Matthew Chapter 4
Matthew 4:1–2 – Jesus is Tempted in the Wilderness
Matthew 4:1–2 (NKJV)
“Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. And when He had fasted forty days and forty nights, afterward He was hungry.”
After the divine affirmation at His baptism, Jesus is immediately brought into the wilderness—not by accident or misfortune, but by the leading of the Holy Spirit. This moment is deliberately orchestrated within the plan of God for the testing and proving of the Messiah. The same Spirit who descended like a dove in the previous chapter now drives the Son into the desert to confront the enemy.
“Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil.”
This verse shows the intentional preparation for spiritual confrontation. The wilderness, often a biblical symbol of testing and refinement, becomes the battleground for this spiritual conflict. As Israel was tested in the wilderness for forty years, so Jesus is tested for forty days, representing a recapitulation and fulfillment of Israel’s failed history, yet this time with perfect obedience.
“And you shall remember that the Lord your God led you all the way these forty years in the wilderness, to humble you and test you, to know what was in your heart…” – Deuteronomy 8:2 (NKJV)
Jesus does what national Israel could not—He resists temptation, proving Himself the worthy Messiah and Second Adam (cf. Romans 5:18–19). Just as the first Adam failed in a lush garden, the Last Adam triumphed in a barren wilderness.
Spiritual Parallels and Contrasts:
This passage is loaded with dramatic shifts:
From baptismal waters to desert dust.
From public affirmation to private agony.
From the Father’s voice to the devil’s lies.
From the Spirit’s anointing to spiritual combat.
The contrast highlights a truth of Christian life: spiritual highs are often followed by testing, not to destroy us, but to strengthen us. The Spirit’s leading into the wilderness reminds us that testing is not a sign of divine abandonment but of divine purpose.
“To be tempted by the devil”
The Greek word for “tempted” (πειρασθῆναι | peirasthēnai) can be translated either as “tempt” or “test.” The context reveals both meanings: the devil’s intent was to tempt (to cause sin), but God’s intent was to test (to prove righteousness).
“Let no one say when he is tempted, ‘I am tempted by God’; for God cannot be tempted by evil, nor does He Himself tempt anyone.” – James 1:13 (NKJV)
Jesus did not face generic hardship. He faced direct assault from Satan himself—a level of testing that far surpasses our own. While we wrestle against spiritual hosts of wickedness (Ephesians 6:12), Jesus faced the prince of darkness directly.
Yet He did so not in divine power, but in full humanity, showing us that the Word of God and the power of the Spirit are sufficient for victory over temptation.
“And when He had fasted forty days and forty nights, afterward He was hungry.”
This short phrase underscores the intensity of Jesus’ obedience and His dependence upon the Father. This was no symbolic fast—it was a real, prolonged deprivation. The return of hunger after forty days indicates the body entering starvation, underscoring the extreme physical weakness Jesus endured.
“And when He had fasted forty days and forty nights…” – Jesus fasted not as an ascetic discipline for merit, but in full submission to the Father, emptying Himself (Philippians 2:7), to rely on God’s strength alone.
This fast mirrors:
Moses fasting for forty days on Mount Sinai (Exodus 34:28)
Elijah going forty days on supernatural sustenance (1 Kings 19:8)
Israel’s forty-year wandering in the wilderness (Numbers 14:33)
Jesus stands in their place but succeeds where all others failed. His obedience is not theoretical—it is tested under fire. In doing so, He becomes a faithful and merciful High Priest:
“For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.” – Hebrews 4:15 (NKJV)
“For in that He Himself has suffered, being tempted, He is able to aid those who are tempted.” – Hebrews 2:18 (NKJV)
Doctrinal Observations:
Jesus’ sinlessness is not a passive truth but an active, proven reality. He faced real temptation and never yielded.
Temptation is not sin. Yielding is. Jesus was tempted yet remained perfectly holy.
The devil is real, personal, and strategic. This passage affirms a literal Satan, not a symbolic force.
The Holy Spirit’s leading can include wilderness seasons, not to destroy but to refine, test, and demonstrate what God has built into His children.
Matthew 4:3–4 – The First Temptation: An Appeal to the Lust of the Flesh
Matthew 4:3–4 (NKJV)
“Now when the tempter came to Him, he said, ‘If You are the Son of God, command that these stones become bread.’
But He answered and said, ‘It is written, “Man shall not live by bread alone, but by every word that proceeds from the mouth of God.”’”
This first recorded temptation of Jesus directly strikes at the physical needs of the human body, and by extension, our vulnerability to the lust of the flesh (1 John 2:16). After forty days of fasting, Jesus' human body was nearing starvation. The physical drive to satisfy hunger was real and intense—yet He refused to satisfy that hunger on Satan’s terms. In doing so, Jesus demonstrates the absolute priority of spiritual obedience over physical necessity.
“Now when the tempter came to Him…”
This is the first time in Matthew’s Gospel that Satan is called by this title: “the tempter”. It highlights his nature—not just to accuse (as in his role as “Satan”), but to lure, seduce, test, and draw away from obedience to God. It is not a question of if the tempter will come into a believer’s life, but when—he is always seeking an opportune moment (Luke 4:13).
“But each one is tempted when he is drawn away by his own desires and enticed.” – James 1:14 (NKJV)
Satan waits for our moments of weakness, just as he did here. Christ’s fasting, solitude, and physical depletion were not signs of spiritual unpreparedness, but of intentional submission to the Father’s will—which made Satan’s temptation more subtle and more sinister.
As Spurgeon said, “God had one Son without sin, but never a son without temptation.”
“If You are the Son of God…”
This phrase should rightly be understood as “Since You are the Son of God”. It is a conditional clause in the first class in Greek (εἰ υἱὸς εἶ τοῦ θεοῦ), which assumes the premise is true. Satan wasn’t doubting Jesus' divine Sonship—he was challenging Him to misuse it.
The temptation was to prove His divine identity through a self-serving miracle. It was an appeal to legitimize divine privilege through independence from the Father—a direct strike at Christ’s mission of submission and humility (Philippians 2:6–8).
Jesus had just heard the Father say from heaven, “This is My beloved Son, in whom I am well pleased.” – Matthew 3:17 (NKJV)
Satan’s subtle aim was to corrupt that affirmation into pride and presumption.
“Command that these stones become bread.”
The temptation was not for luxury, but for necessity—just a piece of bread. But Jesus would not act on Satan’s cue. To do so would be to assert independence from the Father’s provision, which is at the heart of sin.
Jesus was being tempted through His strengths: His power, His authority, His identity as the Son of God. Satan dared Him to prove Himself by satisfying a legitimate need through illegitimate means. This temptation is the same that whispers to all believers: “If you’re really God’s child, then why not take control of the situation?”
Jesus did not take the bait. As Spurgeon aptly noted, “To use His Sonship to provide for Himself would have proven that He wasn’t truly the obedient Son.”
“But He answered and said, ‘It is written…’”
Jesus responds with the Word of God, not a new revelation, not divine rebuke, not even a heavenly sign. He quotes Deuteronomy 8:3, which says:
“So He humbled you, allowed you to hunger, and fed you with manna which you did not know nor did your fathers know, that He might make you know that man shall not live by bread alone; but man lives by every word that proceeds from the mouth of the Lord.” – Deuteronomy 8:3 (NKJV)
This verse was given in the context of Israel’s forty-year wilderness wandering, a direct parallel to Jesus’ forty-day fast. Israel failed that test, complaining and doubting God’s provision. Jesus passes it by affirming that the Word of God is the believer’s true sustenance.
The Greek word translated “word” here is ῥῆμα (rhema), indicating the spoken, living, active word that comes from the mouth of God—not just the written record (logos), but the real-time truth of God's will and purpose.
Key Theological Applications:
Christ is our model for spiritual warfare. He defeated Satan as fully man, relying not on divine omnipotence, but on Scripture, prayer, and obedience.
This temptation mirrors Genesis 3, where Eve doubted God's goodness and took the fruit. Jesus, the Second Adam, refused to take what was not given by the Father, even though it was well within His power to do so.
Our identity as children of God does not exempt us from suffering, and we must not presume on God to prove Himself on our terms. Christ’s answer is the believer’s battle cry: "It is written..."
Matthew 4:5–7 – The Second Temptation: An Appeal to the Pride of Life
Matthew 4:5–7 (NKJV)
“Then the devil took Him up into the holy city, set Him on the pinnacle of the temple,
and said to Him, ‘If You are the Son of God, throw Yourself down. For it is written: “He shall give His angels charge over you,” and, “In their hands they shall bear you up, lest you dash your foot against a stone.”’
Jesus said to him, ‘It is written again, “You shall not tempt the Lord your God.”’”
Contextual Setup: A Temptation to Presume Upon God’s Protection
The devil now shifts tactics. In the first temptation, the appeal was to physical need and survival—the lust of the flesh. In the second, the appeal is to spiritual pride and public validation—the pride of life (1 John 2:16). Satan tempts Jesus not to distrust God's care, but to presume upon it—to manipulate God into a miraculous demonstration, placing God the Father in a position of proving Himself.
This temptation centers on Jerusalem—the “holy city” (Matthew 4:5)—and specifically, the pinnacle of the temple, which may have referred to the southeast corner overlooking the Kidron Valley, reportedly hundreds of feet above the valley floor. A fall from there, followed by angelic deliverance, would have been the kind of public spectacle that many expected from the Messiah.
Jesus had nothing to prove to Satan, nor to the religious spectators who might have witnessed such a display. His obedience was not theatrical—it was submissive and according to the Father’s will.
“If You are the Son of God, throw Yourself down…”
Satan uses the same challenge from the first temptation, “If You are the Son of God”—again, not questioning Christ’s identity, but urging Him to demonstrate it in a spectacular, attention-grabbing fashion. This is not unlike the challenge He faced later at the cross:
“…If You are the Son of God, come down from the cross.” – Matthew 27:40 (NKJV)
The devil tempts Jesus to exercise faith in the Father in a manipulative way, pressuring Him to force God's hand into acting miraculously on demand. This is not faith, but pride disguised as trust. It would be demanding that God validate the Son apart from the path of suffering and obedience.
“For it is written: ‘He shall give His angels charge over you…’”
Satan quotes Psalm 91:11–12, deceptively and selectively. Here is the full text:
“For He shall give His angels charge over you, to keep you in all your ways. In their hands they shall bear you up, lest you dash your foot against a stone.” – Psalm 91:11–12 (NKJV)
Notice that Satan deliberately omits the key phrase, “to keep you in all your ways”. This clause refers to the righteous paths of God's providence and guidance, not self-imposed tests of divine protection. Satan’s manipulation of Scripture is subtle—he quotes it, but rips it from context and repurposes it for a sinful agenda.
As Spurgeon warned, “Satan borrowed our Lord’s weapon, and said, ‘It is written’; but he did not use the sword lawfully.”
This act underscores the enemy’s strategy of weaponizing Scripture, not to edify or exhort, but to deceive. It is the first recorded instance of Scripture-twisting in the New Testament—and tragically, one that is echoed in false teachings throughout church history. Christ’s response shows that a proper understanding of Scripture must be whole-Bible, contextually accurate, and rightly divided (2 Timothy 2:15).
“Jesus said to him, ‘It is written again, “You shall not tempt the Lord your God.”’”
Jesus replies with Deuteronomy 6:16, which says:
“You shall not tempt the LORD your God as you tempted Him in Massah.” – Deuteronomy 6:16 (NKJV)
At Massah, Israel demanded water and quarreled with Moses, asking, “Is the Lord among us or not?” (Exodus 17:7). They tested God’s presence through complaint and unbelief. Similarly, Satan urged Jesus to question the Father’s protection and prove it through a dangerous stunt. But true Sonship does not need provocative signs—it walks in trusting obedience.
Jesus models the right use of Scripture—not just quoting a verse, but applying it accurately in light of the broader revelation of God. He teaches that we do not demand signs from God to validate His love, His protection, or His plan. God has already proven His love:
“But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us.” – Romans 5:8 (NKJV)
Doctrinal and Practical Applications:
Presumption is not faith. Faith trusts God's Word without demanding spectacle; presumption forces God’s hand for our pride or comfort.
Scripture must be handled rightly. Satan’s partial quote of Psalm 91 proves that Scripture alone is not sufficient—it must be accurately interpreted and properly applied.
The path of obedience is not always sensational. Jesus chose the way of submission, not popularity. The temptation to spiritual showmanship is a constant trap for ministers, leaders, and believers alike.
True faith does not manipulate God. It accepts His Word, obeys His call, and trusts in His protection without demanding proof.
Matthew 4:8–10 – The Third Temptation: An Appeal to the Lust of the Eyes
Matthew 4:8–10 (NKJV)
“Again, the devil took Him up on an exceedingly high mountain, and showed Him all the kingdoms of the world and their glory.
And he said to Him, ‘All these things I will give You if You will fall down and worship me.’
Then Jesus said to him, ‘Away with you, Satan! For it is written, “You shall worship the LORD your God, and Him only you shall serve.”’”
The Setting: A Global Temptation with Eternal Implications
This final recorded temptation shifts from personal need (stones to bread) and personal validation (jumping from the temple) to universal dominion. The devil now appeals to the lust of the eyes—the allure of power, authority, and glory—while bypassing suffering, obedience, and the cross.
“Again, the devil took Him up on an exceedingly high mountain…”
The exact location of this “exceedingly high mountain” is not revealed, but what is described is a supernatural vision, not merely a panoramic view. No physical mountain could reveal all the kingdoms of the world and their glory from one vantage point. Thus, this was likely a visionary or satanic projection—showing the glittering appeal of worldly rule without showing its moral corruption.
Satan showed the crowns, not the crosses. He offered thrones without thorns, glory without Golgotha.
“All these things I will give You if You will fall down and worship me.”
This is the most blasphemous and revealing of the three temptations. Satan no longer veils his true aim: he desires worship. His ambition is to usurp the place of God and receive the adoration that belongs to the Lord alone. This echoes his rebellion in Isaiah 14:
“I will ascend above the heights of the clouds, I will be like the Most High.” – Isaiah 14:14 (NKJV)
This moment also demonstrates the legitimacy of Satan’s temporary dominion. The temptation would be meaningless unless he had some real authority over these kingdoms. Jesus did not deny the claim, and elsewhere Scripture affirms that Satan is:
“The ruler of this world” – John 12:31 (NKJV)
“The god of this age” – 2 Corinthians 4:4 (NKJV)
“The prince of the power of the air” – Ephesians 2:2 (NKJV)
This dominion was not granted to him directly by God, but by man's abdication. Adam was given stewardship over creation (Genesis 1:28–30), but through disobedience, he handed that authority to the serpent. As a result, Satan became the de facto ruler of a fallen system—what Scripture calls “this present evil age” (Galatians 1:4).
The devil offered Jesus a shortcut to the kingdom—a crown without a cross. This was not just a test of allegiance; it was a temptation to abandon redemptive suffering and accept a counterfeit victory. This aligns with Satan’s ongoing pattern: offering glory without God, power without purity, success without sacrifice.
“Away with you, Satan! For it is written, ‘You shall worship the LORD your God, and Him only you shall serve.’”
Jesus responds with the authority of Scripture—Deuteronomy 6:13—affirming that worship belongs to God alone. The passage He quotes comes from the Shema section in Deuteronomy, which was central to Jewish worship and identity. Worship is not merely an outward act but a matter of exclusive devotion and allegiance.
To worship Satan—even in thought—is to exchange truth for a lie and to embrace eternal death for temporal gain.
Jesus rebukes Satan directly: “Away with you, Satan!” This command marks the culmination of the battle. While Jesus resisted the first two temptations with Scripture, here He couples Scripture with a forceful dismissal. This parallels the admonition in James:
“Therefore submit to God. Resist the devil and he will flee from you.” – James 4:7 (NKJV)
In this rebuke, Jesus does not argue with Satan. He does not try to philosophize or rationalize. He does not seek to convert the devil or redeem him. He answers with truth and drives him away.
Doctrinal and Practical Reflections:
Temptation often includes real offers with devastating consequences. The devil offered Jesus dominion—something He already had the right to—but through illegitimate means. Christians must discern between what is rightfully ours in God’s time and what the devil offers now through compromise.
Satan desires worship more than territory. This reveals the heart of the spiritual war: Satan craves God’s throne and seeks to enthrone himself through the worship of men. Every idol, false doctrine, or sin that supplants God is an extension of this ancient rebellion.
Jesus models victory through Scripture and submission. He does not wield supernatural power unavailable to us. He wins by faithful obedience, demonstrating that believers, too, can resist temptation by Scripture rightly applied.
No shortcut to glory exists apart from the cross. The church must reject the modern gospel of prosperity, comfort, and self-exaltation. The way of Christ is the way of suffering, service, and sacrifice. Only after the cross comes the crown.
Matthew 4:11 – The Aftermath of the Temptation: Divine Care
Matthew 4:11 (NKJV)
“Then the devil left Him, and behold, angels came and ministered to Him.”
“Then the devil left Him”
This short but powerful statement marks the victory of the Second Adam where the first had failed. Satan’s temptations were repelled by Jesus not through divine fiat or angelic aid, but through obedience to the Word of God and full submission to the Father’s will. This verse stands as the climactic conclusion to a battle fought in real time and space—a literal temptation, with eternal implications.
Jesus overcame Satan not as God alone, but as the perfect Man, filled with the Spirit and standing firmly on the Scriptures. This demonstrated not only His moral perfection but also His fitness to be our High Priest:
“For we do not have a High Priest who cannot sympathize with our weaknesses, but was in all points tempted as we are, yet without sin.” – Hebrews 4:15 (NKJV)
This victory was a preview of Calvary, where Jesus would ultimately disarm all principalities and powers:
“Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it.” – Colossians 2:15 (NKJV)
It is essential to remember that Satan’s primary weapon is deception (John 8:44). His power was broken at the cross, but his lies remain effective against those who are not grounded in the truth. Jesus modeled the only effective strategy: recognize the lie, resist with Scripture, and stand firm in righteousness.
“And behold, angels came and ministered to Him.”
The word “behold” (Greek: ἰδού) draws our attention to something unexpected and worthy of notice. The heavenly realm responded to the earthly conflict. God did not leave His Son alone in the wilderness. The angels were there—waiting to minister—not before the trial, but after.
This is a profound lesson in God’s timing and provision. Jesus refused to “force” angelic intervention by throwing Himself from the temple (Matthew 4:6), choosing instead to trust His Father’s will. Now, because He obeyed perfectly, the angels come rightly—on God's terms, not Satan’s.
“The very help that Satan misapplied from Psalm 91 is now rightly applied by the Father Himself.”
These ministering angels likely brought food and physical restoration, much like the angel did for Elijah after his wilderness journey:
“Then as he lay and slept under a broom tree, suddenly an angel touched him, and said to him, ‘Arise and eat.’” – 1 Kings 19:5 (NKJV)
“So he arose, and ate and drank; and he went in the strength of that food forty days and forty nights…” – 1 Kings 19:8 (NKJV)
The Greek verb διηκόνουν (ministered) implies continuous action—a season of sustained care and service. In God’s perfect plan, He allows the testing to reach its full weight, then sends His messengers to revive and reward.
Theological and Practical Applications
Victory over temptation is real and possible. Jesus’ triumph wasn’t staged—it was historical. His success secures both substitutionary victory for us and a model we can follow.
Temptation is not sin—but surrendering to it is. Jesus was “in all points tempted as we are” (Hebrews 4:15), and this passage proves that being tempted does not make one sinful; it is yielding that brings sin. Jesus proves one can walk in holiness even in the wilderness.
True ministry follows tested obedience. Angels did not comfort Jesus during the temptation but after He had stood firm. So it is often in the believer’s life: the reward comes after the refining.
God will always minister to His faithful. He sees our suffering. He knows our trials. Though the heavens may seem silent during the struggle, help is on the way. As Paul said:
“No temptation has overtaken you except such as is common to man; but God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation will also make the way of escape, that you may be able to bear it.” – 1 Corinthians 10:13 (NKJV)
Matthew 4:12–16 — The First Galilean Ministry of Jesus: The Dawning Light
Matthew 4:12–16 (NKJV)
“Now when Jesus heard that John had been put in prison, He departed to Galilee. And leaving Nazareth, He came and dwelt in Capernaum, which is by the sea, in the regions of Zebulun and Naphtali, that it might be fulfilled which was spoken by Isaiah the prophet, saying: ‘The land of Zebulun and the land of Naphtali, by the way of the sea, beyond the Jordan, Galilee of the Gentiles: The people who sat in darkness have seen a great light, and upon those who sat in the region and shadow of death Light has dawned.’”
“Now when Jesus heard that John had been put in prison, He departed to Galilee.”
This verse transitions from Jesus’ private preparation in the wilderness to His public ministry. The imprisonment of John the Baptist (later detailed in Matthew 14:3–5) marks the end of the forerunner’s ministry and the beginning of the Messiah’s full public work. This moment is not incidental—it is a providential turning point.
John had prepared the way; now Christ takes center stage. He departs to Galilee, not out of fear, but in divine appointment, following the Father’s timetable. Galilee, the northernmost region, was distant from the religious epicenter of Jerusalem, yet it would be the primary ground of Christ’s teaching and miracles. This reveals God’s sovereign reversal of human expectations: He chooses the outcast and obscure over the prominent and proud.
“And leaving Nazareth, He came and dwelt in Capernaum, which is by the sea…”
Though Jesus was raised in Nazareth, He intentionally relocated to Capernaum, a major city along the northwest shore of the Sea of Galilee. This was not merely a geographical decision but a prophetic necessity.
Jesus left Nazareth after being rejected by His hometown (cf. Luke 4:16–30), fulfilling the reality of “a prophet is not without honor except in his own country” (Matthew 13:57). Capernaum would now serve as His ministry headquarters—a thriving trade town, heavily trafficked, culturally diverse, and spiritually needy.
“And Jesus said to him, ‘Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head.’” – Matthew 8:20 (NKJV)
Jesus "dwelt" in Capernaum, but not in permanent comfort. His life was marked by mission, not material stability.
Capernaum’s prominence is strategic—located on the Via Maris ("Way of the Sea"), an ancient trade route connecting Egypt to Damascus, it provided a channel for the gospel to spread beyond Israel even in these early days.
“…in the regions of Zebulun and Naphtali, that it might be fulfilled which was spoken by Isaiah the prophet…”
This move fulfills Isaiah 9:1–2, and Matthew quotes the prophecy explicitly:
“The land of Zebulun and the land of Naphtali, by the way of the sea, beyond the Jordan, Galilee of the Gentiles: The people who sat in darkness have seen a great light, and upon those who sat in the region and shadow of death Light has dawned.”
These tribal regions, Zebulun and Naphtali, were in northern Israel, areas devastated early during the Assyrian invasions (2 Kings 15:29). They were seen as culturally impure, often called “Galilee of the Gentiles,” due to Gentile intermingling and population diversity. Thus, the stigma of spiritual darkness rested on this land.
Yet Isaiah foretold that these very regions would be the first to see Messianic light. Jesus’ move to Capernaum was not random—it was providential prophecy in motion. Where judgment had once come, grace would now abound.
“In Him was life, and the life was the light of men. And the light shines in the darkness, and the darkness did not comprehend it.” – John 1:4–5 (NKJV)
Theologically, this fulfills the dispensational contrast between Israel’s rejection and the Messiah’s inclusion of the Gentiles. Though the kingdom offer was first to Israel (Matthew 10:5–7), Jesus’ light was never meant to be exclusive. His ministry in Galilee of the Gentiles previews the Great Commission.
“Indeed He says, ‘It is too small a thing that You should be My Servant to raise up the tribes of Jacob… I will also give You as a light to the Gentiles, that You should be My salvation to the ends of the earth.’” – Isaiah 49:6 (NKJV)
“The people who sat in darkness have seen a great light…”
The metaphor is rich: the people were seated in darkness—settled, resigned, enveloped in it. It conveys a prolonged, helpless condition. The “region and shadow of death” suggests a people under the constant weight of spiritual ignorance, moral decay, and divine judgment.
But now—Light has dawned. This is not man’s light, but divine, sovereign initiative: “Light has dawned”. The passive verb shows it came from God alone, not through human reform, but through the arrival of the Messiah Himself.
This dawn signals the breaking in of the Kingdom of Heaven, the beginning of Jesus’ active ministry, and the inauguration of a redemptive era. The contrast is stark and stunning: darkness to light, despair to hope, death to life.
“I am the light of the world. He who follows Me shall not walk in darkness, but have the light of life.” – John 8:12 (NKJV)
Key Applications and Theological Lessons
God’s plan moves forward even amid human resistance. John is arrested, but the gospel is not silenced. Satan opposes, but God advances.
The Messiah begins in obscurity, not in power centers. Jesus bypasses Jerusalem and the Temple elite to bring truth first to the lowly and mixed—a picture of grace and the offense of the gospel.
Prophecy is fulfilled literally. Isaiah’s words regarding geography, demographics, and spiritual condition are literally and historically fulfilled in Jesus’ move to Capernaum. This underscores the trustworthiness of God’s Word and validates the literal hermeneutic.
The light of Christ reaches the darkest places. No region, no person, no culture is beyond the reach of God’s light. Galilee was seen as compromised and cursed—yet it was first to receive the King.
The arrival of Christ signals the end of spiritual night. The dawning of light is the revelation of divine truth, and with it comes clarity, conviction, and hope.
Matthew 4:17 — The Message of the King Begins
Matthew 4:17 (NKJV)
“From that time Jesus began to preach and to say, ‘Repent, for the kingdom of heaven is at hand.’”
“From that time Jesus began to preach…”
This phrase marks a significant dispensational shift—it inaugurates the public ministry of the Messiah. The expression “from that time” acts as a narrative hinge in the Gospel of Matthew. It divides the preparation phase from the proclamation phase. Another similar turning point occurs in Matthew 16:21, where it says: “From that time Jesus began to show to His disciples that He must go to Jerusalem… and be killed.” So here, in Matthew 4:17, we have the launch of the King's message, and in Matthew 16:21, we begin the road to the cross.
The verb “preach” (Greek: kēryssō) literally means “to herald.” It was used of an official spokesman for a king—one who proclaimed the king’s will with authority and urgency. Jesus’ ministry is not speculative or philosophical. It is authoritative. It demands a response. The King has arrived and He heralds His kingdom.
“And He was preaching in their synagogues throughout all Galilee, and casting out demons.” – Mark 1:39 (NKJV)
“And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom…” – Matthew 4:23 (NKJV)
Although Jesus performed miracles, cast out demons, and healed the sick, His primary method was the proclamation of truth. His central activity was preaching—truth precedes signs. The signs validate the message, but they do not replace it. This is foundational for all gospel ministry.
“…and to say, ‘Repent…’”
The very first word of Jesus’ public proclamation is “Repent.” This is a continuation of John the Baptist’s message (cf. Matthew 3:2), but with even more force, because unlike John, Jesus is the fulfillment of the message.
The Greek word for repent (metanoeō) means a change of mind, which leads to a change of direction. It is not mere remorse or emotion—it is a decisive turning away from sin and toward God. The verb is in the present tense, indicating a continual call to turn.
“Truly, these times of ignorance God overlooked, but now commands all men everywhere to repent.” – Acts 17:30 (NKJV)
“Therefore bear fruits worthy of repentance.” – Matthew 3:8 (NKJV)
This call is not optional. It is not cultural. It is not softened. It is the non-negotiable entrance into the kingdom of God. Repentance is both the first step of faith and the ongoing pattern of a transformed life.
From a Baptist perspective, this stands in contrast to any easy-believism or nominal Christianity. Jesus’ first word is not “believe,” but “repent”—a call to submit to the King in humility and truth.
“…for the kingdom of heaven is at hand.”
This phrase is the central theme of Jesus’ preaching during this early phase of His ministry. The “kingdom of heaven” (Greek: basileia tōn ouranōn) does not refer merely to going to heaven when one dies. It refers to the rule and reign of God—initially offered to Israel in the person of the King, and later postponed due to rejection (cf. Matthew 11–12) until it will be established literally at His Second Coming (Revelation 20:1–6).
Matthew uses the phrase “kingdom of heaven” 32 times, more than any other Gospel, in deference to Jewish reverence for avoiding the divine name. Other Gospels use “kingdom of God” interchangeably (cf. Luke 17:21, Mark 1:15), but the meaning is the same. There is no essential difference between the two terms, though Matthew prefers the Jewish expression.
To say it is “at hand” (Greek: ēngiken) is to say it is near, imminent, right before them. In the person of Jesus Christ, the King was present, and the kingdom was being offered to the nation of Israel.
“But if I cast out demons by the Spirit of God, surely the kingdom of God has come upon you.” – Matthew 12:28 (NKJV)
However, as Israel would ultimately reject her King, this literal, visible kingdom would be postponed until Christ returns in glory (cf. Acts 1:6–7). In the meantime, the mystery form of the kingdom exists through the church age (cf. Matthew 13), but the full kingdom awaits the millennial reign of Christ.
Doctrinal and Dispensational Implications
Jesus preached repentance, not prosperity. The first command of the King is not to “be fulfilled” but to turn from sin. Biblical preaching starts with truth before therapy.
The kingdom offer was real and imminent. Jesus presented Himself as Israel’s promised Messiah. Had the nation repented, the kingdom would have come (cf. Zechariah 9:9–10). Their rejection delayed the kingdom, but did not abolish it.
The kingdom is both now and not yet. It is “at hand” in the spiritual sense through the church’s proclamation and Holy Spirit’s presence—but it will only be fully realized in the future literal reign of Christ upon the earth.
Repentance is the door to the kingdom. No one enters Christ’s kingdom through works, heritage, or merit—but by repentance and faith in the King. This call remains universal and urgent.
Matthew 4:18–22 – The King Calls His First Disciples
Matthew 4:18–22 (NKJV)
“And Jesus, walking by the Sea of Galilee, saw two brothers, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen. Then He said to them, ‘Follow Me, and I will make you fishers of men.’ They immediately left their nets and followed Him. Going on from there, He saw two other brothers, James the son of Zebedee, and John his brother, in the boat with Zebedee their father, mending their nets. He called them, and immediately they left the boat and their father, and followed Him.”
“And Jesus, walking by the Sea of Galilee…”
The Sea of Galilee—also called the Lake of Gennesaret or the Sea of Tiberias—is where Jesus begins to gather the first of His kingdom representatives. This location is not incidental. Galilee, often overlooked in Judean religious circles, is where the Light dawns first (cf. Isaiah 9:1–2). God bypasses the politically powerful in Jerusalem and chooses laboring fishermen in Galilee to begin building His kingdom.
“But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty.” – 1 Corinthians 1:27 (NKJV)
Jesus does not recruit scribes or priests. He walks along the shore and calls working men. Peter, Andrew, James, and John were not idle dreamers, but engaged in an honest, physical profession. This underscores a biblical principle: God calls people who are already faithful in their earthly duties (cf. Luke 16:10).
“…Simon called Peter, and Andrew his brother…”
Though Matthew introduces Peter and Andrew here, this was not their first encounter with Jesus. According to John 1:35–42, Andrew had previously followed Jesus after hearing John the Baptist declare Him to be the Lamb of God. He then brought Peter to Jesus. Luke 5:1–11 fills in more of the details and suggests this present calling occurs after a miraculous catch of fish.
The present call is therefore not an impulsive act, but a decisive commitment to full-time discipleship. What began with curiosity is now a life-altering summons.
“Follow Me, and I will make you fishers of men.”
This phrase is both a command and a promise. “Follow Me” is the call to discipleship, while “I will make you fishers of men” is the transformation Jesus will bring about in those who follow Him.
This is more than a clever metaphor; it speaks to the very nature of discipleship. Just as fishermen cast their nets to catch fish, Jesus' disciples will cast the net of the gospel to bring souls into the kingdom (cf. Luke 5:10, Acts 2:41).
“The fruit of the righteous is a tree of life, and he who wins souls is wise.” – Proverbs 11:30 (NKJV)
“And how shall they hear without a preacher?” – Romans 10:14 (NKJV)
Christ alone does the making—“I will make you.” Discipleship is not achieved through self-effort or clever strategy. It is a divine shaping process by which Christ conforms men to be soul-winning servants.
This phrase also implies a new purpose. No longer will these men labor for temporal gain but for eternal impact. Jesus does not call men to comfort or safety but to sacrifice and mission.
“They immediately left their nets and followed Him.”
The immediacy of their response shows both faith and surrender. These men did not wait for a better time or ask for detailed explanations. They obeyed. Their nets—symbols of their profession and livelihood—were dropped. Following Christ will cost you something, but it is always worth the price.
“So likewise, whoever of you does not forsake all that he has cannot be My disciple.” – Luke 14:33 (NKJV)
To leave their nets was to trust in God's provision. It also illustrates how discipleship requires detachment from former identities, priorities, and securities.
“James the son of Zebedee, and John his brother… immediately they left the boat and their father, and followed Him.”
James and John, sons of Zebedee—nicknamed Boanerges, “Sons of Thunder” (cf. Mark 3:17)—were likewise fishermen. Their family appears to be somewhat affluent, as they had hired servants (cf. Mark 1:20), yet they too walk away from earthly ties to follow Christ.
Note that they “left the boat and their father.” This speaks to two very sensitive areas: career and family. Jesus demands preeminence over both. This does not mean believers must abandon family, but it does mean allegiance to Christ must be supreme (cf. Matthew 10:37).
Their obedience is total, their commitment immediate. This is the model for kingdom discipleship: Christ calls, and we follow—no hesitation, no excuses.
Theological Reflections and Application
Jesus calls the common to carry out the eternal.
He bypassed Jerusalem’s seminaries and synagogues and went to the sea.The call to follow Christ is also a call to leave behind the old life.
Whether it is nets, boats, or family expectations—discipleship costs.“Follow Me” is the essence of discipleship.
It is not a one-time decision but a lifelong pursuit of Christ’s will.Discipleship is transformation.
Jesus doesn’t just call us—He makes us. From fishers of fish to fishers of men.Immediate obedience is the mark of true faith.
These men did not delay, negotiate, or compromise. They followed.Discipleship includes evangelism.
A follower of Christ will become a fisher of men, because Christ’s heart beats for the lost.
Matthew 4:23–25 – The Scope and Power of Jesus' Ministry in Galilee
Matthew 4:23–25 (NKJV)
“And Jesus went about all Galilee, teaching in their synagogues, preaching the gospel of the kingdom, and healing all kinds of sickness and all kinds of disease among the people. Then His fame went throughout all Syria; and they brought to Him all sick people who were afflicted with various diseases and torments, and those who were demon-possessed, epileptics, and paralytics; and He healed them. Great multitudes followed Him—from Galilee, and from Decapolis, Jerusalem, Judea, and beyond the Jordan.”
“And Jesus went about all Galilee…”
The Galilean region, densely populated and culturally diverse, becomes the primary theater for Jesus' public ministry. Jesus does not remain in one place but actively travels, reaching out to towns and synagogues. This itinerant pattern reflects the urgency of His mission and foreshadows the global scope of the Great Commission (cf. Matthew 28:19–20).
His method is both personal and public. He doesn't wait for seekers to come to Him; He goes to them, embodying the shepherd who seeks out the lost sheep (cf. Luke 15:4–6).
“…teaching in their synagogues, preaching the gospel of the kingdom…”
Jesus engages in both teaching and preaching, and Matthew intentionally distinguishes between these two modes:
Teaching (Greek: didasko) emphasizes instruction, the unfolding of Scripture with clarity and application. It is foundational for disciple-making and long-term growth (cf. Acts 2:42).
Preaching (Greek: kērussō) is heralding or proclaiming, often with a sense of urgency and authority, as when a royal herald announces a king’s decree.
“Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all longsuffering and teaching.” – 2 Timothy 4:2 (NKJV)
The content of both His preaching and teaching is “the gospel of the kingdom.” This gospel (Greek: euangelion) is the good news of the prophesied Davidic kingdom (cf. 2 Samuel 7:12–16; Isaiah 9:6–7) now arriving in the presence of the King Himself.
From a dispensational perspective, this refers to the offer of the literal Messianic kingdom to Israel. Jesus, as the rightful heir of David, presents Himself with the accompanying signs (miracles) and credentials (fulfillment of prophecy). The national rejection of this offer will later be seen in Matthew 11–12, and the kingdom will be postponed until the Second Coming (cf. Matthew 23:37–39; Acts 3:19–21).
“…and healing all kinds of sickness and all kinds of disease among the people.”
The repetition (“all kinds of… all kinds of…”) emphasizes the comprehensive nature of Jesus' healing power. He has dominion over every consequence of the Fall—whether physical, emotional, neurological, or spiritual. Unlike modern “faith healers” who often work only within controlled environments, Jesus heals all who come, with no failures and no exclusions.
“Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then the lame shall leap like a deer, and the tongue of the dumb sing.” – Isaiah 35:5–6a (NKJV)
His healings are not only acts of compassion but messianic credentials, fulfilling Isaiah 53:4 – “Surely He has borne our griefs and carried our sorrows.”
“Then His fame went throughout all Syria…”
The fame of Jesus spreads beyond Israel into Gentile regions, beginning to fulfill Isaiah 42:6 – “I will also give You as a light to the Gentiles.” Though the kingdom offer is to Israel first (cf. Matthew 10:5–6, 15:24), the shadow of Gentile inclusion is already visible.
“Syria” here refers to the Roman province to the north of Galilee, including Damascus and surrounding Gentile cities. The reach of His influence extends rapidly, drawing massive crowds and spreading the hope of healing.
“…and they brought to Him all sick people…”
The spectrum of suffering described reflects the devastation of a fallen world:
Various diseases and torments: chronic pain, systemic illness, psychosomatic ailments.
Demon-possessed: those under direct spiritual oppression or inhabitation.
Epileptics (Greek: selēniazomai): literally “moonstruck,” a term used in ancient medicine for seizures.
Paralytics: those unable to walk or move due to physical trauma or neurological disease.
Jesus heals them all, demonstrating absolute authority over both natural and supernatural affliction.
This is the first explicit mention of demon possession in Matthew. The Old Testament contains only rare examples (e.g., Saul in 1 Samuel 18:10), but here in the Gospels, demonic activity intensifies, likely in direct opposition to the presence of the Messiah (cf. Revelation 12:4–5). Satan and his forces know the promised Seed has arrived (cf. Genesis 3:15) and react accordingly.
From a Baptist and dispensational perspective, this confirms Jesus’ authority as the Promised Deliverer and previews His coming reign, during which demonic influence will be bound and eventually abolished (cf. Revelation 20:1–3, 10).
“Great multitudes followed Him…”
The phrase “great multitudes” underscores the enormous public response. People came from:
Galilee: the immediate region of His early ministry.
Decapolis: a largely Gentile region of ten cities east of the Jordan.
Jerusalem and Judea: representing the religious center of Judaism.
Beyond the Jordan: further extending His influence into Perea and Transjordan.
Though many followed Him, not all were disciples in the true sense. As Jesus’ ministry continues, He will sift the crowd through hard teachings (cf. John 6:66) and reveal that true discipleship requires more than fascination with miracles. It demands repentance, faith, and endurance.
“Then Jesus said to those Jews who believed Him, ‘If you abide in My word, you are My disciples indeed.’” – John 8:31 (NKJV)
Theological Reflections and Applications
Jesus' ministry combines proclamation, instruction, and compassion.
Biblical ministry must preach truth, teach doctrine, and meet needs.The gospel of the kingdom was a real offer to Israel.
Jesus presented Himself as King, but national rejection delayed the visible kingdom until His Second Coming.Healing confirms authority.
The miracles validate His identity as the Son of God and Messianic King.Demonic opposition increases as the kingdom draws near.
Spiritual warfare escalates in the presence of Christ—just as it will again during the Tribulation (cf. Revelation 9, 12).Following Christ is not the same as believing in Him.
Many followed for benefits; few stayed for truth.The shadow of Gentile inclusion begins in Galilee.
Though Christ was sent to the lost sheep of Israel first, the nations are already watching. The gospel will go to all nations in its fullness after His resurrection (cf. Matthew 28:19–20).
