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Daily Bible Reading

Morning Bible Reading - Genesis 9

¹ And God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth. ² And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, upon all that moveth [upon] the earth, and upon all the fishes of the sea; into your hand are they delivered. ³ Every moving thing that liveth shall be meat for you; even as the green herb have I given you all things. ⁴ But flesh with the life thereof, [which is] the blood thereof, shall ye not eat. ⁵ And surely your blood of your lives will I require; at the hand of every beast will I require it, and at the hand of man; at the hand of every man’s brother will I require the life of man. ⁶ Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man. ⁷ And you, be ye fruitful, and multiply; bring forth abundantly in the earth, and multiply therein. ⁸ And God spake unto Noah, and to his sons with him, saying, ⁹ And I, behold, I establish my covenant with you, and with your seed after you; ¹⁰ And with every living creature that [is] with you, of the fowl, of the cattle, and of every beast of the earth with you; from all that go out of the ark, to every beast of the earth. ¹¹ And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth. ¹² And God said, This [is] the token of the covenant which I make between me and you and every living creature that [is] with you, for perpetual generations: ¹³ I do set my bow in the cloud, and it shall be for a token of a covenant between me and the earth. ¹⁴ And it shall come to pass, when I bring a cloud over the earth, that the bow shall be seen in the cloud: ¹⁵ And I will remember my covenant, which [is] between me and you and every living creature of all flesh; and the waters shall no more become a flood to destroy all flesh. ¹⁶ And the bow shall be in the cloud; and I will look upon it, that I may remember the everlasting covenant between God and every living creature of all flesh that [is] upon the earth. ¹⁷ And God said unto Noah, This [is] the token of the covenant, which I have established between me and all flesh that [is] upon the earth. ¹⁸ And the sons of Noah, that went forth of the ark, were Shem, and Ham, and Japheth: and Ham [is] the father of Canaan. ¹⁹ These [are] the three sons of Noah: and of them was the whole earth overspread. ²⁰ And Noah began [to be] an husbandman, and he planted a vineyard: ²¹ And he drank of the wine, and was drunken; and he was uncovered within his tent. ²² And Ham, the father of Canaan, saw the nakedness of his father, and told his two brethren without. ²³ And Shem and Japheth took a garment, and laid [it] upon both their shoulders, and went backward, and covered the nakedness of their father; and their faces [were] backward, and they saw not their father’s nakedness. ²⁴ And Noah awoke from his wine, and knew what his younger son had done unto him. ²⁵ And he said, Cursed [be] Canaan; a servant of servants shall he be unto his brethren. ²⁶ And he said, Blessed [be] the LORD God of Shem; and Canaan shall be his servant. ²⁷ God shall enlarge Japheth, and he shall dwell in the tents of Shem; and Canaan shall be his servant. ²⁸ And Noah lived after the flood three hundred and fifty years. ²⁹ And all the days of Noah were nine hundred and fifty years: and he died.

Matthew Henry Commentary: ^0-999 Chapter Outline God blesses Noah, and grants flesh for food. (1-3) Blood, and murder forbidden. (4-7) God|s covenant by the rainbow. (8-17) Noah plants a vineyard, is drunken and mocked by Ham. (18-23) Noah curses Canaan, blesses Shem, prays for Japheth, His death. (24-29)

Matthew Henry Commentary: ^1-3 The blessing of God is the cause of our doing well. On him we depend, to him we should be thankful. Let us not forget the advantage and pleasure we have from the labour of beasts, and which their flesh affords. Nor ought we to be less thankful for the security we enjoy from the savage and hurtful beasts, through the fear of man which God has fixed deep in them. We see the fulfilment of this promise every day, and on every side. This grant of the animals for food fully warrants the use of them, but not the abuse of them by gluttony, still less by cruelty. We ought not to pain them needlessly whilst they live, nor when we take away their lives.

