9And he led Him to Jerusalem and had Him stand on the pinnacle of the temple, and said to Him, “If You are the Son of God, throw Yourself down from here;

10for it is written,
         ‘HE WILL COMMAND HIS ANGELS CONCERNING YOU TO GUARD YOU,’

11and,
         ‘ON their HANDS THEY WILL BEAR YOU UP,
         SO THAT YOU WILL NOT STRIKE YOUR FOOT AGAINST A STONE.’”

12And Jesus answered and said to him, “It is said, ‘YOU SHALL NOT PUT THE LORD YOUR GOD TO THE TEST.’”

      13When the devil had finished every temptation, he left Him until an opportune time.

Jesus’ Public Ministry

      14And Jesus returned to Galilee in the power of the Spirit, and news about Him spread through all the surrounding district. 15And He began teaching in their synagogues and was praised by all.

      16And He came to Nazareth, where He had been brought up; and as was His custom, He entered the synagogue on the Sabbath, and stood up to read. 17And the book of the prophet Isaiah was handed to Him. And He opened the book and found the place where it was written,

18“THE SPIRIT OF THE LORD IS UPON ME,
         BECAUSE HE ANOINTED ME TO PREACH THE GOSPEL TO THE POOR.
         HE HAS SENT ME TO PROCLAIM RELEASE TO THE CAPTIVES,
         AND RECOVERY OF SIGHT TO THE BLIND,
         TO SET FREE THOSE WHO ARE OPPRESSED,

19TO PROCLAIM THE FAVORABLE YEAR OF THE LORD.”
20And He closed the book, gave it back to the attendant and sat down; and the eyes of all in the synagogue were fixed on Him. 21And He began to say to them, “Today this Scripture has been fulfilled in your hearing.” 22And all were speaking well of Him, and wondering at the gracious words which were falling from His lips; and they were saying, “Is this not Joseph’s son?” 23And He said to them, “No doubt you will quote this proverb to Me, ‘Physician, heal yourself! Whatever we heard was done at Capernaum, do here in your hometown as well.’” 24And He said, “Truly I say to you, no prophet is welcome in his hometown. 25“But I say to you in truth, there were many widows in Israel in the days of Elijah, when the sky was shut up for three years and six months, when a great famine came over all the land; 26and yet Elijah was sent to none of them, but only to Zarephath, in the land of Sidon, to a woman who was a widow. 27“And there were many lepers in Israel in the time of Elisha the prophet; and none of them was cleansed, but only Naaman the Syrian.” 28And all the people in the synagogue were filled with rage as they heard these things; 29and they got up and drove Him out of the city, and led Him to the brow of the hill on which their city had been built, in order to throw Him down the cliff. 30But passing through their midst, He went His way.

      31And He came down to Capernaum, a city of Galilee, and He was teaching them on the Sabbath; 32and they were amazed at His teaching, for His message was with authority. 33In the synagogue there was a man possessed by the spirit of an unclean demon, and he cried out with a loud voice, 34“Let us alone! What business do we have with each other, Jesus of Nazareth? Have You come to destroy us? I know who You are—the Holy One of God!” 35But Jesus rebuked him, saying, “Be quiet and come out of him!” And when the demon had thrown him down in the midst of the people, he came out of him without doing him any harm. 36And amazement came upon them all, and they began talking with one another saying, “What is this message? For with authority and power He commands the unclean spirits and they come out.” 37And the report about Him was spreading into every locality in the surrounding district.

Many Are Healed

      38Then He got up and left the synagogue, and entered Simon’s home. Now Simon’s mother-in-law was suffering from a high fever, and they asked Him to help her. 39And standing over her, He rebuked the fever, and it left her; and she immediately got up and waited on them.

      40While the sun was setting, all those who had any who were sick with various diseases brought them to Him; and laying His hands on each one of them, He was healing them. 41Demons also were coming out of many, shouting, “You are the Son of God!” But rebuking them, He would not allow them to speak, because they knew Him to be the Christ.

