Luke 4:8

Luk_4:5; Luk_4:8

And the devil, taking Him up into an high mountain, showed unto Him all the kingdoms of the world in a moment of time

Satan a close solicitor

1.

The importunity of Satan: he is upon our Saviour again: Again the devil taketh Him up.

2. The variety of his shifts: from the pinacle of the Temple he taketh Him up to an exceeding high mountain.

3. Note by what gate or passage he would enter his temptation: by the eye; he shows a goodly object unto Him.

4. The dignity of the object: he shows Him kingdoms.

5. For the amplitude and generality: All the kingdoms of the world.

6. In their most amiable and desirable shape he showed them in their glory.

7. Satan showed himself to be an arch juggler, or prestidigitator, as artists call it, for St. Luke adds, that he showed all this in a moment of time. A close solicitor, and a diligence worthy to be commended, if it had been in a good cause; but they that are in a wrong way are most zealous in their course, and negotiate for hell more urgently than we do for heaven. (Bishop Hacker.)

Temptation recurrent

But that tyranny is uncessant, the hatred of the devil hath no stint; expect it, be ready for it, and let it not sting your conscience with horror if you find somewhat within you always warring against the Spirit; temptations are not like some diseases, which are not incident to a man above once in his life, escape once and secure for ever, but like hereditary infirmities which are ever recurring to torment the flesh. A quotidian is more like to be cured, if it be well looked to, than an ague whose paroxysms keep longer distance. (Bishop Hacker.)

Principle not place the safeguard

But it is not the shifting to this place or that place that breeds contrary affections in a good man. Where there is an inward principle of goodness, firm and sure under every cope of heaven the mind is unalterable. (Bishop Hacker.)

Reviewed temptation

His mouth was stopped, and he was set non plus in the former temptation, yet how soon doth he begin to open his mouth again? He was repulsed, yet he comes to fight again. He hath many strings to his bow, and many arrows in his quiver. When one way takes not he tries forth with another; yea, he will make proof of all ere he leaves. (Bishop Hacker.)

The eye the portal to the heart

There is nothing so soon enticed and led away as the eye; it is the broker between the heart and all wicked lusts that be in the world. And therefore it was great folly in Hezekiah to show his robes and treasure (Isa_39:2), as he was told by the prophet; itstirred up such coals of desire in them that saw them, as could not be quenched till they had fetched away all that he had, and all that his ancestors had laid up, even till that day. It is the wisdom that is used nowadays, when men would have one thing for another, to show the thing they would so exchange; as the buyer showeth his money, and the seller his wares in the best manner that he can, each to entice the ether (by the eye) to the desire of the heart. (Bishop Andrewes.)

Fancy enticed

His power and work upon the fancies of men is none of the least of his ways whereby he advanceth the pleasures of sin. That he hath such a power, hath been discoursed before, and that a fancy raised to a great expectation makes things appear otherwise than what they are, is evident from common experience. The value of most things depends rather upon fancy than the internal worth of them, and men are more engaged to a pursuit of things by the estimation which fancy hath begat in their minds, than by certain principles of knowledge. Children by fancy have a value of their toys, and are so powerfully swayed by it, that things of far greater price cannot stay their designs, nor divert their course. Satan knows that the best of men are sometimes childish, apt to be led about by their conceits, and apt in their conceits to apprehend things far otherwise than what they are in truth. (R. Gilpin.)

The after-claps of sin

We, knowing this craft, must labour in these temptations to see that which the devil hides, and to apprehend the fearful after-claps. Let us labour to see Jaels nail as well as her milk; Delilahs scissors as well as her bosom; the snakes poison as well as her embrace; and the bees sting as well as her honey. (D. Dyke.)

True sight after sin

The devil blinds us so that we see not till afterward, as Gen_3:1-24., Then were their eyes opened. (D. Dyke.)

