Matthew 4 · The Lantern

τοτε ο ιησους ανηχθη εις την ερημον υπο του πνευματος πειρασθηναι υπο του διαβολου

και νηστευσας ημερας τεσσαρακοντα και νυκτας τεσσαρακοντα υστερον επεινασεν

For the number "forty days" is composed of four groups of ten. This may be akin to the four aspects of physical reality, because the sensible world is formed out of four elements. Or it may be because a human being is formed in forty days in the womb.

So you see, my friends, the fact that we fast during Lent is not of human invention. The authority is divine and mystical and not taken for granted. Nor is it based on an earthly custom but on heavenly secrets. Lent [Quadragesima] contains the four-sided teaching of four decades of faith, because perfection is always four-sided.

Then the second prelude is given, namely, the fast. And when he had fasted..., which suits both the past and the future: the past, because it is fitting for one to fast after baptism, since he should not take his ease after baptism but should exercise himself in good works: "You were called to freedom, brethren" (Gal 5:13); but through freedom he should not be dedicated to a ca…

και προσελθων αυτω ο πειραζων ειπεν ει υιος ει του θεου ειπε ινα οι λιθοι ουτοι αρτοι γενωνται

By and by the Lord Himself consecrated His own baptism (and, in His own, that of all) by fasts; having (the power) to make "loaves out of stones," say, to make Jordan flow with wine perchance, if He had been such a "glutton and toper.

Wanting to draw Christ into the passion of vainglory, Satan did not say to him "eat" but "work a miracle." This he did, not so that Christ would be helped, but, as I said, in order to draw him to a pretentious act. But Christ, knowing this, did not obey him. Later he would not comply with the Pharisees when they wanted to see a sign from him.

Then the onslaught of the temptation is presented: first, to gluttony; secondly to vain glory (v. 5); thirdly to ambition (v. 8). In regard to the first, he does two things: first, he presents the devil's attack; secondly, how Christ responded (v. 4). And the tempter came and said to him... For this could be done, so that he would approach Jesus in a bodily form.

ο δε αποκριθεις ειπεν γεγραπται ουκ επ αρτω μονω ζησεται ανθρωπος αλλ επι παντι ρηματι εκπορευομενω δια στοματος θεου

For even so early was the principle consecrated: "Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God." See here faint outlines of our future strength! We even, as we may be able, excuse our mouths from food, and withdraw our sexes from union.

If as God Jesus overcame the devil, it was no great accomplishment for him to defeat the apostate angel whom he himself had made. Nor is this victory to be ascribed to his humanity alone.

But he answered, "It is written: 'Man does not live by bread alone.'" In this answer he gives three lessons that must be followed by one being tempted: First, that he have recourse to the medicine of Scripture: "I have laid up your word in my heart, that I might not sin against you" (Ps 119:11). The second is that a man do nothing that accords with the devil's strategy.

τοτε παραλαμβανει αυτον ο διαβολος εις την αγιαν πολιν και ιστησιν αυτον επι το πτερυγιον του ιερου

The devil works at temptation by leading the Lord from the highest to the lowest things to reduce him to humiliation. He set him on the pinnacle of the temple, as if towering over the laws and the prophets. He knew indeed that the angels would be prompt to minister to the Son of God, lest he dash his foot against a stone.

It should be noted, that though our Saviour suffered Himself to be placed by the Devil on a pinnacle of the temple, yet refused to come down also at his command, giving us an example, that whosoever bids us ascend the strait way of truth we should obey. But if he would again cast us down from the height of truth and virtue to the depth of error we should not hearken to him.

Then the devil took him to the holy city. Having described the first temptation, the second is now presented, namely, about vain glory. The order is fitting, namely, that after the devil saw himself defeated concerning a bodily vice, he should try him on vain glory or pride: "Because pride lies in wait for good works, to destroy them" (Augustine in The Rule).

και λεγει αυτω ει υιος ει του θεου βαλε σεαυτον κατω γεγραπται γαρ οτι τοις αγγελοις αυτου εντελειται περι σου και επι χειρων αρουσιν σε μηποτε προσκοψης προς λιθον τον ποδα σου

But as Satan transfigures himself into an Angel of light, and spreads a snare for the faithful, even from the divine Scriptures, so now he uses its texts, not to instruct but to receive.

He tempts through vainglory when he says: "If you are the Son of God, cast yourself down." By the same means by which the ancient enemy tempted our first parent through vainglory when he said "You shall be as gods," so he now tempts the second Adam: but by the same means by which he boasted of having conquered the first man, he is conquered by the second man.

