how comfortable that was; and therefore we may expect, not only that he
|
|
will sympathize with his tempted people, but that he will come in with
|
|
seasonable relief to them; as our great Melchizedec, who met Abraham
|
|
when he returned from the battle, and as the angels here ministered to
|
|
him.</P>
|
|
|
|
<A NAME="Mt4_12"> </A>
|
|
<A NAME="Mt4_13"> </A>
|
|
<A NAME="Mt4_14"> </A>
|
|
<A NAME="Mt4_15"> </A>
|
|
<A NAME="Mt4_16"> </A>
|
|
<A NAME="Mt4_17"> </A>
|
|
|
|
<A NAME="Sec2"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Opening of Christ's Ministry.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>12 Now when Jesus had heard that John was cast into prison, he
|
|
departed into Galilee;
|
|
13 And leaving Nazareth, he came and dwelt in Capernaum, which
|
|
is upon the sea coast, in the borders of Zabulon and Nephthalim:
|
|
14 That it might be fulfilled which was spoken by Esaias the
|
|
prophet, saying,
|
|
15 The land of Zabulon, and the land of Nephthalim, <I>by</I> the
|
|
way of the sea, beyond Jordan, Galilee of the Gentiles;
|
|
16 The people which sat in darkness saw great light; and to
|
|
them which sat in the region and shadow of death light is sprung
|
|
up.
|
|
17 From that time Jesus began to preach, and to say, Repent:
|
|
for the kingdom of heaven is at hand.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
We have here an account of Christ's preaching in the synagogues of
|
|
Galilee, for he came into the world to be a Preacher; the great
|
|
salvation which he wrought out, he himself began to publish
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+2:3">Heb. ii. 3</A>)
|
|
|
|
to show how much his heart <I>was</I> upon it, and ours <I>should</I>
|
|
be.</P>
|
|
|
|
<P>
|
|
|
|
Several passages in the other gospels, especially in that of St. John,
|
|
are supposed, in the order of the story of Christ's life, to intervene
|
|
between his temptation and his preaching in Galilee. His first
|
|
appearance after his temptation, was when John Baptist pointed to him,
|
|
saying, <I>Behold the Lamb of God,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+1:29">John i. 29</A>.
|
|
|
|
After that, he went up to Jerusalem, to the passover
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+2:12-25">John ii.</A>),
|
|
|
|
discoursed with Nicodemus
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+3:1-21">John iii.</A>),
|
|
|
|
with the woman of Samaria
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+4:1-42 ">John iv.</A>),
|
|
|
|
and then returned into Galilee, and preached there. But Matthew, having
|
|
had his residence in Galilee, begins his story of Christ's public
|
|
ministry with his preaching there, which here we have an account of.
|
|
Observe,</P>
|
|
|
|
<P>
|
|
|
|
I. The time; <I>When Jesus had heard that John was cast into
|
|
prison,</I> then he <I>went into Galilee,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:12"><I>v.</I> 12</A>.
|
|
|
|
Note, The cry of the saints' sufferings comes up into the ears of the
|
|
Lord Jesus. If John be cast into prison, Jesus hears it, takes
|
|
cognizance of it, and steers his course accordingly: <I>he remembers
|
|
the bonds</I> and afflictions that abide his people. Observe,
|
|
|
|
1. Christ did <I>not</I> go into the country, <I>till he heard of</I>
|
|
John's imprisonment; for he must have time given him to <I>prepare the
|
|
way of the Lord,</I> before the Lord himself appear. Providence wisely
|
|
ordered it, that John should be <I>eclipsed</I> before Christ <I>shone
|
|
forth;</I> otherwise the minds of people would have been distracted
|
|
between the two; one would have said, <I>I am of John,</I> and another,
|
|
<I>I am of Jesus.</I> John must be Christ's harbinger, but not his
|
|
rival. The moon and stars are lost when the sun rises. John had done
|
|
his work by the baptism of repentance, and then he was laid aside. The
|
|
witnesses were slain when they had finished their testimony, and not
|
|
before,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+11:7">Rev. xi. 7</A>.
|
|
|
|
2. He <I>did</I> go into the country as soon as he heard of John's
|
|
imprisonment; not only to provide for his own safety, knowing that the
|
|
Pharisees in Judea were as much enemies to him as Herod was to John,
|
|
but to supply the want of John Baptist, and to build upon the good
|
|
foundation he had laid. Note, God will not leave himself without
|
|
witness, nor his church without guides; when he removes one useful
|
|
instrument, he can raise up another, for he has the residue of the
|
|
Spirit, and he will do it, if he has work to do. <I>Moses my servant is
|
|
dead,</I> John is cast into prison; now, therefore, Joshua, arise;
|
|
Jesus, arise.</P>
|
|
|
|
<P>
|
|
|
|
II. The place where he preached; in Galilee, a remote part of the
|
|
country, that lay furthest from Jerusalem, as was there looked upon
|
|
with contempt, as rude and boorish. The inhabitants of that country
|
|
were reckoned stout men, fit for soldiers, but not polite men, or fit
|
|
for scholars. Thither Christ went, there he set up the standard of his
|
|
gospel; and in this, as in other things, he humbled himself.
|
|
Observe,</P>
|
|
|
|
<P>
|
|
|
|
1. The particular city he chose for his residence; not Nazareth, where
|
|
he had been bred up; no, he left Nazareth; particular notice is taken
|
|
of that,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:13"><I>v.</I> 13</A>.
|
|
|
|
And with good reason did he leave Nazareth; for the men of that city
|
|
<I>thrust him out</I> from among them,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+4:29">Luke iv. 29</A>.
