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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Luke 4:1–13. His four-level outline is real structure in the source text, so it is rendered as structure.
The last words of the foregoing chapter, that Jesus was the Son of Adam, bespeak him to be the seed of the woman; being so, we have here, according to the promise, breaking the serpent's head, baffling and foiling the devil in all his temptations, who by one temptation had baffled and foiled our first parents. Thus, in the beginning of the war, he made reprisals upon him, and conquered the conqueror.
In this story of Christ's temptation, observe,
I.How he was prepared and fitted for it.
He that designed him the trial furnished him accordingly; for though we know not what exercises may be before us, nor what encounters we may be reserved for, Christ did, and was provided accordingly; and God doth for us, and we hope will provide accordingly.
1.He was full of the Holy Ghost, who had descended on him like a dove. He had now greater measures of the gifts, graces, and comforts, of the Holy Ghost than ever before. Note, Those are well armed against the strongest temptations that are full of the Holy Ghost.
2.He was newly returned from Jordan, where he was baptized, and owned by a voice from heaven to be the beloved Son of God; and thus he was prepared for this combat. Note, When we have had the most comfortable communion with God, and the clearest discoveries of his favour to us, we may expect that Satan will set upon us (the richest ship is the pirate's prize), and that God will suffer him to do so, that the power of his grace may be manifested and magnified.
3.He was led by the Spirit into the wilderness, by the good Spirit, who led him as a champion into the field, to fight the enemy that he was sure to conquer. His being led into the wilderness,
(1.)Gave some advantage to the tempter; for there he had him alone, no friend with him, by whose prayers and advice he might be assisted in the hour of temptation. Woe to him that is alone! He might give Satan advantage, who knew his own strength; we may not, who know our own weakness.
(2.)He gained some advantage to himself, during his forty days' fasting in the wilderness. We may suppose that he was wholly taken up in proper meditation, and in consideration of his own undertaking, and the work he had before him; that he spent all his time in immediate, intimate, converse with his Father, as Moses in the mount, without any diversion, distraction, or interruption. Of all the days of Christ's life in the flesh, these seem to come nearest to the angelic perfection and the heavenly life, and this prepared him for Satan's assaults, and hereby he was fortified against them.
4.He continued fasting (Luk 4:2): In those days he did eat nothing. This fast was altogether miraculous, like those of Moses and Elijah, and shows him to be, like them, a prophet sent of God. It is probable that it was in the wilderness of Horeb, the same wilderness in which Moses and Elijah fasted. As by retiring into the wilderness he showed himself perfectly indifferent to the world, so by his fasting he showed himself perfectly indifferent to the body; and Satan cannot easily take hold of those who are thus loosened fRom. and dead to, the world and the flesh. The more we keep under the body, and bring it into subjection, the less advantage Satan has against us.
II.How he was assaulted by one temptation after another, and how he defeated the design of the tempter in every assault, and became more than a conqueror. During the forty days, he was tempted of the devil (Luk 4:2), not by an inward suggestion, for the prince of this world had nothing in Christ by which to inject any such, but by outward solicitations, perhaps in the likeness of a serpent, as he tempted our first parents. But at the end of the forty days he came nearer to him, and did as it were close with him, when he perceived that he was hungry, Luk 4:2. Probably, our Lord Jesus then began to look about among the trees, to see if he could find any thing that was eatable, whence the devil took occasion to make the following proposal to him.
1.He tempted him to distrust his Father's care of him, and to set up for himself, and shift for provision for himself in such a way as his Father had not appointed for him (Luk 4:3): If thou be the Son of God, as the voice from heaven declared, command this stone to be made bread. (1.) "I counsel thee to do it; for God, if he be thy Father, has forgotten thee, and it will be long enough ere he sends either ravens or angels to feed thee." If we begin to think of being our own carvers, and of living by our own forecast, without depending upon divine providence, of getting wealth by our might and the power of our hands, we must look upon it as a temptation of Satan's, and reject it accordingly; it is Satan's counsel to think of an independence upon God. (2.) "I challenge thee to do it, if thou canst; if thou dost not do it, I will say thou art not the Son of God; for John Baptist said lately, God is able of stones to raise up children to Abraham, which is the greater; thou therefore hast not the power of the Son of God, if thou dost not of stones make bread for thyself, when thou needest it, which is the less." Thus was God himself tempted in the wilderness: Can he furnish a table? Can he give bread? Psa 78:19, Psa 78:20.
Now, [1.] Christ yielded not to the temptation; he would not turn that stone into bread; no, though he was hungry; First, Because he would not do what Satan bade him do, for that would have looked as if there had been indeed a compact between him and the prince of the devils. Note, We must not do any thing that looks like giving place to the devil. Miracles were wrought for the confirming of faith, and the devil had no faith to be confirmed, and therefore he would not do it for him. He did his signs in the presence of his disciples (Joh 20:30), and particularly the beginning of his miracles, turning water into wine, which he did, that his disciples might believe on him (Joh 2:11); but here in the wilderness he had no disciples with him. Secondly, He wrought miracles for the ratification of his doctrine, and therefore till he began to preach he would not begin to work miracles. Thirdly, He would not work miracles for himself and his own supply, lest he should seem impatient of hunger, whereas he came not to please himself, but to suffer grief, and that grief among others; and because he would show that he pleased not himself, he would rather turn water into wine, for the credit and convenience of his friends, than stones into bread, for his own necessary supply. Fourthly, He would reserve the proof of his being the Son of God for hereafter, and would rather be upbraided by Satan with being weak, and not able to do it, than be persuaded by Satan to do that which it was fit for him to do; thus he was upbraided by his enemies as if he could not save himself, and come down from the cross, when he could have come down, but would not, because it was not fit that he should. Fifthly, He would not do any thing that looked like distrust of his Father, or acting separately from him, or any thing disagreeable to his present state. Being in all things made like unto his brethren, he would, like the other children of God, live in a dependence upon the divine Providence and promise, and trust him either to send him a supply into the wilderness or to lead him to a city of habitation where there was a supply, as he used to do (Psa 107:5-7), and in the mean time would support him, though he was hungry, as he had done these forty days past.
[2.]He returned a scripture-answer to it (Luk 4:4): It is written. This is the first word recorded as spoken by Christ after his instalment in his prophetical office; and it is a quotation out of the Old Testament, to show that he came to assert and maintain the authority of the scripture as uncontrollable, even by Satan himself. And though he had the Spirit without measure, and had a doctrine of his own to preach and a religion to found, yet it agreed with Moses and the prophets, whose writings he therefore lays down as a rule to himself, and recommends to us as a reply to Satan and his temptations. The word of God is our sword, and faith in that word is our shield; we should therefore be mighty in the scriptures, and go in that might, go forth, and go on, in our spiritual warfare, know what is written, for it is for our learning, for our use. The text of scripture he makes use of is quoted from Deu 8:3 : "Man shall not live by bread alone. I need not turn the stone into bread, for God can send manna for my nourishment, as he did for Israel; man can live by every word of God, by whatever God will appoint that he shall live by." How had Christ lived, lived comfortably, these last forty days? Not by bread, but by the word of God, by meditation upon that word, and communion with it, and with God in and by it; and in like manner he could live yet, though now he began to be hungry. God has many ways of providing for his people, without the ordinary means of subsistence; and therefore he is not at any time to be distrusted, but at all times to be depended upon, in the way of duty. If meat be wanting, God can take away the appetite, or give such degrees of patience as will enable a man even to laugh at destruction and famine (Job 5:22), or make pulse and water more nourishing than all the portion of the king's meat (Dan 1:12, Dan 1:13), and enable his people to rejoice in the Lord, when the fig-tree doth not blossom, Hab 3:17. She was an active believer who said that she had made many a meal's meat of the promises when she wanted bread.
2.He tempted him to accept from him the kingdom, which, as the Son of God, he expected to receive from his Father, and to do him homage for, Luk 4:5-7. This evangelist puts this temptation second, which Matthew had put last, and which, it should seem, was really the last; but Luke was full of it, as the blackest and most violent, and therefore hastened to it. In the devil's tempting of our first parents, he presented to them the forbidden fruit, first as good for food, and then as pleasant to the eyes; and they were overpowered by both these charms. Satan here first tempted Christ to turn the stones into bread, which would be good for food, and then showed him the kingdoms of the world and the glory of them, which were pleasant to the eyes; but in both these he overpowered Satan, and perhaps with an eye to that, Luke changes the order. Now observe,
(1.)How Satan managed this temptation, to prevail with Christ to become a tributary to him, and to receive his kingdom by delegation from him.
