Matthew CH 4

Before a king can rule others, he must prove that he can rule himself. This is why King Saul lost his kingship—he was unable to control himself and obey God. This chapter shows the King meeting His enemy, “the prince of this world” (John 14:30), and defeating him. 

THE TESTING OF THE SON (4:1–11)

4:1–2. Following Jesus’ emergence from the water the ensuing temptation narrative is perhaps the clearest expression of Matthew’s fondness for linking his story of Jesus with the experiences of the Israelite nation. The same Spirit of God who is “particularly active among the Israelites during the exodus and wilderness wanderings” (cf. Num 11:17, 25, 29; Neh 9:20; Ps 106:33; Isa 63:10–14)?¹ now leads Jesus into the desert “to humble [him] and to test [him] in order to know what was in [his] heart, whether or not [he] would keep his commands” (see Deut. 8:21). The “testing” (???????, peiraz?)?² of Jesus is therefore not a fortuitous event, but is staged by God to demonstrate his strength of character and depth of devotion (cf. Gen 22; Job 1:6–8). Essentially, Satan’s efforts are calculated to encourage Jesus to exercise his divine prerogatives and supernatural power in a way that would belie the lowly path of service and obedience suggested by the commission of 3:17. The fast, lasting forty days and forty nights, most probably is intended to recall the forty year experience of Israel in the desert (Deut 8:2).

4:3–4. The words of Satan in the first temptation (If you are the Son of God) should not be construed as expressing some doubt on the part of the Tempter. In fact, the statement assumes the validity of Jesus’ Sonship (first class condition), but raises significant questions concerning what it means to be God’s Son. For Satan, Sonship certainly assumes the right to exercise divine power in order to sustain one’s life (cf. 16:22–23; 27:42–43). Jesus appropriately responds by citing Deut 8:3, thus demonstrating that he has learned the lesson that Israel failed to perceive, i.e., he will trust his God to be the giver and sustainer of life and will not break faith by yielding to Satan’s suggestion to satisfy his physical need by the exercise of divine power. True Sonship finds sustenance in compliance to the Father’s will which takes priority over even the preservation of one’s own life (cf. 16:25–26).

 4:5–7. Next, Satan seeks to persuade Jesus to test God’s protective care by leaping from the pinnacle ?³ of the temple. The change of sites from the desert to the temple is most likely a visionary experience designed to set the stage for Satan’s response to Jesus’ absolute trust in God’s care. The temple represented the very presence of God, the place where divine protection was certainly most assured.?⁴ By citing Psalm 91 Satan invites Jesus to test God’s promise that he will “rescue” and “protect” the one who “dwells in the shelter of the Most High” (see vv. 1, 14). Essentially, Satan would have Jesus condition his loyalty to God upon God acting in certain ways. Like Israel at Massah (Exod 17), who made their faithfulness contingent upon God meeting their physical needs (cf. Num 14:22; Ps 78; 1 Cor. 10:9; Heb 3:7–4:13), Satan suggests that Jesus test his Father’s concern by staging an event to make God demonstrate his power or faithfulness. Jesus avoids the sin of Israel by citing Deut 6:16, thus emphasizing that his fidelity is not dependent upon manipulating God to protect him from all harm. As God’s ideal Son, Jesus is resolved to be faithful and trust even if it means a path of suffering and death (cf. 16:21f.; 26:53–54; 27:40).

4:8–11. Jesus’ visionary experiences take him from the desert to the temple and finally to a very high mountain,?⁵ where Satan offers him world sovereignty in exchange for his worship.?⁶ Although sovereignty over the nations is promised the Son (see Ps 2:6–8), it will only be realized by a lowly path of service leading to the cross (cf. 28:18–20), not by shifting allegiance to Satan. Jesus repudiates Satan’s proposal by citing Deut 6:13, thus indicating that he understood submission to Satan as tantamount to idolatry, the ultimate renunciation of one’s loyalty to God. For the sake of political advantage or momentary prosperity Israel repeatedly renounced loyalty to God in favor of foreign gods. Jesus refuses to compromise his devotion to God for the ease of an alternative path that would avoid the path of suffering and service. The Devil is therefore forcefully dismissed (?????, hypage, cf. Luke 4:13) and is replaced by angels who minister to his need (cf. Matt 26:53), thus signifying both the victory of God’s obedient Son (cf. Heb 1:6), and the ultimate faithfulness of God toward the obedient (cf. 1 Kgs. 19:5–8).?⁷

