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Selected Verse: Matthew 4:5 - King James
Verse |
Translation |
Text |
Mt 4:5 |
King James |
Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
Then the devil taketh him up--rather, "conducteth Him."
into the holy city--so called (as in Isa 48:2; Neh 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. |
Notes on the Bible, by Albert Barnes, [1834] |
Then the devil taketh him up - This does not mean that he bore him through the air; or that he compelled him to go against his will, or that he performed a miracle in any way to place him there. There is no evidence that Satan had power to do any of these things, and the word translated taketh him Up does not imply any such thing. It means to conduct one; to lead one; to attend or accompany one; or to induce one to go. It is used in the following places in the same sense: Num 23:14; "And he (Balak) brought him (Balaam) into the field of Zophim," etc. That is, he led him, or induced him to go there. Mat 17:1; "and after six days Jesus taketh Peter, James," etc.; that is, led or conducted them - not by any means implying that he bore them by force. Mat 20:17; "Jesus, going to Jerusalem, took the twelve disciples apart," etc. See also Mat 26:37; Mat 27:27; Mar 5:40. From these passages, and many more, it appears that all that is meant here is, that Satan conducted Jesus, or accompanied him; but not that this was done against the will of Jesus.
The holy city - Jerusalem, called holy because the temple was there, and because it was the place of religious solemnities.
Setteth him on a pinnacle of the temple - It is not perfectly certain to what part of the temple the sacred writer here refers. It has been supposed by some that he means the roof. But Josephus says that the roof was covered by spikes of gold, to prevent its being polluted by birds; and such a place would have been very inconvenient to stand upon. Others suppose that it was the top of the porch or entrance to the temple. But it is more than probable that the porch leading to the temple was not as high as the main building. It is more probable that he refers to that part of the sacred edifice which was called Solomon's Porch. The temple was built on the top of Mount Moriah. The temple itself, together with the courts and porches, occupied a large space of ground. See the notes at Mat 21:12. To secure a level spot sufficiently large, it was necessary to put up a high wall on the east. The temple was surrounded with porches or piazzas 50 feet broad and 75 feet high. The porch on the south side was, however, 67 feet broad and 150 high. From the top of this to the bottom of the valley below was more than 700 feet, and Josephus says that one could scarcely look down without dizziness. The word "pinnacle" does not quite express the force of the original. It is a word given usually to birds, and denotes wings, or anything in the form of wings, and was given to the roof of this porch because it resembled a bird dropping its wings. It was on this place, doubtless, that Christ was placed. |
The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
holy city
In the New Testament, one Greek word, "hagios", in its various forms, is rendered, "holy," "holiness," "sanctify," "sanctified," "sanctification." Like the Hebrew, "qodesh", it signifies "set apart for God." The important references follow (Mat 4:5); margin reference,
(See Scofield) - (Mat 4:5). |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
Taketh (παραλαμβάνει)
The preposition παρά (with, by the side of), implies taketh along with himself, or conducteth. It is the same word which all three evangelists use of our Lord's taking his chosen apostles to the Mount of Transfiguration (Mat 17:1; Mar 9:9; Luk 9:28).
The holy city
Matthew alone calls Jerusalem by this name, in accordance with the general intent of his gospel to connect the old economy with the new.
Pinnacle of the temple (τὸ πτερέγιον τοῦἱροῦ)
Pinnacle, from the Latin pinnaculum, a diminutive of pinna or penna (a wing), is a literal translation of πτερύγιον, which is also a diminutive (a little wing or winglet). Nothing in the word compels us to infer that Christ was placed on the top of a tower or spire, which is the popular meaning of pinnacle. The word may be used in the familiar English sense of the wing of a building. Herod's temple had two wings, the northern and southern, of which the southern was the higher and grander; that being the direction in which the chief enlargement of the temple area made by Herod was practicable. That enlargement, according to Josephus, was effected by building up walls of solid masonry from the valley below. At the extremity of the southern side of the area, was erected the "royal portico," a magnificent colonnade, consisting of a nave and two aisles, running across the entire space from the eastern to the western wall. Josephus further says, that "while the valley of itself was very deep, and its bottom could scarcely be seen when one looked down from above, the additional vastly high elevation of the portico was placed on that height, insomuch that, if any one looked down from the summit of the roof, combining the two altitudes in one stretch of vision, he would be giddy, while his sight could not reach to such an immense depth." This, in comparison with the northern wing, was so emphatically the wing of the temple as to explain the use of the article here, as a well-known locality. The scene of the temptation may have been (for the whole matter is mainly one of conjecture) the roof of this portico, at the southeastern angle, where it joined Solomon's Porch, and from which the view into the Kedron valley beneath was to the depth of four hundred and fifty feet.
The word temple (ἱερόν, lit., sacred place) signifies the whole compass of the sacred inclosure, with its porticos, courts, and other subordinate buildings; and should be carefully distinguished from the other word, ναός, also rendered temple, which means the temple itself - the "Holy Place" and the "Holy of Holies." When we read, for instance, of Christ teaching in the temple (ἱερόν)we must refer it to one of the temple-porches. So it is from the ἰερόν, the court of the Gentiles, that Christ expels the money-changers and cattle-merchants. In Mat 27:51, it is the veil of the ναός which is rent; the veil separating the holy place from the holy of holies. In the account of Zacharias entering into the temple of the Lord to burn incense (Luk 1:9), the word is ναός, the holy place in which the altar of incense stood. The people were "without," in the fore-courts. In Joh 2:21, the temple of his body, ἱερόν, would be obviously inappropriate. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
The holy city - So Jerusalem was commonly called, being the place God had peculiarly chosen for himself. On the battlement of the temple - Probably over the king's gallery, which was of such a prodigious height, that no one could look down from the top of it without making himself giddy. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Pinnacle of the temple - It is very likely that this was what was called the στοα βασιλικη, the king's gallery; which, as Josephus says, "deserves to be mentioned among the most magnificent things under the sun: for upon a stupendous depth of a valley, scarcely to be fathomed by the eye of him that stands above, Herod erected a gallery of a vast height, from the top of which if any looked down, he would grow dizzy, his eyes not being able to reach so vast a depth." - Ant. l. xv. c. 14. See Dr. Lightfoot on this place. |
1 And the rulers of the people dwelt at Jerusalem: the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem the holy city, and nine parts to dwell in other cities.
2 For they call themselves of the holy city, and stay themselves upon the God of Israel; The LORD of hosts is his name.
12 And Jesus went into the temple of God, and cast out all them that sold and bought in the temple, and overthrew the tables of the moneychangers, and the seats of them that sold doves,
40 And they laughed him to scorn. But when he had put them all out, he taketh the father and the mother of the damsel, and them that were with him, and entereth in where the damsel was lying.
27 Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.
37 And he took with him Peter and the two sons of Zebedee, and began to be sorrowful and very heavy.
17 And Jesus going up to Jerusalem took the twelve disciples apart in the way, and said unto them,
1 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,
14 And he brought him into the field of Zophim, to the top of Pisgah, and built seven altars, and offered a bullock and a ram on every altar.
5 Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,
5 Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,
21 But he spake of the temple of his body.
9 According to the custom of the priest's office, his lot was to burn incense when he went into the temple of the Lord.
51 And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent;
28 And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray.
9 And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead.
1 And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart,