The First Temptation of Christ, A Sermon By John Knox (Part 2)

Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil. Matt. 4:1

Did Christ fast those forty days to teach us superstitious fasting? Can the Papists assure me, or any other man, which were the forty days that Christ fasted? plain it is he fasted the forty days and nights that immediately followed His baptism, but which they were, or in what month was the day of His baptism, Scripture does not express; and although the day were exprest, am I or any Christian bound to counterfeit Christ's actions as the ape counterfeits the act or work of man? He Himself requires no such obedience of His true followers, but saith to the apostles, "Go and preach the gospel to all nations, baptizing them in the name of the Father, the Son, and the Holy Ghost; commanding them to observe and keep all that I have commanded you." Here Christ Jesus requires the observance of His precepts and commandments, not of His actions, except in so far as He had also commanded them; and so must the apostle be understood when he saith, "Be followers of Christ, for Christ hath suffered for us, that we should follow His footsteps," which cannot be understood of every action of Christ, either in the mystery of our redemption, or in His actions and marvelous works, but only of those which He hath commanded us to observe. But where the Papists are so diligent in establishing their dreams and fantasies, they lose the profit that here is to be gathered; that is, why Christ fasted those forty days; which were a doctrine more necessary for Christians than to corrupt the simple hearts with superstition, as though the wisdom of God, Christ Jesus, had taught us no other mystery by His fasting than the abstinence from flesh, or once on the day to eat flesh, for the space of forty days. God hath taken a just vengeance upon the pride of such men, while He thus confounds the wisdom of those that do most glory in wisdom, and strikes with blindness such as will be guides and lanterns to the feet of others, and yet refuse themselves to hear or follow the light of God's word. From such deliver thy poor flock, O Lord!

The uses of Christ's fasting these forty days I find chiefly to be two: The first, to witness to the world the dignity and excellence of His vocation, which Christ, after His baptism, was to take upon Him openly; the other, to declare that he entered into battle willingly for our cause, and does, as it were, provoke his adversary to assault Him: although Christ Jesus, in the eternal counsel of His Father, was appointed to be the Prince of Peace, the angel (that is, the messenger) of His testament, and He alone that could fight our battles for us, yet He did not enter in execution of it, in the sight of men, till He was commended to mankind by the voice of His heavenly Father; and as He was placed and anointed by the Holy Ghost by a visible sign given to the eyes of men. After which time He was led to the desert, and fasted, as before is said; and this He did to teach us with what fear, carefulness, and reverence the messengers of the Word ought to enter on their vocation, which is not only most excellent (for who is worthy to be God's ambassador?) but also subject to most extreme troubles and dangers. For he that is appointed pastor, watchman, or preacher, if he feed not with his whole power, if he warn and admonish not when he sees the snare come, and if, in doctrine, he divide not the Word righteously, the blood and souls of those that perish for lack of food, admonition, and doctrine shall be required of his hand.

But to our purpose; that Christ exceeded not the space of forty days in His fasting, He did it to the imitation of Moses and Elias; of whom, the one before the receiving of the law, and the other before the communication and reasoning which he had with God in Mount Horeb, in which He was commanded to anoint Hazael king over Syria, and Jehu king over Israel, and Elisha to be prophet, fasted the same number of days. The events that ensued and followed this supernatural fasting of these two servants of God, Moses and Elias, impaired and diminished the tyranny of the kingdom of Satan. For by the law came the knowledge of sin, the damnation of such impieties, specially of idolatry, and such as the devil had invented; and, finally, by the law came such a revelation of God's will that no man could justly afterward excuse his sin by ignorance, by which the devil before had blinded many. So that the law, although it might not renew and purge the heart, for that the Spirit of Christ Jesus worketh by faith only, yet it was a bridle that did hinder and stay the rage of external wickedness in many, and was a schoolmaster that led unto Christ. For when man can find no power in himself to do that which is commanded, and perfectly understands, and when he believes that the curse of God is pronounced against those that abide not in everything that is commanded in God's law to do them--the man, I say, that understands and knows his own corrupt nature and God's severe judgment, most gladly will receive the free redemption offered by Christ Jesus, which is the only victory that overthrows Satan and his power. And so by the giving of the law God greatly weakened, impaired, and made frail the tyranny and kingdom of the devil. In the days of Elias, the devil had so prevailed that kings and rulers made open war against God, killing His prophets, destroying His ordinances, and building up idolatry, which did so prevail that the prophet complained that of all the true fearers and worshipers of God he was left alone, and wicked Jezebel sought His life also. After this, his fasting and complaint, he was sent by God to anoint the persons aforenamed, who took such vengeance upon the wicked and obstinate idolaters that he who escaped the sword of Hazael fell into the hands of Jehu, and those whom Jehu left escaped not God's vengeance under Elisha.