Distance lends enchantment to the view

Put a bit of broken glass, or a shred of worthless mica, in a ploughed field, and let the sun shine upon it, and it sparkles as vividly as that gem which spills its drop of light on the finger of beauty. Afar off, it is a glory: near, just a bit of broken glass, or shred of mica. My dear friends, beware of the glory, the splendour that seems to show very substantially at a distance, but which needs only to be approached to prove unreal. I remember very well how, up in the Italian and Styrian Alps, many an apparent sky-kissing range of yet mightier Alps seemed to tower, white and lustrous, over what we had deemed the loftiest peaks. They were but vanishing clouds, climbing higher than the peaks, but with no base--showing fair, glitteringly, astonishingly, unutterably beautiful, but carrying within them the rain that drenches, and the lightning that smites and the blast that loosens the roaring avalanche. Take heed to this artifice of the worlds show at a distance and from the mountain top. There is delusion and peril in the splendour. (A. B. Grosart.)

And the devil taketh Him up into an high mountain

Here the temptation seems eminently gross. Yet devil-worship can assume many forms, and some of these may be most refined. Worship is homage, and homage to a person, real or supposed, representative of certain principles, modes of action, and aims. What it here means seems evident enough. Jesus is recognized as seeking a kingdom, as intending, indeed, to found one. His aims are confessed to be more than Jewish, not national, but universal; not an extension of Israel, but a comprehension of the world. It is known that His purpose is to be the Messiah, not of the Jews, but of man. The only question is as to the nature of His kinghood and kingdom. The kingdom here offered is one not of the Spirit, but of the world. And world here means not what it may be to the good, but what it is to the bad it and its kingdoms may be won at once, and will be, if Jesus worships the devil, i.e., makes evil His good, uses unholy means to accomplish His ends. It is as if the tempter had said, Survey the world, and mark what succeeds. Away there in Italy lives and rules the emperor of the world, a selfish, sensual man, whose right is might. Over there in Caesarea sits his red-handed, yet vacillating, procurator. In your own Galilee a treacherous and lustful Herod reigns, its deputy lord. Up in Jerusalem are priests and scribes, great in things external, the fierce fanatics of formalism. Everywhere unholy men rule, unholy means prevail. Worldliness holds the world in fee. By it alone can you conquer. Use the means and the men of Caesar, and your success will be swift and sure. Worship me, and the kingdoms of this world are thine. The temptation was subtly adapted to the mood and the moment, and was as evil as subtle. Bad means make bad ends. Good ends do not justify evil means; evil means deprave good ends. So a Messianic kingdom, instituted and established by worldliness, had been a worldly kingdom, no better than the coarse and sensuous empire of Rome. And Jesus, while He felt the force, saw the evil of the temptation, and vanquished it by the truth on which His own spiritual and eternal city was to be founded, Thou shalt worship the Lord thy God, &c. (A. M.Fairbairn, D. D.)

The force of this temptation

Could it be other than a temptation to think that He might, if He would, lay a righteous grasp upon the reins of government, leap into the chariot of power, and ride forth conquering and to conquer? Glad visions arose before Him of the prisoner breaking jubilant from the cell of injustice; of the widow lifting up the bowed head before the devouring Pharisee; of weeping children bursting into shouts at the sound of the wheels of the chariot before which oppression and wrong shrunk and withered, behind which sprung the fir-tree instead of the thorn, and the myrtle instead of the briar. Could He not mould the people at His will? Could He not, transfigured in snowy garments, call aloud in the streets of Jerusalem, Behold your King? And the fierce warriors of His nation would start at the sound; the ploughshare would be beaten into the sword, and the pruning-hook into the spear. Ah, but when were His garments white as snow? Not when He looked to such a conquest; but when, on a moment like this, He spake of the decease which He should accomplish at Jerusalem. But how would He, thus conquering, be a servant of Satan: I will not inquire whether such an enterprise could be accomplished without the worship of Satan. But I will ask whether to know better and do not so well, is not a serving of Satan? whether to lead men on in the name of God as towards the best, when the end is not the best, is not a serving of Satan? whether to flatter their pride by making them conquerors of the enemies of their nation instead of their own evils, is not a serving of Satan? Nothing but the obedience of the Son, the obedience unto death, the absolute doing of the will of God because it was the truth, could redeem the prisoner, the widow, the orphan. But it would redeem them by redeeming the conquest-ridden conqueror too, the strife-giving jailor, the unjust judge, the devouring Pharisee. He would not pluck the spreading branches of the tree; He would lay the axe to its root. It would take time; but the tree would be dead at last--dead, and cast into the lake of fire. It would take time; but His Father had time enough and to spare. It would take courage and strength and self-denial and endurance; but His Father could give Him all. The will of God should be done. Man should be free--not merely man as he thinks of himself, but man as God thinks of him. He shall grow into the likeness of the Divine thought, free not in his own fancy, but in absolute Divine fact of being, as in Gods idea.

