KJV: 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,
Darby: Then Jesus was carried up into the wilderness by the Spirit to be tempted of the devil:
ASV: Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦς | Jesus |
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Parse: Noun, Nominative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| ἀνήχθη | was led up |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: ἀνάγω Sense: to lead up, to lead or bring into a higher place. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| ἔρημον | wilderness |
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Parse: Adjective, Accusative Feminine Singular Root: ἔρημος Sense: solitary, lonely, desolate, uninhabited. |
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| Πνεύματος | Spirit |
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Parse: Noun, Genitive Neuter Singular Root: πνεῦμα Sense: a movement of air (a gentle blast. |
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| πειρασθῆναι | to be tempted |
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Parse: Verb, Aorist Infinitive Passive Root: πειράζω Sense: to try whether a thing can be done. |
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| διαβόλου | devil |
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Parse: Adjective, Genitive Masculine Singular Root: διάβολος Sense: prone to slander, slanderous, accusing falsely. |
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Greek Commentary for Matthew 4:1
Matthew locates the temptation at a definite time, “then” Judas has this term applied to him (John 6:70) as it is to men (2 Timothy 3:3; Titus 2:3) and women (she devils, 1 Timothy 3:11) who do the work of the arch slanderer. There are those today who do not believe that a personal devil exists, but they do not offer an adequate explanation of the existence and presence of sin in the world. Certainly Jesus did not discount or deny the reality of the devil‘s presence. The word “tempt” here (πειραζω peirazō) and in Matthew 4:3 means originally to test, to try. That is its usual meaning in the ancient Greek and in the Septuagint. Bad sense of εκπειραζω ekpeirazō in Matthew 4:7 as in Deuteronomy 6:16. Here it comes to mean, as often in the New Testament, to solicit to sin. The evil sense comes from its use for an evil purpose. [source]
The word means calumniator, slanderer. It is sometimes applied to men, as to Judas (John 6:70); in 1 Timothy 3:11 (slanderers )and in 2 Timothy 3:3, and Titus 2:3 (false accusers )In such cases never with the article. The Devil, Satan, the god of this world ( ὁ διάβολος ), is always with the article and never plural. This should be distinguished from another word, also wrongly rendered devil in the A. V. - δαίμων , and its more common neuter form δαιμόνιον , both of which should be translated demon, meaning the unclean spirits which possessed men, and were cast out by Christ and his apostles. The Rev., unfortunately, and against the protest of the American revisers, retains devil for both words, except in Acts 17:18, where it renders as A. V. gods. [source]
Reverse Greek Commentary Search for Matthew 4:1
This is a different word from that in Matthew 3:2; Matthew 4:17; μετανοεῖτε , Repent ye. Though it is fairly claimed that the word here implies all that is implied in the other word, the New Testament writers evidently recognize a distinction, since the noun which corresponds to the verb in this passage ( μεταμέλεια ) is not used at all in the New Testament, and the verb itself only five times; and, in every case except the two in this passage (see Matthew 21:32), with a meaning quite foreign to repentance in the ordinary gospel sense. Thus it is used of Judas, when he brought back the thirty pieces (Matthew 27:3); of Paul's not regretting his letter to the Corinthians (2 Corinthians 7:8); and of God (Hebrews 7:21). On the other hand, μετανοέω , repent, used by John and Jesus in their summons to repentance (Matthew 3:2; Matthew 4:17), occurs thirty-four times, and the noun μετάνοια , repentance (Matthew 3:8, Matthew 3:11), twenty-four times, and in every case with reference to that change of heart and life wrought by the Spirit of God, to which remission of sins and salvation are promised. It is not impossible, therefore, that the word in this passage may have been intended to carry a different shade of meaning, now lost to us. Μεταμέλομαι , as its etymology indicates ( μετά , after, and μέλω , to be an object of care), implies an after-care, as contrasted with the change of mind denoted by μετάνοια . Not sorrow for moral obliquity and sin against God, but annoyance at the consequences of an act or course of acts, and chagrin at not having known better. “It may be simply what our fathers were wont to call hadiwist (had-I-wist, or known better, I should have acted otherwise)” (Trench). Μεταμέλεια refers chiefly to single acts; μετάνοια denotes the repentance which affects the whole life. Hence the latter is often found in the imperative: Repent ye (Matthew 3:2; Matthew 4:17; Acts 2:38; Acts 3:19); the former never. Paul's recognition of the distinction (2 Corinthians 7:10) is noteworthy. “Godly sorrow worketh repentance ( μετάνοιαν ) unto salvation,” a salvation or repentance “which bringeth no regret on thinking of it afterwards” ( ἀμεταμέλητον )There is no occasion for one ever to think better of either his repentance or the salvation in which it issued. [source]
Literally,the rising. Some commentators prefer to render at its rising, or when it rose. In Luke 1:78, the word is translated dayspring, or dawn. The kindred verb occurs in Matthew 4:16, “light did spring up ” ( ἀνέτειλεν ) [source]
See Matthew 4:10. [source]
The Hebrew word for young woman is translated by virgin See note on Matthew 2:15, Matthew 2:23; Matthew 4:14-17; Matthew 8:17; Matthew 12:17-21; Matthew 13:35; Matthew 21:4.; John 12:38.; John 13:18; John 19:24, John 19:28, John 19:36. [source]
Probably (Luke 7:18) the raising of the son of the widow of Nain. The word for prison here is the place where one was kept bound (Acts 5:21, Acts 5:23; Acts 16:26). See note on Matthew 4:12. It was in Machaerus east of the Dead Sea which at this time belonged to the rule of Herod Antipas (Jos. Ant. XVIII. v.2). John‘s disciples had access to him. So he sent word by (δια dia not δυο duo as in Luke 7:19) them to Jesus. [source]
The death of John had taken place some time before. The Greek aorists here Because of her Herod Antipas had put John in the prison at Machaerus. The bare fact has been mentioned in Matthew 4:12 without the name of the place. See note on Matthew 11:2 also for the discouragement of John εν τηι πυλακηι en tōi desmōtēriōi (place of bondage), here en tēi phulakēi (the guard-house). Josephus (Ant. xviii. 5.2) tells us that Machaerus is the name of the prison. On a high hill an impregnable fortress had been built. Tristram (Land of Moab) says that there are now remains of “two dungeons, one of them deep and its sides scarcely broken in” with “small holes still visible in the masonry where staples of wood and iron had once been fixed. One of these must surely have been the prison-house of John the Baptist.” “On this high ridge Herod the Great built an extensive and beautiful palace” (Broadus). “The windows commanded a wide and grand prospect, including the Dead Sea, the course of the Jordan, and Jerusalem” (Edersheim, Life and Times of Jesus). [source]
They “could not ask a question of Jesus without sinister motives” (Bruce). See note on Matthew 4:1 for the word (πειραζω peirazō). [source]
Matthew is very fond of this temporal adverb See note on Matthew 2:7; note on Matthew 3:13; note on Matthew 4:1. Note historic present with vivid picturesqueness. Luke puts this temptation third, the geographical order. But was the person of Christ allowed to be at the disposal of the devil during these temptations? Alford so holds. [source]
The words “behind me” The devil as the lord of the evil world constantly tries to win men to the service of the world and God. This is his chief camouflage for destroying a preacher‘s power for God. The word here in Matthew 4:10 for serve is λατρις latreuseis from latris a hired servant, one who works for hire, then render worship. [source]
Capernaum (Mark 2:1; Matthew 4:13). [source]
A name of Greek origin though in use among the Jews, from ἀνήρ , man, and signifying manly. He was one of the two who came earliest to Christ (Matthew 4:18, Matthew 4:20; compare John 1:40, John 1:41); and hence is always styled by the Greek fathers πρωτόκλητος , first called. [source]
See on Matthew 4:18. Mark here uses, more graphically, only the verb, without adding net. Lit., throwing about in the sea. Probably a fisher man's phrase, like a east, a haul. [source]
The Rev., unfortunately, and against the protest of the American committee, retains devils instead of rendering demons. See on Matthew 4:1. The New Testament uses two kindred words to denote the evil spirits which possessed men, and which were so often east out by Christ: διάμων , of which demon is a transcript, and which occurs, according to the best texts, only at Matthew 8:31; and δαιμόνιον , which is not a diminutive, but the neuter of the adjective δαιμόνιος ,of, or belonging to a demon. The cognate verb is δαιμονίζομαι to be possessed with a demon, as in Mark 1:32. The derivation of the word is uncertain. Perhaps δαίω , to distribute, since the deities allot the fates of men. Plato derives it from δαήμων , knowing or wise. In Hesiod, as in Pythagoras, Thales, and Plutarch, the word δαίμων is used of men of the golden age, acting as tutelary deities, and forming the link between gods and men. Socrates, in Plato's “Cratylus,” quotes Hesiod as follows: “Socrates: You know how Hesiod uses the word? Hermogenes: Indeed I do not. Soc.: Do you not remember that he speaks of a golden race of men who came first? Her.: Yes, I know that. Soc.: He says of them,But now that fate has closed over this race,They are holy demons upon earth,Beneficent, averters of ills, guardians of mortal men.'”After some further conversation, Socrates goes on: “And therefore I have the most entire conviction that he called them demons, because they were δαήμονες (knowing or wise )Now, he and other poets say truly that, when a good man dies, he has honor and a mighty portion among the dead, and becomes a demon, which is a name given to him signifying wisdom. And I say, too, that every wise man who happens to be a good man is more than human ( δαιμόνιον ) both in life and death, and is rightly called a demon.” Mr. Grote (“History of Greece”) observes that in Hesiod demons are “invisible tenants of the earth, remnants of the once happy golden race whom the Olympic gods first made - the unseen police of the gods, for the purpose of repressing wicked behavior in the world.” In later Greek the word came to be used of any departed soul. In Homer δαίμων is used synonymously with θεός and θεά , god and goddess, and the moral quality of the divinity is determined by the context: but most commonly of the divine power or agency, like the Latin numen, the deity considered as a power rather than as a person. Homer does not use δαιμόνιον substantively, but as an adjective, always in the vocative case, and with a sorrowful or reproachful sense, indicating that the person addressed is in some astonishing or strange condition. Therefore, as a term of reproach - wretch! sirrah! madman! (“Iliad,” 2:190,200; 4:31; ix., 40). Occasionally in an admiring or respectful sense (“Odyssey,” xiv., 443; xxiii., 174); Excellent stranger! noble sir! Homer also uses δαίμων of one's genius or attendant spirit, and thence of one's lot orfortune. So in the beautiful simile of the sick father (“Odyssey,” 5:396), “Some malignant