Luk 4:1-13 | RWP | e4.org | Full of the Holy Spirit ( πληρης πνευματος αγιου ). An evident allusion to the descent of the Holy Spirit on Jesus at his baptism ( .). The distinctness of the Persons in the Trinity is shown there, but with evident unity. One recalls also Luke's account of the overshadowing of Mary by the Holy Spirit ( ). says that "Jesus was led of the Spirit" while states that "the Spirit driveth him forth" which see for discussion. "Jesus had been endowed with supernatural power; and He was tempted to make use of it in furthering his own interests without regard to the Father's will" (Plummer). Was led by the Spirit ( ηγετο εν το πνευματ ). Imperfect passive, continuously led. Εν may be the instrumental use as often, for has here υπο of direct agency. But Matthew has the aorist passive ανηχθη which may be ingressive as he has εις την ερημον (into the wilderness) while Luke has εν τω ερημω (in the wilderness). At any rate Luke affirms that Jesus was now continuously under the guidance of the Holy Spirit. Hence in this same sentence he mentions the Spirit twice. During the forty days ( ημερας τεσσερακοντα ). Accusative of duration of time, to be connected with "led" not with "tempted." He was led in the Spirit during these forty days (cf. , forty years). The words are amphibolous also in . seems to imply that the three recorded temptations came at the close of the fasting for forty days. That can be true and yet what Luke states be true also. These three may be merely specimens and so "representative of the struggle which continued throughout the whole period" (Plummer).

‏ Luke 4:1-13

Full of the Holy Spirit ( πληρης πνευματος αγιου ). An evident allusion to the descent of the Holy Spirit on Jesus at his baptism (Lu 3:21f.). The distinctness of the Persons in the Trinity is shown there, but with evident unity. One recalls also Luke's account of the overshadowing of Mary by the Holy Spirit (1:35). Mt 4:1 says that "Jesus was led of the Spirit" while Mr 1:12 states that "the Spirit driveth him forth" which see for discussion. "Jesus had been endowed with supernatural power; and He was tempted to make use of it in furthering his own interests without regard to the Father's will" (Plummer).

Was led by the Spirit ( ηγετο εν το πνευματ ). Imperfect passive, continuously led. Εν may be the instrumental use as often, for Mt 4:1 has here υπο of direct agency. But Matthew has the aorist passive ανηχθη which may be ingressive as he has εις την ερημον (into the wilderness) while Luke has εν τω ερημω (in the wilderness). At any rate Luke affirms that Jesus was now continuously under the guidance of the Holy Spirit. Hence in this same sentence he mentions the Spirit twice.

During the forty days ( ημερας τεσσερακοντα ). Accusative of duration of time, to be connected with "led" not with "tempted." He was led in the Spirit during these forty days (cf. De 8:2, forty years). The words are amphibolous also in Mr 1:13. Mt 4:2 seems to imply that the three recorded temptations came at the close of the fasting for forty days. That can be true and yet what Luke states be true also. These three may be merely specimens and so "representative of the struggle which continued throughout the whole period" (Plummer).

Being tempted ( πειραζομενος ). Present passive participle and naturally parallel with the imperfect passive ηγετο (was led) in verse 1. This is another instance of poor verse division which should have come at the end of the sentence. See on Mt 4:1; Mr 1:13 for the words "tempt" and "devil." The devil challenged the Son of man though also the Son of God. It was a contest between Jesus, full of the Holy Spirit, and the slanderer of men. The devil had won with Adam and Eve. He has hopes of triumph over Jesus. The story of this conflict is given only in Mt 4:1-11; Lu 4:1-13. There is a mere mention of it in Mr 1:12f. So then here is a specimen of the Logia of Jesus (Q), a non-Markan portion of Matthew and Luke, the earliest document about Christ. The narrative could come ultimately only from Christ himself. It is noteworthy that it bears all the marks of the high conception of Jesus as the Son of God found in the Gospel of John and in Paul and Hebrews, the rest of the New Testament in fact, for Mark, Matthew, Luke, Acts, Peter, and Jude follow in this same strain. The point is that modern criticism has revealed the Messianic consciousness of Jesus as God's Son at his Baptism and in his Temptations at the very beginning of his ministry and in the oldest known documents about Christ (The Logia, Mark's Gospel).

He did eat nothing ( ουκ εφαγεν ουδεν ). Second aorist (constative) active indicative of the defective verb εσθιω. Mark does not give the fast. Mt 4:2 has the aorist active participle νηστευσας which usually means a religious fast for purposes of devotion. That idea is not excluded by Luke's words. The entrance of Jesus upon his Messianic ministry was a fit time for this solemn and intense consecration. This mental and spiritual strain would naturally take away the appetite and there was probably nothing at hand to eat. The weakness from the absence of food gave the devil his special opportunity to tempt Jesus which he promptly seized.

When they were completed ( συντελεσθεισων αυτων ). Genitive absolute with the first aorist passive participle feminine plural because εμερων (days) is feminine. According to Luke the hunger ( επεινασεν, became hungry, ingressive aorist active indicative) came at the close of the forty days as in Mt 4:2.

The Son of God ( υιος του θεου ). No article as in Mt 4:3. So refers to the relationship as Son of God rather than to the office of Messiah. Manifest reference to the words of the Father in Lu 3:22. Condition of the first class as in Matthew. The devil assumes that Jesus is Son of God.

This stone ( τω λιθω τουτω ). Perhaps pointing to a particular round stone that looked in shape and size like a loaf of bread. Stanley (Sinai and Palestine, p. 154) on Mt. Carmel found crystallizations of stones called "Elijah's melons." The hunger of Jesus opened the way for the diabolic suggestion designed to inspire doubt in Jesus toward his Father. Matthew has "these stones."