Matthew Henry Commentary: ^4-7 The main reason of forbidding the eating of blood, doubtless was because the shedding of blood in sacrifices was to keep the worshippers in mind of the great atonement; yet it seems intended also to check cruelty, lest men, being used to shed and feed upon the blood of animals, should grow unfeeling to them, and be less shocked at the idea of shedding human blood. Man must not take away his own life. Our lives are God|s, and we must only give them up when he pleases. If we in any way hasten our own death, we are accountable to God for it. When God requires the life of a man from him that took it away unjustly, the murderer cannot render that, and therefore must render his own instead. One time or other, in this world or in the next, God will discover murders, and punish those murders which are beyond man|s power to punish. But there are those who are ministers of God to protect the innocent, by being a terror to evil-doers, and they must not bear the sword in vain, Ro 13:4. Wilful murder ought always to be punished with death. To this law there is a reason added. Such remains of God|s image are still upon fallen man, that he who unjustly kills a man, defaces the image of God, and does dishonour to him.

Matthew Henry Commentary: ^8-17 As the old world was ruined, to be a monument of justice, so this world remains to this day a monument of mercy. But sin, that drowned the old world, will burn this. Articles of agreement among men are sealed, that what is promised may be the more solemn, and the doing of what is covenanted the more sure to mutual satisfaction. The seal of this covenant was the rainbow, which, it is likely, was seen in the clouds before, but was never a seal of the covenant till now it was made so. The rainbow appears when we have most reason to fear the rain prevailing; God then shows this seal of the promise, that it shall not prevail. The thicker the cloud, the brighter the bow in the cloud. Thus, as threatening afflictions abound, encouraging consolations much more abound. The rainbow is the reflection of the beams of the sun shining upon or through the drops of rain: all the glory of the seals of the covenant are derived from Christ, the Sun of righteousness. And he will shed a glory on the tears of his saints. A bow speaks terror, but this has neither string nor arrow; and a bow alone will do little hurt. It is a bow, but it is directed upward, not toward the earth; for the seals of the covenant were intended to comfort, not to terrify. As God looks upon the bow, that he may remember the covenant, so should we, that we may be mindful of the covenant with faith and thankfulness. Without revelation this gracious assurance could not be known; and without faith it can be of no use to us; and thus it is as to the still greater dangers to which all are exposed, and as to the new covenant with its blessings.

Matthew Henry Commentary: ^18-23 The drunkenness of Noah is recorded in the Bible, with that fairness which is found only in the Scripture, as a case and proof of human weakness and imperfection, even though he may have been surprised into the sin; and to show that the best of men cannot stand upright, unless they depend upon Divine grace, and are upheld thereby. Ham appears to have been a bad man, and probably rejoiced to find his father in an unbecoming situation. It was said of Noah, that he was perfect in his generations, ch. 6:9; but this is meant of sincerity, not of a sinless perfection. Noah, who had kept sober in drunken company, is now drunk in sober company. Let him that thinks he stands, take heed lest he fall. We have need to be very careful when we use God|s good creatures plentifully, lest we use them to excess, Lu 21:34. The consequence of Noah|s sin was shame. Observe here the great evil of the sin of drunkenness. It discovers men; what infirmities they have, they betray when they are drunk; and secrets are then easily got out of them. Drunken porters keep open gates. It disgraces men, and exposes them to contempt. As it shows them, so it shames them. Men say and do that when drunken, which, when sober, they would blush to think of. Notice the care of Shem and Japheth to cover their father|s shame. There is a mantle of love to be thrown over the faults of all, 1Pe 4:8. Beside that, there is a robe of reverence to be thrown over the faults of parents and other superiors. The blessing of God attends on those who honour their parents, and his curse lights especially on those who dishonour them.