genius has assailed him.” Compare “Odyssey,” x., 64; xi., 61. Hence, later, the phrase κατὰ δαίμονα is nearly equivalent to by chance. We have seen that, in Homer, the bad sense of δαιμόνοις is the prevailing one. In the tragedians, also, δαίμων , though used both of good and bad fortune, occurs more frequently in the latter sense, and toward this sense the word gravitates more and more. The undertone of Greek thought, which tended to regard no man happy until he had escaped from life (see on Matthew 5:3, blessed )naturally imparted a gloomy and forbidding character to those who were supposed to allot the destinies of life. -DIVIDER- -DIVIDER- In classical Greek it is noticeable that the abstract τὸ δαιμόνιον fell into the background behind δαίμων , with the development in the latter of the notion of a fate or genius connected with each individual, as the demon of Socrates; while in biblical Greek the process is the reverse, this doctrine being rejected for that of an overruling personal providence, and the strange gods, “obscure to human knowledge and alien to human life,” taking the abstract term uniformly in an evil sense. -DIVIDER- -DIVIDER- Empedocles, a Greek philosopher, of Sicily, developed Hesiod's distinction; making the demons of a mixed nature between gods and men, not only the link between the two, but having an agency and disposition of their own; not immortal, but long-lived, and subject to the passions and propensities of men. While in Hesiod the demons are all good, according to Empedocles they are both bad and good. This conception relieved the gods of the responsibility for proceedings unbecoming the divine nature. The enormities which the older myths ascribed directly to the gods - thefts, rapes, abductions - were the doings of bad demons. It also saved the credit of the old legends, obviating the necessity of pronouncing either that the gods were unworthy or the legends untrue. “Yet, though devised for the purpose of satisfying a more scrupulous religious sensibility, it was found inconvenient afterward when assailants arose against paganism generally. For while it abandoned as indefensible a large portion of what had once been genuine faith, it still retained the same word demons with an entirely altered signification. The Christian writers in their controversies found ample warrant among the earlier pagan authors for treating all the gods as demons; and not less ample warrant among the later pagans for denouncing the demons generally as evil beings” (Grote, “History of Greece”). -DIVIDER- -DIVIDER- This evil sense the words always bear in the New Testament as well as in the Septuagint. Demons are synonymous with unclean spirits (Mark 5:12, Mark 5:15; Mark 3:22, Mark 3:30; Luke 4:33). They appear in connection with Satan (Luke 10:17, Luke 10:18; Luke 11:18, Luke 11:19); they are put in opposition to the Lord (1 Corinthians 10:20, 1 Corinthians 10:21); to the faith (1 Timothy 4:1). They are connected with idolatry (Revelation 9:20; Revelation 16:13, Revelation 16:14). They are special powers of evil, influencing and disturbing the physical, mental, and moral being (Luke 13:11, Luke 13:16; Mark 5:2-5; Mark 7:25; Matthew 12:45). -DIVIDER- -DIVIDER- [source]
net Literally casting on both sides, now on one side, now on the other. Matthew (Matthew 4:18) has a different phrase which see. There are two papyri examples of the verb αμπιβαλλω amphiballō one verb absolutely for fishing as here, the other with the accusative. It is fishing with a net, making a cast, a haul. These four disciples were fishermen (αλιεις halieis) and were partners (μετοχοι metochoi) as Luke states (Luke 5:7). [source]
Literally casting on both sides, now on one side, now on the other. Matthew (Matthew 4:18) has a different phrase which see. There are two papyri examples of the verb αμπιβαλλω amphiballō one verb absolutely for fishing as here, the other with the accusative. It is fishing with a net, making a cast, a haul. These four disciples were fishermen (αλιεις halieis) and were partners (μετοχοι metochoi) as Luke states (Luke 5:7). [source]
As soon as Jesus appears in Galilee the Pharisees attack him again (cf. Mark 7:5; Mark 8:11). Gould thinks that this is a test, not a temptation. The word means either (see Matthew 4:1), but their motive was evil. They had once involved the Baptist with Herod Antipas and Herodias on this subject. They may have some such hopes about Jesus, or their purpose may have been to see if Jesus will be stricter than Moses taught. They knew that he had already spoken in Galilee on the subject (Matthew 5:31.). [source]
A pretty picture of Jesus walking by the sea and a walk that Jesus loved (Mark 1:16; Matthew 4:18). Probably Jesus went out from the crowd in Peter‘s house as soon as he could. It was a joy to get a whiff of fresh air by the sea. But it was not long till all the crowd began to come to Jesus It was the old story over again, but Jesus did not run away. [source]
Inchoative imperfect, began to teach as soon as he entered the synagogue in Capernaum on the sabbath. The synagogue in Capernaum afforded the best opening for the teaching of Jesus. He had now made Capernaum (Tell Hum) his headquarters after the rejection in Nazareth as explained in Luke 4:16-31 and Matthew 4:13-16. The ruins of this synagogue have been discovered and there is even talk of restoring the building since the stones are in a good state of preservation. Jesus both taught The service consisted of prayer, praise, reading of scripture, and exposition by any rabbi or other competent person. Often Paul was invited to speak at such meetings. In Luke 4:20 Jesus gave back the roll of Isaiah to the attendant or beadle (τωι υπηρετηι tōi hupēretēi) whose business it was to bring out the precious manuscript and return it to its place. Jesus was a preacher of over a year when he began to teach in the Capernaum synagogue. His reputation had preceded him (Luke 4:14). [source]