[1.]He gave him a prospect of all the kingdoms of the world in a moment of time, an airy representation of them, such as he thought most likely to strike the fancy, and seem a real prospect. To succeed the better, he took him up for this purpose into a high mountain; and, because we next after the temptation find Christ on the other side Jordan, some think it probable that it was to the top of Pisgah that the devil took him, whence Moses has a sight of Canaan. That it was but a phantasm that the devil here presented our Saviour with, as the prince of the power of the air, is confirmed by that circumstance which Luke here takes notice of, that it was done in a moment of time; whereas, if a man take a prospect of but one country, he must do it successively, must turn himself round, and take a view first of one part and then of another. Thus the devil thought to impose upon our Saviour with a fallacy - a deceptio visus; and, by making him believe that he could show him all the kingdoms of the world, would draw him into an opinion that he could give him all those kingdoms.
[2.]He boldly alleged that these kingdoms were all delivered to him that he had power to dispose of them and all their glory, and to give them to whomsoever he would, Luk 4:6. Some think that herein he pretended to be an angel of light, and that, as one of the angels that was set over the kingdoms, he had out-bought, or out-fought, all the rest, and so was entrusted with the disposal of them all, and, in God's name, would give them to him, knowing they were designed for him; but clogged with this condition, that he should fall down and worship him, which a good angel would have been so far from demanding that he would not have admitted it, no, not upon showing much greater things than these, as appears, Rev 19:10; Rev 22:9. But I rather take it that he claimed this power as Satan, and as delivered to him not by the Lord, but by the kings and people of these kingdoms, who gave their power and honour to the devil, Eph 2:2. Hence he is called the god of this world, and the prince of this world. It was promised to the Son of God that he should have the heathen for his inheritance, Psa 2:8. "Why," saith the devil, "the heathen are mine, are my subjects and votaries; but, however, they shall be thine, I will give them thee, upon condition that thou worship me for them, and say that they are the rewards which I have given thee, as others have done before thee (Hos 2:12), and consent to have and hold them by, fRom. and under, me."
[3.]He demanded of him homage and adoration: If thou wilt worship me, all shall be thine, Luk 4:7. First, He would have him worship him himself. Perhaps he does not mean so as never to worship God, but let him worship him in conjunction with God; for the devil knows, if he can but once come in a partner, he shall soon be sole proprietor. Secondly, He would indent with him, that when, according to the promise made to him, he had got possession of the kingdoms of this world, he should make no alteration of religions in them, but permit and suffer the nations, as they had done hitherto, to sacrifice to devils (Co1 10:20); that he should still keep up demon-worship in the world, and then let him take all the power and glory of the kingdoms if he pleased. Let who will take the wealth and grandeur of this earth, Satan has all he would have if he can but have men's hearts, and affections, and adorations, can but work in the children of disobedience; for then he effectually devours them.
(2.)How our Lord Jesus triumphed over this temptation. He gave it a peremptory repulse, rejected it with abhorrence (Luk 4:8): "Get thee behind me, Satan, I cannot bear the mention of it. What! worship the enemy of God whom I came to serve? and of man whom I came to save? No, I will never do it." Such a temptation as this was not to be reasoned with, but immediately refused; it was presently knocked on the head with one word, It is written, Thou shalt worship the Lord thy God; and not only so, but him only, him and no other. And therefore Christ will not worship Satan, nor, when he has the kingdoms of the world delivered to him by his Father, as he expects shortly to have, will he suffer any remains of the worship of the devil to continue in them. No, it shall be perfectly rooted out and abolished, wherever his gospel comes. He will make no composition with him. Polytheism and idolatry must go down, as Christ's kingdom gets up. Men must be turned from the power of Satan unto God, from the worship of devils to the worship of the only living and true God. This is the great divine law that Christ will re-establish among men, and by his holy religion reduce men to the obedience of, That God only is to be served and worshipped; and therefore whoever set up any creature as the object of religious worship, though it were a saint or an angel, or the virgin Mary herself, they directly thwart Christ's design, and relapse into heathenism.
3.He tempted him to be his own murderer, in a presumptuous confidence of his Father's protection, such as he had no warrant for. Observe,
(1.)What he designed in this temptation: If thou be the Son of God, cast thyself down, Luk 4:9.
[1.]He would have him seek for a new proof of his being the Son of God, as if that which his Father had given him by the voice from heaven, and the descent of the Spirit upon him, were not sufficient, which would have been a dishonour to God, as if he had not chosen the most proper way of giving him the assurance of it; and it would have argued a distrust of the Spirit's dwelling in him, which was the great and most convincing proof to himself of his being the Son of God, Heb 1:8, Heb 1:9.
