Tag Archives: Temptation of Jesus

The Wonderful Combat, Sermon 3.5 (application)

02 Saturday Jul 2022

Posted by in Lancelot Andrews

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Application

Now let us apply these things to ourselves.

Christ’s answer does import two words, and so two mouths, and two breaths, or spirits: and these two be as two twins.[1] He that will be maintained by the one, must seek after the other. The first word is the same decree, whereby the course of nature is established, according to Psalm147. 15. He sendeth foorth his commaundement vpon the earth, and his word runneth verie swiftly: he giueth snow lyke wool, &c.[2]

Secondly, the other is that whereof James cap. 1. vers. 18. speaks: to wit, “the word of truth, wherewith (of his own will) he begat vs.”[3] The one proceeds from the mouth of God’s providence, creating and governing all things, Psalm. 33.6[4] he but speaking the word, and it was done.

The other proceeds out of the mouth of Gods Prophets, who are (as it were) his mouth, Jer. 15. 19. Thou standest before mee, as if thou wert my mouth.[5]

From the first word, all things have their beginning and being; as when he sent forth his spirit or breath, they were created & had their beginning: So Psalm. 104. 29. he teaches us, that so [as] soon as God hides his face, they are troubled. And if he takes away their breath, they die, and return to dust.[6]

The other spirit[7], that is, the sanctifying Spirit, ministers unto vs supernatural life, Isaiah 59. 21.[8] Now therefore to set them together, every man is thus to think with himself.

If I get my living contrary to God’s word, that is, by any unlawful means; surely God’s other word will not accompany such gotten goods That is, these two words be twins: if we get not our goods by the one word, we shall want the blessing of the other word and then we were as good eat stones: it will be but gravel in our mouths, or quails. We are then to see the means, according to the second word.[9]

Abraham (we see) went forth to sacrifice, according to Gods appointment, Gen. 22[10] the Word was his direction: therefore when Isaac asked where was the Sacrifice? He might boldly answer, God would provide one; as we see even at the very pinch he did: whereupon it came to be a proverb, that even In monte, Iehoua prouide bit.[11]

The Israelites went out of Egypt, by the warrant and appointment of God’s Word.[12] How then? First, they had a way made them (where never was any before) through the Red-sea, Ex cap. 14. vers. 21[13]. They had bread downwards out of the clouds, whereas it used to rise upwards out of the earth[14]: Their garments in forty years never waxed old, Deut. the eight chapter, third and fourth verse.[15]  They had water whence water used not to come, by striking the rocks, water gushed forth[16]: so that it is true which the Prophet David saith in the ninth verse of the four and thirty Psalm, There is no want to them that feare God[17].

Though GOD (peradventure [perhaps]) will not use the same means he did for the Israelites; yet the Children of GOD (walking after his will) shall have some way of relief a-ways.[18]

And therefore, Christ would not distrust the providence of GOD: for he knew he was in the work and way of GOD.[19] For we read, that he was led into the Wilderness by the Spirit[20], and therefore could not lack; as indeed he did not, for the angels came and ministered unto him: as it follows in the eleventh verse of this chapter.[21]

So, either the crows shall minister to our wants, as they did to Elijah[22]; or our enemies, as the Egyptians did to the Israelites[23]: or else the angels themselves, as they did here.

But to grow to a conclusion, Let us seek the Kingdom of God, and all other things shall be ministered unto us.[24] And in all like [similar] temptations, we may learn a good answer out of Dan. cap. 3. vers. 17. That God that we serue is able to releeue & deliuer vs, euen from the burning fire:[25] But if it should not be his will so to doo, yet we will not use unlawful means [sinful actions] or fall to idolatry or turn stones into bread.[26]

In this answer (again) Christ would teach us here to be resolute, howsoever God’s blessing does not concur with our gettings, as it doth not when wee get them by indirect means, contrary to God word. To goods so gotten, God will add sorrow: for The blessing of the Lord maketh rich, and he doth adde no sorrowes with it. Proverb. 10. 22.[27] When GOD gives riches, he gives quietness withal: but if God give them not, we were as good be without them, whether they bee gotten by oppression or violence, Proverbs 4. 17[28] or by fraud & deceit, Proverbs 20. 17.[29]

For these two be the quick-silver and brimstone of the Devil’s Alchymistry.[30] God will add sorrow to them: for though they be pleasant at the first, Proverbs 20. 17. and money gotten by stinking means, smells like other money (as an Emperor said)[31]: and bread so gotten, taste like other bread: yet in the end a plain conclusion and experiment [the result of experience] will make it manifest, that it was made of stones, and had sorrow mingled or added to it.

And therefore, it shall be either an occasion or matter of the disease called the stone [kidney stones, gall stones, etc] or it shall turn [make putrid] his meat [food] in his bowels [guts], & fill him with the gall of asps, Job. 20. 14. or as As••s [the text here is missing] oppression by delicacy, became an occasion of the dropsy or gout: or else shall the executioner catch all that he hath, & the stranger spoil [take his property] him. Psa. 109. 11[32] or spend them upon Phisitions [physicians], Mar. 5. 26[33]; or on lawyers[34]: or else, though God suffer them to enjoy them quiet all their lifetime, and even to die by their flesh-pots[35]; yet on their death-bed they shall find such a grudging and torment in their conscience, that they will wish that they had starved for hunger, before they had begun to use any such means.[36] Or if God in his judgements (for their greater torment) suffer them to die in their beds, without any remorse of conscience[37], like blocks, or like an ox dying in a ditch[38]; at the last day they shall feel a gnashing in their teeth, and then they will know it was made of stones.[39]

Notes

God’s Word has two basic aspects. First, is the Word of God which creates and sustains this universe. All things have come into existence as the result of God speaks. All things continue to exist by operation of God’s Word:

Hebrews 1:1–3 (ESV)

1 Long ago, at many times and in many ways, God spoke to our fathers by the prophets, 2 but in these last days he has spoken to us by his Son, whom he appointed the heir of all things, through whom also he created the world. 3 He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power. After making purification for sins, he sat down at the right hand of the Majesty on high,

Second, God’s Word is given to know how to live. Westminster Catechism question 5: “What do the Scriptures principally teach? Answer: The Scriptures principally teach, what man is to believe concerning God, and what duty God requires of man.”

If we live in this world sustained by God’s Word without living according to the direction given by God’s Word, we live at odds to God and to the world. To live without reliance upon God’s direction tells two things about our heart:

1 To live contrary to God’s direction is to without faith. We strike out on our own because we do not believe God will provide for us. Such thinking is foolish. The whole created order exists and continues by God’s power. To trust in our wits and the creature’s regular function is to deny that God has power over all things, and to not realize that God can direct all things at his own power.

2 To live contrary to God’s direction is to live in idolatry. It is to trust the creature rather than the Creator.

Moreover, to live contrary to God’s direction will eventually result in our loss. We may think that sin has brought us prosperity, but it has only brought us deceit. Perhaps in this world and certainly in the judgment we will learn that if we seek to turn stones into bread contrary to God’s direction.