Mark has προσεκύνησεν , which often implies religious or superstitious feeling, as Matthew 4:9, Matthew 4:10. This is the prostration of abject terror. [source]
See on Luke 5:3. The verb literally means to lead up; hence to lead up to the high sea, or take to sea; put to sea. It is the word used of Jesus' being led up into the wilderness and the mount of temptation (Matthew 4:1; Luke 2:22); also of bringing up a sacrifice to an idol-altar (Acts 7:41). Often in Acts in the accounts of Paul's voyages. [source]
A general term for a net, whether for fish or fowl. See on Matthew 4:18. Some, as Rev., read τὰ δίκτυα ,the nets. [source]
An illustration of the more classical style of Luke as compared with Matthew and Mark. They and John also use θάλασσα ,sea. See on Matthew 4:18. [source]
See on Matthew 4:1. [source]
Only here in New Testament. From διά , over, across, and βάλλω , to throw. To carry across, and hence to carry reports, etc., from one to another; to carry false reports, and so to calumniate or slander. See on devil, Matthew 4:1. The word implies malice, but not necessarily falsehood. Compare Latin traducere (trans, over, ducere, to ad), whence traduce. [source]
The plural, addressed to the whole of the boat's crew. Originally, to slacken or loosen, as a bowstring or the reins of horses; hence to let sink as a net. Also of unbarring a door. Metaphorically, to be indulgent, to pardon. The word occurs in the New Testament seven times, and five of these in Luke. He uses it of letting down Paul in a basket at Damascus (Acts 9:25); of striking a ship's sails, and of letting down a boat into the sea (Acts 27:17, Acts 27:30). Matthew, Mark, and John use βάλλω , or ἀμφιβάλλω , for casting a net (Matthew 4:18; Matthew 13:47; Mark 1:16; John 21:6), which appears also in the compound noun for a casting-net ( ἀμφίβληστρον , see on Matthew 4:18). The word used by Luke was in common use in medical writings, to denote relaxation of the limbs; loosening of bandages; abatement of sickness; letting herbs down into a vessel to be steeped. [source]
See Psalm 107:10, where darkness and shadow of death are combined as here. Cf. also Isaiah 9:1. See note on Matthew 4:16. To guide Genitive of the articular infinitive of purpose. The light will enable them in the dark to see how to walk in a straight path that leads to “the way of peace.” We are still on that road, but so many stumble for lack of light, men and nations. [source]
The angels visited Jesus at the close of the three temptations at the beginning of his ministry (Matthew 4:11). Here the angel comes during the conflict. [source]
An evident allusion to the descent of the Holy Spirit on Jesus at his baptism (Luke 3:21.). The distinctness of the Persons in the Trinity is shown there, but with evident unity. One recalls also Luke‘s account of the overshadowing of Mary by the Holy Spirit (Luke 1:35). Matthew 4:1 says that “Jesus was led of the Spirit” while Mark 1:12 states that “the Spirit driveth him forth” which see note for discussion. “Jesus had been endowed with supernatural power; and He was tempted to make use of it in furthering his own interests without regard to the Father‘s will” (Plummer). [source]
Satan used this verb to Jesus who turns it against him by the quotation from Deuteronomy 6:13. Jesus clearly perceived that one could not worship both Satan and God. He had to choose whom he would serve. Luke does not give the words, “Get thee hence, Satan” (Matthew 4:10), for he has another temptation to narrate. [source]
Imperfect active, though some MSS. have aorist επλυναν eplunan Vincent comments on Luke‘s use of five verbs for washing: this one for cleaning, απομασσω apomassō for wiping the dust from one‘s feet (Luke 10:11), εκμασσω ekmassō of the sinful woman wiping Christ‘s feet with her hair (Luke 7:38, Luke 7:44), απολουω apolouō of washing away sins (symbolically, of course) as in Acts 22:16, and λουω louō of washing the body of Dorcas (Acts 9:37) and the stripes of the prisoners (Acts 16:33). On “nets” see note on Matthew 4:18 and note on Mark 1:16. [source]
Imperfect passive, continuously led. Εν En may be the instrumental use as often, for Matthew 4:1 has here υπο hupo of direct agency. But Matthew has the aorist passive ανηχτη anēchthē which may be ingressive as he has εις την ερημον eis tēn erēmon (into the wilderness) while Luke has εν τωι ερημωι en tōi erēmōi (in the wilderness). At any rate Luke affirms that Jesus was now continuously under the guidance of the Holy Spirit. Hence in this same sentence he mentions the Spirit twice.During the forty days (ημερας τεσσερακοντα hēmerās tesserakonta). Accusative of duration of time, to be connected with “led” not with “tempted.” He was led in the Spirit during these forty days (cf. Deuteronomy 8:2, forty years). The words are amphibolous also in Mark 1:13. Matthew 4:2 seems to imply that the three recorded temptations came at the close of the fasting for forty days. That can be true and yet what Luke states be true also. These three may be merely specimens and so “representative of the struggle which continued throughout the whole period” (Plummer). [source]
Present passive participle and naturally parallel with the imperfect passive ηγετο ēgeto (was led) in Luke 4:1. This is another instance of poor verse division which should have come at the end of the sentence. See note on Matthew 4:1; note on Mark 1:13 for the words “tempt” and “devil.” The devil challenged the Son of man though also the Son of God. It was a contest between Jesus, full of the Holy Spirit, and the slanderer of men. The devil had won with Adam and Eve. He has hopes of triumph over Jesus. The story of this conflict is given only in Matthew 4:1-11; Luke 4:1-13. There is a mere mention of it in Mark 1:12. So then here is a specimen of the Logia of Jesus (Q), a non-Markan portion of Matthew and Luke, the earliest document about Christ. The narrative could come ultimately only from Christ himself. It is noteworthy that it bears all the marks of the high conception of Jesus as the Son of God found in the Gospel of John and in Paul and Hebrews, the rest of the New Testament in fact, for Mark, Matthew, Luke, Acts, Peter, and Jude follow in this same strain. The point is that modern criticism has revealed the Messianic consciousness of Jesus as God‘s Son at his Baptism and in his Temptations at the very beginning of his ministry and in the oldest known documents about Christ (The Logia, Mark‘s Gospel). [source]