Matthew Henry Commentary: ^24-29 Noah declares a curse on Canaan, the son of Ham; perhaps this grandson of his was more guilty than the rest. A servant of servants, that is, The meanest and most despicable servant, shall he be, even to his brethren. This certainly points at the victories in after-times obtained by Israel over the Canaanites, by which they were put to the sword, or brought to pay tribute. The whole continent of Africa was peopled mostly by the descendants of Ham; and for how many ages have the better parts of that country lain under the dominion of the Romans, then of the Saracens, and now of the Turks! In what wickedness, ignorance, barbarity, slavery, and misery most of the inhabitants live! And of the poor negroes, how many every year are sold and bought, like beasts in the market, and conveyed from one quarter of the world to do the work of beasts in another! But this in no way excuses the covetousness and barbarity of those who enrich themselves with the product of their sweat and blood. God has not commanded us to enslave negroes; and, without doubt, he will severely punish all such cruel wrongs. The fulfilment of this prophecy, which contains almost a history of the world, frees Noah from the suspicion of having uttered it from personal anger. It fully proves that the Holy Spirit took occasion from Ham|s offence to reveal his secret purposes. "Blessed be the Lord God of Shem." The church should be built up and continued in the posterity of Shem; of him came the Jews, who were, for a great while, the only professing people God had in the world. Christ, who was the Lord God, in his human nature should descend from Shem; for of him, as concerning the flesh, Christ came. Noah also blesses Japheth, and, in him, the isles of the gentiles that were peopled by his seed. It speaks of the conversion of the gentiles, and the bringing of them into the church. We may read it, "God shall persuade Japheth, and being persuaded, he shall dwell in the tents of Shem." Jews and gentiles shall be united together in the gospel fold; both shall be one in Christ. Noah lived to see two worlds; but being an heir of the righteousness which is by faith, he now rests in hope, waiting to see a better than either.

A Commentary By J Vernon MCgee For Genesis 9:1-999

A Commentary By J Vernon MCgee For Genesis 9:6-999

A Commentary By J Vernon MCgee For Genesis 9:18-999

Morning Bible Reading - Genesis 10

¹ Now these [are] the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood. ² The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. ³ And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah. ⁴ And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim. ⁵ By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations. ⁶ And the sons of Ham; Cush, and Mizraim, and Phut, and Canaan. ⁷ And the sons of Cush; Seba, and Havilah, and Sabtah, and Raamah, and Sabtecha: and the sons of Raamah; Sheba, and Dedan. ⁸ And Cush begat Nimrod: he began to be a mighty one in the earth. ⁹ He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD. ¹⁰ And the beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar. ¹¹ Out of that land went forth Asshur, and builded Nineveh, and the city Rehoboth, and Calah, ¹² And Resen between Nineveh and Calah: the same [is] a great city. ¹³ And Mizraim begat Ludim, and Anamim, and Lehabim, and Naphtuhim, ¹⁴ And Pathrusim, and Casluhim, (out of whom came Philistim,) and Caphtorim. ¹⁵ And Canaan begat Sidon his firstborn, and Heth, ¹⁶ And the Jebusite, and the Amorite, and the Girgasite, ¹⁷ And the Hivite, and the Arkite, and the Sinite, ¹⁸ And the Arvadite, and the Zemarite, and the Hamathite: and afterward were the families of the Canaanites spread abroad. ¹⁹ And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha. ²⁰ These [are] the sons of Ham, after their families, after their tongues, in their countries, [and] in their nations. ²¹ Unto Shem also, the father of all the children of Eber, the brother of Japheth the elder, even to him were [children] born. ²² The children of Shem; Elam, and Asshur, and Arphaxad, and Lud, and Aram. ²³ And the children of Aram; Uz, and Hul, and Gether, and Mash. ²⁴ And Arphaxad begat Salah; and Salah begat Eber. ²⁵ And unto Eber were born two sons: the name of one [was] Peleg; for in his days was the earth divided; and his brother’s name [was] Joktan. ²⁶ And Joktan begat Almodad, and Sheleph, and Hazarmaveth, and Jerah, ²⁷ And Hadoram, and Uzal, and Diklah, ²⁸ And Obal, and Abimael, and Sheba, ²⁹ And Ophir, and Havilah, and Jobab: all these [were] the sons of Joktan. ³⁰ And their dwelling was from Mesha, as thou goest unto Sephar a mount of the east. ³¹ These [are] the sons of Shem, after their families, after their tongues, in their lands, after their nations. ³² These [are] the families of the sons of Noah, after their generations, in their nations: and by these were the nations divided in the earth after the flood.

