Apologetics Bible
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Matthew, written c. AD 50-60 for a primarily Jewish audience, is structured around five great discourse blocks — echoing the five books of Moses and presenting Jesus as the new and greater Moses, the fulfillment of the Torah rather than its abolition (5:17).
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Connected primary witness
- Connected ID:
Matthew_4
- Primary Witness Text: Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. And when he had fasted forty days and forty nights, he was afterward an hungred. And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; And saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the devil leaveth him, and, behold, angels came and ministered unto him. Now when Jesus had heard that John was cast into prison, he departed into Galilee; And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim: That it might be fulfilled which...
Connected dataset overlay
- Connected ID:
Matthew_4
- Chapter Blob Preview: Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. And when he had fasted forty days and forty nights, he was afterward an hungred. And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proce...
Chapter frameStart here before opening notes.
Chapter frame
Matthew, written c. AD 50-60 for a primarily Jewish audience, is structured around five great discourse blocks — echoing the five books of Moses and presenting Jesus as the new and greater Moses, the fulfillment of the Torah rather than its abolition (5:17).
Matthew is the most OT-citation-dense Gospel (~65 explicit citations plus hundreds of allusions), consistently showing fulfillment of OT Scripture. Its opening genealogy (1:1-17) traces the Davidic-Abrahamic covenant line, establishing Jesus' legal right to the Messianic throne. Matthew's Sermon on the Mount (chs. 5-7) remains the most complete statement of Kingdom ethics in ancient literature.
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Matthew 4:1
Greek
Τότε ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου.Tote o Iesoys anechthe eis ten eremon ypo toy pneymatos, peirasthenai ypo toy diaboloy.
KJV: Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
AKJV: Then was Jesus led up of the spirit into the wilderness to be tempted of the devil.
ASV: Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
YLT: Then Jesus was led up to the wilderness by the Spirit, to be tempted by the Devil,
Exposition: Matthew 4:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:2
Greek
καὶ νηστεύσας ἡμέρας τεσσεράκοντα καὶ νύκτας τεσσεράκοντα ὕστερον ἐπείνασεν.kai nesteysas emeras tesserakonta kai nyktas tesserakonta ysteron epeinasen.
KJV: And when he had fasted forty days and forty nights, he was afterward an hungred.
AKJV: And when he had fasted forty days and forty nights, he was afterward an hungered.
ASV: And when he had fasted forty days and forty nights, he afterward hungered.
YLT: and having fasted forty days and forty nights, afterwards he did hunger.
Commentary WitnessMatthew 4:2Quoted commentary witness
Commentary Witness
Matthew 4:2
Verse 2 And when he had fasted forty days - It is remarkable that Moses, the great lawgiver of the Jews, previously to his receiving the law from God, fasted forty days in the mount; that Elijah, the chief of the prophets, fasted also forty days; and that Christ, the giver of the New Covenant, should act in the same way. Was not all this intended to show, that God's kingdom on earth was to be spiritual and Divine? - that it should not consist in meat and drink, but in righteousness, peace, and joy in the Holy Ghost? Rom 14:17. Relative to the forty days' fast of Moses, there is a beautiful saying in the Talmudists. "Is it possible that any man can fast forty days and forty nights? To which Rabbi Meir answered, When thou takest up thy abode in any particular city, thou must live according to its customs. Moses ascended to heaven, where they neither eat nor drink therefore he became assimilated to them. We are accustomed to eat and drink; and, when angels descend to us, they eat and drink also." Moses, Elijah, and our blessed Lord could fast forty days and forty nights, because they were in communion with God, and living a heavenly life.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Rom 14:17
Named authorities or texts detected in the witness
- Moses
- Jews
- Elijah
- Christ
- New Covenant
- Talmudists
Exposition: Matthew 4:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when he had fasted forty days and forty nights, he was afterward an hungred.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:3
Greek
καὶ προσελθὼν ⸂ὁ πειράζων εἶπεν αὐτῷ⸃· Εἰ υἱὸς εἶ τοῦ θεοῦ, εἰπὲ ἵνα οἱ λίθοι οὗτοι ἄρτοι γένωνται.kai proselthon o peirazon eipen ayto· Ei yios ei toy theoy, eipe ina oi lithoi oytoi artoi genontai.
KJV: And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
AKJV: And when the tempter came to him, he said, If you be the Son of God, command that these stones be made bread.
ASV: And the tempter came and said unto him, If thou art the Son of God, command that these stones become bread.
YLT: And the Tempter having come to him said, `If Son thou art of God--speak that these stones may become loaves.'
Commentary WitnessMatthew 4:3Quoted commentary witness
Commentary Witness
Matthew 4:3
Verse 3 And when the tempter - This onset of Satan was made (speaking after the manner of men) judiciously: he came when Jesus, after having fasted forty days and forty nights, was hungry: now, as hunger naturally diminishes the strength of the body, the mind gets enfeebled, and becomes easily irritated; and if much watching and prayer be not employed, the uneasiness which is occasioned by a lack of food may soon produce impatience, and in this state of mind the tempter has great advantages. The following advice of an Arabian philosopher to his son is worthy of attention. "My son, never go out of the house in the morning, till thou hast eaten something: by so doing, thy mind will be more firm; and, shouldest thou be insulted by any person, thou wilt find thyself more disposed to suffer patiently: for hunger dries up and disorders the brain." Bibliot. Orient. Suppl. p. 449. The state of our bodily health and worldly circumstances may afford our adversary many opportunities of doing us immense mischief. In such cases, the sin to which we are tempted may be justly termed, as in Heb 12:1, την ευπεριστατον αμαρτιαν, the well circumstanced sin, because all the circumstances of time, place, and state of body and mind, are favorable to it. If thou be the Son of God - Or, a son of God, υιος του Θεου. υιος is here, and in Luk 4:3, written without the article; and therefore should not be translated The Son, as if it were ὁ υιος, which is a phrase that is applicable to Christ as the Messiah: but it is certain, whatever Satan might suspect, he did not fully know that the person he tempted was the true Messiah. Perhaps one grand object of his temptation was to find this out. Command that these stones - The meaning of this temptation is: "Distrust the Divine providence and support, and make use of illicit means to supply thy necessities."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Heb 12:1
Named authorities or texts detected in the witness
- Ovid
- Philo
- Ray
- Jesus
- Bibliot
- Orient
- Suppl
- Or
- The Son
- Messiah
Exposition: Matthew 4:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:4
Greek
ὁ δὲ ἀποκριθεὶς εἶπεν· Γέγραπται· Οὐκ ἐπʼ ἄρτῳ μόνῳ ζήσεται ⸀ὁ ἄνθρωπος, ἀλλʼ ⸀ἐπὶ παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος θεοῦ.o de apokritheis eipen· Gegraptai· Oyk ep arto mono zesetai o anthropos, all epi panti remati ekporeyomeno dia stomatos theoy.
KJV: But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
AKJV: But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceeds out of the mouth of God.
ASV: But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
YLT: But he answering said, `It hath been written, Not upon bread alone doth man live, but upon every word coming forth from the mouth of God.'