The use of this information is to examine our own hearts. Sin is always a way to avoid some consequence of the fall without trusting in God’s goodness and direction. We may have many justifications for our sinful behavior, but the purpose is always to live without God, which makes us faithless idolators. Where then am I not trusting in God’s direction? What excuse have I made to justify this rebellion? And also, to think upon the consequences which will befall us if we do not repent. Consequences for sin are a kindness of God to stop our sin. Consider the consequences before they are suffer. Repent and avoid the injury which is sure to come.

[1] There are two ways in which God may be said to speak. One form of speech, is the speech which creates and and maintains creation and manages providence. The second form of speech is speech which comes from a prophet. This discussion of the two forms of God’s speech is meant for us to understand what is meant when Jesus answers the Devil and explains that we live by the Word of God. Before we can understand his response, we must understand what is meant by “every word which proceeds from the mouth of God.”

[2] Psalm 147:14–15 (ESV)

                  14               He makes peace in your borders;

he fills you with the finest of the wheat.

                  15               He sends out his command to the earth;

his word runs swiftly.

[3] James 1:18 (ESV) “Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.”

[4] Psalm 33:6 (ESV)

                  6                 By the word of the Lord the heavens were made,

and by the breath of his mouth all their host.

[5] Jeremiah 15:19–20 (ESV)

                  19               Therefore thus says the Lord:

                                    “If you return, I will restore you,

and you shall stand before me.

                                    If you utter what is precious, and not what is worthless,

you shall be as my mouth.

                                    They shall turn to you,

but you shall not turn to them.

                  20               And I will make you to this people

a fortified wall of bronze;

                                    they will fight against you,

but they shall not prevail over you,

                                    for I am with you

to save you and deliver you,

declares the Lord.

[6] Psalm 104:27–29 (ESV)

                  27               These all look to you,

to give them their food in due season.

                  28               When you give it to them, they gather it up;

when you open your hand, they are filled with good things.

                  29               When you hide your face, they are dismayed;

when you take away their breath, they die

and return to their dust.

[7] The two ways in which we consider the proposition that God speaks. On one hand there is the maintenance of life. If God withdraws his Spirit, all things die. Second, the prophetic word administers sanctification and brings about eternal life.

[8] Isaiah 59:21 (ESV) “And as for me, this is my covenant with them,” says the Lord: “My Spirit that is upon you, and my words that I have put in your mouth, shall not depart out of your mouth, or out of the mouth of your offspring, or out of the mouth of your children’s offspring,” says the Lord, “from this time forth and forevermore.”  This verse is a reference to the work of God done through Jesus, “Two items in this verse come without forewarning: the covenant which the Lord grants to them, and the covenant mediator, the singular you, through whom the promised blessings of the divine Spirit and word are secured for endless generations. The situation, however, is parallel to the covenant references, equally unheralded, in 42:6; 49:8; 54:10; 55:3. All these are directly related to the Servant and his work. According to 49:8 and 54:10, it is through the Servant that the people of Jacob/Zion enter into the blessings of restoration and peace; according to 42:6 and 55:3, blessings are covenanted world-wide through the Servant. The singular you thus stands in a Servant position. Divine action has secured a world-wide reverential people and a company of penitents in Jacob, and there is a person whom we may call the Anointed One, for the Lord’s Spirit is upon him, through whom their relationship with the Lord is eternally secure. Like the Servant (53:10), those to whom he secures these covenant blessings are his ‘seed’. The emphatic pronoun, As for me, underlines divine commitment. The covenant does not rest on human wish or need but on divine determination.” J. A. Motyer, The Prophecy of Isaiah: An Introduction & Commentary (Downers Grove, IL: InterVarsity Press, 1996), 492–493.

[9] We can live contrary to the word of God which is given to guide our action and understanding. But when we do so, we cannot expect that God will bless our actions.

[10] God commanded Abraham to offer up Isaac the child of promise as a sacrifice. The event is confusing and striking on many grounds, and the understanding of has provoked enormous commentary.

[11] Latin, roughly, “On the mountain, the Lord provided by foresight.” When it came to offer up Isaac, the Lord stopped Abraham and provided a substitute. The Lord had the foresight to provide that substitute.

[12] Warrant and appointment means by right and command or right and direction of.

[13] Exodus 14:21 (ESV) “Then Moses stretched out his hand over the sea, and the Lord drove the sea back by a strong east wind all night and made the sea dry land, and the waters were divided.”

[14] The Manna God provided in the wilderness fell from the sky. But wheat used to make bread grows upward from the earth.

[15] Deuteronomy 8:3–4 (ESV)  “And he humbled you and let you hunger and fed you with manna, which you did not know, nor did your fathers know, that he might make you know that man does not live by bread alone, but man lives by every word that comes from the mouth of the Lord. 4 Your clothing did not wear out on you and your foot did not swell these forty years.” The power of God causes all things. Rather than rely upon the creature, you should rely upon the Creator.  This raises the question of primary and secondary causes: God is the primary/first cause of all things. He causes gravity to work. He causes wind to move by means of atmospheric pressure, et cetera. The Westminster Confession states this as follows: “I. God from all eternity did, by the most wise and holy counsel of his own will, freely and unchangeably ordain whatsoever comes to pass;1 yet so as thereby neither is God the author of sin, nor is violence offered to the will of the creatures, nor is the liberty or contingency of second causes taken away, but rather established.” Philip Schaff, The Creeds of Christendom, with a History and Critical Notes: The Evangelical Protestant Creeds, with Translations, vol. 3 (New York: Harper & Brothers, 1882), 771. Clothing normally wears out following in a secondary cause established by God. But God, as the primary cause is free to alter the functioning of the secondary cause.  There is a strange idea that if God were to do something, it would have any apparent secondary cause. That is not the Christian understanding. It is actually more akin to a pagan theology, where a god keeps winds in a bag (for instance); or a drunk god hurls lightening at the earth.

[16] Numbers 20:10–11 (ESV) “10 Then Moses and Aaron gathered the assembly together before the rock, and he said to them, “Hear now, you rebels: shall we bring water for you out of this rock?” 11 And Moses lifted up his hand and struck the rock with his staff twice, and water came out abundantly, and the congregation drank, and their livestock.”

[17] Psalm 34:9 (ESV)

                  9                 Oh, fear the Lord, you his saints,

for those who fear him have no lack!

Since God is sovereign over all things, and is not bound by the secondary causes, God will always do what is needed for his people. Jesus by refusing to take matters into his own hand and being willing to submit to God’s will demonstrates his faith toward God. Jesus trusted the providence and goodness of God even to the point of death. For this, Jesus was exalted.

Philippians 2:5–11 (ESV)  “5 Have this mind among yourselves, which is yours in Christ Jesus, 6 who, though he was in the form of God, did not count equality with God a thing to be grasped, 7 but emptied himself, by taking the form of a servant, being born in the likeness of men. 8 And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross. 9 Therefore God has highly exalted him and bestowed on him the name that is above every name, 10 so that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, 11 and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.”

[18] God may not provide for us in the same miraculous way in which he provided for the Israelites in the wilderness, but he will provide for us that which we need.

[19] Jesus acted according to the will of God did not fear what would happen. This caveat, being in God’s will, is an answer to Andrews’ previous point that when we sin against God we have no basis to hope God will bless it.

[20] The Scripture says explicitly that the Spirit drove Jesus into the wilderness. The figure of speech is quite striking. The language typically refers to an involuntary forcing another to go somewhere.

[21] Matthew 4:11 (ESV) “Then the devil left him, and behold, angels came and were ministering to him.”

[22] 1 Kings 17:1–7 (ESV) “Now Elijah the Tishbite, of Tishbe in Gilead, said to Ahab, “As the Lord, the God of Israel, lives, before whom I stand, there shall be neither dew nor rain these years, except by my word.” 2 And the word of the Lord came to him: 3 “Depart from here and turn eastward and hide yourself by the brook Cherith, which is east of the Jordan. 4 You shall drink from the brook, and I have commanded the ravens to feed you there.” 5 So he went and did according to the word of the Lord. He went and lived by the brook Cherith that is east of the Jordan. 6 And the ravens brought him bread and meat in the morning, and bread and meat in the evening, and he drank from the brook. 7 And after a while the brook dried up, because there was no rain in the land.”

[23] When it came time for the Israelites to flee their slavery, the Egyptians provided them with gold, silver, and clothing. Ex. 12:35.

[24] Matthew 6:25–34 (ESV) 25 “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? 26 Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? 27 And which of you by being anxious can add a single hour to his span of life? 28 And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, 29 yet I tell you, even Solomon in all his glory was not arrayed like one of these. 30 But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? 31 Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ 32 For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. 33 But seek first the kingdom of God and his righteousness, and all these things will be added to you. 34 Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.”

[25] Daniel’s three friends were threatened with being cast into a fire because they refused to worship an idol set up by the king of Babylon. They refused saying they trusted God to provide for them, Daniel 3:17 (ESV) “If this be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of your hand, O king.”

[26] To rely upon the creature, the things made, rather than the Creator is idolatry:

Romans 1:21–25 (ESV)

“21 For although they knew God, they did not honor him as God or give thanks to him, but they became futile in their thinking, and their foolish hearts were darkened. 22 Claiming to be wise, they became fools, 23 and exchanged the glory of the immortal God for images resembling mortal man and birds and animals and creeping things.

24 Therefore God gave them up in the lusts of their hearts to impurity, to the dishonoring of their bodies among themselves, 25 because they exchanged the truth about God for a lie and worshiped and served the creature rather than the Creator, who is blessed forever! Amen.” In idolatry, the idol is a means of achieving some desired end by using the idols a means to that end. A statute of Baal together the property ritual was able to compel/intice Baal into making it rain, so that my crops would grow. Baal, and all gods, are simply the various powers in the world. If you think of idolatry as bad science, it makes sense.

[27] Proverbs 10:22 (ESV)

                  22               The blessing of the Lord makes rich,

and he adds no sorrow with it.

[28] Proverbs 4:13–17 (ESV)

                  13               Keep hold of instruction; do not let go;

guard her, for she is your life.

                  14               Do not enter the path of the wicked,

and do not walk in the way of the evil.

                  15               Avoid it; do not go on it;

turn away from it and pass on.

                  16               For they cannot sleep unless they have done wrong;

they are robbed of sleep unless they have made someone stumble.

                  17               For they eat the bread of wickedness

and drink the wine of violence.

[29] Proverbs 20:17 (ESV)

                  17               Bread gained by deceit is sweet to a man,

but afterward his mouth will be full of gravel.

[30] These are the elements which are produced or are used by Devil. The Devil is pictured as an Alchemist who had the knowledge to turn one-thing into another. Alchemistry was associated both with magic and with science. Again, you should think of magic as bad science.

[31] “Pecunia non olet — meaning “money does not stink” or “money is not tainted” — is a famous phrase attributed to the Roman emperor Vespasian. The meaning behind the words is fairly simple: it doesn’t matter how you got your money, because it all has the same value.” https://allthatsinteresting.com/pecunia-non-olet

[32] Psalm 109:1–11 (ESV)

                  1                 Be not silent, O God of my praise!

                  2                 For wicked and deceitful mouths are opened against me,

speaking against me with lying tongues.

                  3                 They encircle me with words of hate,

and attack me without cause.

                  4                 In return for my love they accuse me,

but I give myself to prayer.

                  5                 So they reward me evil for good,

and hatred for my love.

                  6                 Appoint a wicked man against him;

let an accuser stand at his right hand.

                  7                 When he is tried, let him come forth guilty;

let his prayer be counted as sin!

                  8                 May his days be few;

may another take his office!

                  9                 May his children be fatherless

and his wife a widow!

                  10               May his children wander about and beg,

seeking food far from the ruins they inhabit!

                  11               May the creditor seize all that he has;

may strangers plunder the fruits of his toil!

[33] Mark 5:24–27 (ESV) “24 And he went with him. And a great crowd followed him and thronged about him. 25 And there was a woman who had had a discharge of blood for twelve years, 26 and who had suffered much under many physicians, and had spent all that she had, and was no better but rather grew worse. 27 She had heard the reports about Jesus and came up behind him in the crowd and touched his garment.”

[34] Perhaps their sinful conduct will result in troubles which will force them to spend their money on doctors and lawyers.

[35] There bowls of food.

[36] Even if one avoids God’s immediate judgment for sin, conscience may find them as they lie on their deathbed.

[37] The trouble of conscience may bring one to repent; thus, if they do not have this warning, their end will be worse.

[38] To live and die without conscience is to have the life a block of wood or a cow.

[39] Even if one avoids all troubles in this life, the sinner will learn in hell that he was deceived and the bread he stole was made of gravel.

The Wonderful Combat, Sermon 3.1

18 Saturday Jun 2022

Posted by in Lancelot Andrews, temptation

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The prior post is here.

The Third Sermon

Matt. 4. ver. 4. But he answering said, It is written, Man shall not live by bread only, but by every word that proceedeth out of the mouth of God.

It was a good service that Elisha (2. Kings 6. 9[1]) did, to tell the king of the trains[2] laid for him, when they lay in Ambush against him. And even this is the first use that we have of our Savior’s Temptations.

It warns us afore-hand of the Devil’s coming, so that we may have time to prepare ourselves accordingly. For as at that time the Devil came upon Christ when hunger pinched him: so where we are in any distress, we are to look for temptations[3].

This temptation hath two parts. First comes (Si)[4] a distrust: Secondly follows unlawful means. Having laid this foundation, that bread is necessary to bee had when one is hungry, he infers that God helps not, nor supplies thy want[5]: Therefore, God is not thy Father, Mat. 7. 9[6] and therefore, depend no longer on him, but shift for yourself[7]. This is the effect of the Devil’s argument.

The Fathers[8] upon the words Eph. 6. 16. (Take the shield of faith, to quench all the fiery darts of the Devil:) do note, that about every one of the darts or temptations of the Devil, there are (as it were) balls of wildfire. For being to assault our obedience, & knowing that faith is our shield: to that end he uses the arrowhead, which is distrust in God; about which is fire, to wit, the using of unlawful means, to consume our obedience, which will consume our shield of faith, and so make way for the dart to kill or wound vs. So that his drift is, to bring our adoption or Sonship to a Si[9].