The temptation narrative succinctly maps out the path that Jesus, as the lowly servant, will take. The episode provides the reader with significant character insights that help to explain the actions and words of Jesus in subsequent scenes. The will of God and his devotion to fulfill it will take precedent over everything else, including sustaining his own life (cf. 16:20–21; 26:36–46). The mission of Jesus embodies and concretizes what it means to say: that in Jesus God is with his people (1:23). Jesus refuses to carry out his divine mission according to the principles of the world. Hence, the exercise of his divine power and the accomplishment of God’s will are not determined by popular expectations or human ambitions (cf. 16:1–4; 27:40). The extraordinary power and transcendent status belonging to Jesus as God’s Son is necessarily tied to his submission to God’s will and the lowly path of service marked out for him by the Father. The temptation narrative constitutes Jesus’ response to the heavenly voice in 3:17, as the Son resolves to walk the path of total devotion to God’s sovereign will. The Son conquers where Israel failed (Deut 6:10–19; 8:1–10; cf. Exod 4:22–23) because he is the obedient Son who loves God with his whole heart.

 INTRODUCING THE MINISTRY OF JESUS (4:12–16)

The language of 4:12–16 provides a fitting closure to the preministry phase of Jesus’ life by drawing together several themes dominant in 1:1–4:11. The continued emphasis on geographical fulfillment citations serves to alert the reader that God’s providential direction of events is not complete until Jesus arrives in Galilee (cf. 2:6, 15, 22–23).?⁸ By recalling the tribes of Zebulun and Naphtali Matthew continues to correlate significant experiences in Israelite history with events in the life of Jesus. The universal significance of Jesus’ messianic mission is once again reinforced by defining Galilee as Galilee of the Gentiles (v. 15). The Son’s mission in Galilee is dominated by a salvific emphasis, wherein God’s people are rescued from darkness by the dawning light in their midst (v. 16). While the texts comprising 4:12–16 do bring together key themes and emphases from earlier sections in the story, they also advance the story by setting the stage for Jesus’ public ministry and his calling of people to experience God’s rule and presence (4:17ff.).

4:12. Matthew is careful to document that Jesus’ departure to Galilee is motivated by his having heard (???????, akousas) concerning John’s arrest (cf. 14:13; Mark 1:12). A strong case can be made for seeing Jesus’ departure not as a flight from danger, but as Matthew’s way to connect the mission of Jesus to that of John as part of a “providentially guided sacred history” whereby “the cessation of one becomes the divinely appointed sign of the commencement of the other.”?⁹ Nevertheless, the reader must wait until 14:3–11 to learn the basis of John’s arrest and the eventual outcome.

4:13–14. The geographical references in 4:13 prepare the reader for the fulfillment citation (4:15–16), as Jesus takes up residence on the northwest shore of the Sea of Galilee, specifically in a relatively large village known as Capernaum.?¹⁰ The language by the lake, and the identification of the territory as once belonging to the tribes of Zebulun and . . . Naphtali, anticipate the Isaianic citation to follow (i.e., Isa 8:23–9:2, in the Hebrew text). 

4:15–16. It should be observed that Matthew’s citation of Isaiah does not slavishly follow either the LXX or the Hebrew text, but probably represents an “independent rendering of the Hebrew.”?¹¹ Originally, Isaiah’s oracle was intended to contrast the tragic devastation of the regions of Zebulun and Naphtali by the Assyrians?¹² (see 1 Kgs. 17:1–6) with a promise of a reversal of fortunes to be realized in the indeterminate future. However, Matthew shifts the emphasis away from the political plight of the people to their desperate moral and spiritual condition, as a people “living in darkness,” under the very “shadow of death” (cf. Ps 107:14; Luke 1:79).?¹³ Clearly, Matthew sees the darkness about to be dispelled with the “dawn” (????????? [aneteilen], cf. LXX ?????? [lampsei]) of a great light which will shine upon them in the person and ministry of Jesus. It is significant that the first blessings of the messianic age come to those people in Northern Palestine who first went into exile (see 1 Kgs 15:29). However, Jesus’ ministry will ultimately transcend both political and ethnic boundaries (cf. “Galilee of the Gentiles”) by heralding a kingdom with universal significance (4:17ff.). Thus, with Jesus situated in the “divinely ordained” locality, poised to begin his messianic mission, Matthew brings the introductory phase of his story to a close.

GOD’S SAVING PRESENCE IN THE MIDST OF HIS PEOPLE (4:17–10:42)

As noted earlier, attempts to delineate structural patterns and themes linking the parts of Matthew’s story immediately confronts a composition so complex and intricately woven that a clear and uncomplicated structural scheme seems difficult to discern. Nevertheless, it does appear that the language of 4:17 is intended to formally signal to the reader the beginning of Jesus’ public ministry. Earlier role descriptions, and the explicit commissioning of Jesus to his assigned task (see 1:21, “save his people from sins;” 2:6, “shepherd the people of Israel;” 3:17, commissioned to the role of God’s Son and Servant; 4:15, a “light” to “Galilee of the Gentiles”), anticipate the performance, and raise questions concerning how (or if) Jesus will carry out the mission given him.

Clearly, the language of 4:17 is parallel in form to 16:21: “From that time on Jesus began to explain to his disciples that he must go to Jerusalem …” Both statements serve as general headings marking major transitions in Matthew’s story of Jesus. The transitional heading of 4:17 makes it clear that the material comprising 4:17–16:20 is predominantly concerned to highlight Jesus’ public announcement that God’s sovereign reign has drawn near, thus necessitating a radical reformation (cf. 3:1). As indicated by three summary statements, the narrative block of 4:17–11:1 underscore the manner in which Jesus discharged his ministry and revealed his person in Israel:

Jesus went throughout Galilee, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and sickness among the people (4:23).

Jesus went through all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom and healing every disease and sickness (9:35).

After Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in the towns of Galilee (11:1).

 It is significant, as Kingsbury has observed, that these summaries “occur solely in the block of material 4:17–11:1, ” wherein Jesus is portrayed as “proffering salvation to Israel in word and deed.”?¹⁴ In the first phase of his public ministry (i.e., 4:17–11:1), Jesus emerges as a man endowed with divine authority in the midst of his people (?? ??? ????, en t? la?, 4:23). The reader knows that Jesus’ authority is ultimately grounded in the status of his person as God’s Son (1:23; 2:15; 3:17; 4:3, 6), his reception of the Spirit (3:16), and the divine mission conferred upon him (1:21, 23; 2:5–6; 3:17; 4:12–16). Jesus thus embarks upon his public ministry with both the right and the power to be God’s messenger and inaugurator of the time of salvation. The events recorded exhibit the following structural pattern:

Call of the Disciples 4:18–22

Summary 4:23–25

Ministry in Word 5:1–7:28

Ministry in Deed 8:1–9:24

Summary 9:35

Mission of the Disciples 9:36–11:1

PROCLAMATION OF THE KINGDOM (4:17)

As noted earlier, the phrase from that time on … (??? ????, apo tote) marks the beginning of a new phase of Matthew’s story of Jesus. Even before Jesus, John had made the coming Kingdom central to his own proclamation (3:1). Ultimately, even the disciples will embark upon a mission heralding the “nearness of the kingdom of heaven” (10:2). However, in contrast to John and the disciples, Jesus is portrayed not as a mere announcer of God’s imminent reign, but as the primary agent through which the reign of God would be realized.?¹⁵ In Jesus, God’s kingly power and authority come to expression in a ministry marked by healing, restoration, and true liberation. Thus, Jesus is not merely a proclaimer of some distant future hope, but he uniquely exhibits the reality and implications of the message he proclaims. The reality now coming to expression in Jesus’ ministry calls for a radical reformation (metanoeite) affecting the very course and direction one’s life.

As noted earlier (see 3:2), the idea behind repentance involves the alteration of basic values, attitudes, and aspirations; essentially, a conversion that results in yielding one’s entire life to the rule of God. Basically, Jesus’ entire ministry is concerned to spell out the dimensions and practical implications of a life lived in submission to the kingly authority of God.

CALL OF THE DISCIPLES (4:18–22)

4:18–19. Jesus’ sense of the critical times now dawning with his presence in Galilee is graphically illustrated by this vocational calling of the disciples. In the first episode following Matthew’s summary of Jesus’ proclamation (4:17), four fishermen are confronted by his authoritative summons to follow (lit., “come after”) him. Although Matthew’s account of the call of these early disciples is less informative than we might wish (cf. Luke 5:1–11; John 1:35–51), their response to Jesus’ call is illustrative both of true discipleship and the compelling character of Jesus’ person.

