Text -- Luke 4:1-15 (NET)

The Temptation of Jesus

4:1 Then Jesus, full of the Holy Spirit, returned from the Jordan River and was led by the Spirit in the wilderness, 4:2 where for forty days he endured temptations from the devil. He ate nothing during those days, and when they were completed, he was famished. 4:3 The devil said to him, “If you are the Son of God, command this stone to become bread.” 4:4 Jesus answered him, “It is written, ‘Man does not live by bread alone.’” 4:5 Then the devil led him up to a high place and showed him in a flash all the kingdoms of the world. 4:6 And he said to him, “To you I will grant this whole realm– and the glory that goes along with it, for it has been relinquished to me, and I can give it to anyone I wish. 4:7 So then, if you will worship me, all this will be yours.” 4:8 Jesus answered him, “It is written, ‘You are to worship the Lord your God and serve only him.’” 4:9 Then the devil brought him to Jerusalem, had him stand on the highest point of the temple, and said to him, “If you are the Son of God, throw yourself down from here, 4:10 for it is written, ‘He will command his angels concerning you, to protect you,’ 4:11 and ‘with their hands they will lift you up, so that you will not strike your foot against a stone.’” 4:12 Jesus answered him, “It is said, ‘You are not to put the Lord your God to the test.’” 4:13 So when the devil had completed every temptation, he departed from him until a more opportune time.

The Beginning of Jesus’ Ministry in Galilee

4:14 Then Jesus, in the power of the Spirit, returned to Galilee, and news about him spread throughout the surrounding countryside. 4:15 He began to teach in their synagogues and was praised by all.

Commentary -- Verse Notes / Footnotes

NET Notes: Luk 4:1

¹ tn Here δέ (de) has been translated as “then” to indicate continuity with the previous topic.

² tn “River” is not in the Greek text but is supplied for clarity.

³ sn The double mention of the Spirit in this verse makes it clear that the temptation was neither the fault of Jesus nor an accident.

⁴ tc Most mss (A Θ Ξ Ψ 0102 Ë^1,13 33 Ï lat) read εἰς τὴν ἔρημον (ei" thn erhmon, “into the wilderness”), apparently motivated by the parallel in Matt 4:1. However, the reading behind the translation (ἐν τῇ ἐρήμῳ, en th ejrhmw) is found in overall better witnesses (Ì^4vid,7,75vid א B D L W 579 892 1241 pc it).

⁵ tn Or “desert.”

NET Notes: Luk 4:2

¹ tn Grk “in the desert, for forty days being tempted.” The participle πειραζόμενος (peirazomeno") has been translated as an adverbial clause in English to avoid a run-on sentence with a second “and.” Here the present participle suggests a period of forty days of testing. Three samples of the end of the testing are given in the following verses.

² tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

³ sn The reference to Jesus eating nothing could well be an idiom meaning that he ate only what the desert provided; see Exod 34:28. A desert fast simply meant eating only what one could obtain in the desert. The parallel in Matt 4:2 speaks only of Jesus fasting.

⁴ tn The Greek word here is συντελεσθείσων (suntelesqeiswn) from the verb συντελέω (suntelew).

sn This verb and its cognate noun, sunteleia, usually implies not just the end of an event, but its completion or fulfillment. The noun is always used in the NT in eschatological contexts; the verb is often so used (cf. Matt 13:39, 40; 24:3; 28:20; Mark 13:4; Rom 9:28; Heb 8:8; 9:26). The idea here may be that the forty-day period of temptation was designed for a particular purpose in the life of Christ (the same verb is used in v. 13). The cognate verb teleiow is a key NT term for the completion of God’s plan: See Luke 12:50; 22:37; John 19:30; and (where it has the additional component of meaning “to perfect”) Heb 2:10; 5:8-9; 7:28.

NET Notes: Luk 4:3

¹ tn This is a first class condition: “If (and let’s assume that you are) the Son of God…”

² tn Grk “say to this stone that it should become bread.”

NET Notes: Luk 4:4

¹ tn Or “a person.” The Greek word ὁ ἄνθρωπος (Jo anqrwpo") is used generically for humanity. The translation “man” is used because the emphasis in Jesus’ response seems to be on his dependence on God as a man.

² tc Most mss (A [D] Θ Ψ [0102] Ë^1,13 33 Ï latt) complete the citation with ἀλλ᾿ ἐπὶ παντὶ ῥήματι θεοῦ (ajll’ ejpi panti rJhmati qeou, “but by every word from God”), an assimilation to Matt 4:4 (which is a quotation of Deut 8:3). The shorter reading is found in א B L W 1241 pc sa. There is no good reason why scribes would omit the rest of the quotation here. The shorter reading, on both internal and external grounds, should be considered the original wording in Luke.

sn A quotation from Deut 8:3. Jesus will live by doing God’s will, and will take no shortcuts.

NET Notes: Luk 4:5

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

sn The order of Luke’s temptations differs from Matthew’s at this point as numbers two and three are reversed. It is slightly more likely that Luke has made the change to put the Jerusalem temptation last, as Jerusalem is so important to Luke’s later account. The temporal markers in Matthew’s account are also slightly more specific.

