Matthew 4:11

Then the devil leaveth him, and, behold, angels came and ministered unto him.

Then the devil leaveth him. Luke says, "And when the devil had exhausted" - or, 'quite ended' [ suntelesas (G4931)], as in Luke 4:2 - "every [mode of] temptation [ panta (G3956) peirasmon (G3986)], he departed from him until a season" [ achri (G891) kairou (G2540)]. The definite "season" here indicated is expressly referred to by our Lord in John 14:30, and Luke 22:52-42.

And, behold, angels came and ministered unto him - or supplied Him with food, as the same expression means in Mark 1:31, and Luke 8:3. Thus did angels to Elijah (1 Kings 19:5). Excellent critics think that they ministered, not food only, but supernatural support and cheer also. But this would be the natural effect rather than the direct object of the visit, which was plainly what we have expressed. And after having refused to claim the illegitimate ministration of angels in His behalf, O with what deep joy would He accept their services when sent, unasked, at the close of all this Temptation, direct from Him whom He had so gloriously honoured! What "angels' food" would this repast be to Him; and as He partook of it, might not a Voice from heaven be heard again, by any who could read the Father's mind, 'Said I not well, This is my beloved Son, in whom I am well pleased!'

Remarks:

(1) After such an exalted scene as that of the Baptism, the Descent of the Spirit, and the Voice from heaven, and before entering on His public ministry, this long period of solitude would doubtless be to Jesus a precious interval for calmly pondering His whole past history, and deliberately weighing the momentous future that lay before Him. So would Moses feel his 40 years' seclusion in Midian, far from the glitter and pomp of an Egyptian court, and before entering on the eventful career which awaited him on his return. So would Elijah, after the grandeur of the Carmel scene, feel his 40 days' solitary journey to Horeb, the mount of God. So would the beloved disciple feel his Patmos exile, after a long apostolic life, short and uneventful though his after career was. So, doubtless, Luther felt his 10 months' retreat in the castle of Wartburg to be, after 4 years of exciting and incessant warfare with the Romish perverters of the Gospel, and before entering afresh on a career which has changed the whole face of European Christendom. And so will such periods, whether longer or shorter, ever be felt by God's faithful people, when in His providence they are called to pass through them.

(2) Sharp temptations, as they often follow seasons of high communion, so are they often preparatives for the highest work.

(3) What a contrast does Christ here present to Adam! Adam was tempted in a paradise, and yet fell: Christ was tempted in a wilderness, and yet stood. Adam, in a state of innocence, was surrounded by the beasts of the field, all tame and submissive to their lord: Christ, in a fallen world, had the wild beasts raging around him, and only supernaturally restrained. In Adam we see man easily quickly falling without a single incentive to evil except the tempter's insinuations: in Christ we see man standing encircled by all that is terrific, and harassed by long-continued, varied, and most subtle attacks from the tempter.

(4) Deep is the disquietude which many Christians suffer from themselves subject to internal temptations to sin, both continuous and vehement. It staggers them to find that, without any external solicitations, they are tempted so frequently, and at times so violently, that as by a tempest they are ready to be carried away, and in a moment make shipwreck of faith and of a good conscience. Surely, they think, this can only be accounted for but by some depth and virulence of corruption never reached by the grace of God, and inconsistent with that delight in the law of God after the inward man which is characteristic of His children. But here we see, in the holy One of God, an example of solicitations to sin purely internal, for anything that we can perceive, continued throughout the long period of 40 days. The source of them, it is true, was all external to the Redeemer's soul-they were from the devil solely-but the sphere of them was wholly internal; and it is impossible to doubt that, in order to their being temptations at all, there must have been permitted a vivid presentation by the tempter, to the mind of Jesus, of all that was adverse to His claims-so vivid, indeed, as to make entire and continued resistance a fruit of pure faith. And though probably no temptation of any strength and duration passes over the spirit of a Christian without finding some echo, however faint, and leaving some stain, however slight, the Example here presented should satisfy us that it is neither the duration nor the violence of our temptations-though they come as "fiery darts" (Ephesians 6:16) thick as hail-that tells the state of the heart before God, but how they are met.

(5) It has long been a prevalent opinion that the 3 temptations here recorded were addressed to what the beloved disciple calls (1 John 2:16) "the lust of the flesh (the first one), the lust of the eyes (Luke's second one), and the pride of life" (Luke's third one). Others also, as Ellicott, think they were addressed respective to that three-fold division of our nature (1 Thessalonians 5:23) - the "body, soul, and spirit," in the same order. Whether this does not presuppose Luke's order of the temptations to be the right one, contrary to what we have endeavoured to show, we need not inquire. But too much should not be made of such things. One thing is certain, that after so long trying our Lord internally without success, and then proceeding to solicit Him from without, the tempter would leave no avenue to desire, either bodily or mental, unassailed; and so we may rest assured that He "was in all points tempted like as we are."

The first temptation was to distrust the providential care of God-on the double plea that 'it had not come to the rescue in time of need,' and that 'He had the remedy in His own hands, and so need not be at a moment's loss.' This is repelled, not by denying His power to relieve Himself, but by holding up the sinfulness of distrusting God, which that would imply, and the duty, even in the most straitened circumstances, of unshaken confidence in God's word of promise, which is man's true life. O what a word is this for the multitudes of God's children who at times are at their wit's end for the things that are needful for the body-things easily to be had, could they but dare to snatch at them unlawfully, but which seem divinely withheld from them at the very time when they appear most indispensable! The second temptation was to just the opposite of distrust (and this may further show that it was the second) - to presumption or a wanton appeal to promised safety, by creating the danger against which that safety is divinely pledged.

And O how many err here! adventuring themselves where they have no warrant to expect protection, and there, exercising a misplaced confidence, are left to suffer the consequences of their presumption. The last temptation is addressed to the principle of ambition, which makes us accessible to the lust of possessions, grandeur, and power. These, to a boundless extent, and in all their glitter, are held forth to Jesus as His own, on one single condition-that He will do homage for them to another than God; which was but another way of saying, 'if thou wilt transfer thine allegiance from God to the devil.' It is just the case, then, which our Lord Himself afterward put to His disciples, "What shall it profit a man if he should gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul?" And how many are there, naming the name of Christ, who, when, not the whole world, but a very fractional part of it, lies open before them as even likely to become theirs, on the single condition of selling their conscience to what they know to be sinful, give way, and incur the dreadful penalty; instead of resolutely saying, with Joseph, "How can I do this great wickedness, and sin against God," or, with a Greater than Joseph here, "Get thee behind me, Satan, for it is written, Thou shalt worship the Lord thy God, and Him only shalt thou serve." We thus see, however, that within the limits of this temptation-scene-however it be arranged and viewed-all the forms of human temptation were, in principle, experienced by "the Man Christ Jesus," and accordingly that "He was tempted in all points like as we are, yet without sin."

(6) That the second stage of the Temptation was purely internal as well as the first-which is the theory of some otherwise sound critics, especially of Germany-is at variance with the obvious meaning of the text; creates greater difficulties than those it is intended to remove; is suggested by a spirit of subjective criticism which would explain away other external facts of the Evangelical History as well as this; and is rejected by nearly all orthodox interpreters, as well as repudiated by the simple-minded reader of the narrative.

(7) What a testimony to the divine authority of the Old Testament have we here! Three quotations are made from it by our Lord-two of them from "the law," and one from "the Psalms" - all introduced by the simple formula, "It is written," as divinely settling the question of human duty in the cases referred to; while elsewhere, in quoting from the remaining division of the Old Testament - "the Prophets" - the same formula is employed by our Lord, "It is written," (Matthew 21:13, etc.) Nor will the theory of 'accommodation to the current views of the time'-as if that would justify an erroneous interpretation of the Old Testament to serve a present purpose-be of any service here. For here our Lord is not contending with the Jews, nor even in their presence, but with the foul tempter alone. Let anyone take the trouble to collect and arrange our Lord's quotations from the Old Testament, and indirect references to it, and he will be constrained to admit either that the Old Testament is of divine authority, as a record of truth and directory of duty, because the Faithful and True Witness so regarded it, or if it be not, that Christ Himself was not above the erroneous views of the time and the people to which He belonged, and in regard to the true character of the Old Testament was simply mistaken: a conclusion which some in our day who call themselves Christians have not shrunk from insinuating.

(8) See how one may most effectually resist the devil. "The whole armour of God" is indeed to be used; but particularly "the sword of the Spirit, which is the Word of God" - so called because it is the Spirit that gives that Word living power, as God's own testimony, in the heart. As His divine and authoritative directory in duty against all the assaults of the tempter, Jesus wielded that sword of the Spirit with resistless power. To this secret of successful resistance the beloved disciple alludes when he says, "I have written unto you, young men, because ye are strong, and the Word of God abideth in you, and ye have overcome the wicked one" (1 John 2:14). But

(9) This presupposes, not only that the Scriptures are not impiously and cruelly withheld from the tempted children of God, but that they "search" them, and "meditate in them day and night." We have seen how remarkably apposite as well ready was our Lord's use of Scripture; but this must have arisen from His constant study of it and experimental application of it to His own uses, both in the daily occupations of His previous life, and in the view of all that lay before Him. Nor will the tempted children of God find the Scriptures to be the ready sword of the Spirit in the hour of assault otherwise than their Lord did; but thus "resist the devil, and he will flee from you" (James 4:7): "Whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world" (1 Peter 5:9).

(10) Let not God's dear children suffer themselves to be despoiled, by the tempter, of the sense of that high relationship. It is their strength as well as joy, not less really, though on a vastly lower scale, than it was their Lord's.

(11) What can be more glorious, to those who see in Christ the only begotten of the Father, than the sense which Christ had, during all this temptation, of His standing, as Man, under the very same law of duty as His "brethren!" When tempted to supply His wants as man, by putting forth His power as the Son of God, He refused, because it was written that "MAN doth not live by bread only, but by every word of God," Again, when tempted to cast Himself down from the pinnacle of the temple, because the saints-even as many as "made the most High their habitation" - were under the charge of God's angles, He declined, because it was written, "Thou (meaning God's people, whether collectively or individually) shalt not tempt the Lord thy God." 'I therefore refuse to tempt the Lord my God.' Finally, when solicited, by a splendid bribe, to fall down and worship the tempter, He indignantly ordered him off with that scripture, "Thou shalt worship the Lord thy God, and Him only shalt thou serve."

Evidently, Christ read that command as addressed to Himself as man; and on the rock of adoring subjection to the Lord as His God He is found standing at the close of this whole temptation scene. How identical with our entire tempted life does our Lord thus show His own to be! And what vividness and force does this give to the assurance that "in that He Himself hath suffered, being tempted, He is able also to succour them that are tempted!" (Hebrews 2:18.) This way of viewing our Lord's victory over the tempter is far more natural and satisfactory than the quaint conceit of the Fathers, that our Lord, 'by His divinity, caught the tempter on the hook of His humanity.' Not but that there is a truth couched under it. But it is too much in the line of a vicious separation, in His actions, of the one nature from the other, in which they indulged, and is apt to make His human life and obedience appear fantastic and unreal. His personal divinity secured to Him that operation of the Spirit in virtue of which He was born the Holy Thing, and that continued action of the Spirit in virtue of which His holy humanity was gradually developed into the maturity and beauty of holy manhood; but when the Spirit descended upon Him at His baptism, it was for His whole official work; and in this, the very first scene of it, and one so precious, He overcame throughout as man, though the power of the Holy Spirit-His Godhead being the security that He should not and could not fail.

(12) Henceforth there is no mention of Satan making any formal assault upon our Lord until the night before He suffered. Nor did he come then, as he did now, to try directly to seduce Him from His fidelity to God; but in the way of compassing His death, and by the hands of those whose part it was, if He were the Son of God, to acknowledge His claims. Once before, indeed, He said to Peter, "Get thee behind me, Satan" (Matthew 16:22) - as if He had descried the tempter again stealthily approaching Him in the person of Peter, to make Him shrink from dying. And again, when the Greeks expressed their wish to see Him, He spoke mysteriously of His hour having come, and had a kind of agony by anticipation; but after it was over, He exclaimed, "Now is the judgment of this world; now shall the prince of this world be cast out" (John 12:20) - as if, in the momentary struggle with the horrors of His final "hour," He had descried the tempter holding up this as his master-stroke for at length accomplishing His overthrow, but at the same time got a glimpse of the glorious victory over Satan which this final stroke of his policy was to prove.

These, however, were but tentative approaches of the adversary. After the last supper, and before they had risen from the table, our Lord said, "Henceforth [ epi (G1909)] I will not talk much with you: for the prince of this world cometh, and hath nothing in me" (John 14:30); as if the moment of his "coming" were just at hand. At length, when in the garden they drew near to take Him, He said "When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness" (Luke 22:52-42). The tempter had "departed from Him until a season," and this at length is it. Not but that he was in everything that tried our Lord's stedfastness from first to last. But his formal and outstanding efforts against our Lord were at the outset and at the close of His career, and, as we have seen, of a very different nature the one from the other. Blessed Saviour, look upon our tempted condition here below; and what time the enemy cometh in upon us like a flood, by Thy good Spirit help us to tread in Thy footsteps: so shall we be more than conquerors through Him that loved us!

There is here a notable gap in the History, which but for the fourth Gospel we should never have discovered. From the former Gospels we should have been apt to draw three inferences, which from the fourth one we know to be erroneous: First, that our Lord awaited the close of John's ministry, by his arrest and imprisonment, before beginning His own; next, that them was but a brief interval between the baptism of our Lord and the imprisonment of John; and further, that our Lord not only opened His work in Galilee, but never ministered out of it, and never visited Jerusalem at all nor kept a Passover until He went there to become "our Passover, sacrificed for us." The fourth Gospel alone gives the true succession of events; not only recording those important openings of our Lord' public work which preceded the Baptist's imprisonment-extending to the end of the third chapter-but so specifying the Passovers which occurred during our Lord's ministry as to enable us to line off, with a large measure of certainty, the events of the first three Gospels according to the successive Passovers which they embraced.

Eusebius, the ecclesiastical historian, who, early in the fourth century, gave much attention to this subject, in noticing these features of the Evangelical Records, says (3: 24) that John wrote his Gospel at the entreaty of those who knew the important materials he possessed, and filled up what is wanting in the first three Gospels. Why it was reserved for the fourth Gospel, published at so late a period, to supply such important particulars in the Life of Christ, it is not easy to conjecture with any probability. It may be, that though not unacquainted with the general facts, they were not furnished with reliable details. But one thing may be affirmed with tolerable certainty, that as our Lord's teaching at Jerusalem was of a depth and grandeur scarcely so well adapted to the prevailing character of the first three Gospels, but altogether congenial to the fourth; and as the bare mention of the successive Passovers, without any account of the transactions and discourses they gave rise to, would have served little purpose in the first three Gospels, there may have been no way of preserving the unity and consistency of each Gospel, so as to furnish by means of them all the precious information we get from them, except by the plan on which they are actually constructed.