4:20–22. Two sets of brothers, called fishermen, are confronted by Jesus’ authoritative call while they are engaged in their occupational livelihood (vv. 18, 21). Unlike typical rabbinic practice, Jesus takes the initiative to select his own followers by confronting them with an unconditional demand to join him in ministry. It is clear, in Matthew’s story, that discipleship, in the sense of accompanying Jesus, arose primarily through his authoritative call (cf. 8:19–22; 9:9).

Jesus promises that he will exercise a creative influence in their lives by transforming them into “fishers of men” (cf. Jer. 16:16). The metaphor builds on their occupational skills, and promises their eventual involvement in gathering people under the reign of God (cf. 4:19 with the parallel imagery of “harvesters,” 9:37–38). As such, their call to service has a sense of urgency that supersedes both livelihood and personal family relations (cf. 8:22).

Matthew is careful to document the willingness of these early disciples to forsake the security of home and vocation (cf. 19:27), thus establishing early in his story the necessary elements of true discipleship (cf. 8:18–22; 19:27–29). Jesus’ authoritative call must take precedence over all family ties (cf. 10:34–36) and concern for physical well-being (cf. 6:25–33). It demands nothing less than a decisive break from old loyalties and a radical reorientation of one’s values and priorities.?¹⁶

As Matthew’s story continues, the disciples will often fluctuate between faith and understanding (14:33; 16:16–18; 26:16–17) on the one hand, to failure and “little faith” (14:31; 16:8; 17:20; 21:20; 28:17) on the other. However, their initial response to Jesus establishes an important role relationship which will become an important story-line in Matthew’s overall narrative.

SUMMARY (4:23–25)

4:23. The summary that follows the call of the disciples serves primarily as a programmatic transition between scenes, succinctly highlighting the contours of Jesus’ public ministry and the extent of his initial success. Summaries in Matthew (cf. 8:16; 9:35; 12:15; 14:35–36; 15:30–31; 19:1–2) are characterized by generalizations that underscore recurrent acts of ministry and the response to them. As such, they indicate that the specific events narrated are only representative of what was generally characteristic of Jesus’ ministry. The activities described in 4:23–25 provide the reader with an overview of the scope and impact of Jesus’ messianic activity.

The language of verse 23, alongside the parallel statement in 9:35 outlines the ministry of Jesus in terms of three activities: teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and sickness among the people (italics added). There is probably no clear distinction to be made between teaching (????????, didask?n) and preaching (????????, k?ryss?n) since both are ultimately concerned with the advancement of the kingdom. The content of Jesus’ proclamation is the good news of the kingdom. While ???????? (basileia, kingdom) focuses one’s attention on God’s sovereign presence, the “good news” is that God’s presence and reign are actualized and revealed in the person of Jesus (cf. 1:23; 12:28). Hence when Jesus preaches the kingdom he is in effect saying that God’s saving presence must be understood in terms of his own ministry and proclamation. The practical implications of a life lived in submission to God’s reign are spelled out in the discourse to follow (chs. 5–7).

As many have noted, 4:23 and 9:35 function as literary brackets (inclusio), enclosing prime examples of Jesus’ teaching (chs. 5–7), and his healing ministry (chs. 8–9). The effect is to cluster major themes and to give the narrative a coherent focus, as Matthew provides concrete examples of Jesus’ preaching and teaching, alongside his healing ministry (????????, therapeu?).

4:24–25. The geographical influence of Jesus’ ministry extends to the whole of Israel,?¹⁷ even impacting predominantly non-Jewish areas (Syria). “Large crowds” follow him and bring their sick seeking relief from their afflictions.?¹⁸ Jesus’ therapeutic activity involves the healing of diseases and various sorts of painful conditions. Restoration to health and the liberation of those possessed by demons graphically demonstrate that God’s powerful reign has drawn near in the person of Jesus. His healing ministry is also illustrative of Jesus’ willingness to assume the role as Israel’s compassionate Shepherd-King, who truly cares for his people and delivers them from their afflictions (cf. 1:21; 2:6). The miracles recorded in chapters 8 and 9 provide concrete examples of Jesus’ healing ministry.