² tn Grk “he.”

³ tc Most mss (א¹ A [D W] Θ Ψ 0102 Ë^1,[13] 33 700 2542 Ï it) refer to Jesus being taken up “to a high mountain” (with many of these also explicitly adding “the devil”) here in parallel with Matt 4:8, but both scribal harmonization to that text and the pedigree of the witnesses for the shorter reading (א* B L 1241 pc) is the reason it should be omitted from Luke.

⁴ tn “A high place” is not in the Greek text but has been supplied for clarity.

NET Notes: Luk 4:6

¹ tn Grk “And the devil.”

² sn In Greek, this phrase is in an emphatic position. In effect, the devil is tempting Jesus by saying, “Look what you can have!”

³ tn Or “authority.” BDAG 353 s.v. ἐξουσία 6 suggests, concerning this passage, that the term means “the sphere in which the power is exercised, domain.” Cf. also Luke 22:53; 23:7; Acts 26:18; Eph 2:2.

⁴ tn The addendum referring to the glory of the kingdoms of the world forms something of an afterthought, as the following pronoun (“it”) makes clear, for the singular refers to the realm itself.

⁵ tn For the translation of παραδέδοται (paradedotai) see L&N 57.77. The devil is erroneously implying that God has given him such authority with the additional capability of sharing the honor.

NET Notes: Luk 4:7

¹ tn This is a third class condition: “If you worship me (and I am not saying whether you will or will not)…”

² tn Or “will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

³ tn One could translate this phrase “it will all be yours.” The sense is the same, but the translation given is a touch more emphatic and more likely to catch the force of the offer.

NET Notes: Luk 4:8

¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tc Most mss, especially the later ones (A Θ Ψ 0102 ˹³ Ï it), have “Get behind me, Satan!” at the beginning of the quotation. This roughly parallels Matt 4:10 (though the Lukan mss add ὀπίσω μου to read ὕπαγε ὀπίσω μου, σατανᾶ [{upage opisw mou, satana]); for this reason the words are suspect as a later addition to make the two accounts agree more precisely. A similar situation occurred in v. 5.

³ tn Or “You will prostrate yourself in worship before…” The verb προσκυνέω (proskunew) can allude not only to the act of worship but the position of the worshiper. See L&N 53.56.

⁴ tc Most later mss (A Θ 0102 Ï) alter the word order by moving the verb forward in the quotation. This alteration removes the emphasis from “the Lord your God” as the one to receive worship (as opposed to Satan) by moving it away from the beginning of the quotation.

sn In the form of the quotation in the Greek text found in the best mss, it is the unique sovereignty of the Lord that has the emphatic position.

⁵ sn A quotation from Deut 6:13. The word “only” is an interpretive expansion not found in either the Hebrew or Greek (LXX) text of the OT.

NET Notes: Luk 4:9

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁴ tn Grk “and stood him.”

⁵ sn The reference to the highest point of the temple probably refers to the one point on the temple’s southeast corner where the site looms directly over a cliff some 450 feet (135 m) high. However, some have suggested the reference could be to the temple’s high gate.

⁶ tn This is another first class condition, as in v. 3.

NET Notes: Luk 4:10

¹ sn A quotation from Ps 91:11 by the devil. This was not so much an incorrect citation as a use in a wrong context (a misapplication of the passage).

NET Notes: Luk 4:11

¹ sn A quotation from Ps 91:12.

NET Notes: Luk 4:12

¹ tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn Grk “Jesus, answering, said to him.” This is redundant in English and has been simplified to “Jesus answered him.”

³ sn A quotation from Deut 6:16 used by Jesus in reply to the devil. The point is that God’s faithfulness should not be put to the test, but is rather a given.

NET Notes: Luk 4:13

¹ tn Here καί (kai) has been translated as “so” to indicate a summary.

² tn Grk “he”; the referent (the devil) has been specified in the translation for clarity.

³ tn Grk “until a favorable time.”

sn Until a more opportune time. Though some have argued that the devil disappears until Luke 22:3, this is unlikely since the cosmic battle with Satan and all the evil angels is consistently mentioned throughout Luke (8:26-39; 11:14-23).

NET Notes: Luk 4:14

¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

² sn Once again Jesus is directed by the Spirit. Luke makes a point about Jesus’ association with the Spirit early in his ministry (3:22, 4:1 [2x]; 4:18).

³ tn Grk “went out.”

⁴ tn Grk “all the surrounding region.”

NET Notes: Luk 4:15

¹ tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.

² tn The imperfect verb has been translated ingressively.

³ sn The next incident in Luke 4:16-30 is probably to be seen as an example of this ministry of teaching in their synagogues in Galilee. Synagogues were places for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

⁴ tn Grk “being glorified.” The participle δοξαζόμενος (doxazomeno") has been translated as a finite verb due to requirements of contemporary English style. This is the only place Luke uses the verb δοξάζω (doxazw) of Jesus.