The remembrance of this was fearful to Satan, for, at the coming of Christ Jesus, impiety was in the highest degree among those that pretended most knowledge of God's will; and Satan was at such rest in his kingdom that the priests, scribes and Pharisees had taken away the key of knowledge; that is, they had so obscured and darkened God's Holy Scriptures, by false glosses and vain traditions, that neither would they themselves enter into the kingdom of God, nor suffer and permit others to enter; but with violence restrained, and with tyranny struck back from the right way, that is, from Christ Jesus Himself, such as would have entered into the possession of life everlasting by Him. Satan, I say, having such dominion over the chief rulers of the visible Church, and espying in Christ, such graces as before he had not seen in man, and considering Him to follow in fasting the footsteps of Moses and Elias, no doubt greatly feared that the quietness and rest of his most obedient servants, the priests, and their adherents, would be troubled by Christ. And, therefore, by all engines and craft, he assaults Him to see what advantage he could have of Him. And Christ did not repel him, as by the power of His Godhead He might have done, that he should not tempt Him, but permitted him to spend all his artillery, and received the strokes and assaults of Satan's temptations in His own body, to the end He might weaken and enfeeble the strength and tyrannous power of our adversary by His long suffering. For thus, methinks, our Master and Champion, Jesus Christ, provoked our enemy to battle: "Satan, thou gloriest of thy power and victories over mankind, that there is none able to withstand thy assaults, nor escape thy darts, but at one time or other thou givest him a wound: lo! I am a man like to my brethren, having flesh and blood, and all properties of man's nature (sin, which is thy venom, excepted); tempt, try, and assault me; I offer you here a place most convenient--the wilderness. There shall be no mortal to comfort me against thy assaults; thou shalt have time sufficient; do what thou canst, I shall not fly the place of battle. If thou become victor, thou shalt still continue in possession of thy kingdom in this wretched world; but if thou canst not prevail against me, then must thy prey and unjust spoil be taken from thee; thou must grant thyself vanquished and confounded, and must be compelled to leave off from all accusation of the members of my body; for to them appertains the fruit of my battle, my victory is theirs, as I am appointed to take the punishment of their sins in my body."

What comfort ought the remembrance of these signs to be to our hearts! Christ Jesus hath fought our battle; He Himself hath taken us into His care and protection; however the devil may rage by temptations, be they spiritual or corporeal, he is not able to bereave us out of the hand of the almighty Son of God. To Him be all glory for His mercies most abundantly poured upon us!

The First Temptation of Christ, A Sermon By John Knox (Part 1)

Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil. Matt. 4:1

The cause moving me to treat of this place of Scripture is, that such as by the inscrutable providence of God fall into divers temptations, judge not themselves by reason thereof to be less acceptable in God's presence. But, on the contrary, having the way prepared to victory by Jesus Christ, they shall not fear above measure the crafty assaults of that subtle serpent Satan; but with joy and bold courage, having such a guide as here is pointed forth, such a champion, and such weapons as here are to be found (if with obedience we will hear, and unfeigned faith believe), we may assure ourselves of God's present favor, and of final victory, by the means of Him, who, for our safeguard and deliverance, entered in the battle, and triumphed over His adversary, and all his raging fury. And that this being heard and understood, may the better be kept in memory; this order, by God's grace, we propose to observe, in treating the matter: First, What this word temptation meaneth, and how it is used within the Scriptures. Secondly, Who is here tempted and at what time this temptation happened. Thirdly, How and by what means He was tempted. Fourthly, Why He should suffer these temptations, and what fruits ensue to us from the same.

First, Temptation, or to tempt, in the Scriptures of God, is called to try, to prove, or to assault the valor, the power, the will, the pleasure, or the wisdom--whether it be of God, or of creatures. And it is taken sometimes in good part, as when it is said that God tempted Abraham; God tempted the people of Israel; that is, God did try and examine them, not for His own knowledge, to whom nothing is hid, but to certify others how obedient Abraham was to God's commandment, and how weak and inferior Israelites were in their journey toward the promised land. And this temptation is always good, because it proceeds immediately from God, to open and make manifest the secret motions of men's hearts, the puissance and power of God's word, and the great lenity and gentleness of God toward the iniquities (yea, horrible sins and rebellions) of those whom He hath received into His regimen and care. For who could have believed that the bare word of God could so have moved the heart and affections of Abraham, that to obey God's commandment he determined to kill, with his own hand, his best-beloved son Isaac? Who could have trusted that, so many torments as Job suffered, he should not speak in all his great temptation one foolish word against God? Or who could have thought that God so mercifully should have pardoned so many and so manifest transgressions committed by His people in the desert, and yet that His mercy never utterly left them, but still continued with them, till at length he performed His promise made to Abraham? Who, I say, would have been persuaded of these things, unless by trials and temptations taken of His creatures by God, they had come by revelation made in His holy Scriptures to our knowledge? And so this kind of temptation is profitable, good, and necessary, as a thing proceeding from God, who is the fountain of all goodness, to the manifestation of His own glory, and to the profit of the suffered, however the flesh may judge in the hour of temptation. Otherwise temptation, or to tempt, is taken in evil part; that is, he that assaults or assails intends destruction and confusion to him that is assaulted. As when Satan tempted the women in the garden, Job by divers tribulations, and David by adultery. The scribes and Pharisees tempted Christ by divers means, questions, and subtleties. And of this matter, saith St. James, "God tempteth no man"; that is, by temptation proceeding immediately from Him He intends no man's destruction. And here you shall note, that although Satan appears sometimes to prevail against God's elect, yet he is ever frustrated of his final purpose. By temptation He led Eve and David from the obedience of God, but He could not retain them forever under His thraldom. Power was granted to Him to spoil Job of his substance and children, and to strike his body with a plague and sickness most vile and fearful, but He could not compel his mouth to blaspheme God's majesty; and, therefore, although we are laid open sometimes, as it were, to tribulation for a time, it is that when He has poured forth the venom of His malice against God's elect it may return to His own confusion, and that the deliverance of God's children may be more to His glory, and the comfort of the afflicted: knowing that His hand is so powerful, His mercy and good-will so prompt, that He delivers His little ones from their cruel enemy, even as David did his sheep and lambs from the mouth of the lion. For a little benefit received in extreme danger more moves us than the preservation from ten thousand perils, so that we fall not into them. And yet to preserve from dangers and perils so that we fall not into them, whether they are of body or spirit, is no less the work of God than to deliver from them; but the weakness of our faith does not perceive it: this I leave at the present.

Also, to tempt means simply to prove or try without any determinate purpose or profit or damage to ensue; as when the mind doubteth of anything, and therein desires to be satisfied, without great love or extreme hatred of the thing that is tempted or tried. David tempted; that is, tried himself if he could go in harness. (I Sam. xvii.) And Gideon said, "Let not thine anger kindle against me, if I tempt thee once again." So the Queen of Sheba came to tempt Solomon in subtle questions. This famous queen, not fully trusting the report and fame that was spread of Solomon, by subtle questions desired to prove his wisdom; at the first, neither extremely hating nor fervently loving the person of the king. And David, as a man not accustomed to harness, would try how he was able to go, and behave and fashion himself therein, before he would hazard battle with Goliath so armed. And Gideon, not satisfied in his conscience by the first that he received, desired, without contempt or hatred of God, a second time to be certified of his vocation. In this sense must the apostle be expounded when he commands us to tempt; that is, to try and examine ourselves, if we stand in the faith. Thus much for the term.

Now to the person tempted, and to the time and place of his temptation. The person tempted is the only well-beloved Son of God; the time was immediately after His baptism; and the place was the desert or wilderness. But that we derive advantage from what is related, we must consider the same more profoundly. That the Son of God was thus tempted gives instructions to us, that temptations, although they be ever so grievous and fearful, do not separate us from God's favor and mercy, but rather declare the great graces of God to appertain to us, which makes Satan to rage as a roaring lion; for against none does He so fiercely fight as against those of whose hearts Christ has taken possession.

The time of Christ's temptation is here most diligently to be noted. And that was, as Mark and Luke witness, immediately after the voice of God the Father had commended His Son to the world, and had visibly pointed to Him by the sign of the Holy Ghost; He was led or moved by the Spirit to go to a wilderness, where forty days he remained fasting among the wild beasts. This Spirit which led Christ into the wilderness was not the devil, but the holy Spirit of God the Father, by whom Christ, as touching His human and manly nature, was conducted and led; likewise by the same Spirit He was strengthened and made strong, and, finally, raised up from the dead. The Spirit of God, I say, led Christ to the place of His battle, where He endured the combat for the whole forty days and nights. As Luke saith, "He was tempted," but in the end most vehemently, after His continual fasting, and that He began to be hungry. Upon this forty days and this fasting of Christ do our Papists found and build their Lent; for, say they, all the actions of Christ are our instructions; what He did we ought to follow. But He fasted forty days, therefore we ought to do the like. I answer, that if we ought to follow all Christ's actions, then ought we neither to eat nor drink for the space of forty days, for so fasted Christ; we ought to go upon the waters with our feet; to cast out devils by our word; to heal and cure all sorts of maladies; to call again the dead to life; for so did Christ. This I write only that men may see the vanity of those who, boasting themselves of wisdom, have become fools.

Notable Quotes 10

Some think that Adam was not deceived, and did not believe what the serpent had persuaded the woman to, but rather fell, out of love to his wife, whom he was unwilling to grieve; and therefore, though he was conscious of a divine command, and not exposed to the wiles of Satan, yet that he might not abandon her in this condition, be tasted the fruit she offered; probably believing, that this instance of his affection for the spouse whom God had given him, if in any measure faulty, might be easily excused. To this they refer the apostle’s words, 1 Tim. ii. 14. "For Adam was not deceived, but the woman being deceived, was in the transgression." But this carries us off from the simplicity of the divine oracles; the design of the apostle is plainly to shew, that the woman ought not to exercise any dominion over her husband, for two reasons which he urges: 

1st. Because Adam was first created as the head, and then Eve, as a help meet for him. 

2dly. Because the woman shewed she was more easily deceived, for being deceived first, she was the cause of deceiving her husband, who was likewise deceived (though not first) but by her means: for we commonly find in scripture, that some things seem to be absolutely denied, which we are to understand only as denied in a restrictive sense: John vi. 27. and Phil. ii. 4. are instances of this. Nor can we conceive how Adam, when he believed that what he did was forbidden by God, and that if he did it he should forfeit the promised happiness, nay, incur most certain death, (for all this he must know and believe, if he still remained uncorrupted by the wiles of Satan,) would have taken part in the crime only to please his wife. Certainly if he believed that the transgression of the divine command, the contempt of the promised felicity, and his rash exposing himself to the danger of eternal death, could be excused only by his affection for his wife, he no less shamefully erred, nor was less deceived, if not more, than his consort herself. Nor can it be concluded from his answer to God, in which he throws the blame, not on the serpent’s deceit, but on the woman whom God had given him, that the man fell into this sin, not so much by an error in the understanding, as giving way to his affection; for this subverts the whole order of the faculties of their soul, since every error in the affection, supposes some error in the understanding. This was doubtless an error, and indeed one of the greatest, to believe that a higher regard was to be paid to his affection for his wife, than to the divine command. It was a considerable error to think that it was an instance of love to become an accomplice in sin; because it is the duty of love to convince the sinner, and as far as may be restore him to the favour of God, which certainly Adam would have done, had he been entirely without error. In whatever light therefore we view this point, we are obliged to own that he was deceived: the only apology Adam would make, seems to be, that his beloved consort had, by her insinuations which she had learned from the serpent, persuaded him also, and that he was not the first in that sin, nor readily suspected any error or deception by her, who was given him as an help by God. 

Herman Witsius, Economy of the Covenants Between God and Man I.VIII.IX

The Covenantal Nature of Christianity (Part 3)

3. God cannot be properly understood unless He is viewed within a covenantal frame.

God, as Creator, purposes to have a covenant people. When we ask why this is so, the best we can answer is that such a desire for covenantal fellowship corresponds to the relationship of mutual love and honor between the Father, Son and Holy Spirit within the one undivided essence of the Godhead.

I have already spent a great deal of time in previous posts treating the Covenant of Redemption between the Father and the Son, which is presupposed by the Covenant of Grace between God and the Elect. In an article on Covenant Theology (which is the inspiration for many of the ideas in these posts), J. I. Packer demostrates how the Covenant of Redemption clarifies three important truths. He writes:

"1. The love of the Father and the Son, with the Holy Spirit, to lost sinners is shared unanimous love. The tritheistic fantasy of a loving Son placating an unloving Father and commandeering an apathetic Holy Spirit in order to save us is a distressing nonsense.

"2. As our salvation derives from God's free and gracious initiative and is carried through, from first to last, according to God's eternal plan by God's own sovereign power, so its ultimate purpose is to exalt and glorify the Father and Son together. The man-centered distortion that pictures God as saving us more for our sake that for His is also a distressing nonsense.

"3. Jesus Christ is the focal figure, the proper center of our faithful attention, throughout the redemptive economy. He, as mediator of the covenant of grace and of the grace of that covenant, is truly an object of divine predestination as are we whom He saves."

The Westminster Larger Catechism asks: With whom was the covevant of grace made? The prescribed answer is: The covenant of grace was made with Christ as the second Adam, and in him with all the elect as his seed (Q.31).

Standard Reformed statements about salvation almost always go like this: The Father elects, the Son atones for the elect, and the Spirit applies the Son's work to the elect. Unless we view God in this covevantal framework, best illustrated to us in Scripture in the Covenant of Redemption (being a covenant between Persons of the Godhead), we will never understand the reality of God properly. Those who act as if the doctrine of the Trinity is merely a piece of speculation, albeit helpful, know not whereof they speak. One either worships God as One divine essense subsisting in Three Persons, or he is an idolater. Covenant theology best explains and demonstrates the truth of God's nature.

The Covenantal Nature of Christianity (Part 2)

2. The Bible cannot be properly understood unless it is viewed within a covenantal frame.

My challenge to those who do not see covenant as the internal framework of Scripture is: Do you not interpret the Bible atomistically? The Bible is never truly understood until it is seen as a unity. In any good story there is a main plot that tells the protagonist's adventures and/experiences. Many other subplots may intrude along the way, but they are not the main story and any one of them could be included or excluded without damage to the storyline itself. Likewise, the Bible is the story of God's covenant of grace with His people and how Christ brings this to fruition. All of the historical narratives are there to illustrate God's faithfulness to His promise. Getting sidetracked by subplots is faulty exegesis.

Edgar Allen Poe, in his The Purloined Letter, has his Dupin describe a game in which the players name places on a map and the others try to locate these places. Dupin relates how, very often, the most obvious places are the ones most easily overlooked. If I name some small island in the South Pacific, you will likely scour the map with such minute scrutiny that you will not notice the words PACIFIC OCEAN plastered across the map in 4 inch letters. We can, in similar fashion, study things like faith, repentance, the death of Christ, the plan of salvation, the person of the God-man, the relationship of the Old and New Testaments, the work of the Spirit, etc and not even notice that all these things are covenantal in nature.

The whole storyline of the Bible is how man's covenant relationship with God was ruined and restored. Understanding Scripture covenantally informs us how all the pieces fit together. The Bible is a unity, not a scrapbook of interesting bits and pieces. We will never understand, and therefore never exegete Scripture properly, until we see its covenantal framework.