The great and beautiful and perfect will of God must be done. (George Macdonald, LL. D.)

This was a temptation which every worker for God, weary with the slow progress of goodness, must often feel, and to which even good and earnest men have sometimes given way--to begin at the outside instead of within, to get first a great shell of external conformity to religion, and afterwards fill it with the reality. It was the temptation to which Mahomet yielded when he used the sword to subdue those whom he was afterwards to make religious, and to which the Jesuits yielded when they baptized the heathen first, and evangelized them afterwards. (J. Stalker, M. A.)

This was of all the temptations the most awful and searching. It was the only one of the three in which Satan suggests no doubt of the Divine Sonship and Divine glory of Christ. Could a Divine Son rightly refuse the houour and glory of a son? Could it be anything but a sin to turn His back on the only way that seemed to lead straight up to His throne? Was not this a tempting of God? How solemn and heart-searching are the lessons it may teach all those who profess to be servants of God among men; lessons which, perhaps, were never more needed than in the present day.

1. The conversion to Christ of the unconverted, and the evangelization of the masses, absorb the energies and the efforts of the Church. But the intensity of this passion for saving men may itself become a peril to the Church. In its zeal to save souls it may become indifferent to the means by which they are saved.

2. To resort to worldly and carnal methods for the extension of Christs kingdom; to lose faith in the power of the gospel of Christ to do its own work, and to win its own way in the world is treason to Christ and to God; it is the worship of the devil. (G. S. Barrett, B. A.)

What would the result have been if Christ had yielded!

There can be little doubt that in one sense Satan would have fulfilled his promise. No cross would have stood at the end of Christs earthly life. There would have been louder Hosannas than Jerusalem ever offered Him as its King; there would have been vaster throngs of people proclaiming Him their Messiah and Lord; a more splendid homage from the rich and great, from rulers and Pharisees, would have been laid at His feet; in a word, Christ would have received the crown of worldly dominion and glory. But at what a cost! The great burden of human guilt would have been left still resting on the world; the heart of man would have been still weary and heavyladen; the hope of immortal life would have been left a yearning and a longing, unsatisfied and unfulfilled; and the kingdom of God among men would have been unfounded and unknown. Christ would have lost the kingdom by appearing to gain it. The promise of the devil, like all his promises, would have turned out a black and terrible lie. He would have given the kingdoms of this world and the glory of them to our Lord, but only alter Christ had given Himself to the devil. Satan would have lost nothing of his kingdom, for he would have been king of the worlds King. Appearing to resign his sovereignty for a moment he would have secured it for ever. (G. S. Barrett, B. A. )

The temptation on the mountain

1. The vision was a splendid one, well fitted to appeal even to a mind that was actuated by no vulgar ambition.

2. The desire for power here appealed to is one of which the noblest natures are susceptible.

3. It was not a wrong thing, nor at variance with His mission, that Christ should contemplate the prospect of becoming universal King.

4. The prospect held out to Him was well-fitted to stir the loftiest and holiest ambition.

5. It may well, then, foster our reverence for His character, while it teaches us lessons of the greatest practical importance, that although His universal dominion would lead to such blessed results, He would not procure or hasten it by entering into compromise with, or doing the slightest homage to, wrong.

6. Paying homage to evil with a view to the easier and speedier accomplishment of good is a sin to which the Church has always been powerfully tempted.

7. Christs kingdom is not of this world. It is neither formed on worldly principles nor furthered by worldly measures. (W. Landels, D. D.)

