Expositor's Bible Commentary Commentary Matthew 4

Jesus’ three temptations tie into his baptism, not only by the references to sonship and the Spirit, but by the opening “Then.” The same Spirit who engendered Jesus (1:20) and attested the Father’s acknowledgment of his sonship (3:16–17) now leads him into the desert to be tempted by the devil. The “desert” (GK 2245) is not only the place associated with demonic activity (Isaiah 13:21; Isaiah 34:14; Matthew 12:43; Revelation 18:2) but, in a context abounding with references to Dt 6–8, the place where Israel experienced her greatest early testings.

The “devil” (GK 1333) is the chief opposer of God, the archenemy who leads all the spiritual hosts of darkness (cf. Genesis 3; 2 Corinthians 11:3; 2 Corinthians 12:7; et al.). In a day of rising occultism and open Satanism, it is easier to believe the Bible’s plain witness to him than twenty years ago.

That Jesus should be led “by the Spirit” to be tempted “by the devil” is no stranger than Job 1:6–2:7. “To tempt” (GK 4279) can also mean “to test.” Scripture “tempting” or “testing” can reveal or develop character (Genesis 22:1; Exodus 20:20; 2 Corinthians 13:5) as well as solicit to evil (1 Corinthians 7:5; 1 Thessalonians 3:5; see comments on Lk 4:1–2). In Jesus’ temptations God clearly intended to test him just as Israel was tested; Jesus’ responses prove that he understood.

The parallels with historic Israel continue. Jesus’ fast of forty days and nights reflected Israel’s forty-year wandering . Both Israel’s and Jesus’ hunger taught a lesson ; both spent time in the desert preparatory to their respective tasks. For both, God intended to prove their obedience and loyalty in preparation for their appointed work. The one “son” failed but pointed to the “Son” who would never fail (cf. comment on 2:15).

When the tempter came to Jesus, he did not challenge Jesus’ sonship but assumed it and reflected on its meaning. Sonship of the living God, he suggested, surely means Jesus has the power and right to satisfy his own needs. Jesus’ response is based solely on Scripture: “It is written” . Everyone must recognize his or her utter dependence on God’s word. Jesus’ food is to do the will of his Father who sent him .

The point of each temptation must be determined by closely examining both the temptation and Jesus’ response. This first one was a temptation for Jesus to use his sonship in a way inconsistent with his God-ordained mission. Satan’s aim was to entice Jesus to use powers that were rightly his but which he had voluntarily abandoned to carry out the Father’s mission (cf. 26:53–54; 27:40). Reclaiming them for himself would deny the self-abasement implicit in his mission and in the Father’s will. Israel demanded its bread but died in the wilderness; Jesus denied himself bread, retained his righteousness, and lived by faithful submission to God’s word.

When the tempter came to Jesus, he did not challenge Jesus’ sonship but assumed it and reflected on its meaning. Sonship of the living God, he suggested, surely means Jesus has the power and right to satisfy his own needs. Jesus’ response is based solely on Scripture: “It is written” . Everyone must recognize his or her utter dependence on God’s word. Jesus’ food is to do the will of his Father who sent him .

The point of each temptation must be determined by closely examining both the temptation and Jesus’ response. This first one was a temptation for Jesus to use his sonship in a way inconsistent with his God-ordained mission. Satan’s aim was to entice Jesus to use powers that were rightly his but which he had voluntarily abandoned to carry out the Father’s mission (cf. 26:53–54; 27:40). Reclaiming them for himself would deny the self-abasement implicit in his mission and in the Father’s will. Israel demanded its bread but died in the wilderness; Jesus denied himself bread, retained his righteousness, and lived by faithful submission to God’s word.

The second temptation (Luke’s third) is set in the “holy city,” on the highest point of the temple complex (see comment on Lk 4:9–12). Satan quoted Ps 91:11–12 from the LXX, omitting the words “to guard you in all your ways.” His deceit lay not in omitting a few words but in misapplying his quotation into a temptation that easily traps the devout mind By apparently giving approval to what might otherwise be thought sinful. According to this passage, the angels will lift anyone who trusts in God (preeminently Jesus) up in their hands. Jesus is thereby tempted to test his sonship against God’s pledge to protect his own.

Jesus replied with Dt 6:16. His hesitation came because Scripture forbids putting God to the test (see Ex 17:2-7, where the Israelites “put the Lord to the test” by demanding water). So Jesus was tempted by Satan to test God; but Jesus recognized Satan’s testing as a sort of manipulative bribery expressly forbidden in the Scriptures. For both Israel and Jesus, demanding miraculous protection as proof of God’s care was wrong; the appropriate attitude is trust and obedience .