MATTHEW 4:1-4; MARK 1:12-13; LUKE 4:1-4
Matthew 4:1. Then Jesus was led. There were two reasons why Christ
withdrew into the wilderness. The first was, that, after a fast of forty
days, he might come forth as a new man, or rather a heavenly man, to the
discharge of his office. The next was, that he might be tried by temptation
and undergo an apprenticeship, before he undertook an office so arduous,
and so elevated. Let us therefore learn that, by the guidance of the Spirit,
Christ withdrew from the crowd of men, in order that he might come forth
as the highest teacher of the church, as the ambassador of God,—rather
as sent from heaven, than as taken from some town, and from among the common
people.
In the same way Moses, when God was about to employ him as his agent
in publishing his law, was carried into Mount Sinai, withdrawn from the
view o_ the people, and admitted, as it were, into a heavenly sanctuary,
(Exodus 24:12.) It was proper that Christ should be surrounded by marks
of divine grace and power—at least equally illustrious with those which
were bestowed on Moses, that the majesty of the Gospel might not be inferior
to that of the Law. If God bestowed singular honor on a doctrine which
was “the ministration of death,” (2 Corinthians 3:7,) how much more honor
is due to the doctrine of life? And if a shadowy portrait of God had so
much brightness, ought not his face, which appears in the Gospel, to shine
with full splendor?
Such also was the design of the fasting: for Christ abstained from eating
and drinking, not to give an example of temperance, but to acquire greater
authority, by being separated from the ordinary condition of men, and coming
forth, as an angel from heaven, not as a man from the earth. For what,
pray, would have been that virtue of abstinence, in not tasting food, for
which he had no more appetite than if he had not been clothed with flesh?
It is mere folly, therefore, to appoint a forty days’ fast, (as it is called,)
in imitation of Christ. There is no more reason why we should follow the
example of Christ in this matter, than there formerly was for the holy
Prophets, and other Fathers under the law, to imitate the fast of Moses.
But we are aware, that none of them thought of doing so; with the single
exception of Elijah, who was employed by God in restoring the law, and
who, for nearly the same reason with Moses, was kept in the mount fasting.
Those who fast daily, during all the forty days, pretend that they are
imitators of Christ. But how? They stuff their belly so completely at dinner,
that, when the hour of supper arrives, they have no difficulty in abstaining
from food. What resemblance do they bear to the Son of God? The ancients
practiced greater moderation: but even they had nothing that approached
to Christ’s fasting, any more, in fact, than the abstinence of men approaches
to the condition of angels, who do not eat at all. Besides, neither Christ
nor Moses observed a solemn fast every year; but both of them observed
it only once during their whole life. I wish we could say that they had
only amused themselves, like apes, by such fooleries. It was a wicked and
abominable mockery of Christ, to attempt, by this contrivance of fasting,
to conform themselves to him as their model. To believe that such fasting
is a meritorious work, and that it is a part of godliness and of the worship
of God, is a very base superstition.
But above all, it is an intolerable outrage on God, whose extraordinary
miracle they throw into the shade; secondly, on Christ, whose distinctive
badge they steal from him, that they may clothe themselves with his spoils;
thirdly, on the Gospel, which loses not a little of its authority, if this
fasting of Christ is not acknowledged to be his seal. God exhibited a singular
miracle, when he relieved his Son from the necessity of eating and when
they attempt the same thing by their own power, what is it but a mad and
daring ambition to be equal with God? Christ’s fasting was a distinctive
badge of the divine glory: and is it not to defraud him of his glory, and
to reduce him to the ordinary rank of men, when mortals freely mix themselves
with him as his companions? God appointed Christ’s fasting to seal the
Gospel: and do those who apply it to a different purpose abate nothing
from the dignity of the Gospel? Away, then, with that ridiculous imitation,
which overturns the purpose of God, and the whole order of his works. Let
it be observed, that I do not speak of fastings in general, the practice
of which I could wish were more general among us, provided it were pure.
But I must explain what was the object of Christ’s fasting. Satan availed
himself of our Lord’s hunger as an occasion for tempting him, as will shortly
be more fully stated. For the present, we must inquire generally, why was
it the will of God that his Son should be tempted? That he was brought
into this contest by a fixed purpose of God, is evident from the words
of Matthew and Mark, who say, that for this reason he was led by the Spirit
into the wilderness. God intended, I have no doubt, to exhibit in the person
of his Son, as in a very bright mirror, how obstinately and perseveringly
Satan opposes the salvation of men. For how comes it, that he attacks Christ
more furiously, and directs all his power and forces against him, at the
particular time mentioned by the Evangelists, but because he sees him preparing,
at the command of the Father, to undertake the redemption of men? Our salvation,
therefore, was attacked in the person of Christ, just as the ministers,
whom Christ has authorized to proclaim his redemption, are the objects
of Satan’s daily warfare.
It ought to be observed, at the same time, that the Son of God voluntarily
endured the temptations, which we are now considering, and fought, as it
were, in single combat with the devil, that, by his victory, he might obtain
a triumph for us. Whenever we are called to encounter Satan, let us remember,
that his attacks can, in no other way, be sustained and repelled, than
by holding out this shield: for the Son of God undoubtedly allowed himself
to be tempted, that he may be constantly before our minds, when Satan excites
within us any contest of temptations. When he was leading a private life
at home, we do not read that he was tempted; but when he was about to discharge
the office of Redeemer, he then entered the field in the name of his whole
church. But if Christ was tempted as the public representative of all believers,
let us learn, that the temptations which befall us are not accidental,
or regulated by the will of Satan, without God’s permission; but that the
Spirit of God presides over our contests as an exercise of our faith. This
will aid us in cherishing the assured hope, that God, who is the supreme
judge and disposer of the combat, will not be unmindful of us, but will
fortify us against those distresses, which he sees that we are unable to
meet.
There is a slight apparent difference in the words of Luke, that Jesus,
full of the Holy Ghost, withdrew from Jordan. They imply, that he was then
more abundantly endued with the grace and power of the Spirit, in order
that he might be more fortified for the battles which he had to fight:
for it was not without a good reason that the Holy Spirit descended upon
him in a visible shape. It has been already stated, that the grace of God
shone in him the more brightly, as the necessity arising out of our salvation
became greater. But, at first sight, it appears strange, that Christ was
liable to the temptations of the devil: for, when temptation falls on men,
it must always be owing to sin and weakness. I reply: First, Christ took
upon him our infirmity, but without sin, (Hebrews 4:15.) Secondly, it detracts
no more from his glory, that he was exposed to temptations, than that he
was clothed with our flesh: for he was made man on the condition that,
along with our flesh, he should take upon him our feelings. But the whole
difficulty lies in the first point. How was Christ surrounded by our weakness,
so as to be capable of being tempted by Satan, and yet to be pure and free
from all sin? The solution will not be difficult, if we recollect, that
the nature of Adam, while it was still innocent, and reflected the brightness
of the divine image,—was liable to temptations. All the bodily affections,
that exist in man, are so many opportunities which Satan seizes to tempt
him.
It is justly reckoned a weakness of human nature, that our senses are
affected by external objects. But this weakness would not be sinful, were
it not for the presence of corruption; in consequence of which Satan never
attacks us, without doing some injury, or, at least, without inflicting
a slight wound. Christ was separated from us, in this respect, by the perfection
of his nature; though we must not imagine him to have existed in that intermediate
condition, which belonged to Adam, to whom it was only granted, that it
was possible for him not to sin. We know, that Christ was fortified by
the Spirit with such power, that the darts of Satan could not pierce him.