|
|
|
|
He made them his first, and a very fair, offer of his service, but they
|
|
rejected him and his doctrine, and were filled with indignation at him
|
|
and it; and therefore he left Nazareth, and shook off the dust of his
|
|
feet for a testimony against those there, who would not have him to
|
|
teach them. Nazareth was the first place that refused Christ, and was
|
|
therefore refused by him. Note, It is just with God, to take the gospel
|
|
and the means of grace from those that slight them, and thrust them
|
|
away. Christ will not stay long where he is not welcome. Unhappy
|
|
Nazareth! <I>If thou hadst known</I> in this thy day the things that
|
|
belong to thy peace, how well had it been for thee! <I>But now they are
|
|
hid from thine eyes.</I></P>
|
|
|
|
<P>
|
|
|
|
But he <I>came and dwelt in Capernaum,</I> which was a city of Galilee,
|
|
but many miles distant from Nazareth, a great city and of much resort.
|
|
It is said here to be <I>on the sea coast,</I> not the <I>great
|
|
sea,</I> but the sea of Tiberias, an inland water, called also <I>the
|
|
lake of Gennesaret.</I> Close by the falling of Jordan into the sea
|
|
stood Capernaum, in the tribe of Naphtali, but bordering upon Zebulun;
|
|
hither Christ came, and here he dwelt. Some think that his father
|
|
Joseph had a habitation here, others that he took a house or lodgings
|
|
at least; and some think it more than probable, that he dwelt in the
|
|
house of Simon Peter; however, here he fixed not constantly, for he
|
|
went about doing good; but this was for some time his head quarters:
|
|
what little rest he had, was here; here he had a place, though not a
|
|
place of his own, to lay his head on. And at Capernaum, it should seem,
|
|
he was welcome, and met with better entertainment than he had at
|
|
Nazareth. Note, If some reject Christ, yet others will receive him, and
|
|
bid him welcome. Capernaum is glad of Nazareth's leavings. If Christ's
|
|
own countrymen be not gathered, yet he will be glorious. "And thou,
|
|
Capernaum, has now a day of it; thou art now lifted up to heaven; be
|
|
wise for thyself, and know the time of thy visitation."</P>
|
|
|
|
<P>
|
|
|
|
2. The prophecy that was fulfilled is this,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:14-16"><I>v.</I> 14-16</A>.
|
|
|
|
It is quoted from
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+9:1,2">Isa. ix. 1, 2</A>,
|
|
|
|
but with some variation. The prophet in that place is foretelling a
|
|
greater darkness of affliction to befal the contemners of Immanuel,
|
|
than befel the countries there mentioned, either in their first
|
|
captivity under Benhadad, which was but light
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=1Ki+15:20">1 Kings xv. 20</A>),
|
|
|
|
or in their second captivity under the Assyrian, which was much
|
|
heavier,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+15:29">2 Kings xv. 29</A>.
|
|
|
|
The punishment of the Jewish nation for rejecting the gospel should be
|
|
sorer than either (see
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+8:21,22">Isa. viii. 21, 22</A>);
|
|
|
|
for those captivated places had some reviving in their bondage, and saw
|
|
a great light again,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+9:2"><I>ch.</I> ix. 2</A>.
|
|
|
|
This is Isaiah's sense; but the Scripture has many fulfillings; and the
|
|
evangelist here takes only the latter clause, which speaks of the
|
|
return of the light of liberty and prosperity to those countries that
|
|
had been in the darkness of captivity, and applies it to the appearing
|
|
of the gospel among them.</P>
|
|
|
|
<P>
|
|
|
|
The places are spoken of,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:15"><I>v.</I> 15</A>.
|
|
|
|
<I>The land of Zebulun is</I> rightly said to be <I>by the sea
|
|
coast,</I> for <I>Zebulun</I> was a <I>haven of ships,</I> and
|
|
<I>rejoiced</I> in her <I>going out,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+49:13,De+33:18">Gen. xlix. 13; Deut. xxxiii. 18</A>.
|
|
|
|
Of Naphtali, it had been said, that he should <I>give goodly words</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ge+49:21">Gen. xlix. 21</A>),
|
|
|
|
and should be <I>satisfied with favour</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+33:23">Deut. xxxiii. 23</A>),
|
|
|
|
for from him began the gospel; goodly words indeed, and such as bring
|
|
to a soul God's satisfying favour. The country beyond Jordan is
|
|
mentioned likewise, for there we sometimes find Christ preaching, and
|
|
Galilee of the Gentiles, the upper Galilee to which the Gentiles
|
|
resorted for traffic, and where they were mingled with the Jews; which
|
|
intimates a kindness in reserve for the poor Gentiles. When Christ
|
|
came to Capernaum, the gospel came to all those places round about;
|
|
such diffusive influences did the Sun of righteousness cast.</P>
|
|
|
|
<P>
|
|
|
|
Now, concerning the inhabitants of these places, observe,
|
|
|
|
(1.) The posture they were in before the gospel came among them
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:16"><I>v.</I> 16</A>);
|
|
|
|
they were <I>in darkness.</I> Note, Those that are without Christ, are
|
|
in the dark, nay, they are darkness itself; as the darkness that was
|
|
upon the <I>face of the deep.</I> Nay, they were <I>in the region and
|
|
shadow of death;</I> which denotes not only <I>great darkness,</I> as
|
|
the grave is a <I>land of darkness,</I> but <I>great danger.</I> A man
|
|
that is desperately sick, and not likely to recover, is in the
|
|
<I>valley of the shadow of death,</I> though not quite dead; so the
|
|
poor people were on the borders of damnation, though not yet
|
|
damned-dead in law. And, which is worst of all, they were
|
|
<I>sitting</I> in this condition. Sitting in a continuing posture;
|
|
where we sit, we mean to stay; they were in the dark, and likely to be
|
|
so, despairing to find the way out. And it is a contented posture;
|
|
they were in the dark, and they loved darkness, they chose it rather
|
|
than light; they were willingly ignorant. Their condition was sad; it
|
|
is still the condition of many great and mighty nations, which are to
|
|
be thought of, and prayed for, with pity. But <I>their</I> condition is
|
|
more sad, who sit in darkness in the midst of gospel-light. He that is
|
|
in the dark because it is night, may be sure that the sun will shortly
|
|
arise; but he that is in the dark because he is blind, will not so soon
|
|
have his eyes opened. We have the light, but what will that avail us,
|
|
if we be not the light in the Lord?
