Luke 4:10Meaning & Commentary from the Church Fathers

The pretext for this interpretation arises from Satan's use of these lines, stating: 'If thou art the Son of God, cast thyself down, for it is written that He will give His angels charge of thee.' In deceit, Satan distorts our reality, applying his words to Christ, our Savior. We reject his understanding; however, if the Arians accept it, it is unsurprising, as they emulate their father, ‘who is a liar, and the truth is not in him,’ as the Savior put it. If what they claim is true, that we have made Christ our assistance and He turns to the Father as His refuge, then we would flee to one who Himself is in need of aid, and call upon a Savior who is saved by another. This cannot stand: Heaven forbids it. Thus, to those inclined to such thoughts, we say: 'Present us with another of your misjudgments; you wander from the royal and true path, entangled in thorns and snares; you are lost in falsehood.' The Son is entirely equal to the Father in all respects; He is the manifestation and essence of the Most High, just as the Father is the Most High.

Satan misapplies these verses, treating the Savior as an ordinary man. Blinded by his ignorance and ensnared by reason, he failed to recognize that this psalm speaks on behalf of every righteous individual who receives aid from the Most High, the God of heaven. Furthermore, he did not realize that the Word, being God, had taken on human form and was being tempted for our salvation. Thus, as previously mentioned, he mistakenly viewed these words as originating from an ordinary figure or some prophet’s furnace. But for those of us who comprehend this divine mystery, believing that He is God and the Son of God, who became man for our sake, it is absurd to consider that these verses refer to Him. To assert, ‘Thou hast made the Most High thy refuge,’ does not honor the nature of the Savior. He is the Most High Himself—the refuge for all, the hope for everyone, the almighty hand of the Father. Those who take Him as their defense will find no evil shall befall them, for He commands His angels, the ministering spirits, to protect the righteous. Just as our earthly fathers, observing a rough and impassable path, carry their infants in their arms to prevent their tender feet from harm, so too do the rational powers ensure that those who are not yet capable of labor, whose understanding remains childlike, are not subjected beyond their strength, but rather led away from every temptation.

Nonetheless, it is clear that these events transpired as described, and there is no dispute regarding their significance. It is important not to overlook that Luke articulates these ideas with different language without detracting from the truth. Mark confirms that Jesus faced temptation from the devil for forty days and nights but omits the specifics of what was said between them. He does include the detail that angels served Him, a point that Luke does not mention. In contrast, John does not address this event at all.

It is important to recognize that Satan can disguise himself as an angel of light (see 2 Cor. 11:4), often setting traps for the faithful using Scripture. This is how he ensnares heretics, undermines faith, and battles righteous institutions. Therefore, do not allow the heretic to ensnare you; he may reference Scripture, but resist the temptation to be swayed by his false wisdom. The devil cites Scripture, not for the purpose of instruction but to mislead and entrap. When he identifies a devout person recognized for their virtues and deeds, he weaves a web of vanity, seeking to fill them with pride. Thus, they may rely on their own foolishness rather than their piety, attributing their accomplishments to themselves instead of to God.

This is why the apostles did not invoke their own names but rather the name of Christ (cf. Luke 10:17) when commanding demons, so as not to imply any personal credit. For instance, when Peter healed the lame man, he declared: “In the name of Jesus of Nazareth, arise and walk” (Acts 3:6). Learn from Paul as well; he spoke of a man, saying, “I know a man,” who was taken up to heaven and heard indescribable words that cannot be recounted. “I will boast in this manner,” he continued, “but I will not boast in myself, except in my weaknesses” (2 Cor. 12:3-5).

Matthew conveys the meaning of moving to a location rather than being carried aloft, similar to the account of the Lord's journey to the Mount of Transfiguration (Matthew 17:1). St. Luke clarifies this by stating that he led Him to Jerusalem. Another pertinent question arises: how could the Lord permit such insolence? How did He allow the devil to move Him about? Yet, ancient interpreters provide insightful responses to this question, recognizing this as an act of Christ's profound self-denial. Gregory the Great posed the thought that it is not surprising for Christ to allow Himself to be guided by the devil when He submitted to the crucifixion at the hands of Pilate and the Jews. Blessed Jerome also offers a notable insight, stating that the devil's daring did not stem from the Lord's weakness but rather from the enemy's arrogance, which presumed the Savior's will to be a necessity.