      42When day came, Jesus left and went to a secluded place; and the crowds were searching for Him, and came to Him and tried to keep Him from going away from them. 43But He said to them, “I must preach the kingdom of God to the other cities also, for I was sent for this purpose.”

      44So He kept on preaching in the synagogues of Judea.

Parallel Verses

New American Standard Bible (©1995)
And he led Him up and showed Him all the kingdoms of the world in a moment of time.

GOD'S WORD® Translation (©1995)
The devil took him to a high place and showed him all the kingdoms of the world in an instant.

King James Bible
And the devil, taking him up into an high mountain, shewed unto him all the kingdoms of the world in a moment of time.

Douay-Rheims Bible
And the devil led him into a high mountain, and shewed him all the kingdoms of the world in a moment of time;

Darby Bible Translation
And the devil, leading him up into a high mountain, shewed him all the kingdoms of the habitable world in a moment of time.

English Revised Version
And he led him up, and shewed him all the kingdoms of the world in a moment of time.

Webster's Bible Translation
And the devil taking him up upon a high mountain, showed to him all the kingdoms of the world in a moment of time.

Weymouth New Testament
The Devil next led Him up and caused Him to see at a glance all the kingdoms of the world.

World English Bible
The devil, leading him up on a high mountain, showed him all the kingdoms of the world in a moment of time.

Young's Literal Translation
And the Devil having brought him up to an high mountain, shewed to him all the kingdoms of the world in a moment of time,

Cross References

Matthew 4:8 Again, the devil took Him to a very high mountain and showed Him all the kingdoms of the world and their glory;

Matthew 24:14 "This gospel of the kingdom shall be preached in the whole world as a testimony to all the nations, and then the end will come.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 4

We left Christ newly baptized, and owned by a voice from heaven and the descent of the Holy Ghost upon him. Now, in this chapter, we have, I. A further preparation of him for his public ministry by his being tempted in the wilderness, of which we had the same account before in Matthew as we have here (v. 1-13). II. His entrance upon his public work in Galilee (v. 14, 15), particularly, 1. At Nazareth, the city where he had been bred up (v. 16-30), which we had no account of before in Matthew. 2. At Capernaum, where, having preached to admiration (v. 31-32), he cast the devil out of a man that was possessed (v. 33-37), cured Peter's mother-in-law of a fever (v. 38, 39), and many others that were sick and possessed (v. 40, 41), and then went and did the same in other cities of Galilee (v. 42-44).

Verses 1-13

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 (v. 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 (v. 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, v. 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 (v. 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? Ps. 78:19, 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 (Jn. 20:30), and particularly the beginning of his miracles, turning water into wine, which he did, that his disciples might believe on him (Jn. 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 (Ps. 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 (v. 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, 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, v. 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, v. 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; 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, Ps. 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, v. 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 (1 Co. 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 (v. 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, v. 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, 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, v. 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 (ch. 2:46); and, if any place under the sun had a guard of angels constantly, it must needs be that, Ps. 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, v. 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, v. 13. Our victorious Redeemer kept his ground, and came off a conqueror, not for himself only, but for us also.

Calvin's Commentary

Matthew 4:5-11

Mark 1:13

Luke 4:5-13

5. Then the devil taketh [313] him into the holy city, and placeth him on the pinnacle [314] of the temple, 6. And saith to him, If thou art the Son of God, throw thyself down: for it is written, He will command his angels concerning thee, and they will carry thee in their hands, lest at any time thou dash thy foot against a stone. 7. Jesus said to him, Again it is written, Thou shalt not tempt the Lord thy God. 8. Again, the devil taketh him to a very high mountain, and pointeth out to him all the kingdoms of the world, and the glory of them; 9. And saith to him, All these things I will give thee, if, falling down, thou shalt adore me. 10. Then Jesus saith to him, Depart, Satan, for it is written, Thou shalt adore the Lord thy God, and him alone thou shalt worship. 11. Then the devil leaveth him, and lo, angels approached, and waited on him.

