Luke 4:11Meaning & Commentary from the Church Fathers

The basis for this interpretation stems from Satan’s manipulation of these verses, 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 his deceitful nature, Satan misapplies these words intended for humanity to Christ, our Savior. We reject such interpretations; although the Arians may adopt this notion, it is unsurprising as they echo their true father, “who is a liar, and the truth is not in him,” as our Savior declared. If their claims hold that we rely on Christ for support, and that He has the Father as His refuge, we would then be turning to one who is himself in need of aid, calling upon as Savior one who is rescued by another. Such a proposition is unimaginable; may it not be so. Thus, we urge those affected by these misbeliefs, “Share another of your misconceptions: you stray from the royal and righteous path, entangled in thorns and pitfalls, lost from the truth.” The Son holds equality with the Father in every respect, the very sign and essence of His nature; both the Most High, as is the Father.

Satan exploited these verses as though the Savior were merely a common man. In his complete darkness and bewilderment, he failed to grasp the gravity of the statements made, misunderstanding that the psalm speaks of every righteous person supported by the Most High, the God of heaven. Moreover, he did not comprehend that the Word, being God, had taken on human form and was being tempted in accordance with the divine plan of salvation. Therefore, as previously stated, he likely believed these words were uttered by an ordinary man or one of the holy prophets. Yet for those of us who understand this mystery accurately, who believe in His divinity as the Son of God, and accept that for our sake He became man, it is inconceivable to suggest that these words were meant for Him. The assertion that “Thou hast made the Most High thy refuge” fails to acknowledge the true identity of the Savior. He is, in fact, the Most High—the refuge and hope of all, the mighty right hand of the Father; and whosoever takes Him as their shield shall be untouched by evil. For He will direct the angels, His ministering spirits, to safeguard the righteous. Just as our earthly parents, seeing a treacherous path, carry their infants in their arms to protect their fragile feet, so too do the heavenly powers prevent those who are still vulnerable and unprepared from laboring beyond their capacity, guiding them away from temptation.

Luke recounts a similar narrative, but the sequence of events differs. It is unclear whether Jesus was first shown the kingdoms of the earth and then taken to the pinnacle of the temple or if the order was reversed. Nonetheless, it is clear that both events occurred, leaving no doubt regarding their significance. One should not overlook that Luke articulates the same ideas using different phrasing, provided it does not distort the truth. Mark indicates that Jesus faced temptation from the devil for forty days and nights but does not provide details about their dialogue. However, he does mention that angels came to serve Him, whereas Luke does not include this detail. In contrast, John does not address these events at all.

However, Satan selectively quoted Scripture, choosing only those portions that aligned with his agenda while omitting those that contradicted him. Likewise, heretics tend to extract only those passages from the Scriptures that favor their misleading beliefs, disregarding anything that refutes their falsehoods. Thus, it becomes evident that they are following in the footsteps of that same deceiver.

It is important to recognize that Satan often masquerades as an angel of light (refer to 2 Cor. 11:4), setting traps for believers using Scripture itself. This tactic ensnares heretics, dismantles faith, and opposes godly institutions. Therefore, do not allow the heretic to ensnare you; while he may present biblical examples, do not be swayed by his apparent knowledge. The devil employs Scripture not to enlighten but to ensnare and mislead. When he identifies a devout individual, known for their virtues and deeds, he casts a snare of pride to inflate their ego, steering their reliance away from humble piety toward self-importance, causing them to claim merit for themselves instead of giving glory to God.

This is why the apostles invoked not their own names but the name of Christ (cf. Luke 10:17) to command evil spirits, ensuring that no credit was attributed to themselves. For instance, when Peter healed a paralyzed man, he proclaimed: "In the name of Jesus of Nazareth, arise and walk" (Acts 3:6). Learn to shun pride from the example of Paul, who said, “I know a man,” whether in the body or out of the body, I cannot tell; God knows, “was caught up into paradise and heard unspeakable words which it is not lawful for a man to utter. Of such a one will I glory, yet of myself I will not glory, but in mine infirmities” (2 Cor. 12:3-5).

Matthew employs the term in a way that suggests walking, not in flight, similar to how he described the Lord's journey with His disciples to the Mount of Transfiguration (Matthew 17:1). St. Luke further clarifies this by stating that the devil led Him to Jerusalem.

