The Temptation of Christ
... The Temptation of Christ. Matthew 4:1-11 " "Then was Jesus led up of the
Spirit into the wilderness to be tempted of the devil. ...
/.../whitefield/selected sermons of george whitefield/the temptation of christ.htm
Temptation of Christ.
... Book IV. Chapter XXXIV."Temptation of Christ. "This we would have you know
assuredly, that a demon has no power against a man, unless ...
/.../unknown/recognitions of clement /chapter xxxiv temptation of christ.htm
Temptation of Christ.
... Homily VIII. Chapter XXI."Temptation of Christ. "For once the king of
the present time came to our King of righteousness, using ...
/.../unknown/the clementine homilies/chapter xxi temptation of christ.htm
Knox -- the First Temptation of Christ
... KNOX " THE FIRST TEMPTATION OF CHRIST. THE FIRST TEMPTATION OF CHRIST. BIOGRAPHICAL
NOTE. ... He died in 1572. KNOX 1505"1572. THE FIRST TEMPTATION OF CHRIST. ...
/.../various/the worlds great sermons volume i/knox the first temptation.htm
Of Christ's Temptation (Four Articles)
... OF CHRIST'S TEMPTATION (FOUR ARTICLES). We have now to consider Christ's
temptation, concerning which there are four points of inquiry: ...
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Whether Christ's Temptation Should have Taken Place after his Fast ...
... OF CHRIST'S TEMPTATION (FOUR ARTICLES) Whether Christ's temptation should
have taken place after His fast? Objection 1: It would ...
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The Doctrine of Satan.
... How can any one read the story of the temptation of Christ (Matt.4:1-11) and fail
to realize both parties in the wilderness conflict were persons"Christ, a ...
/.../evans/the great doctrines of the bible/the doctrine of satan.htm
The Temptation of Jesus
... the rightful manifestation of Messiah's dignity; whereas in the Evangelic record
they are presented as the suggestions of Satan, and the Temptation of Christ. ...
/.../the life and times of jesus the messiah/chapter i the temptation of.htm
Christ's Ministry Begins.
... was spoken the "next day" after the deputation of the Sanhedrim had waited upon
him, and that event is thus located after the baptism and temptation of Christ. ...
/.../johnson/the new testament commentary vol iii john/christs ministry begins.htm
... Through this channel Satan will bring temptation upon us. Christ knew that the enemy
would come to every human being, to take advantage of hereditary weakness ...
//christianbookshelf.org/white/the desire of ages/chapter 12 the temptation.htm
International Standard Bible EncyclopediaTemptation of Christ
TEMPTATION OF CHRIST
1. The Sources:
The sources for this event are Mark 1:12, 13 Matthew 4:1-11 Luke 4:1-13; compare Hebrews 2:18; Hebrews 4:15, 16, and see GETHSEMANE. Mark is probably a condensation; Matthew and Luke have the same source, probably the discourses of Jesus. Matthew is usually regarded as nearest the original, and its order is here followed.
2. Time and Place:
The Temptation is put immediately after the Baptism by all the synoptists, and this is psychologically necessary, as, we shall see. The place was the wilderness; it was "up" from the Jordan valley (Matthew), and was on the way back to Galilee (Luke). The traditional site, Mt. Quarantana, is probably a good guess.
At His baptism, Jesus received from heaven the final confirmation of His thought that He was the Messiah. It was the greatest conception which ever entered a human mind and left it sane. Under the irresistible influence of the Spirit, He turned aside to seek out in silence and alone the principles which should govern Him in His Messianic work. This was absolutely necessary to any wise prosecution of it. Without the slightest precedent Jesus must determine what a Messiah would do, how He would act. Radical critics agree that, if such a period of meditation and conflict were not recorded, it would have to be assumed. By this conflict, Jesus came to that clearness and decision which characterized His ministry throughout. It is easy to see how this determination of guiding principles involved the severest temptation, and it is noteworthy that all the temptation is represented as coming from without, and none from within. Here too He must take His stand with reference to all the current ideas about the Messiah and His work.
4. The Reporter:
Jesus alone can be the original reporter. To this Holtzmann and J. Weiss agree. The report was given for the sake of the disciples, for the principles wrought out in this conflict are the guiding principles in the whole work of the kingdom of God on earth.
Jesus was so intensely absorbed that He forgot to eat. There was nothing ascetic or ritualistic about it, and so this is no example for ascetic fasting for us. It is doubtful whether the text demands absolute abstinence from food; rather, long periods of fasting, and insufficient food when He had it. At the end of the forty days, He woke to the realization that He was a starving man.
(2) The First Temptation.