|
|
|
|
(2.) The privilege they enjoyed, when Christ and his gospel came among
|
|
them; it was as great a reviving as ever light was to a benighted
|
|
traveller. Note, When the gospel comes, light comes; when it comes to
|
|
any place, when it comes to any soul, it makes day there,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+3:19,Lu+1:78,79">John iii. 19; Luke i. 78, 79</A>.
|
|
|
|
Light is discovering, it is directing; so is the gospel.</P>
|
|
|
|
<P>
|
|
|
|
It is a <I>great</I> light; denoting the clearness and evidence of
|
|
gospel-revelations; not like the light of a candle, but the light of
|
|
the sun when he goes forth in his strength. <I>Great</I> in comparison
|
|
with the light of the law, the shadows of which were now done away. It
|
|
is a <I>great light,</I> for it discovers great things and of vast
|
|
consequence; it will last long, and spread far. And it is a <I>growing
|
|
light,</I> intimated in that word, It is <I>sprung up.</I> It was but
|
|
<I>spring of day</I> with them; now the day dawned, which afterward
|
|
<I>shone more and more.</I> The gospel-kingdom, like a grain of
|
|
mustard-seed or the morning light, was small in its beginnings, gradual
|
|
in its growth, but great in its perfection.</P>
|
|
|
|
<P>
|
|
|
|
Observe, the light <I>sprang up to them;</I> they did not go to seek
|
|
it, but were prevented with the blessings of this goodness. It came
|
|
upon them ere they were aware, at the time appointed, by the disposal
|
|
of him who <I>commandeth the morning,</I> and <I>causes the day-spring
|
|
to know its place, that it may take hold of the ends of the earth,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+38:12,13">Job xxxviii. 12, 13</A>.</P>
|
|
|
|
<P>
|
|
|
|
III. The text he preached upon
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:17"><I>v.</I> 17</A>):
|
|
|
|
<I>From that time,</I> that is, from the time of his coming into
|
|
Galilee, into the land of Zebulun and Naphtali, from that time, he
|
|
began to preach. He had been preaching, before this, in Judea, and had
|
|
made and baptized many disciples
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+4:1">John iv. 1</A>);
|
|
|
|
but his preaching was no so public and constant as now it began to be.
|
|
The work of the ministry is so great and awful, that it is fit to be
|
|
entered upon by steps and gradual advances.</P>
|
|
|
|
<P>
|
|
|
|
The subject which Christ dwelt upon now in his preaching (and it was
|
|
indeed the sum and substance of all his preaching), was the very same
|
|
John has preached upon
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+3:2"><I>ch.</I> iii. 2</A>);
|
|
|
|
<I>Repent, for the kingdom of heaven is at hand;</I> for the gospel is
|
|
the same for substance under various dispensations; the commands the
|
|
same, and the reasons to enforce them the same; an <I>angel from
|
|
heaven</I> dares not preach any other gospel
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ga+1:8">Gal. i. 8</A>),
|
|
|
|
and will preach this, for it is the <I>everlasting gospel. Fear God,
|
|
and,</I> by repentance, <I>give honour to him,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Re+14:6,7">Rev. xiv. 6, 7</A>.
|
|
|
|
Christ put a great respect upon John's ministry, when he preached to
|
|
the same purport that John had preached before him. By this he showed
|
|
that John was his messenger and ambassador; for when he brought the
|
|
errand himself, it was the same that he had sent by him. Thus did God
|
|
confirm the word of his messenger,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+44:26">Isa. xliv. 26</A>.
|
|
|
|
The Son came on the same errand that the servants came on
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+21:37"><I>ch.</I> xxi. 37</A>),
|
|
|
|
to <I>seek fruit,</I> fruits meet for repentance. Christ had lain in
|
|
the bosom of the Father, and could have preached sublime notions of
|
|
divine and heavenly things, that should have alarmed and amused the
|
|
learned world, but he pitches upon this old, plain text, <I>Repent, for
|
|
the kingdom of heaven is at hand.</I>
|
|
|
|
[1.] This he preached <I>first</I> upon; he began with this. Ministers
|
|
must not be ambitious of broaching new opinions, framing new schemes,
|
|
or coining new expressions, but must content themselves with plain,
|
|
practical things, with the word that is <I>nigh us,</I> even <I>in our
|
|
mouth,</I> and <I>in our heart.</I> We need not go up to heaven, nor
|
|
down to the deep, for matter or language in our preaching. As John
|
|
prepared Christ's way, so Christ prepared his own, and made way for the
|
|
further discoveries he designed, with the doctrine of repentance. <I>If
|
|
any man</I> will do this part of <I>his will, he shall know</I> more of
|
|
<I>his doctrine,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:17">John vii. 17</A>.