13. And angels waited on him.

5. And the devil conducted him to a high mountain, and showed him all the kingdoms of the world in a moment. 6. And the devil saith to him, I will give thee this universal power, and the glory of them: for they have been delivered to me, and to whomsoever I will, I give it. 7. If, therefore, bowing down before me, thou shalt worship, all things shall be thine. 8. And Jesus answering said to him, Go behind me, Satan: for it is written, Thou shalt adore the Lord thy God, and him alone thou shalt worship. 9. And he led him to Jerusalem, and placed him on a parapet of the temple, and said to him, If thou art the Son of God, throw thyself down hence: 10. For it is written, that he will command his angels concerning thee, that they may preserve thee: 11. And that they will support thee with their hands, lest thou dash thy foot against a stone. 12. And he answering said to him, It is said, Thou shalt not tempt the Lord thy God. 13. And all the temptation having been finished, the devil departed from him for a time.

Matthew 4:5. Then the devil taketh him. It is not of great importance, that Luke's narrative makes that temptation to be the second, which Matthew places as the third: for it was not the intention of the Evangelists to arrange the history in such a manner, as to preserve on all occasions, the exact order of time, but to draw up an abridged narrative of the events, so as to present, as in a mirror or picture, those things which are most necessary to be known concerning Christ. Let it suffice for us to know that Christ was tempted in three ways. The question, which of these contests was the second, and which was the third, need not give us much trouble or uneasiness. In the exposition, I shall follow the text of Matthew.

Christ is said to have been placed on the pinnacle of the temple. It is asked, was he actually carried to this elevated spot, or was it done in vision? There are many, who obstinately assert, that the body was really and actually conveyed: for they consider it to be unworthy of Christ, that he should be supposed to be liable to the delusions of Satan. But it is easy to dispose of that objection. There is no absurdity in supposing, that this took place by the permission of God and the voluntary subjection of Christ; provided we hold that within, -- that is, in his mind and souls, -- he suffered no delusion. What is next added, that all the kingdoms of the world were placed in the view of Christ, -- as well as what Luke relates, that he was carried to a great distance in one moment, -- agrees better with the idea of a vision, than with any other supposition. In a matter that is doubtful, and where ignorance brings no risk, I choose rather to suspend my judgment, than to furnish contentious people with an occasion of debate. It is also possible, that the second temptation did not follow the first, nor the third the second, in immediate succession, but that some interval of time elapsed. This is even more probable, though the words of Luke might lead to the conclusion, that there was no long interval: for he says, that Christ obtained repose for a time.

But the main question for our consideration is, what was Satan's object in this kind of temptation? That will be best determined, as I have lately hinted, by our Lord's reply to Satan. To meet the stratagem of the enemy, and to repel his attack, Christ interposes, as a shield, these words: Thou shalt not tempt the Lord thy God. Hence it is evident, that the stratagems of the enemy were intended to induce Christ to exalt himself unduly, and to rise, in a daring manner, against God. Satan had formerly attempted to drive Christ to despair, because he was destitute of food, and of the ordinary means of life. Now, he exhorts him to indulge a foolish and vain confidences, -- to neglect the means which are in his powers, -- to throw himself, without necessity, into manifest danger, -- and, as we might say, to overleap all bounds. As it is not proper for us to be discouraged, when we are pressed by "the want of all things," (Deuteronomy 28:57,) but to rely with confidence on God, neither are we at liberty to raise our crests, or ascend higher than God permits us. The design of Satan, we have now ascertained, was to induce Christ to make trial of his divinity, and to rise up, in foolish and wicked rashness, against God.

6. He will charge his angels concerning thee. We must observe this malice of Satan, in misapplying a quotation of Scripture, for the purpose of rendering life deadly to Christ, and of converting bread into poison. The same kind of stratagem he continues daily to employ; and the Son of God, who is the universal model of all the godly, chose to undergo this contest in his own person, that all may be industriously on their guard against being led, by a false application of Scripture, into the snares of Satan. And undoubtedly the Lord grants such a permission to our adversary, that we may not remain in indolent ease, but may be more careful to keep watch. Nor ought we to imitate the madness of those who throw away Scripture, as if it admitted of every kind of interpretation, because the devil misapplies it. For the same reason, we ought to abstain from food, to avoid the risk of being poisoned. Satan profanes the Word of God, and endeavors to torture it for our destruction. But it has been ordained by God for our salvation; and shall the purpose of God be frustrated, unless our indolence deprive his word of its saving effect?

We need not dispute long on these matters. Let us only inquire, what Christ enjoins on us by his example, which we ought to follow as a rule. When Satan wickedly tortures Scripture, does Christ give way to him? Does he allow him to seize and carry off the Scripture, with which he formerly armed himself? On the contrary, he quotes Scripture in his turn, and boldly refutes Satan's wicked slander. Whenever Satan shall cover his deception by Scripture, and ungodly men shall labor to subvert our faith by the same means, let us borrow our armor exclusively from Scripture for the protection of our faith.

Though the promise, he will charge his angels concerning thee, (Psalm 91:11,) relates to all believers, yet it belongs peculiarly to Christ, who is the Head of the whole Church, possesses authority over angels, and commits to them the charge of us. Satan is not wrong in proving from this passage, that angels have been given to Christ, to wait on him, to guard him, and to bear him on their hands. But the fallacy lies in this, that he assigns a wandering and uncertain course to that guardianship of angels, which is only promised to the children of God, when they keep themselves within their bounds, and walk in their ways. If there is any force in that expression, in all thy ways, (Psalm 91:11,) the prophet's meaning is wickedly corrupted and mutilated by Satan, when he applies it, in a violent and wild and confused manner, to extravagant and mistaken courses. God commands us to walk in our ways, and then declares that angels will be our guardians: Satan brings forward the guardianship of angels, for the purpose of advising Christ to put himself unnecessarily in danger, as if he would say: "If you expose yourself to death, contrary to the will of God, angels will protect your life."

7. It is written, Thou shalt not tempt the Lord thy God. The reply of Christ is most appropriate. There is no other way, in which we have a right to expect the assistance promised in that passage, than when believers humbly submit themselves to his guidance: for we cannot rely on his promises, without obeying his commandments. God is tempted in many ways: but in this passage, the word tempt denotes the neglect of those means which he puts into our hands. Those who leave the means which God recommends, and resolve to make trial of his power and might, act as absurdly as if one were to cut off a man's arms and hands, and then order him to work. In short, whoever desires to make an experiment of the divine power, when there is no necessity for it, tempts God by subjecting his promises to an unfair trial.

8. The devil taketh him to a very high mountain. We must keep in mind, what I have already stated, that it was not owing to any weakness of Christ's nature, but to a voluntary dispensation and permission, that Satan produced this effect upon his eyes. Again, while his senses were moved and powerfully affected by the glory of the kingdoms which was presented to them, no inward desire arose in his mind; whereas the lusts of the flesh, like wild beasts, are drawn, and hurry us along, to the objects which please us: for Christ had the same feelings with ourselves, but he had no irregular appetites. The kind of temptation here described was, that Christ should seek, in another manner than from God, the inheritance which he has promised to his children. And here the daring insolence of the devil is manifested, in robbing God of the government of the world, and claiming it for himself. All these things, says he, are mine, and it is only through me that they are obtained.

