Matthew 4:9
Verse
Context
Sermons
Bill McLeod
Vincent G. Artese
John Nelson Darby
George Fox
David Wilkerson
Thomas Brooks
T. Austin-SparksSummary
Commentary
- Jamieson-Fausset-Brown
- John Gill
Jamieson-Fausset-Brown Bible Commentary
And saith unto him, All these things will I give thee--"and the glory of them," adds Luke (Luk 4:6). But Matthew having already said that this was "showed Him," did not need to repeat it here. Luke (Luk 4:6) adds these other very important clauses, here omitted--"for that is," or "has been," "delivered unto me, and to whomsoever I will I give it." Was this wholly false? That were not like Satan's unusual policy, which is to insinuate his lies under cover of some truth. What truth, then, is there here? We answer, Is not Satan thrice called by our Lord Himself, "the prince of this world" (Joh 12:31; Joh 14:30; Joh 16:11)? Does not the apostle call him "the god of this world" (Co2 4:4)? And still further, is it not said that Christ came to destroy by His death "him that hath the power of death, that is, the devil" (Heb 2:14)? No doubt these passages only express men's voluntary subjection to the rule of the wicked one while they live, and his power to surround death to them, when it comes, with all the terrors of the wages of sin. But as this is a real and terrible sway, so all Scripture represents men as righteously sold under it. In this sense he speaks what is not devoid of truth, when he says, "All this is delivered unto me." But how does he deliver this "to whomsoever he will?" As employing whomsoever he pleases of his willing subjects in keeping men under his power. In this case his offer to our Lord was that of a deputed supremacy commensurate with his own, though as his gift and for his ends. if thou wilt fall down and worship me--This was the sole but monstrous condition. No Scripture, it will be observed, is quoted now, because none could be found to support so blasphemous a claim. In fact, he has ceased now to present his temptations under the mask of piety, and he stands out unblushingly as the rival of God Himself in his claims on the homage of men. Despairing of success as an angel of light, he throws off all disguise, and with a splendid bribe solicits divine honor. This again shows that we are now at the last of the temptations, and that Matthew's order is the true one.
John Gill Bible Commentary
Then saith Jesus to him, get thee hence, Satan..... In Luk 4:8 it is "get thee behind me": and so some copies read here, and is expressive of indignation and abhorrence; see Mat 16:23 rebuking his impudence, and detesting his impiety: he had borne his insults and temptations with great patience; he had answered him with mildness and gentleness; but now his behaviour to him was intolerable, which obliged him to show his resentment, exert his power and authority, and rid himself at once of so vile a creature; giving this reason for it; for it is written, thou shalt worship the Lord thy God, and him only shalt thou serve. The place referred to is in Deu 6:13 thou shalt fear the Lord thy God, and serve him: to fear the Lord, and to worship him, is the same thing. Worship includes both an internal and external reverence of God: the word "only" is not in the original text, but is added by our Lord; and that very justly; partly to express the emphasis which is on the word "him"; and in perfect agreement with the context, which requires it; since it follows, ye shall not go after other Gods. Moreover, not to take notice of the Septuagint version, in which the word "only" is also added, Josephus (q), the Jewish historian, referring to this law, says, because God is one, , "therefore he only is to be worshipped". And Aben Ezra (r), a Jewish writer, explaining the last clause in the verse, and thou shalt swear by his name, uses the word "only"; and which indeed, of right, belongs to every clause in it. The meaning of our Lord in citing it is; that since the Lord God is the alone object of worship, it was horrid blasphemy in Satan to desire it might be given to him, and which could not be done without the greatest impiety. (q) Antiq. Jud. l. 3. c. 5. sect. 5. (r) In Deut. vi. 13.
Matthew 4:9
The Temptation of Jesus
8Again, the devil took Him to a very high mountain and showed Him all the kingdoms of the world and their glory.9“All this I will give You,” he said, “if You will fall down and worship me.”
- Scripture
- Sermons
- Commentary
Christ Is All - in Scripture
By Bill McLeod1.6K46:28Fulness Of ChristPSA 2:10PSA 40:7PSA 41:9MAT 1:21MAT 28:19MRK 14:62COL 3:11TIT 3:7PHM 1:1In this sermon, the speaker begins by referencing Mark 16 and Luke 1 from the Bible. He highlights how Jesus reproached his disciples for their lack of belief in his resurrection and then commanded them to preach the gospel to the world. The speaker also mentions that some versions of the Bible omit miracles and end with Jesus' death on the cross, portraying him as a good man and advocate of peace. However, the speaker emphasizes that the Bible is truly all about Jesus and explores the significance of his ministry and his role as the Son of God.
The Narrow Way
By Vincent G. Artese92655:51Narrow WayISA 29:13MAT 4:9LUK 13:18JHN 15:4EPH 5:26HEB 3:18HEB 4:12In this sermon, the preacher emphasizes the importance of being workers for God's kingdom. He questions where the workers are and if they have been enticed by worldly gain or fallen into Satan's trap. The preacher highlights the power of the word of God, describing it as living and powerful, able to discern the thoughts and intents of the heart. The sermon also discusses the concept of entering God's rest through obedience and faith, and the journey of a believer through trials and tests. The preacher warns about the dangers of following the wide and destructive path and encourages staying connected to Jesus, the vine, in order to bear fruit.
Compared View of the First Three Gospels, Etc.
By John Nelson Darby0The GospelsChrist's MinistryMAT 1:1MAT 4:17MAT 5:1MAT 9:35MAT 11:28MAT 28:19MRK 1:14LUK 3:23LUK 4:18John Nelson Darby discusses the distinct characteristics and purposes of the first three Gospels, emphasizing that Mark presents a chronological account of Christ's service, while Matthew focuses on the presentation of Jesus as the Messiah and the implications of His rejection. He notes that Luke, while generally following Mark's order, includes moral teachings that are unique to his Gospel. Darby highlights the importance of understanding the genealogies and the context of Christ's ministry, particularly in relation to Israel's expectations and the establishment of the church. He concludes that the Gospels collectively reveal the nature of Christ's mission and the unfolding of God's plan for humanity.
To the Church of God in Lancashire
By George Fox0Unity in ChristSeparation from the WorldJER 10:3JER 44:27MAT 4:9LUK 15:16JHN 1:291CO 3:1COL 2:6HEB 13:81PE 1:231JN 1:7George Fox emphasizes the importance of separating from worldly customs and standing as witnesses for Jesus Christ, who cleanses us from sin. He encourages believers to walk in the light of God, fostering unity and love among one another while avoiding the distractions of the world. Fox urges the congregation to feed on the eternal, living food provided by God and to remain steadfast in their faith, resisting temptations and evil thoughts. He reminds them of the new birth in Christ and the power of God that supports them against all trials. Ultimately, he calls for a life dedicated to honoring the Lord and living in perfect unity with one another.
Resist and He Will Flee
By David Wilkerson0Spiritual WarfareTemptationMAT 4:9JHN 8:36ROM 8:12CO 10:5EPH 6:11HEB 4:15JAS 4:71PE 5:81JN 1:9REV 12:11David Wilkerson emphasizes the powerful temptation that Satan presented to Jesus, offering him dominion over the world in exchange for worship. This temptation, while seemingly absurd, reveals Satan's desperation to avoid his own fate at Calvary. Wilkerson draws parallels to how Satan continues to tempt believers today, using threats and accusations to instill doubt and despair. He encourages Christians to resist these temptations, reminding them that through Christ's sacrifice, they are free from the power of sin and can confidently declare their freedom. The key message is that by resisting the devil, he will flee from us.
Sweet Poisons!
By Thomas Brooks0Worldly TemptationsEternal PerspectivePSA 4:2MAT 4:9MAT 6:19LUK 12:15ROM 12:2COL 3:21TI 6:9HEB 10:34JAS 4:41JN 2:15Thomas Brooks warns against the seductive nature of the world, which he describes as 'sweet poisons' that can ensnare the soul and lead to spiritual destruction. He emphasizes that while the world may appear beautiful and enticing, it ultimately betrays and harms those who pursue it, often leading them to forsake their relationship with God. Brooks illustrates how many souls are lost not just by the world's challenges but by its allure, urging believers to seek a greater glory in heaven rather than being captivated by earthly treasures. He encourages a perspective shift, suggesting that a deeper understanding of heavenly promises can help believers disdain worldly pursuits. The sermon calls for a focus on eternal values over temporal gains.
The Triumphant Christ and His People
By T. Austin-Sparks0Cosmic Significance of ChristSpiritual TransformationGEN 3:15PSA 19:13MAT 4:9LUK 1:38JHN 10:10JHN 10:28ROM 8:19EPH 1:20EPH 2:5COL 2:15T. Austin-Sparks emphasizes the cosmic significance of Christ's life and the believer's relationship with Him, arguing that the true essence of Christ's story transcends earthly events and is rooted in a super-earthly realm. He explains that Christ's incarnation, temptation, crucifixion, resurrection, and exaltation are all part of a divine plan to defeat the kingdom of Satan and establish God's kingdom. Sparks highlights the transformative power of Christ's life within believers, urging them to recognize their role in this cosmic battle and the importance of spiritual growth through trials and tribulations. Ultimately, he calls for believers to manifest the life of Christ, which will culminate in glorification and the final victory over evil.