|
|
|
|
[2.] This is preached <I>often</I> upon; wherever he went, this was his
|
|
subject, and neither he nor his followers ever reckoned it worn
|
|
threadbare, as those would have done, that have <I>itching ears,</I>
|
|
and are fond of novelty and variety more than that which is truly
|
|
edifying. Note, That which has been preached and heard before, may yet
|
|
very profitably be preached and heard again; but then it should be
|
|
preached and heard better, and with new affections; what Paul had said
|
|
before, he said again, <I>weeping,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Php+3:1,18">Phil. iii. 1, 18</A>.
|
|
|
|
[3.] This he preached as gospel; "Repent, review your ways, and return
|
|
to yourselves." Note, The doctrine of repentance is right
|
|
gospel-doctrine. Not only the austere Baptist, who was looked upon as
|
|
a melancholy, morose man, but the sweet and gracious Jesus, whose lips
|
|
dropped as a honey-comb, preached repentance; for it is an unspeakable
|
|
privilege that room is left for repentance.
|
|
|
|
[4.] The reason is still the same; The <I>kingdom of heaven is at
|
|
hand;</I> for it was not reckoned to be fully come, till that pouring
|
|
out of the Spirit after Christ's ascension. John had preached the
|
|
kingdom of heaven at hand above a year before this; but now it was so
|
|
much the stronger; now is the <I>salvation nearer,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+13:11">Rom. xiii. 11</A>.
|
|
|
|
We should be so much the more quickened to our duty, <I>as we see the
|
|
day approaching,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+10:25">Heb. x. 25</A>.</P>
|
|
|
|
<A NAME="Mt4_18"> </A>
|
|
<A NAME="Mt4_19"> </A>
|
|
<A NAME="Mt4_20"> </A>
|
|
<A NAME="Mt4_21"> </A>
|
|
<A NAME="Mt4_22"> </A>
|
|
|
|
<A NAME="Sec3"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>Christ Calls Peter, Andrew, James, and John.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>18 And Jesus, walking by the sea of Galilee, saw two brethren,
|
|
Simon called Peter, and Andrew his brother, casting a net into
|
|
the sea: for they were fishers.
|
|
19 And he saith unto them, Follow me, and I will make you
|
|
fishers of men.
|
|
20 And they straightway left <I>their</I> nets, and followed him.
|
|
21 And going on from thence, he saw other two brethren, James
|
|
<I>the son</I> of Zebedee, and John his brother, in a ship with
|
|
Zebedee their father, mending their nets; and he called them.
|
|
22 And they immediately left the ship and their father, and
|
|
followed him.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
When Christ began to preach, he began to <I>gather disciples,</I> who
|
|
should now be the <I>hearers,</I> and hereafter the <I>preachers,</I>
|
|
of his doctrine, who should now be witnesses <I>of</I> his miracles,
|
|
and hereafter <I>concerning</I> them. Now, in these verses, we have an
|
|
account of the first disciples that he called into fellowship with
|
|
himself.</P>
|
|
|
|
<P>
|
|
|
|
And this was an instance,
|
|
|
|
1. Of <I>effectual calling</I> to Christ. In all his preaching he gave
|
|
a common call to all the country, but in this he gave a special and
|
|
particular call to those that were given him by the Father. Let us see
|
|
and admire the power of Christ's grace, own his word to be the rod of
|
|
his strength, and wait upon him for those powerful influences which are
|
|
necessary to the efficacy of the gospel call--those distinguishing
|
|
influences. All the country was <I>called,</I> but these were <I>called
|
|
out,</I> were <I>redeemed from among them.</I> Christ was so manifested
|
|
to them, as he was not manifested unto the world.
|
|
|
|
2. It was an instance of <I>ordination,</I> and appointment to the work
|
|
of the ministry. When Christ, as a Teacher, set up his great school,
|
|
one of his first works was to appoint ushers, or under masters, to be
|
|
employed in the work of instruction. Now he began to give gifts unto
|
|
men, to put the treasure into earthen vessels. It was an early
|
|
instance of his care for the church.</P>
|
|
|
|
<P>
|
|
|
|
Now we may observe here,</P>
|
|
|
|
<P>
|
|
|
|
I. <I>Where</I> they were called--by the <I>sea of Galilee,</I> where
|
|
Jesus was walking, Capernaum being situated near that sea. Concerning
|
|
this sea of Tiberias, the Jews have a saying, That of all the seven
|
|
seas that God made, he made choice of none but the sea of Gennesaret;
|
|
which is very applicable to Christ's choice of it, to honour it, as he
|
|
often did, with his presence and his miracles. Here, on the banks of
|
|
the sea, Christ was walking for contemplation, as Isaac in the field;
|
|
hither he went to call his disciples; not to Herod's court (for few
|
|
mighty or noble are called), not to Jerusalem, among the chief priests
|
|
and the elders, but to the sea of Galilee; surely Christ sees not as
|
|
man sees. Not but that the same power which effectually called Peter
|
|
and Andrew would have wrought upon Annas and Caiaphas, for with God
|
|
nothing is impossible; but, as in other things, so in his converse and
|
|
attendance, he would humble himself, and show that God ha <I>chosen the
|
|
poor of this world.</I> Galilee was a remote part of the nation, the
|
|
inhabitants were less cultivated and refined, their very language was
|
|
broad and uncouth to the curious, their <I>speech betrayed them.</I>
|
|
They who were picked up at the sea of Galilee, had not the advantages
|
|
and improvements, no, not of the more polished Galileans; yet thither
|
|
Christ went, to call his apostles that were to be the prime ministers
|
|
of state in his kingdom, for he <I>chooses the foolish things of this
|
|
world, to confound the wise.</I></P>
|
|
|
|
<P>
|
|
|
|
II. <I>Who</I> they were. We have an account of the call of two pair of
|
|
brothers in these verses--Peter and Andrew, James and John; the two
|
|
former, and, probably, the two latter also, had had acquaintance with
|
|
Christ before
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+1:40,41">John i. 40, 41</A>),
|
|
|
|
but were not till now called into a close and constant attendance upon
|
|
him. Note, Christ brings poor souls by degrees into fellowship with
|
|
himself. They had been disciples of John, and so were the better
|
|
disposed to follow Christ. Note, Those who have submitted to the
|
|
discipline of repentance, shall be welcome to the joys of faith. We may
|
|
observe concerning them,</P>
|
|
|
|
<P>
|
|
|
|
1. That they were <I>brothers.</I> Note, It is a blessed thing, when
|
|
they who are <I>kinsmen according to the flesh</I> (as the apostle
|
|
speaks,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+9:3">Rom. ix. 3</A>),
|
|
|
|
are brought together into a spiritual alliance to Jesus Christ. It is
|
|
the honour and comfort of a house, when those that are of the
|
|
<I>same</I> family, are of <I>God's</I> family.</P>
|
|
|
|
<P>
|
|
|
|
2. That they were <I>fishers.</I> Being fishers,
|
|
|
|
(1.) They were <I>poor men:</I> if they had had estates, or any
|
|
considerable stock in trade, they would not have made fishing their
|
|
trade, however, they might have made it their recreation. Note, Christ
|
|
does not despise the poor, and therefore we must not; the poor are
|
|
evangelized, and the Fountain of honour sometimes gives more abundant
|
|
honour to that part which most lacked.
|
|
|
|
(2.) The were <I>unlearned men,</I> not bred up to books or literature
|
|
as Moses was, who was conversant with all the learning of the
|
|
Egyptians. Note, Christ sometimes chooses to endow those with the gifts
|
|
of grace who have least to show of the gifts of nature. Yet this will
|
|
not justify the bold intrusion of ignorant and unqualified men into the
|
|
work of the ministry: extraordinary gifts of knowledge and utterance
|
|
are not now to be expected, but requisite abilities must be obtained in
|
|
an ordinary way, and without a competent measure of these, none are to
|
|
be admitted to that service.
|
|
|
|
(3.) They were <I>men of business,</I> who had been bred up to labour.
|
|
Note, Diligence in an honest calling is pleasing to Christ, and no
|
|
hindrance to a holy life. Moses was called from keeping sheep, and
|
|
David from following the ewes, to eminent employments. Idle people lie
|
|
more open to the temptations of Satan than to the calls of God.
|
|
|
|
(4.) They were men that were accustomed to <I>hardships</I> and
|
|
hazards; the fisher's trade, more than any other, is laborious and
|
|
perilous; fishermen must be often wet and cold; they must watch, and
|
|
wait, and toil, and be often in <I>perils by waters.</I> Note, Those
|
|
who have learned to bear hardships, and run hazards, are best prepared
|
|
for the fellowship and discipleship of Jesus Christ. Good soldiers of
|
|
Christ must endure hardness.</P>
|
|
|
|
<P>
|
|
|
|
III. <I>What they were doing.</I> Peter and Andrew were then using
|
|
their nets, they were fishing; and James and John were <I>mending their
|
|
nets,</I> which was an instance of their industry and good husbandry.
|
|
They did not go to their father for money to buy new nets, but took
|
|
pains to mend their old ones. It is commendable to make what we have go
|
|
as far, and last as long, as may be. James and John were <I>with their
|
|
father Zebedee,</I> ready to assist him, and make his business easy to
|
|
him. Note, It is a happy and hopeful presage, to see children careful
|
|
of their parents, and dutiful to them. Observe,
|
|
|
|
1. They were <I>all</I> employed, all very busy, and none idle. Note,
|
|
When Christ comes, it is good to be found doing. "Am I in Christ?" is a
|
|
very needful question for us to ask ourselves; and, next to that, "Am I
|
|
in my calling?"
|
|
|
|
2. They were <I>differently</I> employed; two of them were fishing,
|
|
and two of them <I>mending their nets.</I> Note, Ministers should be
|
|
always employed, either in teaching or studying; they may always find
|
|
themselves something to do, if it be not their own fault; and
|
|
<I>mending their nets,</I> is, in its season, as necessary work as
|
|
fishing.</P>
|
|
|
|
<P>
|
|
|
|
IV. <I>What the call was</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:19"><I>v.</I> 19</A>);
|
|
|
|
<I>Follow me, and I will make you fishers of men.</I> They had followed
|
|
Christ before, as ordinary disciples
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+1:37">John i. 37</A>),
|
|
|
|
but so they might follow Christ, and follow their calling too;
|
|
therefore they were called to a more close and constant attendance, and
|
|
must leave their calling. Note, Even they who had been called to follow
|
|
Christ, have need to be called to follow on, and to follow nearer,
|
|
especially when they are designed for the work of the ministry.
|
|
Observe,</P>
|
|
|
|
<P>
|
|
|
|
1. What Christ intended them for; <I>I will make you fishers of
|
|
men;</I> this alludes to their former calling. Let them be not proud of
|
|
the new honour designed them, they are still but fishers; let them not
|
|
be afraid of the new work cut out for them, for they have been used to
|
|
fishing, and fishers they are still. It was usual with Christ to speak
|
|
of spiritual and heavenly things under such allusions, and in such
|
|
expressions, as took rise from common things that offered themselves to
|
|
his view. David was called from feeding sheep to feed God's Israel; and
|
|
when he is a king, is a shepherd. Note,
|
|
|
|
(1.) Ministers are <I>fishers of men,</I> not to destroy them, but to
|
|
save them, by bringing them into another element. They must fish, not
|
|
for wrath, wealth, honour, and preferment, to gain them to themselves,
|
|
but for souls, to gain them to Christ. <I>They watch for your souls</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Heb+13:17">Heb. xiii. 17</A>),
|
|
|
|
<I>and seek not yours, but you,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Co+12:14,16">2 Cor. xii. 14, 16</A>.
|
|
|
|
(2.) It is Jesus Christ that makes them so; <I>I will make you fishers
|
|
of men.</I> It is he that qualifies men for this work, calls them to
|
|
it, authorizes them in it, gives them commission to fish for souls, and
|
|
wisdom to win them. Those ministers are likely to have comfort in their
|
|
work, who are thus made by Jesus Christ.</P>
|
|
|
|
<P>
|
|
|
|
2. What they must do in order to this; <I>Follow me.</I> They must
|
|
separate themselves to a diligent attendance on him, and set themselves
|
|
to a humble imitation of him; must follow him as their Leader. Note,
|
|
|
|
(1.) Those whom Christ employs in any service for him, must first be
|
|
fitted and qualified for it.
|
|
|
|
(2.) Those who would <I>preach Christ,</I> must first <I>learn</I>
|
|
Christ, and learn of him. How can we expect to bring others to the
|
|
knowledge of Christ, if we do not know him well ourselves?
|
|
|
|
(3.) Those who would get an acquaintance with Christ, must be diligent
|
|
and constant in their attendance on him. The apostles were prepared for
|
|
their work, by <I>accompanying Christ all the time that he went in and
|
|
out among them,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:21">Acts i. 21</A>.
|
|
|
|
There is no learning comparable to that which is got by following
|
|
Christ. Joshua, by ministering to Moses, is fitted to be his successor.
|
|
|
|
(4.) Those who are to fish for men, must therein follow Christ, and do
|
|
it as he did, with diligence, faithfulness, and tenderness. Christ is
|
|
the great pattern for preachers, and they ought to be <I>workers
|
|
together with him.</I></P>
|
|
|
|
<P>
|
|
|
|
V. What was the <I>success</I> of this call. Peter and Andrew
|
|
<I>straightway left their nets</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:20"><I>v.</I> 20</A>);
|
|
|
|
and James and John <I>immediately left the ship and their father</I>
|
|
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+4:22"><I>v.</I> 22</A>);
|
|
|
|
<I>and they</I> all <I>followed him.</I> Note, Those who would follow
|
|
Christ aright, must <I>leave all</I> to follow him. Every Christian
|
|
must leave all in affection, set loose to all, must <I>hate father and
|
|
mother</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Lu+14:26">Luke xiv. 26</A>),
|
|
|
|
must love them less than Christ, must be ready to part with his
|
|
interest in them rather than with his interest in Jesus Christ; but
|
|
those who are devoted to the work of the ministry are, in a special
|
|
manner, concerned to disentangle themselves from all the affairs of
|
|
this life, that they may give themselves wholly to that work which
|
|
requires the whole man. Now,</P>
|
|
|
|
<P>
|
|
|
|
1. This instance of the power of the Lord Jesus gives us good
|
|
encouragement to depend upon the sufficiency of his grace. How strong
|
|
and effectual is his word! <I>He speaks, and it is done.</I> The same
|
|
power goes along with this word of Christ, <I>Follow me,</I> that went
|
|
along with that word, <I>Lazarus, come forth;</I> a power <I>to make
|
|
willing,</I>
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+110:3">Ps. cx. 3</A>.</P>
|
|
|
|
<P>
|
|
|
|
2. This instance of the pliableness of the disciples, gives us a good
|
|
example of obedience to the command of Christ. Note, It is the good
|
|
property of all Christ's faithful servants to come when they are
|
|
called, and to follow their Master wherever he leads them. They
|
|
objected not their present employments, their engagements to their
|
|
families, the difficulties of the service they were called to, or their
|
|
own unfitness for it; but, being called, they obeyed, and, like
|
|
Abraham, <I>went out not knowing whither they went,</I> but knowing
|
|
very well whom they followed. James and John <I>left their father:</I>
|
|
it is not said what became of him; their mother Salome was a constant
|
|
follower of Christ; no doubt, their father Zebedee was a believer, but
|
|
the call to follow Christ fastened on the young ones. Youth is the
|
|
learning age, and the labouring age. The priests ministered in the
|
|
prime of their life.</P>
|
|
|
|
<A NAME="Mt4_23"> </A>
|
|
<A NAME="Mt4_24"> </A>
|
|
<A NAME="Mt4_25"> </A>
|
|
|
|
<A NAME="Sec4"> </A>
|
|
<TABLE WIDTH="100%" BORDER=0>
|
|
<TR><TD><FONT SIZE=+1><I>
|
|
Christ Preaches in Galilee; Miracles of Christ in Galilee.</I></FONT></TD>
|
|
<TR><TD><HR SIZE=1></TD></TR>
|
|
</TABLE>
|
|
|
|
<P>
|
|
<FONT SIZE=+1>23 And Jesus went about all Galilee, teaching in their
|
|
synagogues, and preaching the gospel of the kingdom, and healing
|
|
all manner of sickness and all manner of disease among the
|
|
people.
