III. Tm: 'l'EMPTATION IS IlASJm ON A LIE; first soliciting the mind throw-Ji a f(Uestion, a perplexity, then passing to a direct contradiction of God's word,'' and hl11sphemous suggestion of Ins ill-will towards man, togetler with an excitement of pride and overweening desire in man's heart. The serpent did not directly open the door of disobedience, He led the woman up to it, and stirnd in her tl:c evil thought of passing through it. The first temptation is the type of all temptation. Notice the three points :-(1) falsification of fact and confusion of mind; (2) alunatinn from God 11s tl10 Source of all good and the 011ly wise Ruler of onr life ; (3) desi1·e Relfishly exalting itself above the recognised and appointed limits. Another sng• gcstion is- • IV. THE IMPOSS!DILl'l'Y TITAT SIN SHOULD NOT FRUCTIFY nrnEDIATELY TIIAT Il DJ\COilIE6 A ·FACT OF THE LIFE. Temptation is not sin. Temptation resisted is moral strength. Temptation yielded to is an evil principle admitted into the sphere of itR operation, and beginning its work at once. The woman violated her true po8ition by her sin; it was the consequence of that position that she became a tempter hernclf to Adam, so that the helpmect became to Adam what the serpent wag to her. Hi-, eating with her was, as Milton so powerfully deacribcs it, at once-(!) a testimony to their oncnoss, and therefore to the power of that love which might have been only a blessing ; and (2) a condemnation of both alike. The woman was first in the con- demnation, but tile man was first in the knowledge of the commandment and in tlie privilege of ilia position; therefore the man was first in deg1·ee of condemnation, while the woman was first in the order of time. V. THI!: WORK OF SIN UPON THE WHOLE NATURE IS LUMEDIATE. The knowledge of good and evil is the commencement of a conflict between the laws of nature and the laws of the human spirit in its connection with nature, which nothing but the grace of God can bring to an encl in the "peace which passeth understanding-." That springing up of shame in the knowledge of natural facts is a te3timony to a violation of God's order which he alone can set right. "\Vho to'.d thee," God sai,1, 11 that thou wast naked?" God might have raised his creature to a poRition in which Bhame would hnve been impossible. He will do so by his grace. Meamd1ile thri fall was what tho word represents - a fuifeiturc of that superiority to the mere animal na.tw·e which was man's birthright. And the results of the fall are seen in the perpetual warfare between the natural world and tl1e spiritual \\'orld in that being who was made nt once a being of earth and a child of God. "They sewed fig-leave, together, and made themselves aprons." In the sense of humiliation and defo:tt man turns to the mere material protection of surroundi11g ohjccts, forgetting that a spiritttal evil can only be remedied by a spiritual good; but the shameful helpless- ness of the creature is the opportunity for the gracious interposition of God.-R. Ver. 4.-Tlie tempte1·'s cliief weapon. Narrative of the fall is of interest not only 11s the record of how mankind becnme sinful, but as showing tl1e working of that 11 lie" (2 Thess. ii. 11) by which the tempter continually seeks to draw men nway (2 Cor. xi. 3). Eve's temptation if in stibstance our temptation; Eve's fall illns- trates our danger, and gives us mutter whereby to try ourselves anJ mark how far wo II walk by faith." The SUBSTANCE OF 'l'HE TEMPTATION was snggesting doubts-(!) As to GoJ"s love. (2) As to God's truth. The former led to self-willed desire; tl1e latter gave force to the temptation by removing the restraining power. \Ve ure tempted hy Lhe eame suggestions. The will und unbelief act and react upon each other. Where tho will turns away from God's will doubt moro easily finds an entrance, and having entered, it strengthens self-will (Rom. i. 28). Unbelief is ofton a refugo to eseape from the voice of conscience. But mark-the suggestion was not, "God has not said," but, It will not be so; You have misunderstood him; There will be some way of avoiding the danger. Excuses are easy to find: human infirmity, peculiar circum- stances, strength of temptation, promises not to do so again. And a man may live, knowing God's word, habitually breaking it, yet persuading himself that all is well. Note two chief lines in which this temptation assails :-1. As to the necessity J<ir Oliristian earnestness. We arc warned (1 John ii. 15; v. 12; Rom. viii. 6-13). What is tho life time spoken of? Nothing strange, A life of ~eel-in,; lhc \1·urlJ's 64 THE BOOK OF GENESIS. [cu. 111. 8-10.
priz~R, gains, plC1asnres. A life whose guide is what others do; in which the exnmple of Christ and guidance of tho Holy Spirit aro not regarded ; in which religion is kc-pt npart, nnrl confined to ce1tnin times and services. Of this God says it is living dl'ath (cf. 1 Tim. v. 6); life's work neglected; Christ's banner dcRerted. Yet the 1C'mptcr persuades-times have changed, the Dible must not be tnlrnn lit.ernlly, ye ~hall not die. 2. As fo acceptance of the gift of salvation. God's word is (Mark xvi. J5; Luke xiv. 21 ; John iv. 10) the record to be believed (Isa. !iii. 6, 6; 1 John v. J 1). Yet speak to men of the free gift, tell them of present salvation; tho tempter pe1"Ru1tdes-tnHl ; but you must do something, or feel something, before it can ho fiafe to belieYe ;-God has said; but it will not be so. In conclusion, mnrk how tho way of sal.ntion just reverses the process of the fall. Man fell nway from God, frnm pence, from holiness through doubting God's love and truth. We are restored t0 peace through believing these (John iii. 16; 1 John i. 9), nnd it is t!tis belief which binds us to God in Joying service (2 Cor. v. 14).-M.