Bread ( αρτος ). Better "loaf." For discussion of this first temptation see on Mt 4:3f. Jesus felt the force of each of the temptations without yielding at all to the sin involved. See discussion on Matthew also for reality of the devil and the objective and subjective elements in the temptations. Jesus quotes De 8:3 in reply to the devil.

The world ( της οικουμενης ). The inhabited world. In Mt 4:8 it is του κοσμου.

In a moment of time ( εν στιγμη χρονου ). Only in Luke and the word στιγμη nowhere else in the N.T. (from στιζω, to prick, or puncture), a point or dot. In Demosthenes, Aristotle, Plutarch. Like our "second" of time or tick of the clock. This panorama of all the kingdoms of the world and the glory of them in a moment of time was mental, a great feat of the imagination (a mental satanic "movie" performance), but this fact in no way discredits the idea of the actual visible appearance of Satan also. This second temptation in Luke is the third in Matthew's order. Luke's order is geographical (wilderness, mountain, Jerusalem). Matthew's is climacteric (hunger, nervous dread, ambition). There is a climax in Luke's order also (sense, man, God). There is no way to tell the actual order.

All this authority ( την εξουσιαν ταυτην απασαν ). Mt 4:9 has "all these things." Luke's report is more specific.

And the glory of them ( κα την δοξαν αυτων ). Mt 4:8 has this in the statement of what the devil did, not what he said.

For it hath been delivered unto me ( οτ εμο παραδεδοτα ). Perfect passive indicative. Satan here claims possession of world power and Jesus does not deny it. It may be due to man's sin and by God's permission. Jesus calls Satan the ruler of this world (Joh 12:31; 14:30; 16:11).

To whomsoever I will ( ο αν θελω ). Present subjunctive with αν in an indefinite relative sentence. This audacious claim, if allowed, makes one wonder whether some of the world rulers are not, consciously or unconsciously, agents of the devil. In several American cities there has been proven a definite compact between the police and the underworld of crime. But the tone of Satan here is one of superiority to Jesus in world power. He offers him a share in it on one condition.

Wilt worship before me ( προσκυνησηις ενωπιον εμου ). Mt 4:9 has it more bluntly "worship me." That is what it really comes to, though in Luke the matter is more delicately put. It is a condition of the third class ( εαν and the subjunctive). Luke has it "thou therefore if" ( συ ουν εαν ), in a very emphatic and subtle way. It is the ingressive aorist ( προσκυνησηις ), just bow the knee once up here in my presence. The temptation was for Jesus to admit Satan's authority by this act of prostration (fall down and worship), a recognition of authority rather than of personal merit.

It shall all be thine ( εστα σου πασα ). Satan offers to turn over all the keys of world power to Jesus. It was a tremendous grand-stand play, but Jesus saw at once that in that case he would be the agent of Satan in the rule of the world by bargain and graft instead of the Son of God by nature and world ruler by conquest over Satan. The heart of Satan's program is here laid bare. Jesus here rejected the Jewish idea of the Messiah as an earthly ruler merely. "He rejects Satan as an ally, and thereby has him as an implacable enemy" (Plummer.)

Thou shalt worship ( προσκυνησεις ). Satan used this verb to Jesus who turns it against him by the quotation from De 6:13. Jesus clearly perceived that one could not worship both Satan and God. He had to choose whom he would serve. Luke does not give the words, "Get thee hence, Satan" (Mt 4:10), for he has another temptation to narrate.

Led him ( ηγαγεν ). Aorist active indicative of αγω. Mt 4:5 has παραλαμβανε (dramatic present).

The wing of the temple ( το πτερυγιον του ιερου ). See on Mt 4:5. It is not easy to determine precisely what it was.

From hence ( εντευθεν ). This Luke adds to the words in Matthew, which see.

To guard thee ( του διαφυλαξα σε ). Not in Mt 4:6 quoted by Satan from Ps 91:11, 12. Satan does not misquote this Psalm, but he misapplies it and makes it mean presumptuous reliance on God. This compound verb is very old, but occurs here alone in the N.T. and that from the LXX. Luke repeats οτ (recitative οτ after γεγραπτα, is written) after this part of the quotation.

It is said ( ειρητα ). Perfect passive indicative, stands said, a favourite way of quoting Scripture in the N.T. In Mt 4:7 we have the usual "it is written" ( γεγραπτα ). Here Jesus quotes De 6:16. Each time he uses Deuteronomy against the devil. The LXX is quoted. It is the volitive future indicative with ουκ, a common prohibition. Jesus points out to the devil that testing God is not trusting God (Plummer).

Every temptation ( παντα πειρασμον ). These three kinds exhaust the avenues of approach (the appetites, the nerves, the ambitions). Satan tried them all. They formed a cycle (Vincent). Hence "he was in all points tempted like as we are" (Heb 4:15). "The enemy tried all his weapons, and was at all points defeated" (Plummer). Probably all during the forty days the devil tempted him, but three are representatives of all.

For a season ( αχρ καιρου ). Until a good opportunity should return, the language means. We are thus to infer that the devil returned to his attack from time to time. In the Garden of Gethsemane he tempted Jesus more severely than here. He was here trying to thwart the purpose of Jesus to go on with his Messianic plans, to trip him at the start. In Gethsemane the devil tried to make Jesus draw back from the culmination of the Cross with all its agony and horror. The devil attacked Jesus by the aid of Peter (Mr 8:33), through the Pharisees (Joh 8:40ff.), besides Gethsemane (Lu 22:42, 53).