|
|
24 And his fame went throughout all Syria: and they brought
|
|
unto him all sick people that were taken with divers diseases and
|
|
torments, and those which were possessed with devils, and those
|
|
which were lunatic, and those that had the palsy; and he healed
|
|
them.
|
|
25 And there followed him great multitudes of people from
|
|
Galilee, and <I>from</I> Decapolis, and <I>from</I> Jerusalem, and <I>from</I>
|
|
Judea, and <I>from</I> beyond Jordan.
|
|
</FONT></P>
|
|
|
|
<P>
|
|
|
|
See here,
|
|
|
|
I. What an industrious preacher Christ was; He <I>went about all
|
|
Galilee, teaching in their synagogues, and preaching the gospel of the
|
|
kingdom.</I> Observe,
|
|
|
|
1. <I>What</I> Christ preached--<I>the gospel of the kingdom. The
|
|
kingdom of heaven,</I> that is, of grace and glory, is emphatically
|
|
<I>the kingdom, the kingdom</I> that was now to come; that kingdom
|
|
which shall survive, as it doth surpass, all the kingdoms of the earth.
|
|
<I>The gospel</I> is the charter of that kingdom, containing the King's
|
|
coronation oath, by which he has graciously obliged himself to pardon,
|
|
protect, and save the subjects of that kingdom; it contains also their
|
|
oath of allegiance, by which they oblige themselves to observe his
|
|
statutes and seek his honour; this is <I>the gospel of the kingdom;</I>
|
|
this Christ was himself the Preacher of, that our faith in it might be
|
|
confirmed.
|
|
|
|
2. <I>Where</I> he preached--<I>in the synagogues;</I> not there only,
|
|
but there chiefly, because those were <I>the places of concourse,</I>
|
|
where <I>wisdom</I> was to <I>lift up her voice</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+1:21">Prov. i. 21</A>);
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because they were <I>places of concourse</I> for religious worship, and
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there, it was to be hoped, the minds of the people would be prepared to
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|
receive <I>the gospel;</I> and there the scriptures of the Old
|
|
Testament were read, the exposition of which would easily introduce
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|
<I>the gospel of the kingdom.</I>
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3. <I>What pains he took</I> in preaching; He <I>went about all
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|
Galilee, teaching.</I> He might have issued out a proclamation to
|
|
summon all to come to him; but, to show his humility, and the
|
|
condescensions of his grace, he goes to them; for he <I>waits to be
|
|
gracious,</I> and comes <I>to seek and save.</I> Josephus says, There
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|
were above two hundred cities and towns in Galilee, and all, or most of
|
|
them, Christ visited. He <I>went about doing good.</I> Never was there
|
|
such an itinerant preacher, such an indefatigable one, as Christ was;
|
|
he went from town to town, to beseech poor sinners to be reconciled to
|
|
God. This is an example to ministers, to lay themselves out to do good,
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and to <I>be instant,</I> and constant, in <I>season, and out of
|
|
season,</I> to preach the word.</P>
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<P>
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II. What a powerful physician Christ was; he <I>went about</I> not only
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<I>teaching,</I> but <I>healing,</I> and both with his word, that he
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|
might magnify that above all his name. <I>He sent his word, and healed
|
|
them.</I> Now observe,</P>
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<P>
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1. What diseases he cured--all without exception. He <I>healed all
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|
manner of sickness, and all manner of disease.</I> There are diseases
|
|
which are called <I>the reproach of physicians,</I> being obstinate to
|
|
all the methods they can prescribe; but even those were the glory of
|
|
this Physician, for <I>he healed them</I> all, however inveterate. His
|
|
word was the true <I>panpharmacon--all-heal.</I></P>
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|
|
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<P>
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|
|
|
Three general words are here used to intimate this; he healed every
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sickness, <B><I>noson</I></B>, as blindness, lameness, fever, dropsy;
|
|
every <I>disease,</I> or languishing, <B><I>malakian</I></B>, as fluxes
|
|
and consumptions; and all <I>torments,</I> <B><I>basanous</I></B>, as
|
|
gout, stone, convulsions, and such like torturing distempers; whether
|
|
the disease was acute or chronical; whether it was a racking or a
|
|
wasting disease; none was too bad, none too hard, for Christ to heal
|
|
with a word's speaking.</P>
|
|
|
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<P>
|
|
|
|
Three particular diseases are specified; <I>the palsy,</I> which is the
|
|
greatest weakness of the body; <I>lunacy,</I> which is the greatest
|
|
malady of the mind, and <I>possession of the Devil,</I> which is the
|
|
greatest misery and calamity of both, yet Christ healed all: for he is
|
|
the sovereign Physician both of soul and body, and has command of all
|
|
diseases.</P>
|
|
|
|
<P>
|
|
|
|
2. What patients he had. A physician who was so easy of access, so sure
|
|
of success, who cured immediately, without either a painful suspense
|
|
and expectation, or such painful remedies as are worse than the
|
|
disease; who cured gratis, and took no fees, could not but have
|
|
abundance of patients. See here, what flocking there was to him from
|
|
all parts; great multitudes of people came, not only <I>from
|
|
Galilee</I> and the country about, but even <I>from Jerusalem</I> and
|
|
<I>from Judea,</I> which lay a great way off; for <I>his fame went
|
|
throughout all Syria,</I> not only among all the people of the Jews,
|
|
but among the neighbouring nations, which, by the report that now
|
|
spread far and near concerning him, would be prepared to receive his
|
|
gospel, when afterwards it should be brought them. <I>This</I> is given
|
|
as the reason why such multitudes came to him, because his fame had
|
|
spread so widely. Note, What we hear of Christ from others, should
|
|
invite us to him. The queen of Sheba was induced, by the fame of
|
|
Solomon, to pay him a visit. The voice of fame is "Come, and see."