Luke in this paragraph (Luke 5:1-11; Mark 1:16-20; Matthew 4:18-22) does not follow the chronology of Mark as he usually does. It seems reasonably clear that the renewed call of the four fishermen came before the first tour of Galilee in Luke 4:42-44. It is here assumed that Luke is describing in his own way the incident given in Mark and Matthew above. Luke singles out Simon in a graphic way. This verb επικεισται epikeisthai is an old one and means to λιε υπον lie upon rest upon as of a stone on the tomb (John 11:38) or of fish on the burning coals (John 21:9). So it is used of a tempest (Acts 27:20) and of the urgent demands for Christ‘s crucifixion (Luke 23:23). Here it vividly pictures the eager crowds around Jesus. Εν τωι επικεισται En tōi epikeisthai is a favourite idiom with Luke as we have already seen, εν en with the articular infinitive in the locative case. [source]
See on Matthew 4:1. John uses Satan only once in the Gospel (John 13:27), frequently in Revelation, and nowhere in the Epistles. A few critics have adopted the very singular rendering, which the Greek will bear, ye are of the father of the devil. This is explained by charging John with Gnosticism, and making him refer to the Demiurge, a mysterious and inferior being descended from God, by whom God, according to the Gnostics, created the universe, and who had rebelled against God, and was the father of Satan. It is only necessary to remark with Meyer that such a view is both unbiblical and un-Johannine. [source]
See on Matthew 4:1. The word is an adjective, meaning slanderous, but is almost invariably used in the New Testament as a noun, and with the definite article. The article is wanting only in 1 Peter 5:8; Acts 13:10; Revelation 12:9; and perhaps Revelation 20:2. It is of the very essence of the devilish nature to oppose Christ. Compare Matthew 16:23. [source]
See on Matthew 4:12; see on Mark 4:29. Judas is once in the New Testament designated by the noun προδότης , traitor, Luke 6:16. [source]
Properly, loaves. See on Matthew 4:1. [source]
See on Matthew 4:18. [source]
Or, a loaf. See on Matthew 4:1; see on Matthew 7:9. [source]
See on Matthew 4:18; see on Matthew 13:47. [source]
See on Matthew 4:18. [source]
See on Matthew 4:12, and compare προδότης , betrayer, Luke 6:16; Acts 7:52; 2 Timothy 3:4. [source]
Three words are used in the New Testament for man: ἄῤῥην , or ἄρσην , ἀνήρ , and ἄνθρωπος . Ἄρσην marks merely the sexual distinction, male (Romans 1:27; Revelation 12:5, Revelation 12:13). Ἁνήρ denotes the man as distinguished from the woman, as male or as a husband (Acts 8:12; Matthew 1:16), or from a boy (Matthew 14:21). Also man as endowed with courage, intelligence, strength, and other noble attributes (1 Corinthians 13:11; Ephesians 4:13; James 3:2). Ἄνθρωπος is generic, without distinction of sex, a human being (John 16:21), though often used in connections which indicate or imply sex, as Matthew 19:10; Matthew 10:35. Used of mankind (Matthew 4:4), or of the people (Matthew 5:13, Matthew 5:16; Matthew 6:5, Matthew 6:18; John 6:10). Of man as distinguished from animals or plants (Matthew 4:19; 2 Peter 2:16), and from God, Christ as divine and angels (Matthew 10:32; John 10:33; Luke 2:15). With the notion of weakness leading to sin, and with a contemptuous sense (1 Corinthians 2:5; 1 Peter 4:2; John 5:12; Romans 9:20). The more honorable and noble sense thus attaches to ἀνήρ rather than to ἄνθρωπος . Thus Herodotus says that when the Medes charged the Greeks, they fell in vast numbers, so that it was manifest to Xerxes that he had many men combatants ( ἄνθρωποι ) but few warriors ( ἄνθρωποι ) vii., 210. So Homer: “O friends, be men ( ἀνέρες ), and take on a stout heart” (“Iliad,” v., 529). Ἁνήρ is therefore used here of Jesus by the Baptist with a sense of dignity. Compare ἄνθρωπος , in John 1:6, where the word implies no disparagement, but is simply indefinite. In John ἀνήρ has mostly the sense of husband (John 4:16-18). See John 6:10. -DIVIDER- -DIVIDER- [source]
Explained by John as one of the two disciples of the Baptist and identified as the brother of the famous Simon Peter (cf. also John 6:8; John 12:22). The more formal call of Andrew and Simon, James and John, comes later (Mark 1:16.; Matthew 4:18.; Luke 3:1-11). That heard John speak “That heard from John,” a classical idiom (παρα para with ablative after ακουω akouō) seen also in John 6:45; John 7:51; John 8:26, John 8:40; John 15:15. [source]
Present active participle of πειραζω peirazō testing him, not here in bad sense of tempting as so often (Matthew 4:1). What he would do Indirect question with change of tense to imperfect. As in John 2:25 so here John explains why Jesus put the question to Philip. [source]
Failure to believe kills the life in the words of Jesus. Knew from the beginning In the N.T. we have εχ αρχης ex archēs only here and John 16:4, but απ αρχης ap' archēs in apparently the same sense as here in John 15:27; 1 John 2:7, 1 John 2:24; 1 John 3:11 and see Luke 1:2; 1 John 1:1. From the first Jesus distinguished between real trust in him and mere lip service (John 2:24; John 8:31), two senses of πιστευω pisteuō Were Present active indicative retained in indirect discourse. And who it was that should betray him Same use of εστιν estin and note article and future active participle of παραδιδωμι paradidōmi to hand over, to betray. John does not say here that Jesus knew that Judas would betray him when he chose him as one of the twelve, least of all that he chose him for that purpose. What he does say is that Jesus was not taken by surprise and soon saw signs of treason in Judas. The same verb is used of John‘s arrest in Matthew 4:12. Once Judas is termed traitor (προδοτης prodotēs) in Luke 6:16. Judas had gifts and was given his opportunity. He did not have to betray Jesus. [source]
