1Then Jesus was led by the Spirit into the wilderness to be tempted by the devil.
2After fasting forty days and forty nights, He was hungry.
3The tempter came to Him and said, “If You are the Son of God, tell these stones to become bread.”
4But Jesus answered, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.’”
5Then the devil took Him to the holy city and set Him on the pinnacle of the temple.
6“If You are the Son of God,” he said, “throw Yourself down. For it is written: ‘He will command His angels concerning You, and they will lift You up in their hands, so that You will not strike Your foot against a stone.’”
7Jesus replied, “It is also written: ‘Do not put the Lord your God to the test.’”
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.”
10“Away from Me, Satan!” Jesus told him. “For it is written: ‘Worship the Lord your God and serve Him only.’”
11Then the devil left Him, and angels came and ministered to Him.
12When Jesus heard that John had been imprisoned, He withdrew to Galilee.
13Leaving Nazareth, He went and lived in Capernaum, which is by the sea in the region of Zebulun and Naphtali,
14to fulfill what was spoken through the prophet Isaiah:
15“Land of Zebulun and land of Naphtali, the Way of the Sea, beyond the Jordan, Galilee of the Gentiles—
16the people living in darkness have seen a great light; on those living in the land of the shadow of death, a light has dawned.”
17From that time on Jesus began to preach, “Repent, for the kingdom of heaven is near.”
18As Jesus was walking beside the Sea of Galilee, He saw two brothers, Simon called Peter and his brother Andrew. They were casting a net into the sea, for they were fishermen.
19“Come, follow Me,” Jesus said, “and I will make you fishers of men.”
20And at once they left their nets and followed Him.
21Going on from there, He saw two other brothers, James son of Zebedee and his brother John. They were in a boat with their father Zebedee, mending their nets. Jesus called them,
22and immediately they left the boat and their father and followed Him.
23Jesus went throughout Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing every disease and sickness among the people.
24News about Him spread all over Syria, and people brought to Him all who were ill with various diseases, those suffering acute pain, the demon-possessed, those having seizures, and the paralyzed, and He healed them.
25Large crowds followed Him, having come from Galilee, the Decapolis, Jerusalem, Judea, and beyond the Jordan.
Matthew 4 Section and Chapter Commentary
Matt 4:1-11
Satan's threefold temptation of Jesus in Matthew and Luke
Matthew and Luke expand on Mark's account of Jesus' temptation, detailing a threefold test by Satan. These temptations include turning stones into bread, throwing himself from the temple, and worshipping Satan for worldly kingdoms. Jesus' rejection of these temptations further solidifies Satan's portrayal as a chief demon opposed to God.
Summarized by AI · Demons and Ghosts in the Bible · Lecture 8: Satan in Early Christianity · watch the clip
Luke's Reordering of Jesus' Temptations
Unlike Matthew, Luke places the temptation of Jesus in Jerusalem as the final temptation. This reordering highlights Jerusalem's theological significance in Luke's narrative, foreshadowing its central role in Jesus' ministry and the subsequent Book of Acts.
Summarized by AI · Luke's Maverick Gospel · Lecture 1: How to Study a Gospel · watch the clip
Jesus' Baptism and Wilderness Temptation Parallel Moses' Exodus Experience
Matthew draws parallels between Jesus' baptism in water and Moses leading the Israelites through the Red Sea. Additionally, Jesus' 40 days of temptation in the wilderness mirror the 40 years the Israelites spent in the wilderness under Moses' leadership.
Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 4: The Sermon on the Mount and the New Moses · watch the clip
Matthew and Luke expand on Mark's temptation narrative
While Mark's account of Jesus's temptation is notably brief, Matthew and Luke present much longer and more detailed versions. This demonstrates how Matthew and Luke expand upon Markan material, suggesting a literary relationship where they both used Mark as a source but added their own unique content.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 3: Why Are the Synoptic Gospels So Similar? · watch the clip
Luke's omissions of Matthew's additions to Mark are not problematic
The argument that Luke is ignorant of Matthew's additions to Mark is weak because the examples given are problematic. For instance, Luke omits Peter walking on water because he omits the entire story, not just Peter's part. Furthermore, Luke does show knowledge of Matthew's additions to Mark in passages like John the Baptist's preaching, the temptation, and the mustard seed parable, which Q theorists categorize as 'Mark Q overlap' to avoid acknowledging Luke's direct use of Matthew.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 6: Did Q Exist? · watch the clip
Satan tempts Jesus in the Gospels
In the Gospels of Matthew, Mark, and Luke, Satan (also called the devil) is a significant figure who tempts Jesus in the wilderness. He offers Jesus all the kingdoms of the world if Jesus will worship him, implying Satan's considerable power and authority over earthly realms. This event establishes Satan as a primary antagonist to Jesus.
Summarized by AI · Bart D. Ehrman · YouTube · Where did Satan actually come from? · watch the clip
Jesus as the New Moses
Matthew's Gospel deliberately parallels Jesus' life with that of Moses, particularly in the early chapters. Similarities include miraculous birth and protection from a murderous monarch, coming out of Egypt, passing through water (baptism/Red Sea), a period in the wilderness, and delivering a new law from a mountain (Sermon on the Mount/Ten Commandments). This portrayal emphasizes Jesus' Jewish identity and continuity with Mosaic law.
Summarized by AI · Bart D. Ehrman · YouTube · The Gospel of Matthew is Pure Brilliance! · watch the clip
Development of Satan as a Fallen Angel
The concept of Satan as a fallen angel leading a rebellion against God developed over time, synthesizing various ancient stories. Initially, figures like Azazel were identified as leaders of fallen angels, but eventually, Satan assumed this role. By the time of the Gospels, particularly in stories like Jesus's temptation by Satan, the idea of a chief demon/fallen angel figure was beginning to solidify within ancient Jewish and early Christian culture.
Summarized by AI · Bart D. Ehrman · YouTube · Demons, Ghosts, and Satan; What the Bible says about things that go bump in the night. · watch the clip
Matt 4:18-22
Sequence Disagreement: Call of the Fishermen
Matthew and Mark place the call of the four fishermen immediately after Jesus' initial appearance in Galilee. Luke, however, positions this event much later in his narrative and presents a different, more elaborate story involving a miraculous catch of fish, indicating a distinct ordering and elaboration of the narrative.
Summarized by AI · Did Q Exist? · Lecture 1: The Synoptic Problem · watch the clip
Luke's Expanded Call of the Disciples with Miraculous Catch
Luke's account of the call of Peter, Andrew, James, and John is significantly longer and more detailed than Matthew and Mark's versions. Luke includes the miraculous catch of fish, Peter's subsequent kneeling before Jesus, and his confession of sin, elements absent from the more concise calls in Matthew and Mark.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 4: Why Are the Synoptic Gospels So Different? · watch the clip
Peter's background as a Galilean fisherman
The Gospels consistently describe Peter as a fisherman from Capernaum, a rural town on the Sea of Galilee. He and his brother Andrew were among Jesus' first disciples, with Simon eventually becoming a leading figure among them.
Summarized by AI · Bart D. Ehrman · YouTube · But Could Peter Write Anything? · watch the clip
The Sea of Galilee's Centrality in Jesus' Ministry
In the New Testament, the Sea of Galilee is central to Jesus' ministry. It is the location where he calls his first disciples and performs significant miracles, such as walking on water. This highlights the sea's importance not just as a backdrop, but as a key setting for demonstrating Jesus' divine power.
Summarized by AI · Bart D. Ehrman · YouTube · Take a Cruise With Bart! It's Gonna Be Amazing. · watch the clip
Matthew 4 Verse Notes
Matt 4:1-4
Jesus' First Temptation: Trusting God's Word over Physical Needs
In the first temptation, the devil challenges Jesus to turn stones into bread after 40 days of fasting. Jesus refuses, quoting Deuteronomy 8:3, which states that humans live not by bread alone but by every word from God. This echoes Israel's failure in the wilderness to trust God for sustenance, with Jesus succeeding where they failed.
Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 5: Matthew as an Anti-Jewish Jewish Gospel? · watch the clip
Matt 4:1-2
Modeling after Jesus' Wilderness Experience
Early anchorites, such as Anthony, explicitly modeled their practice of retreating into the wilderness after Jesus' own 40-day fast in the desert. This provided a scriptural precedent for seeking solitude and spiritual focus away from societal distractions.
Summarized by AI · Bart D. Ehrman · YouTube · Christian Monks in a Desert Full of Sound · watch the clip
Matt 4:2
Asceticism as imitatio Christi
Christian ascetic practices were seen as a form of 'imitatio Christi,' a way to conform oneself to Jesus' sacrifice. Jesus' 40-day fast in the wilderness and his endurance of suffering and crucifixion provided the ultimate model for overcoming bodily desires and pain through spiritual commitment.
Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 11: The Christian Body | Ascetic Enthusiasm · watch the clip
Matt 4:5-7
Jesus' Second Temptation: Not Testing God
During the second temptation, the devil urges Jesus to jump from the temple pinnacle, citing scripture that angels would protect him. Jesus counters with Deuteronomy 6:16, asserting that one should not put the Lord God to the test. This parallels Israel's lack of trust and demanding proof from God for water in the wilderness, highlighting Jesus' unwavering faith.
Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 5: Matthew as an Anti-Jewish Jewish Gospel? · watch the clip
Matt 4:5
The 'Holy City' in Matthew
The term 'holy city' appears twice in the Gospel of Matthew, specifically in the temptation narrative and the apocalyptic discourse following Jesus' crucifixion. This usage reflects Matthew's emphasis on Jewish faith and Jerusalem's significance.