[2.]He would have him seek a new method of proclaiming and publishing this to the world. The devil, in effect, suggests that it was in an obscure corner that he was attested to be the Son of God, among a company of ordinary people, who attended John's baptism, that his honours were proclaimed; but if he would now declare from the pinnacle of the temple, among all the great people who attend the temple-service, that he was the Son of God, and then, for proof of it, throw himself down unhurt, he would presently be received by every body as a messenger sent from heaven. Thus Satan would have him seek honours of his devising (in contempt of those which God had put on him), and manifest himself in the temple at Jerusalem; whereas God designed he should be more manifest among John's penitents, to whom his doctrine would be more welcome than to the priests.
[3.]It is probable he had some hopes that, though he could not throw him down, to do him the least mischief, yet, if he would but throw himself down, the fall might be his death, and then he should have got him finely out of the way.
(2.)How he backed and enforced this temptation. He suggested, It is written, Luk 4:10. Christ had quoted scripture against him; and he thought he would be quits with him, and would show that he could quote scripture as well as he. It has been usual with heretics and seducers to pervert scripture, and to press the sacred writings into the service of the worst of wickednesses. He shall give his angels charge over thee, if thou be his Son, and in their hands they shall bear thee up. And now that he was upon the pinnacle of the temple he might especially expect this ministration of angels; for, if he was the Son of God, the temple was the proper place for him to be in (Luk 2:46); and, if any place under the sun had a guard of angels constantly, it must needs be that, Psa 68:17. It is true, God has promised the protection of angels, to encourage us to trust him, not to tempt him; as far as the promise of God's presence with us, so far the promise of the angels' ministration goes, but no further: "They shall keep thee when thou goest on the ground, where thy way lies, but not if thou wilt presume to fly in the air."
(3.)How he was baffled and defeated in the temptation, Luk 4:12. Christ quoted Deu 6:16, where it is said, Thou shalt not tempt the Lord thy God, by desiring a sign for the proof of divine revelation, when he has already given that which is sufficient; for so Israel did, when they tempted God in the wilderness, saying, He gave us water out of the rock; but can he give flesh also? This Christ would be guilty of if he should say, "He did indeed prove me to be the Son of God, by sending the Spirit upon me, which is the greater; but can he also give his angels a charge concerning me, which is the less?"
III.What was the result and issue of this combat, Luk 4:13.
Our victorious Redeemer kept his ground, and came off a conqueror, not for himself only, but for us also.
1.The devil emptied his quiver: He ended all the temptation. Christ gave him opportunity to say and do all he could against him; he let him try all his force, and yet defeated him. Did Christ suffer, being tempted, till all the temptation was ended? And must not we expect also to pass all our trials, to go through the hour of temptation assigned us?
2.He then quitted the field: He departed from him. He saw it was to no purpose to attack him; he had nothing in him for his fiery darts to fasten upon; he had no blind side, no weak or unguarded part in his wall, and therefore Satan gave up the cause. Note, If we resist the devil, he will flee from us.
3.Yet he continued his malice against him, and departed with a resolution to attack him again; he departed but for a season, achri kairou - till a season, or till the season when he was again to be let loose upon him, not as a tempter, to draw him to sin, and so to strike at his head, which was what he now aimed at and was wholly defeated in; but as a persecutor, to bring him to suffer by Judas and the other wicked instruments whom he employed, and so to bruise his heel, which it was told him (Gen 3:15) he should have to do, and would do, though it would be the breaking of his own head. He departed now till that season came which Christ calls the power of darkness (Luk 22:53), and when the prince of this world would again come, Joh 14:30.
Historical interpretation
Nine Centuries of Reception
14 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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But John, who had commenced his Gospel from God, saying, In the beginning was the Word, did not describe the temptation of the Lord, because God can not be tempted, of whom he wrote. But because in the Gospels of Matthew and Luke the human generations are given, and in Mark it is man who is tempted, therefore Matthew, Luke, and Mark have described the temptation of the Lord.
(non occ.) The devil entered not into a contest with God, (for he durst not, and therefore said, If thou art the Son of God,) but he contended with man whom once he had power to deceive.
(non occ.) The enemy came to Him as man, but not finding in Him the marks of his ancient seed, he departed.