We have to contend every day with the same imposture: for every believer feels it in himself and it is still more clearly seen in the whole life of the ungodly. Though we are convinced, that all our support, and aid, and comfort, depend on the blessing of God, yet our senses allure and draw us away, to seek assistance from Satan, as if God alone were not enough. A considerable portion of mankind disbelieve the power and authority of God over the world, and imagine that every thing good is bestowed by Satan. For how comes it, that almost all resort to wicked contrivances, to robbery and to fraud, but because they ascribe to Satan what belongs to God, the power of enriching whom he pleases by his blessing? True, indeed, with the mouth they ask that God will give them daily bread, (Matthew 6:11) but it is only with the mouth; for they make Satan the distributor of all the riches in the world.

10. Depart, Satan. Instead of this, Luke has, Depart behind me, Satan. There is no use for speculating about the phrase, behind me, which Christ addressed to Peter, Go behind me, (Matthew 16:23,) as if the same words had not been addressed to Satan. Christ simply bids him go away; [315] and now proceeds with the same kind of defense as before, employing Scripture as a shield, not of reeds, but of brass. He quotes a passage from the law, that God alone is to be adored and worshipped, (Deuteronomy 6:13; Deuteronomy 10:20.) From the application of that passage, and from the circumstances in which it is introduced, it is easy to conclude what is the design of adoration of God, and in what it consists.

Papists deny that God only ought to be adored; and evade this and similar passages by sophistical arguments. Latria, (latreia,) they admit, is adoration, which ought to be given to God alone: but Dulia, (douleia,) is an inferior kind of adoration, which they bestow on dead men, and on their bones and statues. But Christ rejects this frivolous distinction, and claims for God alone proskunesis, worship; by which he warns us to attend more to the matter than to expressions, when we have to do with the worship of God.

Scripture enjoins us to worship God alone: we must inquire, for what end? If a man takes any thing from his glory, and ascribes it to creatures, this is a heinous profanation of divine worship. But it is very evident that this is done, when we go to creatures, to receive from them those good things, of which God desired to be acknowledged as the only Author. Now, as religion is strictly spiritual, and the outward acknowledgment of it relates to the body, so not only the inward worship, but also the outward manifestation of it, is due to God alone. [316]

11. Then the devil leaveth him. Luke expresses more: when all the temptation had been finished. This means, that no truce or relaxation was granted to Christ, till he had been fully tried by every species of contest. He adds, that Christ was left for a season only. This is intended to inform us, that the rest of his life was not entirely free from temptations, but that God restrained the power of Satan, so that Christ was not unseasonably disturbed by him. In like manner, God usually acts towards all his people: for, after permitting them to be sharply tried, he abates, in some measure, the violence of the strife, that they may take breath for a little, and gather courage. What immediately follows, the angels waited on him, I understand as referring to comfort, that Christ might feel, that God the Father took care of him, and fortified him, by his powerful assistance, against Satan. For the very solitude might aggravate the dreariness of his condition, when he was deprived of the kind offices of men, and was with the wild beasts, -- a circumstance which is expressly mentioned by Mark. And yet we must not suppose, that Christ was ever forsaken by the angels: but, in order to allow an opportunity for temptation, the grace of God, though it was present, was sometimes hidden from him, so far as respects the feeling of the flesh.

Footnotes:

[313] "Le transporte;" -- "conveys him."

[314] "Le pinnacle."

[315] "Il vent seulement le rejetter avec son conseil;" -- "he wishes only to reject him with his advice."

[316] "Christ attribue aussi a Dieu seul l'adoration externe, que les Grecs appellent proschunesis: car il use de ce terme qui signifient proprement s'agenouiller ET prosterner par forme de service divin." -- "Christ ascribes also to God alone the external adoration, which the Greeks call proschunesis: for he employs this term, which signifies literally to kneel and bow down, in a form of divine service."

