IV. 1. Τότε 6) Ιησοῦς * ἀνήχθη cis τὴν ἔρημον ὁπὸ τοῦ Πνεύματος, Ἀπειρασθῆναι ὑπὸ τοῦ διαβόλου. ρα να 1 Cor. vii. 5. x Thess. iii. 5 (same
3. καὶ "νηστεύσας ἡμέρας τεσσαρά-
should one readily take up with the theory that the detailed account of the Temptation in Matt. and Luke is simply a composition suggested by O. T. parallels or by reflection on the critical points in Christ’s subsequent να (So Holtzmann in H.C.) We sho rather regard it as having its ultimate source in an attempt by Jesus to con
to His disciples some faint idea of what He had gone through.
Vv. 1-11. The Temptation (Mk. i. 12, 13; Luke iv. 1-13). Ver. 1. Τότε, then, implying close connection with the events recorded in last chapter, es y the de- scent of the Βρίτίτ,---ἀνήχθη, was led up, into the higher, more solitary region of the wilderness, the haunt of wild beasts (Mk. i, 13) rather than of men.—trd τοῦ πνεύματος. The divine Spirit has to do with our darker experiences as well as with our bright, joyous ones. He is with the sons of Goa in their conflicts with doubt not less than in their moments of noble impulse and heroic resolve. The same Spirit who brought Jesus from Nazareth to the Jordan afterward led Him to the scene of trial. The theory of desertion hinted at by Calvin and adopted by Olshausen is based on a superficial view of religious experience. God's Spirit is never more aman
than in his spiritual stru Jesus was mightily impelled by Spirit at this time (cf. Mk.’s βάλει). And as the exerted was not physical but
moral, the fact points to intense mental
experience of cheno days, but noting a specially important phase: to be samy 20 sn at St ω: form for κα
πειράω, in classic Greek, rimary mean 4 to attempt, to try to do a thing (vide for this use Acts ix, 26, xvi. 7, xxiv. 6); then in an ethical sense common in O. T. and N. T., to try or tempt either with good or with bad intent, associated in some texts (ε.σ., 2 Cor. xiii. 5) with δοκι- water, kindred i in meaning. Note the omission of τοῦ before infinitive.—iwo
τ. διαβόλον: in later Jewish theology the devil is the agent in all temptation with evil design. In the earlier period
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κοντα 1 καὶ νύκτας τεσσάρακοντα.”