Commentary WitnessMatthew 4:4Quoted commentary witness
Commentary Witness
Matthew 4:4
Verse 4 But by (or, upon, επι) every word - Ρημα, in Greek, answers to דבר dabar in Hebrew, which means not only a word spoken, but also thing, purpose, appointment, etc. Our Lord's meaning seems to be this: God purposes the welfare of his creatures - all his appointments are calculated to promote this end. Some of them may appear to man to have a contrary tendency; but even fasting itself, when used in consequence of a Divine injunction, becomes a mean of supporting that life which it seems naturally calculated to impair or destroy.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:4
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Greek
Exposition: Matthew 4:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:5
Greek
Τότε παραλαμβάνει αὐτὸν ὁ διάβολος εἰς τὴν ἁγίαν πόλιν, καὶ ⸀ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ,Tote paralambanei ayton o diabolos eis ten agian polin, kai estesen ayton epi to pterygion toy ieroy,
KJV: Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,
AKJV: Then the devil takes him up into the holy city, and sets him on a pinnacle of the temple,
ASV: Then the devil taketh him into the holy city; and he set him on the pinnacle of the temple,
YLT: Then doth the Devil take him to the holy city, and doth set him on the pinnacle of the temple,
Commentary WitnessMatthew 4:5Quoted commentary witness
Commentary Witness
Matthew 4:5
Verse 5 Pinnacle of the temple - It is very likely that this was what was called the στοα βασιλικη, the king's gallery; which, as Josephus says, "deserves to be mentioned among the most magnificent things under the sun: for upon a stupendous depth of a valley, scarcely to be fathomed by the eye of him that stands above, Herod erected a gallery of a vast height, from the top of which if any looked down, he would grow dizzy, his eyes not being able to reach so vast a depth." - Ant. l. xv. c. 14. See Dr. Lightfoot on this place.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Josephus
- Ant
- See Dr
Exposition: Matthew 4:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:6
Greek
καὶ λέγει αὐτῷ· Εἰ υἱὸς εἶ τοῦ θεοῦ, βάλε σεαυτὸν κάτω· γέγραπται γὰρ ὅτι Τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ καὶ ἐπὶ χειρῶν ἀροῦσίν σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου.kai legei ayto· Ei yios ei toy theoy, bale seayton kato· gegraptai gar oti Tois aggelois aytoy enteleitai peri soy kai epi cheiron aroysin se, mepote proskopses pros lithon ton poda soy.
KJV: And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
AKJV: And says to him, If you be the Son of God, cast yourself down: for it is written, He shall give his angels charge concerning you: and in their hands they shall bear you up, lest at any time you dash your foot against a stone.
ASV: and saith unto him, If thou art the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee:
YLT: and saith to him, `If Son thou art of God--cast thyself down, for it hath been written, that, His messengers He shall charge concerning thee, and on hands they shall bear thee up, that thou mayest not dash on a stone thy foot.'
Commentary WitnessMatthew 4:6Quoted commentary witness
Commentary Witness
Matthew 4:6
Verse 6 Cast thyself down - Our Lord had repelled the first temptation by an act of confidence in the power and goodness of God; and now Satan solicits him to make trial of it. Through the unparalleled subtlety of Satan, the very means we make use of to repel one temptation may he used by him as the groundwork of another. This method he often uses, in order to confound us in our confidence. He shall give his angels charge, etc. - This is a mutilated quotation of Psa 91:11. The clause, to keep thee in all thy ways, Satan chose to leave out, as quite unsuitable to his design. That God has promised to protect and support his servants, admits of no dispute; but, as the path of duty is the way of safety, they are entitled to no good when they walk out of it. In their hands they shall bear thee up - This quotation from Psa 91:11, is a metaphor taken from a nurse's management of her child: in teaching it to walk, she guides it along plain ground; but, when stones or other obstacles occur, she lifts up the child, and carries it over them, and then sets it down to walk again. Thus she keeps it in all its ways, watching over, and guarding every step it takes. To this St. Paul seems also to allude, 1Thes 2:7. We were gentle among you, even as a nurse cherisheth her children. Thus the most merciful God deals with the children of men, ever guarding them by his eye, and defending them by his power.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:6
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Satan
- St
Exposition: Matthew 4:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot aga...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:7
Greek
ἔφη αὐτῷ ὁ Ἰησοῦς· Πάλιν γέγραπται· Οὐκ ἐκπειράσεις κύριον τὸν θεόν σου.ephe ayto o Iesoys· Palin gegraptai· Oyk ekpeiraseis kyrion ton theon soy.
KJV: Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
AKJV: Jesus said to him, It is written again, You shall not tempt the Lord your God.
ASV: Jesus said unto him, Again it is written, Thou shalt not make trial of the Lord thy God.
YLT: Jesus said to him again, `It hath been written, Thou shalt not tempt the Lord thy God.'
Commentary WitnessMatthew 4:7Quoted commentary witness
Commentary Witness
Matthew 4:7
Verse 7 Thou shalt not tempt - To expose myself to any danger naturally destructive, with the vain presumption that God will protect and defend me from the ruinous consequences of my imprudent conduct, is to tempt God.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:7
Source lane
Apologetics Bible source bundle
Exposition: Matthew 4:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:8
Greek
Πάλιν παραλαμβάνει αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν λίαν, καὶ δείκνυσιν αὐτῷ πάσας τὰς βασιλείας τοῦ κόσμου καὶ τὴν δόξαν αὐτῶνPalin paralambanei ayton o diabolos eis oros ypselon lian, kai deiknysin ayto pasas tas basileias toy kosmoy kai ten doxan ayton
KJV: Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;
AKJV: Again, the devil takes him up into an exceeding high mountain, and shows him all the kingdoms of the world, and the glory of them;
ASV: Again, the devil taketh him unto an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them;
YLT: Again doth the Devil take him to a very high mount, and doth shew to him all the kingdoms of the world and the glory of them,
Commentary WitnessMatthew 4:8Quoted commentary witness
Commentary Witness
Matthew 4:8
Verse 8 An exceeding high mountain, and showeth him - If the words, all the kingdoms of the world, be taken in a literal sense, then this must have been a visionary representation, as the highest mountain on the face of the globe could not suffice to make evident even one hemisphere of the earth, and the other must of necessity be in darkness. But if we take the world to mean only the land of Judea, and some of the surrounding nations, as it appears sometimes to signify, (see on Luk 2:1 (note)), then the mountain described by the Abbe Mariti (Travels through Cyprus, etc). could have afforded the prospect in question. Speaking of it, he says, "Here we enjoyed the most beautiful prospect imaginable. This part of the mountain overlooks the mountains of Arabia, the country of Gilead, the country of the Amorites, the plains of Moab, the plains of Jericho, the river Jordan, and the whole extent of the Dead Sea. It was here that the devil said to the Son of God, All these kingdoms will I give thee, if thou wilt fall down and worship me." Probably St. Matthew, in the Hebrew original, wrote הארץ haarets, which signifies the world, the earth, and often the land of Judea only. What renders this more probable is, that at this time Judea was divided into several kingdoms, or governments under the three sons of Herod the Great, viz. Archelaus, Antipas, and Philip; which are not only called ethnarchs and tetrarchs in the Gospels, but also βασιλεις, kings, and are said βασιλευειν, to reign, as Rosenmuller has properly remarked. See Mat 2:22; Mat 14:9.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 2:22
- Mat 14:9
Named authorities or texts detected in the witness
- Judea
- Cyprus
- Arabia
- Gilead
- Amorites
- Moab
- Jericho
- Jordan
- Dead Sea
- Probably St
- Matthew
- Great
- Archelaus
- Antipas
- Philip
- Gospels
Exposition: Matthew 4:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:9
Greek
καὶ ⸀εἶπεν αὐτῷ· Ταῦτά ⸂σοι πάντα⸃ δώσω, ἐὰν πεσὼν προσκυνήσῃς μοι.kai eipen ayto· Tayta soi panta doso, ean peson proskyneses moi.
KJV: And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
AKJV: And says to him, All these things will I give you, if you will fall down and worship me.
ASV: and he said unto him, All these things will I give thee, if thou wilt fall down and worship me.