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The Temptation
4 And Jesus, being full of the Holy Ghost, returned from Jordan, and was led by the Spirit into the wilderness, 2. Being forty days tempted of the devil. And in those days He did eat nothing: and when they were ended, He afterward hungered. 3. And the devil said unto Him, If Thou be the Son of God, command this stone that it be made bread, 4. And Jesus answered him, saying, It is written, That man shall not live by bread alone, but by every word of God. 5. And the devil, taking Him up into an high …
Alexander Maclaren—Expositions Of Holy Scripture

The Temptation of Christ
Matthew 4:1-11 -- "Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. And when he had fasted forty days and forty nights, he was afterward an hungered. And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. 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. Then the devil taketh him up into the holy city, and setteth him on a …
George Whitefield—Selected Sermons of George Whitefield

Private Prayer, and Public Worship.
"And, as His custom was, He went into the synagogue on the Sabbath day."--ST. LUKE iv. 16. "He went out, and departed into a solitary place, and there He prayed."--ST. MARK i. 35. These two texts set before us our Saviour's habit in regard to public and private spiritual exercise; and they suggest to us the question, What have we, on our part, to say of these two elements in our own life? These texts, we bear in mind, represent not something casual or intermittent in the life of our Lord. They …
John Percival—Sermons at Rugby

Salvation by Faith
"By grace are ye saved through faith." Eph. 2:8. 1. All the blessings which God hath bestowed upon man are of his mere grace, bounty, or favour; his free, undeserved favour; favour altogether undeserved; man having no claim to the least of his mercies. It was free grace that "formed man of the dust of the ground, and breathed into him a living soul," and stamped on that soul the image of God, and "put all things under his feet." The same free grace continues to us, at this day, life, and breath, …
John Wesley—Sermons on Several Occasions

Massillon -- the Small Number of the Elect
Jean Baptiste Massillon was born in 1663, at Hyères, in Provence, France. He first attracted notice as a pulpit orator by his funeral sermons as the Archbishop of Vienne, which led to his preferment from his class of theology at Meaux to the presidency of the Seminary of Magloire at Paris. His conferences at Paris showed remarkable spiritual insight and knowledge of the human heart. He was a favorite preacher of Louis XIV and Louis XV, and after being appointed bishop of Clermont in 1719 he …
Grenville Kleiser—The world's great sermons, Volume 3

At Capernaum
The deep depression of the lake gives to the plain that skirts its shores the genial climate of the south. Here in the days of Christ flourished the palm tree and the olive, here were orchards and vineyards, green fields, and brightly blooming flowers in rich luxuriance, all watered by living streams bursting from the cliffs. The shores of the lake, and the hills that at a little distance encircle it, were dotted with towns and villages. The lake was covered with fishing boats. Everywhere was the …
Ellen Gould White—The Desire of Ages

"Is not this the Carpenter's Son?"
Across the bright days of Christ's ministry in Galilee, one shadow lay. The people of Nazareth rejected Him. "Is not this the carpenter's son?" they said. During His childhood and youth, Jesus had worshiped among His brethren in the synagogue at Nazareth. Since the opening of His ministry He had been absent from them, but they had not been ignorant of what had befallen Him. As He again appeared among them, their interest and expectation were excited to the highest pitch. Here were the familiar forms …
Ellen Gould White—The Desire of Ages

Jesus Sets Out from Judæa for Galilee.
Subdivision C. Arrival in Galilee. ^C Luke IV. 14; ^D John IV. 43-45. ^d 43 And after the two days [the two days spent among the Samaritans at Sychar] he went forth from thence [from Samaria] into Galilee. ^c 14 And Jesus returned in the power of the Spirit into Galilee [Power of the Spirit here means its manifest use to perform miracles, rather than its presence, influence or direction. Jesus was always under the influence and direction of the Spirit, but did not previously perform miracles]: ^d …
J. W. McGarvey—The Four-Fold Gospel

Divine Healing.
The thirty-fifth chapter of Isaiah is a prophecy beautifully extolling the glories and virtues of Christ's redemptive works. "The desert shall rejoice and blossom as the rose." "It shall blossom abundantly, and rejoice even with joy and singing: the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon, they shall see the glory of the Lord, and the excellency of our God.... Then the eyes of the blind shall be opened, and the ears of the deaf shall be unstopped. Then shall the …
Charles Ebert Orr—The Gospel Day

