southwestern baptist theological seminary school of theology ... - Lorin

the outer court. 45 Other suggestions have been proposed. Jeremias believes it is the lintel or
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superstructure of a gate of the temple. 46 Gerhardsson suggests that the name is used deliberately
to give contrast to the “wings” of God in Psalm 91:4. 47 The literary context supports
Gerhardsson’s proposal yet a precise meaning remains uncertain. The point remains clear, and a
proper interpretation of the passage does not hinge upon the precise meaning of pteruvgion.
Jesus is at a height which would require divine protection should he jump.
The location of the temple has led some to view this temptation as a public miraculous
event instead of a private confrontation between Jesus and devil as the previous two. Fitzmyer
states, “The devil’s second challenge to Jesus’ sonship is a temptation to use his power to
manifest himself with èclat before his contemporaries and to conform to their ideas about God’s
emissaries.” 48 There is no mention of spectators, however, and the context points to another
private exchange between Jesus and Satan. The issue is not a public display of power but rather
a private affair the testing of God’s promise of protection, a sin for a man of faith. T. W. Manson
states, “There is no hint that the Messiah was expected to prove his title by leaping from the
roof.” 49
45 Marshall, 172. Josephus mentions a part of the temple which overlooked a deep
ravine and was high enough to cause giddiness. Antiq. 15.11, 5. A rabbinic tradition states that
the Messiah would reveal himself on the roof of the temple: “When the King, the Messiah,
reveals himself, he will come and stand on the roof of the Temple.” Peshiqta rabbiti 36. Quoted
in Fitzmyer, Luke I-IX, 517.
46Joachim Jeremias, “Die ‘Zinne’ des Tempels,” Zeitschrift des Deutschen Palästina-
Veriens 59 (1936): 195-208.
47 Gerhardsson, 59.
48 Fitzmyer, 517.