Mateus 4
John MacArthur · Citado em PreceptAustin
Mateus 4
MacArthur applies this (Jesus' temptation when he became hungry) to believers - "Hunger (Ed: And, from personal experience, I would also add lack of adequate sleep) not only makes us physically weak but also tends to weaken our moral and spiritual resistance as well. When we are tired, hungry, or sick we are usually less concerned about other needs and dangers and tend to be vulnerable to anything that might provide relief from our present distress. Satan therefore usually attacks most fiercely in such times of weakness and unpreparedness. Temptations that have been anticipated, guarded against, and prayed about have little power to harm us (Ed: Jesus recommendation - Mt 6:13+) . Jesus tells us to “keep watching and praying (Ed: both verbs are present imperative = calls us to do this continually, ONLY possible as we continually rely on the filling/controlling of the Holy Spirit!) that you may not come into temptation” (Mark 14:38, cp Mt 26:41+). Victory over temptation comes from being constantly prepared for it, which, in turn, comes from constantly relying on the Lord (Ed: I.e, the enabling power of the Spirit = "God is working in" us - see Php 2:13NLT+). (ILLUSTRATION) It is said that a person traveling in tiger country will not be attacked if he sees the tiger before the tiger sees him. Tigers attack from behind in order to surprise their victims, and therefore one of the best defenses against that vicious animal is to face it. (Ed: Reminds me of the command to resist him in Jas 4:6,7+ and 1 Pe 5:8-9+) Jesus, though having fasted for over a month, was no less alert to spiritual danger. Because He had spent the time in communion with His Father, even in His weakest physical moments He did not allow Satan to gain any foothold. " (Matthew Commentary) (Bolding added) After (5305, 5306)(husteros) has the basic meaning what is behind or after in space or time; is the end result of a succession or process. Friberg - (1) as an adjective; (a) used as a comparative - the last named, the latter, the second one (Mt 21.32); (b) used as a superlative as the final in a series of times last; possibly later, future times (1Ti 4.1); (2) neuter as an adverb; (a) in a comparative sense in the second place, later, afterward ( Mt 4.2); (b) in a superlative sense finally, lastly (Mt 21.37); last of all (Mt 22.27). BDAG summary - (1) pert. to being subsequent in a series, the second one, adj. comp. (1 Chr 29:29) (of two, as Aristot., Pol. 1312a, 4; Aristophon Com. [IV BC] 5), the latter Mt 21:31. (2) pert. to a point of time that is subsequent to another point of time (a). comp.: neut. husteron as adv. (Hom. et al.) in the second place, later, then, thereafter ( Mt 4:2; 21:29, 32, 25:11; Mk 16:14; Lk 4:2; Jn 13:36; Heb 12:11 (b) superlative - last (1 Ti 4:1), finally (Mt 21:37; 26:60; Lk 20:32. last of all Mt 22:27; Lk 20:32) NT - Matt. 4:2; Matt. 21:29 = but afterward he regretted it and went.; Matt. 21:32 = not even feel remorse afterward so as to believe him.; Matt. 21:37 = But afterward he sent his son to them; Matt. 22:27 = Last of all, the woman died.; Matt. 25:11 = Later the other virgins also came; Matt. 26:60 - later on two came forward; Mk. 16:14 - afterward; Lk. 20:32 = finally; Jn. 13:36 = you will follow later; 1 Tim. 4:1 = in later times some will fall away; Heb. 12:11 = afterwards it yields Septuagint - 1 Chr. 29:29; Prov. 5:4; Prov. 23:31; Prov. 24:32; Jer. 29:2; Jer. 31:19; Jer. 40:1; Jer. 50:17; He became hungry (also used by Lk 4:2+) (3983)(peinao from peín = hunger) means to feel the pangs of lack of food. The majority of the NT uses speak of literal hunger. Jesus elevated feeding the hungry to high level in His teaching in Mt 25:35, 37, 42, 44. Jesus used peinao figuratively in the beatitude in Mt 5:6+ "“Blessed are those who hunger and thirst for righteousness, for they shall be satisfied." All uses of peinao - Matt. 4:2; Matt. 5:6; Matt. 12:1; Matt. 12:3; Matt. 21:18; Matt. 25:35; Matt. 25:37; Matt. 25:42; Matt. 25:44; Mk. 2:25; Mk. 11:12; Lk. 1:53 - "He has filled the hungry with good things"; Lk. 4:2; Lk. 6:3; Lk. 6:21; Lk. 6:25; Jn. 6:35; Ro 12:20 - "if your enemy is hungry"; 1 Co. 4:11; 1 Co. 