Matthew Henry Commentary: ^0-999 Chapter Outline The sons of Noah, of Japheth, of Ham. (1-7) Nimrod the first monarch. (8-14) The descendants of Canaan, The sons of Shem. (15-32)

Matthew Henry Commentary: ^1-7 This chapter shows concerning the three sons of Noah, that of them was the whole earth overspread. No nation but that of the Jews can be sure from which of these seventy it has come. The lists of names of fathers and sons were preserved of the Jews alone, for the sake of the Messiah. Many learned men, however, have, with some probability, shown which of the nations of the earth descended from each of the sons of Noah To the posterity of Japheth were allotted the isles of the gentiles; probably, the island of Britain among the rest. All places beyond the sea from Judea are called isles, Jer 25:22. That promise, Isa 42:4, The isles shall wait for his law, speaks of the conversion of the gentiles to the faith of Christ.

Matthew Henry Commentary: ^8-14 Nimrod was a great man in his day; he began to be mighty in the earth, Those before him were content to be upon the same level with their neighbours, and though every man bare rule in his own house, yet no man pretended any further. Nimrod was resolved to lord it over his neighbours. The spirit of the giants before the flood, who became mighty men, and men of renown, Ge 6:4, revived in him. Nimrod was a great hunter. Hunting then was the method of preventing the hurtful increase of wild beasts. This required great courage and address, and thus gave an opportunity for Nimrod to command others, and gradually attached a number of men to one leader. From such a beginning, it is likely, that Nimrod began to rule, and to force others to submit. He invaded his neighbours| rights and properties, and persecuted innocent men; endeavouring to make all his own by force and violence. He carried on his oppressions and violence in defiance of God himself. Nimrod was a great ruler. Some way or other, by arts or arms, he got into power, and so founded a monarchy, which was the terror of the mighty, and bid fair to rule all the world. Nimrod was a great builder. Observe in Nimrod the nature of ambition. It is boundless; much would have more, and still cries, Give, give. It is restless; Nimrod, when he had four cities under his command, could not be content till he had four more. It is expensive; Nimrod will rather be at the charge of rearing cities, than not have the honour of ruling them. It is daring, and will stick at nothing. Nimrod|s name signifies rebellion; tyrants to men are rebels to God. The days are coming, when conquerors will no longer be spoken of with praise, as in man|s partial histories, but be branded with infamy, as in the impartial records of the Bible.

Matthew Henry Commentary: ^15-32 The posterity of Canaan were numerous, rich, and pleasantly seated; yet Canaan was under a Divine curse, and not a curse causeless. Those that are under the curse of God, may, perhaps, thrive and prosper in this world; for we cannot know love or hatred, the blessing or the curse, by what is before us, but by what is within us. The curse of God always works really, and always terribly. Perhaps it is a secret curse, a curse to the soul, and does not work so that others can see it; or a slow curse, and does not work soon; but sinners are reserved by it for a day of wrath Canaan here has a better land than either Shem or Japheth, and yet they have a better lot, for they inherit the blessing. Abram and his seed, God|s covenant people, descended from Eber, and from him were called Hebrews. How much better it is to be like Eber, the father of a family of saints and honest men, than the father of a family of hunters after power, worldly wealth, or vanities. Goodness is true greatness.