There is no doubt, but Christ was able to have turned stones into bread: but why would he not then follow the Devil’s advice? The Devil by saying, Say unto these stones, seems to acknowledge, that he had the force to have done it, even by his bare word: for even stones are said to hears voice of God, and to obey his commandment;[10] and not only God’s, but even Gods’ servants, as 1. Kings 13. 5 when the man of GOD had pronounced, that the altar should rent in sunder, it did so.[11] And Matt. 27. 51. when Jesus cried out with a loud voice, the vail of the Temple rent in twain, the earth did quake, and the stones were cloven. The dead men are worse than stones, yet they in their graves heard his voice.[12]

And not only was he able to turn stones into bread, but into men also, as children to Abraham of stones, Matt. 3. 9.[13] If therefore it had pleased him, he was as well able at this time to have turned stones into bread, as after he turned water into wine, John 2. 10.[14]

It was no less possible to him (no doubt) to have saved himself, when theJews scoffingly bad [15] him, Matt. 27. 42. as to have saved others; and to have come down from the Cross being alive;[16] as it was after for him, not only being dead and buried, but a great stone being over him, to remove it, and come out of the grave, Matt. 28. 2. He had power to both, but not will alike to both.[17]

But why would he not here use his power, for the satisfying of his hunger, and follow the Devil’s advice.

In setting down the history of turning water into wine, it is thus farther said, that he did it, that his disciples might believe in him, John 2. 11.[18]

That was the reason that moved him to the working of that miracle: and because there was no such cause here, he did it not.[19] For the Devil would not believe in him (he knew) though he had done it. The Devil desired him, but to have him show what he could do, for a need only, for a vaunt of his power.[20]

Wherein we see the humor [nature] of pride, that made him at the first to fall.

It is the same temptation that his kinsfolks [relatives] used, No man dooth anie thing secretly, that seeketh to bee famous: if thou doost these things, shewe thy selfe to the world.[21]  But see how unfitly the temptation hangs together. He should rather have said, If you be hungry; than If you be the Son of God: and then rather have bid him fast forty days more, than turn the stones into bread.

If it had been to have made a Son of God, Christ would have done it: but not to have showed himself to be the Son of God.[22]

But it may be asked, why did Christ vouchsafe to give him any answer at all; whereas he might have commanded him to silence, and tormented him before his time, and have punished him for his sauciness?[23] When Peter tempted him, he cut him up very sharply, saying; Come behind me Satan, Mark. 8. 33. Why did he not answer the Devil so? He might have enjoined him [stopped him by means of an order]  and thrown him into the bottomless pit, Luke 8. 31. or at the least bidden him, Avoid Satan, vers. 10.[24]

Augustine answers this doubt, that Christ answered in the like time, to teach us to answer[25]: willing us thereby (as Abimelech did his soldiers) to do as he had done before, Judges 9. 48. So, Christ is our example, John 13. 15. and bids us do as he has done. Christ is our Captain, he has gone before us, and shewed us how to behave ourselves in fight: when the Devil assaults us with distrust, then are we to ward it off with a Text of God’s providence; and so of the rest, as he has done before us.

Our Savior’s shield, whereby (we see) he bears off all the Devil’s darts, is covered all over with Scriptum est [Latin, it is written]. We have here a brief view of the Church’s armory, Cant. 4. 4[26] of the Tower of David, built for defense. Here be the shields wherewith Solomon’s Temple was hanged, and which Paulcalleth The weapons of our warfare, 2. Cor. 10. 4. not carnal [physical as opposed to spiritual] but mighty (through GOD) to cast down holds.[27]

Notes:

When we fall into troubles, the Devil will come with the word “If.”

Our defense against temptation is the shield of faith. Andrews takes this from the discussion of “spiritual battle” in Ephesians 6. The Devil will throw fiery darts and we protect ourselves by means of the shield of faith. The passage from Ephesians reads:

“Finally, be strong in the Lord and in the strength of his might. Put on the whole armor of God, that you may be able to stand against the schemes of the devil. For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places. Therefore take up the whole armor of God, that you may be able to withstand in the evil day, and having done all, to stand firm. Stand therefore, having fastened on the belt of truth, and having put on the breastplate of righteousness, and, as shoes for your feet, having put on the readiness given by the gospel of peace. In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one; and take the helmet of salvation, and the sword of the Spirit, which is the word of God, praying at all times in the Spirit, with all prayer and supplication. To that end, keep alert with all perseverance, making supplication for all the saints, and also for me, that words may be given to me in opening my mouth boldly to proclaim the mystery of the gospel, for which I am an ambassador in chains, that I may declare it boldly, as I ought to speak.” (Ephesians 6:10–20, ESV)

Andrews picks up on this language and uses it to analyze the conflict faced by Jesus. Jesus is directly faced with Satan. Satan throws darts of temptation. How does one stop the dart? With a shield. The shield is faith.

What then will defeat a shield of faith? Distrust. How is that distrust sought? By the word “If.”

This is an interesting bit of work by Andrews. The temptation passage makes no express mention of “spiritual warfare”; and Paul makes no allusion to the Temptation of Jesus. On what basis can Andrews justify this use?

It cannot be based upon a narrow understanding of each book of the Bible being a stand-alone document. Andrews sees the text as a whole.

Second, he thinks through the implications of each text. If one is directly confronted by Satan with the aim of Satan destroying your soul, this would be the very definition of spiritual warfare. What does the Bible say about spiritual warfare? Ephesians 6 has the longest discussion of this concept.

In that text I see that Satan throws darts, and it is a shield of faith which extinguishes those darts. What then would defeat “faith?” Doubt is the defeater of faith.

Third, he comes back to the temptation text: How does Satan seek to defeat Jesus at the first? By causing doubt: just as the Serpent did in the Garden. Doubt is the first move. How is the doubt generated, by the “If” question. In the previous sermon Andrews noted that an exhausted, famished, near dead Jesus could be prey to such a question. That voice from 40 days ago, did you really hear that? Are you really who you think you are? Is all of this real?

Andrews then anticipates the next question which may arise. Why didn’t Jesus just turn the stones into bread, so the Devil would leave him alone. Jesus performed miracles for a purpose; not just to do things. In John 2, the water is turned to wine as a sign, a pointer for the disciples to know who he really was. But why perform a miracle for the Devil? He wouldn’t believe and worship; he wouldn’t go away.

Andrews then notes an interesting parallel, the mockers at the cross structured the same taunt/temptation: If you are the Son of God, then you should save yourself. The Devil said feed yourself. The mockers said come down from the cross. While Jesus could have done both, he was not going to permit his mission to be dictated by his enemies. Jesus bore the cross and then rose from the dead. He saved himself, in his own time.

Another question arises: Do you see how Andrews anticipates questions which may occur to those listening. He signals yet another objection by saying, “But it may be asked.” This is an important movement in any sermon (or good lecture). What would trouble someone here?