The verb λατρευω latreuō is used of the worship of God (Matthew 4:10) as well as of idols as here (from λατρον latron hire, λατρις latris hireling, then to serve). But the worship of the host of heaven (Deuteronomy 17:3; 2 Kings 17:16; 2 Kings 21:3; 2 Chronicles 33:3, 2 Chronicles 33:5; Jeremiah 8:2; Jeremiah 19:13) is Sabaism or worship of the host That is the twelve minor prophets which the Jews counted as one book (cf. Acts 13:40). This quotation is from Amos 5:25-27. The greater prophets were Isaiah, Jeremiah, Ezekiel. Slain beasts Here only in the N.T. (from Amos 5:25) σπαγη sphagē slaughter, σπαζω sphazō to slay. [source]
See on Matthew 4:12; see on 1 Peter 2:23. Used of casting into prison or delivering to justice, Matthew 4:12; Matthew 10:17, Matthew 19:21. Frequently of the betrayal of Christ, Matthew 10:4; Matthew 17:22; John 6:64, John 6:71. Of committing a trust, Matthew 25:14, Matthew 25:20, Matthew 25:22. Of committing tradition, doctrine, or precept, Mark 7:13; 1 Corinthians 11:2; 1 Corinthians 15:3; Romans 6:17; 2 Peter 2:21. Of Christ's yielding up His spirit, John 19:30. Of the surrender of Christ and His followers to death, Romans 8:32; 2 Corinthians 4:11; Galatians 2:20. Of giving over to evil, Romans 1:26, Romans 1:28; 1 Corinthians 5:5; Ephesians 4:19. [source]
See on Matthew 4:17. Stealing is so gross a vice that one may openly denounce it. [source]
See on Matthew 4:17, and see on preacher, 2 Peter 2:5. [source]
Handed them over to the power of sin. See on Matthew 4:12; see on Matthew 11:27; see on Matthew 26:2; see on Mark 4:29; see on Luke 1:2; see on 1 Peter 2:23. [source]
First aorist active indicative of παραδιδωμι paradidōmi old and common verb to hand over (beside, παρα para) to one‘s power as in Matthew 4:12. These people had already wilfully deserted God who merely left them to their own self-determination and self-destruction, part of the price of man‘s moral freedom. Paul refers to this stage and state of man in Acts 17:30 by “overlooked” The withdrawal of God‘s restraint sent men deeper down. Three times Paul uses παρεδωκεν paredōken here (Romans 1:24, Romans 1:26, Romans 1:28), not three stages in the giving over, but a repetition of the same withdrawal. The words sound to us like clods on the coffin as God leaves men to work their own wicked will. That their bodies should be dishonoured (του ατιμαζεσται τα σωματα αυτων tou atimazesthai ta sōmata autōn). Contemplated result expressed by του tou (genitive article) and the passive infinitive ατιμαζεσται atimazesthai (from ατιμος atimos α a privative and τιμος timos dishonoured) with the accusative of general reference. Christians had a new sense of dignity for the body (1 Thessalonians 4:4; 1 Corinthians 6:13). Heathenism left its stamp on the bodies of men and women. [source]
Article here as possessive. The two wisdoms contrasted. Knew not God (ουκ εγνω ouk egnō). Failed to know, second aorist (effective) active indicative of γινωσκω ginōskō solemn dirge of doom on both Greek philosophy and Jewish theology that failed to know God. Has modern philosophy done better? There is today even a godless theology (Humanism). “Now that God‘s wisdom has reduced the self-wise world to ignorance” (Findlay). Through the foolishness of the preaching Perhaps “proclamation” is the idea, for it is not κηρυχις kēruxis the act of heralding, but κηρυγμα kērugma the message heralded or the proclamation as in 1 Corinthians 1:23. The metaphor is that of the herald proclaiming the approach of the king (Matthew 3:1; Matthew 4:17). See also κηρυγμα kērugma in 1 Corinthians 2:4; 2 Timothy 4:17. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God‘s wisdom and good-pleasure The foolishness of preaching is not the preaching of foolishness. To save them that believe (σωσαι τους πιστευοντας sōsai tous pisteuontas). This is the heart of God‘s plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God‘s wisdom. [source]
Perhaps “proclamation” is the idea, for it is not κηρυχις kēruxis the act of heralding, but κηρυγμα kērugma the message heralded or the proclamation as in 1 Corinthians 1:23. The metaphor is that of the herald proclaiming the approach of the king (Matthew 3:1; Matthew 4:17). See also κηρυγμα kērugma in 1 Corinthians 2:4; 2 Timothy 4:17. The proclamation of the Cross seemed foolishness to the wiseacres then (and now), but it is consummate wisdom, God‘s wisdom and good-pleasure The foolishness of preaching is not the preaching of foolishness. To save them that believe (σωσαι τους πιστευοντας sōsai tous pisteuontas). This is the heart of God‘s plan of redemption, the proclamation of salvation for all those who trust Jesus Christ on the basis of his death for sin on the Cross. The mystery-religions all offered salvation by initiation and ritual as the Pharisees did by ceremonialism. Christianity reaches the heart directly by trust in Christ as the Saviour. It is God‘s wisdom. [source]
See on Matthew 4:12; see on Matthew 11:27; see on Matthew 26:2; see on Mark 4:29; see on Luke 1:2; see on 1 Peter 2:23. The verb is frequently used of Christ giving Himself for the world. Romans 4:25; Galatians 2:20; Ephesians 5:5, Ephesians 5:25. It indicates a complete surrender. Meyer says, “with frightful emphasis.” Where men persistently give themselves up to evil, God gives them up to its power. See Romans 1:24. [source]