The first temptation is not a temptation to doubt His Messiahship, nor is the second either. "If thou art the Son of God," i.e. "the Messiah," means, simply, "since thou art the Son of God" (see Burton, Moods and Tenses, sections 244, 245; Robertson, Short Grammar, 161). There was not the slightest doubt on this point in Jesus' mind after the baptism, and Satan knew it. There is no temptation to prove Himself the Messiah, nor any hint of such a thing in Jesus' replies. The very point of it all is, How are you going to act, since you are Messiah? (Matthew 4:3 parallel Luke 4:3).
The temptation has these elements:
(a) The perfectly innocent craving for food is imperious in the starving man.
(b) Why should He not satisfy His hunger, since He is the Son of God and has the power?
Jesus replies from Deuteronomy 8:3, that God can and will provide Him bread in His own way and in His own time. He is not referring to spiritual food, which is not in question either here or in Deuteronomy (see Broadus' just and severe remark here). He does not understand how God will provide, but He will wait and trust. Divinely-assured of Messiahship, He knows that God will not let Him perish. Here emerges the principle of His ministry; He will never use His supernatural power to help Himself. Objections based on Luke 4:30 and John 10:39 are worthless, as nothing miraculous is there implied. The walking on the water was to help the apostles' faith. But why would it have been wrong to have used His supernatural power for Himself? Because by so doing He would have refused to share the human lot, and virtually have denied His incarnation. If He is to save others, Himself He cannot save (Matthew 27:42). In passing, it is well to notice that "the temptations all turn on the conflict which arises, when one, who is conscious of supernatural power, feels that there are occasions, when it would not be right to exercise it." So the miraculous is here most deeply imbedded in the first principles of Messianic action.
(3) The Second Temptation.
The pinnacle of the temple was probably the southeast corner of the roof of the Royal Cloister, 326 ft. above the bottom of the Kidron valley. The proposition was not to leap from this height into the crowd below in the temple courts, as is usually said, for
(a) there is no hint of the people in the narrative;
(b) Jesus reply does not fit such an idea; it meets another temptation entirely;
(c) this explanation confuses the narrative, making the second temptation a short road to glory like the third;
(d) it seems a fantastic temptation, when it is seriously visualized.
Rather Satan bids Jesus leap into the abyss outside the temple. Why then the temple at all, and not some mountain precipice? asks Meyer. Because it was the sheerest depth well known to the Jews, who had all shuddered as they had looked down into it (Matthew 4:5-7 parallel Luke 4:5-8).
The first temptation proved Jesus a man of faith, and the second is addressed to Him as such, asking Him to prove His faith by putting God's promise to the test. It is the temptation to fanaticism, which has been the destruction of many a useful servant of God Jesus refuses to yield, for yielding would have been sin. It would have been
(a) wicked presumption, as though God must yield to every unreasonable whim of the man, of faith, and so would have been a real "tempting" of God;
(b) it would have denied His incarnation in principle, like the first temptation;
(c) such fanaticism. would have destroyed His ministry.
So the principle was evolved: Jesus will not, of self-will, run into dangers, but will avoid them except in the clear path of duty. He will be no fanatic, running before the Spirit, but will be led by Him in paths of holy sanity and heavenly wisdom. Jesus waited on God.
(4) The Third Temptation.
The former tests have proved Jesus a man of faith and of common sense. Surely such a man will take the short and easy road to that universal dominion which right-fully belongs to the Messiah. Satan offers it, as the prince of this world. The lure here is the desire for power, in itself a right instinct, and the natural and proper wish to avoid difficulty and pain. That the final object is to set up a universal kingdom of God in righteousness adds to the subtlety of the temptation. But as a condition Satan demands that Jesus shall worship him. This must be symbolically interpreted. Such worship as is offered God cannot be meant, for every pious soul would shrink from that in horror, and for Jesus it could constitute no temptation at all. Rather a compromise with Satan must be meant-such a compromise as would essentially be a submission to him. Recalling the views of the times and the course of Jesus ministry, we can think this compromise nothing else than the adoption by Jesus of the program of political Messiahship, with its worldly means of war, intrigue, etc. Jesus repudiates the offer. He sees in it only evil, for
(a) war, especially aggressive war, is to His mind a vast crime against love,
(b) it changes the basis of His kingdom from the spiritual to the external,
(c) the means would defeat the end, and involve Him in disaster.
He will serve God only, and God is served in righteousness. Only means which God approves can be used (Matthew 4:8-11 parallel Luke 4:9-13). Here then is the third great principle of the kingdom: Only moral and spiritual means to moral and spiritual ends. He turns away from worldly methods to the slow and difficult way of truth-preaching, which can end only with the cross. Jesus must have come from His temptation with the conviction that His ministry meant a life-and-death struggle with all the forces of darkness.
6. The Character of the Narrative:
As we should expect of Jesus, He throws the story of the inner conflict of His soul into story form. So only could it be understood by all classes of men in all ages. It was a real struggle, but pictorially, symbolically described. This seems to be proved by various elements in the story, namely, the devil can hardly be conceived as literally taking Jesus from place to place. There is no mountain from which all the kingdoms of the world can be seen. This view of the matter relieves all the difficulties.