The next question is Why didn’t Jesus just tell the Devil to shove off? Jesus was comfortable rebuking Peter, when he said something out of place. Jesus could have ended the Devil’s work right there.

Augustine answered the question by saying, the Lord suffered the temptation to give us an example to follow. When the Devil shows up with his “If”, trying to dislodge our faith, we are to answer with the text. The words, “It is written” are on the shield. Use it. Our weapons are not physical, they are spiritual.

[1] “Once when the king of Syria was warring against Israel, he took counsel with his servants, saying, “At such and such a place shall be my camp.” But the man of God sent word to the king of Israel, “Beware that you do not pass this place, for the Syrians are going down there.” And the king of Israel sent to the place about which the man of God told him. Thus he used to warn him, so that he saved himself there more than once or twice.” (2 Kings 6:8–10, ESV)

[2] Here the word “train” means a “decoy” or “trick”. It seems to be metaphorical from the concept “to drag along.” So Elisha saw how to avoid an ambush, as did Jesus in his temptation.

[3] Whenever we find ourselves presented some difficulty, we should expect that our trouble will be accompanied by a temptation.

[4] “Si” is Latin for “if.” The “si” probably emphasizes the formality of the logical structure, If X is true, then Y. If you are the Son of God, then make these stones bread.

[5] God will not provide you with anything you lack.

[6] “Or which one of you, if his son asks him for bread, will give him a stone?” (Matthew 7:9, ESV) The implication is that if God were really your father, he would give you bread and not a stone. A good father would do this. You admit the same yourself. But here you are with stones and not with bread. This is an interesting observation by Andrews: The Sermon on the Mount came after the Temptation. Jesus is here alluding to the temptation, both in terms of structure: bread and stones; but also in terms of implication/application: What a father does.

[7] To “shift for yourself” is to take care of yourself without receiving help from others.

[8] The theologians, commentators, pastors previously in the Church. It is useful to note that Andrews, like the others who were of the Reformation (Andrews being third generation) did not discount the theological world prior to Luther (as it seems many contemporary protestants thinks necessary). He does not automatically agree with the consensus, but he does give it consideration.

[9] Our defense in temptation is faith. Paul references the “shield of faith” in our spiritual combat. Eph. 6:16. Therefore, to disarm us, the Devil must defeat that shield. This he does by seeking to make us doubt. He raises that doubt by means of an “If” (Latin, Si).

[10] By making this the basis of the temptation, the Devil ironically acknowledges that Jesus is who he claimed to be.

[11] “And behold, a man of God came out of Judah by the word of the Lord to Bethel. Jeroboam was standing by the altar to make offerings. And the man cried against the altar by the word of the Lord and said, “O altar, altar, thus says the Lord: ‘Behold, a son shall be born to the house of David, Josiah by name, and he shall sacrifice on you the priests of the high places who make offerings on you, and human bones shall be burned on you.’ ” And he gave a sign the same day, saying, “This is the sign that the Lord has spoken: ‘Behold, the altar shall be torn down, and the ashes that are on it shall be poured out.’ ” And when the king heard the saying of the man of God, which he cried against the altar at Bethel, Jeroboam stretched out his hand from the altar, saying, “Seize him.” And his hand, which he stretched out against him, dried up, so that he could not draw it back to himself. The altar also was torn down, and the ashes poured out from the altar, according to the sign that the man of God had given by the word of the Lord.” (1 Kings 13:1–5, ESV)

[12] “And Jesus cried out again with a loud voice and yielded up his spirit. And behold, the curtain of the temple was torn in two, from top to bottom. And the earth shook, and the rocks were split. The tombs also were opened. And many bodies of the saints who had fallen asleep were raised, and coming out of the tombs after his resurrection they went into the holy city and appeared to many.” (Matthew 27:50–53, ESV)

[13] “But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “You brood of vipers! Who warned you to flee from the wrath to come? Bear fruit in keeping with repentance. And do not presume to say to yourselves, ‘We have Abraham as our father,’ for I tell you, God is able from these stones to raise up children for Abraham.” (Matthew 3:7–9, ESV)

[14] “His mother said to the servants, “Do whatever he tells you.” Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons. Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. And he said to them, “Now draw some out and take it to the master of the feast.” So they took it. When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.”” (John 2:5–10, ESV)

[15] Bad is the archaic past tense of “to bid”, that is, to order or direct.

[16] Those who mocked Jesus at his death were following in the same pattern as the Devil in this temptation. If you are the Son of God, then you should just come down of the Cross. Jesus plainly had the power, because he soon did the far greater task of resurrecting from the dead and moving the stone from his grave.

[17] While Jesus had the ability to either come down from the cross or to raise from the dead, he did not desire to do both things. He did not come down from the cross, not from a lack of ability but from his own desire.

[18] The determination of Jesus to exercise extraordinary power was dictated toward some greater goal. “This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.” (John 2:11, ESV) The miracle was given as a “sign” to bring about the disciples’ belief.

[19] Performing the miracle would not bring about the Devil’s belief. Therefore, there was no need to perform the sign.

[20] The Devil wanted Jesus to perform the miracle for the purpose of Jesus “showing off” (vaunt) his power.

[21] “So his brothers said to him, “Leave here and go to Judea, that your disciples also may see the works you are doing. For no one works in secret if he seeks to be known openly. If you do these things, show yourself to the world.”” (John 7:3–4, ESV)

[22] He had no need to prove himself. He was unconcerned with fame or the opinion of others.  “But Jesus on his part did not entrust himself to them, because he knew all people and needed no one to bear witness about man, for he himself knew what was in man.” (John 2:24–25, ESV)

[23] Why did Jesus even take the trouble to answer the Devil. He could have forced the Devil to be quiet and sent him to punishment for being so disrespectful of God.

[24] “Then Jesus said to him, “Be gone, Satan! For it is written, “ ‘You shall worship the Lord your God and him only shall you serve.’ ”” (Matthew 4:10, ESV)

[25] By answering in this manner, Christ gave us an example of how to respond to temptation.

[26] “Your neck is like the tower of David, built in rows of stone; on it hang a thousand shields, all of them shields of warriors.” (Song of Solomon 4:4, ESV)

[27] “I, Paul, myself entreat you, by the meekness and gentleness of Christ—I who am humble when face to face with you, but bold toward you when I am away!— I beg of you that when I am present I may not have to show boldness with such confidence as I count on showing against some who suspect us of walking according to the flesh. For though we walk in the flesh, we are not waging war according to the flesh. For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds.” (2 Corinthians 10:1–4, ESV)

The Wonderful Combat, Sermon 2.4

16 Thursday Jun 2022

Posted by in Faith, Faith, Lancelot Andrews, temptation

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IV. The Devil’s Temptation to Distrust

Now we are to consider the diversity and order of the temptations, & then will we handle them particularly. And first we are to note, that though there are but these three recorded, yet he endured divers [various] others. His whole life was full of temptations, as may appear by Luke 22. 28. It is said Luke 4. 2. that he was tempted forty days of the Devil whereas these three Temptations here set down, were not till after the end of forty days. These only are mentioned, but there were other not written, as divers of his miracles are unwritten. John 20:31. Only so much was written, as was expedient.[1]