11:21; 1 Co. 11:34; Phil. 4:12; Rev. 7:16 - "They will hunger no longer". Matthew 4:3 And the tempter came and said to Him, "If You are the Son of God, command that these stones become bread." the tempter: Job 1:9-12 2:4-7 Lu 22:31,32 1Th 3:5 Rev 2:10 12:9-11 if: Mt 3:17 Lu 4:3,9 command: Ge 3:1-5 25:29-34 Ex 16:3 Nu 11:4-6 Ps 78:17-20 Heb 12:16 Matthew 4 Resources - Multiple Sermons and Commentaries Parallel Passages: Mark 1:13+ And He was in the wilderness forty days being tempted by Satan; and He was with the wild beasts, and the angels were ministering to Him. Luke 4:3+ And the devil said to Him, “If You are the Son of God, tell this stone to become bread.” THE ARROGANCE OF SATAN TO COMMAND GOD And - Don't miss the "and" (kai) as it closely links Jesus' intense hunger with the devil's intense temptation! As Steven
Mateus 4
MacArthur has a helpful comment on 1 John 5:19+ writing that "Despite the existence of countless political, cultural, and social entities in the world, there are in reality only two realms. It is the comforting privilege of believers, in addition to having eternal life, answered prayer, and victory over sin, to know they belong to God.Though they exist in this world, they are not part of it (John 15:19; 17:14); they are children of God (John 1:12–13+), “aliens and strangers” (1 Peter 2:11; cf.1 Pe 1:1, 17; 1 Chr 29:15; Ps. 119:19; Heb. 11:13), whose true citizenship is in heaven (Phil. 3:20). On the other hand, the whole world—its politics, economics, education, entertainment, and, above all, its religion—lies in the power of the evil one. The evil world system is hostile to God and believers (John 15:18–19), as John noted earlier in this epistle. It takes its cue from its ruler, Satan (John 12:31; 14:30; 16:11; cf. Eph. 2:2; 6:12), the archenemy of God and His people. Because the world is completely under Satan’s influence, believers must avoid being contaminated by it (1 Jn 2:15–17; cf. James 1:27). There is no middle ground, no third option. Everyone is part of God’s kingdom, or of Satan’s. In the words of Jesus, “He who is not with Me is against Me; and he who does not gather with Me, scatters” (Luke 11:23). Or as James scathingly declares, “You adulteresses, do you not know that friendship with the world is hostility toward God? Therefore whoever wishes to be a friend of the world makes himself an enemy of God” (James 4:4). (MacArthur NT Commentary - Epistles of John) If You fall down and worship me - If introduces the condition with the prospects of fulfillment. Satan the consummate shady salesman now gives the condition for possession, a two-fold condition (1) fall down, and (2) worship. Luke's version only mentions "if you worship before me" before is enopion which literally means in sight, in front of, in the presence of and thus the idea of face to face! The unholiest one is calling for the Holiest One to prostrate His Holy face before the devil's unholy feet in demonstration of His allegiance to the Evil One! Woe! Now if you did not believe that Satan was consumed by pride, this request from a condemned creature to His Creator should convince you. The deceiver is himself grossly deceived but the Lake of Fire (synonymous with Geenna or Gehenna) will correct his deceptive thinking! Worship (bow down) (4352)(proskuneo from pros = before + kuneo = kiss or adore) means to prostrate oneself in homage before another in the full sense of worship, not mere reverence or courtesy. Proskuneo represents the most common Near Eastern act of adoration and reverence and also carries the idea of profound awe and respect. The word proskuneo literally means to kiss toward someone, to throw a kiss in token of respect or homage, to prostrate oneself in homage, to do reverence to, to adore and so to worship and show respect. In the ancient Oriental (especially Persia) the mode of salutation between persons of equal rank was to kiss each other on the lips. When the difference of rank was slight, they kissed each other on the cheek. When one was much inferior, he fell upon his knees touched his forehead to the ground or prostrated himself, and as he was bowing down he would be throwing kisses toward the superior. It is this latter mode of salutation that