Another crucial question arises: how could the Lord allow Himself to be subjected to such insolence? How did He permit the devil to transport Him from one location to another? Ancient interpreters offer insightful responses, noting that this act represents Christ's complete self-abnegation. Gregory the Great, for example, questioned what was so surprising about Christ allowing Himself to be led by the devil when He allowed His earthly representatives (Pilate and the Jews) to crucify Him. Blessed Jerome also made a notable point by saying this action came not from the Lord's weakness but from the enemy's arrogance, who mistakes the Savior's will for necessity.

St. Matthew refers to Jerusalem as the holy city (see also Matt. 27:53) because it had been recognized as such even in the Old Testament (Isaiah 48:2; 52:1; Nehemiah 11:1), being known as the city of God, the city of the Great King (Matthew 5:35). Yet, if the tempter dares to approach these sacred places, it is clear that he does not respect their holiness. By the end of this earthly age, as Apostle Paul testified, the boldness of this evil spirit will become so great that he will even venture into the temple of God, positioning himself there as though he were God (2 Thessalonians 2:4).

It can also be observed that since the devil invokes Scripture in his second temptation, he chooses a location acknowledged as a site of God's special presence. For the pure, all things are pure; however, the impure seek out the most sacred places to impose their corrupt influence. In this instance, the devil selects the temple of Jerusalem, positioning himself upon the pinnacle of the temple—the ecclesiastical wing, which likely refers to one of the temple's side structures. The precise identification of these structures is difficult, but among the known side buildings of the Jerusalem temple were the royal porch on the southern side and Solomon's porch on the eastern side. The former was perilously situated on the edge of a deep chasm, described by Josephus as so high that one would feel a chill at merely looking down. Solomon's porch, however, was on more stable ground and had a considerable square area in front where the gathered populace could assemble.

If the devil hoped that Christ, motivated by vanity, would throw Himself off the heights at his suggestion, he would likely have chosen Solomon's porch for this purpose. For indeed, descending to the ground in Jerusalem before the assembled crowds, unharmed, would not only be a remarkable miracle but also illuminate the temple's glory and glorify the Messiah. The Jews longed for such a sign, wishing to witness a demonstration of His Messianic authority: they repeatedly said to Him, “We wish to see a sign from You” (Matthew 12:38). The Old Testament predictions regarding the glory of God to be revealed over Jerusalem (Isaiah 60:1-2) could be interpreted literally to back such a request. The tempter challenges Christ to ascend to the pinnacle of the temple, suggesting that if He is indeed the Son of God who is meant to reveal Himself through signs and wonders, this serves as an optimal opportunity for Him to do so. The devil offers a quote from God’s word as proof: “They shall give their angels charge over you, and in their hands they shall bear you up, lest you dash your foot against a stone” (Psalm 90:11-12).

With these words, the devil tries to convince the Lord that He possesses supernatural means to ensure His safety in making such a leap. The essence of this temptation lies in provoking Christ to demand a miracle from God, which would betray vanity, arrogance, and spiritual pride. The implication is that if help is offered to anyone who trusts in God, how much more would such assistance apply to the Son of God, whom the angels would protect from harm?

The ninetieth Psalm, referenced by the tempter here, is not a Messianic Psalm but speaks universally to all believers. However, it is essential to note that while some, like Origen, St. Chrysostom, and Blessed Jerome, suggest that Satan misquoted this verse to Christ, the promise within this Psalm that speaks to believers can rightfully be extended to Christ as the head of all believers. The deception by the devil doesn't lie in the misapplication of scripture but rather in his intentional omission of essential words that would have altered the entire meaning of the quoted passage. He excludes the phrase “to keep you in all your ways” from his citation, suggesting that the paths referenced in the Psalm refer to compliance with innocence and holiness guided by Divine Providence, which starkly contrasts with the paths of arrogance and spiritual pride that the devil tempts Christ to tread.

Moreover, he neglects to mention the succeeding verse that prophesies his own downfall: “You shall tread upon the lion and the serpent; you shall trample underfoot the great beast” (Psalm 91:13). Despite omitting what pertains to his own defeat from the word of God, the devil cannot escape this outcome. Jesus counters him, stating, “It is written again, you shall not tempt the Lord your God” (Matthew 4:7; cf. Luke 4:12). This response is drawn from Deuteronomy (6:16), after the Septuagint. While the original Hebrew text uses plural tense likely referring to all the Israelites, the Septuagint wisely adopts the singular form in verses 16 and 17, foreseeing the application of this verse against the devil. Moses refers to a historical instance when the Israelites grumbled against their leader in the wilderness, demanding miraculous water, prompting Moses to express his indignation. He declared, “Why do you put the Lord to the test?” (Exodus 17:2). Even though God miraculously provided water from the rock to satisfy the discontented people, Moses named that place Massah and Meribah—meaning temptation and reproach—to highlight the audacity of placing such demands upon God.