These three are a brief abridgement of all his Temptation.[2] As it is true that Paul saith, that Christ resembled Adam, and was made a quickening spirit, as Adam was a living soul, 1. Cor. 15. 45.[3] And the bringing of the Children of Israel out of Egypt, by being called out of Egypt, Matt. 2. 15.[4] So may Christ and Adam be compared in these three temptations. For they both were tempted with concupiscence [strong, sinful desire] of the flesh, concupiscence of the eye, & pride of life, 1. John 2. 16.[5]

In Adam, the Devil first brought him into a concept, that God envied his good, and of purpose kept him hood-winked, least he should see his good,[6] as we see falconers put hoods over hawks’ eyes, to make them more quiet & ruly [subject to being ruled]. Secondly, he lulls him on to a proud conceit [thought] of himself, by persuading him, that by eating he should be like God. Thirdly he shows the fruit, which was pleasant. So in Christs temptation first, he would have brought him to murmur against God: secondly to presume: & thirdly to commit idolatry[7], all which are set down.[8]

And under these three heads come all temptations, Numb. 14. & 21. and Exod. 32.

To some of these extremes will the Devil seek to drive one.

First, by distrust he will seek to drive us to use unlawful means, for the obtaining of necessary things, as bread is when a man is hungry. Or if we be in no such want, that that temptation cannot take place, then (through superfluity) he will tempt s to wanton and unnecessary desires, as to throw ourselves down, that the Angels may take us up: and having prevailed so far, then he carries us to the Devil and all. All this will I give thee, there is his All: Fall down and worship me, there is the Devil with it: so (that in this respect) may it well be said, that The way of a Serpent is over a stone, Proverb. 30. 19. He goes so slyly, that a man sees him in, before he can tell what way, or how he got in. First he wraps himself in necessity, and thereby winds himself in unperceived then he brings us to make riches our God.

Now let us see his Darts. The first is, of making stones bread. This may well be called the hungry temptation. The stream of the Doctors[9], make Adam’s offence the sin of gluttony: but Bucer[10] thinks, that this temptation is rather to be referred to distrust and despair. There is small likelihood, that one should sin in gluttony by eating bread only. The Devil’s desire was only, that the stones might be turned into bread, and that after so long a Fast: and then if the temptation had been to gluttony, Christ’s answer had been nothing to the purpose; the Devil might well have replied against the insufficiency of it. For gluttony is to be answered by a text willing sobriety, whereas this text which Christ answers by, contains rather an assertion of Gods’ providence: and therefore, our Savior should have seemed very unskillful in defending himself. The temptation therefore is to distrust.[11]

This stands well with the Devil’s cunning in fight: for by this he shows first even at the throat, and at that which is the life of a Christian: to wit his faith; as a man would say, even at that which overcomes the world, 1. John 5. 5.[12] He tempted him to such a distrust, as was in the Israelites, Ex. 17 7[13]. when they asked if God were with them or no.

So, he made Adam think, God cared not for him: so here the Devil premises a doubt to shake his faith, wherein Christ made no doubt, Si filius Dei es. [If you are the Son of God.][14]

Indeed, you heard a voice say, you were the beloved Son of God, but are you so indeed? or was it not rather a delusion?[15] You see you are almost starved for want of bread: well, would God have suffered you so to be if you had been his Filius dilectus [beloved Son]? No, you are some hunger-starved child. So, Luke 22. 3. Christ prayed that Peter’s faith might not fail.[16] It was that the Devil shot at. He is a roaring lion seeking to devour us, whom we must resist by faith, 1. Pet. 5. 8.[17]

It is our faith that he aim at 1. Thess. 3. 5.[18] For having overthrown that, disobedience soon will follow. Having abolished the stablisher of the Law, Roman. 3. 31. the breach of the Law must needs [by logical necessity] follow. He hath then fit time to set us a work, about making stones into bread, that is, to get our living by unlawful means. First, shipwreck of faith, then of obedience.[19]

The Devil here seeing him in great want and hunger, would thereby bring in doubt, that he was not the Son of God, which is not a good argument.[20] For whether we respect the natural tokens of God’s favor, we see they happen not to the wisest and men of best and greatest knowledge, as appears in the ninth chap. of Eccl. vers. 11 or the supernatural favor of God, we shall see Abraham forced to fly his country into Egypt for famine, Gen, 10. 12. so did Isaac, Gen. 26. 1. & Iacob likewise was in the same distress, Gen. 43. 1.[21] Notwithstanding that God was called The God of Abraham, Isaack and Jacob[22]; yet were they all three like to be hunger-starved. Yea, not only so, but for their faith, many were burned and stoned, of whom the world was not worthy, Heb. 11. 37.[23] So fared it with the Apostles, they were hungy, naked, and a thirst, 1. Cor. 4. 11.[24] But what do we speak of the adopted sons of God, when as his own natural Son suffered as much, nay, far more?[25] Here we se he was hungry, also he was wearied with travail and fain [desirous] to rest. John4. 6.[26] he had no house to hide his head in, whereas foxes have holes.[27]

If thou be the Son of God.

The heathens have observed, that in rhetoric it is a point of chiefest cunning, when you would out-face a man, or importune him to do a thing, to press & urge him with that, which he will not, or cannot for shame deny to be in himself: as by saying; If you have any wit, then you will do thus and thus: if you be an honest man or a good fellow, do this[28]. So here the Devil (not being to learn any point of subtlety[29]) comes to our Savior, saying, If thou be the Son of God, (as it may be doubted, you being in this case) then, make these stones bread. No, no, it follows not: a man may be the Son of God, and not shw it by any such art.[30] So when Pilate asked, who accused Christ? They [the ones bringing the accusation against Jesus] answered, If he had not been a malefactor, we would not have brought him before thee, John 18. 30. They were jolly grave men [very serious men], it was a flat flattery: and in John 21. 23.[31] there is the like. This ought to put us in mind, when we are tempted in like manner, that we take heed we be not out-faced.[32]

In the matter itself we are to consider these points: First the Devil sets it down for a ground, that (follow what will) bread must needs be had. [The Devil asserts: You must have bread.]

Therefore, Christ first closes with him[33], Admit he had bread, were he then safe?[34] No, We live not by bread only: so that bread is not of absolute necessity. Well, what follows of that? Bread you must needs have, you see your want [lack], God has left off to provide for you. Then comes the conclusion, Therefore, shift for your self [take are of yourself] as well as you can.[35]

First, he solicits us to a mutinous repining within ourselves, as Heb. 3. 8. Harden not your hearts, as in the day of temptation, whereby he forces us to break out into such like conceits [thoughts], as Psalm. 116. 11. I said in my distresse, that all men be liars: and Psalm. 31. 22. I said in my hast, I am cast off. Thus closely he distrusted God, in saying, his Prophets prophecy loes, till at last, we even open our mouths against God himself, and say, This evil commeth from the Lord, shall I attend on the Lord any longer? 2. Booke of Kings, chapter 6. and verse 33. Hunger and shame is all we shall get at God’s hands.[36] And so having cast off God, betake themselves to some other patron, & then the Devil is fittest for their turn.