7. How Could a Sinless Christ be Tempted?:
The difficulty is that there can be no drawing toward an object unless the object seems desirable. But the very fact that a sinful object seems desirable is itself sin. How then can a sinless person really be tempted at all? Possibly an analysis of each temptation will furnish the answer. In each ease the appeal was a real appeal to a perfectly innocent natural instinct or appetite. In the first temptation, it was to hunger; in the second, to faith; in the third, to power as a means of establishing righteousness. In each ease, Jesus felt the tug and pull of the natural instinct; how insistent is the demand of hunger, for instance! Yet, when He perceived that the satisfaction of these desires was sinful under the conditions, He immediately refused their clamorous appeal. It was a glorious moral victory. It was not that He was metaphysically not able to sin, but that He was so pure that He was able not to sin. He did not prove in the wilderness that He could not be tempted, but that He could overcome the tempter. If it is then said that Jesus, never having sinned, can have no real sympathy with sinners, the answer is twofold: (1) Not he who falls at the first assault feels the full force of temptation, but he who, like Jesus, resists it through long years to the end. (2) Only the victor can help the vanquished; only he, who has felt the most dreadful assaults and yet has stood firm, can give the help needed by the fallen.
Broadus on Matthew in the place cited.; Rhees, Life of Jesus of Nazareth, secs. 91-96; Sanday, Outlines of the Life of Christ, section 13; Holtzmann, Hand-Commentar, I, 67 f; J. Weiss, Die Schriften des New Testament, I, 227 f; Weiss, Life of Christ, I, 337-54; Dods, article "Temptation," in DCG; Carvie, Expository Times, X (1898-99).
F. L. Anderson
Temptation of Christ
Temptation: A Test
Temptation: Abraham Leads Pharaoh
Temptation: Always Conformable to the Nature of Man
Temptation: Balak Tempts Balaam
Temptation: Blessedness of Those Who Meet and Overcome
Temptation: Christ is Able to Help Those Under
Temptation: Christ Keeps Faithful Saints from the Hour of
Temptation: Christ: Endured, from the Devil
Temptation: Christ: Endured, from the Wicked
Temptation: Christ: Intercedes for his People Under
Temptation: Christ: Overcame
Temptation: Christ: Resisted by the Word of God
Temptation: Christ: Sympathises With Those Under
Temptation: Comes From: Covetousness
Temptation: Comes From: Lusts
Temptation: Does not Come from God
Temptation: Evil Associates, the Instruments of
Temptation: General Scriptures Concerning
Temptation: Gideon Leads the People of Israel Into Sin
Temptation: God Cannot be the Subject of
Temptation: God Enables the Saints to Bear
Temptation: God Knows How to Deliver Saints out of
Temptation: God Will Make a Way for Saints to Escape out of
Temptation: God Will not Suffer Saints to be Exposed To, Beyond Their
Temptation: Has Strength Through the Weakness of the Flesh
Temptation: Jeroboam Leads the Northern Kingdom (Israel) Into
Temptation: Leading Into: Prayer Against Being Led Into
Temptation: Mere Professors Fall Away in Time of
Temptation: Often Arises Through: Poverty
Temptation: Often Arises Through: Prosperity
Temptation: Often Arises Through: Worldly Glory
Temptation: Often Ends in Sin and Perdition
Temptation: Often Strengthened by the Perversion of God's Word
Temptation: Permitted As a Trial of Disinterestedness
Temptation: Permitted As a Trial of Faith
Temptation: Resistance To
Temptation: Saints May be in Heaviness Through
Temptation: Saints should Avoid the Way of
Temptation: Saints should not to Occasion, to Others
Temptation: Saints should Pray to be Kept From
Temptation: Saints should Resist, in Faith
Temptation: Saints should Restore Those Overcome By
Temptation: Saints should Watch Against
Temptation: The Devil is the Author of
Temptation: The Devil Will Renew
Temptation: The Old Prophet of Beth-El, the Prophet of Judah
Temptation: To Distrust of God's Providence
Temptation: To Presumption
Temptation: To Worshipping the God of This World
Temptation: Yielding to Achan
Temptation: Yielding to Adam and Eve
Temptation: Yielding to Balaam
Temptation: Yielding to David, to Commit Adultery
Temptation: Yielding to Hezekiah
Temptation: Yielding to Isaac, to Lie
Temptation: Yielding to Jacob, to Defraud Esau
Temptation: Yielding to Peter
Temptation: Yielding to Sarah, to Lie
Temptation: Yielding to Solomon, to Become an Idolater Through the Influences of his Wives
Temptation: Yielding to The Prophet of Judah
Temptation: Yielding to To Count the Nation of Israel
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