Luke 4:9
in Luke 4Then the devil led Him to Jerusalem and set Him on the pinnacle of the temple. “If You are the Son of God,” he said, “throw Yourself down from here.
BSB
The same verse in ASV and KJV ▾
ASV
And he led him to Jerusalem, and set him on the pinnacle of the temple, and said unto him, If thou art the Son of God, cast thyself down from hence:
KJV
And he brought him to Jerusalem, and set him on a pinnacle of the temple, and said unto him, If thou be the Son of God, cast thyself down from hence:
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This verse in Luke 4
Commentary
16 notes on this verseThe 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.
This site's exposition
the devil led Him to Jerusalem
on Luke 4:9-12
The third temptation turns Scripture itself into the tool, as the devil quotes Psalm 91 as a license to force God's hand. Jesus answers from Deuteronomy with the command given after Israel demanded proof at Massah.
The record, by era
The Church Fathers5 voices
You see, ancient errors are undone in Christ's footprints, and the snares, first of the stomach, second of sexual sin, and third of ambition, are loosed. For Adam was enticed by food. Because he willingly transgressed in the matter of the forbidden tree, he also was charged with heedless ambition, for he desired to be like the Godhead. Therefore the Lord first remitted the debt of the ancient wrong, in order that, having shaken off the yoke of captivity, we may learn to overcome our faults with the help of the Scriptures.… The devil shakes the whole world with cunning deceit, in order to corrupt people, and fights with all the enticements of this age. You must beware of his flattery all the more. Food had not persuaded Eve, nor had the forgetfulness of the commands deprived her. If she had been willing to worship the Lord alone, she would not have sought what was not due to her. So a remedy is given, which blunts the dart of ambition, so that we serve the Lord alone. Pious devotion lacks ambition.
(de con. Ev. lib. ii. c. 6.) The whole of this narrative Matthew relates in a similar manner, but not in the same order. It is uncertain therefore which took place first, whether the kingdoms of the earth were first shown unto Him, and He was afterwards taken up to the pinnacle of the temple; or whether this came first, and the other afterwards. It matters little however which, as long as it is clear that they all took place.
He followed evidently as a wrestler, gladly setting out to meet the temptation, and saying, as it were, Lead me where you will, and you will find me the stronger in every thing.
Still the pinnacle stands, outlasting the temple's destruction, For the corner raised up from that stone which the builders rejected Will remain throughout all ages forever and ever. Now it is head of the temple and holds the new stones together.
(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.
9 more voices on this verse
The Church Fathers2 voices
A commentator
Ephrem the SyrianCOMMENTARY ON TATIAN'S DIATESSARON 4.8B-C · Written before 373.
proposed
[Satan] set [Jesus] up on the pinnacle of the temple. Satan wanted him to suppose that he who was a man could become God, by means of the godly house, just as Satan had once made Adam suppose that he could become God by means …
For it is of the devil to cast one's self into dangers, and try whether God will rescue us.
The Medieval Church4 voices
Here the third temptation is described, concerning which two things are to be attended to as before. The first is the suggestion of the devil; the second is the response of Christ. Concerning the persuasion of the devil, attend to three things. For first, he …
But behold, when it is said that God made man was taken up by the devil into the holy city, the mind recoils, human ears are terrified to hear this. Yet we recognize that these things are not incredible if we consider other things that were done to him. Certainly the devil is the head of all the wicked, and all the wicked are members of this head. What wonder is it then if he allowed himself to be led by him, who also allowed himself to be crucified by his members?
And he brought him to Jerusalem, and set him on the pinnacle of the temple. So that whom neither gluttony nor avarice could overcome, he might tempt with vain glory, if perhaps by boasting of his victory he might cast him down.
And he said to him: If thou art the Son of God, cast thyself down from hence. In all temptations, the devil aims to understand if he is the Son of God, but the Lord so moderates his answer that he leaves him uncertain. Cast …
The Puritans and the Awakening1 voice
And he brought him to Jerusalem,.... The holy city, as Matthew calls it, from the wilderness thither; where he found him, and first attacked him, and perhaps he brought him through the air: and set him on a pinnacle of the temple; which was in Jerusalem; See Gill on Mat 4:6. And said unto him, if thou be the Son of God, cast thyself down from hence; from the pinnacle of the temple, on which he was set; See Gill on Mat 4:6.
The Nineteenth Century2 voices
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
The first event recorded in our Lord's history, after His baptism — is His temptation by the devil. From a season of honor and glory — he passed immediately to a season of conflict and suffering. First came the testimony of God the Father , "You are my beloved Son." Then came the sneering suggestion of Satan , " If you are the Son of God." The portion of Christ will often prove the portion of Christians. From great privilege to great trial, there will often be but a step.
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
The first event recorded in our Lord's history, after His baptism — is His temptation by the devil. From a season of honor and glory — he passed immediately to a season of conflict and suffering. First came the testimony of God the Father , "You are my beloved Son." Then came the sneering suggestion of Satan , " If you are the Son of God." The portion of Christ will often prove the portion of Christians. From great privilege to great trial, there will often be but a step. Let us first mark in this passage — the power and unwearied malice of the devil. That old serpent who tempted Adam to sin in Paradise — was not afraid to assault the second Adam, the Son of God. Whether he understood that Jesus was "God manifest in the flesh" may perhaps be doubted. But that he saw in Jesus, One who had come into the world to overthrow his kingdom — is clear and plain. He had seen what happened at our Lord's baptism. He had heard the marvelous words from Heaven. He felt that the great Friend of man was come — and that his own dominion was in peril. The Redeemer had come. The prison door was about to be thrown open. The lawful captives were about to be set free. All this, we need not doubt — Satan saw, and resolved to fight for his own. The prince of this world would not give way to the Prince of peace without a mighty struggle. He had overcome the first Adam in the garden of Eden — why should he not overcome the second Adam in the wilderness ? He had spoiled man once of Paradise — why should he not spoil him of the kingdom of God. Let it never surprise us, if we are tempted by the devil. Let us rather expect it, as a matter of course, if we are living members of Christ. The Master's lot will be the lot of His disciples.