Moses' words resonate profoundly during this temptation of the Lord. Jesus Christ, referring to this passage in Deuteronomy, exposes the boldness and wickedness of the devil’s suggestion. If Moses recognized a demand for miraculous water during a time of urgent need as a temptation towards God, it would be even more so a temptation toward God to seek supernatural assistance without necessity, solely out of a desire for empty glory and spectacle before the tempter. “God helps those in genuine danger, not those who casually put Him to the test or who seek vain displays of power,” wrote Isidore of Pelusium. In this way, Christ wields a weapon that is both offensive and defensive derived from God's word. His response unveils the devil’s malicious alteration of the Holy Scriptures while simultaneously providing us with a vital lesson on their rightful usage: only by engaging deeply with the entirety of Scripture can we discern how it interprets and complements itself, thus equipping us for the struggle against temptation.

Thus, if You are indeed the awaited Savior, if You truly are the Son of God, You must reveal Yourself to Your people surrounded by divine majesty, with angels descending from the heavens...! You rely on the Scriptures; You have already declined to turn stones into bread because the Scriptures declare that man does not live on bread alone; yet remember that the same Scriptures proclaim, ‘He will command His angels concerning You, and they will lift You in their arms, lest Your foot strike a stone.’ The angels will carry You! What a magnificent chance! Leap down! For the angels will swiftly catch You and bring You before the astonished crowd — as if descending from heaven itself, landing right in front of Your people, who will surely welcome You with joy in such a glorious display! Why take another route filled with trials and suffering for both Yourself and those who believe in You? Is it not wiser to present Yourself to Israel immediately, free from suffering, adorned in heavenly splendor? You trust the Holy Scriptures, don’t You?! Therefore, do You believe that the angels will not allow even a scratch on Your foot, but will carry You tenderly? If you believe, and especially because You are the Son of God, there is nothing for You to fear! Thus, demonstrate Your identity as the Son of God. Decide! Leap down. Leap down. Leap down. It is important to note that in the second temptation, the devil left out crucial 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); however, the devil excluded the phrase ‘in all Your ways,’ as it conflicted with the suggestion to throw Himself from the temple rooftop; to do so would be a means clearly contrary to the will of the Redeemer and would lead to the goal through methods not ordained by the Father.

The specific location of the temple's wing is unclear; it could be the roof of the royal vestibule on the southern side, which overlooked the deep valley of Kidron from a dizzying height, as noted by Flavius Josephus, who detailed how such a vast drop could unsettle anyone who dared to look down. Alternatively, it may refer to the roof of Solomon's vestibule, from which, according to tradition, St. James, brother of the Lord, was cast down into the courtyard. Both locations served the tempter's aim of cultivating arrogance within Jesus. If He was indeed the Son of God, why not leap from such a perilous height to display His divine glory to the whole city, thereby accelerating the realization of His mission? Regarding His personal safety, as the Son of God, He could undoubtedly trust in 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 not this act serve as a remarkable testament to His absolute faith in God and the fulfillment of prophecy? This temptation was crafted with great subtlety and depth, and the devil even cited Scripture to validate his proposal.

The devil places Christ on this lofty structure to incite within Him a sense of pride through His elevated position above the temple.

To enhance his enticement, the tempter misuses Scripture; as noted by the Monk Isidore of Pelusium, he is not commended for his knowledge of the texts but rather condemned for his lack of action—possessing the Scriptures yet failing to live by them, using them instead for malevolent purposes. The devil seeks to instill vanity, arrogance, and spiritual pride in the Lord. However, the Lord gracefully counters this temptation with the very tool the enemy employed: “It is written again, Thou shalt not tempt the Lord thy God” (Deuteronomy 6:16). This statement, originally made by Moses to the Israelites who demanded miraculous signs due to their thirst (Exodus 17:1), in the mouth of Christ conveys that one should not attempt to manipulate God’s omnipotence into performing miracles when they are unnecessary. God does not perform miracles arbitrarily; they occur only under morally imperative circumstances and must align with His wise purposes. Miracles are extended to those in genuine need, as highlighted by Venerable Isidore, not to those seeking mere spectacle or seeking fleeting glory.

Through His rejection of this temptation, the Lord teaches us that we may expect divine assistance only when we responsibly utilize the natural gifts and resources bestowed upon us by God, avoiding both negligence and misuse.