An high mountain

The high mountain is most probably Abarim, with its three peaks of Pisgah, Peer, and Nebo. From the western point, Peer, Balaam overlooked the tents of Israel and blessed them, when brought there by Balak to curse the people. From the northernmost peak, Nebo, above Baal Maon, a complete panorama of the Dead Sea is obtained. Thence it was that She Lord God showed Moses all the land of Gilead unto Dan, and all Naphtali, and the land of Ephraim, and all the land of Judah … unto Zion (Deu_34:1-4). Now Satan takes Christ to the point where Moses stood to view the Promised Land which he was not to enter. And here again we notice a covert sneer. O Thou Prophet of the Most High, like unto Moses, who comest to lead the people of God out of bondage into liberty, to restore again the kingdom to Israel! Thou wilt, may be, do what Thou undertakest. But what will be the result to Thyself?. Wilt Thou profit in any way by it? God gave to Moses a hard forty years in the wilderness, and instead of rewarding him with rest at the end, let him see the Promised Land from afar, even from this spot, and let him die without allowing him to set foot on it. That is how God deals with His prophets, and that is how He will deal with Thee! And as he spake may be the eye of the Son of Man rested on far-off Calvary, which is visible from this spot. Then Satan went on with the contrast: But!--I reward my servants at once. Come, bend the knee to me, and I will give Thee glory, and power, and dominion in the present. And there rose a mirage of the desert, and in that mirage was a vision of palaces and palm trees, and glittering sheets of water, on which gay barges sailed, apparently very real, but it was only a phantom scene painted in the unwholesome vapours that rose from the Dead Sea, and from the hot bituminous desert sands and rocks. A phantom splendour over desolation and death. That was what Satan offered. And observe likewise the difference between his offers and those of God, offers which he makes quite unabashed, and emphasizes. God gives present pain and future glory; Satan gives present satisfaction and future wretchedness. Only note how he pitches on one half of each offer, and contrasts only the present, say ing nothing of the future. God gives present sadness, Satan present satisfaction; and he utters not a word about the future. The vision was but for a moment. Satan showed unto Him, in a moment of time, all the kingdoms of the world; the desert mirage does not last long, but while it lasts it is thoroughly deceptive. So it is with the gifts of Satan; they are but for a moment, and then they vanish away, and leave dust, and ashes, and barrenness, and death behind. (S. Baring.Gould, M. A.)

Satans short cut

The devil fits his temptation nicely to his purpose. Christ is about to begin His mission, and to found His kingdom, which is to be universal, to extend throughout the world. Satan shows Him how to make the kingdoms of earth His own instantaneously, by doing homage to himself. No need then for Calvary, no laborious preachings, no persecutions, no martyrdoms, no sowing in tears, no casting of the bread on the waters and patient expectance of the result after many days. The kingdoms of the world will become the kingdoms of Christ at once, if He will conform to the world, and acknowledge the Evil One as supreme--if He will allow the presence of evil, legislate for it, accept it, and not fight against it. But this offer of Satan is an usurpation of power--of Gods power. No compromise with evil. Get thee behind Me, Satan. (S. Baring.Gould, M. A. )

Satans methods

An illustration of Satans method of beguiling to destroy, was one day witnessed by the writer when rambling near Scawfell. His guide said he thought he could find a trout, and stooping down over the grassy bank of a small mountain-stream, remained for a few minutes perfectly quiet, excepting a slight motion of the arm. Presently he brought up a large fish. He knew where it was likely to be; he gently touched its back, drew his hand lightly backwards and for wards, soothed and charmed his victim, then grasped and captured it. So the devils policy is to tickle his victims to death, and damn them with delights (Newman Hall, LL.B.)

Elation no temptation to Christ

The temper had tried the Son of Man through the power of depression; he now tries him by me power of exaltation. He had sought to vanquish Him by the scourge of poverty; he now seeks to overcome Him by the vision of plenty. He had brought Him down into the valley, and had tempted Him by the dangers of humiliation; he now carries Him up to the mountain and tempts Him by the dangers of elevation. Why was the Son of Man superior to all circumstances? Only because He was superior to all sin. The sinless heart will be free from temptation everywhere. It will neither be reduced by the exigencies of the valley of humiliation, nor by the allurements of the mountain of elevation; it will not turn the stones into bread to avoid the famine; it will not bow the knee to Baal to purchase a crown. (G. Matheson, M. A. , D. D.)