¹ Davies and Allison, Matthew, 1:355.


² The notion expressed by the verb is theologically ambiguous. In the OT, as B. Gerhardsson, The Temptation of Jesus: The Testing of God’s Son (Matt. 4:11 & Par.), ConBNT 2.1 (Lund, Sweden: Gleerup, 1966), p. 31, has shown, the term often has the more positive “to test,” where God “tests” his people for the purpose of developing character (see Lev 22:1–2; Exod 20:20; Deut 13:3; Judg 2:22; Ps 26:2). Gundry, Matthew, p. 55, observes that “??????? refers to testing when God stands in the forefront, to temptation when an evil force such as the Devil stands in the forefront. The leading of the Spirit and the enticement of the Devil give the verb a double connotation here.”


³ The exact meaning of the term “pinnacle” (?????????, pterygion) remains unclear: “it serves to designate the tip or extremity of anything” (BAGD, p. 727). Suffice it to observe that Jesus found himself on a very high portion of the temple.


⁴ The temple was viewed as the place where Yahweh had put his name, where God’s presence was manifested in Israel (see, e.g., 1 Kgs 8:48; 9:3; Ps 76:1–2; 87:1–3; Isa 49:14–16; Ezek 43:6–7).


⁵ On the importance of the “mountain” theme in Matthew see T.L. Donaldson, Jesus on the Mountain: A Study in Matthean Theology, (JSNTSup 8; Sheffield: JSOT, 1985).


⁶ On Satan as the “god” or “ruler” of this world see 2 Cor 4:4; John 12:31; 14:30; 16:11.


⁷ Hagner, Matthew, 1:69.


⁸ Note especially the verbal parallels with the early travels of Joseph (2:22–23). For a detailed treatment of the function of 4:12–16 in the broader structure of the first Gospel see Warren Carter, “Kernels and Narrative Blocks: The Structure of Matthew’s Gospel,” CBQ 54 (July, 1992), 463–481.


⁹ See G.M. Soares Prabhu, The Formula Quotations in the Infancy Narrative of Matthew: An Inquiry into the Tradition History of Mt. 1–2 (AnBib 63; Rome: Biblical Institute, 1976), p. 126.


¹⁰ R. Riesner, “Archaeology and Geography,” in DJG, p. 39, estimates the population at 1, 500. However, Davies and Allison, Matthew, 1:378 contend that the population may have been as high as 12,000.


LXX Septuagint


¹¹ See R.H. Gundry, The Use of the Old Testament in St. Matthew’s Gospel (Leiden: E.J. Brill, 1967), p. 108.


¹² The language “way to the sea” and “along the Jordan” (?????, peran, lit., “on the other side”) may reflect the Assyrian invasion coming from the east of the Jordan progressing to the Mediterranean Sea.


¹³ It may be that Matthew intends to highlight the living conditions of Jews who are despondent and frustrated by life among pagan Gentiles (so Hagner, Matthew, p. 74 and Carson, Matthew, p. 117). It should be observed, however, that the language “Galilee of the Gentiles” is not intended to imply that Galilee was comprised mostly of Gentiles. In fact, “in NT times Jews comprised the vast majority of the Galilean population” (Reisner, “Galilee,” in DJG, p. 252); contra Blomberg, Matthew, p. 88.


¹⁴ Kingsbury, Matthew: Structure and Christology, p. 20.


¹⁵ Joachim Jeremias, New Testament Theology: The Proclamation of Jesus (New York: Charles Scribner’s Sons, 1971), p. 49.


¹⁶ See the discussion by James D.G. Dunn, Jesus’ Call to Discipleship (Cambridge: Cambridge University Press, 1992); also M.J. Wilkins, The Concept of Disciple in Matthew’s Gospel (Leiden: Brill, 1988).


¹⁷ As several have noted, the list of geographical places is comprehensive: NW Galilee, NE Decapolis, SW Judea, SE Perea.


¹⁸ The function of the “crowds” in Matthew has been the subject of much discussion; for a recent proposal see Warren Carter, “The Crowds in Matthew’s Gospel,” CBQ 55 (January 1993), 54–67.


^[2]Chouinard, L. (1997). Matthew. The College Press NIV commentary (Mt 4:1). Joplin, Mo.: College Press.