YLT: and saith to him, `All these to thee I will give, if falling down thou mayest bow to me.'
Commentary WitnessMatthew 4:9Quoted commentary witness
Commentary Witness
Matthew 4:9
Verse 9 If thou wilt fall down and worship me - As if he had said, "The whole of this land is now under my government; do me homage for it, and I will deliver it into thy hand."
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:9
Source lane
Apologetics Bible source bundle
Exposition: Matthew 4:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:10
Greek
τότε λέγει αὐτῷ ὁ Ἰησοῦς· ⸀Ὕπαγε, Σατανᾶ· γέγραπται γάρ· Κύριον τὸν θεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις.tote legei ayto o Iesoys· Ypage, Satana· gegraptai gar· Kyrion ton theon soy proskyneseis kai ayto mono latreyseis.
KJV: Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
AKJV: Then says Jesus to him, Get you hence, Satan: for it is written, You shall worship the Lord your God, and him only shall you serve.
ASV: Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
YLT: Then saith Jesus to him, `Go--Adversary, for it hath been written, The Lord thy God thou shalt bow to, and Him only thou shalt serve.'
Commentary WitnessMatthew 4:10Quoted commentary witness
Commentary Witness
Matthew 4:10
Verse 10 Get thee hence - Or, behind me, οπισω μου. This is added by a multitude of the best MSS., Versions, and Fathers. This temptation savoring of nothing but diabolical impudence, Jesus did not treat it as the others; but, with Divine authority, commanded the tempter to return to his own place. In the course of this trial, it appears that our blessed Lord was tempted, 1st. To Distrust. Command these stones to become bread. 2dly. To Presumption. Cast thyself down. 3dly. To worldly Ambition. All these will I give. 4thly. To Idolatry. Fall down and worship me, or do me homage. There is probably not a temptation of Satan, but is reducible to one or other of these four articles. From the whole we may learn: First. No man, howsoever holy, is exempted from temptation: for God manifested to the flesh was tempted by the devil. Secondly. That the best way to foil the adversary, is by the sword of the Spirit, which is the word of God, Eph 6:17. Thirdly. That to be tempted even to the greatest abominations (while a person resists) is not sin: for Christ was tempted to worship the Devil. Fourthly. That there is no temptation which is from its own nature, or favoring circumstances, irresistible. God has promised to bruise even Satan under our feet. As I wish to speak what I think most necessary on every subject, when I first meet it, and once for all, I would observe - First, That the fear of being tempted may become a most dangerous snare. Secondly, That when God permits a temptation or trial to come he will give grace to bear or overcome it. Thirdly, That our spiritual interests shall be always advanced, in proportion to our trials and faithful resistance. Fourthly, That a more than ordinary measure of Divine consolation shall be the consequence of every victory.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Eph 6:17
Named authorities or texts detected in the witness
- Jesus
- Or
- Versions
- Fathers
- To Distrust
- To Presumption
- Ambition
- To Idolatry
- Satan
- First
- Secondly
- Thirdly
- Devil
- Fourthly
Exposition: Matthew 4:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:11
Greek
τότε ἀφίησιν αὐτὸν ὁ διάβολος, καὶ ἰδοὺ ἄγγελοι προσῆλθον καὶ διηκόνουν αὐτῷ.tote aphiesin ayton o diabolos, kai idoy aggeloi proselthon kai diekonoyn ayto.
KJV: Then the devil leaveth him, and, behold, angels came and ministered unto him.
AKJV: Then the devil leaves him, and, behold, angels came and ministered to him. ¶
ASV: Then the devil leaveth him; and behold, angels came and ministered unto him.
YLT: Then doth the Devil leave him, and lo, messengers came and were ministering to him.
Commentary WitnessMatthew 4:11Quoted commentary witness
Commentary Witness
Matthew 4:11
Verse 11 Behold, angels came and ministered unto him - That is, brought that food which was necessary to support nature. The name given to Satan in the third verse is very emphatic, ο πειραζων, the tempter, or trier, from πειρω, to pierce through. To this import of the name there seems to be an allusion, Eph 6:16 : The fiery Darts of the wicked one. This is the precise idea of the word in Deu 8:2. To humble thee, and to prove thee, To Know What Was In Thy Heart: לנסתך linesteca, πειραση σε, Lxx. that he might bore thee through. The quality and goodness of many things are proved by piercing or boring through; for this shows what is in the heart. Perhaps nothing tends so much to discover what we are, as trials either from men or devils. Shalt thou serve, or pay religious veneration, λατρευσεις. This is Mr. Wakefield's translation, and I think cannot be mended. Λατρεια comes from λα, very much, and τρεω, I tremble. When a sinner approaches the presence of God, conscious of His infinite holiness and justice, and of his own vileness, he will then fully comprehend what this word means. See this religious reverence exemplified in the case of Moses, when in the presence of God; I exceedingly fear, said he, and tremble, Heb 12:21. And yet this fear of God is the beginning of wisdom. See the observations at the end of the chapter.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Eph 6:16
- Heb 12:21
Named authorities or texts detected in the witness
- Moses
- Behold
- In Thy Heart
- Lxx
- Mr
Exposition: Matthew 4:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then the devil leaveth him, and, behold, angels came and ministered unto him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:12
Greek
Ἀκούσας ⸀δὲ ὅτι Ἰωάννης παρεδόθη ἀνεχώρησεν εἰς τὴν Γαλιλαίαν.Akoysas de oti Ioannes paredothe anechoresen eis ten Galilaian.
