Matthew 4:5
Verse (Click for Chapter)
New International Version
Then the devil took him to the holy city and had him stand on the highest point of the temple.

New Living Translation
Then the devil took him to the holy city, Jerusalem, to the highest point of the Temple,

English Standard Version
Then the devil took him to the holy city and set him on the pinnacle of the temple

Berean Study Bible
Then the devil took Him to the holy city and set Him on the pinnacle of the temple.

Berean Literal Bible
Then the devil takes Him to the holy city and sets Him upon the pinnacle of the temple,

New American Standard Bible
Then the devil took Him into the holy city and had Him stand on the pinnacle of the temple,

King James Bible
Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,

Holman Christian Standard Bible
Then the Devil took Him to the holy city, had Him stand on the pinnacle of the temple,

International Standard Version
Then the devil took him to the Holy City and had him stand on the highest point of the Temple.

NET Bible
Then the devil took him to the holy city, had him stand on the highest point of the temple,

New Heart English Bible
Then the devil took him into the holy city. He set him on the pinnacle of the temple,

Aramaic Bible in Plain English
Then The Devil brought him to The Holy City, and stood him on the pinnacle of The Temple.

GOD'S WORD® Translation
Then the devil took him into the holy city and had him stand on the highest part of the temple.

New American Standard 1977
Then the devil took Him into the holy city; and he had Him stand on the pinnacle of the temple,

Jubilee Bible 2000
Then the devil took him up into the holy city and set him on a pinnacle of the temple

King James 2000 Bible
Then the devil took him up into the holy city, and set him on a pinnacle of the temple,

American King James Version
Then the devil takes him up into the holy city, and sets him on a pinnacle of the temple,

American Standard Version
Then the devil taketh him into the holy city; and he set him on the pinnacle of the temple,

Douay-Rheims Bible
Then the devil took him up into the holy city, and set him upon the pinnacle of the temple,

Darby Bible Translation
Then the devil takes him to the holy city, and sets him upon the edge of the temple,

English Revised Version
Then the devil taketh him into the holy city; and he set him on the pinnacle of the temple,

Webster's Bible Translation
Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,

Weymouth New Testament
Then the Devil took Him to the Holy City and caused Him to stand on the roof of the Temple,

World English Bible
Then the devil took him into the holy city. He set him on the pinnacle of the temple,

Young's Literal Translation
Then doth the Devil take him to the holy city, and doth set him on the pinnacle of the temple,
Study Bible
The Temptation of Jesus
4But Jesus answered, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.’” 5Then the devil took Him to the holy city and set Him on the pinnacle of the temple. 6“If You are the Son of God,” he said, “throw Yourself down. For it is written: ‘He will command His angels concerning You, and they will lift You up in their hands, so that You will not strike Your foot against a stone.’”…
Cross References
Nehemiah 11:1
Now the leaders of the people lived in Jerusalem, but the rest of the people cast lots to bring one out of ten to live in Jerusalem, the holy city, while nine-tenths remained in the other cities.

Nehemiah 11:18
All the Levites in the holy city were 284.

Isaiah 52:1
Awake, awake, Clothe yourself in your strength, O Zion; Clothe yourself in your beautiful garments, O Jerusalem, the holy city; For the uncircumcised and the unclean Will no longer come into you.

Daniel 9:24
"Seventy weeks have been decreed for your people and your holy city, to finish the transgression, to make an end of sin, to make atonement for iniquity, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy place.

Matthew 27:53
After Jesus' resurrection, when they had come out of the tombs, they entered the holy city and appeared to many people.

Luke 4:9
Then the devil led Him to Jerusalem and set Him on the pinnacle of the temple. "If You are the Son of God," he said, "throw Yourself down from here.

Revelation 11:2
But exclude the courtyard outside the temple. Do not measure it, because it has been given over to the nations, and they will trample the holy city for forty-two months.
Treasury of Scripture

Then the devil takes him up into the holy city, and sets him on a pinnacle of the temple,

taketh.

Luke 4:9 And he brought him to Jerusalem, and set him on a pinnacle of the …

John 19:11 Jesus answered, You could have no power at all against me, except …

the holy.

Matthew 27:53 And came out of the graves after his resurrection, and went into …

Nehemiah 11:1 And the rulers of the people dwelled at Jerusalem: the rest of the …

Isaiah 48:2 For they call themselves of the holy city, and stay themselves on …

Isaiah 52:1 Awake, awake; put on your strength, O Zion; put on your beautiful …

Daniel 9:16 O LORD, according to all your righteousness, I beseech you, let your …

Revelation 11:2 But the court which is without the temple leave out, and measure …

on.

2 Chronicles 3:4 And the porch that was in the front of the house, the length of it …

(5) The order of the last two temptations is different in St. Luke, and the variation is instructive. Either St. Luke's informant was less accurate than St. Matthew's, or the impressions left on the minds of those to whom the mystery had been communicated were slightly different. Especially was this likely to be the case, if the trial had been (as the narratives of St. Mark and St. Luke show) protracted, and the temptations therefore recurring. St. Matthew's order seems, on the whole, the truest, and the "Get thee behind me, Satan," fits in better with the close of the conflict.