For when we are fallen out with one, it is best serving his enemy, and to retain to the contrary faction.[37] Then we seek a familiar (with Saul) to answer us, 1. Sam. 28. 7.[38] But what did the Devil tell him? Did he bring comfort with him? No, he tells him, that tomorrow he & his sons should dye. So here does the Devil bring a stone with him. What Father (says Christ) if his Sonne aske him bread, would give him a stone? Matthew the seventh chapter and in the ninth verse:[39] yet the Devil does so; Christ was hungry, and the Devil shows him stones.

Here is the Devil’s comfort, here be stones for thee, if thou canst devise any way to make these stones bread, thou art well; whereas we do not use to make bread of stones, but of wheat[40], to work it with the sweat of our brows. To get it so, we learn Gen. 3. 19.

By extortion and usury we may make stones into bread, that is the Devil’s Alchemistry: or happily we may make bread of nothing, when a man gets a thing by another’s oversight, Gen. 43. 12. Or else, what and if we can overreach our brother in subtilty, and go beyond him with a trick of wit or cunning? Let no man defraud or oppress his brother in any matter: for the Lord is avenged of all such, 1. Thess. 4.6. The one is called The bread of violence and oppression, Proverbs 4. 17. The other, The bread of deceit.[41]

They are indeed both made of stones, for they still retain their former property, as the event will declare. For though in the beginning such bread be pleasant, Proverb. 20. 17. yet after his mouth is but filled with gravel, Proverb. 20. 17. After which will consequently follow, gnashing of teeth.[42]

Notes:

This section of the sermon begins to consider the first temptation.

“Then Jesus was led up by the Spirit into the wilderness to be tempted by the devil. And after fasting forty days and forty nights, he was hungry. And the tempter came and said to him, “If you are the Son of God, command these stones to become loaves of bread.” But he answered, “It is written, “‘Man shall not live by bread alone, but by every word that comes from the mouth of God.’”” (Matthew 4:1–4, ESV)

We must not think that these were the only temptations which Jesus ever faced. But there are representative temptations. The temptations follow in a pattern which was laid down in the Garden when the Serpent tempted Eve. First, there is the temptation to distrust God. Second, there is the temptation to trust yourself. Third, there is the temptation to full idolatry.

Thus, in the attack, the Devil must begin by striking at our faith.  He does this with Christ by first asking him, are you really the Son of God. That voice you thought you heard 40 days ago? Did you really hear anything? Really? If you are the Son of God, then why are you here in the desert starving to death?

You cannot really trust God to take care of you. That is for certain. But I’ll tell you what, if you are really the Son of God you could certainly do something little like turning these stones into bread.

If Jesus had made bread, would the Devil have left him alone? “Oh, you are the Son of God, my bad.” No. The Devil would have continued to press Jesus to distrust God. The attack at each step was an attack upon trust in God. That is the nature of temptation. It attacks at faith: God is not to be trusted. You can only trust yourself.

This is the critical element of this section of the sermon: Temptation first comes at faith. It seeks to dislodge us from God. The response must be then to focus on our trust of God.

Jesus saw through the temptation and knew what the Devil aimed at: His answer, Man shall live by what God says.

Andrews then turns the matter around and looks at the Devil’s temptation the other direction. The Devil comes to us when we are hungry and he only offers us stones. He says, see if you can eat that? He is not seeking to free us, but to ruin us.

What is the Devil’s means of getting bread? It is not farming and waiting and making bread. It is stealing, oppression, fraud. If we eat such bread, it will turn to gravel in our mouths.

[1] “Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.” (John 20:30–31, ESV)

[2] The three temptations of Satan which are recorded should be understood as a sort of summary of all the temptations Christ suffered.

[3] “So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. But it is not the spiritual that is first but the natural, and then the spiritual. The first man was from the earth, a man of dust; the second man is from heaven. As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.” (1 Corinthians 15:42–49, ESV)

[4] This text has provoked a great deal of confusion over time. Here is an excellent discussion of this text and how Matthew is in fact using Hosea. https://www.gracechurch.org/sermons/10928

[5] “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world—the desires of the flesh and the desires of the eyes and pride of life—is not from the Father but is from the world.” (1 John 2:15–16, ESV)

[6] The Devil was the first to trick (hoodwink) Adam into believing that God did not want Adam to have good. The Devil was thus (falsely) offering Adam sight.

[7] “Nevertheless, with most of them God was not pleased, for they were overthrown in the wilderness. Now these things took place as examples for us, that we might not desire evil as they did. Do not be idolaters as some of them were; as it is written, “The people sat down to eat and drink and rose up to play.”” (1 Corinthians 10:5–7, ESV)

[8] The temptation of Christ follows the same pattern as took place in the Garden. The first move was to assert that God was withholding some good thing. To Eve, the Serpent says that God is withholding the fruit because God does not want Eve to know good and evil. To Christ, the Devil says God is withholding food from you, why don’t you make bread? Second, the Serpent tells Eve you should eat the fruit, it won’t hurt you. It will make you better. To Christ he says, throw yourself down from the temple. You won’t be hurt. Third, the Serpent bring Eve to actually rebel against God. To Christ, the Devil says, just worship me.

[9] Most prior theologians.

[10] Martin Bucer, protestant theologian, 1491 – 1551.

[11] The majority of theologians speak of the temptation to make bread being a temptation to gluttony. But that does not make sense. Why offer bread if it was gluttony. Moreover, the response to a temptation to gluttony is sober self-control. But Jesus does not speak about self-control. Instead, the temptation was to despair of God’s oversight of the world, “Why isn’t God taking better care of you?” Jesus goes to his trust in God, not to he has self-control over hunger.

[12] “Who is it that overcomes the world except the one who believes that Jesus is the Son of God?” (1 John 5:5, ESV)

[13] “And he called the name of the place Massah and Meribah, because of the quarreling of the people of Israel, and because they tested the Lord by saying, “Is the Lord among us or not?”” (Exodus 17:7, ESV)  The people became discontent and did not trust the Lord. And so they asked, Is the Lord among us?

[14] The Devil sought to sway Christ’s faith by saying, Well if you are really the Son of God.

[15] Andrews here makes an interesting observation. When Jesus came up from being baptism a voice from heaven said, “This is my beloved Son.” The observation by Andrews takes the humanity of Jesus seriously. Jesus has spent an impossible time alone in the wilderness. He must be near physical death. The comparison to Moses does not even seem appropriate at this level, because was apparently being supernaturally maintained. This fast level Jesus weak and hungry. Matt. 4:2. At that point, one might begin to wonder, did I really hear that voice?

[16] ““Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat,” (Luke 22:31, ESV)

[17] “Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world.” (1 Peter 5:8–9, ESV)

[18] “For this reason, when I could bear it no longer, I sent to learn about your faith, for fear that somehow the tempter had tempted you and our labor would be in vain.” (1 Thessalonians 3:5, ESV)

[19] If the Devil can cause us to doubt God, our obedience will fail.