Summarized by AI · Bart D. Ehrman · YouTube · Why No One Can Prove the Resurrection · watch the clip
The Holy City in Matthew's Gospel
The term 'holy city' appears twice in Matthew's Gospel, in addition to its four occurrences in Revelation. These instances are found in Matthew 4:5, where the devil takes Jesus to the holy city during his temptation, and in Matthew 27:53, describing events after Jesus' resurrection when many holy people were raised and entered the holy city.
Summarized by AI · Bart D. Ehrman · YouTube · Did Matthew Invent the Sermon on the Mount? · watch the clip
Matt 4:8-10
Jesus' Third Temptation: Worshiping God Alone
In the final temptation, the devil offers Jesus all the kingdoms of the world if he bows down and worships him. Jesus rebukes Satan, quoting Deuteronomy 6:13 and 10:20, which command worship of God alone. This contrasts with Israel's idolatry in the wilderness, particularly with the golden calf, demonstrating Jesus' singular devotion to God.
Summarized by AI · The Genius of the Gospel of Matthew: What Scholars Say About the First Gospel · Lecture 5: Matthew as an Anti-Jewish Jewish Gospel? · watch the clip
Temptation to Avoid Crucifixion
Early in his ministry, Jesus is tempted by the devil in the wilderness, who offers him all the kingdoms of the world if he bows down. This temptation is interpreted as an offer to gain power without enduring the crucifixion, which Jesus refuses, affirming his commitment to God's will.
Summarized by AI · Bart D. Ehrman · YouTube · Did Jesus Suffer During His Crucifixion? (Depends Which Gospel You Read!) · watch the clip
Matt 4:8
Origin's Figurative Interpretation of Scripture
Origin, a prominent 3rd-century Christian thinker, acknowledged contradictions and impossibilities in the Bible. He proposed that the Holy Spirit intentionally included these elements to signal that certain passages should not be interpreted literally but rather figuratively or symbolically, guiding readers to deeper spiritual meanings.
Summarized by AI · The Unknown Gospels: Matthew, Mark, Luke, and John · Lecture 2: The Rise of Historical Scholarship · watch the clip
Matt 4:17
Jesus' Main Teachings in Synoptics Focus on God's Kingdom, Not Himself
In Matthew, Mark, and Luke, Jesus' primary focus is not on his own divinity but on the coming Kingdom of God, judgment, and the interpretation of God's law, particularly the love commandments. He frequently uses parables to teach about the Kingdom, and his most significant self-declaration is his prediction of suffering, death, and resurrection.
Summarized by AI · Did Jesus Think He Was God? A Closer Look at the Evidence · Did Jesus Think He Was God? A Closer Look at the Evidence · watch the clip
Jesus proclaimed an imminent Kingdom of God
Historians believe it is highly probable that Jesus proclaimed an imminent Kingdom of God. This is multiply attested across all the Gospels and fits the criterion of contextual credibility. The belief in a coming kingdom and an apocalypse was common among many ancient Jews, making this teaching plausible for Jesus. His actions, such as exorcisms, healings, interest in social outcasts, and the cleansing of the temple, align with the Jewish imagination of transformations at the end of time.
Summarized by AI · Who Do You Say I Am? Historical Sources for Jesus · Lecture 2: Recovering History · watch the clip
Apocalyptic Worldview Radicalizes Jesus' Ethics
Jesus' ethical teachings were radicalized by his apocalyptic worldview, which posited that God would soon destroy the current evil world order and establish a new kingdom. This imminent end intensified his demands, making his ethics seem extreme and urgent. He believed that if the end was near, people needed to behave in a profoundly different way to align with God's coming kingdom.
Summarized by AI · Bart D. Ehrman · YouTube · Love Thy Stranger: The Radical Origins of Western Compassion · watch the clip
Matt 4:23
Positive Biblical Portrayals of Jews
Despite anti-Jewish rhetoric, the Bible, both Old and New Testaments, contained positive representations of Judaism and Jews. Old Testament stories praised Jewish fidelity to the law, and New Testament gospels depicted Jesus attending synagogues on the Sabbath, celebrating Jewish holidays, and wearing prayer fringes. This biblical foundation created a 'safety zone' for Jews, offering them a measure of security and respect not extended to pagans or heretical Christians.
Summarized by AI · Against the Jews: How Christianity Became Anti-Jewish · Against the Jews: How Christianity Became Anti-Jewish · watch the clip
Matthew's Distance from the Synagogue
Matthew's repeated use of the phrase "their synagogues" (e.g., Matthew 4:23, 9:35, 10:17, 12:9, 13:54) suggests a growing distance between Matthew's community and the synagogue. This linguistic choice indicates a separation that aligns with the late first-century period when tensions between Christian Jews and non-Christian Jews increased, possibly leading to expulsions from synagogues.
Summarized by AI · The Mysteries of the Synoptic Gospels: Discovering Matthew, Mark, and Luke · Lecture 12: When Were the Synoptic Gospels Written? · watch the clip