KJV: Now when Jesus had heard that John was cast into prison, he departed into Galilee;
AKJV: Now when Jesus had heard that John was cast into prison, he departed into Galilee;
ASV: Now when he heard that John was delivered up, he withdrew into Galilee;
YLT: And Jesus having heard that John was delivered up, did withdraw to Galilee,
Commentary Witness (Generated)Matthew 4:12Generated editorial synthesis
Commentary Witness (Generated)
Matthew 4:12
Matthew 4:12 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Now when Jesus had heard that John was cast into prison, he departed into Galilee;'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 4:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 4:12
Named authorities or texts detected in the witness
- Jesus
- Galilee
Exposition: Matthew 4:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now when Jesus had heard that John was cast into prison, he departed into Galilee;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:13
Greek
καὶ καταλιπὼν τὴν Ναζαρὰ ἐλθὼν κατῴκησεν εἰς Καφαρναοὺμ τὴν παραθαλασσίαν ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλίμ·kai katalipon ten Nazara elthon katokesen eis Kapharnaoym ten parathalassian en oriois Zaboylon kai Nephthalim·
KJV: And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
AKJV: And leaving Nazareth, he came and dwelled in Capernaum, which is on the sea coast, in the borders of Zabulon and Nephthalim:
ASV: and leaving Nazareth, he came and dwelt in Capernaum, which is by the sea, in the borders of Zebulun and Naphtali:
YLT: and having left Nazareth, having come, he dwelt at Capernaum that is by the sea, in the borders of Zebulun and Naphtalim,
Commentary WitnessMatthew 4:13Quoted commentary witness
Commentary Witness
Matthew 4:13
Verse 13 And leaving Nazareth - Or, entirely leaving Nazareth, και καταλιπων την Ναζαρετ, from κατα, intensive, and Δειπω, I leave. It seems that, from this time, our blessed Lord made Capernaum his ordinary place of residence; and utterly forsook Nazareth, because they had wholly rejected his word, and even attempted to take away his life. See Luk 4:29. Galilee was bounded by mount Lebanon on the north, by the river Jordan and the sea of Galilee on the east, by Chison on the south, and by the Mediterranean on the west. Nazareth, a little city in the tribe of Zebulon, in lower Galilee, with Tabor on the east, and Ptolemais on the west. It is supposed that this city was the usual residence of our Lord for the first thirty years of his life. It was here he became incarnate, lived in subjection to Joseph and Mary, and from which he took the name of a Nazorean. Capernaum, a city famous in the New Testament, but never mentioned in the Old. Probably it was one of those cities which the Jews built after their return from Babylon. It stood on the sea-coast of Galilee, on the borders of Zabulon and Nephthalim, as mentioned in the text. This was called his own city, Mat 9:1, etc., and here, as a citizen, he paid the half shekel, Mat 17:24. Among the Jews, if a man became a resident in any city for twelve months, he thereby became a citizen, and paid his proportion of dues and taxes. See Lightfoot. Capernaum is well known to have been the principal scene of our Lord's miracles during the three years of his public ministry. Zabulon, the country of this tribe, in which Nazareth and Capernaum were situated, bordered on the lake of Gennesareth, stretching to the frontiers of Sidon, Gen 49:13. Nephthalim was contiguous to it, and both were on the east side of Jordan, Jos 19:34.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 9:1
- Mat 17:24
- Gen 49:13
Named authorities or texts detected in the witness
- Or
- Nazareth
- Zebulon
- Galilee
- Mary
- Nazorean
- Capernaum
- New Testament
- Old
- Babylon
- Nephthalim
- Jews
- See Lightfoot
- Zabulon
- Gennesareth
- Sidon
- Jordan
Exposition: Matthew 4:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:14
Greek
ἵνα πληρωθῇ τὸ ῥηθὲν διὰ Ἠσαΐου τοῦ προφήτου λέγοντος·ina plerothe to rethen dia Esaioy toy prophetoy legontos·
KJV: That it might be fulfilled which was spoken by Esaias the prophet, saying,
AKJV: That it might be fulfilled which was spoken by Isaiah the prophet, saying,
ASV: that it might be fulfilled which was spoken through Isaiah the prophet, saying,
YLT: that it might be fulfilled that was spoken through Isaiah the prophet, saying,
Commentary Witness (Generated)Matthew 4:14Generated editorial synthesis
Commentary Witness (Generated)
Matthew 4:14
Matthew 4:14 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'That it might be fulfilled which was spoken by Esaias the prophet, saying,'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 4:14
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 4:14
Exposition: Matthew 4:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'That it might be fulfilled which was spoken by Esaias the prophet, saying,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:15
Greek
Γῆ Ζαβουλὼν καὶ γῆ Νεφθαλίμ, ὁδὸν θαλάσσης, πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν,Ge Zaboylon kai ge Nephthalim, odon thalasses, peran toy Iordanoy, Galilaia ton ethnon,
KJV: The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;
AKJV: The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;
ASV: The land of Zebulun and the land of Naphtali,
YLT: `Land of Zebulun and land of Naphtali, way of the sea, beyond the Jordan, Galilee of the nations! --
Commentary WitnessMatthew 4:15Quoted commentary witness
Commentary Witness
Matthew 4:15
Verse 15 Galilee of the Gentiles - Or of the nations. So called, because it was inhabited by Egyptians, Arabians, and Phoenicians, according to the testimony of Strabo and others. The Hebrew גוים goyim, and the Greek εθνων, signify nations; and, in the Old and New Testaments, mean those people who were not descendants of any of the twelve tribes. The word Gentiles, from gens, a nation, signifies the same. It is worthy of remark, that it was a regular tradition among the ancient Jews, that the Messiah should begin his ministry in Galilee. See the proofs in Schoetgen.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:15
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Egyptians
- Arabians
- Phoenicians
- New Testaments
- Gentiles
- Jews
- Galilee
- Schoetgen
Exposition: Matthew 4:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:16
Greek
ὁ λαὸς ὁ καθήμενος ἐν ⸀σκοτίᾳ ⸂φῶς εἶδεν⸃ μέγα, καὶ τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου φῶς ἀνέτειλεν αὐτοῖς.o laos o kathemenos en skotia phos eiden mega, kai tois kathemenois en chora kai skia thanatoy phos aneteilen aytois.
KJV: 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.
AKJV: 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. ¶
ASV: The people that sat in darkness
YLT: the people that is sitting in darkness saw a great light, and to those sitting in a region and shadow of death--light arose to them.'
Commentary WitnessMatthew 4:16Quoted commentary witness
Commentary Witness
Matthew 4:16
Verse 16 The people which sat in darkness - This is quoted from Isa 9:2, where, instead of sitting, the prophet used the word walked. The evangelist might on purpose change the term, to point out the increased misery of the state of these persons. Sitting in darkness expresses a greater degree of intellectual blindness, than walking in darkness does. In the time of Christ's appearing, the people were in a much worse state than in the time of the prophet, which was nearly 700 years before; as, during all this period, they were growing more ignorant and sinful. The region and shadow of death - These words are amazingly descriptive. A region of death - Death's country, where, in a peculiar manner, Death lived, reigned, and triumphed, subjecting all the people to his sway. Shadow of death - Σκια θανατου, used only here and in Luk 1:79, but often in the Old Covenant, where the Hebrew is צל מות tsal maveth, It is not easy to enter fully into the ideal meaning of this term. As in the former clause, death is personified, so here. A shadow is that darkness cast upon a place by a body raised between it and the light or sun. Death is here represented as standing between the land above mentioned, and the light of life, or Sun of righteousness; in consequence of which, all the inhabitants were, involved in a continual cloud of intellectual darkness, misery, and sin. The heavenly sun was continually eclipsed to them, till this glorious time, when Jesus Christ, the true light, shone forth in the beauty of holiness and truth. Christ began his ministry in Galilee, and frequented this uncultivated place more than he did Jerusalem and other parts of Judea: here his preaching was peculiarly needful; and by this was the prophecy fulfilled.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Isa 9:2
Named authorities or texts detected in the witness
- Jesus
- Old Covenant
- Jesus Christ
- Galilee
- Judea
Exposition: Matthew 4:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:17
Greek
Ἀπὸ τότε ἤρξατο ὁ Ἰησοῦς κηρύσσειν καὶ λέγειν· Μετανοεῖτε, ἤγγικεν γὰρ ἡ βασιλεία τῶν οὐρανῶν.Apo tote erxato o Iesoys keryssein kai legein· Metanoeite, eggiken gar e basileia ton oyranon.
KJV: From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.
AKJV: From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand. ¶
ASV: From that time began Jesus to preach, and to say, Repent ye; for the kingdom of heaven is at hand.
YLT: From that time began Jesus to proclaim and to say, `Reform ye, for come nigh hath the reign of the heavens.'
Commentary WitnessMatthew 4:17Quoted commentary witness
Commentary Witness
Matthew 4:17
Verse 17 Jesus began to preach, and to say, Repent - See on Mat 3:1, Mat 3:2 (note). Every preacher commissioned by God to proclaim salvation to a lost world, begins his work with preaching the doctrine of repentance. This was the case with all the prophets, John the Baptist, Jesus Christ, all the apostles, and all their genuine successors in the Christian ministry. The reasons are evident in the notes already referred to; and for the explanation of the word κηρυσσειν, preaching or proclaiming as a herald, see at the end of chap. 3 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 3:1
- Mat 3:2
Named authorities or texts detected in the witness
- Jesus
- Baptist
- Jesus Christ
Exposition: Matthew 4:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:18
Greek
Περιπατῶν δὲ παρὰ τὴν θάλασσαν τῆς Γαλιλαίας εἶδεν δύο ἀδελφούς, Σίμωνα τὸν λεγόμενον Πέτρον καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν, ἦσαν γὰρ ἁλιεῖς·Peripaton de para ten thalassan tes Galilaias eiden dyo adelphoys, Simona ton legomenon Petron kai Andrean ton adelphon aytoy, ballontas amphiblestron eis ten thalassan, esan gar alieis·
KJV: 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.
