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The Breadth of “All These”

Now come we to the second point: to wit, the temptation itself: haec omnia tibi dabo[1], vers.9. Having prepared Christ’s minde (as he thought) by showing him that he would give him: now he comes in with a short and pithy oration; All this will I give thee. Here you see all you can wish for: without you shall no man lift up his hand or his foot in all Egypt, as Pharaoh said to Joseph, Gen. 41. 44[2], so as he might make all captains, & give to everyone one fields and vineyards, 1. Sam. 22. 7[3] that he may say to everyone what he list [he desires to]

Speakest thou to mee? Seet thou not that I have power to crucify thee, or to let thee go? John 19. 10[4] that his favor might raise a man so high, as Haman was exalted above all the princes, Esther 3. 1[5]. and his disfavor, or the least word of his mouth quite overthrow him, as Haman was verse. 7. 8. by picking some small quarrel against him[6].

But this is not all neither: for this same garish apparel, wherein many do delight, is contained under this Haec omnia [Latin, all these][7]: Not only embroidered with gold, but even gold itself, and smells of the finest scent, Psalm. 45. 8. and 9[8]. And as for the delights of the flesh, if he can see any that delight him better than other: it is no more than with David 2. Sam. 11. 4 to send for her, and have her, she was straight at his commandment.[9]

Neither must any say, it was unlawful: no, not John Baptist, if he love his head, Mark. 6. 17.[10] He may command what he list; if any gainsay it, he may dispatch him out of the way[11]: for he may kill and wound whom he list [wishes to] Dan. 5. 19[12]. he may command all men’s tongues, 2. Sam. 14. 10. that they dare not once open their mouth to speak against him[13]. Nay, he shall have all men’s tongues & pens ready to extoll all that he doth, and say; The King is like an Angell of God, 2. Sam. 19. or that it is the voice of God, and not of man, Act. 12. 22.[14]

Why, then to have all men’s hands, feet, bodies, faces, tongues, and pens this may be well said All, to have not only one kingdom, but all:

to have all the power & glory of those kingdoms:

here is even all the kingdom, the power, and the glory.

He comes not after a pelting [petty, insignificant] manner, he shows himself a frank chapman [a plain spoken merchant]: he says not that Godlines is great gayne, and a minde content with his lot, 1. Tim. 6. 6. and wills him to be content with food and raiment, ver. 8[15]. He comes not with Illae, which we shall not once behold till another world come; and whether there be any such or no, may doubt. He shows him a mount that may be touched, Heb. 12. 18[16]. hee comes with haec [Latin, these things], that is, with ready money in his hand[17]: he not only offers, but stakes down and whereas God saith, that in the sweat of our forehead we shall eat our bread, Genes. 3. 19[18]. the Devil requires no such thing. This is a donative, Haec omnia dabo: [Latin, these things I will give you]

What say you now? Shall Christ take it, or no?

[1] Latin, [I have emended the sermon text slightly to conform to the Vulgate], All these things I will give you.

[2] The Pharoah made Joseph his chief governor. Joseph commanded all of Egypt except for Pharoah. Therefore, no one could dispute Joseph, that is, no one could “raise his hand” against Joseph.

[3] King Saul, knowing that God was to take the kingdom from him, became incensed against his son-in-law David and sought to kill him. David hid from Saul. Saul accused his people of seeking to help David. Saul says, “Has David promised that he would give you vineyards if he becomes king and you help him?” The Devil says to Jesus, When you are king of the world, you will be able to give rewards to anyone you wish. You will have complete loyalty from everyone!

[4] This is a fascinating allusion: Pilate tells Jesus, that Pilate has complete power of life and death even over Jesus. The Devil is in effect offering that power to Jesus. This allusion puts Pilate into the position of the Devil, believing that he has the power of life and death. This makes Jesus’ response to Pilate a response also to the Devil: Actually God has that power:

So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, “Behold the man!” When the chief priests and the officers saw him, they cried out, “Crucify him, crucify him!” Pilate said to them, “Take him yourselves and crucify him, for I find no guilt in him.” The Jews answered him, “We have a law, and according to that law he ought to die because he has made himself the Son of God.” When Pilate heard this statement, he was even more afraid. He entered his headquarters again and said to Jesus, “Where are you from?” But Jesus gave him no answer. 10 So Pilate said to him, “You will not speak to me? Do you not know that I have authority to release you and authority to crucify you?” 11 Jesus answered him, “You would have no authority over me at all unless it had been given you from above. Therefore he who delivered me over to you has the greater sin.”

