Ver. 1. δέ: introducing a new theme, closely connected, however, with the baptism, as appears from ἀπὸ τοῦ Ιορδάνον, the genealogy being treated as a parenthesis.—aAypys Mvevparos<A., full of the Spirit, who descended upon Him at the Jordan, and conceived of as abiding on Him and in Him. This phrase is adopted by Lk. to exclude the possibility of evil thoughts in Jesus: no voom for them; first example of such editorial solicitude.4-tméorpewev a. τ. "1. Hahn takes this as meaning that Jesus left the Jordan with the intention of returning immediately to Galilee, so that His retirement into the desert was the result of a change ot purpose brought about by the influence of the Spirit.
IV. 1. ΙΗΣΟΥΣ δὲ Πνεύματος “Ayiou πλήρης] ὑπέστρεψεν ἀπὸ τοῦ ᾿Ιορδάνου: καὶ ἤγετο ἐν τῷ Πνεύματι cis τὴν ἔρημον ” 2. ἡμέρας τεσσαράκοντα πειραζόµενος ὑπὸ τοῦ διαβόλου. καὶ οὖκ ἔφαγεν οὐδὲν ἐν ταῖς ἡμέραις ἐκείναις: καὶ συντελεσθεισῶν αὐτῶν, ὕστερον ὃ ἐπείνασε. 3. καὶ εἶπεν" αὐτῷ ὁ διάβολος, “Et vids ef τοῦ Θεοῦ, εἰπὲ τῷ λίθῳ τούτῳ ἵνα γένηται ἄρτος. 4. Καὶ ἀπεκρίθη “Inoods πρὸς αὐτόν, λέγων,ὸ ““ Γέγραπται, ΄ Ὅτι οὐκ ἐπ᾽ dptw µόνω ζήσεται ὁ ἄνθρωπος, GAN’ ἐπὶ παντὶ ῥήματι Θεοῦ. δ 5. Καὶ ἀναγαγὼν αὐτὸν ὁ διάβολος εἰς ὄρος ὑψηλὸν Ἰ ἔδειξεν αὐτῷ πάσας τὰς βασιλείας τῆς οἰκουμένης ἐν στιγµῇ χρόνου: 6. καὶ εἶπεν αὐτῷ ὁ διάβολος, “Sot δώσω τὴν ἐξουσίαν ταύτην ἅπασαν καὶ τὴν δόξαν αὐτῶν : ὅτι
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1 πληρης before Mv. Ay. in $BDLE 1, 33 verss. (Tisch., Trg., W.H.). 2 ev τη ερηµω in SKBDL vet. Lat. (Tisch., W.H.).
3 SBDL vet. Lat. omit
* ειπεν Se in SBDL 1, 33.
5 SBL omit λεγων.
δαλλ .. . θεου omitted in EBL sah. cop. (Tisch., W.H.). Το διαβ. . . . υψηλον omitted in SSBDL τ al. (from Μι.).
The words do not in themselves convey this sense, and the idea is intrinsically unlikely. Retirement for reflection after the baptism was likely to be the first impulse of Jesus. Vide on Μτ.- -ἤγετο: imperfect, implying a continuous process. ---ὲν τῷ Πν., im the spirit, suggesting voluntary movement, and excluding the idea of compulsory action of the Spirit on an unwilling subject that might be suggested by the phrases of Mt. and Mk. Vide notes there.—év τῇ ép.: this reading is more suitable to the continued movement implied in ἤγετο than els τὴν ἐ. of T.R.—Ver. 2. ἡμέρας τεσσ.: this is to be taken along with ἤγετο. Jesus wandered about in the desert all that time ; the wandering the external index of the absorbing meditation within (Godet).—wetpafépevos: Lk. refers to the temptation participially, as a mere incident of that forty days’ experience, in marked contrast to Mt., who repre- sents temptation as the aim of the retire- ment (πειρασθῆναι), again guarding against wrong impressions, yet at the same time true to the fact. The present tense of the participle implies that temptation, though incidental, was con- tinuous, going on with increasing intensity all the time.—ovx ἔφαγεν οὐδὲν implies absolute abstinence, suggestive of intense preoccupation. There was nothing there to eat, but also no inclina- tion on the part of Jesus.
Vv. 3-4. First temptation.—r@ λίθῳφ π.: possibly the stone bore a certain
resemblance to a loaf. Vide Farrar’s note (C. G. T.), in which reference is made to Stanley’s account (Sinai and Palestine, p. 154) of ‘‘ Elijah’s melons ” found on Mount Carmel, as a sample of the crystallisations found in limestone formations.—Ver. 4. καὶ ἀπεκρίθη, etc.: the answer of Jesus as given by Lk, according to the reading of $9BL, was limited to the first part of the oracle: man shall not live by bread only; naturally suggesting a contrast between physical bread and the higher food of the soul on which Jesus had been feed- ing (J. Weiss in Meyer).
Vv. 5-8. Second temptation. Mt.’s third.—xal ἀναγαγὼν, without the added eis Spos ὑψ. of T.R., is an expression Lk. might very well use to obviate the objection: where is the mountain so high that from its summit you could see the whole earth? He might -prefer to leave the matter vague = taking Him up who knows how high!—rfs οἰκουμένης: for Mt.’s τοῦ κόσμου, as in ii. 1.—év στιγµῇ χ., in a point or moment of time (στιγµὴ from στίζω, to prick, whence στίγµατα, Gal. vi. 17, here only in N. T.).—Ver. 6. ἐξουσίαν, authority. Vide Acts i. 7, 8, where this word and δύναμιν occur, the one signify- ing authority, the other spiritual power. — re ἐμοὶ, etc.: this clause, not in Mt., is probably another instance of Lk.’s editorial solicitude; added to ard against the notion of a rival God with independent possessions and power.