Part 54
_1st_, That man hath a better life to secure, than that which is maintained by bread, to wit, the life of the soul: thus it is said, _A man’s life consisteth not in the abundance of the things which he possesseth_, Luke xii. 15. If we take it in this sense, it is as though he he should say, If I comply with this temptation, I should sin against my own soul; and, by using unlawful means to support my natural life, should lose that spiritual life, which consists in the divine favour; or rather the meaning is,
_2dly_, That it is by the word of God’s power that our lives are upheld; which power, though it be ordinarily exerted in the use of means, by applying that proper food, which God gives us; yet this power can sustain us without it, when we are called, in an extraordinary manner by him, to depend upon it, and have ground to conclude, as our Saviour now had, that our dependence should not be in vain. Hitherto he had depended upon it, for almost forty days, since he was first brought into the wilderness; and therefore he concluded, that it was his duty to exercise the same dependence, so long as he was there.
_Secondly_, The second temptation was that, in which Satan endeavoured to persuade him to cast himself down from a pinnacle of the temple, expecting that God would preserve him safe from danger; pretending that _he would give his angels charge concerning him, and in their hands they should bear him up, lest, at any time, he should dash his foot against a stone_. This was a snare laid by the subtle adversary, for his life; and herein we may observe,
1. That as, in the former temptation, he solicited him to distrust the providence of God, and our Saviour’s reply to it, contains an intimation of his firm resolution to depend upon it, for his farther preservation, though without the necessary food of life; now he tempts him, since he is resolved to depend upon the power and providence of God, to do it, in an unlawful way, which is no other than a presuming on the divine protection, without a sufficient warrant.
2. He tempts him to the sin of self-murder, which would be the consequence of his presumption; for, if providence did not preserve him, which he had not sufficient ground to conclude that it would, when engaged in an unlawful action, such as throwing himself down from the temple would have been, this certainly would have proved his death. And the tempter had something farther than this in view, namely, to put a stop to the work of our redemption, and defeat the great design of Christ’s coming into the world; for, if he had died this way, by his own hands, he would have contracted guilt, and brought a dishonour to the divine name, rather than have given satisfaction to divine justice, and finished the work he was sent into the world about.
3. In this, Satan tempts him also to a vain-glorious, and fruitless action, which was far from answering any valuable end: his throwing himself down from the top of the temple, among the people, who were gathered together in that public place of resort, might, it is true, have amused them, when seeing a person flying through the air; but it would not have been an expedient to confirm their faith, since there was no explicit appeal to this miracle for the confirmation of any contested doctrine; and therefore it would have contradicted the general design of his working miracles, and, in that respect, been unlawful. Had he been, indeed, at this time, at the bottom of the temple, disputing with the Jews about his mission, and offering to confirm it, by such a miracle as they should chuse; and, had they insisted on it, that he should go up to the top of the temple, and cast himself down amongst them, and signified that this miracle should decide the controversy, for their conviction, I don’t apprehend that it would have been unlawful for him to have done it; nor would it have been an instance of presumption for him, to expect the divine protection in so doing. But the case was otherwise circumstanced at present; the devil, who was assaulting him in the wilderness (as was before observed) was no proper subject of conviction; and none of his people were present, to desire that this miracle should be wrought, that they might believe.
Having thus considered the matter of the second temptation in general, it may not be amiss for us to enquire into the meaning of those words, in ver 5. which are generally considered, as preparatory to it: thus it is said, _The devil taketh him up into the holy city, and setteth him on a pinnacle of the temple_. The most common opinion of those, who give their sense of this scripture, is, that the devil had power over the body of Christ, to carry it from place to place; which they reckon not to be an improbable supposition, from the account that some give, who write on the subject of witchcraft, of persons being so carried by him in a preternatural way: but these relations have not much weight in them; and many persons of judgment question the truth thereof; but whether they be true or false, it makes nothing for this purpose, for which they are brought. We do not question, but that the devil, by divine permission, might carry persons, by a violent motion, from place to place; but whether our Saviour was carried by him from the wilderness to the top of the temple, is the question to be debated. They, who suppose this to have been really done, either think that Christ went there together with, and at the instigation of the devil, without any thing preternatural in his being conveyed there by him; or else, that the devil carried him there from the wilderness through the air; the latter of which is the most commonly received opinion: but we cannot see sufficient reason to acquiesce in either of them.