Matthew 4:3. And when he, who tempteth, had approached to him. This
name, oJ peira>zwn, the tempter, is given to Satan by the Spirit for the
express purpose, that believers may be more carefully on their guard against
him. Hence, too, we conclude, that temptations, which solicit us to what
is evil, come from him alone: for, when God is sometimes said to tempt
or prove, (Genesis 22:1; Deuteronomy 13:3,) it is for a different purpose,
namely, to try their faith, or to inflict punishment on unbelievers, or
to discover the hypocrisy of those who do not sincerely obey the truth.
That these stones may become loaves. Here the ancients amused themselves
with ingenious trifles. The first temptation, they said, was to gluttony;
the second, to ambition; and the third, to covetousness. But it is absurd
to suppose that it arises from the intemperance of gluttony, when a hungry
person desires food to satisfy nature. What luxury will they fancy themselves
to have discovered in the use of bread, that one who satisfies himself,
as we say, with dry bread, must be reckoned an epicure? But not to waste
more words on that point, Christ’s answer alone is sufficient to show,
that the design of Satan was altogether different. The Son of God was not
such an unskillful or inexperienced antagonist, as not to know how he might
ward off the strokes of his adversary, or idly to present his shield on
the left hand when he was attacked on the right. If Satan had endeavored
to allure him by the enticements of gluttony, he had at hand passages of
Scripture fitted to repel him. But he proposes nothing of this sort.
4. Man shall not live by bread alone. He quotes the statement,
that men do not live by bread alone, but by the secret blessing of God.
Hence we conclude, that Satan made a direct attack on the faith of Christ,
in the hope that, after destroying his faith, he would drive Christ to
unlawful and wicked methods of procuring food. And certainly he presses
us very hard, when he attempts to make us distrust God, and consult our
own advantage in a way not authorized by his word. The meaning of the words,
therefore, is: “When you see that you are forsaken by God, you are driven
by necessity to attend to yourself. Provide then for yourself the food,
with which God does not supply you.” Now, though he holds out the divine
power of Christ to turn the stones into loaves, yet the single object which
he has in view, is to persuade Christ to depart from the word of God, and
to follow the dictates of infidelity.
Christ’s reply, therefore, is appropriate: “Man shall not live by bread
alone. You advise me to contrive some remedy, for obtaining relief in a
different manner from what God permits. This would be to distrust God;
and I have no reason to expect that he will support me in a different manner
from what he has promised in his word. You, Satan, represent his favor
as confined to bread: but Himself declares, that, though every kind of
food were wanting, his blessing alone is sufficient for our nourishment.”
Such was the kind of temptation which Satan employed, the same kind with
which he assails us daily. The Son of God did not choose to undertake any
contest of an unusual description, but to sustain assaults in common with
us, that we might be furnished with the same armor, and might entertain
no doubt as to achieving the victory.
It is written, Man shall not live by bread alone. The first thing
to be observed here is, that Christ uses Scripture as his shield: for this
is the true way of fighting, if we wish to make ourselves sure of the victory.
With good reason does Paul say, that, the sword of the Spirit is the word
of God,” and enjoin us to “take the shield of faiths” (Ephesians 6:16,17.)
Hence also we conclude, that Papists, as if they had made a bargain with
Satan, cruelly give up souls to be destroyed by him at his pleasure, when
they wickedly withhold the Scripture from the people of God, and thus deprive
them of their arms, by which alone their safety could be preserved. Those
who voluntarily throw away that armor, and do not laboriously exercise
themselves in the school of God, deserve to be strangled, at every instant,
by Satan, into whose hands they give themselves up unarmed. No other reason
can be assigned, why the fury of Satan meets with so little resistance,
and why so many are everywhere carried away by him, but that God punishes
their carelessness, and their contempt of his word.
We must now examine more closely the passage, which is quoted by Christ
from Moses: that he might make thee know that man doth not live by bread
only, but by every word that proceedeth out of the mouth of the Lord doth
man live, (Deuteronomy 8:3.) There are some who torture it to a false meaning,
as referring to spiritual life; as if our Lord had said, that souls are
not nourished by visible bread, but by the word of God. The statement itself
is, no doubt, true: but Moses had quite a different meaning. He reminds
them that, when no bread could be obtained, God provided them with an extraordinary
kind of nourishment in “manna, which they knew not, neither did their fathers
know,” (Deuteronomy 8:3;) and that this was intended as an evident proof,
in all time coming, that the life of man is not confined to bread, but
depends on the will and good-pleasure of God. The word does not mean doctrine,
but the purpose which God has made known, with regard to preserving the
order of nature and the lives of his creatures. Having created men, he
does not cease to care for them: but, as “he breathed into their nostrils
the breath of life,” (Genesis 2:7,) so he constantly preserves the life
which he has bestowed. In like manner, the Apostle says, that he “upholdeth
all things by his powerful word,” (Hebrews 1:3;) that is, the whole world
is preserved, and every part of it keeps its place, by the will and decree
of Him, whose power, above and below, is everywhere diffused. Though we
live on bread, we must not ascribe the support of life to the power of
bread, but to the secret kindness, by which God imparts to bread the quality
of nourishing our bodies.
Hence, also, follows another statement: by every word that proceedeth
out of the mouth of God shall men live. God, who now employs bread for
our support, will enable us, whenever he pleases, to live by other means.
This declaration of Moses condemns the stupidity of those, who reckon life
to consist in luxury and abundance; while it reproves the distrust and
inordinate anxiety which drives us to seek unlawful means. The precise
object of Christ’s reply is this: We ought to trust in God for food, and
for the other necessaries of the present life, in such a manner, that none
of us may overleap the boundaries which he has prescribed. But if Christ
did not consider himself to be at liberty to change stones into bread,
without the command of God, much less is it lawful for us to procure food
by fraud, or robbery, or violence, or murder.
MATTHEW 4:5-11; MARK 1:13; LUKE 4:5-13
Matthew 4:5. Then the devil taketh him. It is not of great importance,
that Luke’s narrative makes that temptation to be the second, which Matthew
places as the third: for it was not the intention of the Evangelists to
arrange the history in such a manner, as to preserve on all occasions,
the exact order of time, but to draw up an abridged narrative of the events,
so as to present, as in a mirror or picture, those things which are most
necessary to be known concerning Christ. Let it suffice for us to know
that Christ was tempted in three ways. The question, which of these contests
was the second, and which was the third, need not give us much trouble
or uneasiness. In the exposition, I shall follow the text of Matthew.
Christ is said to have been placed on the pinnacle of the temple. It
is asked, was he actually carried to this elevated spot, or was it done
in vision? There are many, who obstinately assert, that the body was really
and actually conveyed: for they consider it to be unworthy of Christ, that
he should be supposed to be liable to the delusions of Satan. But it is
easy to dispose of that objection. There is no absurdity in supposing,
that this took place by the permission of God and the voluntary subjection
of Christ; provided we hold that within,—that is, in his mind and souls,—he
suffered no delusion. What is next added, that all the kingdoms of the
world were placed in the view of Christ,—as well as what Luke relates,
that he was carried to a great distance in one moment,—agrees better with
the idea of a vision, than with any other supposition. In a matter that
is doubtful, and where ignorance brings no risk, I choose rather to suspend
my judgment, than to furnish contentious people with an occasion of debate.
It is also possible, that the second temptation did not follow the first,
nor the third the second, in immediate succession, but that some interval
of time elapsed. This is even more probable, though the words of Luke might
lead to the conclusion, that there was no long interval: for he says, that
Christ obtained repose for a time.
But the main question for our consideration is, what was Satan’s object
in this kind of temptation? That will be best determined, as I have lately
hinted, by our Lord’s reply to Satan. To meet the stratagem of the enemy,
and to repel his attack, Christ interposes, as a shield, these words: Thou
shalt not tempt the Lord thy God. Hence it is evident, that the stratagems
of the enemy were intended to induce Christ to exalt himself unduly, and
to rise, in a daring manner, against God. Satan had formerly attempted
to drive Christ to despair, because he was destitute of food, and of the
ordinary means of life. Now, he exhorts him to indulge a foolish and vain
confidences,—to neglect the means which are in his powers,—to throw himself,
without necessity, into manifest danger,—and, as we might say, to overleap
all bounds. As it is not proper for us to be discouraged, when we are pressed
by “the want of all things,” (Deuteronomy 28:57,) but to rely with confidence
on God, neither are we at liberty to raise our crests, or ascend higher
than God permits us. The design of Satan, we have now ascertained, was
to induce Christ to make trial of his divinity, and to rise up, in foolish
and wicked rashness, against God.
6. He will charge his angels concerning thee. We must observe
this malice of Satan, in misapplying a quotation of Scripture, for the
purpose of rendering life deadly to Christ, and of converting bread into
poison. The same kind of stratagem he continues daily to employ; and the
Son of God, who is the universal model of all the godly, chose to undergo
this contest in his own person, that all may be industriously on their
guard against being led, by a false application of Scripture, into the
snares of Satan. And undoubtedly the Lord grants such a permission to our
adversary, that we may not remain in indolent ease, but may be more careful
to keep watch. Nor ought we to imitate the madness of those who throw away
Scripture, as if it admitted of every kind of interpretation, because the
devil misapplies it. For the same reason, we ought to abstain from food,
to avoid the risk of being poisoned. Satan profanes the Word of God, and
endeavors to torture it for our destruction. But it has been ordained by
God for our salvation; and shall the purpose of God be frustrated, unless
our indolence deprive his word of its saving effect?
We need not dispute long on these matters. Let us only inquire, what
Christ enjoins on us by his example, which we ought to follow as a rule.
When Satan wickedly tortures Scripture, does Christ give way to him? Does
he allow him to seize and carry off the Scripture, with which he formerly
armed himself? On the contrary, he quotes Scripture in his turn, and boldly
refutes Satan’s wicked slander. Whenever Satan shall cover his deception
by Scripture, and ungodly men shall labor to subvert our faith by the same
means, let us borrow our armor exclusively from Scripture for the protection
of our faith.
Though the promise, he will charge his angels concerning thee, (Psalm
91:11,) relates to all believers, yet it belongs peculiarly to Christ,
who is the Head of the whole Church, possesses authority over angels, and
commits to them the charge of us. Satan is not wrong in proving from this
passage, that angels have been given to Christ, to wait on him, to guard
him, and to bear him on their hands. But the fallacy lies in this, that
he assigns a wandering and uncertain course to that guardianship of angels,
which is only promised to the children of God, when they keep themselves
within their bounds, and walk in their ways. If there is any force in that
expression, in all thy ways, (Psalm 91:11,) the prophet’s meaning is wickedly
corrupted and mutilated by Satan, when he applies it, in a violent and
wild and confused manner, to extravagant and mistaken courses. God commands
us to walk in our ways, and then declares that angels will be our guardians:
Satan brings forward the guardianship of angels, for the purpose of advising
Christ to put himself unnecessarily in danger, as if he would say: “If
you expose yourself to death, contrary to the will of God, angels will
protect your life.”
7. It is written, Thou shalt not tempt the Lord thy God. The
reply of Christ is most appropriate. There is no other way, in which we
have a right to expect the assistance promised in that passage, than when
believers humbly submit themselves to his guidance: for we cannot rely
on his promises, without obeying his commandments. God is tempted in many
ways: but in this passage, the word tempt denotes the neglect of those
means which he puts into our hands. Those who leave the means which God
recommends, and resolve to make trial of his power and might, act as absurdly
as if one were to cut off a man’s arms and hands, and then order him to
work. In short, whoever desires to make an experiment of the divine power,
when there is no necessity for it, tempts God by subjecting his promises
to an unfair trial.
8. The devil taketh him to a very high mountain. We must keep
in mind, what I have already stated, that it was not owing to any weakness
of Christ’s nature, but to a voluntary dispensation and permission, that
Satan produced this effect upon his eyes. Again, while his senses were
moved and powerfully affected by the glory of the kingdoms which was presented
to them, no inward desire arose in his mind; whereas the lusts of the flesh,
like wild beasts, are drawn, and hurry us along, to the objects which please
us: for Christ had the same feelings with ourselves, but he had no irregular
appetites. The kind of temptation here described was, that Christ should
seek, in another manner than from God, the inheritance which he has promised
to his children. And here the daring insolence of the devil is manifested,
in robbing God of the government of the world, and claiming it for himself.
All these things, says he, are mine, and it is only through me that they
are obtained.
We have to contend every day with the same imposture: for every believer
feels it in himself and it is still more clearly seen in the whole life
of the ungodly. Though we are convinced, that all our support, and aid,
and comfort, depend on the blessing of God, yet our senses allure and draw
us away, to seek assistance from Satan, as if God alone were not enough.
A considerable portion of mankind disbelieve the power and authority of
God over the world, and imagine that every thing good is bestowed by Satan.
For how comes it, that almost all resort to wicked contrivances, to robbery
and to fraud, but because they ascribe to Satan what belongs to God, the
power of enriching whom he pleases by his blessing? True, indeed, with
the mouth they ask that God will give them daily bread, (Matthew 6:11)
but it is only with the mouth; for they make Satan the distributor of all
the riches in the world.
10. Depart, Satan. Instead of this, Luke has, Depart behind me,
Satan. There is no use for speculating about the phrase, behind me, which
Christ addressed to Peter, Go behind me, (Matthew 16:23,) as if the same
words had not been addressed to Satan. Christ simply bids him go away;
and now proceeds with the same kind of defense as before, employing Scripture
as a shield, not of reeds, but of brass. He quotes a passage from the law,
that God alone is to be adored and worshipped, (Deuteronomy 6:13; 10:20.)
From the application of that passage, and from the circumstances in which
it is introduced, it is easy to conclude what is the design of adoration
of God, and in what it consists.
Papists deny that God only ought to be adored; and evade this and similar
passages by sophistical arguments. Latria, (latrei>a,) they admit, is adoration,
which ought to be given to God alone: but Dulia, (doulei>a,) is an inferior
kind of adoration, which they bestow on dead men, and on their bones and
statues. But Christ rejects this frivolous distinction, and claims for
God alone prosku>nhsiv, worship; by which he warns us to attend more to
the matter than to expressions, when we have to do with the worship of
God.
Scripture enjoins us to worship God alone: we must inquire, for what
end? If a man takes any thing from his glory, and ascribes it to creatures,
this is a heinous profanation of divine worship. But it is very evident
that this is done, when we go to creatures, to receive from them those
good things, of which God desired to be acknowledged as the only Author.
Now, as religion is strictly spiritual, and the outward acknowledgment
of it relates to the body, so not only the inward worship, but also the
outward manifestation of it, is due to God alone.
11. Then the devil leaveth him. Luke expresses more: when all
the temptation had been finished. This means, that no truce or relaxation
was granted to Christ, till he had been fully tried by every species of
contest. He adds, that Christ was left for a season only. This is intended
to inform us, that the rest of his life was not entirely free from temptations,
but that God restrained the power of Satan, so that Christ was not unseasonably
disturbed by him. In like manner, God usually acts towards all his people:
for, after permitting them to be sharply tried, he abates, in some measure,
the violence of the strife, that they may take breath for a little, and
gather courage. What immediately follows, the angels waited on him, I understand
as referring to comfort, that Christ might feel, that God the Father took
care of him, and fortified him, by his powerful assistance, against Satan.
For the very solitude might aggravate the dreariness of his condition,
when he was deprived of the kind offices of men, and was with the wild
beasts,—a circumstance which is expressly mentioned by Mark. And yet we
must not suppose, that Christ was ever forsaken by the angels: but, in
order to allow an opportunity for temptation, the grace of God, though
it was present, was sometimes hidden from him, so far as respects the feeling
of the flesh.