And said to him: "If you are the Son of God, throw yourself down." The devil always strikes with two arrows: for with the one he entices to vain glory, with the other to suicide. And this is if you are the Son of God.

εφη αυτω ο ιησους παλιν γεγραπται ουκ εκπειρασεις κυριον τον θεον σου

παλιν παραλαμβανει αυτον ο διαβολος εις ορος υψηλον λιαν και δεικνυσιν αυτω πασας τας βασιλειας του κοσμου και την δοξαν αυτων

(in Luc. Hom. 30.) We are not to suppose that when he showed Him the kingdoms of the world, he presented before Him the kingdom of Persia, for instance, or India; but he showed his own kingdom, how he reigns in the world, that is, how some are governed by fornication, some by avarice.

He tempts through the greed of ambition when he shows all the kingdoms of the world, saying: "All these things I will give you, if you fall down and worship me." For avarice is not only of money, but also of exaltation. For it is rightly called avarice when loftiness is sought beyond measure.

Then the third temptation is presented, namely, concerning ambition or concerning greed: first, the temptation; secondly, Christ's resistance (v. 10). But the devil tempts in two ways, by deed and by word (v. 9). In the deed two things were involved: first, he took him to a mountain; secondly, he showed him all the kingdoms of the world (v. 8b). He says The devil took him.

και λεγει αυτω ταυτα παντα σοι δωσω εαν πεσων προσκυνησης μοι

And how saith Luke, that "he ended all temptation." To me it seems that in mentioning the chief of the temptations, he had spoken of all, as though the rest too were included in these. For the things that form the substance of innumerable evils are these: to be a slave to the belly, to do anything for vainglory, to be in subjection to the madness of riches.

"All these things I will give you, if you fall down and worship me." By the same means by which the ancient enemy overthrew the first man through avarice—for he tempted him through the advancement of avarice when he said: Knowing good and evil—by those same means he was overcome when he tempted the second man.

And he said to him: "All these I will give you..." In those words he does two things: he promises one thing and seeks to obtain another. In the promise is a lie, and in the seeking is pride. In the first two temptations the devil was exploring whether he was the Son of God; now, believing that he had discovered he was not, he says All these I will give you...

τοτε λεγει αυτω ο ιησους υπαγε οπισω μου σατανα γεγραπται γαρ κυριον τον θεον σου προσκυνησεις και αυτω μονω λατρευσεις

τοτε αφιησιν αυτον ο διαβολος και ιδου αγγελοι προσηλθον και διηκονουν αυτω

ακουσας δε ο ιησους οτι ιωαννης παρεδοθη ανεχωρησεν εις την γαλιλαιαν

Therefore, since it is manifest that a sabbath temporal was shown, and a sabbath eternal foretold; a circumcision carnal foretold, and a circumcision spiritual pre-indicated; a law temporal and a law eternal formally declared; sacrifices carnal and sacrifices spiritual foreshown; it follows that, after all these precepts had been given carnally, in time preceding, to the people…

But this should be considered with more care, viz. that John says that the Lord went into Galilee, before John the Baptist was thrown into prison. According to John's Gospel after the water turned into wine, and his going down to Capernaum, and after his going up to Jerusalem, he returned into Judæa and baptized, and John was not yet cast into prison.

After showing how Christ was tested and approved, namely, by overcoming the devil, the evangelist now shows how Christ began to teach. Regarding this he does three things: first, he describes the place where he preached; secondly, how he chose the ministers of his preaching (v. 18); thirdly, how he led the crowd to listen (v. 23).

και καταλιπων την ναζαρετ ελθων κατωκησεν εις καπερναουμ την παραθαλασσιαν εν οριοις ζαβουλων και νεφθαλειμ

(in Esai. c. 9. 1.) They are said at the first time to be lightened from the burden of sin, because in the country of these two tribes, the Saviour first preached the Gospel; at the last time their faith was increased, most of the Jews remaining in error.

(ap. Anselm.) He came as Luke writes to Nazareth, where He had been brought up, and there entering into the synagogue, He read and spoke many things, for which they sought to throw Him down from the rock, and thence He went to Capernaum; for which Matthew has only, And leaving the town of Nazareth, He came and dwelt at Capernaum.

Then he treats of the place: first, the place of the province; secondly, of the city (v. 12b). He says, therefore, He withdrew. This withdrawal is not the first one about which John speaks; but this was after one or two years, because the evangelists are silent about this.

ινα πληρωθη το ρηθεν δια ησαιου του προφητου λεγοντος

γη ζαβουλων και γη νεφθαλειμ οδον θαλασσης περαν του ιορδανου γαλιλαια των εθνων

But mark, I pray thee, how in every case when He is about to depart unto the Gentiles, He hath the occasion given Him by Jews. For so in this instance, by plotting against His forerunner, and casting him into prison, they thrust out Christ into the Galilee of the Gentiles.

That it might be fulfilled which was spoken by Isaiah the prophet, saying, The land of Zabulon, and the land of Nephthalim, by the way of the sea, beyond Jordan, Galilee of the Gentiles; the people which sat in darkness saw a great light; and on them which sat in the region and shadow of death light hath dawned.

For the evangelist gives only the sense in the text: The land of Zebulon and the land of Naphtali, toward the sea across the Jordan, i.e., near the sea. He says land, i.e., people, because Galilee is divided into two parts: one of Gentiles, the other of Jews.

ο λαος ο καθημενος εν σκοτει ειδεν φως μεγα και τοις καθημενοις εν χωρα και σκια θανατου φως ανετειλεν αυτοις

Now who was it that said; "Let there be light? " And who was it that said to Christ concerning giving light to the world: "I have set Thee as a light to the Gentiles" -to them, that is, "who sit in darkness and in the shadow of death?

And the "great light" is Christ our Lord and the brightness of the gospel preaching. It is not, in fact, the law, which was likened to a lamp. For this reason a lamp always burned in the tabernacle, on account of the shortness of the law's rays, which had strength to extend their light only within the confines of the Jewish territories.

The people who sat in darkness have seen a great light. He says two things: who walk and who sat; for one in the darkness, which is not very dense, and who is not dazed by it, walks, especially when he hopes to find light; but when he is dazed by the darkness, he stands.

απο τοτε ηρξατο ο ιησους κηρυσσειν και λεγειν μετανοειτε ηγγικεν γαρ η βασιλεια των ουρανων

περιπατων δε παρα την θαλασσαν της γαλιλαιας ειδεν δυο αδελφους σιμωνα τον λεγομενον πετρον και ανδρεαν τον αδελφον αυτου βαλλοντας αμφιβληστρον εις την θαλασσαν ησαν γαρ αλιεις

By this that they left their occupation and their father's house we are taught, that when we would follow Christ we should not be holden of the cares of secular life, or of the society of the paternal mansion. Or, the number that was to be of the Evangelists is figured.

The sea of Galilee, the lake of Gennesareth, the sea of Tiberias, and the salt lake, are one and the same.

As he walked. After he began to preach, he wanted ministers of his preaching. Hence, he calls them to himself. In regard to this he does two things in that he calls two pairs of ministers: first, Peter and Andrew; secondly, James and John. In regard to the first, four things are done: first, the place of the calling is mentioned; secondly, the occupation of those called (v.

και λεγει αυτοις δευτε οπισω μου και ποιησω υμας αλιεις ανθρωπων

οι δε ευθεως αφεντες τα δικτυα ηκολουθησαν αυτω

But mark both their faith, and their obedience. For though they were in the midst of their work (and ye know how greedy a thing fishing is), when they heard His command they delayed not, they procrastinated not, they said not, "let us return home, and converse with our kinsfolk," but "they forsook all and followed," even as Elisha did to Elijah.

(Hom. in Evan. v. 1.) Peter and Andrew had seen Christ work no miracle, had heard from him no word of the promise of the eternal reward, yet at this single bidding of the Lord they forgot all that they had seemed to possess, and straightway left their nets, and followed Him. In which deed we ought rather to consider their wills than the amount of their property.

Their obedience is indicated, when he says immediately they left their nets and followed him. He indicates their obedience in regard to three things: First, as to promptness: "Do not postpone from day to day" (Sir 5:7); "But when he who had set me apart before I was born, and had called me through his grace..., I did not confer with flesh and blood" (Gal 1:15); "The Lord God ha…

και προβας εκειθεν ειδεν αλλους δυο αδελφους ιακωβον τον του ζεβεδαιου και ιωαννην τον αδελφον αυτου εν τω πλοιω μετα ζεβεδαιου του πατρος αυτων καταρτιζοντας τα δικτυα αυτων και εκαλεσεν αυτους

If that was wanting to the apostles, I know not in the faith of what things it was, that, roused by one word of the Lord, one left the toll-booth behind for ever; another deserted father and ship, and the craft by which he gained his living; a third, who disdained his father's obsequies, fulfilled, before he heard it, that highest precept of the Lord, "He who prefers father or…

And going on from thence, He saw two other brethren, James the son of Zebedee, and John his brother, in a boat with Zebedee their father. It is the greatest of virtues to care for one's father in his old age, and for the father to be supported by the just labors of his sons. Mending their nets.

Then he deals with another call: And going on from there he saw two other brothers, James the son of Zebedee and John his brother. First, those called are described; secondly, their call (v. 21b); thirdly, their obedience (v. 22). The ones called are described in four ways: the number, name, piety and poverty.

οι δε ευθεως αφεντες το πλοιον και τον πατερα αυτων ηκολουθησαν αυτω

At the beginning of their election when He called them to go after Him, it is written of them that, "Immediately He called them they forsook everything and went after Him." They were casting nets into the sea and He saw and called them, "and they left their nets and their ship, and went after Him." And He saw also James and John in a ship with Zebedee their father, and He calle…

Ord.: He rightly goes to fishing places, when about to fish for fishermen. interlin.: "Follow me," not so much with your feet as in your hearts and your life. ap. Anselm: These last disciples were an example to such as leave their property for the love of Christ; now follows an example of others who postponed earthly affection to God.

He follows with obedience: They left the boat and their father, and followed him. Note that the other two only left their boat, but these left nets, boat and father.

και περιηγεν ολην την γαλιλαιαν ο ιησους διδασκων εν ταις συναγωγαις αυτων και κηρυσσων το ευαγγελιον της βασιλειας και θεραπευων πασαν νοσον και πασαν μαλακιαν εν τω λαω

Isaiah predicted this would happen when he said, "He himself took our infirmities and bore our sickness." To this end the teacher of life and heavenly physician Christ the Lord had come that by his direction he might educate people to life and with his heavenly medicine cure the sickness of body and soul, that he might free bodies beset by the devil and restore those persons af…

And Jesus went about all Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom. Jesus enters the synagogues of the Hebrews to show that He is not opposed to the law. And healing every disease and every infirmity among the people. He begins with miracles, to give credibility to what He teaches.

It is customary among kings that, when the army is gathered, they go to war. In the same way Christ, after gathering an army of apostles, goes forth to fight against the devil with the weapons of preaching, in order to expel him from the world. Hence, here the doctrine and preaching of Christ are treated: first, the preaching is mentioned; secondly, its effect (v. 24).

και απηλθεν η ακοη αυτου εις ολην την συριαν και προσηνεγκαν αυτω παντας τους κακως εχοντας ποικιλαις νοσοις και βασανοις συνεχομενους και δαιμονιζομενους και σεληνιαζομενους και παραλυτικους και εθεραπευσεν αυτους

You will see the variety of evils in prodigality or avarice, boorishness or licentiousness, in silliness, knavery, insolence, cowardice and every opposing vice; and the soul's trials are money, fame, poverty, obscurity. And while the demons dishonor bodies, they cause souls to become active in sinning and madness. But the epileptic has a "dumb and deaf" demon.

By these he would have us understand various but slighter diseases; but when he says, seized with divers sicknesses and torments, he would have those understood, of whom it is subjoined, and who had dæmons. 'Lunatics' are so called from the moon; for as it waxes in its monthly seasons they are tormented.

So his fame spread throughout all Syria. Here is mentioned the effect of the preaching and it is threefold, namely, the fame of his example, the trust men had in him, and the devotion with which men followed him. He says, therefore, His fame spread throughout Syria.

και ηκολουθησαν αυτω οχλοι πολλοι απο της γαλιλαιας και δεκαπολεως και ιεροσολυμων και ιουδαιας και περαν του ιορδανου

Or, they follow the Lord from Galilee, that is, from the unstable world; from Decapolis, (the country of ten towns,) signifying those who break the Ten Commandments; and from Jerusalem, because before it was preserved unhurt in peace; and from Jordan, that is, from the confession of the Devil; and from beyond Jordan, they who were first planted in paganism, but passing the wate…

And there followed Him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judea, and from beyond the Jordan.

Then is mentioned the third effect, namely, the devotion of the followers; hence, he says Great crowds followed him. "Awake, O my God; you have appointed a judgment. Let the assembly of peoples be gathered about you" (Ps 7:6).

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