is intended by the Greek writers in the use of the verb proskuneo. Luke used proskuneo in Acts 7:45+ in Stephen's description of Israel's idol worship even after deliverance from Egypt (Acts 7:43+). In Acts 10:25+ Cornelius attempted to worship Peter but Peter refused the worship declaring " I too am just a man." (Acts 10:26+) Luke used proskuneo twice to describe worship in Jerusalem (presumably at the Temple) (Acts 8:27+, Acts 24:11+). Satan is tempting Jesus to take the crown without the cross. Jesus refuses and accepts the cross and receives the worship as described by Luke - "And they (His disciples), after worshiping (proskuneo) Him, returned to Jerusalem with great joy, (Luke 24:52+) 🙏 THOUGHT - Jesus will inherit the kingdom in God’s time, and we will inherit the kingdom with Him (Mt 5:5+; Mt 25:34; Ro 8:17+; Jas 2:5+). In the eternal, heavenly state all the universe will be ours! Who would want to sacrifice that for the deceptive, disappointing, and short-lived imitations Satan offers? Life Application note - Jesus didn't argue with Satan about who owned the world, but Jesus refused to validate Satan's claim by worshiping him. Jesus knew that he would redeem the world through giving up his life on the cross, not through making an alliance with a corrupt angel. (Life Application Commentary) Steven
Mateus 4
MacArthur - John was a bridge between the Old Testament and the New, and that bridge had now almost completed its service. He himself would soon say of Jesus, “He must increase, but I must decrease” (John 3:30). During that first year of Jesus’ ministry, John continued to preach, and their two ministries overlapped. As John’s work began to phase out, Jesus’ work began to build. Among the other highlights of that year were Jesus’ first miracle at the wedding at Cana (John 2:1–11), His cleansing of the Temple (John 2:12–25), His testimony to Nicodemus (John 3:1–21), the final public testimony of John the Baptist (John 3:22–36), and Jesus’ ministry in Samaria at Sychar (John 4:1–42). In John 4:12–17, Matthew picks up the story of that first year where the apostle John leaves off, giving three features of Jesus’ early ministry that show God’s perfect work through His Son. It was at the right time; it was in the right place; and it was the right proclamation. (Matthew Commentary) Matthew
Mateus 4
MacArthur comments on the timing of Jesus' ministry with the news of John's incarceration - The Son of God always worked on His Father’s divine timetable. He had, as it were, a divine clock ticking in His mind and heart that regulated everything He said and did. Paul affirms that “when the fulness of the time came, God sent forth His Son” (Gal. 4:4). Jesus spoke of His hour as not having yet come (John 7:30; 8:20) and then of its having arrived (Matt. 26:45; John 12:23; 17:1). (Matthew Commentary)
Mateus 4
MacArthur on Galilee - The Roman region of Galilee was primarily to the west, but also extended north and south, of the Sea of Galilee—which was really a lake, sometimes called Tiberias (John 6:1) or Gennesaret (Luke 5:1). The region is some 60 miles long, north to south, and about 30 miles wide. The area around the lake was heavily populated (estimated by some to have had as many as two million people in Jesus’ day) and had long been the breadbasket of central Palestine. The soil was extremely fertile, and the lake furnished great quantities of edible fish. The Jewish historian Josephus, who at one time was governor of Galilee, said of the area, “It is throughout rich in soil and pasture, producing every variety of tree, and inviting by its productivity even those who have the least inclination for agriculture. It is everywhere tilled and everywhere productive” (The Wars of the Jews 3. 3.2). The Jews who lived in Galilee were less sophisticated and traditional than those in Judea, especially those in the great metropolis of Jerusalem. Josephus observed that Galileans “were fond of innovations and by nature disposed to change, and they delighted in seditions.” They even had a distinct accent in their speech (Matt. 26:73). The Galilean Jews’ constant association with Gentiles contributed greatly to their nontraditional character. (See Matthew Commentary) David