See on Matthew 4:1; see on John 6:70. In Job and Zechariah used as the equivalent of Satan (hater or accuser, see on Luke 10:18), of a single person, the enemy of mankind. In the other Old-Testament passages in which it occurs, it is used to translate either Satan or its equivalent in meaning, tsar (adversary, distresser ), but without the same reference to that single person. See Sept., 1 Chronicles 21:1; Esther 7:4; Esther 8:1; Psalm 108:6; Numbers 22:32. The Septuagint usage implies enmity in general, without accusation either true or false. In the New Testament invariably as a proper name, except in the Pastoral Epistles, where it has its ordinary meaning slanderous. See 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3. As a proper name it is used in the Septuagint sense as the equivalent of Satan, and meaning enemy. [source]
More correctly, sons of light. See on Mark 3:17, and comp. Luke 16:8; John 12:36; Ephesians 5:8; Colossians 1:12. The Christian condition is habitually associated in N.T. with light: see Matthew 5:14, Matthew 5:16; John 3:21; John 8:12; Acts 26:18; 1 Peter 2:9; 1 John 1:7. The contrary condition with darkness: see John 3:19, John 3:20; Ephesians 5:8; 1 Peter 2:9; Matthew 4:16; Matthew 6:23, etc. [source]
See on Matthew 4:1, and see on Satan, 1 Thessalonians 2:18. Paul uses διάβολος only twice, Ephesians 4:27; Ephesians 6:11. Commonly Satan. The use of διάβολος as an adjective is peculiar to the Pastorals (see 1 Timothy 3:11; 2 Timothy 3:3; Titus 2:3), and occurs nowhere else in N.T., and not in lxx. The phrase judgment of the devil probably means the accusing judgment of the devil, and not the judgment passed upon the devil. In Revelation 12:10Satan is called the accuser of the brethren. In 1 Corinthians 5:5; 1 Timothy 1:20, men are given over to Satan for judgment. In 1 Timothy 3:7the genitive διαβόλου isclearly subjective. In this chapter it appears that a Christian can fall into the reproach of the devil (comp. Judges 1:9; 2 Peter 2:11), the snare of the devil (comp. 2 Timothy 2:26), and the judgment of the devil. [source]
Better, slanderers. See on Matthew 4:1, and see on 1 Timothy 3:6, 1 Timothy 3:11. [source]
Present active indicative of λατρευω latreuō for which verb see note on Matthew 4:10. A copy Dative case after λατρευουσιν latreuousin See note on John 13:15 and note on Hebrews 4:11 for this interesting word. Shadow Dative case. Old word for which see note on Matthew 4:16; note on Mark 4:32; and note on Colossians 2:17. See same idea in Hebrews 9:23. For difference between σκια skia and εικων eikōn see Hebrews 10:1. Here “copy and shadow” form a practical hendiadys for “a shadowy outline” (Moffatt). Is warned of God Perfect passive indicative of χρηματιζω chrēmatizō old verb (from χρημα chrēma business) for which see note on Matthew 2:12, note on Matthew 2:22, and note on Luke 2:26. The word “God” is not used, but it is implied as in Acts 10:22; Hebrews 12:25. So in lxx, Josephus, and the papyri. For saith he Argument from God‘s command (Exodus 25:40). See that thou make Common Greek idiom with present active imperative of οραω horaō and the volitive future of ποιεω poieō without ινα hina (asyndeton, Robertson, Grammar, p. 949). The pattern The very word used in Exodus 25:40 and quoted also by Stephen in Acts 7:44. For τυπος tupos see note on John 20:25; note on Romans 6:17, and etc. The tabernacle was to be patterned after the heavenly model. [source]
Or demoniacal, according to the proper rendering of δαίμων (see on Matthew 4:1). Only here in New Testament. Devilish, “such,” says Bengel, “as even devils have.” Compare James 2:19. [source]
Lit.,from God. Not by God, as the direct agent, but by agency proceeding from God. Compare Matthew 4:1, where the direct agency, “by the spirit,” “by the devil,” is expressed by ὑπό . [source]
Present passive participle of πειραζω peirazō here in evil sense of tempt, not test, as in Matthew 4:1. James 1:12-18 give a vivid picture of temptation.I am tempted of God (απο τεου πειραζομαι apo theou peirazomai). The use of απο apo shows origin (απο apo with ablative case), not agency (υπο hupo), as in Mark 1:13, of Satan. It is contemptible, but I have heard wicked and weak men blame God for their sins. Cf. Proverbs 19:3; Sirach 15:11f. Temptation does not spring “from God.”Cannot be tempted with evil Verbal compound adjective (alpha privative and πειραζω peirazō), probably with the ablative case, as is common with alpha privative (Robertson, Grammar, p. 516), though Moulton (Prolegomena, p. 74) treats it as the genitive of definition. The ancient Greek has απειρατος apeiratos (from πειραω peiraō), but this is the earliest example of απειραστος apeirastos (from πειραζω peirazō) made on the same model. Only here in the N.T. Hort notes απειρατος κακων apeiratos kakōn as a proverb (Diodorus, Plutarch, Josephus) “free from evils.” That is possible here, but the context calls for “untemptable” rather than “untempted.”And he himself tempteth no man (πειραζει δε αυτος ουδενα peirazei de autos oudena). Because “untemptable.” [source]
Condition of first class, assumed as true with ει ei and present active indicative of τελεω teleō old verb, to bring to completion, occurring in Romans 2:27 also with νομος nomos (law). Jesus used πληροω plēroō in Matthew 4:17. James has τηρεω tēreō in James 2:10.The royal law (νομον βασιλικον nomon basilikon). Old adjective for royal, regal (from βασιλευς basileus king), as of an officer (John 4:46). But why applied to νομος nomos The Romans had a phrase, lex regia, which came from the king when they had kings. The absence of the article is common with νομος nomos (James 4:11). It can mean a law fit to guide a king, or such as a king would choose, or even the king of laws. Jesus had said that on the law of love hang all the law and the prophets (Matthew 22:40), and he had given the Golden Rule as the substance of the Law and the prophets (Matthew 7:12). This is probably the royal law which is violated by partiality (James 2:3). It is in accord with the Scripture quoted here (Leviticus 19:18) and ratified by Jesus (Luke 10:28). [source]
