3. This temptation was cunning and plausible ; it seemed only to tend to Christ's good, his refection when hungry, and his honour and glory, that this might be a full demonstration of his being the Son of God. There is an open solicitation to evil, and a covert ; explicit and implicit ; direct and indirect. This last here. It was not an open, direct, explicit solicitation to sin, but covert, implicit, and indirect, which sort of temptations are more dangerous. There was no need of declaring Christ's power by turning stones into bread before the devil, and at his instance and suit. It was neither necessary nor profitable. Not necessary for Christ's honour and glory, it being sufficiently evidenced before by that voice from heaven, or might be evident to him without new proof. Nor was it necessary for Christ's refection, because he might be sustained by the same divine power by which hitherto he had been supported for forty days. Nor was it profitable, none being present but the devil, who asked not this proof for satis- faction, but cavil ; and that he might boast and gain advantage, if Christ had done anything at his instance and direction. And in this peculiar dispensation all was to be clone by the direction
272 Christ's temptation. [Ser. II.
of the Holy, and not the impure spirit. I come now to the third branch.
Thirdly, Christ's answer, ver. 4, ' And he answered and said, It is written, Man liveth not by bread alone, but by every word that pro- ceedeth out of the mouth of God.' Christ's answer is not made to that part of the proposal, ' If thou be the Son of God,' but to the urgent necessity of his refection. The former was clear and evident, the force of the temptation lay not there; but the latter, which Satan sought to make most advantage of, is clearly refuted. Christ's answer is taken out of Deut. viii. 3 ; and this answer is not given for the tempter's sake, but ours, that we may know how to answer in like cases, and repel such kind of temptations. In the place quoted, Moses speaketh of manna, and showeth how God gave his people manna from heaven, to teach them that though bread be the ordinary means of sustaining man, yet God can feed him by other means, which he is pleased to make use of for that purpose. His bare word, or nothing ; all Cometh from his divine power and virtue, whatever he is pleased to give for the sustentation of man, ordinary or extraordinary. The tempter had said that either he must die for hunger, or turn stones into bread. Christ showeth that there is a middle between both these extremes. There are other ways which the wisdom of God hath found out, or hath appointed by his word, or decreed to such an end, and maketh use of in the course of his providence. And the instance is fitly chosen ; for he that provided forty years for a huge multitude in the desert, he will not be wanting to his own Son, who had now fasted but forty days. In the words there is : —
I. A concession or grant, that ordinarily man liveth by bread ; and therefore must labour for it, and use it when it may be had.
II. There is a restriction of the grant, that it is not by bread only : ' But by every word that proceedeth out of the mouth of God.' The business is to explain how a man can live by the word of God, or what is meant by it.
1 . Some take word for the word of precept, and expound it thus : if you be faithful to your duty, God will provide for you. For in every command of God, general or particular, there is a promise expressed or implied of all things necessary : Deut. xxviii. 5, ' Blessed shall be thy basket and thy store ;' and Mat. vi. 33, ' Seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you.' Now we may lean upon this word of God, keep ourselves from indirect means, and in a fair way of providence refer the issue to God.
2. Some take the toord for the word of promise, which indeed is the liveliliood of the saints: Ps. cxix. Ill, ' Thy testimonies have I taken as an heritage for ever ; they are the rejoicing of my heart.' God's people in a time of want can make a feast to themselves out of the promises ; and when seemingly starved in the creature, fetch not only peace and grace and righteousness, but food and raiment out of the covenant.
3. Rather, I think, it is taken for his providential word or com- manded blessing ; for as God made all things by his word, so ' he up- holdeth all things by the word of his power ' : Heb. i. 3. His powerful word doth all in the world : Ps. cxlvii. 15, 'He sendeth forth his com-
Mat. IV. 2-4.] Christ's temptation. 273
maudment on the earth ; his word runneth very swiftly ; he giveth snow like wool.' And then, in the 18th verse, ' He sendeth out his word, and inelteth them.' As the word of creation made all things, so the word of providence sustaineth all things. This word is spoken ot'Ps. cvii. 20, ' He sent his word, and his word healed them; and delivered them from all their destructions.' It is dictum factum with God ; if he speak but the word, it is all done : Mat. viii. 8, ' Speak but the word, and thy servant shall be whole.' So Luke iv. 36, ' What a word is this ! for with authority and power he commandeth the unclean spiiits, and they come out.' So of Joseph it is said, Ps. cv. 19, ' Until the time that his word came; the word of the Lord tried him ;' that is, his power and influence on the hearts of the parties concerned for his deliverance. Well, then, the power of sus- taining life is not in bread, but in the word of God ; not in the means, but in God's commanded blessing, which may be conveyed to us by means, or without means, as God pleaseth. There is a powerful commanding word which God useth for health, strength, sustentation, or any effect wherein the good of his people is concerned. He is the great commander of the world. If he say to anything Go, and it goeth ; Come, and it cometh.