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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
11 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
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.
(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.
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.
When the Lord had been tempted with this triple temptation—because in all the allurements of the world these three are to be found, either pleasure or curiosity or pride—what did the Evangelist say? After the devil had concluded every temptation—every kind, but of the alluring sort—there remained the other sort of temptation, by harsh and hard treatment, savage treatment, atrocious and ferocious treatment. Yes, there remained the other sort of temptation. The Evangelist knew this, knew what had been carried out, what remained, and so he said, “After the devil had completed every temptation, he departed from him until the time.” He departed from him in the form, that is, of the insidious serpent. He is going to come in the form of the roaring lion. The one who will trample on the lion and the cobra will conquer him. Satan will return. He will enter Judas and will make him betray his master. He will bring along the Jews, not flattering now, but raging. Taking possession of his own instruments, he will cry out with the tongues of all of them, “Crucify him, crucify him!” That Christ was the conqueror there, why should we be surprised? He was almighty God.
But it should be noted that when the devil departed, the temptation was complete. By the same means by which the ancient enemy boasted of having conquered the first man, he is conquered by the second man, so that he might depart from our hearts, captured at the very entrance by which he had entered and held us.
Consider how great is the patience of God, and how great is our impatience. Behold, the Lord endured the adversity of the devil, and answered him with nothing but words of gentleness. He bore him whom he could have punished, so that his praise might grow higher from this: that he overcame his enemy not by destroying him, but by enduring him for the time being.
(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.
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.
And when all temptation was finished, the devil departed from him for a time. You see, the devil himself is not persistent in effort, but usually yields to virtue. And although he never ceases to envy, he fears to persist, because he often flees from being triumphed over. Therefore, hearing the name of God, he departed (he says) for a time. Later, he came not to tempt, but to openly fight. Although often the ancient enemy, after he has inflicted the struggle of temptations on our mind, retreats temporarily from his own contest, not to end the malice he has inflicted, but so that, returning suddenly, he may burst in more easily and unexpectedly on hearts made secure through peace. It should be noted, however, that after the three deceptions of the tempter were exposed, he says that all temptation was finished. Because indeed, in these are embraced the origins and sources of all vices. With John attesting who said: For all that is in the world, is the lust of the flesh, and the lust of the eyes, and the pride of life (1 John 2). And in the gospel parable, only three affairs of the reprobate exclude them from the feasts of eternal life. The first (he says) said: I have bought a field, and I must go out and see it. And another said: I have bought five yoke of oxen, and I go to prove them. And another said: I have married a wife, and therefore I cannot come. The desire for a wife, like gluttony, concerns the lust of the flesh. The purchase of a villa, which is not devoid of greed, pertains to the pride of life. The trial of five yokes, that is, curiosity about physical things, which is vain glory, is related to the lust of the eyes. For curiosity prevails mostly through the eyes, and the Lord Himself is indeed tempted face to face as if by a stronger one. But we, having received the grace of the Spirit in baptism, enter the desert of virtues, when we undertake the Lenten fast, that is, determining to abstain from worldly enticements throughout our life, we are either tempted by hidden snares or sometimes even struck closer. He who, persuading, says: You are a strong man, eat and drink, and remain the same, should be guarded against, lest he unknowingly offers us the serpent’s old poison. And it must be said: Man does not live on bread alone, but on every word of God. Indeed, many who have overcome the lust of the flesh are immediately tempted by greed and are often also overcome, so much so that they do not fear to worship the devil for the gifts offered. When many praise their continence, and even greater persons honor them, giving gifts, it happens that the victors over pleasures are conquered by love of money, and with growing madness over time, they not only do not refrain from consorting with the demon-filled rich whom they recognize through blatant crimes, but also bow their heads in worship and embrace them. Hence the Apostle says that greed is idolatry. If, following the Savior's example, they triumph over this by worshiping the Lord, their God, and serving Him alone for eternal joys, the third pestilence of vain glory will come, which exalts the victors over the previous vices because of their own strength, presuming that those placed on the height of virtues can no longer fall. And this is clearly to tempt God with curious eyes, boasting of one's merits. Against this, the Lord, increasing the disciples’ faith, said: When you have done all that is commanded you, say: We are unworthy servants; we have done what we ought to do (Luke XVII). For when He elsewhere commanded that we do not perform our righteousness before men, He added only fasting, almsgiving, and prayer in the same definition, opposing three weapons of defense against the triple weapon of the enemy: that fasting may drive away the lust of the flesh, almsgiving may drive away greed, and prayers may drive away the boast of merits. It is sufficient to have said these things about the principles of the gospel dispensation in one book; however, considering both our own peace and the benefit of the readers, let us look at the following deeds or words of the Savior more attentively from another beginning. For, as Augustine says, in some way the reader’s concentration is refreshed at the end of a book, like the traveler’s strength at a hostel.