AKJV: And Jesus, walking by the sea of Galilee, saw two brothers, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.
ASV: And walking by the sea of Galilee, he saw two brethren, Simon who is called Peter, and Andrew his brother, casting a net into the sea; for they were fishers.
YLT: And Jesus, walking by the sea of Galilee, saw two brothers, Simon named Peter and Andrew his brother, casting a drag into the sea--for they were fishers--
Commentary WitnessMatthew 4:18Quoted commentary witness
Commentary Witness
Matthew 4:18
Verse 18 Simon called Peter, and Andrew his brother - Why did not Jesus Christ call some of the eminent Scribes or Pharisees to publish his Gospel, and not poor unlearned fishermen, without credit or authority? Because it was the kingdom of heaven they were to preach, and their teaching must come from above: besides, the conversion of sinners, though it be effected instrumentally by the preaching of the Gospel, yet the grand agent in it is the Spirit of God. As the instruments were comparatively mean, and, the work which was accomplished by them was grand and glorious, the excellency of the power at once appeared to be of God, and not of man; and thus the glory, due alone to his name, was secured, and the great Operator of all good had the deserved praise. Seminaries of learning, in the order of God's providence and grace, have great and important uses; and, in reference to such uses, they should be treated with great respect: but to make preachers of the Gospel is a matter to which they are utterly inadequate; it is a, prerogative that God never did, and never will, delegate to man. Where the seed of the kingdom of God is sowed, and a dispensation of the Gospel is committed to a man, a good education may be of great and general use: but it no more follows, because a man has had a good education, that therefore he is qualified to preach the Gospel, than it does, that because he has not had that, therefore he is unqualified; for there may be much ignorance of Divine things where there is much human learning; and a man may be well taught in the things of God, and be able to teach others, who has not had the advantages of a liberal education. Men-made ministers have almost ruined the heritage of God. To prevent this, our Church requires that a man be inwardly moved to take upon himself this ministry, before he can be ordained to it. And he who cannot say, that he trusts (has rational and Scriptural conviction) that he is moved by the Holy Ghost to take upon himself this office, is an intruder into the heritage of God, and his ordination, ipso facto, vitiated and of none effect. See the truly apostolic Ordination Service of the Church of England. Fishers - Persons employed in a lawful and profitable avocation, and faithfully discharging their duty in it. It was a tradition of the elders, that one of Joshua's ten precepts was, that all men should have an equal right to spread their nets and fish in the sea of Tiberias, or Galilee. The persons mentioned here were doubtless men of pure morals; for the minister of God should have a good report from them that are without.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:18
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Jesus
- Peter
- Gospel
- England
- Tiberias
- Galilee
Exposition: Matthew 4:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:19
Greek
καὶ λέγει αὐτοῖς· Δεῦτε ὀπίσω μου, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων.kai legei aytois· Deyte opiso moy, kai poieso ymas alieis anthropon.
KJV: And he saith unto them, Follow me, and I will make you fishers of men.
AKJV: And he says to them, Follow me, and I will make you fishers of men.
ASV: And he saith unto them, Come ye after me, and I will make you fishers of men.
YLT: and he saith to them, `Come ye after me, and I will make you fishers of men,'
Commentary WitnessMatthew 4:19Quoted commentary witness
Commentary Witness
Matthew 4:19
Verse 19 Follow me - Come after me, δευτε οπισω μου. Receive my doctrines, imitate me in my conduct - in every respect be my disciples. We may observe that most of the calls of God to man are expressed in a few solemn words, which alarm, the conscience, and deeply impress the heart. I will make you fishers of men - Eze 47:8-10, casts much light on this place; and to this prophet our Lord probably alludes. To follow Christ, and be admitted into a partnership of his ministry, is a great honor; but those only who are by himself fitted for it, God calls. Miserable are those who do not wait fur this call - who presume to take the name of fishers of men, and know not how to cast the net of the Divine word, because not brought to an acquaintance with the saving power of the God who bought them. Such persons, having only their secular interest in view, study not to catch men, but to catch money: and though, for charity's sake, it may be said of a pastor of this spirit, he does not enter the sheepfold as a thief, yet he certainly lives as a hireling. See Quesnel. Some teach to work, but have no hands to row; Some will be eyes, but have no light to see; Some will be guides, but have no feet to go; Some deaf, yet ears, some dumb, yet tongues will be; Dumb, deaf, lame, blind, and maimed, yet fishers all! Fit for no use but store an hospital. Fletcher's Piscatory Eclogues. Ec iv. 5, 18. Following a person, in the Jewish phrase, signifies being his disciple or scholar. See a similar mode of speech, 2Kgs 6:19.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Eze 47:8-10
- 2Kgs 6:19
Named authorities or texts detected in the witness
- Christ
- See Quesnel
- Dumb
- Piscatory Eclogues
Exposition: Matthew 4:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And he saith unto them, Follow me, and I will make you fishers of men.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:20
Greek
οἱ δὲ εὐθέως ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῷ.oi de eytheos aphentes ta diktya ekoloythesan ayto.
KJV: And they straightway left their nets, and followed him.
AKJV: And they straightway left their nets, and followed him.
ASV: And they straightway left the nets, and followed him.
YLT: and they, immediately, having left the nets, did follow him.
Commentary WitnessMatthew 4:20Quoted commentary witness
Commentary Witness
Matthew 4:20
Verse 20 They straightway left their nets - A change, as far as it respected secular things, every way to their disadvantage. The proud and the profane may exult and say, "Such preachers as these cannot be much injured by their sacrifices of secular property - they have nothing but nets, etc., to leave." Let such carpers at the institution of Christ know, that he who has nothing but a net, and leaves that for the sake of doing good to the souls of men, leaves his All: besides, he lived comfortably by his net before; but, in becoming the servant of all for Christ's sake, he often exposes himself to the want of even a morsel of bread. See on Mat 19:27 (note).
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 19:27
Named authorities or texts detected in the witness
- All
Exposition: Matthew 4:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they straightway left their nets, and followed him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:21
Greek
Καὶ προβὰς ἐκεῖθεν εἶδεν ἄλλους δύο ἀδελφούς, Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ πλοίῳ μετὰ Ζεβεδαίου τοῦ πατρὸς αὐτῶν καταρτίζοντας τὰ δίκτυα αὐτῶν, καὶ ἐκάλεσεν αὐτούς.Kai probas ekeithen eiden alloys dyo adelphoys, Iakobon ton toy Zebedaioy kai Ioannen ton adelphon aytoy, en to ploio meta Zebedaioy toy patros ayton katartizontas ta diktya ayton, kai ekalesen aytoys.
KJV: And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.
AKJV: And going on from there, he saw other two brothers, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.
ASV: And going on from thence he saw two other brethren, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets; and he called them.
YLT: And having advanced thence, he saw other two brothers, James of Zebedee, and John his brother, in the boat with Zebedee their father, refitting their nets, and he called them,
Commentary Witness (Generated)Matthew 4:21Generated editorial synthesis
Commentary Witness (Generated)
Matthew 4:21
Matthew 4:21 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Matthew 4:21
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 4:21
Named authorities or texts detected in the witness
- Zebedee
Exposition: Matthew 4:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:22
Greek
οἱ δὲ εὐθέως ἀφέντες τὸ πλοῖον καὶ τὸν πατέρα αὐτῶν ἠκολούθησαν αὐτῷ.oi de eytheos aphentes to ploion kai ton patera ayton ekoloythesan ayto.