St. Matthew designates Jerusalem as a holy city (cf. Matt. 27:53), a title it bore even in the Old Testament (Isaiah 48:2; 52:1; Nehemiah 11:1), being recognized as the city of God and the Great King (Matthew 5:35). However, if the tempter approaches God's sacred locations, it is evident he harbors no reverence for them. Ultimately, as the Apostle Paul indicates, the audacity of this evil spirit will escalate to such a degree that it will infiltrate even the temple of God, exalting itself as though it were God (2 Thessalonians 2:4). Additionally, since the devil employs the Word of God in his second temptation, he deliberately selects a site widely acknowledged as a place of divine presence. For those who are pure, all things are pure, yet nothing is pure for the impure. The devil intentionally targets the most sanctified places for his corrupt spirit, thus choosing the Jerusalem temple to initiate this temptation, setting it upon the edge of the sanctuary - "πτέρυγιον τε ιερε." This "wing of the temple" likely refers to one of the temple's side structures—"ναος"—which architecturally resembled the outstretched wings of a bird, though the exact building is uncertain. Among the temple's side structures, there were two known vestibules: the king’s vestibule to the south and Solomon's vestibule to the east. The first was located at the brink of a profound chasm, with a height that was overwhelming to gaze down upon, as noted by Josephus. Solomon's vestibule, more accessible, had a spacious area in front where the people gathered.

If the devil hoped that Christ might, out of vanity, leap from those heights at his urging, Solomon's vestibule would have been the ideal choice. For to leap unscathed in front of the crowd in Jerusalem would be not only a miraculous feat but also a testament to the temple's glory, exalting the Messiah. The Jews anticipated such a miraculous sign to affirm the Messiah’s dignity, repeatedly asking, "We wish to see a sign from You" (Matthew 12:38). Old Testament prophecies foretold the glory of God manifesting over Jerusalem (Isaiah 60:1-2), leading to the devil's temptation. He suggested that instead of a mundane act, Christ ascend to the temple's heights, where as the Son of God, He could reveal Himself through signs and wonders. The devil cites the scripture: "They shall give their angels charge of You, and they shall take You in their arms, lest Your foot be stumbled against a stone" (Psalm 90:11-12). In this way, the devil reminds Christ of His divine authority and the supernatural means available to Him, to descend safely.

The essence of this temptation lies in fostering a desire within Christ to compel a miracle from God, revealing vanity, presumption, and spiritual pride. The devil insinuates that if God aids those who trust in Him, surely the Son of God would receive even greater assistance, with angels ensuring His safety. While the 90th Psalm is not a Messianic psalm, it concerns all believers and can also be relevant for Christ as the head of believers. The devil’s trickery does not lie in applying the scripture itself but rather in omitting key phrases that would alter its meaning. After stating, "I will command my angels concerning you," he deliberately leaves out the essential part: "to keep you in all your ways." This omission signifies that the paths spoken of are those of righteousness and holiness, diverging from the paths of vanity and pride the devil seeks to lead Christ down.

Moreover, the devil neglects the following verse, which foretells his own defeat: "You shall tread upon the aspid and the basilisk, and shall overcome the lion and the serpent." Yet, despite omitting references to his own downfall, the devil could not escape defeat. Jesus rebuffs him, affirming, "It is written again, You shall not tempt the Lord your God" (Matthew 4:7; cf. Luke 4:12). This citation derives once again from Deuteronomy (6:16) and echoes the Septuagint's translation. The Hebrew context (as seen in the Hebrew text) addresses the people in the plural; however, since surrounding verses use the singular, the Septuagint wisely employs the singular form, understanding that the Lord would invoke this Scripture to vanquish the devil.

Moses reminds the Israelites of a significant historical moment in the wilderness where, thirsting for water, they murmured against God, exhibiting an audacity that demanded a miraculous solution. Moses rebuked them, asking, "Why do you reproach me? Why do you tempt the Lord?" (Exodus 17:2). Although the Lord miraculously provided water from the rock, Moses named the place Massah and Meribah, indicating temptation and reproach (Exodus 17:7), highlighting the severity of their challenge to God. The words spoken by Moses resonate profoundly in this moment of Christ's temptation. By referencing this passage from Deuteronomy, Jesus unveils the devil’s malice in making his proposal. If Moses recognized a demand for a miraculous solution as a temptation, it is all the more audacious to request divine intervention without necessity or purpose, merely to satisfy a frivolous desire—to showcase miraculous power before the tempter. "God assists those in peril, not those who attempt to provoke Him—He aids those in need, not those who seek to display empty glory.” Thus, Christ draws from God’s arsenal of spiritual weaponry, not only defending but striking back against the devil. His response exposes the devil’s malicious misuse of Scripture and teaches us the importance of understanding Scripture’s spirit in order to support us in resisting temptation.