Luk_4:8

Get thee behind Me, Satan; for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve.

--The necessity of a quick and speedy rejection of a sinful motion is, then, beyond dispute, and there needs no more to be said for the explanation of this direction, but an account of what is implied in a speedy denial. It contains these four things:--

1. That it must issue from a fixed determination against sin.

2. This positive denial must be also wisely jealous of Satan, in motions that are unlikely, or that may seem light, little, and not directly intended.

3. The refusal must be so quick, that it may be ready to take the temptation by the throat.

4. When this is done, we must endeavour to maintain and stick to our first disallowance. (R. Gilpin.)

Service joined to worship

Dr. Thomas Taylor similarly, but in his own original way, observes:--God must not only be worshipped, but also served. The distinction is easily observed. For a man may in heart and gesture honour another to whom he owes but little service. And this word in the Hebrew is taken from servants, who, besides inward reverence and outward worship, owe to their masters their strength, labour, and service, yea, frank and cheerful obedience. And suppose any man have a servant who will be very complimental, and give his master cap and knee and very good words, yet when his master commands him anything, he will not do it--here is honour, but no service; and denying service, he plainly showsthat his honour is but dissembled and hypocritical. So as this service to God, as to earthly masters, stands--

(1) In fear and reverent inward affection;

(2) In dutiful and ready obedience in all holy and civil [moral] actions. For--

1. These two, God in the Scriptures hath everywhere joined together; and therefore no man may separate them. Oh that there were in them such an heart to fear his, and to keep My commandments! (Deu_5:29). Now, therefore, fear the Lord and serve Him in uprightness, else choose you: for I and my house will serve the Lord (Jos_24:14-15). Let us hear the end of all, Fear God and keep His commandments Ecc_12:13), which is all one with fear God and serve him.

2. This service is a fruit of fear, and a true testimony of it, for fear of God is expressed in service; and if a man would make true trial of his fear he may do it by his service. (A. B. Grosart.)

Temptation firmly rejected

The nature of temptations, as dangerous or infectious, doth sufficiently enforce a necessity of their speedy removal. Things of danger require a sudden stop. If poison be taken into the body, we speedily labour to cast it up, or to overcome it by antidotes. We labour to stay the spreading of a gangrene presently. Who thinks it fit to delay when fire hath taken hold upon a house? The very opportunity of help is in the speediness of the endeavour. It is too late to bring water when the house is consumed, too late to apply a remedy when the disease hath conquered. They that consider what a temptation is will see no reason to move slowly in opposing. (R. Gilpin.)

The devil quotes Deuteronomy

The Law (we know) is a great cooler to presumption. (Bishop Audrewes.)

True worship: The essentials of true worship

I. THE OBJECT: The Lord God.

II. THE CHARACTERISTICS:

1. Meditation;

2. Realization;

3. Personal communion. (A. F. Barfield.)

The service of God

I. HE HAS THE RIGHT TO CLAIM OUR SERVICE. His right is threefold. He is--

1. Our Creator.

2. Our Preserver.

3. Our Redeemer.

II. HIS CLAIM UPON US IS FOR OUR UNDIVIDED AND WHOLE-HEARTED SERVICE. Him only. You cannot serve Him and anything else that is contrary to Him. Our reasonable service is the presentation of ourselves.

III. HIS SERVICE CONFERS THE HIGHEST HONOUR UPON THOSE WHO UNDERTAKE IT. To serve self and sin is to sink always deeper into the depths of degradation. To serve God is to be exalted to the position of fellow-labourer with Him in the accomplishment of His purposes.

IV. HIS SERVICE IS THE ONLY SERVICE WHICH IS FREEDOM. I will walk at liberty, for I seek Thy precepts.

V. THE SERVICE WHICH HE HAS A RIGHT TO DEMAND HE YET CONDESCENDS TO ENTREAT. He seeks for no compulsory obedience. The only service acceptable in His sight is that which springs from love. My son, give Me thy heart. (J. R. Bailey.)