The words behind it
24 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| Ἤγαγεν | egagen | He led | G71 → | 68 times |
| δὲ | de | also | G1161 → | 2765 times |
| αὐτὸν | auton | Him | G846 → | 5565 times |
| εἰς | eis | to | G1519 → | 1755 times |
| Ἰερουσαλὴμ | ierousalem | Jerusalem | G2419 → | 76 times |
| καὶ | kai | and | G2532 → | 9120 times |
| ἔστησεν | estesen | set | G2476 → | 153 times |
| ἐπὶ | epi | upon | G1909 → | 883 times |
| τὸ | to | the | G3588 → | 19766 times |
| πτερύγιον | pterugion | pinnacle | G4419 → | |
| τοῦ | tou | of the | G3588 → | 19766 times |
| ἱεροῦ | hi'erou | temple | G2411 → | 70 times |
| καὶ | kai | and | G2532 → | 9120 times |
| εἶπεν | eipen | said | G2036 → | 925 times |
| αὐτῷ· | auto | to Him; | G846 → | 5565 times |
| εἰ | ei | If | G1487 → | 508 times |
| υἱὸς | huios | Son | G5207 → | 377 times |
| εἶ | ei | You are | G1510 → | 2333 times |
| τοῦ | tou | <the> | G3588 → | 19766 times |
| θεοῦ, | theou | of God, | G2316 → | 1312 times |
| βάλε | bale | do cast | G906 → | 121 times |
| σεαυτὸν | seauton | Yourself | G4771 → | 2973 times |
| ἐντεῦθεν | enteuthen | from here | G1782 → | |
| κάτω· | kato | down; | G2736 → |
ἬγαγενHe led
egagenG71 →68 times
δὲalso
deG1161 →2765 times
αὐτὸνHim
autonG846 →5565 times
εἰςto
eisG1519 →1755 times
ἸερουσαλὴμJerusalem
ierousalemG2419 →76 times
καὶand
kaiG2532 →9120 times
ἔστησενset
estesenG2476 →153 times
ἐπὶupon
epiG1909 →883 times
τὸthe
toG3588 →19766 times
πτερύγιονpinnacle
pterugionG4419 →
τοῦof the
touG3588 →19766 times
ἱεροῦtemple
hi'erouG2411 →70 times
καὶand
kaiG2532 →9120 times
εἶπενsaid
eipenG2036 →925 times
αὐτῷ·to Him;
autoG846 →5565 times
εἰIf
eiG1487 →508 times
υἱὸςSon
huiosG5207 →377 times
εἶYou are
eiG1510 →2333 times
τοῦ<the>
touG3588 →19766 times
θεοῦ,of God,
theouG2316 →1312 times
βάλεdo cast
baleG906 →121 times
σεαυτὸνYourself
seautonG4771 →2973 times
ἐντεῦθενfrom here
enteuthenG1782 →
κάτω·down;
katoG2736 →
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Matthew 8:29“What do You want with us, Son of God?” they shouted. “Have You come here to torture us before the appointed time?”
it leads to
- Mark 1:24
“What do You want with us, Jesus of Nazareth? Have You come to destroy us? I know who You are—the Holy One of God!”
- Luke 4:34
“Ha! What do You want with us, Jesus of Nazareth? Have You come to destroy us? I know who You are—the Holy One of God!”
- James 2:19
You believe that God is one. Good for you! Even the demons believe that—and shudder.
- Mark 1:24
Through
Romans 1:4and who through the Spirit of holiness was declared with power to be the Son of God by His resurrection from the dead: Jesus Christ our Lord.
it leads to
- Ephesians 1:19–23
and the surpassing greatness of His power to us who believe. These are in accordance with the working of His mighty strength,
- Hebrews 9:14
how much more will the blood of Christ, who through the eternal Spirit offered Himself unblemished to God, purify our consciences from works of death, so that we may serve the living God!
- Hebrews 5:5–6
So also Christ did not take upon Himself the glory of becoming a high priest, but He was called by the One who said to Him: “You are My Son; today I have become…
- 2 Corinthians 13:4
For He was indeed crucified in weakness, yet He lives by God’s power. And though we are weak in Him, yet by God’s power we will live with Him to serve you.
- Acts 13:33–35
He has fulfilled for us, their children, by raising up Jesus. As it is written in the second Psalm: ‘You are My Son; today I have become Your Father.’
- Ephesians 1:19–23
Where this verse is studied
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About Luke
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1 name in this verse with a page on the site.
This page draws on 15 works. Open the list of works
This page draws on Ambrose of Milan, Catena Aurea by Aquinas; Ambrose of Milan, Commentary on Luke; Athanasius of Alexandria, Catena Aurea by Aquinas; Augustine of Hippo, Catena Aurea by Aquinas; Bede, On the Gospel of Luke; Bonaventure, Commentary on Luke, Chapter 4; Ephrem the Syrian, COMMENTARY ON TATIAN'S DIATESSARON 4.8B-C; Gregory the Dialogist, Forty Gospel Homilies, Homily 16; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Chrysostom, Catena Aurea by Aquinas; John Gill, Exposition of the New Testament; John Gill, Exposition of the New Testament (1746-1748); Origen of Alexandria, Catena Aurea by Aquinas and Prudentius, SCENES FROM SACRED HISTORY 31.