12 From then on Pilate sought to release him, but the Jews cried out, “If you release this man, you are not Caesar’s friend. Everyone who makes himself a king opposes Caesar.”

John 19:5–12 (ESV)

[5] Haman, the villan of the story of Esther, is introduced as the Persian King’s chief noble.

[6] Haman sets upon a plan to murder all the Jews in the Empire because he received a slight from one Jew. Haman prepared a gibbet from which to hang his particular enemy. Through a reversal of fortune, Haman finds himself the King’s enemy and is hanged upon his own gallows. This allusion puts the Devil in the place of Haman and of the Persian King.

[7] Anything which could stir the senses is included within the phrase “All these.”

[8] The allusion here is to the splendor of a king’s adornment:

                                  your robes are all fragrant with myrrh and aloes and cassia.

                                    From ivory palaces stringed instruments make you glad;

                                  daughters of kings are among your ladies of honor;

at your right hand stands the queen in gold of Ophir.

Psalm 45:8–9 (ESV)

[9] 2 Samuel 11 begins the story of David and Bathsheba. David, alone on his roof, spies the married woman bathing. He sends for her and she becomes pregnant. Her husband, away in a battle is brought back but refuses to stay in his home while he fellow soldiers are in the field. David then gives commands that the husband die in battle.

[10] The John the Baptist condemned the King for wrongfully taking his brother’s wife as his own.  For his condemnation, John was imprisoned and then eventually beheaded, at the request of the offended wife through her daughter.  In the temptation of the Devil, condemnation of sin will also be hid away. Hiding the cost or extent of sin is a key deceit of the Devil. Thomas Brooks writes that the Devil brings so to sin:

Device (3). By extenuating and lessening of sin. Ah! saith Satan, it is but a little pride, a little worldliness, a little uncleanness, a little drunkenness, &c. As Lot said of Zoar, ‘It is but a little one, and my soul shall live’ Gen. 19:20. Alas!1 saith Satan, it is but a very little sin that you stick so at. You may commit it without any danger to your soul. It is but a little one; you may commit it, and yet your soul shall live.

Thomas Brooks, The Complete Works of Thomas Brooks, ed. Alexander Balloch Grosart, vol. 1 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; G. Herbert, 1866), 19.

[11] The Devil says, that if anyone will try to stop you in your course of sin, I will simply kill him for you.

[12] The reference in Daniel is to God granting to a king the power of life and death. Incidentally, this does not mean that the King’s use of that power is wise or good. God grants all breath and life. But that does not mean that all use their breath and life to glory God and to love their neighbor.

[13] This is yet another example of a king’s power. In this instance, David pledges to protect the life of a woman who has come to speak to him.

[14] The references are to people speaking to or about the king. The purpose here is that the temptation of the Devil is a temptation to this degree of unfettered power. No one will stop you in pursuing your desires. Their life will be in your hand.

[15] The Devil is frankly selling discontentment. He does not encourage us to be content with what we have, but to desire what we do not have. But Paul counsels differently:

1 Timothy 6:3–8 (ESV)

If anyone teaches a different doctrine and does not agree with the sound words of our Lord Jesus Christ and the teaching that accords with godliness, he is puffed up with conceit and understands nothing. He has an unhealthy craving for controversy and for quarrels about words, which produce envy, dissension, slander, evil suspicions, and constant friction among people who are depraved in mind and deprived of the truth, imagining that godliness is a means of gain. But godliness with contentment is great gain, for we brought nothing into the world, and we cannot take anything out of the world. But if we have food and clothing, with these we will be content.

[16] This is an ironic reference to the Mt. Sinai which God forbad the Israelites to approach or touch. But rather than the mountain of God which is holy and may not be approached, the Devil goes to a mountain of this world and invites us to come there too.

[17] The Devil is ready to deal and has something to offer. There is no delayed gratification with the Devil.

[18] As a consequence for the Fall, God has made our work a drudgery. The world produces weeds without effort; but our food will require our hard labor.