The Synagogue at Nazareth - Synagogue-Worship and Arrangements.
The stay in Cana, though we have no means of determining its length, was probably of only short duration. Perhaps the Sabbath of the same week already found Jesus in the Synagogue of Nazareth. We will not seek irreverently to lift the veil of sacred silence, which here, as elsewhere, the Gospel-narratives have laid over the Sanctuary of His inner Life. That silence is itself theopneustic, of Divine breathing and inspiration; it is more eloquent than any eloquence, a guarantee of the truthfulness …
Alfred Edersheim—The Life and Times of Jesus the Messiah

His Training.
WITH the exception of these few but significant hints, the youth of Jesus, and the preparation for his public ministry, are enshrined in mysterious silence. But we know the outward condition and circumstances under which he grew up; and these furnish no explanation for the astounding results, without the admission of the supernatural and divine element in his life. He grew up among a people seldom and only contemptuously named by the ancient classics, and subjected at the time to the yoke of a foreign …
Philip Schaff—The Person of Christ

Standing with the People
We have found two simple and axiomatic social principles in the fundamental convictions of Jesus: The sacredness of life and personality, and the spiritual solidarity of men. Now confront a mind mastered by these convictions with the actual conditions of society, with the contempt for life and the denial of social obligation existing, and how will he react? How will he see the duty of the strong, and his own duty? DAILY READINGS First Day: The Social Platform of Jesus And he came to Nazareth, where …
Walter Rauschenbusch—The Social Principles of Jesus

Christ the Deliverer.
"And he [Jesus] came to Nazareth, where he had been brought up; and he entered, as his custom was, into the synagogue on the sabbath day, and stood up to read. And there was delivered unto him the book of the prophet Isaiah. And he opened the book, and found the place where it was written, The spirit of the Lord is upon me, Because he anointed me to preach good tidings to the poor: He hath sent me to proclaim release to the captives, And recovering of sight to the blind, To set at liberty them that …
Frank G. Allen—Autobiography of Frank G. Allen, Minister of the Gospel

Quotations from the Old Testament in the New.
1. As it respects inspiration, and consequent infallible authority, the quotations of the New Testament stand on a level with the rest of the apostolic writings. The Saviour's promise was: "When he, the Spirit of truth, is come, he will guide you into all truth;" literally, "into all the truth," that is, as immediately explained, all the truth pertaining to the Redeemer's person and work. When, therefore, after the fulfilment of this promise, Peter and the other apostles expounded to their brethren …
E. P. Barrows—Companion to the Bible

From his Commission to Reside Abroad in 1820 to his Removal to Germany in 1822
In 1822 John Yeardley went to reside in Germany. As his residence abroad constituted one of the most remarkable turns in his life, and exercised a powerful influence on the rest of his career, we shall develop as fully as we are able the motives by which he was induced to leave his native country. By means of his Diary we can trace the early appearance and growth, if not the origin, of the strong Christian sympathy he ever afterwards manifested with seeking souls in the nations on the continent of …
John Yeardley—Memoir and Diary of John Yeardley, Minister of the Gospel

Whether in Christ There were the Gifts?
Objection 1: It would seem that the gifts were not in Christ. For, as is commonly said, the gifts are given to help the virtues. But what is perfect in itself does not need an exterior help. Therefore, since the virtues of Christ were perfect, it seems there were no gifts in Him. Objection 2: Further, to give and to receive gifts would not seem to belong to the same; since to give pertains to one who has, and to receive pertains to one who has not. But it belongs to Christ to give gifts according …
Saint Thomas Aquinas—Summa Theologica