A Commentary By J Vernon MCgee For Genesis 10:1-999

A Commentary By J Vernon MCgee For Genesis 10:8-999

Morning Bible Reading - Genesis 11

¹ And the whole earth was of one language, and of one speech. ² And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. ³ And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter. ⁴ And they said, Go to, let us build us a city and a tower, whose top [may reach] unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. ⁵ And the LORD came down to see the city and the tower, which the children of men builded. ⁶ And the LORD said, Behold, the people [is] one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. ⁷ Go to, let us go down, and there confound their language, that they may not understand one another’s speech. ⁸ So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city. ⁹ Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth. ¹⁰ These [are] the generations of Shem: Shem [was] an hundred years old, and begat Arphaxad two years after the flood: ¹¹ And Shem lived after he begat Arphaxad five hundred years, and begat sons and daughters. ¹² And Arphaxad lived five and thirty years, and begat Salah: ¹³ And Arphaxad lived after he begat Salah four hundred and three years, and begat sons and daughters. ¹⁴ And Salah lived thirty years, and begat Eber: ¹⁵ And Salah lived after he begat Eber four hundred and three years, and begat sons and daughters. ¹⁶ And Eber lived four and thirty years, and begat Peleg: ¹⁷ And Eber lived after he begat Peleg four hundred and thirty years, and begat sons and daughters. ¹⁸ And Peleg lived thirty years, and begat Reu: ¹⁹ And Peleg lived after he begat Reu two hundred and nine years, and begat sons and daughters. ²⁰ And Reu lived two and thirty years, and begat Serug: ²¹ And Reu lived after he begat Serug two hundred and seven years, and begat sons and daughters. ²² And Serug lived thirty years, and begat Nahor: ²³ And Serug lived after he begat Nahor two hundred years, and begat sons and daughters. ²⁴ And Nahor lived nine and twenty years, and begat Terah: ²⁵ And Nahor lived after he begat Terah an hundred and nineteen years, and begat sons and daughters. ²⁶ And Terah lived seventy years, and begat Abram, Nahor, and Haran. ²⁷ Now these [are] the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot. ²⁸ And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees. ²⁹ And Abram and Nahor took them wives: the name of Abram’s wife [was] Sarai; and the name of Nahor’s wife, Milcah, the daughter of Haran, the father of Milcah, and the father of Iscah. ³⁰ But Sarai was barren; she [had] no child. ³¹ And Terah took Abram his son, and Lot the son of Haran his son’s son, and Sarai his daughter in law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there. ³² And the days of Terah were two hundred and five years: and Terah died in Haran.

Matthew Henry Commentary: ^0-999 Chapter Outline One language in the world, The building of Babel. (1-4) The confusion of tongues, The builders of Babel dispersed. (5-9) The descendants of Shem. (10-26) Terah, father of Abram, grandfather of Lot, they remove to Haran. (27-32)

Matthew Henry Commentary: ^1-4 How soon men forget the most tremendous judgments, and go back to their former crimes! Though the desolations of the deluge were before their eyes, though they sprang from the stock of righteous Noah, yet even during his life-time, wickedness increases exceedingly. Nothing but the sanctifying grace of the Holy Spirit can remove the sinful lusts of the human will, and the depravity of the human heart. God|s purpose was, that mankind should form many nations, and people all lands. In contempt of the Divine will, and against the counsel of Noah, the bulk of mankind united to build a city and a tower to prevent their separating. Idolatry was begun, and Babel became one of its chief seats. They made one another more daring and resolute. Let us learn to provoke one another to love and to good works, as sinners stir up and encourage one another to wicked works.

Matthew Henry Commentary: ^5-9 Here is an expression after the manner of men; The Lord came down to see the city. God is just and fair in all he does against sin and sinners, and condemns none unheard. Pious Eber is not found among this ungodly crew; for he and his are called the children of God; their souls joined not themselves to the assembly of these children of men. God suffered them to go on some way, that the works of their hands, from which they promised themselves lasting honour, might turn to their lasting reproach. God has wise and holy ends, in allowing the enemies of his glory to carry on their wicked projects a great way, and to prosper long. Observe the wisdom and mercy of God, in the methods taken for defeating this undertaking. And the mercy of God in not making the penalty equal to the offence; for he deals not with us according to our sins. The wisdom of God, in fixing upon a sure way to stop these proceedings. If they could not understand one another, they could not help one another; this would take them off from their building. God has various means, and effectual ones, to baffle and defeat the projects of proud men that set themselves against him, and particularly he divides them among themselves. Notwithstanding their union and obstinacy God was above them; for who ever hardened his heart against him, and prospered? Their language was confounded. We all suffer by it to this day: in all the pains and trouble used to learn the languages we have occasion for, we suffer for the rebellion of our ancestors at Babel. Nay, and those unhappy disputes, which are strifes of words, and arise from misunderstanding one another|s words, for aught we know, are owing to this confusion of tongues. They left off to build the city. The confusion of their tongues not only unfitted them for helping one another, but they saw the hand of the Lord gone out against them. It is wisdom to leave off that which we see God fights against. God is able to blast and bring to nought all the devices and designs of Babel-builders: there is no wisdom nor counsel against the Lord. The builders departed according to their families, and the tongue they spake, to the countries and places allotted to them. The children of men never did, nor ever will, come all together again, till the great day, when the Son of man shall sit upon the throne of his glory, and all nations shall be gathered before him.