KJV: And they immediately left the ship and their father, and followed him.
AKJV: And they immediately left the ship and their father, and followed him. ¶
ASV: And they straightway left the boat and their father, and followed him.
YLT: and they, immediately, having left the boat and their father, did follow him.
Commentary WitnessMatthew 4:22Quoted commentary witness
Commentary Witness
Matthew 4:22
Verse 22 Left the ship and their father - By the ship, το πλοιον, we are to understand the mere fishing-boat, used for extending their nets in the water and bringing the hawser or rope of the farther end to shore, by which the net was pulled to land. But why should these be called to leave their employment and their father, probably now aged? To this I answer, that to be obedient to, provide for, and comfort our parents, is the highest duty we owe or can discharge, except that to God. But, when God calls to the work of the ministry, father and mother and all must be left. Were we necessary to their comfort and support before? Then God, if he call us into another work or state, will take care to supply to them our lack of service some other way; and, if this be not done, it is a proof we have mistaken our call. Again, were our parents necessary to us, and in leaving them for the sake of the Gospel, or in obedience to a Divine command, do we deprive ourselves of the comforts of life? No matter: we should prefer the honor of serving the Most High, even in poverty and humility, to all the comforts of a father's house. But what an honor was the vocation of James and John, to old Zebedee their father! His sons are called to be heralds of the God of heaven! Allowing him to have been a pious man, this must have given him unutterable delight.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:22
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- But
- Then God
- Again
- Gospel
- Most High
- John
Exposition: Matthew 4:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they immediately left the ship and their father, and followed him.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:23
Greek
Καὶ περιῆγεν ⸂ἐν ὅλῃ τῇ Γαλιλαίᾳ⸃, διδάσκων ἐν ταῖς συναγωγαῖς αὐτῶν καὶ κηρύσσων τὸ εὐαγγέλιον τῆς βασιλείας καὶ θεραπεύων πᾶσαν νόσον καὶ πᾶσαν μαλακίαν ἐν τῷ λαῷ.Kai periegen en ole te Galilaia, didaskon en tais synagogais ayton kai kerysson to eyaggelion tes basileias kai therapeyon pasan noson kai pasan malakian en to lao.
KJV: 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.
AKJV: 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.
ASV: And Jesus went about in all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of disease and all manner of sickness among the people.
YLT: And Jesus was going about all Galilee teaching in their synagogues, and proclaiming the good news of the reign, and healing every disease, and every malady among the people,
Commentary WitnessMatthew 4:23Quoted commentary witness
Commentary Witness
Matthew 4:23
Verse 23 Teaching in their synagogues - Synagogue, συναγωγη, from συν, together, and αγω, I bring, a public assembly of persons, or the place where such persons publicly assembled. Synagogues, among the Jews, were not probably older than the return from the Babylonish captivity. They were erected not only in cities and towns, but in the country, and especially by rivers, that they might have water for the convenience of their frequent washings. Not less than ten persons of respectability composed a synagogue; as the rabbins supposed that this number of persons, of independent property, and well skilled in the law, were necessary to conduct the affairs of the place, and keep up the Divine worship. See Lightfoot. Therefore, where this number could not be found, no synagogue was built; but there might be many synagogues in one city or town, provided it were populous. Jerusalem is said to have contained 480. This need not be wondered at, when it is considered that every Jew was obliged to worship God in public, either in a synagogue or in the temple. The chief things belonging to a synagogue were: 1st. The ark or chest, made after the mode of the ark of the covenant, containing the Pentateuch. 2dly. The pulpit and desk, in the middle of the synagogue, on which he stood who read or expounded the law. 3dly. The seats or pews for the men below, and the galleries for the women above. 4thly. The lamps to give light in the evening service, and at the feast of the dedication. 5thly. Apartments for the utensils and alms-chests. The synagogue was governed by a council or assembly, over whom was a president, called in the Gospels, the ruler of the synagogue. These are sometimes called chiefs of the Jews, the rulers, the priests or elders, the governors, the overseers, the fathers of the synagogue. Service was performed in them three times a day - morning, afternoon, and night. Synagogue, among the Jews, had often the same meaning as congregation among us, or place of judicature, see Jam 2:2. Preaching the Gospel of the kingdom - Or, proclaiming the glad tidings of the kingdom. See the preceding notes. Behold here the perfect pattern of an evangelical preacher: 1. He goes about seeking sinners on every side, that he may show them the way to heaven. 2. He proclaims the glad tidings of the kingdom, with a freedom worthy of the King whom he serves. 3. He makes his reputation and the confidence of the people subservient not to his own interest, but to the salvation of souls. 4. To his preaching he joins, as far as he has ability, all works of mercy, and temporal assistance to the bodies of men. 5. He takes care to inform men that diseases, and all kinds of temporal evils, are the effects of sin, and that their hatred to iniquity should increase in proportion to the evils they endure through it. 6. And that nothing but the power of God can save them from sin and its consequences. For glad tidings, or Gospel, see chap. 1. title (note). Proclaiming, see Mat 3:1 (note), and end (note); and for the meaning of kingdom, see Mat 3:2 (note). All manner of sickness, and all manner of disease - There is a difference between νοσος, translated here sickness, and μαλακια, translated disease. The first is thus defined: νοσος, την χρονιαν κακοπαθειαν, a disease of some standing, a chronic disorder. Infirmity, μαλακια, την προσκαιρον ανωμαλιαν· τοι σωματος, a temporary disorder of the body. Theophylact. This is a proper distinction, and is necessary to be observed.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Mat 3:1
- Mat 3:2
Named authorities or texts detected in the witness
- Ovid
- Synagogue
- Synagogues
- Jews
- See Lightfoot
- Therefore
- Pentateuch
- Gospels
- Or
- Gospel
- Proclaiming
- Infirmity
- Theophylact
Exposition: Matthew 4:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:24
Greek
καὶ ἀπῆλθεν ἡ ἀκοὴ αὐτοῦ εἰς ὅλην τὴν Συρίαν· καὶ προσήνεγκαν αὐτῷ πάντας τοὺς κακῶς ἔχοντας ποικίλαις νόσοις καὶ βασάνοις ⸀συνεχομένους, δαιμονιζομένους καὶ σεληνιαζομένους καὶ παραλυτικούς, καὶ ἐθεράπευσεν αὐτούς.kai apelthen e akoe aytoy eis olen ten Syrian· kai prosenegkan ayto pantas toys kakos echontas poikilais nosois kai basanois synechomenoys, daimonizomenoys kai seleniazomenoys kai paralytikoys, kai etherapeysen aytoys.
KJV: 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 lunatick, and those that had the palsy; and he healed them.
AKJV: And his fame went throughout all Syria: and they brought to 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.
ASV: And the report of him went forth into all Syria: and they brought unto him all that were sick, holden with divers diseases and torments, possessed with demons, and epileptic, and palsied; and he healed them.
YLT: and his fame went forth to all Syria, and they brought to him all having ailments, pressed with manifold sicknesses and pains, and demoniacs, and lunatics, and paralytics, and he healed them.
