Τότε ὁ Ἰησοῦς ἀνήχθη εἰς τὴν ἔρημον ὑπὸ τοῦ Πνεύματος, πειρασθῆναι ὑπὸ τοῦ διαβόλου
Matthew 4:1 opens the temptation narrative not with confrontation, but with movement—Jesus is led up into the wilderness. The grammar slows the moment down, lets it breathe. Every verb carries tension: divine agency, passive obedience, and looming opposition. It’s a theological tightrope, and the Greek balances it carefully.
Grammatical Foundations
The main verb ἀνήχθη is an aorist passive—Jesus “was led up.” The passive voice matters: he doesn’t initiate the action. It’s the Spirit’s doing. This verb, from ἀναφέρω or ἀνάγω, often implies elevation—both literally (upward) and spiritually. The direction is upward, but the destination is desolation: the wilderness.
Twice we see the preposition ὑπό, each with a genitive: ὑπὸ τοῦ Πνεύματος and ὑπὸ τοῦ διαβόλου. But the effects are opposite. The first is divine guidance; the second is demonic testing. The Greek puts them side-by-side, subtly showing Jesus caught between two agencies—sent by the Spirit, tested by the accuser.
πειρασθῆναι is an aorist passive infinitive. It expresses purpose: Jesus is led in order to be tested. The passive again underscores vulnerability—he undergoes the trial. The verb πειράζω can mean “test,” “tempt,” or “prove,” depending on context. Here it holds tension: is this about moral temptation or messianic proving? Matthew’s grammar leaves the door open for both.
Exegetical and Theological Implications
This is not accidental wandering. The grammar shows divine purpose. Jesus doesn’t go into the wilderness out of curiosity or escape—he is led. And the leading has a goal: testing. The syntax puts divine initiative first: the Spirit leads, the devil tests, but Jesus stands in the middle.
The double passive—“was led,” “to be tested”—reveals Jesus’ obedience. He’s not resisting the Spirit, nor chasing confrontation. He is being acted upon, yet with full intent. The structure reflects his posture: willingly led, yet not the instigator of the trial.
There’s also a subtle typology here. Like Israel, Jesus goes into the wilderness. But unlike Israel, who wandered and failed, Jesus is led with purpose—and will emerge faithful. The Greek invites us to read that contrast, grammatically and theologically.
Linguistic and Historical Perspectives
The verb ἀνήχθη appears frequently in biblical narratives to describe upward movement—into Jerusalem, into mountains, into divine encounters. It’s not just geographical. In Jewish tradition, the wilderness is a place of both danger and revelation. Matthew’s grammar picks that up with restraint—no fanfare, just a passive verb and a clear destination.
πειράζω in Hellenistic literature can imply testing for approval or for destruction. In the Septuagint, it often describes God testing his people. Here, the passive infinitive aligns Jesus with tested ones before him—but also points forward to his unique role as the faithful Son.
Table: Verbal Features in Matthew 4:1
| Text | Greek Verb / Phrase | Form | Function / Meaning |
|---|---|---|---|
| Matthew 4:1 | ἀνήχθη | Aorist passive indicative, 3rd person singular | He was led up (divine initiative; passive obedience) |
| Matthew 4:1 | πειρασθῆναι | Aorist passive infinitive | Purpose: to be tested (by the devil) |
The Verse as a Paradigm of Koine Greek Richness
Matthew 4:1 is quiet but layered. Its passives are not weakness, but submission. Its infinitive holds divine purpose. Its prepositions align spiritual agency and spiritual opposition. The syntax doesn’t rush, and neither should we. In a single sentence, Koine Greek captures the weight of obedience, the mystery of divine leading, and the beginning of conflict not yet seen. The grammar lets us feel the stillness before the storm.