Matthew Henry Commentary: ^10-26 Here is a genealogy, or list of names, ending in Abram, the friend of God, and thus leading towards Christ, the promised Seed, who was the son of Abram. Nothing is left upon record but their names and ages; the Holy Ghost seeming to hasten through them to the history of Abram. How little do we know of those that are gone before us in this world, even of those that lived in the same places where we live, as we likewise know little of those who now live in distant places! We have enough to do to mind our own work. When the earth began to be peopled, men|s lives began to shorten; this was the wise disposal of Providence.

Matthew Henry Commentary: ^27-32 Here begins the story of Abram, whose name is famous in both Testaments. Even the children of Eber had become worshippers of false gods. Those who are through grace, heirs of the land of promise, ought to remember what was the land of their birth; what was their corrupt and sinful state by nature. Abram|s brethren were, Nahor, out of whose family both Isaac and Jacob had their wives; and Haran, the father of Lot, who died before his father. Children cannot be sure that they shall outlive their parents. Haran died in Ur, before the happy removal of the family out of that idolatrous country. It concerns us to hasten out of our natural state, lest death surprise us in it. We here read of Abram|s departure out of Ur of the Chaldees, with his father Terah, his nephew Lot, and the rest of his family, in obedience to the call of God. This chapter leaves them about mid-way between Ur and Canaan, where they dwelt till Terah|s death. Many reach to Charran, and yet fall short of Canaan; they are not far from the kingdom of God, and yet never come thither.

A Commentary By J Vernon MCgee For Genesis 11:1-999

A Commentary By J Vernon MCgee For Genesis 11:5-999

A Commentary By J Vernon MCgee For Genesis 11:10-999

Evening Bible Reading - Matthew 4

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 sheweth 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. 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. 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. 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 lunatick, 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] Judaea, and [from] beyond Jordan.

Matthew Henry Commentary: ^0-999 Chapter Outline The temptation of Christ. (1-11) The opening of Christ|s ministry in Galilee. (12-17) Call of Simon and others. (18-22) Jesus teaches and works miracles. (23-25)

Matthew Henry Commentary: ^1-11 Concerning Christ|s temptation, observe, that directly after he was declared to be the Son of God, and the Saviour of the world, he was tempted; great privileges, and special tokens of Divine favour, will not secure any from being tempted. But if the Holy Spirit witness to our being adopted as children of God, that will answer all the suggestions of the evil spirit. Christ was directed to the combat. If we presume upon our own strength, and tempt the devil to tempt us, we provoke God to leave us to ourselves. Others are tempted, when drawn aside of their own lust, and enticed, Jas 1:14; but our Lord Jesus had no corrupt nature, therefore he was tempted only by the devil. In the temptation of Christ it appears that our enemy is subtle, spiteful, and very daring; but he can be resisted. It is a comfort to us that Christ suffered, being tempted; for thus it appears that our temptations, if not yielded to, are not sins, they are afflictions only. Satan aimed in all his temptations, to bring Christ to sin against God. 1. He tempted him to despair of his Father|s goodness, and to distrust his Father|s care concerning him. It is one of the wiles of Satan to take advantage of our outward condition; and those who are brought into straits have need to double their guard. Christ answered all the temptations of Satan with "It is written;" to set us an example, he appealed to what was written in the Scriptures. This method we must take, when at any time we are tempted to sin. Let us learn not to take any wrong courses for our supply, when our wants are ever so pressing: in some way or other the Lord will provide. 2. Satan tempted Christ to presume upon his Father|s power and protection, in a point of safety. Nor are any extremes more dangerous than despair and presumption, especially in the affairs of our souls. Satan has no objection to holy places as the scene of his assaults. Let us not, in any place, be off our watch. The holy city is the place, where he does, with the greatest advantage, tempt men to pride and presumption. All high places are slippery places; advancements in the world makes a man a mark for Satan to shoot his fiery darts at. Is Satan so well versed in Scripture as to be able to quote it readily? He is so. 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 bitter enmity to God and to all goodness. Satan misquoted the words. 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. This passage, De 8:3, made against the tempter, therefore he left out part. This promise is firm and stands good. But shall we continue in sin, that grace may abound? No. 3. Satan tempted Christ to idolatry with the offer of the kingdoms of the world, and the glory of them. The glory of the world is the most charming temptation to the unthinking and unwary; by that men are most easily imposed upon. Christ was tempted to worship Satan. He rejected the proposal with abhorrence. "Get thee hence, Satan!" Some temptations are openly wicked; and they are not merely to be opposed, but rejected at once. It is good to be quick and firm in resisting temptation. If we resist the devil he will flee from us. But the soul that deliberates is almost overcome. We find but few who can decidedly reject such baits as Satan offers; yet what is a man profited if he gain the whole world, and lose his own soul? Christ was succoured after the temptation, for his encouragement to go on in his undertaking, and for our encouragement to trust in him; for as he knew, by experience, what it was to suffer, being tempted, so he knew what it was to be succoured, being tempted; therefore we may expect, not only that he will feel for his tempted people, but that he will come to them with seasonable relief.