Commentary WitnessMatthew 4:24Quoted commentary witness
Commentary Witness
Matthew 4:24
Verse 24 Sick people - Τους, κακως εχοντας, those who felt ill - were afflicted with any species of malady. And torments - βασανοις, from βασανιζω, to examine by torture, such as cholics, gouts, and rheumatisms, which racked every joint. Possessed with devils - Daemoniacs. Persons possessed by evil spirits. This is certainly the plain obvious meaning of daemoniac in the Gospels. Many eminent men think that the sacred writers accommodated themselves to the unfounded prejudices of the common people, in attributing certain diseases to the influence of evil spirits, which were merely the effects of natural causes: but that this explanation can never comport with the accounts given of these persons shall be proved as the places occur. Our common version, which renders the word, those possessed by devils, is not strictly correct; as the word devil, διαβολος, is not found in the plural in any part of the Sacred Writings, when speaking of evil spirits: for though there are multitudes of daemons, Mar 5:9, yet it appears there is but one Devil, who seems to be supreme, or head, over all the rest. Διαβολος signifies an accuser or slanderer, 1Tim 3:11; 2Tim 3:3; Tit 2:3. Perhaps Satan was called so, 1st. because he accused or slandered God in paradise, as averse from the increase of man's knowledge and happiness, Gen 3:5; Joh 8:44; and 2dly. because he is the accuser of men, Rev 12:9, Rev 12:10. See also Job 1:2. The word comes from δια, through, and βαλλειν, to cast, or shoot, because of the influence of his evil suggestions; compared, Eph 6:16, to fiery darts; and thus it is nearly of the same meaning with ο πειραζων, he who pierces through. See on Mat 4:3 (note). Lunatic - Persons afflicted with epileptic or other disorders, which are always known to have a singular increase at the change and full of the moon. This undoubtedly proceeds from the superadded attractive influence of the sun and moon upon the earth's atmosphere, as, in the periods mentioned above, these two luminaries are both in conjunction; and their united attractive power being exerted on the earth at the same time, not only causes the flux and reflux of the ocean, but occasions a variety of important changes in the bodies of infirm persons, of animals in general, but more particularly in those who are more sensible of these variations. And is this any wonder, when it is well known, that a very slight alteration in the atmosphere causes the most uncomfortable sensations to a number of invalids! But sometimes even these diseases were caused by demons. See on Mat 8:16, Mat 8:34 (note), and Mat 17:15 (note). Palsy - Palsy is defined, a sudden loss of tone and vital power in a certain part of the human body. This may affect a limb, the whole side, the tongue, or the whole body. This disorder is in general incurable, except by the miraculous power of God, unless in its slighter stages. He healed them - Either with a word or a touch; and thus proved that all nature was under his control.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:24
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Tim 3:11
- 2Tim 3:3
- Gen 3:5
- Joh 8:44
- Rev 12:9
- Rev 12:10
- Job 1:2
- Eph 6:16
- Mat 4:3
- Mat 8:16
- Mat 8:34
- Mat 17:15
Named authorities or texts detected in the witness
- Daemoniacs
- Gospels
- Sacred Writings
- Devil
Exposition: Matthew 4:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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 lunatick, and those...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Matthew 4:25
Greek
καὶ ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ ἀπὸ τῆς Γαλιλαίας καὶ Δεκαπόλεως καὶ Ἱεροσολύμων καὶ Ἰουδαίας καὶ πέραν τοῦ Ἰορδάνου.kai ekoloythesan ayto ochloi polloi apo tes Galilaias kai Dekapoleos kai Ierosolymon kai Ioydaias kai peran toy Iordanoy.
KJV: And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan.
AKJV: And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.
ASV: And there followed him great multitudes from Galilee and Decapolis and Jerusalem and Judæa and from beyond the Jordan.
YLT: And there followed him many multitudes from Galilee, and Decapolis, and Jerusalem, and Judea, and beyond the Jordan.
Commentary WitnessMatthew 4:25Quoted commentary witness
Commentary Witness
Matthew 4:25
Verse 25 This verse is immediately connected with the fifth chapter, and should not be separated from it. Great multitudes - This, even according to the Jews, was one proof of the days of the Messiah: for they acknowledged that in his time there should be a great famine of the word of God; and thus they understood Amos, Amo 8:11. Behold, the days come - that I will send a famine in the land, not a famine of bread - but of hearing the words of the Lord. And as the Messiah was to dispense this word, the bread of life, hence they believed that vast multitudes from all parts should be gathered together to him. See Schoettgenius on this place. Decapolis - A small country, situated between Syria and Galilee of the nations. It was called Decapolis, Δεκαπολις, from δεκα, ten, and πολις, a city, because it contained only ten cities; the metropolis, and most ancient of which, was Damascus. From beyond Jordan - Or, from the side of Jordan. Probably this was the country which was occupied anciently by the two tribes of Reuben and Gad, and the half tribe of Manasseh; for the country of Decapolis lay on both sides of the river Jordan. See Num 32:5, Num 32:33. The account of our Lord's temptation, as given by the evangelist, is acknowledged on all hands to be extremely difficult. Two modes of interpretation have been generally resorted to, in order to make the whole plain and intelligible: viz. the literal and allegorical. In all cases, where it can possibly apply, I prefer the first: the latter should never be used, unless obviously indicated in the text itself; or so imperiously necessary that no other mode of interpretation can possibly apply. In the preceding observations, I have taken up the subject in a literal point of view; and it is hoped that most of the difficulties in the relation have been removed, or obviated, by this plan. An ingenious correspondent has favored me with some observations on the subject, which have much more than the merit of novelty to recommend them. I shall give an abstract of some of the most striking; and leave the whole to the reader's farther consideration. The thoughts in this communication proceed on this ground: "These temptations were addressed to Christ as a public person, and respected his conduct in the execution of his ministry; and are reported to his Church as a forcible and practical instruction, concerning the proper method of promoting the kingdom of God upon earth. They are warnings against those Satanic illusions, by which the servants of Christ are liable to be hindered in their great work, and even stopped in the prosecution of it. 1. "As our Lord had, at his baptism, been declared to be the Son of God, i.e. the promised Messiah, this was probably well known to Satan, who did not mean to insinuate any thing to the contrary, when he endeavored to engage him to put forth an act of that power which he possessed as the Messiah. The mysterious union of the Divine with the human nature, in our Lord's state of humiliation, Satan might think possible to be broken; and therefore endeavored, in the first temptation, Command these stones to be made bread, to induce our Lord to put forth a separate, independent act of power; which our Lord repelled, by showing his intimate union with the Divine will, which he was come to fulfill - Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Thus showing, as he did on another occasion, that it was his meat and drink to do the will of his Father. "2. The ground of the temptation was then changed; and the fulfillment of the Divine will, in the completion of a prophetic promise, was made the ostensible object of the next attack. Cast thyself down - for it is Written, He will give his angels charge concerning thee, and in their hands shall they bear thee up, etc. This our Lord repelled with - Thou shalt not tempt the Lord thy God - as Satan had designed to induce him to seek this public miraculous confirmation of God's peculiar care over him, as the promised Messiah, of his being which, according to the hypothesis above, Satan had no doubt. Moses, being appointed to a great and important work, needed miraculous signs to strengthen his faith; but the sacred humanity of our blessed Lord needed them not; nor did his wisdom judge that such a sign from heaven was essential to the instruction of the people. "3. The last temptation was the most subtle and the most powerful - All these will I give unto thee, if thou wilt fall down and worship me. To inherit all nations, had been repeatedly declared to be the birthright of the Messiah. His right to universal empire could not be controverted; nor could Satan presume to make the investiture. What, then, was his purpose? Satan had hitherto opposed, and that with considerable success, the kingdom of God upon earth; and what he appears to propose here, were terms of peace, and an honorable retreat. The worship which he exacted was an act of homage, in return for his cession of that ascendancy which, through the sin of man, he had obtained in the world. Having long established his rule among men, it was not at first to be expected that he would resign it without a combat: but the purpose of this last temptation appears to be an offer to decline any farther contest; and, yet more, if his terms were accepted, apparently to engage his influence to promote the kingdom of the Messiah. And as the condition of this proposed alliance, he required, not Divine worship, but such an act of homage as implied amity and obligation; and if this construction be allowed, he may be supposed to have enforced the necessity of the measure, by every suggestion of the consequences of a refusal. The sufferings which would inevitably result from a provoked opposition, which would render the victory, though certain to Christ himself, dearly bought; added to which, the conflict he was prepared to carry on through succeeding ages, in which all his subtlety and powers should be employed to hinder the progress of Christ's cause in the earth, and that with a considerable degree of anticipated success. Here the devil seems to propose to make over to Christ the power and influence he possessed in this world, on condition that he would enter into terms of peace with him; and the inducement offered was, that thereby our Lord should escape those sufferings, both in his own person, and in that of his adherents, which a provoked contest would ensure. And we may suppose that a similar temptation lies hid in the desires excited even in some of the servants of Christ, who may feel themselves often induced to employ worldly influence and power for the promotion of his kingdom, even though, in so doing, an apparent communion of Christ and Belial is the result: for it will be found that neither worldly riches, nor power, can be employed in the service of Christ, till, like the spoils taken in war, Deu 31:21-23, they have passed through the fire and water, as, without a Divine purification, they are not fit to be employed in the service of God and his Church. "Hence we may conclude, that the first temptation had for its professed object, 1st, our Lord's personal relief and comfort, through the inducement of performing a separate and independent act of power. - The second temptation professed to have in view his public acknowledgment by the people, as the Messiah: for, should they see him work such a miracle as throwing himself down from the pinnacle of the temple without receiving any hurt, they would be led instantly to acknowledge his Divine mission; and the evil of this temptation may be explained, as seeking to secure the success of his mission by other means than those which, as the Messiah, he had received from the Father. Compare Joh 14:31. The third temptation was a subtle attempt to induce Christ to acknowledge Satan as an ally, in the establishment of his kingdom." E. M. B. The above is the substance of the ingenious theory of my correspondent, which may be considered as a third mode of interpretation, partaking equally of the allegoric and literal. I still, however, think, that the nearer we keep to the letter in all such difficult cases, the more tenable is our ground, especially where the subject itself does not obviously require the allegorical mode of interpretation. Among many things worthy of remark in the preceding theory the following deserves most attention: That Satan is ever ready to tempt the governors and ministers of the Christian Church to suppose that worldly means, human policy, secular interest and influence, are all essentially necessary for the support and extension of that kingdom which is not of this world! Such persons can never long preserve hallowed hands: they bring the world into the Church; endeavor to sanctify the bad means they use, by the good end they aim at; and often, in the prosecution of their object, by means which are not of God's devising, are driven into straits and difficulties, and to extricate themselves, tell lies for God's sake. This human policy is from beneath - God will neither sanction nor bless it. It has been the bane of true religion in all ages of the world; and, in every country where the cause of Christianity has been established, such schemers and plotters in the Church of God are as dangerous to its interests as a plague is to the health of society. The governors and ministers of the Christian Church should keep themselves pure, and ever do God's work in his own way. If the slothful servant should be cast out of the vineyard, he that corrupts the good seed of the Divine field, or sows tares among the wheat, should be considered as an enemy to righteousness, and be expelled from the sacred pale as one who closes in with the temptation - "All these things (the kingdoms of the world, and the glory of them) will I give unto Thee, if thou wilt fall down and worship Me." However necessary the Church may be to the state, and the state to the Church, as some people argue, yet the latter is never in so much danger as when the former smiles upon it.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:25
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 32:5
- Num 32:33
- Joh 14:31
Named authorities or texts detected in the witness
- Moses
- This
- Jews
- Messiah
- Amos
- Behold
- Lord
- Decapolis
- Damascus
- Or
- Jordan
- Gad
- Manasseh
- Satan
- Father
- Written
- What
- Christ
- Church
- Thee
- Me
Exposition: Matthew 4:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Koine Greek Grammar: A close Koine Greek reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
22
Generated editorial witnesses
3
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Mat 4:1-11
- Mat 4:12
- Mat 4:13
- Mat 4:14-16
- Mat 4:17
- Mat 4:18-20
- Mat 4:21
- Mat 4:22
- Mat 4:23
- Mat 4:24
- Mat 4:25
- Gen 3:17
- Matthew 4:1
- Rom 14:17
- Matthew 4:2
- Heb 12:1
- Matthew 4:3
- Matthew 4:4
- Matthew 4:5
- Matthew 4:6
- Matthew 4:7
- Mat 2:22
- Mat 14:9
- Matthew 4:8
- Matthew 4:9
- Eph 6:17
- Matthew 4:10
- Eph 6:16
- Heb 12:21
- Matthew 4:11
- Matthew 4:12
- Mat 9:1
- Mat 17:24
- Gen 49:13
- Matthew 4:13
- Matthew 4:14
- Matthew 4:15
- Isa 9:2
- Matthew 4:16
- Mat 3:1
- Mat 3:2
- Matthew 4:17
- Matthew 4:18
- Eze 47:8-10
- 2Kgs 6:19
- Matthew 4:19
- Mat 19:27
- Matthew 4:20
- Matthew 4:21
- Matthew 4:22
- Matthew 4:23
- 1Tim 3:11
- 2Tim 3:3
- Gen 3:5
- Joh 8:44
- Rev 12:9
- Rev 12:10
- Job 1:2
- Mat 4:3
- Mat 8:16
- Mat 8:34
- Mat 17:15
- Matthew 4:24
- Num 32:5
- Num 32:33
- Joh 14:31
- Matthew 4:25
Named authorities or texts surfaced in commentary
- Jesus
- Satan
- Galilee
- Capernaum
- Calls Simon Peter
- Andrew
- John
- Zebedee
- Syria
- Moses
- Jews
- Elijah
- Christ
- New Covenant
- Talmudists
- Ovid
- Philo
- Ray
- Bibliot
- Orient
- Suppl
- Or
- The Son
- Messiah
- Greek
- Josephus
- Ant
- See Dr
- St
- Judea
- Cyprus
- Arabia
- Gilead
- Amorites
- Moab
- Jericho
- Jordan
- Dead Sea
- Probably St
- Matthew
- Great
- Archelaus
- Antipas
- Philip
- Gospels
- Versions
- Fathers
- To Distrust
- To Presumption
- Ambition
- To Idolatry
- First
- Secondly
- Thirdly
- Devil
- Fourthly
- Behold
- In Thy Heart
- Lxx
- Mr
- Nazareth
- Zebulon
- Mary
- Nazorean
- New Testament
- Old
- Babylon
- Nephthalim
- See Lightfoot
- Zabulon
- Gennesareth
- Sidon
- Egyptians
- Arabians
- Phoenicians
- New Testaments
- Gentiles
- Schoetgen
- Old Covenant
- Jesus Christ
- Baptist
- Peter
- Gospel
- England
- Tiberias
- See Quesnel
- Dumb
- Piscatory Eclogues
- All
- But
- Then God
- Again
- Most High
- Synagogue
- Synagogues
- Therefore
- Pentateuch
- Proclaiming
- Infirmity
- Theophylact
- Daemoniacs
- Sacred Writings
- This
- Amos
- Lord
- Decapolis
- Damascus
- Gad
- Manasseh
- Father
- Written
- What
- Church
- Thee
- Me
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Commentary Witness
Matthew 4:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Matthew 4:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness