A.T. Robertson Commentary Matthew 4

To be tempted of the devil (πειρασθηνα υπο του διαβολου). Matthew locates the temptation at a definite time, "then" (τοτε) and place, "into the wilderness" (εις την ερημον), the same general region where John was preaching. It is not surprising that Jesus was tempted by the devil immediately after his baptism which signified the formal entrance upon the Messianic work. That is a common experience with ministers who step out into the open for Christ. The difficulty here is that Matthew says that "Jesus was led up into the wilderness by the Spirit to be tempted by the devil." Mark puts it more strongly that the Spirit "drives" (εκβαλλε) Christ into the wilderness. It was a strong impulsion by the Holy Spirit that led Jesus into the wilderness to think through the full significance of the great step that he had now taken. That step opened the door for the devil and involved inevitable conflict with the slanderer (του διαβολου). Judas has this term applied to him (John 6:70) as it is to men (2 Timothy 3:3; Titus 2:3) and women (she devils, 1 Timothy 3:11) who do the work of the arch slanderer. There are those today who do not believe that a personal devil exists, but they do not offer an adequate explanation of the existence and presence of sin in the world. Certainly Jesus did not discount or deny the reality of the devil's presence. The word "tempt" here (πειραζω) and in 4:3 means originally to test, to try. That is its usual meaning in the ancient Greek and in the Septuagint. Bad sense of εκπειραζω in 4:7 as in De 6:16. Here it comes to mean, as often in the New Testament, to solicit to sin. The evil sense comes from its use for an evil purpose.

Had fasted (νηστευσας). No perfunctory ceremonial fast, but of communion with the Father in complete abstention from food as in the case of Moses during forty days and forty nights (Exodus 34:28). "The period of the fast, as in the case of Moses was spent in a spiritual ecstasy, during which the wants of the natural body were suspended" (Alford). "He afterward hungered" and so at the close of the period of forty days.

If thou art the Son of God (ε υιος ε του θεου). More exactly, "If thou art Son of God," for there is no article with "Son." The devil is alluding to the words of the Father to Jesus at the baptism: "This is my Son the Beloved." He challenges this address by a condition of the first class which assumes the condition to be true and deftly calls on Jesus to exercise his power as Son of God to appease his hunger and thus prove to himself and all that he really is what the Father called him.

Become bread (αρτο γενωντα). Literally, "that these stones (round smooth stones which possibly the devil pointed to or even picked up and held) become loaves" (each stone a loaf). It was all so simple, obvious, easy. It would satisfy the hunger of Christ and was quite within his power.

It is written (γεγραπτα). Perfect passive indicative, stands written and is still in force. Each time Jesus quotes Deuteronomy to repel the subtle temptation of the devil. Here it is De 8:3 from the Septuagint. Bread is a mere detail (Bruce) in man's dependence upon God.

Then the devil taketh him (τοτε παραλαμβανε αυτον ο διαβολος). Matthew is very fond of this temporal adverb (τοτε). See already 2:7; 3:13; 4:1,5. Note historic present with vivid picturesqueness. Luke puts this temptation third, the geographical order. But was the person of Christ allowed to be at the disposal of the devil during these temptations? Alford so holds.

On the pinnacle of the temple (επ το πτερυγιον του ιερου). Literally "wing:" the English word "pinnacle" is from the Latin pinnaculum, a diminutive of pinna (wing). "The temple" (του ιερου) here includes the whole temple area, not just the sanctuary (ο ναος), the Holy Place and Most Holy Place. It is not clear what place is meant by "wing." It may refer to Herod's royal portico which overhung the Kedron Valley and looked down some four hundred and fifty feet, a dizzy height (Josephus, Ant. XV. xi. 5). This was on the south of the temple court. Hegesippus says that James the Lord's brother was later placed on the wing of the temple and thrown down therefrom.

Cast thyself down (βαλε σεαυτον κατω). The appeal to hurl himself down into the abyss below would intensify the nervous dread that most people feel at such a height. The devil urged presumptuous reliance on God and quotes Scripture to support his view (Psalms 91:11f.). So the devil quotes the Word of God, misinterprets it, omits a clause, and tries to trip the Son of God by the Word of God. It was a skilful thrust and would also be accepted by the populace as proof that Jesus was the Messiah if they should see him sailing down as if from heaven. This would be a sign from heaven in accord with popular Messianic expectation. The promise of the angels the devil thought would reassure Jesus. They would be a spiritual parachute for Christ.