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This chapter can be grouped (with cross references to the other gospels): . Matthew 11:1 = Ministry of Jesus (Mark 13:9–13; Luke 21:12–19; Luke 12:2–9).; Verse 1 can be treated as a continuation of Matthew 10:34-42.
The accusation seems to be that unlike the austere John the Baptist, Christ lived like ordinary people, conversing with them. Lapide gives a couple of possible reasons for this, 1) "that His affability might allure those whom John’s austerity would terrify," 2) that Christ leave an example in everything, food, drink, clothing, etc., that it is not the things themselves, but an excessive love ...
In Luke's (Luke 4:1–13) and Matthew's (Matthew 4:1–11) accounts, the order of the three temptations differ; no explanation as to why the order differs has been generally accepted. Matthew, Luke and Mark make clear that the Spirit has led Jesus into the desert. Fasting traditionally presaged a great spiritual struggle. [26]
(Phil. 2:10)" [4] Glossa Ordinaria : "But it ought to be observed, that Jerome and Gregory did not say that John was to proclaim Christ’s coming to the world beneath, to the end that the unbelievers there might be converted to the faith, but that the righteous who abode in expectation of Christ, should be comforted by His near approach."
The Amplified Bible, New Century Version and The Voice translation also add reference to "Galilee", [2] and Heinrich Meyer identifies "their towns" with the Galilean towns from which the multitude had been drawn to listen to Jesus, linking this verse with Matthew 4:23 and Matthew 9:35.
The Gospel of Matthew [a] is the first book of the New Testament of the Bible and one of the three synoptic Gospels.It tells how Israel's messiah (), Jesus, comes to his people (the Jews) but is rejected by them and how, after his resurrection, he sends the disciples to the gentiles instead. [3]
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[2] Chrysostom: " If ye will receive it, showing their freedom, and requiring of them a willing mind. John the Baptist is Elias, and Elias is John, because both were forerunners of Christ." [2] Jerome: " That He says, This is Elias, is figurative, and needs to be explained, as what follows, shows; He that hath ears to hear, let him hear." [2]