Taketh him up into the holy city.--The use of this term to describe Jerusalem (Luke 4:9) is peculiar to St. Matthew among the Evangelists, and is used again by him in Matthew 27:53. St. John uses it in Revelation 11:2 of the literal, in Revelation 21:2 of the heavenly, Jerusalem. The analogy of Ezekiel 37:1; Ezekiel 40:2, where the prophet is carried from place to place in the vision of God, leads us to think of this "taking" as outside the conditions of local motion. As St. Paul said of like spiritual experiences of his own (2Corinthians 12:2), so we must say of this, Whether it was in the body, or out of the body, we know not, God knoweth.

A pinnacle of the temple.--Better, the pinnacle. The Greek has the article. The Greek word, like "pinnacle" is the diminutive of "wing," and seems to have been applied to any pointed roof or gable. In this case, looking to the position and structure of the Temple, we may think of the point or parapet of the portico of Herod overlooking the Valley of Jehoshaphat, rising to a dizzy height of 400 cubits above it (Jos. Ant. xv. 11, 5). Our Lord's earlier visits to Jerusalem must have made the scene familiar to Him. In past years He may have looked down from that portico on the dark gorge beneath. Now a new thought is brought before Him. Shall He test the attestation that He was the beloved Son by throwing himself headlong down? Was there not a seeming warrant for such a trial, the crucial experiment of Sonship? Had not the Psalmist declared of the chosen One of God that His angels should bear Him up? This seems a far truer view than that the point of the temptation lay in the suggestion that He should work a sign or wonder by throwing Himself, in the presence of the people, from the parapet that overlooked the court of the worshippers, and so obtain power and popularity. The answer to the Tempter shows that the suggestion tended, not to vain glory, but to distrust simulating reliance. It is a somewhat curious coincidence that James the Just, the brother of the Lord, is said to have been thrown down from "the pinnacle of the Temple" into one of its courts (Euseb. H. E. ii. 23).

Verse 5. - Then the devil taketh him up. Revised Version omits "up." Matthew (παραλαμβάνει, here and ver. 8) lays stress on the companionship, and, in a sense, compulsion; Luke (ἤγαγεν, ver. 9; ἀναγαγὼν, ver. 5), on guidance and locality. Into the holy city (Luke, "into Jerusalem"). From Isaiah 52:1, the end of which verse, "There shall no more come into thee the uncircumcised and the unclean," heightens the implied contrast of the devil's presence there. (For the expression, cf. also Matthew 27:53; Revelation 11:2; Revelation 21:2, 10; also Hebrews 11, 12.) The name has remained down to the present day (El-Kuds). And setteth; and he set (Revised Version, with manuscripts). The right reading (ἔστησεν, as in Luke) is probably a trace of the basis common to the two records. Possibly, however, it may here be a merely accidental similarity with Luke (who employs the aorist throughout the section), caused by Matthew's desire to emphasize the momentariness of the devil's act. Some think that, as at the end of the temptation Christ is in the wilderness, this removal to Jerusalem is solely mental, without any motion of his body. Improbable; for to make such a temptation real, our Lord's mind must have suffered complete illusion. He must have thought that he was "on the pinnacle." On a (the, Revised Version) pinnacle of the temple (ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ) . What is exactly meant by this definite and evidently well-known term is not easy now to determine. "Some understand this of the top or apex of the sanctuary (τοῦ ναοῦ) [cf. Hegesippus, in Eusebius, 'Hist. Eccl.,' 2:23:11, 12 (Heinichen), where the Jews bid James stand, ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ, and it is afterwards said that they set him ἐπὶ τὸ πτερύγιον τοῦ ναοῦ]; others of the top of Solomon's porch; and others of the top of the Royal Portico" (Thayer). Of this last Josephus ('Ant.,' 15:11. 5) makes special mention, saying, in his exaggerated style, that human sight could not reach from the top of it to the bottom of the ravine on whose edge it stood. Edersheim ('Life,' etc., 1:303) thinks that possibly the term means "the extreme corner of the 'wing-like' porch, or ulam, which led into the Sanctuary." This last would suit a possible interpretation of Daniel 9:27, as referring to a part of the temple under the name of "the pinnacle," which had been used for heathen sacrifices, probably in the worship of the sun. Cf. Revised Version margin there, with the ἐπὶ τὸ ἱερόν of Theodotion's version, and also the LXX. itself (vide Field's 'Hexapla'). Then the devil taketh him up,.... This was done, not in a visionary way, but really and truly: Satan, by divine permission, and with the consent of Christ, which shows his great humiliation and condescension, had power over his body, to move it from place to place; in some such like manner as the Spirit of the Lord caught away Philip, Acts 8:39 he took him up, raised him above ground, and carried him through the air, "into, the holy city": this was Jerusalem; for Luke expressly says,