(1.) As to the former of these opinions, I cannot think it lawful for our Saviour to go from the wilderness to the temple at the instigation of the devil, for that would be to go in the way of temptation, without a divine warrant. Had the Spirit of God carried him thither, and encouraged him to throw himself down from thence, it had been his duty to have done it, as much as it was to abide in the wilderness, being led there by the Holy Spirit: But as it would have been unlawful for him to come into the wilderness to be tempted by the devil, so it would be no less unlawful to go from thence to the temple, at his desire.
Moreover, it may be greatly questioned, whether our Saviour was fit to take so long a journey, as from the wilderness to the temple, after he had fasted forty days, and, it may be, his strength impaired thereby. And, indeed, when we read, Luke iv. 14. of his return out of the wilderness into his own country, it was by the power of the Spirit, which supplied his want of strength, for so great a journey; therefore, as his coming there was by the Spirit, his safe conduct back again was by the same Spirit. And we cannot suppose that he went out of the wilderness till the Spirit carried him out into his own country; therefore it does not appear that he went to the temple by the solicitation of the devil, to be tempted by him there, and afterwards returned to the wilderness, to submit to his last temptation.
(2.) We cannot altogether give into the other opinion, which, as was before observed, is the most common, namely, that the devil was permitted to carry our Saviour through the air, and set him on a pinnacle of the temple, (which seems to be the more direct and literal sense of the words of the evangelist, relating to this matter) for the following reasons.
_1st_, The pinnacle of the temple, upon which the devil is supposed to have set our Saviour, was, as some writers observed, the sharp point, or apex, or extremity, of a cone, on which it was not possible for the smallest bird to perch; therefore a man could not stand upon it, and consequently Christ could not be said to be sit upon it.
To this, it is true, it is generally replied, that by his being set on a pinnacle of the temple, is meant his being set upon one of the battlements, near one of the spires of the temple, on which men may conveniently stand. Here they suppose the devil placed our Saviour, and then tempted him to cast himself down from thence. But suppose this be sufficient to account for those words that speak of Christ’s being set on a pinnacle of a temple, and so enervates the force of this reason against it, let it be farther considered,
_2dly_, That it does not seem probable that the devil should have so much power over our Saviour, so as to carry him from place to place at his will: But if it be replied to this, that it contains no absurdity for God to suffer it; nor was it any moral evil in Christ to be thus carried, who must be supposed herein to be altogether passive; let it be farther considered,
_3dly_, That if the devil really carried him through the air, from the wilderness to the temple, this could not well be done, in an invisible way; for that is contrary to the nature of things; for even the motion of a bird, which is a far less creature, through the air, if it be in the day time, is not invisible. Now if this preternatural motion of our Saviour’s body through the air was visible, how comes it to pass that no notice was taken of it by the Jews, which would have been as remarkable an occurrence, as his flying from a pinnacle of the temple to the ground? Some of them, doubtless, would have been amused at it, and probably it would have given them occasion to have said something concerning this preternatural event; and others, it may be, would have reproached him for it; and from his flying by the power of the devil, would have taken occasion to say, that his other miracles were wrought by the same power, which would have given umbrage to the objection, when they said, _He casteth out devils by Beelzebub, the prince of the devils_.
If it be farther objected, that the devil might carry him to the top of the temple by night, and so his motion through the air not be observed. This seems very improbable; for then he must continue there all night, till the people were gathered together the next day on the plain, at the foot thereof, otherwise his casting himself down from thence, would not have answered the end designed thereby, there being none of the Jews present to observe the miracle; and so the devil might have spared the pains of carrying him to a pinnacle of the temple, and might have as well tempted him to have cast himself down from a precipice in the wilderness. We own, notwithstanding, that it might be replied to this, that the devil might raise a thick fog in the air in the day-time, so that the people could not see him conveyed from the wilderness to the temple: But, though this be possible, it doth not seem probable, especially when we consider the other reasons brought against this supposition in general; therefore we must have recourse to some other sense, in which this scripture is to be understood.
Accordingly some suppose that this was only done in a vision, and that he continued all this time in the wilderness; which will in some measure, account for several difficulties, that would arise from the supposition, of the devil’s having power over him to carry him from place to place; and this agrees with those other scriptures, that speak of his being tempted forty days in the wilderness. Nevertheless, this sense does not appear very probable, as it supposes the devil to have had a greater power over Christ’s imagination, than can readily be allowed of. And it seems to contain an absurdity in this respect; that Christ could not be said to work a miracle, by throwing himself from a pinnacle of the temple, if he were all that while standing in the wilderness; and what proof would that have been of his being the Son of God?
_Object._ If it be objected to this, that many things are said to be done, in vision, by the prophets, which could not well be said to be done otherwise; as the prophet Ezekiel, when he was among the captives in Babylon, is said _to be took by a lock of his head, and, by the Spirit, lifted up between the earth and the heaven, and brought in the visions of God to Jerusalem_, Ezek. viii. 3. the meaning of which is, that he had an impression hereof made on his imagination, not much unlike to a dream, which inclined him, at the same time, to think himself carried to Jerusalem, and to behold the idolatry that was practised there.
_Answ._ To this it may be replied, that this was a divine impression upon the soul of the prophet; and we are not, from hence, inclined to think, that because God has sometimes appeared in vision to his people, that the devil was suffered to do so, with respect to our Saviour, or to have power over his imagination, to give it that disturbance, that would result from hence.
Therefore there is another sense, a little different from this, in which we cannot but acquiesce, though not without great deference to those who are otherwise minded, namely, that the devil had neither power over Christ’s body, nor actually carried him from the wilderness to a pinnacle of the temple, on the one hand, nor had he power to give disturbance to his imagination on the other: But that he tempted, or endeavoured to persuade him to go with him to Jerusalem, which is called the holy city, and then to go up to the top of the temple, and so cast himself down among the people.
_Object._ The principal objection that is brought against this sense of the words, is taken from its being contrary to the literal, or grammatical sense thereof, inasmuch as the devil is said _to take him up into the holy city, and set him on a pinnacle of the temple_; which does not seem to imply barely his discoursing with him of going there, and casting himself down from thence.
_Answ._ The only answer that need be given to this objection, is, that, since what is done in vision, is represented in scripture as though it had been actually done, why may we not suppose, that what is offered in conversation, may be represented as though it had been actually done, especially considering, that what was only discoursed of between two persons, is sometimes said to be done. As when the chief butler reports the conversation which he and the chief baker had with Joseph in the prison, he represents Joseph as doing what he only spake of, when he says, _Me he restored unto mine office, and him he hanged_, Gen. xli. 13. Therefore there is no absurdity in supposing, that the devil’s carrying our Saviour to Jerusalem, and _setting him on a pinnacle of the temple_, denotes nothing else but his tempting him to go there. And, if we take it in this sense, the temptation is no less subtle, or pernicious, in the design thereof; and our Saviour’s answer to it, is equally opposite, and to the purpose, as though we suppose the devil had power to carry him there.
We shall now consider Christ’s answer to this temptation, which is contained in these words, _Thou shalt not tempt the Lord thy God_, in which he refers to the words of Moses, Deut. vi. 16. which though they more immediately relate to the peoples murmuring, and questioning, whether _God was among them or not_, Exod. xvii. 7. upon which occasion the name of the place was called Massah; yet, inasmuch as there are various ways of tempting God, this general prohibition might well be applied by our Saviour to his own case, in answer to Satan’s temptation; and then it is as though he should say, I will not tempt the Lord my God, either by desiring a farther proof of my Sonship, which has so lately been attested, by a voice from heaven; or rather, I will not tempt him, so as to expect his protection, when engaged, according to thy desire, in an unlawful action.
_Thirdly_, The third and last temptation, which was the most audacious, vile, and blasphemous of all, is contained in ver. 8, 9. in which Satan makes an overture of the _kingdoms of the world, and the glory thereof_, to him, provided _he would fall down and worship him_; in which we may observe,
1. Something preparatory to it, when it is said, _The devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them_. Whether this was actually done, or he only tempted him to go up into an high mountain, which was more convenient for this purpose, I will not peremptorily determine. There are not so many difficulties attending the supposition, that it was actually done, as there were in the former temptation. If it be concluded, that it was actually done, it is very much to be doubted, whether there was any mountain so high, as that he might, from thence have a prospect of the kingdoms of the world; or if there was an exceeding high mountain in the wilderness where Christ was tempted, yet, if we consider the nature of the vision, there are two things that would hinder a person’s seeing the kingdoms of the world, though it were from the highest mountain.
(1.) The convexity, or unevenness of the surface of the earth, which would hinder the strongest eye from seeing many kingdoms of the world; besides, the sight would be hindered by other mountains intervening.
(2.) If there were several kingdoms, or countries, which might be beheld from the top of an exceeding high mountain, yet the organ of sight is too weak to reach many miles. Therefore, when Moses was commanded, by God, to go up to the top of mount Pisgah, to take a view of the whole land of Canaan, it is generally thought there was something miraculous in his strengthening his sight, to see to the utmost bounds thereof; accordingly it is said, that the _Lord shewed him all the land_, Deut. xxxiv. 1. Now this can hardly be applicable to the case before us, relating to the devil’s shewing our Saviour all the kingdoms of the world; therefore the best and most common sense that is given hereof, is, that he made a representation of the kingdoms and glories of the world in the air, and presented them to our Saviour’s view in a moment; and a mountain was more convenient for this purpose, than if he had done it in a valley; which seems to be the most probable sense of this text.
2. We shall now consider the temptation itself, which is mentioned in ver. 9. _All these things will I give thee, if thou wilt fall down and worship me_. The evangelist Luke adds something that is omitted by Matthew, as a farther illustration of this temptation namely, that the _power_ of conferring a right to the kingdoms of the world, was _delivered unto him_; and that _to whomsoever he will he gives it_, Luke iv. 6. In this temptation, we may observe,
_1st_, The abominable pride and insolence of the devil, and his appearing herein to be the father of lies, nothing could be more false, than for him to assert that the world was given to him to dispose of, as he pleased; whatever hand he may have in disposing of it among his subjects, by divine permission: yet he has no right to do this; so that herein we may observe his proud and blasphemous insinuation, in pretending to have a grant from God to dispose of that which he reserves in his own hand, to give as he pleases.
_2dly_, All that he pretends to give our Saviour, is only _the kingdoms of the world_; and, in exchange for them, he must quit his right to that better world, which he had, by inheritance, a right to, and a power to dispose of, which the devil has not.
_3dly_, He pretends to give our Saviour nothing but what, as God and Mediator, he had a right to. This Satan maliciously questions, when, by the overture he makes thereof, he insinuates, that he must be beholden to him for it.
_4thly_, This he proposes, as an expedient for him, to arrive to glory and honour an easier way, than to attain it by sufferings; therefore it is as though he should say; thou expected a kingdom beyond this world, but there are many troubles that lie in the way to it; whereas, by following my advice, and complying with this temptation, thou mayest avoid those sufferings, and enter into the present possession of the kingdoms and glories of this world; by which, it is probable, he makes him an overture of the whole Roman empire: But this our Saviour despises, for he offered it, who had no right to give it; and the terms, on which the overture was made, were very dishonourable; and the honour itself was such, as he did not value, for his kingdom was not of this world. If he had aimed at earthly grandeur, he might easily have attained it; for we read, that he might once, not only have been made a king, but that the people intended to come and _make him so by force_, John vi. 15. upon which occasion, he discovered the little value he had for this honour, by his retiring from them into a _mountain himself alone_, rather chusing to continue in the low estate, which he designed to submit to in this world, as a man of sorrows, and acquainted with grief.
Thus concerning the overture made by Satan to our Saviour. Now let us consider the condition on which he made it, namely, that he _should fall down and worship him_; in which we may observe his pride, in pretending to have a right to divine honour, and how he attempts to usurp the throne of God, and that to such a degree, that no one must expect favours from him, without giving him that honour, that is due to God alone.
Again, he boldly and blasphemously tempts Christ to abandon and withdraw himself from his allegiance to God, and, at the same time, to deny his own deity, as the object of worship, and thereby to cast away that crown of glory, which he has by nature, and to put it on the head of his avowed enemy. Thus concerning the third and last temptation; we may consider,
3. Christ’s reply to it, together with the repulse given to the adversary, and victory obtained over him, who hereupon _departed from him_; where we may observe,
(1.) That he again makes use of scripture, referring to what is said therein, in different words, though the sense be the same, _Thou shalt fear the Lord thy God, and serve him, and to him shalt thou cleave_, Deut. vi. 13. and chap. x. 20. This is a duty not only founded in scripture, but in the law of nature, and may be proved from the perfections of God, and our relation to him, as creatures.
(2.) Our Saviour detests the temptation with the greatest abhorrence, can no longer bear to converse with the blasphemer, and therefore says, _Get thee hence, Satan_. He commands him to be gone, and Satan immediately leaves him, being, as it were, driven away by his almighty power. This is more than we can do; nevertheless, in the like case, we ought, as the apostle did, to _beseech the Lord that he might depart from us_, 2 Cor. xii. 8. or, to use our Saviour’s words on another occasion, _The Lord rebuke thee, O Satan_. Thus Christ’s temptations, though very grievous and afflictive, were not only surmounted, but the adversary, that assaulted him, was overcome by him, in his own Person,[214]
From what hath been said, concerning Christ’s temptations, we infer,