Matthew 4:1–4:11

Matthew 4:1-4 Matthew 4:1-4 Mark 1:12-13 Luke 4:1-4 1. Then Jesus was led into the wilderness by the Spirit, that he might be tempted by the devil; 2. And when he had fasted forty days and forty nights, he at length was hungry. 3. And when he who tempteth had approached to him, he said, If thou art the Son of God, command that these stones may become loaves. [301] 4. But he answering said, It is written, Man shall not live by bread alone, but by every word which proceedeth from the mouth of God. 12. And immediately the Spirit drove him into the wilderness, 13. And he was in the wilderness forty days and forty nights; and was tempted by Satan, and was with the wild beasts. [302] 1. And Jesus, full of the Holy Ghost, returnined from Jordan, and was driven by the Spirit into the wilderness. 2. Forty days he was tempted by the devil; and he ate nothing in those days, afterwards he was hungry. [303] 3. And the devil said to him, If thou art the Son of God, command this stone that it may become bread. 4. And Jesus replied to him, saying, It is written, Man shall not live by bread alone, but by every word of God. 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the same way Moses, when God was about to employ him as his agent in publishing his law, was carried into Mount Sinai, withdrawn from the view of the people, and admitted, as it were, into a heavenly sanctuary, ( Exodus 24:12 .)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? [304] 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. [305] 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, [306] 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, [307] 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. [308] 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. [309] Matthew 4:3. And when he, who tempteth, had approached to him. This name, ho peirazon, 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, [310] 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, [311] 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 [312] 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. Footnotes: [301] "Ut lapides hi panes fiant;" -- "Que ces pierres devienent pains." [302] "Et estoit avec les bestes sauvages." [303] "Mais apres qu'ils furent passez, il ent faim;" -- "but after that they were past, he was hungry." [304] "Car, je vous prie, quelle virtu d' abstinence y-eust-il eue a, ne taster point de viande, veu qu'il n'avoit nulle faim qui le pressast? Car il est certain, et les Evangelistes le donnent a entendre assez clairement, qu'il s'est passe de manger tout ainsi que s'il n'eust point este revestu de notre chair." -- "For what virtue of abstinence, pray, was there in not tasting food, since he had no hunger that pressed him? For it is certain, and the Evangelists give us plainly enough to understand, that he had left off eating as completely as if he had not been clothed with our flesh." [305] "En ce qu'ils se sont essayez par leur jeusne, forge a leur fantasie, de se mettre du rang de Christ, et se mesurer a luy." -- "In having attempted, by their fast, forged according to their fancy, to place themselves in the same rank with Christ, and to vie with him." [306] "chachozelia." -- "Ceste singerie et imitation contrefaite;" -- "that apishness and counterfeit imitation." [307] "Agonotheta." This word, slightly altered from the Greek word agonothetes, signifiesthe judge who presided at the public games." The Epistles of Paul contain many allusions to the Olympic games, -- sometimes so rapid and indirect, that they are apt to be lost in a translation, and at other times swelling into an extended picture, which arrests and captivates every reader. Those who are familiar with his writings, and who have occasion to treat of the same class of subjects, will naturally employ the same kind of illustrations, in conveying to the minds of others those conceptions, for which they have been indebted to this great master. While they describe the contests of the people of God with outward foes, or their more violent struggles with the old man within, they will frequently, and sometimes unconsciously, fall into similar allusions. -- Ed. [308] Here the French copy gives an additional illustration, of which no trace is found in the Latin original. "Le mesme S. Luc avec S. Marc enseigne que le commencement des tentations estoit de plus loin. Car Satan avoit assailli Christ quarante jours au paravant qu'il eust faim: mais les principaux et plus excellens combats sont icy recitez, afin que nous sachions que Satan veincu en plusieurs assaux, s'est finalement rue furieusement, et de toute sa force, pour voir s'il pourroit d'aventure veincre finalement celuy duquel il n'avoit peu venir a bout. Car d'autant plus qu'on est exere aux combats spirituels, Dieu permet aussi qu'on soit plus rudement assailli. Parquoy apprenons a ne nous lasser jamais, jusqu'a ce qu' ayans paracheve tout le cours de notre guerre, nous soyons parvenus au but." -- "The same St Luke, as well as St Mark, informs us, that the commencement of the temptations was more distant. For Satan had attacked Christ forty days before he was hungry: but the most important and valuable combats are here related, in order that we may know that Satan, vanquished in many assaults, had fallen upon him furiously, and with all his might, to see if perhaps he might finally vanquish him, with whom he had not been able to succeed. For the more that we are exercised in spiritual combats, God allows us to be the more violently attacked. Wherefore let us learn, never to become weary, till, having finished the whole course of our war, we have reached the end." [309] "Car nous savons que Christ a este muni d'une telle vertu de l'Esprit, que les dards de Satan ne le pouvoyent navrer ne blesser: c'est a dire, qcu'il estoit impossible que peche tombast en luy." -- "For we know that Christ was fortified by such a power of the Spirit, that the darts of Satan could not pierce or wound him: that is, that it was impossible for sin to fall upon him." [310] "Friandise ou gourmandise;" -- "epicurism or gormandizing." [311] "A friandise, ou a quelque excez de la bouche." -- "To epicurism, or any excess of the palate." [312] "Combien que pour couvrir sa malice;" -- "though, to cover his malice."

Then was {1} Jesus led up of the Spirit into the wilderness to be tempted of the devil. (1) Christ is tempted in all manner of ways, and still overcomes, that we also through his virtue may overcome.

Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil. Then was Jesus led up — Lest haply the people, hearing that testimony from heaven, should come and take him by force to make him a king, as John 6:15 ; to try their love also to him, who was thus overclouded as the sun in his first rising. Led up of the Spirit — The better to fit him thereby for the ministry. Luther observed of himself, that when God was about to set him upon any special service, he either laid some fit of sickness upon him beforehand, or turned Satan loose upon him; who so buffeted him (again) by his temptations, ut nec calor, nec sanguis, nec sensus, nec vex superesset, that neither heat, nor blood, nor sense, nor voice remained: the very venom of the temptations drank up his spirit, and his body seemed dead, as Justus Jonas, that was by and saw it, reported of him in his epistle to Melancthon. Lutherus in oppidum Eisleben honorifice introductus est, valetudine admodum imbecilla, et tantum non desperata: quod sibi accidere semper, cum magni quippiam aggrederetur, dixit. Melchior Adam. Hence also it was that in his sermons God gave him such a grace, saith Mr. Foxe, that when he preached, they that heard him thought, every one, his own temptation to be severally touched and noted. Whereof when signification was given unto him by his friends, and he demanded how that could be? "Mine own manifold temptations," saith he, "and experiences are the cause thereof:" for from his tender years he was much beaten and exercised with spiritual conflicts, as Melancthon in his Life testifieth. Also Hieronymus Wellerus, scholar to the said Mr. Luther, recordeth, that he oftentimes heard Luther his master report of himself, that he had been assaulted and vexed with all kinds of temptations (saving only with that of covetousness), and was thereby fitted for the work of the Lord. Whence also he was wont to say that three things made a preacher, -meditation, prayer, and temptation. Into the wilderness — Likely the wilderness of Sinai, where Moses and Elias had fasted before. These three great fasters met afterwards in Mount Tabor, Matthew 17:3 . God promiseth to turn his people’s fasting into feasting, Zechariah 8:19 . The devil took advantage of the place here, to assault our Saviour in the desert, but was beaten on his own dunghill, that we might overcome through him that loved us, Romans 8:37 , the fiend being already foiled by Christ. To be tempted of the devil — No sooner was Christ out of the water of baptism than in the fire of temptation. So David, after his anointing, was hunted as a partridge upon the mountains. Israel is no sooner out of Egypt than Pharaoh pursues them. Hezekiah no sooner had kept that solemn passover, than Sennacherib comes up against him. St Paul is assaulted with vile temptations after the abundance of his revelations, 2 Corinthians 12:7 . And Christ teacheth us, after forgiveness of sins obtained, to look for temptations and to pray against them, Matthew 6:13 . While Jacob would be Laban’s drudge and pack horse, all was well; but when once he began to flee, he makes after him with all his might. All was jolly quiet at Ephesus before St Paul came thither; but then "there arose no small stir about that way," Acts 19:23 . All the while our Saviour lay in his father’s shop, and meddled only with carpenter’s chips, the devil troubled him not. But now that he is to enter more publicly upon his office of mediatorship, the tempter pierceth his tender soul with many sorrows, by solicitation to sin. ( πειραζω from πειρω , to pierce through.) And dealt he so with the green tree? what will he do with the dry? Temptations (besides those that come from God, which are only probationis, approval, not perditionis, damnation as the other) are of two sorts: for either they are of seducement, James 1:14 , or of buffeting and grievance, 2 Corinthians 12:7 ; either of allurement or frightment. ( Irritamenta, vel terriculamenta. ) In the former we are pressed with some darling corruption, whereto our appetites by nature have the most propensity; in the latter we are dogged with foulest lusts of atheism, idolatry, blasphemy, murder, …, that nature startles at: in these the devil tempts alone, and that so grossly, that the very flesh is ashamed of it. But in the former, that come more immediately from the flesh, the devil only interposeth himself, and speaks his good word for them; whence they are called messengers of Satan, 2 Corinthians 12:7 ; Ephesians 4:27 , we are said in anger to "give place to the devil;" and in resisting of lusts, we "resist the devil," James 4:7 .

Then was Jesus led up of the Spirit,.... The Evangelist having finished his account of John the Baptist, the forerunner of Christ; of his ministry and baptism; and particularly of the baptism of Christ; when the Holy Ghost came down upon him in a visible and eminent manner; whereby he was anointed for his public work, according to Isaiah 61:1 proceeds to give a narration of his temptations by Satan, which immediately followed his baptism; and of those conflicts he had with the enemy of mankind before he entered on his public ministry. The occasion, nature, and success of these temptations are here related. The occasion of them, or the opportunity given to the tempter, is spoken of in this and the following verse. In this may be observed the action of the Spirit in and upon Christ; he was led of the Spirit: by "the Spirit" is meant the same spirit of God, which had descended and lighted on him in a bodily shape, with the gifts and graces of which he was anointed, in an extraordinary manner, for public service; of which he was "full", Luke 4:1 not but that he was endowed with the Holy Ghost before which he received without measure from his Father; but now this more eminently and manifestly appeared and by this Spirit was he led; both the Syriac and the Persic versions read, "by the holy Spirit". Being "led" by him, denotes an internal impulse of the Spirit in him, stirring him up, and putting him upon going into the wilderness: and this impulse being very strong and vehement, another Evangelist thus expresses it; "the Spirit driveth him, thrusts him forth into the wilderness", Mark 1:12 though not against his will; to which was added an external impulse, or outward rapture, somewhat like that action of the Spirit on Philip. Acts 8:39 . When he is said to be led up, the meaning is, that he was led up from the low parts of the wilderness, where he was, to the higher and mountainous parts thereof, which were desolate and uninhabited. The place where he was led was "into the wilderness", i.e. of Judea, into the more remote parts of it; for he was before in this wilderness, where John was preaching and baptizing; but in that part of it which was inhabited. There was another part which was uninhabited, but by "wild beasts" and here Christ was led, and with these he was, Mark 1:13 all alone, retired from the company of men; could have no assistance from any, and wholly destitute of any supply: so that Satan had a fair opportunity of trying his whole strength upon him; having all advantages on his side he could wish for. The end of his being led there, was to be tempted of the devil: by "the devil" is meant "Satan" the prince of devils, the enemy of mankind, the old serpent, who has his name here from accusing and calumniating; so the Syriac calls him the accuser, or publisher of accusations. He was the accuser of God to men, and is the accuser of men to God; his principal business is to tempt, and Christ was brought here to be tempted by him, that he might be tried before he entered on his public work; that he might be in all things like unto his brethren; that he might have a heart as man, as well as power, as God, to succour them that are tempted; and that Satan, whose works he came to destroy, might have a specimen of his power, and expect, in a short time, the ruin of his kingdom by him. The time when this was done was "then"; when Jesus had been baptized by John; when the Holy Ghost descended on him, and he was full of it; when he had such a testimony from his Father of his relation to him, affection for him, and delight in him; "then" was he led, "immediately", as Mark says, Mark 1:12 . As soon as all this was done, directly upon this, he was had into the wilderness to be tempted by and to combat with Satan; and so it often is, that after sweet communion with God in his ordinances, after large discoveries of his love and interest in him follow sore temptations, trials, and exercises. There is a very great resemblance and conformity between Christ and his people in these things.

Concerning Christ's temptation, observe, that directly after he was declared to be the Son of God, and the Saviour of the world, he was tempted; great privileges, and special tokens of Divine favour, will not secure any from being tempted. But if the Holy Spirit witness to our being adopted as children of God, that will answer all the suggestions of the evil spirit. Christ was directed to the combat. If we presume upon our own strength, and tempt the devil to tempt us, we provoke God to leave us to ourselves. Others are tempted, when drawn aside of their own lust, and enticed, Jas 1:14; but our Lord Jesus had no corrupt nature, therefore he was tempted only by the devil. In the temptation of Christ it appears that our enemy is subtle, spiteful, and very daring; but he can be resisted. It is a comfort to us that Christ suffered, being tempted; for thus it appears that our temptations, if not yielded to, are not sins, they are afflictions only. Satan aimed in all his temptations, to bring Christ to sin against God. 1. He tempted him to despair of his Father's goodness, and to distrust his Father's care concerning him. It is one of the wiles of Satan to take advantage of our outward condition; and those who are brought into straits have need to double their guard. Christ answered all the temptations of Satan with It is written; to set us an example, he appealed to what was written in the Scriptures. This method we must take, when at any time we are tempted to sin. Let us learn not to take any wrong courses for our supply, when our wants are ever so pressing: in some way or other the Lord will provide. 2. Satan tempted Christ to presume upon his Father's power and protection, in a point of safety. Nor are any extremes more dangerous than despair and presumption, especially in the affairs of our souls. Satan has no objection to holy places as the scene of his assaults. Let us not, in any place, be off our watch. The holy city is the place, where he does, with the greatest advantage, tempt men to pride and presumption. All high places are slippery places; advancements in the world makes a man a mark for Satan to shoot his fiery darts at. Is Satan so well versed in Scripture as to be able to quote it readily? He is so. It is possible for a man to have his head full of Scripture notions, and his mouth full of Scripture expressions, while his heart is full of bitter enmity to God and to all goodness. Satan misquoted the words. If we go out of our way, out of the way of our duty, we forfeit the promise, and put ourselves out of God's protection. This passage, De 8:3, made against the tempter, therefore he left out part. This promise is firm and stands good. But shall we continue in sin, that grace may abound? No. 3. Satan tempted Christ to idolatry with the offer of the kingdoms of the world, and the glory of them. The glory of the world is the most charming temptation to the unthinking and unwary; by that men are most easily imposed upon. Christ was tempted to worship Satan. He rejected the proposal with abhorrence. Get thee hence, Satan! Some temptations are openly wicked; and they are not merely to be opposed, but rejected at once. It is good to be quick and firm in resisting temptation. If we resist the devil he will flee from us. But the soul that deliberates is almost overcome. We find but few who can decidedly reject such baits as Satan offers; yet what is a man profited if he gain the whole world, and lose his own soul? Christ was succoured after the temptation, for his encouragement to go on in his undertaking, and for our encouragement to trust in him; for as he knew, by experience, what it was to suffer, being tempted, so he knew what it was to be succoured, being tempted; therefore we may expect, not only that he will feel for his tempted people, but that he will come to them with seasonable relief.

CHAPTER 4 Mt 4:1-11. Temptation of Christ. ( = Mr 1:12, 13; Lu 4:1-13). 1. Then—an indefinite note of sequence. But Mark's word (Mr 1:12) fixes what we should have presumed was meant, that it was "immediately" after His baptism; and with this agrees the statement of Luke (Lu 4:1). was Jesus led up—that is, from the low Jordan valley to some more elevated spot. of the Spirit—that blessed Spirit immediately before spoken of as descending upon Him at His baptism, and abiding upon Him. Luke, connecting these two scenes, as if the one were but the sequel of the other, says, "Jesus, being full of the Holy Ghost, returned from Jordan, and was led," &c. Mark's expression has a startling sharpness about it—"Immediately the Spirit driveth Him" (Mr 1:12), "putteth," or "hurrieth Him forth," or "impelleth Him." (See the same word in Mr 1:43; 5:40; Mt 9:25; 13:52; Joh 10:4). The thought thus strongly expressed is the mighty constraining impulse of the Spirit under which He went; while Matthew's more gentle expression, "was led up," intimates how purely voluntary on His own part this action was. into the wilderness—probably the wild Judean desert. The particular spot which tradition has fixed upon has hence got the name of Quarantana or Quarantaria, from the forty days—"an almost perpendicular wall of rock twelve or fifteen hundred feet above the plain" [Robinson, Palestine]. The supposition of those who incline to place the temptation amongst the mountains of Moab is, we think, very improbable. to be tempted—The Greek word (peirazein) means simply to try or make proof of; and when ascribed to God in His dealings with men, it means, and can mean no more than this. Thus, Ge 22:1, "It came to pass that God did tempt Abraham," or put his faith to a severe proof. (See De 8:2). But for the most part in Scripture the word is used in a bad sense, and means to entice, solicit, or provoke to sin. Hence the name here given to the wicked one—"the tempter" (Mt 4:3). Accordingly "to be tempted" here is to be understood both ways. The Spirit conducted Him into the wilderness simply to have His faith tried; but as the agent in this trial was to be the wicked one, whose whole object would be to seduce Him from His allegiance to God, it was a temptation in the bad sense of the term. The unworthy inference which some would draw from this is energetically repelled by an apostle (Jas 1:13-17). of the devil—The word signifies a slanderer—one who casts imputations upon another. Hence that other name given him (Re 12:10), "The accuser of the brethren, who accuseth them before our God day and night." Mark (Mr 1:13) says, "He was forty days tempted of Satan," a word signifying an adversary, one who lies in wait for, or sets himself in opposition to another. These and other names of the same fallen spirit point to different features in his character or operations. What was the high design of this? First, as we judge, to give our Lord a taste of what lay before Him in the work He had undertaken; next, to make trial of the glorious equipment for it which He had just received; further, to give Him encouragement, by the victory now to be won, to go forward spoiling principalities and powers, until at length He should make a show of them openly, triumphing over them in His cross: that the tempter, too, might get a taste, at the very outset, of the new kind of material in man which he would find he had here to deal with; finally, that He might acquire experimental ability "to succor them that are tempted" (Heb 2:18). The temptation evidently embraced two stages: the one continuing throughout the forty days' fast; the other, at the conclusion of that period. First Stage: Matthew 4:1-11 Christ fasts forty days, is tempted of the devil, and ministered unto by angels. Matthew 4:12-16 He dwelleth in Capernaum, Matthew 4:17 begins to preach, Matthew 4:18-20 calleth Peter and Andrew, Matthew 4:21 ,22 James and John, Matthew 4:23-25 teacheth in the synagogues, and healeth the diseased. This is mentioned by two of the other evangelists, . Mark 1:12 Luke 4:1 Luke saith that, being full of the Holy Ghost, he returned from Jordan, and was led by the Spirit, & c. Mark saith, immediately the Spirit drove him. Great manifestations of Divine love are commonly followed with great temptations. Others observe, that temptations usually follow baptism, the beginnings of spiritual life, and covenants made with God. He was led up: some think he was taken up; Mark useth the word ekballei, the Spirit thrust him out: we must not understand an act of compulsion, doubtless he went voluntarily. Of the Spirit; the Holy Spirit, that lighted upon him as a dove. Into the wilderness. Mark’s saying, Mark 1:13 , that he was there with wild beasts, lets us know that it was not such a wilderness as John began to preach in, Matthew 3:1 ; but a howling wilderness full of wild beasts. The end is expressed in the last words, to be tempted of the devil: thus his temptations are distinguished from Divine temptations, such as Abraham had, Genesis 22:1 ; and by tempted here is meant solicited, or moved to sin, in which sense God tempteth no man, Jam 1:13 . The general notion of tempting is, making a trial; God makes a trial of his people for the proof and manifestation of their gracious habit. Satan, by moving to sin, makes a trial of corruption, which was the reason that, although Christ was tempted, that he might be able to succour those that are tempted, Hebrews 2:18 , and that he might taste all those evils to which we are exposed, and might overcome the devil; yet when the Prince of this world came, he could effect nothing against him, because he found nothing in him to comply with his motions.

Then was Jesus led up of the Spirit - Led up by the Spirit. Luke says Luke 4:1 that Jesus was "full of the Holy Spirit;" and it was by his influence, therefore, that he went into the desert to be tempted. It was not done by presumption on the part of Jesus, nor was it for a mere display of his power in resisting temptation; but it was evidently that it might be seen that his holiness was such that he could not be seduced from allegiance to God. When the first Adam was created he was subjected to the temptation of the devil, and he fell and involved the race in ruin: it was not improper that the second Adam - the Redeemer of the race - should be subjected to temptation, in order that it might be seen that there was no power that could alienate him from God; that there was a kind and a degree of holiness which no art or power could estrange from allegiance. Mark Mar 1:12 says that this occurred "immediately" after his baptism; that is, in his case, as not unfrequently happens, the great temptation followed immediately the remarkable manifestation of the divine approbation and favor. In the clearest manifestations of the divine favor to us we may not be far from most powerful temptations, and then may be the time when it is necessary to be most carefully on our guard. Into the wilderness - See the notes at Matthew 3:1 . To be tempted - The word "tempt," in the original, means to try, to endeavor, to attempt to do a thing; then, to try the nature of a thing, as metals by fire; then, to test moral qualities by trying them, to see how they will endure; then, to endeavor to draw people away from virtue by suggesting motives to evil. This is the meaning here, and this is now the established sense of the word in the English language. The devil - This word originally means an adversary, or an accuser; then, any one opposed to us; then, an enemy of any kind. It is given in the Scriptures, by way of eminence, to the leader of evil angels - a being characterized as full of subtlety, envy, art, and hatred of mankind. He is known, also, by the name Satan, Job 1:6-12 ; Matthew 12:26 ; Beelzebub, Matthew 12:24 ; the old Serpent, Revelation 12:9 ; and the Prince of the power of the air, Ephesians 2:2 . The name is once given to women 1 Timothy 3:11 ; "Even so must their wives be grave, not slanderers;" in the original, devils.