Luke 4:7

Luk 4:7 . σὺ , emphatic; Satan hopes that Jesus has been dazzled by the splendid prospect and promise: Thou all Thine ( ἔσται σοῦ πᾶσα ).

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Out of an high place, which had a goodly champion country underneath it, he showed him the situation of all countries.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 7. If thou - wilt worship me] This temptation is the last in order, as related by Matthew; and it is not reasonable to suppose that any other succeeded to it. Luke has here told the particulars, but not in the order in which they took place. See every circumstance of this temptation considered and explained in the notes on Mt 4:1-11.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

7. wilt worship me] Rather, wilt do homage before me. Comp. Psa_22:27.

all shall be thine] Rather, it (the habitable world) shall all be thine, for the true reading is pâsa (all the uncials) not panta. There was then living, one to whom in as high an ambitious sense as has ever been realised, it did all belong—the Emperor Tiberius. But so far from enjoying it he was at this very time the most miserable and most degraded of men (Tac. Ann. vi. 6, iv. 61, 62, 67; Plin. H. N. xxviii. 5).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

If thou therefore wilt worship me,.... Or "before me"; that is, fall down before him, and give him divine worship and homage. A wide difference there is between a good angel and a fallen angel; a good angel will not suffer himself to be worshipped by men, but directs to the worship of God only, Rev 19:10 but a fallen angel not only seeks to be worshipped by men, but by the Son of God himself, even by him whom all the holy angels worship, Heb 1:6 This was what Satan at first aspired after, and by which he fell: he affected deity, and sought to have divine worship given him; and in this sin he still persisted, and grew worse and worse, more daring and insolent, desiring worship of him who is God over all, blessed for ever.

All shall be thine: he promises to give him a title to all the kingdoms of the world, and the glory of them, on condition of homage done him, by which he should hold the tenure of them under him; these being delivered up solely to him, by the author of them; and he having them in his power, to dispose of them at pleasure. O horrid impudence, arrogance, and insolence!

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

7 If thou therefore wilt worship me, all shall be thine.

Ver. 7. If thou wilt worship] Papa dulia adorandus, say the Canonists.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

7. If—In the three temptations there are three ifs, given obviously by Matthew in the true order. The first if questions whether he is the Son of God, and suggests a selfish test. The second if rather concedes the sonship, and bases upon it a selfish vain-glory. The third if concedes his fitness for a universal monarchy, and proposes a compact by which Jesus shall be the king, and Satan the god, of the earth.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

If thou therefore wilt worship me, all shall be thine. Dr. Morrison, on Mat_4:9, has well caught the thought here. The arch-tempter "as it were said to Jesus, "I am indeed the prince and god of this world. Its kingdoms and their glory are at my disposal. I could at once open up thy way to the highest honors that a universal conqueror and a universal sovereign could desire. I could gather at once around thee a host of devoted Jewish troops; I could pave their way for victory after victory, until at no distant period the whole Roman empire, and indeed the whole world, should be subject to thy sway. Only abandon the wild chimera of putting down sin and making all men fanatical and holy; fall in with my way of things; let the morals of the world alone, more especially its morals in reference to God; work with me and under me, and all will go well. But if thou refuse this offer, look out for determined.opposition, for incessant persecution, for the most miserable poverty, and for every species of woe.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

7. πᾶσα. The πάντα of Rec[90] is from Mat 4:9.

[90] Rec. The Textus Receptus.

7. σὺ οὖν ἐὰν προσκυνήσῃς ἐνώπιον ἐμοῦ. ‘Thou then, if thou wilt do homage before me.’ Comp. Psa 22:27. The pronouns are emphatic (comp. Luk 4:6), as is shewn both by their position, and by the full forms ἐμοί, ἐμοῦ. The word ‘worship’ of our A. V[98] is here used in the older and weaker sense of external homage to a superior. It is derived from worth-ship (worth = honour). Comp. Wiclif, Mat 19:19, “Worschipe thi fadir and thi modir.”

[98] A. V. Authorised Version.

ἔσται σοῦ πᾶσα. ‘It’ (the habitable world) ‘shall be thine, all of it.’ There was then living, one to whom in as high an ambitious sense as has ever been realised, it did all belong—the Emperor Tiberius. But so far from enjoying it he was at this very time the most miserable and most degraded of men (Tac. Ann. VI. 6, IV. 61, 62, 67; Plin. H. N. XXVIII. 5). “My Kingdom,” said Jesus to Pilate, “is not of this world,” Joh 18:36.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

7. ἐὰν προσκυνήσῃς. Mt. adds πεσών which, like προσελθών indicates that be may have believed that Satan was visible, although this is not certain. Even actual prostration is possible to an invisible being, and “fall down and worship” is a natural figure for entire submission or intense admiration. In the East, prostration is an acknowledgment of authority, not necessarily of personal merit. The temptation, therefore, seems to be that of admitting Satan’s authority and accepting promotion from him.

ἐώπιον ἐμοῦ. Lk.’s favourite expression (1:15, 17, 19, 75, etc.), The usual constr. after προσκύεῖν is the acc. (ver. 8; Mat 4:10; Rev 9:20, Rev 9:13:12, Rev 9:14:9, Rev 9:2) or the dal. (Act 7:43; Joh 4:21, Joh 4:23; Rev 4:10, Rev 7:11) 4: but Rev 15:4 as here.

ἔσται σοῦ πᾶσα. “The ἐξουσία which has been delivered to me I am willing to delegate or transfer”: magna superbia (Beng.). The acceptance of it would be equivalent to προσκύνησις. Just as in the first case the lawful desire, for food was made an occasion of temptation, so here the lawful desire of power, a desire specially lawful in the Messiah. Everything depends upon why and how the food and the power are obtained. Christ was born to be a king; but His Kingdom is not of this world (Joh 18:36, Joh 18:37), and the prince of this world has nothing in Him (Joh 14:30). He rejects the Jewish idea of the Messiah as an earthly potentate, and thus condemns Himself to rejection by His own people. He rejects Satan as an ally, and thereby has him as an implacable enemy. The end does not sanctify the means.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.