Satan cannot stand a text

Whats wrang wi ye nee? I thocht ye were a richt, said a ragged boy, himself rejoicing in the Saviour, to another, who a few nights before professed to be able to trust Jesus, but who had again begun to doubt. Whats wrung wi ye nee? Man, Im no richt yet, replied the other, for Satans aye tempting me. And what dae ye then? asked his friend. I try, said he, to sing a hymn. And does that no send him away? No; I am as bad as ever. Weel, said the other, when he tempts ye again, try him wi a text; he canna staun then.

Unflinching fidelity to God

Be not in haste to be rich or to be famous or to be admired. Make haste slowly, says the proverb, and it means just this--Make haste in Gods way; take everything you can get from God, take nothing from the devil. Most powerfully was this illustrated in the life of the noble Havelock. For many years in the army he struggled against the arbitrary character of official patronage, and the odious abuses of the purchase system; and he, who in the end was the redeemer of the Indian Empire, was for a dreary while only a lieutenant. Yet how did he bear himself under it? As a Christian soldier, after the pattern of the Lord here, he placed the worship of the Lord first, and that he would not renounce for anything that man could name. Hear his words, and they are worthy of being written in letters of gold; yea, the spirit which utters them manifests a nobler courage than that which won so many fights and rescued the forlorn garrison at Lucknow. Here they are: Let me ask you, my good friend, what you mean by prejudices against me. Tell me plainly. I am not aware of any. Old and others used to tell me that it was believed at the Horse Guards and in other quarters that I professed to fear God, as well as to honour the Queen, and that Lord Hill and others had made up their minds that a man could not be at once a saint and a soldier. Now, I dare say any such authorities must be right, notwithstanding the example of Colonel Gardiner, Cromwell, and Gustavus Adolphus. But, if so, all I can say is, that their bit of red ribbon was very ill bestowed upon me; for I humbly trust that in that great matter I should not change my opinions and practice, though it rained garters and coronets as the reward of apostasy. (W. M. Taylor, D. D.)

Motto for the tempted

There is in the south of France, on the shores of the Mediterranean Sea, a huge tower, forming part of the fortifications by which St. Louis secured his embarkation for his troops for the last crusade. It is called the Tower of Constance, and in it were imprisoned during the reign of Louis XIV., Protestant women who would not renounce their faith at the request of the great king. In this lonely tower there is a gloomy chamber in which these women passed their lives, and there carved with some rude instrument on the pavement of the prison this one word, Resist. It is ascribed to Marie Duran, who, for being sister to a French pastor, was there confined for more than forty years. She found her great resource, her great consolation, in carving out this word for any one who should hereafter come to read it there. (Dean Stanley.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

4:8 You must worship the Lord your God and serve only him: Israel turned to idolatry when suffering hardship in the wilderness (Deut 9:12). Jesus refused to worship Satan.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Luk 4:8. Ὕπαγε ὀπίσω μου Σατανᾶ) The more modern Greek copies have transferred these words from Matthew, and introduced them into this place. This was a mistake; for Luke records this particular temptation as the second in order; for which reason it would not have been appropriate for Luke to have introduced these words which drove the Tempter to flight.[41] We have observed, in its proper place, that even the words ὀπίσω μου do not belong to Matthew.[42] At the beginning of the 9th verse, the Gothic Version renders the καὶ thathro, i.e. thence.[43]

[41] No room would have been left for a third temptation had these words been expressed in Luke.—ED. and TRANSL.

[42] Tisch. with BDL omits ὕπαγε ὀπίσω μου Σατανᾶ. So also Vulg. and ac omit the words. Lachm. retains them but in brackets. Ab and Rec. Text support them.—ED. and TRANSL.

[43] BL Memph. Theb. read ἤγαγεν δὲ. Lachm. however, with old authorities, supports the καὶ ἤγ. of Rec. Text.—ED. and TRANSL.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 4:8 . ὕπαγε Σατανᾶ is no part of the true text, imported from Mt.; suitable there, not here, as another temptation follows.

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

8. Get thee behind me, Satan] These words should here be omitted with א, B, D, L, &c., as having been added from Mat_4:10. Similar words were used to Peter (Mat_16:23).