Thus, if You truly are this awaited Saviour, if You are indeed the Son of God, You should present Yourself to Your people in grand majesty, attended by heavenly forces, angels descending straight from the heavens as God...! You base Your actions on the Scriptures; when You chose not to turn stones into bread, it was because the Scriptures affirm that man does not live by bread alone; yet the same Scriptures declare, ‘He will command His angels concerning You, and they will carry You in their hands, lest Your foot strike a stone.’ The angels will bear You up! What a magnificent opportunity! Cast Yourself down! For the angels will instantly lift You up and present You to the astonished crowd—bringing You from the heavens to the earth, directly to Your people, who will surely welcome You with great enthusiasm in such a glorious encounter! Why opt for a different path of recognition, one that is fraught with suffering for You and for those who will have faith in You? Is it not preferable to reveal Yourself to Israel immediately, without affliction, in the splendor of heavenly powers? You believe the Holy Scriptures, do you not?! Therefore, do you doubt that the angels will prevent You from even striking the stone with Your foot, lifting You in their arms? But if you believe, and especially if you are the Son of God, there is nothing to fear! So prove that you are the Son of God. Decide now! Cast Yourself down. Cast Yourself down. Cast Yourself down. It is noteworthy that in the second temptation, the devil deliberately omitted significant phrases from the psalm he referenced. David’s psalm states, ‘For He will command His angels concerning you—to guard you in all your ways’ (Psalm 91:11); yet the devil left out the words, ‘in all your ways,’ because they were incompatible with his proposal to throw himself down from the temple’s pinnacle; to do so would be to employ a method that clearly contradicts the mission of the Redeemer or to pursue the goal through means not ordained by the Father.

According to Josephus Flavius, the abyss was so daunting that anyone who dared to peer over would feel overwhelmed. Alternatively, it might refer to the roof of Solomon's portico, from which, tradition suggests, St. James, the brother of the Lord, was cast down into the courtyard. Both sites served the tempter's aim of inciting pride within Jesus. If He truly was the Son of God, why not leap from such a perilous height to demonstrate His divine status to the city and hasten the realization of His mission? As the Son of God, He could certainly depend on angelic assistance, for it is written, 'He will command His angels concerning Thee, and they shall bear Thee up in their arms, lest Thou stumble at a stone with Thy feet' (Psalm 90:11-12). Would this not be a compelling testament to His unwavering faith in God and a fulfillment of the prophecy? The temptation was crafted with profound subtlety, and the devil even invoked Scripture to solidify his argument.

The eastern wall of the temple soared to an impressive height of 400 cubits (approximately 200 meters), and as it loomed over the steep drop of the Cedar stream, the sight from the portico above was dizzying, according to Josephus. On the roof of this portico, known as Solomon's porch (John 10:23; Acts 3:11), the devil placed Jesus Christ with the intent of instilling pride in Him through His lofty position. To increase his chances of success, the tempter employs Scripture in his appeal to Christ, yet as noted by the monk Isidore Pelusiot, “he was not commended for his study of the texts; instead, he was condemned and rejected for having knowledge without action,” meaning he misuses the Scriptures for malicious intent rather than fulfilling their purpose. In this scenario, the adversary sought to provoke in the Lord feelings of vanity, presumption, and spiritual arrogance. However, the Lord addresses this temptation with calm assurance, countering the enemy using the same weapon: “It is written again, Thou shalt not tempt the Lord thy God” (Deuteronomy 6:16). These words originated from Moses, who conveyed them to the Israelites when they demanded a miracle due to their thirst (Exodus 17:1). In the context of Jesus Christ, they emphasize the principle that one should not attempt to compel God’s omnipotence to perform a miracle when it is unwarranted. The Lord does not enact miracles without moral necessity or genuine need from those who would receive them; He performs wonders only when they align with wise purposes and are not merely for impressing an audience. As stated by Venerable Isidore Pelusiot, God extends His assistance “to those in peril and not to those merely testing Him, to those in real need and not to those seeking superficial glory.” By rejecting the devil's temptation, the Lord underscores that we can expect God’s help only when we appropriately utilize the natural gifts and resources bestowed by Him, neither neglecting nor exploiting them.