|
|
Christ both <I>taught and healed.</I> They who came for cures, met with
|
|
instruction concerning <I>the things that belonged to their peace.</I>
|
|
It is well if any thing will bring people to Christ; and they who come
|
|
to him will find more in him than they expected. These Syrians, like
|
|
Naaman the Syrian, coming to be healed of their diseases, many of them
|
|
being converts,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ki+5:15,17">2 Kings v. 15, 17</A>.
|
|
|
|
They sought health for the body, and obtained the salvation of the
|
|
soul; like Saul, who sought the asses, and found the kingdom. Yet it
|
|
appeared, by the issue, that many of those who rejoiced in Christ as a
|
|
Healer, forgot him as a Teacher.</P>
|
|
|
|
<P>
|
|
|
|
Now concerning the cures which Christ wrought, let us, once for all,
|
|
observe the <I>miracle,</I> the <I>mercy,</I> and the <I>mystery,</I>
|
|
of them.</P>
|
|
|
|
<P>
|
|
|
|
(1.) The <I>miracle</I> of them. They were wrought in such a manner, as
|
|
plainly spake them to be the immediate products of a divine and
|
|
supernatural power, and they were God's seal to his commission. Nature
|
|
could not do these things, it was the God of nature; the cures were
|
|
many, of diseases incurable by the art of the physician, of persons
|
|
that were strangers, of all ages and conditions; the cures were wrought
|
|
openly, before many witnesses, in mixed companies of persons that would
|
|
have denied the matter of fact, if they could have had any colour for
|
|
so doing; no cure ever failed, or was afterwards called in question;
|
|
they were wrought speedily, and not (as cures by natural causes)
|
|
gradually; they were perfect cures, and wrought with a word's speaking;
|
|
all which proves him <I>a Teacher come from God,</I> for, otherwise,
|
|
none could have done the works that he did,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+3:2">John iii. 2</A>.
|
|
|
|
He appeals to these as credentials,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+11:4,5,Joh+5:36"><I>ch.</I> xi. 4, 5; John v. 36</A>.
|
|
|
|
It was expected that the Messiah should work miracles
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+7:31">John vii. 31</A>);
|
|
|
|
miracles of this nature
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Isa+35:5,6">Isa. xxxv. 5, 6</A>);
|
|
|
|
and we have this indisputable proof of his being the Messiah; never was
|
|
there any man that did thus; and therefore his healing and his
|
|
preaching generally went together, for the former confirmed the latter;
|
|
thus here he <I>began to</I> do <I>and to</I> teach,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ac+1:1">Acts i. 1</A>.</P>
|
|
|
|
<P>
|
|
|
|
(2.) The <I>mercy</I> of them. The miracles that Moses wrought, to
|
|
prove his mission, were most of them plagues and judgments, to intimate
|
|
the terror of that dispensation, though from God; but the miracles that
|
|
Christ wrought, were most of them cures, and all of them (except the
|
|
cursing of the barren fig tree) blessings and favours; for the gospel
|
|
dispensation is founded, and built up in love, and grace, and
|
|
sweetness; and the management is such as tends not to affright but to
|
|
allure us to obedience. Christ designed by his cures to win upon
|
|
people, and to ingratiate himself and his doctrine into their minds,
|
|
and so to draw them with the bands of love,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ho+11:4">Hos. xi. 4</A>.
|
|
|
|
The miracle of them proved his doctrine <I>a faithful saying,</I> and
|
|
convinced men's judgments; the mercy of them proved it <I>worthy of all
|
|
acceptation,</I> and wrought upon their affections. They were not only
|
|
<I>great</I> works, but <I>good works,</I> that he <I>showed them
|
|
from</I> his <I>Father</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Joh+10:32">John x. 32</A>);
|
|
|
|
and this goodness was intended to <I>lead men to repentance</I>
|
|
|
|
(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+2:4">Rom. ii. 4</A>),
|
|
|
|
as also to show that kindness, and beneficence, and doing good to all,
|
|
to the utmost of our power and opportunity, are essential branches of
|
|
that holy religion which Christ came into the world to establish.</P>
|
|
|
|
<P>
|
|
|
|
(3.) The <I>mystery</I> of them. Christ, by curing <I>bodily
|
|
diseases,</I> intended to show, that his great errand into the world
|
|
was to cure <I>spiritual maladies.</I> He is the <I>Sun of
|
|
righteousness,</I> that <I>arises with</I> this <I>healing under his
|
|
wings.</I> As the Converter of sinners, he is the <I>Physician of
|
|
souls,</I> and has taught us to call him so,
|
|
|
|
<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Mt+9:12,13"><I>ch.</I> ix. 12, 13</A>.
|
|
|
|
Sin is the <I>sickness, disease,</I> and <I>torment</I> of the soul;
|
|
Christ <I>came to take away sin,</I> and so to heal these. And the
|
|
particular stories of the cures Christ wrought, may not only be applied
|
|
spiritually, by way of allusion and illustration, but, I believe, are
|
|
very much intended to reveal to us spiritual things, and to set before
|
|
us the way and method of Christ's dealing with souls, in their
|
|
conversion and sanctification; and those cures are recorded, that were
|
|
most significant and instructive this way; and they are therefore so to
|
|
be explained and improved, to the honour and praise of that glorious
|
|
Redeemer, <I>who forgiveth all our iniquities, and</I> so <I>healeth
|
|
all our diseases.</I></P>
|
|
|
|
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