Thou shalt worship … and him only] The quotation is slightly altered from Deu_6:13, “Thou shalt fear the Lord thy God, and serve Him.” St Matthew has the same variation, this being one of his cyclic quotations (i. e. those common to him with other Evangelists). Since Satan had now revealed himself in his true character, there was no need for Jesus to tell him of another and a divine Kingdom over which he had no power. It was sufficient to reprove his impious blasphemy.

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.

Jesus answered and said unto him,.... The following words, with indignation at him, and detestation of his proposals:

get thee behind me, Satan; which are omitted in the Vulgate Latin, Syriac, Persic, and Ethiopic versions, and in three ancient copies of Beza's, and in his most ancient one; but stand in other copies, and in the Arabic version.

For it is written, thou shalt worship the Lord thy God, and him only shalt thou serve. This passage stands in Deu 6:13 where the words are, "thou shalt fear the Lord thy God, and serve him, and thou shalt swear by his name": the last clause is not cited by Christ at all, swearing being only a species, or part of religious worship; and the other two clauses are somewhat different from the original text, as here cited, and may be accounted for: instead of "fear the Lord", it is "worship the Lord"; and the one well explains the other; the fear of God being often, in Scripture, put for the whole worship of God, both internal and external: and in the next clause, the word "only" is added by Christ, as expressing the true sense of it, and agreeably to other places of Scripture, particularly Sa1 7:3; see Gill on Mat 4:10.

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

8 And Jesus answered and said unto him, Get thee behind me, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

Ver. 8. Get thee behind me] {See Trapp on "Mat 4:10"}

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.

Get thee behind me, Satan; for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Jesus repelled the offer with stern indignation. He would receive the splendid inheritance which he felt was his at no other hands than his Father"s; he would win all and more than the tempter offered him, but it would be by a slow and painful process by self-denial, self-sacrifice, self-surrender; the glorious consummation would only be attained at the end of a long vista of centuries. The words, "Get thee behind me, Satan," do not occur in the older manuscripts containing St. Luke"s Gospel. These are evidently a later addition from the parallel passage in St. Matthew.

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

Deut. vi, 13.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Lord

Jehovah. Deu 6:13.

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

It is written

Jesus refused to do what the devil asked. It may be helpful to state this clearly. AT: "No, I will not worship you, because it is written" (See: Assumed Knowledge and Implicit Information)

answered and said to him

"responded to him" or "replied to him"

It is written

This can be stated in active form. AT: "Moses has written in the scriptures" (See: Active or Passive)

You will worship the Lord your God

Jesus was quoting a command from the scriptures to say why he would not worship the devil.

You

This refers to the people in the Old Testament who received God's Law. You could use the singular form of 'you' because each person was to obey it, or you could use the plural form of 'you' because all of the people were to obey it. (See: Forms of You)

him

The word "him" refers to the Lord God.

translationWords

written

worship

lord

God

servant

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

8. The words ὕπαγε ὀπίσω should here be omitted with אBDL, &c., as having been added from Mat 4:10. Similar words were used to Peter (Mat 16:23).

προσκυνήσεις. The quotation is slightly altered from Deu 6:13, “Thou shalt fear the Lord thy God, and serve Him.” St Matthew has the same variation, this being one of his cyclic quotations (i.e. those common to him with other Evangelists). Since Satan had now revealed himself in his true character, there was no need for Jesus to tell him of another and a divine Kingdom over which he had no power. It was sufficient to reprove his impious blasphemy.

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.

8.] With the words ὕπ. ὀπ. μ. σ. (.) here, Luke could hardly have left the record as it stands: being the first direct recognition by our Lord of His foe, after which, and in obedience to which command, he departs from Him.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

8. προσκυνήσεις. Mt. also has this word in harmony with Satan’s προσκυνήσῃς; but in LXX of Deu 6:13 we have φοβηθήσῃ: see on 7:27.—λατρεύσεις. Lit. “serve for hire” (λάτρις = “hireling”). In class. Grk. it is used of the service of slaves and of freemen, whether rendered to men or to God: in N. T. always of religious service, but sometimes of the worship of idols (Act 7:42; Ram. 1:25). Trench, Syn. xxxv. Propositum out Domino humilitate diabolum vincere, non potehtia (Jerome).

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

Serve. See on chapter Luk 1:74.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.