It is the Final Court of Appeal.
It is not a question of what I think, or of what any one else thinks--it is, What saith the Scriptures? It is not a matter of what any church or creed teaches--it is, What teaches the Bible? God has spoken, and that ends the matter: "Forever, O Lord, Thy Word is settled in heaven." Therefore, it is for me to bow to His authority, to submit to His Word, to cease all quibbling and cry, "Speak, Lord, for Thy servant heareth." Because the Bible is God's Word, it is the final court of appeal in all things …
Arthur W. Pink—The Divine Inspiration of the Bible

Epistle xiii. To Serenus, Bishop of Massilia (Marseilles) .
To Serenus, Bishop of Massilia (Marseilles) [128] . Gregory to Serenus, &c. The beginning of thy letter so showed thee to have in thee the good will that befits a priest as to cause us increased joy in thy Fraternity. But its conclusion was so at variance with its commencement that such an epistle might be attributed, not to one, but to different, minds. Nay, from thy very doubts about the epistle which we sent to thee it appears how inconsiderate thou art. For, hadst thou paid diligent attention …
Saint Gregory the Great—the Epistles of Saint Gregory the Great

Book x. On Numbers
In truth, we interpret, however briefly, these numbers of perfect names. The mystical account of these examples makes them more honored among the blessed. I. This number refers to the unity of the divinity; in the Pentatuch: hear, O Israel, the Lord your God is one. [Deut. 6:4] II. [This number refers] to the two testaments; in Kings: and He made in Dabir two cherubim in the measure of 10 cubits. [III(I) Kings 6:23] III. [This number refers] to the Trinity; in the epistle of John: three are those …
St. Eucherius of Lyons—The Formulae of St. Eucherius of Lyons

The Doctrine of the Scriptures.
I. NAMES AND TITLES. 1. THE BIBLE. 2. THE TESTAMENTS. 3. THE SCRIPTURES. 4. THE WORD OF GOD. II. INSPIRATION. 1. DEFINITION. 2. DISTINCTIONS. a) Revelation. b) Illumination. c) Reporting. 3. VIEWS: a) Natural Inspiration. b) Christian Illumination. c) Dynamic Theory. d) Concept Theory. e) Verbal Inspiration. f) Partial Inspiration. g) Plenary Inspiration. 4. THE CLAIMS OF THE SCRIPTURES THEMSELVES: a) The Old Testament. b) The New Testament. 5. THE CHARACTER (OR DEGREES) OF INSPIRATION. a) Actual …
Rev. William Evans—The Great Doctrines of the Bible

The Cornish Tinners
Saturday, September 3.--I rode to the Three-cornered Down (so called), nine or ten miles east of St. Ives, where we found two or three hundred tinners, who had been some time waiting for us. They all appeared quite pleased and unconcerned; and many of them ran after us to Gwennap (two miles east), where their number was quickly increased to four or five hundred. I had much comfort here in applying these words, "He hath anointed me to preach the gospel to the poor" [Luke 4:18]. One who lived near …
John Wesley—The Journal of John Wesley

Wesley Begins Field-Preaching
1739. March 15.--During my stay [in London] I was fully employed, between our own society in Fetter Lane and many others where I was continually desired to expound; I had no thought of leaving London, when I received, after several others, a letter from Mr. Whitefield and another from Mr. Seward entreating me, in the most pressing manner, to come to Bristol without delay. This I was not at all forward to do. Wednesday, 28.--My journey was proposed to our society in Fetter Lane. But my brother Charles …
John Wesley—The Journal of John Wesley

The Redeemer's Return is Necessitated by the Present Exaltation of Satan.
One of the greatest mysteries in all God's creation is the Devil. For any reliable information concerning him we are shut up to the Holy Scriptures. It is in God's Word alone that we can learn anything about his origin, his personality, his fall, his sphere of operations, and his approaching doom. One thing which is there taught us about the great Adversary of God and man, and which observation and experience fully confirms, is, that he is a being possessing mighty power. It would appear, from a …
Arthur W. Pink—The Redeemer's Return