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John Baptist said concerning Christ, He must increase, but I must decrease; and so it proved. For, after John had baptized Christ, and borne his testimony to him, we hear little more of his ministry; he had done what he came to do, and thenceforward there is as much talk of Jesus as ever there had been of John. As the rising Sun advances, the morning star disappears. Concerning Jesus Christ we have in this chapter, I. The temptation he underwent, the triple assault the tempter made upon him, and the repulse he gave to each assault, Mt 4:1-11. II. The teaching work he undertook, the places he preached in (Mt 4:12-16), and the subject he preached on, Mt 4:17. III. His calling of disciples, Peter and Andrew, James and John, Mt 4:18-22. IV. His curing diseases (Mt 4:23,24), and the great resort of the people to him, both to be taught and to be healed.
1-11
The Temptation of Christ
简体中文
基督受试探
1 当时，耶稣被圣灵引到旷野，受魔鬼的试探。 2 他禁食四十昼夜，后来就饿了。 3 那试探的人进前来对他说，你若是神的儿子，可以吩咐这些石头变成饼。 4 耶稣却回答说，经上记着说，人活着，不是单靠食物，乃是靠神口里所出的一切话。 5 魔鬼就带他进了圣城，叫他站在殿顶上， 6 对他说，你若是神的儿子，可以跳下去；因为经上记着说，主要为你吩咐他的使者，用手托着你，免得你的脚碰在石头上。 7 耶稣对他说，经上又记着说，不可试探主你的神。 8 魔鬼又带他上了一座最高的山，将世上的万国，和万国的荣华，都指给他看， 9 对他说，你若俯伏拜我，我就把这一切都赐给你。 10 耶稣说，撒但退去罢；因为经上记着说，当拜主你的神，单要事奉他。 11 于是魔鬼离了耶稣，有天使来伺候他。
我们在此看到一场著名决斗的记载——米迦勒与龙、女人的后裔与蛇的后裔——不，是与蛇本身——短兵相接地争战；其中女人的后裔受试探而受苦，他的脚跟便被伤；但蛇在试探中彻底败北，它的头便被伤；我们的主耶稣作为得胜者凯旋，便为他一切忠心的跟随者确保了至终的安慰和胜利。关于基督的试探，请观察——
一、这事发生的时间：当时；这里有强调。正在天为他开了、圣灵降在他身上、他被宣告为神儿子和世人救主之后，我们接下来听见的关于他的事，就是他受试探；因为那时他最能应对试探。注意，1. 极大的特权和神圣恩待的特殊记号，并不能保我们免受试探。不，2. 在极大的尊荣加在我们身上之后，我们必须预期会有一些使我们谦卑的事；正如保罗被提到第三层天之后，便有一根撒但的使者——刺——加在他身上。3. 神通常在呼召他的百姓进入试探之前，先为他们预备；他按着日子赐力量，在严酷的考验之前，赐下超乎寻常的安慰。4. 我们得儿子名分的确据，是面对试探的最佳预备。若圣善的灵为我们的得儿子名分作见证，这便足以为我们提供答案，以应付邪恶之灵一切旨在引诱或搅扰我们的建议。
当时——就是他刚刚从一项庄严的圣礼而来、刚刚受了洗之时，当时他便受试探。注意，我们既被接纳与神相交，便当预期撒但会来攻击。富足了的灵魂当加倍儆醒。你吃得饱足，就要谨慎。 当时——就是他刚开始向以色列公开显现之时，他受试探，远非他在隐居中所曾经历的。注意，魔鬼对那些不仅为善、更致力于行善的有用之人怀有特殊的恶意，尤其是在他们刚刚出来事奉之时。便西拉智训的劝告是（次经《西拉之子》二章 1 节）：*我儿，你若来事奉主，就当预备心受试探。*年轻的工人当知道所当期望的，并相应地武装自己。
二、这事发生的地点：在旷野；大概是在西奈的大旷野——摩西和以利亚曾在那里禁食四十天之处，因为犹太的旷野中，没有一处如这里所说的那样荒凉多有野兽（可 1:13）。基督受洗之后，并没有到耶路撒冷去在那里张扬所得的荣耀，而是退到旷野里。在与神相交之后，暂时退隐为佳，免得我们在世俗事务的拥挤和忙碌中失去所领受的。基督退到旷野，1. 为使自己得益。退隐提供默想和与神相交的机会；即使那些被呼召过最活跃生活的人，也当有他们默观的时刻，并必须先找时间单独与神同在。那些没有先在隐密处独自与神的事相交的人，不配在公众面前向别人传讲神的事。当基督要显现为由神那里来作师傅的之时，人不可论到他说："他刚从远行回来，他刚周游了列国，见了世面"；而是："他刚从旷野出来，他刚才独自与神和他自己的心相交。"2. 为给试探者便利，使他比在人群中更容易接近他。注意，独处虽是善良心灵之友，撒但却知道如何利用它来攻击我们。那独自一人的有祸了。那些以圣洁敬虔为借口退入洞穴和荒漠的人，发现他们并不在属灵仇敌的攻击范围之外，在那里又缺少了与圣徒相交的益处。基督退隐，（一）为使他的胜利更光辉——他让仇敌占了日头和顺风，仍然击败了他。他可以给魔鬼便利，因为这世界的王在他里面毫无所有；但他在我们里面却有，所以我们当祈求不至陷入试探，并当避开危险的境地。（二）为要自己有机会尽自己所能，使他在自己的能力中被高举；因为经上如此记着：*我独自踹酒榨，众民中无一人与我同在。*基督独自进入竞技场，并无副手。
三、此事的预备，有二。
- 他被引到这场争战；他并非故意把自己投入其中，而是被圣灵引到受魔鬼试探。如鸽子般降在他身上的圣灵，使他温柔，又使他刚胆。注意，我们所当留心的，是不可进入试探；但若神借他的护理将我们安排在试探的环境中作为我们的试验，我们不可以为奇怪，而当加倍防备。要在主里作刚壮人，在信上站立得稳，一切便都好。我们若仗赖自己的力量，激惹魔鬼来试探我们，便是惹神任凭我们自己；但无论神领我们到哪里，我们便可盼望他与我们同去，并带我们得胜有余。
基督被引去受魔鬼的试探——只受他的试探。别人受试探，是被自己的私欲牵引诱惑（雅 1:14）；魔鬼抓住那个把柄，用那只母牛耕地；但我们的主耶稣没有败坏的天性，所以他安然被领去，毫无恐惧战兢，如同勇士被领到战场，纯粹受魔鬼的试探。
如今基督受试探：（一）是他降卑和虚己的一例。试探是火箭、肉中之刺、棍打、筛打、摔跤、争战，这一切都意味着艰难与受苦；所以基督服在试探之下，因为他愿意自卑，凡事与他的弟兄相同；如此他任人打他的背。（二）是撒但混乱的时机。没有争战就没有胜利。基督受试探，为要胜过那试探者。撒但试探了第一个人亚当，并胜过了他；但他不会永远得胜，第二亚当必胜过他，并掳掠了仇敌。（三）是众圣徒的安慰之源。在基督受试探之事上，我们看到我们的仇敌狡猾、恶毒、胆大；但同时也看到他并非不可战胜。他虽是披挂整齐的壮士，我们救恩的元帅却比他更壮。想到基督受试探而受苦，对我们是安慰；因为由此可知，试探若不顺服，便不是罪，不过是苦难，并且是可以忍受的苦难。我们有一位大祭司，因经历知道受试探是何滋味，所以在试探之时，更体恤我们的软弱（来 2:18，4:15）。但更大的安慰，是想到基督受试探而得胜，又是为我们得胜；不仅我们所对抗的仇敌是已败、已乱、已解除武装的仇敌，更是我们在基督胜过他的胜利中有分，借着他得胜有余。
- 他为这场争战禁食预备，正如角斗者凡事节制（林前 9:25）；但基督超越一切人，他禁食了四十昼夜，为要与旧约大立法者摩西、大改革者以利亚的预表和榜样相合。施洗约翰在道德之事上如以利亚而来，但在神迹之事上并不如此（约 10:41）；那尊荣是留给基督的。基督本不需为克己而禁食（他没有败坏的私欲要制服）；然而他禁食，（一）借此自卑，仿佛是被弃的、无人寻求的。（二）为要给撒但机会和便利，使他对撒但的胜利更光辉。（三）为要圣化并推荐禁食给我们——当神借护理呼召我们禁食，或当我们陷入窘迫、缺乏日用的饮食，或当为克制肉体、或为激励祷告——那些面对试探的极佳预备——而需禁食之时。义人若被降卑、缺少朋友和帮助，这可安慰他们：他们的主自己也曾同样受试炼。一个人可能缺饼，却仍是天上的宠儿，仍在圣灵的引导之下。罗马天主教徒把他们四十天的斋戒与基督这禁食相提并论，乃是一种轻浮和迷信，我们本国的法律对此有见证（5 Eliz. chap. 5 sect. 39、40）。他禁食四十天之时，并不饿；与天上的相交作了他的饮食；但后来他就饿了，为要表明他确确实实是人；他承担了我们天性的软弱，好为我们赎罪。人因吃而堕落，我们也常因那条路犯罪，所以基督饿了。
四、试探本身。撒但在一切试探中所要达到的，是要引他得罪神，从而永远使他不能作别人之罪的祭物。如今，无论其伪装如何，他所要达到的，是要引他：1. 绝望于父的良善；2. 妄求父的权能；3. 将父当得的荣耀转归撒但。在前两样中，他所诱他作的看似无辜，这正是试探者的狡猾；在最后一样中，他所诱他以的看似可慕。前两样是诡巧的试探，需大智慧才能辨识；最后一样是强硬的试探，需大决心才能抵挡；然而他在一切上都使撒但败北。
- 他试探他绝望于父的良善，并怀疑父对他的眷顾。
（一）请看这试探是怎">样施行的（太 4:3）；那试探的人进前来。注意，魔鬼就是那试探者，所以他又是撒但——对头；因为那引诱我们犯罪的人是我们最坏的仇敌，而撒但的差役所作的，正是他的工，所推进的正是他的图谋。他特别被称为那试探者，因他如此对待我们的始祖，至今仍然如此，一切别的试探者都是由他挑动起工作的。那试探者以可见的形状到基督跟前，并不像后来他在园中极其伤痛之时那样可怖骇人；不，魔鬼若装作光明的天使，必是在此时，他装作良善的守护神、守护天使。
请注意那试探者的狡猾——他把第一个试探与之前发生的事联在一起，使其更有力。[1] 基督开始饿了，所以那建议似乎很恰当——把石头变成饼充饥。注意，撒但的诡计之一，就是利用我们外在的境遇，在其中设立他试探的炮台。他作为对头既恶毒又儆醒；他越精明地利用我们的破绽攻击我们，我们就当越加殷勤地不给他留破绽。当他开始饿，而且在旷野——什么也没有——之时，魔鬼便来攻击他。注意，贫穷缺乏是大试探，引人不平和不信，并借口"必要性不顾律法"而采用不正当方法求解脱；又有人以"饥饿能穿石墙"为由开脱，但这并非借口，因为神的律法对我们当比石墙更有力。亚古珥祈求免于贫穷，不是因为它是苦难和羞辱，而是因为它是试探——免得我贫穷就偷窃。所以那些陷入窘迫的人需要加倍防备；宁肯饿死，也胜过因罪活着兴旺。[2] 基督方才被宣告为神的儿子，魔鬼便试探他怀疑这事：*你若是神的儿子。*魔鬼若不知道神的儿子要来到世上，便不会这样说；他若不怀疑这就是他，便不会对他说这话；若不是基督此刻以荣耀为幔子遮盖自己，魔鬼若不是此刻摆出厚颜无耻的脸面，他也不敢如此说。
第一，"你如今有了理由怀疑自己是不是神的儿子；因为神的儿子——万有的嗣子——怎可能落到如此窘迫？若神是你的父，他不会看着你饿死，因为林中的百兽都是我的（诗 50:10、12）。诚然有声音从天上来：这是我的爱子，但这肯定是迷惑，你受了它的骗；因为要么神不是你的父，要么他是一位非常无情的父。"注意，1. 撒但试探属神之人所图谋的大事，是推翻他们与神作为父亲的关系，从而切断他们对他的依靠、对他的本分、与他的相交。圣善的灵作为弟兄的安慰者，见证他们是神的儿女；邪灵作为弟兄的控告者，则竭力动摇那见证。2. 外在的苦难、缺乏和重担，是撒但用以使属神之人怀疑其儿子名分的大论据；仿佛苦难不能与神如父的爱相容，其实苦难正是源自这爱。那能如圣洁的约伯那样说——他虽杀我——他虽使我饿死——我却仍要信靠他，并当他似乎作为仇敌出来攻击我时，仍爱他为朋友的人，懂得如何回答这试探。3. 魔鬼图谋动摇我们对神话语的信心，引我们怀疑其真实。他对我们始祖便是这样起头的：神果真说这样那样吗？肯定不是。这里也是如此：神果真说你是他的爱子吗？肯定没有；即便说过，也不是真的。我们何时怀疑神任何一句话的真实，便是给魔鬼留地步；因为他说谎之父的本业，就是反对神真实的宣告。4. 魔鬼大大借着使人心中对神怀有刚硬的意念来推进他的图谋——仿佛神是无情的、不忠的，并已弃绝或忘记了那些将自己一切交托给他的人。他设法使我们的始祖产生一种观念：神禁止他们吃分别善恶树的果子，是因为他不愿他们得其益处；照样此处他向我们救主暗示，他的父已经丢弃他，任他自己挣扎。但请看这暗示何等无理，何等容易回答。基督若因现今饥饿而看似不过是人，那么他禁食四十天而不饿之时，为何不被人承认他不仅是人，更是神的儿子呢？
第二，"你如今有了机会显明自己是神的儿子。你若是神的儿子，就以此证明：吩咐这些石头"——大概此时面前就有一堆——"变成饼（太 4:3）。施洗约翰前些日子才说，神能从石头中给亚伯拉罕兴起子孙来，因此神圣权能无疑也能从石头中为这些子孙作饼；你若拥有那权能，就在此时为你自己使用吧。"他不说：求告你的父将它们变成饼；而是说：吩咐作成这事；你的父已经丢弃你，你自己立自己吧，不必仰赖他。魔鬼所要的，是任何使人高傲之事，不要任何使人谦卑之事；他若能使人脱离对神的依靠，并使他们自以为充足，便达到了目的。
（二）请看这试探是怎样被抵挡和胜过的。
[1] 基督拒绝照办。他不肯吩咐这些石头变成饼；并非因为他不能；不久之后他的权能便使众人饱足；但他不肯。他为何不肯？表面看这事颇为合理，事实上，试探越是貌似有理、越有良善的外貌，便越危险。这事本可容辩论，但基督一眼识破草中蛇，他不愿作任何——*第一，*看似怀疑从天上所听见之声音的真实，或将已经定夺的事重新试验的事；*第二，*看似怀疑父对他的眷顾，或限定他只能用某一种方式供应他的事；第三，看似自立门户、自作主张的事；或第四，看似因出于撒但的提议而讨好撒但的事。有人会说：平心而论，这是好建议；但对于那些等候神的人，求问他胜过平心而论；当以色列有神之时，去求问以革伦的神，正属此类。
[2] 他立即答复（太 4:4）；耶稣却回答说，经上记着说。值得留意的是：基督用经上记着说答复并击退了撒但一切的试探。他自己就是永恒的道，本可不必借助摩西的著作而宣告神的心意；但他尊重圣经，并为给我们留下榜样，他诉诸律法上所记的；他对撒但说这话，是假定撒但十分清楚所记的是什么。魔鬼的儿女也可能十分清楚神的书上记着什么；鬼魔也信，却是战惊。我们何时受试探犯罪，便当取这方法：用经上记着说来抵挡和击退试探。神的道是圣灵的宝剑，是基督徒全副军装中唯一的攻击兵器（弗 6:17）；对这剑我们可如大卫论歌利亚的刀那样说：在我们的属灵争战中，没有可比这把的。
这答复与所有别的答复一样，都引自申命记——意为第二律法，其中礼仪性的内容很少；利未人的祭牲和洁净礼虽为神所设立，却不能赶逐撒但，更何况圣水和画十字这些出于人发明之物；但道德性的诫命和福音性的应许，与信心调和，便借神大有力，能以胜过撒但。此处引自申 8:3，那里所给的神用吗哪喂养以色列人的理由是：为要教导他们人活着不是单靠食物。基督把这应用于自己的情形。以色列是神的儿子，他从埃及召出来（何 11:1），基督也是如此（太 2:15）；以色列当时在旷野，基督如今也在旷野——也许是同一旷野。如今，第一，魔鬼要他因身处窘迫而怀疑儿子名分；不，他说，以色列是神的儿子，是他所疼惜的、他所宽容的（徒 13:18），然而他仍把他们带入窘迫；那里接下去便是（申 8:5）：你当心里思想，耶和华你神管教你，好像人管教儿子一样。基督虽然是儿子，还是因所受的苦难学了顺从。第二，魔鬼要他怀疑父的爱和眷顾。"不，"他说，"那便是行以色列所行的事——他们在缺乏之时说：耶和华是在我们中间不是？ 他能在旷野摆设筵席吗？能赐肉吗？ "第三，魔鬼要他一开始饿便立即寻求供应；而神为着圣洁智慧的目的，先让以色列饥饿，然后才喂养他们——为要使他们谦卑、试验他们。神要他的儿女在缺乏之时，不仅等候他，更当等候他。第四，魔鬼要他自己用饼供应自己。"不，"基督说，"何需如此？这是一件早已定夺、无可辩驳地证明过的事——人没有饼也能活着，正如以色列在旷野四十年靠吗哪活着。"诚然，神借护理通常借地里的粮食维持人（伯 28:5）；但他若愿意，也能用别的方法使人存活；任何出自神口中的话——任何神为这目的所安排、所命定的——对人而言，都如饼一样是好的生计，能同样维持他。我们可能有饼却不得饱足——若神不赐福（哈 1:6、9；弥 6:14；因为饼虽是生命的杖，神的赐福才是饼的杖）；照样我们可能缺饼，却借别的方式得着滋养。神没有用饼维持了摩西和以利亚，也刚刚维持了基督四十天；他用天上的饼——天使的食物维持以色列；以利亚借乌鸦奇妙的饼，另一次借寡妇奇妙的增多的面；所以基督不必把石头变成饼，而可以信靠神在他如今饥饿之时用别的方式维持他，正如他饥饿之前四十天所作的。注意，正如我们在极大的丰富中不可妄想没有神而活，照样在我们极大的窘迫中当学会靠神而活；当无花果树不发旺，田间不出粮食，当一切寻常的救助和支持都被断绝之时，那时我们仍当因耶和华欢欣；那时我们不可妄图随己意发号施令——即便有违他的命令——而当谦卑求他看为合适赐给我们的，并为自己所得的分量——即便是微薄的分量——的饼感恩。让我们在此向基督学习：宁可由神预备，不要由自己预备；当我们的缺乏再紧迫，也不可采取不正当的方法求供应（诗 37:3）。*耶和华以勒；*无论如何，*主必预备。*宁可贫穷地靠神良善的果子活着，也不可丰富地靠自己的罪活着。
- 他试探他妄求父的权能和保护。请看魔鬼是何等不息不懈的仇敌！他若一次攻击失败，便再试一次。
在这第二次尝试中，我们可以观察——
（一）试探是什么，以及它是怎样施行的。总体而言，既见基督在食物一事上对父的眷顾如此确信，他便设法引他在安全一事上妄求那眷顾。注意，我们既可能偏左，也可能偏右，所以当谨慎，免得在避开一个极端时，因撒但的诡计而陷入另一极端；免得因胜了浪费，反倒陷入贪婪。再没有比绝望和妄求更危险的极端，尤其是在我们灵魂的事上更是如此。有些人既得着基督能也愿拯救他们脱离罪的把握，便受试探妄以为他要在罪中拯救他们。照样人一开始热心宗教，撒但便把他们赶入党同伐异和过分狂热之中。
在这试探中我们可以观察——
[1] 他如何为之开路。他并非违背基督的意愿强行带他，而是劝他同去，自己也陪他去耶路撒冷。基督是脚踏实地的，并爬楼梯上殿顶，还是在空中被提，则不确定；但总之他被放在殿顶——或尖塔上，或殿的山墙上（有人如此解），或殿的雉堞上（有人如此解），或殿的翅膀上（原文如此）。如今请观察，第一，基督何等顺服，竟任凭自己被如此驱使——为要让撒但竭尽全力却仍被击败。基督在此处的忍耐，正如后来在他受苦受死之时一样，比撒但或其工具的权能更为奇妙；因为无论是他还是他们，若不是从上头赐给他们的，对基督都无任何权能。何等可安慰——任凭这撒但的权能针对自己的基督，并不照样任凭它针对我们，而是约束它，因为他知道我们的本体！*第二，*魔鬼在选择试探地点上何等狡猾。他既要引诱基督炫耀自己的权能、并虚荣地妄求神的护理，便把他安置在耶路撒冷——一座人烟稠密的城——全地所喜悦的——一处公众之地；又安置在圣殿——世界奇观之一，常有人赞叹地注视之处。在那里他可使自己引人注目，被众人看见，证明自己是神的儿子；不像在前一个试探中所被催促的，在旷野的隐秘中，而是在众人面前，在最显赫的活动舞台上。
请观察：1. 耶路撒冷在此被称为圣城；因为它在名义和认信上确是如此，其中又有圣洁的种子，是这城的实底。注意，地上没有任何一座城圣到足以使我们免于魔鬼和他的试探。第一个亚当在圣园中受试探，第二亚当在圣城中受试探。所以我们无论在何处都不可放松儆醒。不，圣城正是他以极大优势和成功试探人骄傲和妄求之处；但愿称颂神，那天上的耶路撒冷——那圣城——必无一不洁之物进入；在那里我们便永远脱离试探。2. 他叫他站在殿顶上——按约瑟夫所描述（《犹太古史》15.412），那是极高之处，俯视其底足以令人头晕。注意，殿的尖塔是试探之地；我的意思是：（一）高位是如此；它们是滑地；世上的高升使人成为撒但射火箭的明显靶子。神降卑，为要升高；魔鬼升高，为要降卑：所以那要谨防跌倒的人，必须谨防攀登。（二）教会中的高位尤其危险。恩赐出众、地位显赫、名声远扬的人，需要保持谦卑；因为撒但必瞄准他们，要使他们因骄傲膨胀，以致陷入魔鬼所受的定罪。那站得高的人，必须站得稳。
[2] 他如何提出这事；你若是神的儿子，如今就向世人显明自己，证明你确是如此；跳下去，这样——第一，"你必因受天上的特别保护而被钦羡。人见你从如此悬崖坠落却不受伤害，便要说（如化外人论保罗那样）：你是一位神。"传统说，西门玛古斯正是借这事企图证明自己是神，但他的伪装被揭穿，因为他坠下，被摔得惨不堪言。"不，第二，"你必被视为带着天上的特别使命而被接纳。全耶路撒冷必看见并承认：你不仅是人以上的一位，你就是那位使者——那位立约的使者——他要忽然进入圣殿（玛 3:1），并从那里降到圣城的街道；这样，使犹太人信服的工作便可大大缩短，很快完成。"
请观察，魔鬼说：跳下去。魔鬼虽能凭一件小事便从塔顶把他推下，却不能把他推下。注意，撒但的权能是有限的权能；他到此为止，不能越过。然而魔鬼若把他推下，他并未达到目的；那只是他的受苦，不是他的罪。注意，凡真正加害我们的，都是我们自己所作的；魔鬼只能劝服，不能强迫；他只能说：跳下去；他不能把我们推下。各人受试探，乃是被自己的私欲牵引，不是被强迫，而是被诱惑。所以我们若不伤害自己，那么感谢神，没有别人能伤害我们（箴 9:12）。
[3] 他如何用一处圣经来支持这建议；因为经上记着说，主要为你吩咐他的使者。但扫罗也列在先知中吗？撒但竟如此熟谙圣经，能这样随口引用？看来是的。注意，一个人可能头脑里满有圣经观念，口里满有圣经词句，心里却满怀对神和一切良善的敌意。鬼魔对圣经的知识，既加增了他们为害的力量，也加增了他们的痛苦。魔鬼从未如此自讨烦恼地说过话，正如他对基督说：我知道你是谁。魔鬼要劝基督自己跳下去，盼望他成为自己的凶手，并使他和他所承担的使命就此了结——他对此心怀嫉妒；为鼓励他如此行，他告诉他没有危险，因善天使会保护他，因为应许正是如此（诗 91:11）：*他要为你吩咐他的使者。*在这引用中——
