Jesus Himself was both tried and tempted. He seems to confess His own liability to temptation when He refuses the epithet 'good' (Lk IS'''), although He never confesses to have fallen before temptation ; and the attitude He assumes to sinners implies His own sinlessness. The Avriter of the Epistle to the Hebrews (4^^) states His moral posi- tion in the Avords, ' in all points tempted like as we are, yet without sin' ; and St. Paul seems to indicate this liability to temptation Avithout the actuality of sin in the phrase 'in the likeness of sinful flesh' (Ro 8^). St. Luke's statement that the tempter ' de- parted from him for a season ' (4'^), and Jesus' own reference to the temptations (Lk 22-^) wliich His disciples had endured with Him, show tliat the ex- perience in the wilderness was not solitary. It is not improbable even that the narratives of the Temptation (Mt 4'-", Mk l'^- ", Lk 4'"") are a summary of a succession of moral trials througli which Jesus in the course of His ministry passed, or at least that this record of an early experience has been coloured by reminiscences of later ex-
geriences. Be this as it may, we can find in the [ospels indications of similar trials of His fidelity
7H
TEMPTATIOI^r
TEMPTATION
to God. The desire of the people for healing ( Jn 4^^) and bread (6^''), the demand of His enemies for a sign (Mt 16^), the attempt to make Him a king (Jn 6^^), may be regarded as illustrations of the three kinds of temptation recorded. A careful study of the record of the early ministry (in Jn 2-4) warrants the assumption that Jesus was tempted by His enthusiasm, (which see) to force the issue between Him and His enemies prematurely, and that the reserve in language and restraint in action He displayed as soon as He had discovered this peril, are to be regarded as a conquest over temptation. His 'escapes,' as Bruce calls them (With Open Face, ch. vii.), were intended, in the later part of His Galilsean ministry at least, not only to secure quiet for the training of the Twelve, but to withdraw Him from the danger threatened by His enemies. Had He run risks before His hour, He would have fallen before what seems to be indicated by the Second Temptation (Mt 4^-®). His own family were a source of moral peril to Him. His words to His mother in Cana (Jn 2*) are explicable only if in her request He found a suggestion of evil, that He should use His mirac- ulous power at the bidding of His natural affec- tion instead of at God's command alone. The completeness of His repudiation of the claims of His mother and brethren upon Him in relation to His public ministry indicates how intensely He felt this peril (Mt 12*«- *"). The attempt to influence Him was nevertheless renewed by His brethren, when they advised Him to go up to the feast and so manifest Himself to the world ( Jn 7^- ^). Peter was rebuked as the Tempter (Mt 16^^) almost immediately after being commended as the Con- fessor, because he sought to turn Jesus from His sacrifice. May His refusal of the request of the Syrophoenician woman (Mt IS-"*"-') not have been due to the fear lest a ministry of healing among the Gentiles might divert Him from the path of sacrifice to which He knew that His Father called Him? The request of the Greeks also (Jn 12^^) stirred so deep emotion, because it seemed to suggest the possibility of an escape from the Cross, which had to be rejected as a temptation. The same temptation in its most acute form presents itself in the Agony (which see) in Gethsemane.
Tests or trials which were not felt by Jesus as temptations, but which were intended by His enemies either to discredit Him with the multitude or to obtain some ground of accusation against Him, were the questions addressed to Him about the tribute to Csesar, the resurrection, and the greatest commandment (Mt 22^^-'''), and divorce (19=*). The man with the withered hand in the synogog-ue (Lk 6^- '') Avas a trap set for Him, to involve Him in the guilt of Sabbath-breaking ; so also was the woman taken in adultery (Jn 8^), that He might either by His severity estrange the people, or by His laxity be shown to be in opposition to the Mosaic law. The sufferings and sorrows Jesus passed through were Divinely appointed trials that He might learn obedience, and so be made perfect (He 5^ 2^") ; but it is not necessary here to illustrate this discipline in detail (see STRUGGLES of Soul). To the data from the Gospels here presented, a few observations may be added regarding the possibility, the neces- sity, and the nature of temptation in Jesus' life.
As God cannot be tempted, the liability of Jesus to temptation proves that there was a Divine Kenosis (which see) involved in the incarnation of the Son of God. Jesus could be tempted, because He was limited in knowledge, subject to emotion, and undergoing a moral development. Omniscience has an insight into the moral character of all con- duct, and a foresight into the moral issues of all choice, which exclude even the possibility of temptation ; onmipotence has such a command