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.
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: Numbers 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. Matthew 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. Matthew 20:17; “Jesus, going to Jerusalem, took the twelve disciples apart,” etc. See also Matthew 26:37; Matthew 27:27; Mark 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 Matthew 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.
Many of the people of God are stupefied by the spirit of the world, and are denying their faith by their works. They cultivate a love for money, for houses and lands, until it absorbs the powers of mind and being, and shuts out love for the Creator and for souls for whom Christ died. The god of this world has blinded their eyes; their eternal interests are made secondary; and brain, bone, and muscle are taxed to the utmost to increase their worldly possessions. And all this accumulation of cares and burdens is borne in direct violation of the injunction of Christ, who said, “Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal.” CS 209.1
They forget that He said also, “Lay up for yourselves treasures in heaven;” that in so doing they are working for their own interest. The treasure laid up in heaven is safe; no thief can approach nor moth corrupt it. But their treasure is upon the earth, and their affections are upon their treasure. CS 209.2
Read in context »Under the cover of darkness Saul and his attendants made their way across the plain, and, safely passing the Philistine host, they crossed the mountain ridge, to the lonely home of the sorceress of Endor. Here the woman with a familiar spirit had hidden herself away that she might secretly continue her profane incantations. Disguised as he was, Saul's lofty stature and kingly port declared that he was no common soldier. The woman suspected that her visitor was Saul, and his rich gifts strengthened her suspicions. To his request, “I pray thee, divine unto me by the familiar spirit, and bring me him up, whom I shall name unto thee,” the woman answered, “Behold, thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, and the wizards, out of the land: wherefore then layest thou a snare for my life, to cause me to die?” Then “Saul sware to her by the Lord, saying, As the Lord liveth, there shall no punishment happen to thee for this thing.” And when she said, “Whom shall I bring up unto thee?” he answered, “Samuel.” PP 679.1
After practicing her incantations, she said, “I saw gods ascending out of the earth.... An old man cometh up; and he is covered with a mantle. And Saul perceived that it was Samuel, and he stooped with his face to the ground, and bowed himself.” PP 679.2
It was not God's holy prophet that came forth at the spell of a sorcerer's incantation. Samuel was not present in that haunt of evil spirits. That supernatural appearance was produced solely by the power of Satan. He could as easily assume the form of Samuel as he could assume that of an angel of light, when he tempted Christ in the wilderness. PP 679.3
Read in context »When the Saviour finally appeared “in the likeness of men” (Philippians 2:7), and began His ministry of grace, Satan could but bruise the heel, while by every act of humiliation or suffering Christ was bruising the head of His adversary. The anguish that sin has brought was poured into the bosom of the Sinless; yet while Christ endured the contradiction of sinners against Himself, He was paying the debt for sinful man and breaking the bondage in which humanity had been held. Every pang of anguish, every insult, was working out the deliverance of the race. PK 701.1
Could Satan have induced Christ to yield to a single temptation, could he have led Him by one act or even thought to stain His perfect purity, the prince of darkness would have triumphed over man's Surety and would have gained the whole human family to himself. But while Satan could distress, he could not contaminate. He could cause agony, but not defilement. He made the life of Christ one long scene of conflict and trial, yet with every attack he was losing his hold upon humanity. PK 701.2
In the wilderness of temptation, in the Garden of Gethsemane, and on the cross, our Saviour measured weapons with the prince of darkness. His wounds became the trophies of His victory in behalf of the race. When Christ hung in agony upon the cross, while evil spirits rejoiced and evil men reviled, then indeed His heel was bruised by Satan. But that very act was crushing the serpent's head. Through death He destroyed “him that had the power of death, that is, the devil.” Hebrews 2:14. This act decided the destiny of the rebel chief, and made forever sure the plan of salvation. In death He gained the victory over its power; in rising again, He opened the gates of the grave to all His followers. In that last great contest we see fulfilled the prophecy, “It shall bruise thy head, and thou shall bruise His heel.” Genesis 3:15. PK 701.3
Read in context »For in that he himself hath suffered being tempted, he is able to succour them that are tempted. Hebrews 2:18. SD 24.1
Though enduring most terrible temptations, Christ did not fail or become discouraged. He was fighting the battle in our behalf, and had He faltered, had He yielded to temptation, the human family would have been lost. SD 24.2
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