[Satan] set [Jesus] up on the pinnacle of the temple. Satan wanted him to suppose that he who was a man could become God, by means of the godly house, just as Satan had once made Adam suppose that he could become God by means of that tree. He brought him up to the mountain, as though he were in need. “To you will I give the kingdoms, if you will adore me.” When he changed his mode of cunning, he did not change the true One with it. In the beginning God made him, and, when complete, he was in need and a worshiper. But Satan became blind in the arrogance of his worship, because of all that he had acquired, and for this reason he was punished even more. Because Satan did not recognize the One who knew him intimately, our Lord addressed him by his name, Satan. But he did not know how he should address our Lord.Therefore he said to him, “Fall down from here, for it is written, ‘They will guard you lest you stumble.’ ” Tempter, if it is concerning him that the psalm is fulfilled, is it not also written there, “With his wings, that he may deliver you”? It is not possible for a bird to fall, for the air beneath its wings is like the earth. Is it not also written, “You will tread on the serpent and the lion"? Satan studied only those passages from Scriptures that were convenient to him and omitted those which were harmful to him. The heretics are like this too. They appropriate from Scripture those passages that suit their erroneous teaching and omit those that refute their errors, thereby demonstrating that they are disciples of this master.
(ubi sup.) In lawful contests the battle is terminated either when the adversary surrenders of his own accord to the conqueror, or is defeated in three falls, according to the rules of the art of fighting. Hence it follows, And all the temptation being completed, &c.
You see, ancient errors are undone in Christ’s footprints, and the snares, first of the stomach, second of sexual sin, and third of ambition, are loosed. For Adam was enticed by food. Because he willingly transgressed in the matter of the forbidden tree, he also was charged with heedless ambition, for he desired to be like the Godhead. Therefore the Lord first remitted the debt of the ancient wrong, in order that, having shaken off the yoke of captivity, we may learn to overcome our faults with the help of the Scriptures.… The devil shakes the whole world with cunning deceit, in order to corrupt people, and fights with all the enticements of this age. You must beware of his flattery all the more. Food had not persuaded Eve, nor had the forgetfulness of the commands deprived her. If she had been willing to worship the Lord alone, she would not have sought what was not due to her. So a remedy is given, which blunts the dart of ambition, so that we serve the Lord alone. Pious devotion lacks ambition.
The next weapon he uses is that of boasting, which always causes the offender to fall down; for they who love to boast of the glory of their virtue descend from the stand and vantage ground of their good deeds. Hence it is said, And he led him to Jerusalem.
It is the fate of boasting, that while a man thinks he is climbing higher, he is by his pretension to lofty deeds brought low. Hence it follows, And he said unto him, If thou art the Son of God, throw thyself down.
That is truly the devil's language, which seeks to cast down the soul of man from the high ground of its good deeds, while he shows at the same time both his weakness and malice, for he can injure no one that does not first cast himself down. For he who forsaking heavenly things pursues earthly, rushes as it were wilfully down the self-sought precipice of a falling life. As soon then as the devil perceived his dart blunted, he who had subdued all men to his own power, began to think he had to deal with more than man. But Satan transforms himself into an angel of light, and often from the Holy Scriptures weaves his mesh for the faithful: hence it follows, It is written, He shall give, &c.
Let not the heretic entrap thee by bringing examples from the Scriptures. The devil makes use of the testimony of the Scriptures not to teach but to deceive.
But the Lord, to prevent the thought that those things which had been prophesied of Him were fulfilled according to the devil's will, and not by the authority of His own divine power, again so foils his cunning, that he who had alleged the testimony of Scripture, should by Scripture himself be overthrown. Hence it follows, And Jesus answering said, It is said, Thou shalt not tempt the Lord thy God.
He would not have said that all the temptation was ended, had there not been in the three temptations which have been described the materials for every crime; for the causes of temptations are the causes of desire, namely, the delight of the flesh, the pomp of vain-glory, greediness of power.
You see then that the devil is not obstinate on the field, is wont to give way to true virtue; and if he ceases not to hate, he yet dreads to advance, for so he escapes a more frequent defeat. As soon then as he heard the name of God, he retired (it is said) for a season, for afterwards he comes not to tempt, but to fight openly.
For it is of the devil to cast one's self into dangers, and try whether God will rescue us.
But mark how the Lord, instead of being troubled, condescends to dispute from the Scriptures with the wicked one, that thou, as far as thou art able, mightest become like Christ. The devil knew the arms of Christ, beneath which he sunk. Christ took him captive by meekness, He overcame him by humility. Do thou also, when thou seest a man who has become a devil coming to meet thee, subdue him in like manner. Teach thy soul to conform its words to those of Christ. For as a Roman judge, who on the bench refuses to hear the reply of one who knows not how to speak as he does; so also Christ, except thou speakest after His manner, will neither hear thee nor protect thee.
Still the pinnacle stands, outlasting the temple’s destruction,
For the corner raised up from that stone which the builders rejected
Will remain throughout all ages forever and ever.
Now it is head of the temple and holds the new stones together.
God gives not help to those who tempt Him, but to those who believe on Him. Christ therefore did not show His miracles to them that tempted Him, but said to them, An evil generation seeketh a sign, and no sign shall be given to them. (Mat. 12:39.)
When tempted by the devil, the Lord responded with the precepts of sacred Scripture, and he who could have plunged his tempter into the abyss by that Word which he was, did not display the power of his might, but gave only the precepts of divine Scripture, so that he might offer us an example of his patience, that whenever we suffer anything from wicked people, we might be stirred to teaching rather than to vengeance.
(lib. ad. piet. ex. 12.) Or the devil had prompted Christ in the desert to prefer the things of the world to the love of God. The Lord commanded him to leave Him, (which itself was a mark of Divine love.) It was afterwards then enough to make Christ appear the false advocate of love to His neighbours, and therefore while He was teaching the paths of life, the devil stirred up the Gentiles and Pharisees to lay traps for Him that He might be brought to hate them. But the Lord, from the feeling of love which He had towards them, exhorted, reproved, ceased not to bestow mercy upon them.
(ut sup.) But the reason why one Evangelist places this event first, and another that, is because vain-glory and covetousness give birth in turn to one another.
And Jesus answering said to him: It is said: You shall not tempt the Lord your God. The devil's false arrows from the Scriptures, he breaks with the true shields of the Scriptures. And it is to be noted that he brought forth necessary testimonies only from Deuteronomy, to show the sacraments of the second law. You shall not tempt, he says, the Lord your God. For it was suggested to him as if to a man, that he should test by some sign how great he was, that is, how much he could do with God. This is done wrongly, when it is done. For it pertains to sound doctrine, when a man has something to do, not to tempt the Lord his God. For the Savior himself could indeed protect his disciples, to whom he said: If they persecute you in one city, flee to another (Matt. X). He provided an example of this beforehand. For though he had the power to lay down his life, and would not lay it down except when he wanted, yet as an infant he fled to Egypt with his parents carrying him. And he went up to the feast not openly, but secretly, while at other times he spoke openly to the angry Jews and to those listening with the most hostile intention, who yet were unable to lay hands on him because his hour had not yet come. So he who, by teaching and rebuking openly, and yet not allowing the rage of his enemies to have any effect on him, demonstrated the power of God, but by fleeing and hiding, he also taught the weakness of man, so that man should not dare to tempt God, when he has something to do to escape what must be avoided.
But some one may ask how this injunction agrees with the word of the Apostle, which says, Beloved, serve one another. (Gal. 5:13.) In the Greek, δουλεία signifies a common service, (i. e. given either to God or man,) according to which we are bid to serve one another; but λατρεία is the service due to the worship of the Deity, with which we are bid to serve God alone.
Or, having tempted Him in the desert with pleasure, he retires from Him until the crucifixion, when he was about to tempt Him with sorrow.
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Summary
Luke 4:12 presents Jesus' definitive response to Satan's third temptation in the wilderness, where He firmly rejects the devil's attempt to manipulate divine protection through a presumptuous act. By quoting from Deuteronomy, Jesus not only demonstrates His perfect obedience and unwavering reliance on God's Word but also establishes a crucial principle against testing the Lord's character or sovereignty through reckless demands or challenges. This pivotal moment underscores the integrity of Jesus' faith and sets a timeless example for discerning true trust from dangerous presumption.
Context
Literary Context
This verse concludes the dramatic narrative of Jesus' temptation in the wilderness, immediately following Satan's third and most audacious challenge. After failing to entice Jesus with physical gratification (Luke 4:3-4) and worldly power (Luke 4:5-8), Satan transports Jesus to the pinnacle of the temple in Jerusalem. There, the tempter twists Scripture, quoting Psalm 91:11-12 to provoke Jesus into a public, miraculous display of divine protection by throwing Himself down. Jesus' concise and authoritative rebuke in Luke 4:12 directly counters Satan's manipulation, drawing upon the true intent of God's law found in Deuteronomy 6:16. This entire episode, also recounted in Matthew 4:1-11, serves as a foundational demonstration of Jesus' perfect humanity, His reliance on Scripture, and His victory over the forces of evil at the outset of His public ministry.