Matthew Henry Commentary: ^4-6 Matthew Matthew, surnamed Levi, before his conversion was a publican, or tax-gatherer under the Romans at Capernaum. He is generally allowed to have written his Gospel before any other of the evangelists. The contents of this Gospel, and the evidence of ancient writers, show that it was written primarily for the use of the Jewish nation. The fulfilment of prophecy was regarded by the Jews as strong evidence, therefore this is especially dwelt upon by St. Matthew. Here are particularly selected such parts of our Saviour|s history and discourses as were best suited to awaken the Jewish nation to a sense of their sins; to remove their erroneous expectations of an earthly kingdom; to abate their pride and self-conceit; to teach them the spiritual nature and extent of the gospel; and to prepare them for the admission of the Gentiles into the church.

Matthew Henry Commentary: ^12-17 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. Those who are without Christ, are in the dark. They were sitting in this condition, a contented posture; they chose it rather than light; they were willingly ignorant. When the gospel comes, light comes; when it comes to any place, when it comes to any soul, it makes day there. Light discovers and directs; so does the gospel. The doctrine of repentance is right gospel doctrine. Not only the austere John Baptist, but the gracious Jesus, preached repentance. There is still the same reason to do so. The kingdom of heaven was not reckoned to be fully come, till the pouring out of the Holy Spirit after Christ|s ascension.

Matthew Henry Commentary: ^18-22 When Christ began to preach, he began to gather disciples, who should be hearers, and afterwards preachers of his doctrine, who should be witnesses of his miracles, and afterwards testify concerning them. He went not to Herod|s court, not to Jerusalem, among the chief priests and the elders, but to the sea of Galilee, among the fishermen. The same power which called Peter and Andrew, could have wrought upon Annas and Caiaphas, for with God nothing is impossible. But Christ chooses the foolish things of the world to confound the wise. Diligence in an honest calling is pleasing to Christ, and it is no hinderance to a holy life. Idle people are more open to the temptations of Satan than to the calls of God. It is a happy and hopeful thing to see children careful of their parents, and dutiful. When Christ comes, it is good to be found doing. Am I in Christ? is a very needful question to ask ourselves; and, next to that, Am I in my calling? They had followed Christ before, as common disciples, Joh 1:37; now they must leave their calling. Those who would follow Christ aright, must, at his command, leave all things to follow him, must be ready to part with them. This instance of the power of the Lord Jesus encourages us to depend upon his grace. He speaks, and it is done.

Matthew Henry Commentary: ^23-25 Wherever Christ went, he confirmed his Divine mission by miracles, which were emblems of the healing power of his doctrine, and the influences of the Spirit which accompanied it. We do not now find the Saviour|s miraculous healing power in our bodies; but if we are cured by medicine, the praise is equally his. Three general words are here used. He healed every sickness or disease; none was too bad; none too hard, for Christ to heal with a word. Three diseases are named; 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, and by thus curing bodily diseases, showed that his great errand into the world was to cure spiritual maladies. Sin is the sickness, disease, and torment of the soul: Christ came to take away sin, and so to heal the soul.

A Commentary By J Vernon MCgee For Matthew 4:1-999

A Commentary By J Vernon MCgee For Matthew 4:11-999

A Commentary By J Vernon MCgee For Matthew 4:18-999