第一，有对的成分。诚然，关于天使为保护圣徒而事奉的应许是有的。魔鬼凭经验知道；因他发现他对他们的攻击徒劳无功，便为此又恼又怒，正如他对约伯四围的篱笆所作的那样——他在伯 1:10 论到那篱笆颇为动情。他把这应许应用于基督也是对的，因为一切关于圣徒保护的应许，首先而卓越地都属于他，并属于在他里面、借着他得保护的圣徒。那他的一根骨头也不折断的应许（诗 34:20），成就在基督身上（约 19:36）。天使为基督的缘故而护卫圣徒（启 7:5、11）。
第二，其中大有错；也许魔鬼对这应许特别怀恨，并加以曲解，因为它常挡他的路，破坏他对圣徒的恶计。请看此处：1. 他如何误引；那是坏的。应许是：他们要保护你；但如何？在你一切所行的道上；否则便不；我们若偏离我们的路——本分的道路——便 forfeit 了应许，把自己置于神的保护之外。如今这话正对试探者不利，所以他有意把它略去。基督若自己跳下去，便是偏离了自己的路，因为他没有蒙召如此暴露自己。我们当在一切场合查考圣经本身，不要凭信任接受，免得被那些残缺割裂神话语的人所欺；我们当效法高尚的庇哩亚人，天天考查圣经。2. 他如何误用；那是更坏的。圣经被滥用，是被勉强来为罪辩护；当人如此把圣经曲解来试探自己，便是自取沉沦（彼后 3:16）。这应许是坚定的，仍然有效；但魔鬼把它用作妄求神圣眷顾的鼓励，便是恶用了。注意，神的恩被变为放纵，并非罕见；人从神对罪人善意的发现中取犯罪的鼓励，也是如此。但*我们可以仍在罪中，叫恩典显多吗？*可以自己跳下去，叫天使托住我们吗？断乎不可。
（二）基督如何胜过这试探；他如前一个一样，用经上记着说来抵挡并胜过。魔鬼的滥用圣经，并不拦阻基督使用圣经，他立即引用申 6:16：不可试探耶和华你神。这话的意思并非：所以你不可试探我；而是：所以我不可试探我的父。在所引出处，这话是复数——你们不可试探；此处是单数——你不可。注意，我们何时把一般性的应许当作是特别对我们说的，那时便可能从神的话得益。撒但说：经上记着说；基督说：经上记着说——并非一处圣经与另一处相矛盾。神是一，他的话是一，他一心一意；但那一处是应许，这一处是诫命，所以前者当借后者来解释和应用；因为圣经是圣经最好的解释者；那作先知讲道、解经的，必须按着信心的程度（罗 12:6）——即按着与实际敬虔一致的程度——来作。
基督若自己跳下去，便是试探神——[1] 因这是要求对已经充分证实之事的进一步证实。基督已十分满足于神已是他的父，并眷顾他，又吩咐使者负责保护他；所以把它放在新试验上，便是试探他，正如法利赛人试探基督——他们在地上已经看见许多神迹之后，还要求从天上来的神迹。这是限制以色列的圣者。[2] 因这是在他没有蒙召去行的事上，要求特别的保守。我们若因神应许不离弃我们，便指望他随我们走出本分的道路；因他应许供给我们的缺乏，便指望他迁就我们、讨我们的喜悦；因他应许保护我们，便故意把自己投入危险，并指望不使用所定的方法而得着所愿的结局——这便是妄求，这便是试探神。使他成为主我们的神，更是加重了这罪；这是滥用我们以他为我们的神所享有的特权；他借此鼓励我们信靠他，我们若因此试探他，便是忘恩；这与我们对他作为我们的神所当尽的本分相悖。这是羞辱我们所当尊荣的。注意，我们绝不可向自己应许超过神所向我们应许的。
- 他试探他犯最黑暗可怖的偶像崇拜，以世上的万国和万国的荣华为诱饵。在此我们可以观察——
（一）魔鬼如何向我们救主发起这次攻击（太 4:8、9）。最坏的试探留到最后。注意，有时圣徒最后的对手是亚衲族人，离别的一击最痛；所以无论我们受过何种试探的攻击，仍当预备更糟的；当穿戴全副军装，右手左手都持守公义的兵器，以应付各种攻击。
在这试探中我们可以观察——
[1] 他所给他看的——世上的万国。为作这事，他带他上了一座最高的山；他如巴勒对待巴兰一样，盼望落空，便改变地点。殿顶还不够高；这空中掌权者的首领必须把他带到更高的自己地盘里去。有人以为这座高山在约但河对岸，因为在那里我们在试探之后随即看见基督（约 1:28、29）。也许那是毗斯迦山——摩西在与神相交中从那里得见迦南全地诸国。蒙福的耶稣被带到那里，为得眺望之利；仿佛魔鬼能向他显明更多关于世界的事，胜过那创造并治理世界、本已知道一切的。从那里他可发现犹大周围的一些国度，却看不见其荣华；但其中无疑有撒但的诡计和迷惑；很可能他所显给他看的，不过是一幅景色，一种云中的虚幻景象——那大欺骗者很容易制造并拼凑出来；以恰当鲜艳的色彩，描绘君王们的荣华和华丽排场——他们的袍服和冠冕、随从、车马和护卫；宝座、宫廷和宏伟宫殿的盛况，城中华美的建筑，乡间别墅周围的花园田地，以及他们财富、享乐、浮华的各种实例；如此以最可能打动想象、激发钦羡和爱慕的方式呈现。这景象就是如此；他把他带上高山，不过是装点门面，给迷惑涂上色彩；但蒙福的耶稣并未受其蒙蔽，他看穿了骗局，只是任凭撒但自行其道，使他对撒但的胜利更光辉。从此关于撒但的试探，可观察：第一，试探常常从眼而入——眼对所当看的事盲了，却对所当转离的虚空眩惑。第一桩罪便始于眼（创 3:6）。所以我们当与眼立约，并祈求神使眼转眼不看虚空。第二，试探通常源于世界和其中的事物。肉体的情欲、眼目的情欲并今生的骄傲，是魔鬼取材最多的题目。第三，试探中魔鬼向可怜灵魂所施的，是大欺骗。他欺骗，从而毁灭；他用影子和假色蒙骗人；向人显明世界和其荣华，却隐藏那玷污这一切荣华之骄傲的罪、忧愁和死亡，隐藏巨大财富所伴随的忧虑和灾祸，隐藏冠冕本身内里的荆棘。第四，世界的荣华对不思想、不儆醒的人是最迷人的试探，也是人最易受其蒙蔽的。拉班的儿子们妒忌雅各这一切荣耀；今生的骄傲是最危险的陷阱。
（二）他对他说的话（太 4:9）；*你若俯伏拜我，我就把这一切都赐给你。*请看——
第一，应许何等虚妄。这一切我都赐给你。他似乎认为自己在前面两个试探中已部分得手，证明基督不是神的儿子——因为他没有给他所要的证据；所以此处他把基督看为不过是人。"来吧，"他说，"看来你所以为是你父的神已经丢弃你，使你挨饿——这正是他不是你父的记号；但你若肯听从我，我必为你预备得比这更好；认我作你的父，求我的福，这一切我都赐给你。"注意，撒但既能说服人以为自己被神弃绝，便轻易地俘获了人。这应许的诡诈在于：这一切我都赐给你。这一切是什么？不过是一张地图，一幅画，一个虚无的幻影，毫无实际或坚实的内容，而他要把这赐给他——何等丰盛的奖品！然而撒但的提供正是如此。注意，许许多多的人因将眼目盯在那不存在之物上，便看不见那实在之物。魔鬼的饵全是假的；它们是他用以欺骗他们的表演和影子，或更确切地说，是他们欺骗自己。地上的万国早已应许给弥赛亚；他若是神的儿子，这些本就属于他；撒但此刻装作一位善天使，可能是那些被派治理列国的一位，并自称奉命按应许将所有权交付他。注意，我们当谨慎，连神所应许的，也不可从魔鬼手中接受；当我们以犯罪的方式急切抓取应许的成全时，便是如此作了。
第二，条件何等卑劣；你若俯伏拜我。外邦人向他们的神所献的一切敬拜，都是归于魔鬼的（申 32:17），因此他被称为这世界的神（林后 4:4；林前 10:20）。他巴不得把基督拉到自己一边，并劝他——既已自立为师傅——就宣传外邦的偶像崇拜，并把它重新引入犹太人之中，那么地上的万国便必蜂拥归他。还有什么试探比这更狰狞、更黑暗呢？注意，最好的圣徒也可能受试探犯最坏的罪——尤其是当他们处在忧郁之下时；例如无神论、亵渎、谋杀、自杀等等。这是他们的苦楚，但只要对此没有赞同、没有认可，便不是他们的罪；基督也曾受试探要拜撒但。
（三）请看基督如何挡开这一枪、击退这攻击，并以得胜者凯旋。他拒绝了这建议——
[1] 以憎恶和厌恶；撒但退去罢。前两个试探还有几分色彩，可以容许考虑；但这一个如此露骨，不容交涉；一望即知其可憎，所以立即被拒绝。若世上我们最好的朋友向我们提议这样的事——去事奉别神——他便不可被耐心地听从（申 13:6、8）。有些试探把邪恶写在额上，公然败露；不当与之争辩，而当拒绝；"撒但退去罢。拿走它，我不能忍受这思想！"当撒但试探基督伤害自己——跳下去之时，他虽不从，却仍听其说；如今这试探当面顶撞神，他便不能忍受；撒但退去罢。注意，凡建议任何有损神尊荣、击打他冠冕之事，便当起而义愤。不，凡主所恨恶的可憎之事，我们都当如此憎恶；但愿我们与它毫无瓜葛。注意，在抵挡试探上果断，并向撒但的诱惑掩耳，是好的。
[2] 以引自圣经的论据。注意，为要加强我们抵挡罪的决心，看出这些决心有何等多的理由支持，是好的。论据非常恰当、正中要害，引自申 6:13，10:20。当拜主你的神，单要事奉他。基督并不辩论他是不是如他所装作的光明的天使；但即使他是，他也不当受敬拜，因为那是唯独归于神的尊荣。注意，我们对试探的回答，当尽量完整而简短，不留反驳的余地。我们的救主诉诸此案的根本律法——这是不容或缺、普世约束的。注意，宗教性的敬拜唯独当归给神，不可归给任何受造之物；这是冠冕上的一朵花，不可让渡；这是神荣耀的一支，他不赐给别神；他若不是神——与他同等、与他为一——也不会将这归给自己的儿子，使众人当尊敬子如同尊敬父。基督引用这条关于宗教敬拜的律法，并把它应用到自己身上——第一，为要表明他在降卑的境况中，自己也服在这律法之下：他虽作为神受人敬拜，却作为人敬拜神——无论公开还是私下。他所加给我们的，不过是自己先乐意加给自己的。如此他尽诸般的义，原是合宜的。*第二，*为要表明宗教敬拜的律法是永远有效的：他虽废去并更改了许多敬拜的设立，这条根本的自然律——唯独神当受敬拜——他来却要加以批准、坚定，并加在我们身上。
五、我们在此看到这场争战的结局和结果（太 4:11）。属神的儿女虽或受许多大试探所炼，但神不容他们受试探过于他们所能受——或他们已有的力量，或他将赐给他们的力量（林前 10:13）。他们因百般的试探而暂时忧愁，不过是暂时。
如今结局是光辉的，使基督大得尊荣：因为——
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魔鬼败北，离开战场；于是魔鬼离了耶稣——因那句命令撒但退去罢所携带的能力而被迫如此。他羞惭狼狈地退却，败兴而归；他越胆大妄为，所受的挫败便越发难堪。Magnis tamen excidit ausis——然而他所失败之举，胆子不小。于是——当他尽了全力、用世上的万国和万国的荣华试探了他，发现他不为那饵所动、那曾使千万世人败亡的试探对他无能为力之时——他便离开他；他便认他不止于人。既然这不能动摇他，他便绝望于动摇他，开始断定他就是神的儿子，再试探也是徒然。注意，我们若抵挡魔鬼，他便必离开我们逃跑；我们若坚守阵地，他便必让步；正如拿俄米见路得定意要去，便不再劝她。魔鬼离开我们救主之时，便等于承认自己彻底失败；他企图伤基督的脚跟，自己的头却被伤。他离开他，是因为他在他里面毫无所有——毫无可抓住的；他见无济于事，便放弃。注意，魔鬼虽是众圣徒的仇敌，却是已被击败的仇敌。我们救恩的元帅已经击败并解除了他的武装；我们只要追击取胜便可。
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圣天使来伺候我们得胜的救赎主；有天使来伺候他。他们以可见的形状显现，正如魔鬼在试探中所行的。当魔鬼攻击我们救主之时，天使站在远处，他们即时的同在和事奉被搁置，为要显明他凭自己的力量胜过撒但，使他的胜利更光辉；又为要日后米迦勒用他的使者与龙和他的使者争战之时，显明并非因他需要他们，或没有他们不能成事，而是因为他乐意如此尊荣他们，使他们得着被使用的荣幸。一位天使便足以为他带食物来，但这里有许多天使伺候他，以表明对他的尊敬，并他们随时准备领受他的命令。看哪！这事值得留意：（一）正如有一个充满邪恶恶毒之灵的世界，与基督和他的教会、并各信徒争战；照样有一个充满圣洁有福之灵的世界，为他们效力、为他们所用。论到我们与魔鬼的争战，我们可从与天使的相交得着丰盛的安慰。（二）基督的胜利就是天使的凯歌。天使来向基督祝贺他的成功，与他同乐，并将他名所当得的荣耀归给他；因为当大龙被摔出去之时（启 12:9、10），天上大声唱道：我神的救恩、能力、国度、并他基督的权柄，现在都来到了。（三）天使伺候主耶稣，不仅供应食物，更供应他这场大疲乏之后所需的一切。请看基督降卑虚己的事如何以他荣耀的记号相平衡。正如他因软弱被钉十字架，却因神的大能而活；照样当他在软弱中受试探、又饥又疲之时，他却以神性权能吩咐天使的事奉。如此人子吃的是天使的食物，又如以利亚一样在旷野由天使供养（王上 19:4、7）。注意，神虽或任凭他的百姓陷入缺乏窘迫，却必采取有效的眷顾供应他们；他宁可差遣天使喂养他们，也不容他们灭亡。你当倚靠耶和华，又……以他的信实为粮（诗 37:3）。
基督在受试探之后如此得着扶助——[1] 为鼓励他继续他呼召的事工，使他在看见地狱权势与他为敌之时，也看见天上权势与他同在。[2] 为鼓励我们信靠他；因为他既因经历知道受试探而受苦是何滋味、何等艰难，也知道受试探而得扶助是何滋味、何等安慰；所以我们可以期待，他不仅体恤他受试探的百姓，更必及时向他们施援；正如我们伟大的麦基洗德——亚伯拉罕争战回来之时迎接他，也如这里的天使伺候他。
英文原文
The Temptation of Christ
¹ Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil.
² And when he had fasted forty days and forty nights, he was afterward an hungred.
³ And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.
⁴ But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.
⁵ Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,
⁶ And saith unto him, If thou be the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone.
⁷ Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.
⁸ Again, the devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them;
⁹ And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.
¹⁰ Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.
¹¹ Then the devil leaveth him, and, behold, angels came and ministered unto him.
We have here the story of a famous duel, fought hand to hand, between Michael and the dragon, the Seed of the woman and the seed of the serpent, nay, the serpent himself; in which the seed of the woman suffers, being tempted, and so has his heel bruised; but the serpent is quite baffled in his temptations, and so has his head broken; and our Lord Jesus comes off a Conqueror, and so secures not only comfort, but conquest at last, to all his faithful followers. Concerning Christ's temptation, observe,
I. The time when it happened: Then; there is an emphasis laid upon that. Immediately after the heavens were opened to him, and the Spirit descended on him, and he was declared to be the Son of God, and the Saviour of the world, the next news we hear of him is, he is tempted; for then he is best able to grapple with the temptation. Note, 1. Great privileges, and special tokens of divine favour, will not secure us from being tempted. Nay, 2. After great honours put upon us, we must expect something that is humbling; as Paul has a messenger of Satan sent to buffer him, after he had been in the third heavens. 3. God usually prepares his people for temptation before he calls them to it; he gives strength according to the day, and, before a sharp trial, gives more than ordinary comfort. 4. The assurance of our sonship is the best preparative for temptation. If the good Spirit witness to our adoption, that will furnish us with an answer to all the suggestions of the evil spirit, designed either to debauch or disquiet us.
Then, when he was newly come from a solemn ordinance, when he was baptized, then he was tempted. Note, After we have been admitted into the communion of God, we must expect to be set upon by Satan. The enriched soul must double its guard. When thou has eaten and art full, then beware. Then, when he began to show himself publicly to Israel, then he was tempted, so as he never had been while he lived in privacy. Note, The Devil has a particular spite at useful persons, who are not only good, but given to do good, especially at their first setting out. It is the advice of the Son of Sirach (Ecclesiasticus ii. 1), My son, if thou come to serve the Lord, prepare thyself for temptation. Let young ministers know what to expect, and arm accordingly.
II. The place where it was; in the wilderness; probably in the great wilderness of Sinai, where Moses and Elijah fasted forty days, for no part of the wilderness of Judea was so abandoned to wild beasts as this is said to have been, Mk 1:13. When Christ was baptized, he did not go to Jerusalem, there to publish the glories that had been put upon him, but retired into a wilderness. After communion with God, it is good to be private awhile, lest we lose what we have received, in the crowd and hurry of worldly business. Christ withdrew into the wilderness, 1. To gain advantage to himself. Retirement gives an opportunity for meditation an communion with God; even they who are called to the most active life must yet have their contemplative hours, and must first find time to be alone with God. Those are not fit to speak of the things of God in public to others, who have not first conversed with those things in secret by themselves. When Christ would appear as a Teacher come from God, it shall not be said of him, "He is newly come from travelling, he has been abroad, and has seen the world;" but, "He is newly come out of the desert, he has been alone conversing with God and his own heart." 2. To give advantage to the tempter, that he might have a readier access to him than he could have had in company. Note, Though solitude is a friend to a good heart, yet Satan knows how to improve it against us. Woe to him that is alone. Those who, under pretence of sanctity and devotion, retire into dens and deserts, find that they are not out of reach of their spiritual enemies, and that there they want the benefit of the communion with saints. Christ retired, (1.) To make his victory the more illustrious, he gave the enemy sun and wind on his side, and yet baffled him. He might give the Devil advantage, for the prince of this world had nothing in him; but he has in us, and therefore we must pray not to be led into temptation, and must keep out of harm's way. (2.) That he might have an opportunity to do his best himself, that he might be exalted in his own strength; for so it was written, I have trod the wine-press alone, and of the people there was none with me. Christ entered the lists without a second.
III. The preparatives for it, which were two.
1. He was directed to the combat; he did not wilfully thrust himself upon it, but he was led up of the Spirit to be tempted of the Devil. The Spirit that descended upon him like a dove made him meek, and yet made him bold. Note, Our care must be, not to enter into temptation; but if God, by his providence, order us into circumstances of temptation for our trial, we must not think it strange, but double our guard. Be strong in the Lord, resist stedfast in the faith, and all shall be well. If we presume upon our own strength, and tempt the devil to tempt us, we provoke God to leave us to ourselves; but, whithersoever God leads us, we may hope he will go along with us, and bring us off more than conquerors.
Christ was led to be tempted of the Devil, and of him only. Others are tempted, when they are drawn aside of their own lust and enticed (Jam 1:14); the Devil takes hold of that handle, and ploughs with that heifer; but our Lord Jesus had no corrupt nature, and therefore he was led securely, without any fear or trembling, as a champion into the field, to be tempted purely by the Devil.
Now Christ's temptation is, (1.) An instance of his own condescension and humiliation. Temptations are fiery darts, thorns in the flesh, buffetings, siftings, wrestlings, combats, all which denote hardship and suffering; therefore Christ submitted to them, because he would humble himself, in all things to be made like unto his brethren; thus he gave his back to the smiters. (2.) An occasion of Satan's confusion. There is no conquest without a combat. Christ was tempted, that he might overcome the tempter. Satan tempted the first Adam, and triumphed over him; but he shall not always triumph, the second Adam shall overcome him and lead captivity captive. (3.) Matter of comfort to all the saints. In the temptation of Christ it appears, that our enemy is subtle, spiteful, and very daring in his temptations; but it appears withal, that he is not invincible. Though he is a strong man armed, yet the Captain of our salvation is stronger than he. It is some comfort to us to think that Christ suffered, being tempted; for thus it appears that temptations, if not yielded to, are not sins, they are afflictions only, and such as may be pleased. And we have a High Priest who knows, by experience, what it is to be tempted, and who therefore is the more tenderly touch with the feelings of our infirmities in an hour of temptation, Heb 2:18,4:15. But it is much more a comfort to think that Christ conquered, being tempted, and conquered for us; not only that the enemy we grapple with is a conquered, baffled, disarmed enemy, but that we are interested in Christ's victory over him, and through him are more than conquerors.
2. He was dieted for the combat, as wrestlers, who are temperate in all things (1Co 9:25); but Christ beyond any other, for he fasted forty days and forty nights, in compliance with the type and example of Moses the great lawgiver, and of Elias, the great reformer, of the Old Testament. John Baptist came as Elias, in those things that were moral, but not in such things as were miraculous (Joh 10:41); that honour was reserved for Christ. Christ needed not to fast for mortification (he had no corrupt desires to be subdued); yet he fasted, (1.) That herein he might humble himself, and might seem as one abandoned, whom no man seeketh after. (2.) That he might give Satan both occasion and advantage against him; and so make his victory over him the more illustrious. (3.) That he might sanctify and recommend fasting to us, when God in his providence calls to it, or when we are reduced to straits, and are destitute of daily food, or when it is requisite for the keeping under of the body, or the quickening of prayer, those excellent preparatives for temptation. If good people are brought low, if they want friends and succours, this may comfort them, that their Master himself was in like manner exercised. A man may want bread, and yet be a favourite of heaven, and under the conduct of the Spirit. The reference which the Papists make of their lent-fast to this fasting of Christ forty days, is a piece of foppery and superstition which the law of our land witnesses against, Stat. 5 Eliz. chap. 5 sect. 39, 40. When he fasted forty days he was never hungry; converse with heaven was instead of meat and drink to him, but he was afterwards an hungred, to show that he was really and truly Man; and he took upon him our natural infirmities, that he might atone for us. Man fell by eating, and that way we often sin, and therefore Christ was an hungred.
IV. The temptations themselves. That which Satan aimed at, in all his temptations, was, to bring him to sin against God, and so to render him for ever incapable of being a Sacrifice for the sins of others. Now, whatever the colours were, that which he aimed at was, to bring him, 1. To despair of his Father's goodness. 2. To presume upon his Father's power. 3. To alienate his Father's honour, by giving it to Satan. In the two former, that which he tempted him to, seemed innocent, and there in appeared the subtlety of the tempter; in the last, that which he tempted him with, seemed desirable. The two former are artful temptations, which there was need of great wisdom to discern; the last was a strong temptation, which there was need of great resolution to resist; yet he was baffled in them all.
1. He tempted him to despair of his Father's goodness, and to distrust his Father's care concerning him.
(1.) See how the temptation was managed (Mt 4:3); The tempter came to him. Note, The Devil is the tempter, and therefore he is Satan—an adversary; for those are our worst enemies, that entice us to sin, and are Satan's agents, are doing his work, and carrying on his designs. He is called emphatically the tempter, because he was so to our first parents, and still is so, and all other tempters are set on work by him. The tempter came to Christ in a visible appearance, not terrible and affrighting, as afterward in his agony in the garden; no, if ever the Devil transformed himself into an angel of light, he did so now, and pretended to be a good genius, a guardian angel.
Observe the subtlety of the tempter, in joining this first temptation with what went before to make it the stronger. [1.] Christ began to be hungry, and therefore the motion seemed very proper, to turn stones into bread for his necessary support. Note, It is one of the wiles of Satan to take advantage of our outward condition, in that to plant the battery of his temptations. He is an adversary no less watchful than spiteful; and the more ingenious he is to take advantage against us, the more industrious we must be to give him none. When he began to be hungry, and that in a wilderness, where there was nothing to be had, then the Devil assaulted him. Note, Want and poverty are a great temptation to discontent and unbelief, and the use of unlawful means for our relief, under pretence that necessity has no law; and it is excused with this that hunger will break through stone walls, which yet is no excuse, for the law of God ought to be stronger to us than stone walls. Agur prays against poverty, not because it is an affliction and reproach, but because it is a temptation; lest I be poor, and steal. Those therefore who are reduced to straits, have need to double their guard; it is better to starve to death, than live and thrive by sin. [2.] Christ was lately declared to be the Son of God, and here the Devil tempts him to doubt of that; If thou be the Son of God. Had not the Devil known that the Son of God was to come into the world, he would not have said this; and had he not suspected that this was he, he would not have said it to him, nor durst he have said it if Christ had not now drawn a veil over his glory, and if the Devil had not now put on an impudent face.
First, "Thou has now an occasion to question whether thou be the Son of God or no; for can it be, that the Son of God, who is Heir of all things, should be reduced to such straits? If God were thy Father, he would not see thee starve, for all the beasts of the forest are his, Ps 50:10,12. It is true there was a voice from heaven, This is my beloved Son, but surely it was delusion, and thou was imposed upon by it; for either God is not thy Father, or he is a very unkind one." Note, 1. The great thing Satan aims at, in tempting good people, is to overthrow their relation to God as a Father, and so to cut off their dependence on him, their duty to him, and their communion with him. The good Spirit, as the Comforter of the brethren, witnesses that they are the children of God; the evil spirit, as the accuser of the brethren, does all he can to shake that testimony. 2. Outward afflictions, wants and burdens, are the great arguments Satan uses to make the people of God question their sonship; as if afflictions could not consist with, when really they proceed from, God's fatherly love. They know how to answer this temptation, who can say with holy Job, Though he slay me, though he starve me, yet I will trust in him, and love him as a Friend, even when he seems to come forth against me as an Enemy. 3. The Devil aims to shake our faith in the word of God, and bring us to question the truth of that. Thus he began with our first parents; Yea, has God said so and so? Surely he has not. So here, Has God said that thou art his beloved Son? Surely he did not say so; or if he did it is not true. We then give place to the Devil, when we question the truth of any word that God has spoken; for his business, as the father of lies, is to oppose the true sayings of God. 4. The Devil carries on his designs very much by possessing people with hard thoughts of God, as if he were unkind, or unfaithful, and had forsaken or forgotten those who had ventured their all with him. He endeavored to beget in our first parents a notion that God forbade them the tree of knowledge, because he grudged them the benefit of it; and so here he insinuates to our Saviour, that his Father had cast him off, and left him to shift for himself. But see how unreasonable this suggestion was, and how easily answered. If Christ seemed to be a mere Man now, because he was hungry, why was he not confessed to be more than a Man, even the Son of God, when for forty days he fasted, and was not hungry?
Secondly, "Thou hast now an opportunity to show that thou art the son of God. If thou art the Son of God, prove it by this, command these stones" (a heap of which, probably, lay now before him) "be made bread, Mt 4:3. John Baptist said but the other day, that God can out of stone raise up children to Abraham, a divine power therefore can, no doubt, out of stones, make bread for those children; if there thou has that power, exert it now in a time of need for thyself." He does not say, Pray to thy Father that he would turn them into bread; but command it to be done; thy Father hath forsaken thee, set up for thyself, and be not beholden to him. The Devil is for nothing that is humbling, but ever thing that is assuming; and gains his point, if he can but bring men off from their dependence upon God, and possess them with an opinion of their self-sufficiency.
(2.) See how this temptation was resisted and overcome.
[1.] Christ refused to comply with it. He would not command these stones to be made bread; not because he could not; his power, which soon after this turned stones into bread; but he would not. And why would he not? At first view, the thing appears justifiable enough, and the truth is, the more plausible a temptation is, and the greater appearance there is of good in it, the more dangerous it is. This matter would bear a dispute, but Christ was soon aware of the snake in the grass, and would not do any thing, First, That looked like questioning the truth of the voice he heard from heaven, or putting that upon a new trial which was already settled. Secondly, That looked like distrusting his Father's care of him, or limiting him to one particular way of providing for him. Thirdly, That looked like setting up for himself, and being his own carver; or, Fourthly, That looked like gratifying Satan, by doing a thing at his motion. Some would have said, To give the Devil his due, this was good counsel; but for those who wait upon God, to consult him, is more than his due; it is like enquiring of the god Ekron, when there is a God in Israel.
[2.] He was ready to reply to it (Mt 4:4); He answered and said, It is written. This is observable, that Christ answered and baffled all the temptations of Satan with, It is written. He is himself the eternal Word, and could have produced the mind of God without having recourse to the writings of Moses; but he put honour upon the scripture, and, to set us an example, he appealed to what was written in the law; and he says this to Satan, taking it for granted that he knew well enough what was written. It is possible that those who are the Devil's children may yet know very well what is written in God's book; The devils believe and tremble. This method we must take when at any time we are tempted to sin; resist and repel the temptation with, It is written. The Word of God is the sword of the Spirit, the only offensive weapon in all the Christian armoury (Eph 6:17); and we may say of it as David of Goliath's sword, None is like that in our spiritual conflicts.
This answer, as all the rest, is taken out of the book of Deuteronomy, which signifies the second law, and in which there is very little ceremonial; the Levitical sacrifices and purifications could not drive away Satan, though of divine institution, much less holy water and the sign of the cross, which are of human invention; but moral precepts and evangelical promises, mixed with faith, these are mighty, through God, for the vanquishing of Satan. This is here quoted from De 8:3, where the reason given why God fed the Israelites with manna is, because he would teach them that man shall not live by bread alone. This Christ applies to his own case. Israel was God's son, whom he called out of Egypt (Ho 11:1), so was Christ (Mt 2:15); Israel was then in a wilderness, Christ was so now, perhaps the same wilderness. Now, First, The Devil would have him question his sonship, because he was in straits; no, says he, Israel was God's son, and a son he was very tender of and whose manners he bore (Ac 13:18); and yet he brought them into straits; and it follows there (De 8:5), As a man chasteneth his son, so the Lord thy God chasteneth thee. Christ, being a Son, thus learns obedience. Secondly, The Devil would have him distrust his Father's love and care. "No," says he, "that would be to do as Israel did, who, when they were in want, said, Is the Lord among us? and, Can he furnish a table in the wilderness? Can he give bread?" Thirdly, The Devil would have him, as soon as he began to be hungry, immediately looking out for supply; whereas God, for wise and holy ends, suffered Israel to hunger before he fed them; to humble them, and prove them. God will have his children, when they want, not only to wait on him, but to wait for him. Fourthly, The Devil would have him to supply himself with bread. "No," says Christ, "what need is there of that? It is a point long since settled, and incontestably proved, that man may live without bread, as Israel in the wilderness lived forty years upon manna." It is true, God in his providence ordinarily maintains men by bread out of the earth (Job 28:5); but he can, if he please, make use of other means to keep men alive; any word proceeding out of the mouth of God, any thing that God shall order and appoint for that end, will be a good a livelihood for man as bread, and will maintain him as well. As we may have bread, and yet not be nourished, if God deny his blessing (Ha 1:6,9, Mic 6:14; for though bread is the staff of life, it is God's blessing that is the staff of bread), so we may want bread, and yet be nourished some other way. God sustains Moses and Elias without bread, and Christ himself just now for forty days; he sustained Israel with bread from heaven, angels' food; Elijah with bread sent miraculously by ravens, and another time with the widow's meal miraculously multiplied; therefore Christ need not turn stones into bread, but trust God to keep him alive some other way now that he is hungry, as he had done forty days before he hungred. Note, As in our great abundance we must not think to live without God, so in our greatest straits we must learn to live upon God; and when the fig-tree does not blossom, and the field yields no meat, when all ordinary means of succour and support are cut off, yet then we must rejoice in the Lord; then we must not think to command what we will, though contrary to his command, but must humbly pray for what he thinks fit to give us, and be thankful for the bread of our allowance, though it be a short allowance. Let us learn of Christ here to be at God's finding, rather than at our own; and not to take any irregular courses for our supply, when our wants are ever so pressing (Ps 37:3). Jehovah-jireh; some way or other the Lord will provide. It is better to live poorly upon the fruits of God's goodness, than live plentifully upon the products of our own sin.
2. He tempted him to presume upon his Father's power and protection. See what a restless unwearied adversary the Devil is! If he fail in one assault, he tries another.
Now in this second attempt we may observe,
(1.) What the temptation was, and how it was managed. In general, finding Christ so confident of his Father's care of him, in point of nourishment, he endeavors to draw him to presume upon that care in point of safety. Note, We are in danger of missing our way, both on the right hand and on the left, and therefore must take heed, lest, when we avoid one extreme, we be brought by the artifices of Satan, to run into another; lest, by overcoming our prodigality, we fall into covetousness. Nor are any extremes more dangerous than those of despair and presumption, especially in the affairs of our souls. Some who have obtained a persuasion that Christ is able and willing to save them from their sins, are then tempted to presume that he will save them in their sins. Thus when people begin to be zealous in religion, Satan hurries them into bigotry and intemperate heats.
Now in this temptation we may observe,
[1.] How he made way for it. He took Christ, not by force against his will, but moved him to go, and went along with him, to Jerusalem. Whether Christ went upon the ground, and so went up the stairs to the top of the temple, or whether he went in the air, is uncertain; but so it was, that he was set upon a pinnacle, or spire; upon the fane (so some), upon the battlements (so others), upon the wing (so the word is), of the temple. Now observe, First, How submissive Christ was, in suffering himself to be hurried thus, that he might let Satan do his worst and yet conquer him. The patience of Christ here, as afterward in his sufferings and death, is more wonderful than the power of Satan or his instruments; for neither he nor they could have any power against Christ but what was given them from above. How comfortable is it, that Christ, who let loose this power of Satan against himself, does not in like manner let it loose against us, but restrains it, for he knows our frame! Secondly, How subtle the Devil was, in the choice of the place for his temptations. Intending to solicit Christ to an ostentation of his own power, and a vain-glorious presumption upon God's providence, he fixes him on a public place in Jerusalem, a populous city, and the joy of the whole earth; in the temple, one of the wonders of the world, continually gazed upon with admiration by some one or other. There he might make himself remarkable, and be taken notice of by everybody, and prove himself the Son of God; not, as he was urged in the former temptation, in the obscurities of a wilderness, but before multitudes, upon the most eminent stage of action.
Observe, 1. That Jerusalem is here called the holy city; for so it was in name and profession, and there was in it a holy seed, that was the substance thereof. Note, There is no city on earth so holy as to exempt and secure us from the Devil and his temptations. The first Adam was tempted in the holy garden, the second in the holy city. Let us not, therefore, in any place, be off our watch. Nay, the holy city is the place where he does, with great advantage and success, tempt men to pride and presumption; but, blessed be God, into the Jerusalem above, that holy city, no unclean thing shall enter; there we shall be for ever out of temptation. 2. That he set him upon a pinnacle of the temple, which (as Josephus describes it, Antiq. 15. 412) was so very high, that it would make a man's head giddy to look down to the bottom. Note, Pinnacles of the temple are places of temptation; I mean, (1.) High places are so; they are slippery places; advancement in the world makes a man a fair mark for Satan to shoot his fiery darts at. God casts down, that he may raise up; the Devil raises up, that he may cast down: therefore they who would take heed of falling, must take heed of climbing. (2.) High places in the church are, in a special manner, dangerous. They who excel in gifts, who are in eminent stations, and have gained great reputation, have need to keep humble; for Satan will be sure to aim at them, to puff them up with pride, that they may fall into the condemnation of the Devil. Those that stand high are concerned to stand fast.
[2.] How he moved it; "If thou be the Son of God, now show thyself to the world, and prove thyself to be so; cast thyself down, and then," First, "Thou wilt be admired, as under the special protection of heaven. When they see thee receive no hurt by a fall from such a precipice, they will say" (as the barbarous people did of Paul) "that thou art a God." Tradition says, that Simon Magnus by this very thing attempted to prove himself a god, but that his pretensions were disproved, for he fell down, and was miserably bruised. "Nay," Secondly, "Thou wilt be received, as coming with a special commission from heaven. All Jerusalem will see and acknowledge, not only that thou art more than a man, but that thou art that Messenger, that Angel of the covenant, that should suddenly come to the temple (Mal 3:1), and from thence descend into the streets of the holy city; and thus the work of convincing the Jews will be cut short, and soon done."
Observe, The Devil said, Cast thyself down. The Devil could not cast him down, though a little thing would have done it, from the top of a spire. Note, The power of Satan is a limited power; hitherto he shall come, and no further. Yet, if the Devil had cast him down, he had not gained his point; that had been his suffering only, not his sin. Note, Whatever real mischief is done us, it is of our own doing; the Devil can but persuade, he cannot compel; he can but say, Cast thyself down; he cannot cast us down. Every man is tempted, when he is drawn away of his own lust, and not forced, but enticed. Therefore let us not hurt ourselves, and then, blessed be God, no one else can hurt us, Pr 9:12.
[3.] How he backed this motion with a scripture; For it is written, He shall give his angels charge concerning thee. But is Saul also among the prophets? Is Satan so well versed in scripture, as to be able to quote it so readily? It seems, he is. Note, It is possible for a man to have his head full of scripture-notions, and his mouth full of scripture-expressions, while his heart is full of reigning enmity to God and all goodness. The knowledge which the devils have of the scripture, increases both their mischievousness and their torment. Never did the devil speak with more vexation to himself, than when he said to Christ, I know thee who thou art. The devil would persuade Christ to throw himself down, hoping that he would be his own murderer, and that there would be an end of him and his undertaking, which he looked upon with a jealous eye; to encourage him to do it, he tells them, that there was no danger, that the good angels would protect him, for so was the promise (Ps 91:11), He shall give his angels charge over thee. In this quotation,
First, There was something right. It is true, there is such a promise of the ministration of the angels, for the protection of the saints. The devil knows it by experience; for he finds his attempts against them fruitless, and he frets and rages at it, as he did at the hedge about Job, which he speaks of so sensibly, Job 1:10. He was also right in applying it to Christ, for to him all the promises of the protection of the saints primarily and eminently belong, and to them, in and through him. That promise, that not a bone of theirs shall be broken (Ps 34:20), was fulfilled in Christ, Joh 19:36. The angels guard the saints for Christ's sake, Re 7:5,11.
Secondly, There was a great deal wrong in it; and perhaps the devil had a particular spite against this promise, and perverted it, because it often stood in his way, and baffled his mischievous designs against the saints. See here, 1. How he misquoted it; and that was bad. The promise is, They shall keep thee; but how? In all thy ways; not otherwise; if we go out of our way, out of the way of our duty, we forfeit the promise, and put ourselves out of God's protection. Now this word made against the tempter, and therefore he industriously left it out. If Christ had cast himself down, he had been out of his way, for he had no call so to expose himself. It is good for us upon all occasions to consult the scriptures themselves, and not to take things upon trust, that we may not be imposed upon by those that maim and mangle the word of God; we must do as the noble Bereans, who searched the scriptures daily. 2. How he misapplied it; and that was worse. Scripture is abused when it is pressed to patronize sin; and when men thus wrest it to their own temptation, they do it to their own destruction 2Pe 3:16. This promise is firm, and stands good; but the devil made an ill use of it, when he used it as an encouragement to presume upon the divine care. Note, It is no new thing for the grace of God to be turned into wantonness; and for men to take encouragement in sin from the discoveries of God's good will to sinners. But shall we continue in sin, that grace may abound? throw ourselves down, that the angels may bear us up? God forbid.
(2.) How Christ overcame this temptation; he resisted and overcame it, as he did the former, with, It is written. The devil's abusing of scripture did not prevent Christ from using it, but he presently urges, De 6:16, Thou shalt not tempt the Lord thy God. The meaning of this is not, Therefore thou must not tempt me; but, Therefore I must not tempt my Father. In the place whence it is quoted, it is in the plural number, You shall not tempt; here it is singular, Thou shalt not. Note, We are then likely to get good by the word of God, when we hear and receive general promises as speaking to us in particular. Satan said, It is written; Christ says, It is written; not that one scripture contradicts another. God is one, and his word one, and he is one mind, but that is a promise, this is a precept, and therefore that is to be explained and applied by this; for scripture is the best interpreter of scripture; and they who prophesy, who expound scripture, must do it according to the proportion of faith (Ro 12:6), consistently with practical godliness.
If Christ should cast himself down, it would be the tempting of God, [1.] As it would be requiring a further confirmation of that which was so well confirmed. Christ was abundantly satisfied that God was already his Father, and took care of him, and gave his angels a charge concerning him; and therefore to put it upon a new experiment, would be to tempt him, as the Pharisees tempted Christ; when they had so many signs on earth, they demanded a sign from heaven. This is limiting the Holy One of Israel. [2.] As it would be requiring a special preservation of him, in doing that which he had no call to. If we expect that because God has promised not to forsake us, therefore he should follow us out of the way of our duty; that because he has promised to supply our wants, therefore he should humour us, and please our fancies; that because he has promised to keep us, we may wilfully thrust ourselves into danger, and may expect the desired end, without using the appointed means; this is presumption, this is tempting God. And it is an aggravation of the sin, that he is the Lord our God; it is an abuse of the privilege we enjoy, in having him for our God; he has thereby encouraged us to trust him, but we are very ungrateful, if therefore we tempt him; it is contrary to our duty to him as our God. This is to affront him whom we ought to honour. Note, We must never promise ourselves any more than God has promised us.
3. He tempted him to the most black and horrid idolatry, with the proffer of the kingdoms of the world, and the glory of them. And here we may observe,
(1.) How the devil made this push at our Saviour, Mt 4:8,9. The worst temptation was reserved for the last. Note, Sometimes the saint's last encounter is with the sons of Anak, and the parting blow is the sorest; therefore, whatever temptation we have been assaulted by, still we must prepare for worse; must be armed for all attacks, with the armour of righteousness on the right hand and on the left.
In this temptation, we may observe,
[1.] What he showed him—all the kingdoms of the world. In order to do this, he took him to an exceeding high mountain; in hopes of prevailing, as Balak with Balaam, he changed his ground. The pinnacle of the temple is not high enough; the prince of the power of the air must have him further up into his territories. Some think this high mountain was on the other side of Jordan, because there we find Christ next after the temptation, Joh 1:28,29. Perhaps it was mount Pisgah, whence Moses, in communion with God, had all the kingdoms of Canaan shown him. Hither the blessed Jesus was carried for the advantage of a prospect; as if the devil could show him more of the world than he knew already, who made and governed it. Thence he might discover some of the kingdoms situate about Judea, though not the glory of them; but there was doubtless a juggle and a delusion of Satan's in it; it is probable that that which he showed him, was but a landscape, an airy representation in a cloud, such as that great deceiver could easily frame and put together; setting forth, in proper and lively colours, the glories and the splendid appearances of princes; their robes and crowns, their retinue, equipage, and lifeguards; the pomp of thrones, and courts, and stately palaces, the sumptuous buildings in cities, the gardens and fields about the country-seats, with the various instances of their wealth, pleasure, and gaiety; so as might be most likely to strike the fancy, and excite the admiration and affection. Such was this show, and his taking him up into a high mountain, was but to humour the thing, and to colour the delusion; in which yet the blessed Jesus did not suffer himself to be imposed upon, but saw through the cheat, only he permitted Satan to take his own way, that his victory over him might be the more illustrious. Hence observe, concerning Satan's temptations, that, First, They often come in at the eye, which is blinded to the things it should see, and dazzled with the vanities it should be turned from. The first sin began in the eye, Ge 3:6. We have therefore need to make a covenant with our eyes, and to pray that God would turn them away from beholding vanity. Secondly, That temptations commonly take rise from the world, and the things in it. The lust of the flesh, and of the eye, with the pride of life, are the topics from which the devil fetches most of his arguments. Thirdly, That it is a great cheat which the devil puts upon poor souls, in his temptations. He deceives, and so destroys; he imposes upon men with shadows and fast colours; shows the world and the glory of it, and hides from men's eyes the sin and sorrow and death which stain the pride of all this glory, the cares and calamities which attend great possessions, and the thorns which crowns themselves are lined with. Fourthly, That the glory of the world is the most charming temptation to the unthinking and unwary, and that by which men are most imposed upon. Laban's sons grudge Jacob all this glory; the pride of life is the most dangerous snare.
(2.) What he said to him (Mt 4:9); All these things I will give thee, if thou wilt fall down and worship me. See,
First, How vain the promise was. All these things I will give thee. He seems to take it for granted, that in the former temptations he had in part gained his point, and proved that Christ was not the Son of God, because he had not given him those evidences of it which he demanded; so that here he looks upon him as a mere man. "Come," says he, "it seems that God whose Son thou thinkest thyself to be deserts thee, and starves thee—a sign that he is not thy Father; but if thou wilt be ruled by me, I will provide better for thee than so; own me for thy father, and ask my blessing, and all this will I give thee." Note, Satan makes an easy prey of men, when he can persuade them to think themselves abandoned of God. The fallacy of this promise lies in that, All this will I give thee. And what was all that? It was but a map, a picture, a mere phantasm, that had nothing in it real or solid, and this he would give him; a goodly prize! Yet such are Satan's proffers. Note, Multitudes lose the sight of that which is, by setting their eyes on that which is not. The devil's baits are all a sham; they are shows and shadows with which he deceives them, or rather they deceive themselves. The nations of the earth had been, long before, promised to the Messiah; if he be the Son of God, they belong to him; Satan pretends now to be a good angel, probably one of those that were set over kingdoms, and to have received a commission to deliver possession to him according to promise. Note, We must take heed of receiving even that which God hath promised, out of the devil's hand; we do so when we precipitate the performance, by catching at it in a sinful way.
Secondly, How vile the condition was; If thou will fall down, and worship me. All the worship which the heathen performed to their gods, was directed to the devil (De 32:17), who is therefore called the god of this world, 2Co 4:4, 1Co 10:20. And fain would he draw Christ into his interests, and persuade him, now that he set up for a Teacher, to preach up the Gentile idolatry, and to introduce it again among the Jews, and then the nations of the earth would soon flock in to him. What temptation could be more hideous, more black? Note, The best of saints may be tempted to the worst of sins, especially when they are under the power of melancholy; as, for instance, to atheism, blasphemy, murder, self-murder, and what not. This is their affliction, but while there is no consent to it, nor approbation of it, it is not their sin; Christ was tempted to worship Satan.
(2.) See how Christ warded off the thrust, baffled the assault, and came off a conqueror. He rejected the proposal,
[1.] With abhorrence and detestation; Get thee hence, Satan. The two former temptations had something of colour, which would admit a consideration, but this was so gross as not to bear a parley; it appears abominable at the first sight, and therefore is immediately rejected. If the best friend we have in the world suggests such a thing as this to us, Go, serve other gods, he must not be heard with patience, De 13:6,8. Some temptations have their wickedness written in their forehead, they are open before-hand; they are not to be disputed with, but rejected; "Get thee hence, Satan. Away with it, I cannot bear the thought of it!" While Satan tempted Christ to do himself a mischief, by casting himself down, though he yielded not, yet he heard it; but now that the temptation flies in the face of God, he cannot bear it; Get thee hence, Satan. Note, It is a just indignation, which rises at the proposal of any thing that reflects on the honour of God, and strikes at his crown. Nay, whatever is an abominable thing, which we are sure the Lord hates, we must thus abominate it; far be it from us that we should have any thing to do with it. Note, It is good to be peremptory in resisting temptation, and to stop our ears to Satan's charms.
[2.] With an argument fetched from scripture. Note, In order to the strengthening of our resolutions against sin, it is good to see what a great deal of reason there is for those resolutions. The argument is very suitable, and exactly to the purpose, taken from De 6:13,10:20. Thou shalt worship the Lord thy God, and him only shalt thou serve. Christ does not dispute whether he were an angel of light, as he pretended, or not; but though he were, yet he must not be worshipped, because that is an honour due to God only. Note, It is good to make our answers to temptation as full and as brief as may be, so as not to leave room for objections. Our Saviour has recourse to the fundamental law in this case, which is indispensable, and universally obligatory. Note, Religious worship is due to God only, and must not be given to any creature; it is a flower of the crown which cannot be alienated, a branch of God's glory which he will not give to another, and which he would not give to his own Son, by obliging all men to honour the Son, even as they honour the Father, if he had not been God, equal to him, and one with him. Christ quotes this law concerning religious worship, and quotes it with application to himself; First, To show that in his estate of humiliation he was himself made under this law: though, as God, he was worshipped, yet, as Man, he did worship God, both publicly and privately. He obliges us to no more than what he was first pleased to oblige himself to. Thus it became him to fulfil all righteousness. Secondly, To show that the law of religious worship is of eternal obligation: though he abrogated and altered many institutions of worship, yet this fundamental law of nature—That God only is to be worshipped, he came to ratify, and confirm, and enforce upon us.
V. We have here the end and issue of this combat, Mt 4:11. Though the children of God may be exercised with many and great temptations, yet God will not suffer them to be tempted above the strength which either they have, or he will put into them, 1Co 10:13. It is but for a season that they are in heaviness, through manifold temptations.
Now the issue was glorious, and much to Christ's honour: for,
1. The devil was baffled, and quitted the field; Then the devil leaveth him, forced to do so by the power that went along with that word of command, Get thee hence, Satan. He made a shameful and inglorious retreat, and came off with disgrace; and the more daring his attempts had been, the more mortifying was the foil that was given him. Magnis tamen excidit ausis—The attempt, however, in which he failed, was daring. Then, when he had done his worst, had tempted him with all the kingdoms of the world, and the glory of them, and found that he was not influenced by that bait, that he could not prevail with that temptation with which he had overthrown so many thousands of the children of men, then he leaves him; then he gives him over as more than a man. Since this did not move him, he despairs of moving him, and begins to conclude, that he is the Son of God, and that it is in vain to tempt him any further. Note, If we resist the devil, he will flee from us; he will yield, if we keep our ground; as when Naomi saw that Ruth was steadfastly resolved, she left off speaking to her. When the devil left our Saviour, he owned himself fairly beaten; his head was broken by the attempt he made to bruise Christ's heel. He left him because he had nothing in him, nothing to take hold of; he saw it was to no purpose, and so gave over. Note, The devil, though he is an enemy to all saints, is a conquered enemy. The Captain of our salvation has defeated and disarmed him; we have nothing to do but to pursue the victory.
2. The holy angels came and attended upon our victorious Redeemer; Behold, angels came and ministered unto him. They came in a visible appearance, as the devil had done in the temptation. While the devil was making his assaults upon our Saviour, the angels stood at a distance, and their immediate attendance and administration were suspended, that it might appear that he vanquished Satan in his own strength, and that his victory might be the more illustrious; and that afterward, when Michael makes use of his angels in fighting with the dragon and his angels, it might appear, that it is not because he needs them, or could not do his work without them, but because he is pleased to honour them so far as to employ them. One angel might have served to bring him food, but here are many attending him, to testify their respect to him, and their readiness to receive his commands. Behold this! It is worth taking notice of; (1.) That as there is a world of wicked, malicious spirits that fight against Christ and his church, and all particular believers, so there is a world of holy, blessed spirits engaged and employed for them. In reference to our war with devils, we may take abundance of comfort from our communion with angels. (2.) That Christ's victories are the angels' triumphs. The angels came to congratulate Christ on his success, to rejoice with him, and to give him the glory due to his name; for that was sung with a loud voice in heaven, when the great dragon was cast out (Re 12:9,10), Now is come salvation and strength. (3.) That the angels ministered to the Lord Jesus, not only food, but whatever else he wanted after this great fatigue. See how the instances of Christ's condescension and humiliation were balanced with tokens of his glory. As when he was crucified in weakness, yet he lived by the power of God; so when in weakness he was tempted, was hungry and weary, yet by his divine power he commanded the ministration of angels. Thus the Son of man did eat angels' food, and, like Elias, is fed by an angel in the wilderness, 1Ki 19:4,7. Note, Though God may suffer his people to be brought into wants and straits, yet he will take effectual care for their supply, and will rather send angels to feed them, than see them perish. Trust in the Lord, and verily thou shalt be fed, Ps 37:3.
Christ was thus succoured after the temptation, [1.] For his encouragement to go on in his undertaking, that he might see the powers of heaven siding with him, when he saw the powers of hell set against him. [2.] For our encouragement to trust in him; for as he knew, by experience, what it was to suffer, being tempted, and how hard that was, so he knew what it was to be succoured, being tempted, and how comfortable that was; and therefore we may expect, not only that he will sympathize with his tempted people, but that he will come in with seasonable relief to them; as our great Melchizedec, who met Abraham when he returned from the battle, and as the angels here ministered to him.
12-17
Opening of Christ's Ministry
简体中文
基督职事的开端
12 耶稣听见约翰下了监，就退到加利利去； 13 后又离开拿撒勒，往迦百农去，就住在那里。那地方靠海，在西布伦和拿弗他利的边界上。 14 这是要应验先知以赛亚的话，说： 15 西布伦地，拿弗他利地，就是沿海的路，约旦河外，外邦人的加利利地。 16 那坐在黑暗里的百姓，看见了大光；坐在死荫之地的人，有光发现照着他们。 17 从那时候耶稣就传起道来，说：天国近了，你们应当悔改。
这里记的是基督在加利利各会堂里的传道，因为他到世上来就是要作传道人；他所成就的那极大的救恩，是他亲自开始传扬的（来2:3），由此可见他的心何等看重这事，我们的心也当如此。
基督生平事迹的次序中，在他的受试探与在加利利传道之间，按其他福音书（尤其是约翰福音）的记载，当有几段事迹相隔。他受试探之后第一次显现，是施洗约翰指着他说的：看哪，神的羔羊（约1:29）。此后他上耶路撒冷去过逾越节（约2:12-25），与尼哥底母谈道（约3:1-21），与撒玛利亚的妇人谈道（约4:1-42），然后才回到加利利并在那里传道。但马太素来居住加利利，便从基督在那里传道开始记述他公开的职事。请注意以下几点。
一、时间——耶稣听见约翰下了监，他就往加利利去（太4:12）。注意，圣徒受苦的呼声上达主耶稣的耳中。约翰若被囚，耶稣便听见了，留意这事，并据此定规自己的行止：他记念他百姓所受的捆锁与患难。须知：1. 基督直到听见约翰下监之后才进入那地；因为约翰必须先有时间为主预备道路，然后主自己才显现。护理智慧地安排：约翰当在基督发光以先被遮蔽，否则众人的心必在两人之间分心——这人必说我属约翰，那人必说我属耶稣。约翰只能作基督的先锋，却不能作他的对手。太阳一出，月亮星辰便隐没了。约翰借悔改的洗礼已经作完他的工，随即被搁置一旁。见证人乃是在作完见证之后才被杀，并不是在之前（启11:7）。2. 他一听见约翰下监，就进入那地；不仅为自身的安全（他知道犹太地的法利赛人对他，正像希律对约翰一样敌视），更是要弥补施洗约翰的缺位，并在他所立的好根基上建造。注意，神必不使自已没有见证，也不使教会没有引导；他既收回一个有用的器皿，就能兴起另一个，因为他的灵仍有余力；只要他还有当作的工，他必如此行。我的仆人摩西死了，约翰下了监；所以约书亚啊，你当起来；耶稣啊，你当起来。
二、他传道的地方——加利利，是离耶路撒冷最远的偏僻之地，被人轻看，视为粗野鄙俗。那地的居民素以强悍著称，宜于当兵，却不宜于当学者或文人。基督竟往那里去，在那里竖起他福音的旗帜；在这件事上，他也像在别的事上一样，自己降卑。请注意，
- 他为自己拣选居住的城——不是拿撒勒，他长大的地方；不，他离开了拿撒勒；这事特别记了下来（太4:13）。他离开拿撒勒是理所当然的，因为那城的人曾把他赶出去（路4:29）。他先把他的事奉给他们，且是极好的事奉，他们却拒绝了他和他的教训，并对他和它满怀恼恨；因此他离开拿撒勒，把脚上的尘土跺下来，作为拒绝他们（不愿受他教导的人）的见证。拿撒勒是头一个拒绝基督的地方，因此也被基督所拒绝。注意，神是公义的：那轻看福音和恩典之道、把它推开的地方，神必将它夺去。基督不会长久住在不受欢迎之处。不幸的拿撒勒啊！你若在这日子知道关乎你平安的事，你就有福了！但如今这些事向你的眼睛是隐藏的。
他却来到迦百农住下，那是加利利的一座城，距拿撒勒有许多里路，是大城，人来人往甚多。这里说它靠海，并非大海，而是提比哩亚海，乃是一个内陷新月湖，又称革尼撒勒湖。约旦河注入此海之处附近便是迦百农，属拿弗他利支派，却邻近西布伦的边界。基督来到这里，就住下。有人以为他父亲约瑟在此有居所，也有人以为他至少是租了房子或借宿；还有人以为他极可能是住在西门彼得的家里；无论如何，他并非长久定居在此，因为他周流四方行善事；但这地方在一段时期内是他的大本营：他所得的少许安息就在这里；他在这里有一个落脚之处，虽不是他自己的，却可枕首。在迦百农他似乎颇受欢迎，所得的款待胜过在拿撒勒。注意，纵使有人拒绝基督，仍必有人接待他，欢迎他。迦百农乐意承接拿撒勒所弃绝的。基督的本乡人若不归聚，他仍要得着荣耀。「迦百农啊，你如今得了你的日子；你如今被举到天上；你当为自己明智，知道你眷顾的日子。」
- 所应验的预言记在太4:14-16，引自赛9:1-2，但略有出入。先知在那里预告：藐视以马内利者将遭受比上述各地更重的苦难之暗——无论他们在便哈达手下初次被掳时所受较轻的苦（王上15:20），还是在亚述手下第二次被掳时所受更重的苦（王下15:29）。犹太人因拒绝福音而受的刑罚，必比这两样更重（参赛8:21-22）；因为这些被掳之地在捆绑中曾略有苏醒，又得见大光（太9:2）。这是以赛亚的意思；但圣经的应验有多重意义；福音书作者在此只取了后半句，即论到那些曾被囚于黑暗之地的人重见自由与兴旺之光，并将它应用于福音在他们中间显现一事。
论到的地方记在太4:15。西布伦地说它是靠海的是对的，因为西布伦是船只的停泊处，并出外可以欢喜（创49:13；申33:18）。论到拿弗他利，曾有话说他必出嘉美的言语（创49:21），且必蒙恩惠满足（申33:23），因为福音从他起首；这实在是嘉美的言语，能使人的灵魂得着神那满足的恩惠。约旦河外之地也被提及，因为我们有时见基督在那里传道；还有外邦人的加利利，即上加利利，是外邦人前来通商之地，犹太人与他们杂处其中；这暗含着为外邦人所存留的恩慈。基督到了迦百农，福音便到了周围所有这些地方；公义的日头所散发的光辉何等广阔。
论到这些地方的居民，请注意：（1）福音未到之前他们的光景（太4:16）——他们坐在黑暗里。注意，人若没有基督，便在暗中，甚至自己就是黑暗，正如那渊面的黑暗。不仅如此，他们还坐在死荫之地；这不仅是说极大的黑暗（如坟墓是黑暗之地），更是说极大的危险。一个人病入膏肓、回天乏术，便是行经死荫的幽谷，虽未全然断气；照样这些可怜人虽尚未在律法上被定死罪，却已在灭亡的边缘。最糟的是他们在这光景中坐着。坐着是持续的姿态；我们坐下之处，便是打算停留之处；他们在暗中，且多半要继续如此，已绝望于寻得出路。这也是安逸的姿态；他们在暗中，却爱黑暗，不爱光，反倒选择了黑暗；他们甘心无知。他们的光景可悲；至今仍有许多大国大民处在同样光景中，当以怜悯记念他们、为他们祷告。但更可悲的，是在福音之光当中仍坐在黑暗里之人的光景。人因黑夜而在暗中，尚可知太阳不久必升起；但人因瞎眼而在暗中，眼睛就不易得开。我们有光，但若不在主里面成为光，这光于我们有何益处呢？（2）基督和他的福音临到他们时，他们所得的特权——那正如光之于夜行客那样大的苏醒。注意，福音到之处，光便到；无论到何处、无论到哪一颗心，那里便成了白昼（约3:19；路1:78-79）。光能显明，又能指引；福音亦然。
这是大光——表明福音启示的清晰与确据；不是如烛光，而是如烈日中天。与律法之光相比，这是大光，因律法的影儿如今已经废去。这是大光，因为它显明极大、极要紧的事；它将持续久远，广传四方。这也是一渐盛之光，正如那句所说：已经显出。他们所得的只是黎明；如今日头初升，以后必越照越明。福音的国度如同一粒芥菜种或晨光，起头微小，渐次增长，终必完美无缺。
请注意，这光向他们照耀；他们并未去寻求，却是被这良善之福抢先临到。它趁他们不觉之时临到，照所定的时刻，由那位吩咐早晨、使晨光知道本位，好抓住地的四角者所安排（伯38:12-13）。
三、他讲道的经文（太4:17）：从那时候，就是他来到加利利、来到西布伦和拿弗他利之地的时候起，他便开始传道。他此前在犹太地也曾传道，也曾收了门徒并给他们施洗（约4:1）；但他的传道不像如今这样公开而持续。传道的职事既如此重大可畏，就当循序渐进地进入。
基督此时在传道中所专注的题目（实际上这也是他所有传道的总纲与精髓），正是约翰所讲过的那同一篇道（太3:2）：天国近了，你们应当悔改；因为无论在何时代，福音的实质都是相同的；命令相同，推行命令的理由也相同；无论是天上的使者都不敢传别的福音（加1:8），而且必传这福音，因为这是永远的福音。应当敬畏神，并借着悔改将荣耀归给他（启14:6-7）。基督传讲与约翰相同的内容，便是对约翰职事极大的尊重。借此他表明约翰是他的使者、是他的大使；因为他亲自带来的信息，与他从前借约翰所传的完全相同。神就这样印证他使者的言语（赛44:26）。子所奉的差遣与仆人所奉的相同（太21:37），为要寻找果子——与悔改相称的果子。基督本躺在父的怀中，原可传讲关乎属天神圣之事的玄妙道理，足以惊动并迷惑学界，他却偏偏选定这古老、浅白的题目：天国近了，你们应当悔改。[1.] 他最先传讲的就是这道——他从此开始。传道人不当追求标新立异，不当构造新方案，不当生造新词，当满足于浅明、实用的事，用那离我们不远、就在我们口中、我们心里的道。我们不必上到天上，也不必下到深渊去寻找讲道的材料与语言。约翰预备了基督的路，基督也借此（悔改之道）为自己的路作了预备，为他所要进一步启示的事开门。人若立志遵着他的旨意行，就必知道更多他的教训（约7:17）。[2.] 这道是他屡屡传讲的——无论往何处去，这都是他的主题；他与他的门徒从不以此为陈词滥调，而那些耳朵发痒、喜爱新奇花样过于真正造就人之事的人，倒要觉得厌倦了。注意，从前传过、听过的，仍可十分有益地再传再听；但再传再听时当更进步，并以新的情感来传与听；保罗从前说过的话，他又流泪再提（腓3:1,18）。[3.] 他把这道当作福音来传——「你们应当悔改，省察自己的道路，归回自己。」注意，悔改之道正是纯正的福音。不仅那被视为忧郁严酷的施洗约翰传悔改，连那嘴唇滴蜜、恩慈甘甜的耶稣也传悔改；因为留下了悔改的余地，这就是无法言喻的特权。[4.] 理由也是一样——天国近了；因为直到基督升天之后圣灵浇灌下来，天国才算完全降临。约翰在此一年多以前已传天国近了；如今更近了；如今得救更近了（罗13:11）。我们当看见那日子临近，就更加勉励行善（来10:25）。
英文原文
Opening of Christ's Ministry
¹² Now when Jesus had heard that John was cast into prison, he departed into Galilee;
¹³ And leaving Nazareth, he came and dwelt in Capernaum, which is upon the sea coast, in the borders of Zabulon and Nephthalim:
¹⁴ That it might be fulfilled which was spoken by Esaias the prophet, saying,
¹⁵ The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles;
¹⁶ The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up.
¹⁷ From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand.
We have here an account of Christ's preaching in the synagogues of Galilee, for he came into the world to be a Preacher; the great salvation which he wrought out, he himself began to publish (Heb 2:3) to show how much his heart was upon it, and ours should be.
Several passages in the other gospels, especially in that of St. John, are supposed, in the order of the story of Christ's life, to intervene between his temptation and his preaching in Galilee. His first appearance after his temptation, was when John Baptist pointed to him, saying, Behold the Lamb of God, Joh 1:29. After that, he went up to Jerusalem, to the passover (Joh 2:12-25), discoursed with Nicodemus (Joh 3:1-21), with the woman of Samaria (Joh 4:1-42), and then returned into Galilee, and preached there. But Matthew, having had his residence in Galilee, begins his story of Christ's public ministry with his preaching there, which here we have an account of. Observe,
I. The time; When Jesus had heard that John was cast into prison, then he went into Galilee, Mt 4:12. Note, The cry of the saints' sufferings comes up into the ears of the Lord Jesus. If John be cast into prison, Jesus hears it, takes cognizance of it, and steers his course accordingly: he remembers the bonds and afflictions that abide his people. Observe, 1. Christ did not go into the country, till he heard of John's imprisonment; for he must have time given him to prepare the way of the Lord, before the Lord himself appear. Providence wisely ordered it, that John should be eclipsed before Christ shone forth; otherwise the minds of people would have been distracted between the two; one would have said, I am of John, and another, I am of Jesus. John must be Christ's harbinger, but not his rival. The moon and stars are lost when the sun rises. John had done his work by the baptism of repentance, and then he was laid aside. The witnesses were slain when they had finished their testimony, and not before, Re 11:7. 2. He did go into the country as soon as he heard of John's imprisonment; not only to provide for his own safety, knowing that the Pharisees in Judea were as much enemies to him as Herod was to John, but to supply the want of John Baptist, and to build upon the good foundation he had laid. Note, God will not leave himself without witness, nor his church without guides; when he removes one useful instrument, he can raise up another, for he has the residue of the Spirit, and he will do it, if he has work to do. Moses my servant is dead, John is cast into prison; now, therefore, Joshua, arise; Jesus, arise.
II. The place where he preached; in Galilee, a remote part of the country, that lay furthest from Jerusalem, as was there looked upon with contempt, as rude and boorish. The inhabitants of that country were reckoned stout men, fit for soldiers, but not polite men, or fit for scholars. Thither Christ went, there he set up the standard of his gospel; and in this, as in other things, he humbled himself. Observe,
1. The particular city he chose for his residence; not Nazareth, where he had been bred up; no, he left Nazareth; particular notice is taken of that, Mt 4:13. And with good reason did he leave Nazareth; for the men of that city thrust him out from among them, Lu 4:29. He made them his first, and a very fair, offer of his service, but they rejected him and his doctrine, and were filled with indignation at him and it; and therefore he left Nazareth, and shook off the dust of his feet for a testimony against those there, who would not have him to teach them. Nazareth was the first place that refused Christ, and was therefore refused by him. Note, It is just with God, to take the gospel and the means of grace from those that slight them, and thrust them away. Christ will not stay long where he is not welcome. Unhappy Nazareth! If thou hadst known in this thy day the things that belong to thy peace, how well had it been for thee! But now they are hid from thine eyes.
But he came and dwelt in Capernaum, which was a city of Galilee, but many miles distant from Nazareth, a great city and of much resort. It is said here to be on the sea coast, not the great sea, but the sea of Tiberias, an inland water, called also the lake of Gennesaret. Close by the falling of Jordan into the sea stood Capernaum, in the tribe of Naphtali, but bordering upon Zebulun; hither Christ came, and here he dwelt. Some think that his father Joseph had a habitation here, others that he took a house or lodgings at least; and some think it more than probable, that he dwelt in the house of Simon Peter; however, here he fixed not constantly, for he went about doing good; but this was for some time his head quarters: what little rest he had, was here; here he had a place, though not a place of his own, to lay his head on. And at Capernaum, it should seem, he was welcome, and met with better entertainment than he had at Nazareth. Note, If some reject Christ, yet others will receive him, and bid him welcome. Capernaum is glad of Nazareth's leavings. If Christ's own countrymen be not gathered, yet he will be glorious. "And thou, Capernaum, has now a day of it; thou art now lifted up to heaven; be wise for thyself, and know the time of thy visitation."
2. The prophecy that was fulfilled is this, Mt 4:14-16. It is quoted from Isa 9:1,2, but with some variation. The prophet in that place is foretelling a greater darkness of affliction to befal the contemners of Immanuel, than befel the countries there mentioned, either in their first captivity under Benhadad, which was but light (1Ki 15:20), or in their second captivity under the Assyrian, which was much heavier, 2Ki 15:29. The punishment of the Jewish nation for rejecting the gospel should be sorer than either (see Isa 8:21,22); for those captivated places had some reviving in their bondage, and saw a great light again, Mt 9:2. This is Isaiah's sense; but the Scripture has many fulfillings; and the evangelist here takes only the latter clause, which speaks of the return of the light of liberty and prosperity to those countries that had been in the darkness of captivity, and applies it to the appearing of the gospel among them.
The places are spoken of, Mt 4:15. The land of Zebulun is rightly said to be by the sea coast, for Zebulun was a haven of ships, and rejoiced in her going out, Ge 49:13, De 33:18. Of Naphtali, it had been said, that he should give goodly words (Ge 49:21), and should be satisfied with favour (De 33:23), for from him began the gospel; goodly words indeed, and such as bring to a soul God's satisfying favour. The country beyond Jordan is mentioned likewise, for there we sometimes find Christ preaching, and Galilee of the Gentiles, the upper Galilee to which the Gentiles resorted for traffic, and where they were mingled with the Jews; which intimates a kindness in reserve for the poor Gentiles. When Christ came to Capernaum, the gospel came to all those places round about; such diffusive influences did the Sun of righteousness cast.
Now, concerning the inhabitants of these places, observe, (1.) The posture they were in before the gospel came among them (Mt 4:16); they were in darkness. Note, Those that are without Christ, are in the dark, nay, they are darkness itself; as the darkness that was upon the face of the deep. Nay, they were in the region and shadow of death; which denotes not only great darkness, as the grave is a land of darkness, but great danger. A man that is desperately sick, and not likely to recover, is in the valley of the shadow of death, though not quite dead; so the poor people were on the borders of damnation, though not yet damned-dead in law. And, which is worst of all, they were sitting in this condition. Sitting in a continuing posture; where we sit, we mean to stay; they were in the dark, and likely to be so, despairing to find the way out. And it is a contented posture; they were in the dark, and they loved darkness, they chose it rather than light; they were willingly ignorant. Their condition was sad; it is still the condition of many great and mighty nations, which are to be thought of, and prayed for, with pity. But their condition is more sad, who sit in darkness in the midst of gospel-light. He that is in the dark because it is night, may be sure that the sun will shortly arise; but he that is in the dark because he is blind, will not so soon have his eyes opened. We have the light, but what will that avail us, if we be not the light in the Lord? (2.) The privilege they enjoyed, when Christ and his gospel came among them; it was as great a reviving as ever light was to a benighted traveller. Note, When the gospel comes, light comes; when it comes to any place, when it comes to any soul, it makes day there, Joh 3:19, Lu 1:78,79. Light is discovering, it is directing; so is the gospel.
It is a great light; denoting the clearness and evidence of gospel-revelations; not like the light of a candle, but the light of the sun when he goes forth in his strength. Great in comparison with the light of the law, the shadows of which were now done away. It is a great light, for it discovers great things and of vast consequence; it will last long, and spread far. And it is a growing light, intimated in that word, It is sprung up. It was but spring of day with them; now the day dawned, which afterward shone more and more. The gospel-kingdom, like a grain of mustard-seed or the morning light, was small in its beginnings, gradual in its growth, but great in its perfection.
Observe, the light sprang up to them; they did not go to seek it, but were prevented with the blessings of this goodness. It came upon them ere they were aware, at the time appointed, by the disposal of him who commandeth the morning, and causes the day-spring to know its place, that it may take hold of the ends of the earth, Job 38:12,13.
III. The text he preached upon (Mt 4:17): From that time, that is, from the time of his coming into Galilee, into the land of Zebulun and Naphtali, from that time, he began to preach. He had been preaching, before this, in Judea, and had made and baptized many disciples (Joh 4:1); but his preaching was no so public and constant as now it began to be. The work of the ministry is so great and awful, that it is fit to be entered upon by steps and gradual advances.
The subject which Christ dwelt upon now in his preaching (and it was indeed the sum and substance of all his preaching), was the very same John has preached upon (Mt 3:2); Repent, for the kingdom of heaven is at hand; for the gospel is the same for substance under various dispensations; the commands the same, and the reasons to enforce them the same; an angel from heaven dares not preach any other gospel (Ga 1:8), and will preach this, for it is the everlasting gospel. Fear God, and, by repentance, give honour to him, Re 14:6,7. Christ put a great respect upon John's ministry, when he preached to the same purport that John had preached before him. By this he showed that John was his messenger and ambassador; for when he brought the errand himself, it was the same that he had sent by him. Thus did God confirm the word of his messenger, Isa 44:26. The Son came on the same errand that the servants came on (Mt 21:37), to seek fruit, fruits meet for repentance. Christ had lain in the bosom of the Father, and could have preached sublime notions of divine and heavenly things, that should have alarmed and amused the learned world, but he pitches upon this old, plain text, Repent, for the kingdom of heaven is at hand. [1.] This he preached first upon; he began with this. Ministers must not be ambitious of broaching new opinions, framing new schemes, or coining new expressions, but must content themselves with plain, practical things, with the word that is nigh us, even in our mouth, and in our heart. We need not go up to heaven, nor down to the deep, for matter or language in our preaching. As John prepared Christ's way, so Christ prepared his own, and made way for the further discoveries he designed, with the doctrine of repentance. If any man will do this part of his will, he shall know more of his doctrine, Joh 7:17. [2.] This is preached often upon; wherever he went, this was his subject, and neither he nor his followers ever reckoned it worn threadbare, as those would have done, that have itching ears, and are fond of novelty and variety more than that which is truly edifying. Note, That which has been preached and heard before, may yet very profitably be preached and heard again; but then it should be preached and heard better, and with new affections; what Paul had said before, he said again, weeping, Php 3:1,18. [3.] This he preached as gospel; "Repent, review your ways, and return to yourselves." Note, The doctrine of repentance is right gospel-doctrine. Not only the austere Baptist, who was looked upon as a melancholy, morose man, but the sweet and gracious Jesus, whose lips dropped as a honey-comb, preached repentance; for it is an unspeakable privilege that room is left for repentance. [4.] The reason is still the same; The kingdom of heaven is at hand; for it was not reckoned to be fully come, till that pouring out of the Spirit after Christ's ascension. John had preached the kingdom of heaven at hand above a year before this; but now it was so much the stronger; now is the salvation nearer, Ro 13:11. We should be so much the more quickened to our duty, as we see the day approaching, Heb 10:25.
18-22
Christ Calls Peter, Andrew, James, and John
简体中文
基督呼召彼得、安得烈、雅各、约翰
18 耶稣在加利利海边行走，看见弟兄二人，就是那称呼彼得的西门，和他兄弟安得烈，在海里撒网；他们本是打鱼的。 19 耶稣对他们说：来跟从我，我要叫你们得人如得鱼一样。 20 他们就立刻舍了网，跟从了他。 21 从那里往前走，又看见弟兄二人，就是西庇太的儿子雅各，和他兄弟约翰，同他们的父亲西庇太在船上补网，耶稣就招呼他们。 22 他们立刻舍了船别了父亲，跟从了耶稣。
基督一开始传道，便开始招聚门徒，他们如今要作他教训的听者，日后要作传讲者；如今要作他神迹的见证人，日后要为他作见证。这几节圣经记的，便是他首批呼召来与他自己相交的门徒。
这事例表明：1. 这是一次对基督的有效呼召。他在一切传道中向全国发出普遍的呼召，但这一次他向那蒙父所赐给他的人，发出了特殊而个别的呼召。我们当看见并希奇基督恩典的大能，承认他的话是他能力的杖，并仰望他赐下那使福音呼召发生功效所必需的、那分别人的特殊作为。全国都被召，但这些人却被从中召出，是从他们中间救赎出来的。基督向他们显现，并不向世人如此显现。2. 这是一次设立，也是任命他们承担传道之工。基督作为夫子设立他的大学校时，首批当作的事之一，便是任命助教或副手，参与教导的工作。此时他开始将恩赐赐给人，把宝贝放在瓦器里。这是他顾念教会的早期例证。
在这里我们可以观察到以下几点。
一、他们蒙召的地点——在加利利海边，耶稣正沿湖而行，迦百农就邻近此湖。论到这提比哩亚海，犹太人有一句俗语说：神所造的七海之中，他惟独拣选了革尼撒勒湖；这话很可用于基督对它的拣选，正如他常以自己的同在和神迹尊荣它。基督在这湖边散步，正像以撒在田间默想；他到这里来呼召门徒；不是到希律的宫廷（因为蒙召的有智慧的不多，有权势的不多，尊贵的不多），不是到耶路撒冷众祭司长和长老那里，而是到加利利海边；可见基督不像人那样看人。并不是说那有效呼召彼得、安得烈的大能不能在亚那和该亚法身上奏效，因为在神没有难成的事；乃是说，正如在别的事上一样，在他的来往和起居上，他也愿意自己降卑，表明神拣选了这世上的贫穷人。加利利是国中偏远之地，居民少受文化熏陶、缺乏修养，连他们的言语在雅士听来也粗鄙难听，他们的口音把他们露出来了。在加利利海边所拣选的人，连那较文雅的加利利人的便利与造就都没有；然而基督却往那里去，呼召他那将要作他国度里首相的使徒，因为他拣选了世上愚拙的，叫有智慧的羞愧。
二、他们是谁。这里记了两对兄弟的蒙召——彼得和安得烈，雅各和约翰；前两人，可能后两人也是，从前已经认识基督（约1:40-41），但直到如今才被召来紧紧跟随、常与他同在。注意，基督是一步步把可怜的灵魂带进与他自己的相交之中。他们从前是约翰的门徒，因此更易于跟随基督。注意，凡顺服悔改之纪律的人，必受欢迎进入信心的喜乐。关于他们，我们可以观察到以下几点：
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他们是兄弟。注意，按肉体作亲属的（如使徒所说，罗9:3）能一同被带进与耶稣基督属灵的联合，这是有福的事。一家之人能同属神的家，这是这家的尊荣与安慰。
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他们是打鱼的。既是打鱼的：（1）他们是穷人：他们若有钱财，或作什么大买卖，便不会把打鱼当作职业，至多当作消遣。注意，基督不轻看穷人，所以我们也不可轻看；福音是传给贫穷人的，那赐尊荣的源头有时把更丰盛的尊荣赐给那缺乏的。（2）他们是没有学问的人，并未像摩西那样在书本或学问上受过栽培，摩西曾通晓埃及人的一切学问。注意，基督有时拣选那些天然恩赐最少的人，把恩典的恩赐赐给他们。然而这并不能为无知无资格之人擅自闯入传道之工辩护：知识与口才的特别恩赐如今不再期望，但必需的才能仍当以通常方式获得；没有相当程度的这些才能，就无人可被接纳承担那职事。（3）他们是作工的人，自幼操劳。注意，在正当的职业上勤勉，是基督所喜悦的，并不妨碍圣洁的生活。摩西是从牧羊被召，大卫是从跟随母羊被召，去担任尊贵的职任。懒惰的人更易受撒但的试探，却少听神的呼召。（4）他们是惯于艰辛与危险的人；打鱼这行比任何别行都更劳苦、更危险；渔夫常常又湿又冷；他们必须守望、等候、劳碌，常在水行的危险之中。注意，那学会忍受艰难、冒险犯难的人，最能预备好与耶稣基督相交、作他的门徒。基督的好兵丁必须忍受苦难。
三、他们正在作什么。彼得和安得烈当时在使用他们的网，正在打鱼；雅各和约翰正在补网，这显出他们的勤勉与善理家务。他们没有向父亲要钱去买新网，而是费力修补旧网。使我们所有的能用得久、用得尽，这是值得称赞的。雅各和约翰同他们的父亲西庇太在一起，随时帮助他，减轻他的劳累。注意，看见儿女顾念父母、孝敬父母，是幸福而大有盼望的记号。请注意：1. 他们都有事做，都非常忙碌，无一闲懒。注意，基督来时，能被找见正在作工，这是好的。「我在基督里吗？」这是我们当问的一个极要紧的问题；其次便是「我在我的本分里吗？」2. 他们各作不同的工；其中两人打鱼，另两人补网。注意，传道人当常常有事作，或教导，或研读；只要不是自己的过失，他们总能找到当作的事；而补网在它的当令时节，与打鱼同样是必需的工作。
四、这呼召是什么（太4:19）——*来跟从我，我要叫你们得人如得鱼一样。*他们从前作为寻常门徒已经跟从过基督（约1:37），但那样跟从基督，仍可兼顾他们的职业；所以如今他们被召来更紧密、更恒久地跟随，必须放下职业。注意，就是那已经蒙召跟从基督的人，也仍需要被呼召去继续跟从、更近地跟从，尤其是当他们被指定承担传道之工时。请注意，
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基督为他们所定的旨意——我要叫你们得人如得鱼一样；这是借用他们原来的职业作比方。不要因所定的新尊荣而骄傲，你们仍不过是渔夫；也不要因所分配的新工作而惧怕，因为你们素来打鱼，如今仍是渔夫。基督惯常以眼前常见的事物取喻，来论到属灵属天之事。大卫从牧羊被召去牧养以色列；他虽为王，却仍是牧者。注意：（1）传道人是得人的渔夫，不是要毁灭人，而是要拯救人——把他们带到另一个元素之中。他们打鱼，不是为了忿怒、财富、尊荣和升迁，使自己得利，而是为了灵魂，使基督得益。他们为你们的灵魂时刻警醒（来13:17），所求的是你们，不是你们的（林后12:14,16）。（2）使他们成为这样的人，是耶稣基督——*我要叫你们得人如得鱼一样。*是他使人有资格承担这工，呼召他们，授权他们，赐他们得人的使命，并赐下赢得灵魂的智慧。这样的传道人在工作中才有安慰，因为他们是耶稣基督所造成。
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为此他们当怎样行——来跟从我。他们当分别自己，殷勤地与他同在，并谦卑地效法他；当以他为自己的引导者来跟从他。注意：（1）凡基督要在任何事奉上使用的人，必须先被装备、有资格。（2）凡要传讲基督的人，必须先学习基督，从他学习。我们自己若不深识基督，怎能指望把别人带到对基督的认识之中呢？（3）凡要与基督相熟的人，必须殷勤、恒久地与他同在。使徒们之所以预备好承担职事，是因基督在他们中间出入的所有时日都与他相伴（徒1:21）。再没有比跟随基督更卓越的学习了。约书亚因服事摩西，便被装备作他的继承者。（4）凡要得人的，必须在此事上跟从基督，像他那样行——殷勤、忠心、温柔。基督是传道人最大的榜样，他们当作与他同工的。
五、这呼召的结果如何。彼得和安得烈立刻舍了网（太4:20）；雅各和约翰立刻舍了船别了父亲（太4:22）；他们都跟从了他。注意，凡要正当地跟从基督的，必须舍下一切来跟从他。每一个基督徒都必须在情感上舍下一切，对一切松手，必须恨父撇母（路14:26），就是爱他们少于爱基督，宁可舍弃在他们身上的利益，也不肯舍弃在耶稣基督身上的利益；但那献身于传道之工的人，更当格外摆脱今生一切事务的缠累，好将自己全然献身于那需要全人的工作。如今，
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主耶稣大能的这一事例，给我们很好的鼓励去倚靠他恩典的充足。他的话何等有权能、有功效！他一吩咐，便都作成。基督这句来跟从我，与那句拉撒路出来带着同样的能力——一种使人甘心的能力（诗110:3）。
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门徒们如此柔顺的这一事例，为我们留下顺服基督命令的好榜样。注意，基督一切忠心仆人的美好品性，就是一蒙呼召便来，主领他们往何处，便往何处跟随。他们并不推辞眼前的营生，并不以对家庭的责任为借口，并不以所蒙召之工的艰难或自己的不配为由；而是既蒙呼召便顺服，如同亚伯拉罕那样出去的时候还不知往哪里去，却十分清楚自己跟随的是谁。雅各和约翰舍了父亲：经上没有记他后来的事；他们的母亲撒罗米是常常跟随基督的人；他们的父亲西庇太无疑是个信徒，但跟从基督的呼召却是落在年轻人身上。年青正是学习的年纪，也是作工的年纪。祭司是在壮年时供职。
英文原文
Christ Calls Peter, Andrew, James, and John
¹⁸ And Jesus, walking by the sea of Galilee, saw two brethren, Simon called Peter, and Andrew his brother, casting a net into the sea: for they were fishers.
¹⁹ And he saith unto them, Follow me, and I will make you fishers of men.
²⁰ And they straightway left their nets, and followed him.
²¹ And going on from thence, he saw other two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets; and he called them.
²² And they immediately left the ship and their father, and followed him.
When Christ began to preach, he began to gather disciples, who should now be the hearers, and hereafter the preachers, of his doctrine, who should now be witnesses of his miracles, and hereafter concerning them. Now, in these verses, we have an account of the first disciples that he called into fellowship with himself.
And this was an instance, 1. Of effectual calling to Christ. In all his preaching he gave a common call to all the country, but in this he gave a special and particular call to those that were given him by the Father. Let us see and admire the power of Christ's grace, own his word to be the rod of his strength, and wait upon him for those powerful influences which are necessary to the efficacy of the gospel call—those distinguishing influences. All the country was called, but these were called out, were redeemed from among them. Christ was so manifested to them, as he was not manifested unto the world. 2. It was an instance of ordination, and appointment to the work of the ministry. When Christ, as a Teacher, set up his great school, one of his first works was to appoint ushers, or under masters, to be employed in the work of instruction. Now he began to give gifts unto men, to put the treasure into earthen vessels. It was an early instance of his care for the church.
Now we may observe here,
I. Where they were called—by the sea of Galilee, where Jesus was walking, Capernaum being situated near that sea. Concerning this sea of Tiberias, the Jews have a saying, That of all the seven seas that God made, he made choice of none but the sea of Gennesaret; which is very applicable to Christ's choice of it, to honour it, as he often did, with his presence and his miracles. Here, on the banks of the sea, Christ was walking for contemplation, as Isaac in the field; hither he went to call his disciples; not to Herod's court (for few mighty or noble are called), not to Jerusalem, among the chief priests and the elders, but to the sea of Galilee; surely Christ sees not as man sees. Not but that the same power which effectually called Peter and Andrew would have wrought upon Annas and Caiaphas, for with God nothing is impossible; but, as in other things, so in his converse and attendance, he would humble himself, and show that God ha chosen the poor of this world. Galilee was a remote part of the nation, the inhabitants were less cultivated and refined, their very language was broad and uncouth to the curious, their speech betrayed them. They who were picked up at the sea of Galilee, had not the advantages and improvements, no, not of the more polished Galileans; yet thither Christ went, to call his apostles that were to be the prime ministers of state in his kingdom, for he chooses the foolish things of this world, to confound the wise.
II. Who they were. We have an account of the call of two pair of brothers in these verses—Peter and Andrew, James and John; the two former, and, probably, the two latter also, had had acquaintance with Christ before (Joh 1:40,41), but were not till now called into a close and constant attendance upon him. Note, Christ brings poor souls by degrees into fellowship with himself. They had been disciples of John, and so were the better disposed to follow Christ. Note, Those who have submitted to the discipline of repentance, shall be welcome to the joys of faith. We may observe concerning them,
1. That they were brothers. Note, It is a blessed thing, when they who are kinsmen according to the flesh (as the apostle speaks, Ro 9:3), are brought together into a spiritual alliance to Jesus Christ. It is the honour and comfort of a house, when those that are of the same family, are of God's family.
2. That they were fishers. Being fishers, (1.) They were poor men: if they had had estates, or any considerable stock in trade, they would not have made fishing their trade, however, they might have made it their recreation. Note, Christ does not despise the poor, and therefore we must not; the poor are evangelized, and the Fountain of honour sometimes gives more abundant honour to that part which most lacked. (2.) The were unlearned men, not bred up to books or literature as Moses was, who was conversant with all the learning of the Egyptians. Note, Christ sometimes chooses to endow those with the gifts of grace who have least to show of the gifts of nature. Yet this will not justify the bold intrusion of ignorant and unqualified men into the work of the ministry: extraordinary gifts of knowledge and utterance are not now to be expected, but requisite abilities must be obtained in an ordinary way, and without a competent measure of these, none are to be admitted to that service. (3.) They were men of business, who had been bred up to labour. Note, Diligence in an honest calling is pleasing to Christ, and no hindrance to a holy life. Moses was called from keeping sheep, and David from following the ewes, to eminent employments. Idle people lie more open to the temptations of Satan than to the calls of God. (4.) They were men that were accustomed to hardships and hazards; the fisher's trade, more than any other, is laborious and perilous; fishermen must be often wet and cold; they must watch, and wait, and toil, and be often in perils by waters. Note, Those who have learned to bear hardships, and run hazards, are best prepared for the fellowship and discipleship of Jesus Christ. Good soldiers of Christ must endure hardness.
III. What they were doing. Peter and Andrew were then using their nets, they were fishing; and James and John were mending their nets, which was an instance of their industry and good husbandry. They did not go to their father for money to buy new nets, but took pains to mend their old ones. It is commendable to make what we have go as far, and last as long, as may be. James and John were with their father Zebedee, ready to assist him, and make his business easy to him. Note, It is a happy and hopeful presage, to see children careful of their parents, and dutiful to them. Observe, 1. They were all employed, all very busy, and none idle. Note, When Christ comes, it is good to be found doing. "Am I in Christ?" is a very needful question for us to ask ourselves; and, next to that, "Am I in my calling?" 2. They were differently employed; two of them were fishing, and two of them mending their nets. Note, Ministers should be always employed, either in teaching or studying; they may always find themselves something to do, if it be not their own fault; and mending their nets, is, in its season, as necessary work as fishing.
IV. What the call was (Mt 4:19); Follow me, and I will make you fishers of men. They had followed Christ before, as ordinary disciples (Joh 1:37), but so they might follow Christ, and follow their calling too; therefore they were called to a more close and constant attendance, and must leave their calling. Note, Even they who had been called to follow Christ, have need to be called to follow on, and to follow nearer, especially when they are designed for the work of the ministry. Observe,
1. What Christ intended them for; I will make you fishers of men; this alludes to their former calling. Let them be not proud of the new honour designed them, they are still but fishers; let them not be afraid of the new work cut out for them, for they have been used to fishing, and fishers they are still. It was usual with Christ to speak of spiritual and heavenly things under such allusions, and in such expressions, as took rise from common things that offered themselves to his view. David was called from feeding sheep to feed God's Israel; and when he is a king, is a shepherd. Note, (1.) Ministers are fishers of men, not to destroy them, but to save them, by bringing them into another element. They must fish, not for wrath, wealth, honour, and preferment, to gain them to themselves, but for souls, to gain them to Christ. They watch for your souls (Heb 13:17), and seek not yours, but you, 2Co 12:14,16. (2.) It is Jesus Christ that makes them so; I will make you fishers of men. It is he that qualifies men for this work, calls them to it, authorizes them in it, gives them commission to fish for souls, and wisdom to win them. Those ministers are likely to have comfort in their work, who are thus made by Jesus Christ.
2. What they must do in order to this; Follow me. They must separate themselves to a diligent attendance on him, and set themselves to a humble imitation of him; must follow him as their Leader. Note, (1.) Those whom Christ employs in any service for him, must first be fitted and qualified for it. (2.) Those who would preach Christ, must first learn Christ, and learn of him. How can we expect to bring others to the knowledge of Christ, if we do not know him well ourselves? (3.) Those who would get an acquaintance with Christ, must be diligent and constant in their attendance on him. The apostles were prepared for their work, by accompanying Christ all the time that he went in and out among them, Ac 1:21. There is no learning comparable to that which is got by following Christ. Joshua, by ministering to Moses, is fitted to be his successor. (4.) Those who are to fish for men, must therein follow Christ, and do it as he did, with diligence, faithfulness, and tenderness. Christ is the great pattern for preachers, and they ought to be workers together with him.
V. What was the success of this call. Peter and Andrew straightway left their nets (Mt 4:20); and James and John immediately left the ship and their father (Mt 4:22); and they all followed him. Note, Those who would follow Christ aright, must leave all to follow him. Every Christian must leave all in affection, set loose to all, must hate father and mother (Lu 14:26), must love them less than Christ, must be ready to part with his interest in them rather than with his interest in Jesus Christ; but those who are devoted to the work of the ministry are, in a special manner, concerned to disentangle themselves from all the affairs of this life, that they may give themselves wholly to that work which requires the whole man. Now,
1. This instance of the power of the Lord Jesus gives us good encouragement to depend upon the sufficiency of his grace. How strong and effectual is his word! He speaks, and it is done. The same power goes along with this word of Christ, Follow me, that went along with that word, Lazarus, come forth; a power to make willing, Ps 110:3.
2. This instance of the pliableness of the disciples, gives us a good example of obedience to the command of Christ. Note, It is the good property of all Christ's faithful servants to come when they are called, and to follow their Master wherever he leads them. They objected not their present employments, their engagements to their families, the difficulties of the service they were called to, or their own unfitness for it; but, being called, they obeyed, and, like Abraham, went out not knowing whither they went, but knowing very well whom they followed. James and John left their father: it is not said what became of him; their mother Salome was a constant follower of Christ; no doubt, their father Zebedee was a believer, but the call to follow Christ fastened on the young ones. Youth is the learning age, and the labouring age. The priests ministered in the prime of their life.
23-25
Christ Preaches in Galilee; Miracles of Christ in Galilee
简体中文
基督在加利利传道；基督在加利利所行的神迹
23 耶稣走遍加利利，在各会堂里教训人，传天国的福音，医治百姓各样的病症。 24 他的名声就传遍了叙利亚。那里的人把一切害病的，就是害各样疾病、各样疼痛的，和被鬼附的、癫痫的、瘫痪的，都带了来，耶稣就治好了他们。 25 当下，有许多人从加利利、低加波利、耶路撒冷、犹太、约旦河外，来跟着他。
请看，一、基督是何等殷勤的传道人——他走遍加利利，在各会堂里教训人，传天国的福音。请注意：1. 基督所传的是什么——天国的福音。天国，即恩典与荣耀之国，特称为那国度、那国度，就是如今将要降临的国；那将存到永远、并胜过地上一切列国的国。福音就是那国的宪章，载有君王加冕时的誓言——他借这誓言恩慈地约束自己，要赦免、保护、拯救那国的子民；其中也载有他们的效忠誓言——他们借此约束自己遵守他的律例、寻求他的尊荣；这就是天国的福音；基督亲自作这福音的传讲者，使我们对它的信心得以坚固。2. 他在何处传——在会堂里；并非只在会堂，却以会堂为主，因为那里是众人聚集之处，智慧当在那里发声（箴1:21）；因为那里是宗教崇拜的集会之地，可望在那里人心得着预备，好接受福音；而且那里诵读旧约圣经，对经文的讲解很易于引出天国的福音。3. 他在传道上何等劳苦——他走遍加利利，教训人。他原可发布告示，召集众人前来见他；但为显明他的谦卑与恩典的降卑，他亲自到他们那里去；因为他等候施恩，并且来寻找拯救。约瑟夫说，加利利有二百余座城邑乡镇，基督走访了其中的全部或大部。他周流四方行善。从未有过像基督这样周游四方、这样不疲倦的传道人；他从一城到一城，恳求可怜的罪人与神和好。这是传道人的榜样——当竭力行善，并务要传道，无论得时不得时，殷勤恒切。
二、基督是何等大能的医师——他周流四方不仅教训人，也医治人，且这两样都借着他的话而成，为要借此尊他的名过于一切。*他发命医治他们。*如今请注意，
- 他治好怎样的疾病——毫无例外地全部。他医治各样的病症，各样的残疾。有些病症被称为医师之耻，因它们对人所开的一切方子都顽固难治；然而这些反而成了这位医师的荣耀，因为他全都治好，无论多么根深蒂固。他的话是真正的万应良药——能治百病。
这里用了三个泛称的词来表达这一点：他治好了一切病（νόσον）——如瞎眼、瘸腿、发热、水肿；一切虚弱或衰颓（μαλακίαν）——如泻症与痨症；以及一切疼痛（βασάνους）——如痛风、结石、抽风等折磨人的顽疾；无论急性还是慢性；无论是剧痛还是消耗；没有一种病对基督太棘手、太难，他一句话便能医治。
这里特别列了三种病：瘫痪——身体极大的软弱；癫痫——心思极大的病患；以及被鬼附——二者同遭的极大痛苦与灾祸；然而基督全都治好，因为他是灵魂与身体至高的医师，掌管一切疾病。
- 他有何等多的病人。一位如此易于接近、又必能奏效，且立时治愈，既无痛苦的悬念与等待，又不用比病本身更难受的猛药；而且白白医治、分文不取的医师，病人必络绎不绝。请看，从各处有多少人涌向他；大群的人不仅从加利利和周围乡间来，甚至从耶路撒冷、从犹太来——那些地方离此甚远；因为他的名声传遍了叙利亚全地，不仅在犹太人中间，也在邻近的列国中；借着如今远近广传的传闻，他们日后福音传到时，必已预备好领受。这正是这么多人涌向他的原因——他的名声已传得如此之广。注意，我们从别人所听见的关于基督的事，当吸引我们归向他。示巴女王是因所罗门的声名而来访他。名声的声音便是：「你们来看。」基督既教训人又医治人。那为求医治而来的人，也得着了关于关乎他们平安之事的教训。只要有任何事物能引人到基督面前，就是好的；而凡到他这里来的人，在他里面所得的必超过所想。这些叙利亚人，像叙利亚的乃缦一样，为求医病而来，其中多有归信的（王下5:15,17）。他们为身体求健康，却得着了灵魂的拯救；正如扫罗寻找驴，却得着了国度。然而从结局看来，许多以基督为医治者而欢喜的人，却忘记了他也是教师。
关于基督所行的医治，让我们在此一次说明其中的神迹、怜悯与奥秘。
（1）其中的神迹。这些医治行出来的方式，明显地宣告它们是神圣超然能力的直接作为，也是神对他职事的印证。自然不能行这些事，行这些事的乃是自然之神；所医治的病例极多，且多是医术所不能治的；所医治的人有陌生人，男女老幼、各等阶层都有；这些医治是在许多见证人面前公开行的，甚至在那些本来会否认事实的人所在的混杂人群中行的；从未有一次医治失败，或事后被人质疑；这些医治是立刻成的，并不像自然原因所致那样渐渐痊愈；这些医治是完全的，且是一句话便成的；这一切都证明他是由神那里来作师傅的，因为若非如此，没有人能行他所行的这事（约3:2）。他以这些作为凭据（太11:4-5；约5:36）。弥赛亚本当行神迹（约7:31），当行这样的神迹（赛35:5-6）；我们便有这无可辩驳的证据，证明他就是弥赛亚；从来没有人这样行过；因此他的医治与他的传讲常相伴而行，因为前者印证后者；正如这里他开始作，也开始教训（徒1:1）。
（2）其中的怜悯。摩西为证明自己所行的神迹，大多是灾祸与刑罚，表明那时代虽出于神，却带着威吓；而基督所行的神迹，大多是医治，而且除了咒诅无花果树之外，全是祝福与恩惠；因为福音的时代是以爱、恩典、温柔为根基、被建立起来的；其治理之方不是要惊吓我们，而是要以恩慈吸引我们顺服。基督借他的医治要得着人心，使自己与他的教训在他们心中蒙悦纳，并用爱索吸引他们（何11:4）。神迹的一面证明他的教训是可信的话，能折服人的判断；怜悯的一面证明它配受人信服，能感动人的情感。他从父所显给他们的，不仅是大工，也是善工（约10:32）；这良善本要领人悔改（罗2:4），并表明恩慈、行善、尽力向人行善，正是基督到世上来所要建立的那圣洁宗教不可或缺的组成部分。
（3）其中的奥秘。基督借着医治身体的病，要表明他到世上来的大使命，乃是医治灵魂的病。他是公义的日头，其翅膀带着医治升起。作为罪人的归正者，他是灵魂的医师，并亲自教导我们如此称呼他（太9:12-13）。罪是灵魂的疾病、虚弱与疼痛；基督来要除掉罪，从而医治这些。基督所行医治的各段记载，不仅可以借比喻与例证之用属灵地应用，而且我相信，这些事很大程度上正是要向我们启示属灵的事，把基督对待灵魂的方式与方法——在他们的归信与成圣中——摆在我们眼前；所以所记下的，正是那些在这方面最有意义、最能教导人的医治；因此当如此讲解和应用，使那赦免我们一切罪孽、医治我们一切疾病的荣耀救赎主得着尊贵与赞美。
英文原文
Christ Preaches in Galilee; Miracles of Christ in Galilee
²³ And Jesus went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom, and healing all manner of sickness and all manner of disease among the people.
²⁴ And his fame went throughout all Syria: and they brought unto him all sick people that were taken with divers diseases and torments, and those which were possessed with devils, and those which were lunatic, and those that had the palsy; and he healed them.
²⁵ And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond Jordan.
See here, I. What an industrious preacher Christ was; He went about all Galilee, teaching in their synagogues, and preaching the gospel of the kingdom. Observe, 1. What Christ preached—the gospel of the kingdom. The kingdom of heaven, that is, of grace and glory, is emphatically the kingdom, the kingdom that was now to come; that kingdom which shall survive, as it doth surpass, all the kingdoms of the earth. The gospel is the charter of that kingdom, containing the King's coronation oath, by which he has graciously obliged himself to pardon, protect, and save the subjects of that kingdom; it contains also their oath of allegiance, by which they oblige themselves to observe his statutes and seek his honour; this is the gospel of the kingdom; this Christ was himself the Preacher of, that our faith in it might be confirmed. 2. Where he preached—in the synagogues; not there only, but there chiefly, because those were the places of concourse, where wisdom was to lift up her voice (Pr 1:21); because they were places of concourse for religious worship, and there, it was to be hoped, the minds of the people would be prepared to receive the gospel; and there the scriptures of the Old Testament were read, the exposition of which would easily introduce the gospel of the kingdom. 3. What pains he took in preaching; He went about all Galilee, teaching. He might have issued out a proclamation to summon all to come to him; but, to show his humility, and the condescensions of his grace, he goes to them; for he waits to be gracious, and comes to seek and save. Josephus says, There were above two hundred cities and towns in Galilee, and all, or most of them, Christ visited. He went about doing good. Never was there such an itinerant preacher, such an indefatigable one, as Christ was; he went from town to town, to beseech poor sinners to be reconciled to God. This is an example to ministers, to lay themselves out to do good, and to be instant, and constant, in season, and out of season, to preach the word.
II. What a powerful physician Christ was; he went about not only teaching, but healing, and both with his word, that he might magnify that above all his name. He sent his word, and healed them. Now observe,
1. What diseases he cured—all without exception. He healed all manner of sickness, and all manner of disease. There are diseases which are called the reproach of physicians, being obstinate to all the methods they can prescribe; but even those were the glory of this Physician, for he healed them all, however inveterate. His word was the true panpharmacon—all-heal.
Three general words are here used to intimate this; he healed every sickness, noson, as blindness, lameness, fever, dropsy; every disease, or languishing, malakian, as fluxes and consumptions; and all torments, basanous, as gout, stone, convulsions, and such like torturing distempers; whether the disease was acute or chronical; whether it was a racking or a wasting disease; none was too bad, none too hard, for Christ to heal with a word's speaking.
Three particular diseases are specified; the palsy, which is the greatest weakness of the body; lunacy, which is the greatest malady of the mind, and possession of the Devil, which is the greatest misery and calamity of both, yet Christ healed all: for he is the sovereign Physician both of soul and body, and has command of all diseases.
2. What patients he had. A physician who was so easy of access, so sure of success, who cured immediately, without either a painful suspense and expectation, or such painful remedies as are worse than the disease; who cured gratis, and took no fees, could not but have abundance of patients. See here, what flocking there was to him from all parts; great multitudes of people came, not only from Galilee and the country about, but even from Jerusalem and from Judea, which lay a great way off; for his fame went throughout all Syria, not only among all the people of the Jews, but among the neighbouring nations, which, by the report that now spread far and near concerning him, would be prepared to receive his gospel, when afterwards it should be brought them. This is given as the reason why such multitudes came to him, because his fame had spread so widely. Note, What we hear of Christ from others, should invite us to him. The queen of Sheba was induced, by the fame of Solomon, to pay him a visit. The voice of fame is "Come, and see." Christ both taught and healed. They who came for cures, met with instruction concerning the things that belonged to their peace. It is well if any thing will bring people to Christ; and they who come to him will find more in him than they expected. These Syrians, like Naaman the Syrian, coming to be healed of their diseases, many of them being converts, 2Ki 5:15,17. They sought health for the body, and obtained the salvation of the soul; like Saul, who sought the asses, and found the kingdom. Yet it appeared, by the issue, that many of those who rejoiced in Christ as a Healer, forgot him as a Teacher.
Now concerning the cures which Christ wrought, let us, once for all, observe the miracle, the mercy, and the mystery, of them.
(1.) The miracle of them. They were wrought in such a manner, as plainly spake them to be the immediate products of a divine and supernatural power, and they were God's seal to his commission. Nature could not do these things, it was the God of nature; the cures were many, of diseases incurable by the art of the physician, of persons that were strangers, of all ages and conditions; the cures were wrought openly, before many witnesses, in mixed companies of persons that would have denied the matter of fact, if they could have had any colour for so doing; no cure ever failed, or was afterwards called in question; they were wrought speedily, and not (as cures by natural causes) gradually; they were perfect cures, and wrought with a word's speaking; all which proves him a Teacher come from God, for, otherwise, none could have done the works that he did, Joh 3:2. He appeals to these as credentials, Mt 11:4,5, Joh 5:36. It was expected that the Messiah should work miracles (Joh 7:31); miracles of this nature (Isa 35:5,6); and we have this indisputable proof of his being the Messiah; never was there any man that did thus; and therefore his healing and his preaching generally went together, for the former confirmed the latter; thus here he began to do and to teach, Ac 1:1.
(2.) The mercy of them. The miracles that Moses wrought, to prove his mission, were most of them plagues and judgments, to intimate the terror of that dispensation, though from God; but the miracles that Christ wrought, were most of them cures, and all of them (except the cursing of the barren fig tree) blessings and favours; for the gospel dispensation is founded, and built up in love, and grace, and sweetness; and the management is such as tends not to affright but to allure us to obedience. Christ designed by his cures to win upon people, and to ingratiate himself and his doctrine into their minds, and so to draw them with the bands of love, Ho 11:4. The miracle of them proved his doctrine a faithful saying, and convinced men's judgments; the mercy of them proved it worthy of all acceptation, and wrought upon their affections. They were not only great works, but good works, that he showed them from his Father (Joh 10:32); and this goodness was intended to lead men to repentance (Ro 2:4), as also to show that kindness, and beneficence, and doing good to all, to the utmost of our power and opportunity, are essential branches of that holy religion which Christ came into the world to establish.
(3.) The mystery of them. Christ, by curing bodily diseases, intended to show, that his great errand into the world was to cure spiritual maladies. He is the Sun of righteousness, that arises with this healing under his wings. As the Converter of sinners, he is the Physician of souls, and has taught us to call him so, Mt 9:12,13. Sin is the sickness, disease, and torment of the soul; Christ came to take away sin, and so to heal these. And the particular stories of the cures Christ wrought, may not only be applied spiritually, by way of allusion and illustration, but, I believe, are very much intended to reveal to us spiritual things, and to set before us the way and method of Christ's dealing with souls, in their conversion and sanctification; and those cures are recorded, that were most significant and instructive this way; and they are therefore so to be explained and improved, to the honour and praise of that glorious Redeemer, who forgiveth all our iniquities, and so healeth all our diseases.
施洗约翰论到基督说：他必兴旺，我必衰微；果然如此。因为约翰既已为基督施洗，又为他作了见证之后，我们便几乎不再听见他的事奉；他既作了所当做的事，从此以后，提到耶稣的话便一如既往提到约翰那样多。日头渐渐升起，晨星便隐没了。本章关于耶稣基督的记载有：一、他所受的试探——那试探者对他三次的攻击，以及他对每一次攻击的击退（太 4:1-11）。二、他承担的教导之工——他讲道的地点（太 4:12-16），以及他讲道的主题（太 4:17）。三、他呼召门徒——彼得和安得烈、雅各和约翰（太 4:18-22）。四、他医治各样的疾病（太 4:23、24），以及众人大量涌向他——既要受教，也要得医治。