Historical & Cultural Context
The wilderness setting evokes the forty years of Israel's wandering, during which they repeatedly "tested" God's patience and provision (Exodus 17:1-7). Jesus' forty days of fasting and temptation parallel this period, but with a crucial difference: He perfectly obeys where Israel failed. The "pinnacle of the temple" was likely the southeastern corner, a dizzying height overlooking the Kidron Valley, a place where a public, miraculous descent would have been a spectacular display. For a Jewish audience, the command "You shall not tempt the Lord your God" would immediately recall Deuteronomy 6:16, which refers to Israel's rebellion at Massah, where they demanded water and questioned God's presence among them. This historical precedent highlights the gravity of "testing God" – it implies a lack of trust, a challenge to His authority, or a demand for Him to prove Himself on human terms.
Key Themes
Luke 4:12 powerfully contributes to several overarching themes in Luke's Gospel and the broader biblical narrative. Firstly, it underscores the supremacy and authority of Scripture as the ultimate weapon against spiritual deception. Jesus, despite His divine nature, consistently grounds His responses in the written Word, setting an example for all believers. Secondly, the verse illuminates the critical distinction between true faith and presumptuous testing. Genuine faith trusts God's character and promises without demanding miraculous proofs or forcing His hand, whereas "tempting God" demonstrates a lack of reverence and a desire to manipulate divine power. This theme is crucial for understanding the nature of a right relationship with God. Finally, Jesus' victory over temptation establishes His perfect obedience and sinlessness, foundational to His role as the spotless Lamb of God and the ultimate High Priest who can sympathize with our weaknesses (Hebrews 4:15).
Exposition and Analysis
Key Word Analysis
Derived from ek (out of) and peirázō (to test, try). While peirázō can be neutral, ekpeirázō intensifies the meaning, signifying "to test thoroughly" or "to test to the uttermost." When applied to God, as it is here, it carries the strong negative connotation of putting Him to an unwarranted, presumptuous test, often rooted in doubt, a challenge to His authority, or a demand for Him to prove Himself. It implies a demand for God to act outside of His revealed will or to perform a miracle to satisfy human curiosity or unbelief, rather than trusting His sovereign plan.
Meaning "supreme in authority," "controller," or "Master." This title emphasizes God's absolute sovereignty and rightful dominion. By calling God "Lord," Jesus highlights that God is not to be subjected to human demands or tests, but is to be revered and obeyed as the ultimate authority. To "tempt the Lord" is therefore an act of rebellion against His supreme authority.
Referring to the supreme Divinity. Coupled with "Lord," this term reinforces the divine nature and majesty of the One who must not be tested. It speaks to God's inherent holiness, omnipotence, and wisdom, all of which are dishonored when His creatures attempt to manipulate Him or force His hand.
Verse Breakdown
"And Jesus answering said unto him,"
This phrase introduces Jesus' direct and authoritative response to Satan's third temptation. The verb "answering" (G611, apokrínomai) here implies not just a reply, but a decisive counter-argument, a conclusion reached and stated firmly. It highlights Jesus' active engagement with the temptation, not as a passive recipient, but as one who possesses the truth and wields it with power.
"It is said,"
This brief but profound phrase (G3754, hóti + G2046, eréō or G2036, épō) signifies Jesus' reliance on the written Word of God. Instead of relying on His own divine power or personal authority in this moment of temptation, Jesus appeals to a higher, established authority – the Scripture. This phrase functions as a direct quotation marker, indicating that what follows is a divinely inspired truth, unchangeable and unassailable.
"Thou shalt not tempt the Lord thy God."
This is a direct quote from Deuteronomy 6:16. The imperative "shalt not" (G3756, ou + G1598, ekpeirázō) is a strong prohibition against presumptuously putting God to the test. The phrase "the Lord thy God" (G2962, kýrios + G4675, soû + G2316, theós) emphasizes the personal and covenantal relationship between God and His people, implying that such testing is a breach of trust and an affront to His character and sovereignty. Jesus uses God's own Word to defend God's honor and to expose the deceptive nature of Satan's challenge.