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 4:13 marks the conclusion of Jesus' forty-day period of intense temptation in the wilderness, where the devil subjected Him to a comprehensive series of trials. Following Jesus' unwavering resistance and victorious use of Scripture, the adversary is compelled to withdraw, though significantly, his departure is described as being "for a season," indicating a temporary retreat rather than a final defeat, foreshadowing future confrontations.
Context
Literary Context
This verse serves as the decisive conclusion to the pivotal narrative of Jesus' temptation in the wilderness, immediately following His baptism and anointing by the Holy Spirit as recounted in Luke 3:21-22. After His baptism, Jesus is explicitly "led by the Spirit into the wilderness" (Luke 4:1) to be tempted by the devil for forty days. The preceding verses (Luke 4:3-12) detail three specific, escalating temptations: the appeal to physical hunger (turning stones into bread), the lure of worldly power and glory (worshiping Satan for all the kingdoms of the world), and the test of divine protection and presumption (jumping from the temple pinnacle). In each instance, Jesus decisively counters the devil's propositions by quoting Scripture, demonstrating perfect obedience and reliance on God's Word, setting the stage for His public ministry.
Historical & Cultural Context
The wilderness (ἔρημος, erēmos) in biblical tradition is often a place of testing, purification, and divine encounter, recalling Israel's forty years in the wilderness (Deuteronomy 8:2-3) and Elijah's forty-day journey (1 Kings 19:8). For a Jewish audience, the concept of a spiritual adversary, the "devil" or "Satan," was well-established, representing the embodiment of evil and opposition to God's will. The temptation account thus positions Jesus as the faithful Israelite and the new Adam, succeeding where the first Adam failed (Romans 5:12-19), and where Israel often faltered, demonstrating His perfect obedience in the face of the ultimate spiritual foe.
Key Themes
Luke 4:13 powerfully underscores several key themes central to Luke's Gospel and the broader biblical narrative. Firstly, it highlights Christ's Unblemished Victory and Sinlessness, affirming His qualification as the perfect Lamb of God, fully human yet without sin, capable of being the ultimate sacrifice for humanity. His unwavering resistance to "all the temptation" proves His impeccable character and divine authority. Secondly, the phrase "for a season" introduces the theme of The Devil's Persistent but Subordinate Nature. It signals that while Jesus has achieved a decisive victory in this encounter, the spiritual warfare is not over; the devil's retreat is strategic and temporary, foreshadowing future attempts to hinder Jesus' ministry, particularly during His passion (Luke 22:3 and Luke 22:53). Finally, the entire temptation narrative, culminating in this verse, powerfully demonstrates The Supreme Authority and Power of God's Word. Jesus' consistent use of "It is written..." (Luke 4:4, Luke 4:8, Luke 4:12) to combat temptation serves as a foundational example for believers, emphasizing that victory over evil is secured through reliance on divine truth.
Exposition and Analysis
Key Word Analysis
From diabállō, meaning "to throw across," "to slander," or "to accuse." This term denotes a traducer, a false accuser, and is specifically used to refer to Satan. In this context, it emphasizes the devil's role as the malicious slanderer and adversary of God and humanity, actively seeking to undermine Jesus' mission through deceptive and tempting proposals.
From peirázō, meaning "to test," "to try," or "to prove." While it can refer to a trial intended for growth or proof of character, when associated with the devil, it unequivocally signifies an enticement to sin, a solicitation designed to cause moral failure and separation from God. The "all the temptation" indicates the comprehensive and exhaustive nature of the devil's assault.
Of uncertain affinity, this word refers to an opportune or set time, a proper or due season, or a specific period. It is distinct from chronos (χρόνος), which denotes chronological time. The use of kairós here is crucial, implying a divinely appointed or determined interval, underscoring that the devil's retreat was not a permanent surrender but a strategic withdrawal until another opportune moment for opposition arose.
Verse Breakdown
"And when the devil had ended all the temptation"
This clause highlights the completion and comprehensive nature of the devil's assault. The Greek verb synteléō (G4931, "had ended") signifies a bringing to a full conclusion or execution. It suggests that the devil had exhausted his repertoire of direct, frontal attacks against Jesus, having thrown "all" (G3956, pâs) his cunning and power into this concentrated period of temptation. Jesus' victory is therefore not partial but absolute over the devil's full onslaught.
"he departed from him"
This phrase indicates the devil's forced withdrawal. The verb aphístēmi (G868, "departed") implies a removal or a drawing away. The devil's departure is a direct consequence of Jesus' steadfast resistance and His wielding of God's Word. It signifies a tactical retreat, acknowledging Jesus' immediate triumph in this spiritual battle.
"for a season"
This critical phrase, translating áchri kairoú (G891, G2540), emphasizes the temporary nature of the devil's absence. It means "until a time" or "for a while," strongly implying that the devil would return at a suitable or opportune moment. This foreshadows continued spiritual opposition throughout Jesus' ministry, culminating in the "hour of darkness" leading to His crucifixion, which the devil would instigate.
Literary Devices
Luke 4:13, as the concluding statement of the temptation narrative, employs several powerful literary devices. Foreshadowing is prominent in the phrase "for a season," which subtly yet clearly indicates that the devil's defeat is not final, but rather a temporary strategic retreat. This prepares the reader for future encounters between Jesus and the forces of evil, particularly the ultimate confrontation at the cross, often referred to as Satan's "hour" (Luke 22:53). The entire episode functions as Symbolism, with the wilderness representing a place of testing and spiritual battle, and Jesus' forty days echoing Israel's forty years of testing in the wilderness, positioning Him as the true and faithful Israel who perfectly obeys God where the nation often failed. There is also an implicit Contrast between Jesus' perfect obedience and Adam's disobedience in the Garden of Eden, establishing Jesus as the "Last Adam" who reverses the curse of sin through His faithfulness. Finally, the narrative serves as a Paradigm or Exemplar, providing a model for believers on how to resist temptation through reliance on God's Word and the power of the Holy Spirit.
Theological and Thematic Connections
Luke 4:13 is profoundly significant, marking Jesus' decisive victory over the devil's comprehensive assault and validating His identity as the Son of God, fully prepared to embark on His public ministry. This triumph establishes His authority over the forces of evil and underscores His sinless perfection, a necessary qualification for His redemptive work. The temporary nature of the devil's retreat, however, teaches us that spiritual warfare is an ongoing reality in the life of Christ and, by extension, in the lives of His followers. It reveals the devil's relentless nature, always seeking an "opportune time" to tempt and accuse, yet always ultimately subject to God's sovereign control. This verse affirms that through Christ, victory over temptation is possible, not by human strength alone, but by reliance on God's Word and the power of the Holy Spirit, just as Jesus demonstrated.
Reflection and Application
Luke 4:13 offers profound and enduring lessons for every believer navigating the complexities of spiritual life. Jesus' experience reminds us that even the Son of God faced intense temptation, and His victory serves as both an encouragement and a model. We should not be surprised when we encounter trials and temptations, for the adversary is persistent and seeks opportune moments to attack. However, like Jesus, we are not left defenseless. Our victory is found in actively resisting the devil, not in our own strength, but by wielding the "sword of the Spirit, which is the word of God" (Ephesians 6:17). This requires diligent study and meditation on Scripture, allowing it to dwell richly within us, so that it becomes our immediate defense in moments of spiritual assault. Furthermore, Jesus' reliance on the Holy Spirit, who led Him into and sustained Him through the wilderness, underscores the vital role of the Spirit in empowering us to overcome sin and temptation. We are called to remain vigilant, sober, and prayerful, knowing that while the devil may retreat "for a season," he will return, and our steadfastness in Christ is our ultimate shield.
Questions for Reflection
FAQ
Why did the devil depart "for a season" and not permanently?
The phrase "for a season" (Greek: achri kairou) is crucial because it indicates a temporary, strategic retreat by the devil, not a final surrender. It signifies that while Jesus won this particular battle, the spiritual war was far from over. The devil, as the persistent adversary, would continue to seek "opportune times" (kairoi) to tempt and oppose Jesus throughout His ministry. This foreshadows later attempts, such as influencing Judas Iscariot (Luke 22:3) and seeking to "sift" Peter (Luke 22:31), culminating in the "hour of darkness" at Jesus' passion (Luke 22:53), which was the devil's perceived opportune moment. It underscores the ongoing reality of spiritual warfare until Christ's ultimate and final victory.
Christ-Centered Fulfillment
Luke 4:13 is a pivotal moment that profoundly points to Christ's unique identity and redemptive work. Jesus' perfect victory over "all the temptation" in the wilderness establishes Him as the sinless Lamb of God, the only one qualified to bear the sins of the world. Unlike Adam, who succumbed to temptation in a garden of plenty (Genesis 3:6), Jesus, the "Last Adam" (1 Corinthians 15:45), triumphs in the desolate wilderness, demonstrating His perfect obedience and unwavering faithfulness to God's Word. This victory is not merely a personal triumph but a foundational act for humanity's salvation, as He perfectly fulfills the righteousness that we cannot attain (Romans 5:19). Furthermore, the devil's temporary retreat "for a season" foreshadows the ultimate confrontation at the cross, where Christ, through His sacrificial death and resurrection, would decisively "destroy the works of the devil" (1 John 3:8) and disarm the powers and authorities (Colossians 2:15). Thus, Luke 4:13 is a powerful declaration that Jesus is indeed the Christ, the victorious King who has conquered sin, death, and the devil, securing eternal freedom for all who believe in Him (Hebrews 2:14-15).