he brought him to Jerusalem, Luke 4:9 called so, because of the presence, worship, and service of God, which had been in it, though then in a great measure gone; and according to the common notions of the Jews, who say (b) Jerusalem was more holy than any other cities in the land, and that because of the Shekinah. The inscription on one side of their shekels was , "Jerusalem, the holy city" (c). Satan frequents all sorts of places; men are no where free from his temptations; Christ himself was not in the holy city, no nor in the holy temple; hither also he had him,

and setteth him upon a pinnacle, or "wing of the temple". In this place (d) the Jews set James, the brother of Christ, and from it cast him down headlong: this was the "the summit", or "top" of it; and intends either the roof encompassed with battlements, to keep persons from falling off; or the top of the porch before the temple, which was 120 cubits high; or the top of the royal gallery, built by Herod, which was of such an height, that if a man looked down from it, he soon became dizzy (e). The view Satan had in setting him here appears in the next verse.

(b) Bemidbar Rabba, fol. 183. 4. & Maimon. Hilch. Beth. Habechirah, c. 7. sect. 14. & 6. 16. (c) Waserus de Antiq. Numm. Heb. l. 2. c. 5. (d) Euseb. Eccl. Hist. l. 2. c. 23. (e) Joseph. Antiq. Jud. l. 15. c. 14. 5. Then the devil taketh him up—rather, "conducteth Him."

into the holy city—so called (as in Isa 48:2; Ne 11:1) from its being "the city of the Great King," the seat of the temple, the metropolis of all Jewish worship.

and setteth him on a pinnacle of the temple—rather, "the pinnacle"—a certain well-known projection. Whether this refers to the highest summit of the temple, which bristled with golden spikes [Josephus, Antiquities, 5.5,6]; or whether it refers to another peak, on Herod's royal portico, overhanging the ravine of Kedron, at the valley of Hinnom—an immense tower built on the very edge of this precipice, from the top of which dizzy height Josephus says one could not look to the bottom [Antiquities, 15.11,5]—is not certain; but the latter is probably meant.4:1-11 Concerning Christ's temptation, observe, that directly after he was declared to be the Son of God, and the Saviour of the world, he was tempted; great privileges, and special tokens of Divine favour, will not secure any from being tempted. But if the Holy Spirit witness to our being adopted as children of God, that will answer all the suggestions of the evil spirit. Christ was directed to the combat. If we presume upon our own strength, and tempt the devil to tempt us, we provoke God to leave us to ourselves. Others are tempted, when drawn aside of their own lust, and enticed, Jas 1:14; but our Lord Jesus had no corrupt nature, therefore he was tempted only by the devil. In the temptation of Christ it appears that our enemy is subtle, spiteful, and very daring; but he can be resisted. It is a comfort to us that Christ suffered, being tempted; for thus it appears that our temptations, if not yielded to, are not sins, they are afflictions only. Satan aimed in all his temptations, to bring Christ to sin against God. 1. He tempted him to despair of his Father's goodness, and to distrust his Father's care concerning him. It is one of the wiles of Satan to take advantage of our outward condition; and those who are brought into straits have need to double their guard. Christ answered all the temptations of Satan with It is written; to set us an example, he appealed to what was written in the Scriptures. This method we must take, when at any time we are tempted to sin. Let us learn not to take any wrong courses for our supply, when our wants are ever so pressing: in some way or other the Lord will provide. 2. Satan tempted Christ to presume upon his Father's power and protection, in a point of safety. Nor are any extremes more dangerous than despair and presumption, especially in the affairs of our souls. Satan has no objection to holy places as the scene of his assaults. Let us not, in any place, be off our watch. The holy city is the place, where he does, with the greatest advantage, tempt men to pride and presumption. All high places are slippery places; advancements in the world makes a man a mark for Satan to shoot his fiery darts at. Is Satan so well versed in Scripture as to be able to quote it readily? He is so. It is possible for a man to have his head full of Scripture notions, and his mouth full of Scripture expressions, while his heart is full of bitter enmity to God and to all goodness. Satan misquoted the words. If we go out of our way, out of the way of our duty, we forfeit the promise, and put ourselves out of God's protection. This passage, De 8:3, made against the tempter, therefore he left out part. This promise is firm and stands good. But shall we continue in sin, that grace may abound? No. 3. Satan tempted Christ to idolatry with the offer of the kingdoms of the world, and the glory of them. The glory of the world is the most charming temptation to the unthinking and unwary; by that men are most easily imposed upon. Christ was tempted to worship Satan. He rejected the proposal with abhorrence. Get thee hence, Satan! Some temptations are openly wicked; and they are not merely to be opposed, but rejected at once. It is good to be quick and firm in resisting temptation. If we resist the devil he will flee from us. But the soul that deliberates is almost overcome. We find but few who can decidedly reject such baits as Satan offers; yet what is a man profited if he gain the whole world, and lose his own soul? Christ was succoured after the temptation, for his encouragement to go on in his undertaking, and for our encouragement to trust in him; for as he knew, by experience, what it was to suffer, being tempted, so he knew what it was to be succoured, being tempted; therefore we may expect, not only that he will feel for his tempted people, but that he will come to them with seasonable relief.
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