Literary Devices
Luke 4:12 masterfully employs several literary devices. The most prominent is Allusion, as Jesus directly alludes to and quotes Deuteronomy 6:16, a passage deeply significant in Jewish thought, recalling Israel's failure at Massah. This not only validates the authority of the Old Testament but also positions Jesus as the faithful Israelite who perfectly fulfills the Law. There is also profound Irony in Satan, the tempter, being rebuked by a command against tempting God. Satan's attempt to manipulate Scripture is met with a true and uncorrupted application of Scripture, highlighting his ultimate defeat. Furthermore, the passage functions as Didacticism, serving as a direct teaching moment for Luke's audience. Jesus' method of combating temptation with the Word of God provides a clear model for believers facing spiritual warfare, emphasizing the power and necessity of biblical literacy and application.
Theological and Thematic Connections
Luke 4:12 stands as a theological anchor, demonstrating the profound reverence due to God and the proper posture of faith. It teaches that true faith does not demand God to prove Himself through reckless acts or to conform to human expectations; rather, it humbly trusts in His revealed character and promises, even when circumstances are challenging. Jesus' response underscores that God's sovereignty is not to be challenged or manipulated, and His Word is the unassailable truth against all deception. This moment solidifies the principle that spiritual victory is found not in human strength or spectacular displays, but in steadfast obedience to divine revelation, affirming the absolute authority of Scripture over all earthly and demonic powers.
Reflection and Application
Luke 4:12 offers timeless and profound lessons for every believer navigating the complexities of life and faith. In a world that often demands immediate gratification, visible proofs, and tangible results, Jesus' example calls us to a deeper, more reverent trust in God. We are reminded that genuine faith is not about testing God's limits or demanding that He act according to our will, but about humbly submitting to His wisdom, timing, and sovereign plan. This verse encourages us to be deeply rooted in God's Word, allowing it to shape our understanding of God's character and to serve as our primary defense against the subtle deceptions of the enemy. It challenges us to discern between a faithful reliance on God's promises and a presumptuous expectation that God must perform miracles on our terms. Ultimately, it calls us to honor God's holiness and sovereignty by trusting Him completely, without putting Him to the test.
Questions for Reflection
FAQ
What does it mean to "tempt the Lord thy God"?
To "tempt the Lord your God" (G1598, ekpeirázō G2962, kýrios G2316, theós) means to put God to an unwarranted or presumptuous test. It's not about seeking God's guidance or trusting His promises, but rather about challenging His character, demanding He prove Himself, or forcing His hand to act according to human will or for selfish motives. This concept is rooted in Old Testament instances where Israel, lacking faith, demanded miraculous proofs from God, such as at Massah (Exodus 17:1-7). Satan's challenge to Jesus to throw Himself from the temple pinnacle was a prime example: a demand for God to perform a miracle to satisfy a presumptuous test, rather than a humble act of faith. Jesus' response underscores that God is sovereign and not to be manipulated or subjected to human demands.
Why did Jesus quote Deuteronomy 6:16 in response to Satan?
Jesus quoted Deuteronomy 6:16 for several crucial reasons. Firstly, it demonstrated His absolute reliance on and submission to the authority of God's written Word, even as the Son of God. He modeled for humanity how to combat spiritual deception: not with personal power or spectacular displays, but with the truth of Scripture. Secondly, Deuteronomy 6:16 directly addressed the nature of Satan's temptation, which was a presumptuous test of God. By quoting this specific verse, Jesus exposed the devil's perversion of Psalm 91:11-12 and affirmed the true intent of God's law. It also highlighted Jesus' identity as the faithful Israelite who perfectly obeys where the nation of Israel had historically failed.
Christ-Centered Fulfillment
Luke 4:12, while a direct rebuke to Satan, profoundly reveals the Christ-centered nature of Jesus' mission and person. In His perfect obedience, Jesus stands as the true Israel, succeeding where the nation had repeatedly failed in testing God. His unwavering reliance on the Word of God, even in the face of intense temptation, foreshadows His ultimate submission to the Father's will, culminating in His obedience unto death on the cross (Philippians 2:8). Jesus' victory over the tempter in the wilderness is a prefigurement of His triumph over sin and death, demonstrating that He is indeed the Stronger Man who binds the strong man (Luke 11:21-22). As the sinless Lamb of God, He perfectly honors the Father, never putting God to the test, but always trusting His sovereign plan. This perfect obedience and reverent trust qualify Him as our High Priest, one who has been tempted in every way, just as we are, yet without sin (Hebrews 4:15), enabling Him to sympathize with and deliver those who are tempted (Hebrews 2:18). Thus, Luke 4:12 is not merely a moral lesson but a foundational revelation of Christ's perfect righteousness and His redemptive victory over the dominion of evil.