The Manifestation of the Glory of God
By T. Austin-Sparks0PRO 22:7MAT 4:9JHN 5:402CO 5:15EPH 1:3T. Austin-Sparks delves into the eternal purpose of God revealed through the Apostle Paul's ever-growing knowledge of Christ. He explains how Christ, as the central figure in God's eternal counsels, bridges the gap caused by man's failure and sin, leading to the redemptive plan introduced after the fall. The sermon emphasizes the importance of understanding and conforming to Christ's moral and spiritual essence, highlighting the ultimate goal of a created corporate race expressing God's thoughts, desires, and will. It concludes with the significance of dwelling in Christ to find hope, assurance, and the way out of despair in a world filled with chaos and uncertainty.
- Jamieson-Fausset-Brown
- John Gill
Jamieson-Fausset-Brown Bible Commentary
And saith unto him, All these things will I give thee--"and the glory of them," adds Luke (Luk 4:6). But Matthew having already said that this was "showed Him," did not need to repeat it here. Luke (Luk 4:6) adds these other very important clauses, here omitted--"for that is," or "has been," "delivered unto me, and to whomsoever I will I give it." Was this wholly false? That were not like Satan's unusual policy, which is to insinuate his lies under cover of some truth. What truth, then, is there here? We answer, Is not Satan thrice called by our Lord Himself, "the prince of this world" (Joh 12:31; Joh 14:30; Joh 16:11)? Does not the apostle call him "the god of this world" (Co2 4:4)? And still further, is it not said that Christ came to destroy by His death "him that hath the power of death, that is, the devil" (Heb 2:14)? No doubt these passages only express men's voluntary subjection to the rule of the wicked one while they live, and his power to surround death to them, when it comes, with all the terrors of the wages of sin. But as this is a real and terrible sway, so all Scripture represents men as righteously sold under it. In this sense he speaks what is not devoid of truth, when he says, "All this is delivered unto me." But how does he deliver this "to whomsoever he will?" As employing whomsoever he pleases of his willing subjects in keeping men under his power. In this case his offer to our Lord was that of a deputed supremacy commensurate with his own, though as his gift and for his ends. if thou wilt fall down and worship me--This was the sole but monstrous condition. No Scripture, it will be observed, is quoted now, because none could be found to support so blasphemous a claim. In fact, he has ceased now to present his temptations under the mask of piety, and he stands out unblushingly as the rival of God Himself in his claims on the homage of men. Despairing of success as an angel of light, he throws off all disguise, and with a splendid bribe solicits divine honor. This again shows that we are now at the last of the temptations, and that Matthew's order is the true one.
John Gill Bible Commentary
Then saith Jesus to him, get thee hence, Satan..... In Luk 4:8 it is "get thee behind me": and so some copies read here, and is expressive of indignation and abhorrence; see Mat 16:23 rebuking his impudence, and detesting his impiety: he had borne his insults and temptations with great patience; he had answered him with mildness and gentleness; but now his behaviour to him was intolerable, which obliged him to show his resentment, exert his power and authority, and rid himself at once of so vile a creature; giving this reason for it; for it is written, thou shalt worship the Lord thy God, and him only shalt thou serve. The place referred to is in Deu 6:13 thou shalt fear the Lord thy God, and serve him: to fear the Lord, and to worship him, is the same thing. Worship includes both an internal and external reverence of God: the word "only" is not in the original text, but is added by our Lord; and that very justly; partly to express the emphasis which is on the word "him"; and in perfect agreement with the context, which requires it; since it follows, ye shall not go after other Gods. Moreover, not to take notice of the Septuagint version, in which the word "only" is also added, Josephus (q), the Jewish historian, referring to this law, says, because God is one, , "therefore he only is to be worshipped". And Aben Ezra (r), a Jewish writer, explaining the last clause in the verse, and thou shalt swear by his name, uses the word "only"; and which indeed, of right, belongs to every clause in it. The meaning of our Lord in citing it is; that since the Lord God is the alone object of worship, it was horrid blasphemy in Satan to desire it might be given to him, and which could not be done without the greatest impiety. (q) Antiq. Jud. l. 3. c. 5. sect. 5. (r) In Deut. vi. 13.