See on Matthew 4:1. [source]
Slanderer. See note on Matthew 4:1. [source]
Old word for opponent in a lawsuit (Matthew 5:25).The devil (διαβολος diabolos). Slanderer. See note on Matthew 4:1.As a roaring lion But Jesus is also pictured as the Lion of the tribe of Judah (Revelation 5:5). But Satan roars at the saints. Present middle participle ōruomai old verb, here only in N.T., to howl like a wolf, dog, or lion, of men to sing loud (Pindar). See Psalm 22:13.Whom he may devour (ως ωρυομενος λεων katapiein). Second aorist active infinitive of ωρυομαι katapinō to drink down. B does not have καταπιειν tina Aleph has καταπινω tina (somebody), “to devour some one,” while A has interrogative τινα tina “whom he may devour” (very rare idiom). But the devil‘s purpose is the ruin of men. He is a “peripatetic” (τινα peripatei) like the peripatetic philosophers who walked as they talked. Satan wants all of us and sifts us all (Luke 22:31). [source]
Hebraistic use of οπισω opisō as with αμαρτιων hamartiōn (sins) in Isaiah 65:2. Cf. Matthew 4:19; 1 Timothy 5:15.Of defilement (μιασμου miasmou). Old word (from μιαινω miainō Titus 1:15), here only in N.T.Despise dominion Κυριοτης Kuriotēs is late word for lordship (perhaps God or Christ) (from Κυριος Kurios), in Colossians 1:16; Ephesians 1:21; Judges 1:8. Genitive case after καταπρουντας kataphrountas (thinking down on, Matthew 6:24).Daring (τολμηται tolmētai). Old substantive (from τολμαω tolmaō to dare), daring men, here only in N.T.Self-willed Old adjective (from αυτος autos and ηδομαι hēdomai), self-pleasing, arrogant, in N.T. only here and Titus 1:7.They tremble not to rail at dignities (δοχας ου τρεμουσιν βλασπημουντες doxas ou tremousin blasphēmountes). “They tremble not blaspheming dignities.” Τρεμω Tremō is old verb (Mark 5:33), used only in present as here and imperfect. Here with the complementary participle βλασπημουντες blasphēmountes rather than the infinitive βλασπημειν blasphēmein See Judges 1:8. Perhaps these dignities (δοχας doxas) are angels (εςιλ evil). [source]
See on wickedness, Mark 7:22; see on evils, Luke 3:19; see on evil spirits, Luke 7:21. The prince of darkness is styled by John ὁ διάβολος thefalse accuser (John 8:44; John 13:2; 1 John 3:8, 1 John 3:10. See on Matthew 4:1): ὁ Σατανᾶς Satanthe adversary (John 13:27; compare ὁ κατήγωρ theaccuser, properly, in court, Revelation 12:10): ὁ πονηρός theevil one (John 17:15; 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18, 1 John 5:19): ὁ ἄρχων τοῦ κόσμου τούτου theruler of this world (John 12:31; John 14:30; John 16:11). Note the abrupt introduction of the word here, as indicating something familiar. [source]
Collective use of the neuter singular as in 1 John 5:4, like παν ο pān ho in John 6:37, John 6:39. Three examples, not necessarily covering all sins, are given in the nominative in apposition with παν το pān to “The lust of the flesh” David Smith thinks that, as in the case of Eve (Genesis 3:1-6) and the temptations of Jesus (Matthew 4:1-11), these three sins include all possible sins. But they are all “of the world” The problem for the believer is always how to be in the world and yet not of it (John 17:11, John 17:14.). [source]
Note the three epithets: the Old Serpent, the Devil, Satan. See on Matthew 4:1; see on Luke 10:18. [source]
See on Matthew 4:1. The persecution of the Christians is thus traced to the direct agency of Satan, and not to the offended passions or prejudices of men. Trench observes: “There is nothing more remarkable in the records which have come down to us of the early persecutions, than the sense which the confessors and martyrs and those who afterwards narrate their sufferings and their triumphs entertain and utter, that these great fights of affliction through which they were called to pass, were the immediate work of the Devil.” [source]
Read καθημένους thatsit. So Rev., in margin. Compare Matthew 4:16; Luke 1:79. [source]
See on Matthew 4:1. [source]
Lit., the serpent, the old (serpent). For this habitual construction in John, see on 1 John 4:9. For ἀρχαῖος oldsee on 1 John 2:7, and compare “he was a murderer ἀπ ' ἀρχῆς fromthe beginning,” John 8:44; ἀρχή beginningbeing etymologically akin to ἀρχαῖος old The DevilSee on Matthew 4:1. [source]
Dative case with λατρευω latreuō (present active indicative, old verb, originally to serve for hire λατρον latron then service in general, then religious service to God, Matthew 4:10, then in particular ritual worship of the priests, Hebrews 8:5). All the redeemed are priests (Revelation 16:5, Revelation 16:10) in the heavenly temple (Revelation 6:9) as here. But this service is that of spiritual worship, not of external rites (Romans 12:1; Philemon 3:3).Day and night (ημερας και νυκτος hēmeras kai nuktos). Genitive of time, “by day and night,” as in Revelation 4:8 of the praise of the four living creatures.Shall spread his tabernacle over them Future (change of tense from present in λατρευουσιν latreuousin) active of σκηνοω skēnoō old verb from σκηνος skēnos (tent, tabernacle), used in John 1:14 of the earthly life of Christ, elsewhere in N.T. only in Rev (Revelation 7:14; Revelation 12:12; Revelation 13:6; Revelation 21:3). In Revelation 12:12; Revelation 13:6 of those who dwell in tents, here of God spreading his tent “over” (επ αυτους ep' autous) the redeemed in heaven, in Revelation 21:3 of God tabernacling “with” (μετ αυτων met' autōn) the redeemed, in both instances a picture of sacred fellowship, and “the further idea of God‘s Presence as a protection from all fear of evil” (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (σκηναι skēnai) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus 33:7-11). [source]