[20] The Devil’s argument is not based upon a sound premise. We cannot tell whether we are God’s child merely by looking at our present physical circumstances. Sometimes the most wicked person has a long, profitable life; and the most faithful child becomes a martyr.

[21] Abraham and Isaac each had to flee the land due to famine. Jacob had to flee the potential violence of his brother. By looking at merely their circumstances, one could not necessarily conclude that they were favored by God.

[22] “And he said, “I am the God of your father, the God of Abraham, the God of Isaac, and the God of Jacob.” And Moses hid his face, for he was afraid to look at God.” (Exodus 3:6, ESV)

[23] “They were stoned, they were sawn in two, they were killed with the sword. They went about in skins of sheep and goats, destitute, afflicted, mistreated— of whom the world was not worthy—wandering about in deserts and mountains, and in dens and caves of the earth. And all these, though commended through their faith, did not receive what was promised, since God had provided something better for us, that apart from us they should not be made perfect.” (Hebrews 11:37–40, ESV)

[24] “To the present hour we hunger and thirst, we are poorly dressed and buffeted and homeless,” (1 Corinthians 4:11, ESV)

[25] We are all children of God by adopted. Jesus is Son of God by nature.

[26] “Jacob’s well was there; so Jesus, wearied as he was from his journey, was sitting beside the well. It was about the sixth hour.” (John 4:6, ESV)

[27] “And Jesus said to him, “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.”” (Matthew 8:20, ESV)

[28] It is a useful rhetorical trick to press someone to do something which it appears he must be obligated to do or he will lose his reputation. This permits you to gain a degree of control over the other person.

[29] There is no trick which the Devil does not know.

[30] The Devil, If you were really the Son of God, then you could turn these stones into bread. But being made to play tricks for the Devil is not necessary for Jesus to be the Son of God.

[31] “So the saying spread abroad among the brothers that this disciple was not to die; yet Jesus did not say to him that he was not to die, but, “If it is my will that he remain until I come, what is that to you?”” (John 21:23, ESV)

[32] We should be careful and wise not to respond to every demand of a fool or one who is trying to manipulate us.

[33] Christ engages him in battle.

[34] Christ sees the trap: If he makes the bread, will the Devil leave him alone and admit that he is the Son of God? No. Jesus sees the trap as is shown by his response.

[35] The Devil says, You need bread. God is not going to help you. You have better help yourself. This will then lead to discontent. The examples in the next paragraph show instances of discontent.

[36] If we begin to distrust God, our complaints against God will grow into complete unbelief and rebellion.

[37] When grow to distrust God and rebel, we will turn to serve God’s enemy. It is interesting that turning to God’s enemy we often think ourselves to be serving no one.  As if we were sufficiently clever to avoid the Devil’s scheme.

[38] Since Saul could no longer receive a word from the Lord, he went to see a witch. “Then Saul said to his servants, “Seek out for me a woman who is a medium, that I may go to her and inquire of her.” And his servants said to him, “Behold, there is a medium at En-dor.”” (1 Samuel 28:7, ESV) Saul will learn that he and his son will die the next day.

[39] “For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. Or which one of you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a serpent?” (Matthew 7:8–10, ESV)

[40] Andrews here turns the Devil’s temptation on him and in quite an ironic and funny manner. You want help from the Devil? Here is how the Devil helps: You’re hungry? Here are some stones. See if you can make yourself something to eat. But we don’t eat stones. We make bread from wheat.

[41] The way in which the Devil provides bread is by alchemistry like bread into stones, or deceit, or oppression, or stealing.

[42] “Bread gained by deceit is sweet to a man, but afterward his mouth will be full of gravel.” (Proverbs 20:17, ESV)

The Wonderful Combat, Sermon 2.3

11 Saturday Jun 2022

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III. The Devil is Fearless and Cunning When he Comes to Tempt

Thirdly, he [the Devil] then came to him [Jesus] when he was fasting, which discovers [discloses, demonstrates] the Devil’s desperate [extraordinary] boldness, as also his craftiness , in that he waited his time to stay till he was hungry. Notwithstanding, Christ was newly come from his baptism and was full of the Holy Ghost , and even now in his exercise of mortification, yet had the Devil courage to set upon him. There is no place so holy, nor exercise so good, as can repress his courage, or give a stay to the boldness of his attempts , as we see Mark. 4. 14 . The word is no sooner sown, but Satan comes immediately, and takes it out of their hearts: which must needs be done in the Church, for the word is out, before they be out of the Church : so that he is not afraid of hearing the word, but can abide it well enough, yea, better than many. And though they carry the word out of the Church, he will wait on them home, and choak the word with cares, and riches, and voluptuous living [luxury, ease], like the seed that fell among thorns Luke 8. 14 .

And no more doth the care for the exercise of prayer: for even then immediately after the repetition of forgiveness, when we have made even with all the world, when GOD hath forgiven us, and we others; then does the Devil give us occasion to say, Lead vs not into temptation, as standing by there ready to tempt us.

And as little cares he for the Sacraments: for presently after they had received the Sacrament , and sang the hymn, Christ tells them they shall al be offended in him that night Mat. 26. 31. Thus, we see his courage serves him at all times, nothing is able to quail it .

As this ought not to discourage the children of God, having so faithful an assistant to take their part: so it gives them this caveat, that they be at no time secure, but always to keep sure guard. Saint Bernard in the midst of a Sermon was solicited to vainglory, because he thought he pleased his auditors and the thereupon brake off his speech, and turned it to the Devil saying; Non propter te hoc opus coeptum est; nec propter te, nec in te finitur .

And as he is courageous so is he subtle: for notwithstanding his eager desire, he stayed the fittest time , wherein consists a chief point of wisdom . So when he tempted Eve, he stayed [waited] till her husband was away, and till he could show her the fruit, which was so pleasing to the eye. So when David lay with Bethsheba Uriah’s wife, he tempted him in the evening, and after his sleep, 2. Sam. 11. 2. a very fit time for the purpose. So, when they were asleep, the enemy sowed tares, Matt. 13.

And as he is wary in choosing his time, so is he as cunning in choosing the means, observing the dispositions of men. For wanton and voluptuous men, he hath the daughters of Moab, a bait fit for their humous, whereby to tempt them to idolatry, Num. 25. 1 . For men secure and careless, he hath a net that suffices to throw over them, (2. Tim. 2. 26) & snare them in. For others, that have more care to seek and inquire into things, he hath quills to blow them p, as knowledge, which puffs up, 1. Cor. 8. 1. Yea, even the best things can he make serve for his purpose, and to be occasions of temptations; so that he may find better entertainment, for the good exercises sake that come with him. He will come sometimes shrouded in the necessity of nature, as here; for when a man is hungry, nature requires somewhat to assuage it .

Prayer, no man doubts to be a godly exercise: yet thereby he tempted them that loved to pray in the Synagogues, and make much babbling, and repetition, Matt. 6. 5. 7 . In like sort doth he abuse the name of good counsel, as in Peter to Christ, Matt. 16. 22. who (as a friend) wished him to spare himself, and live out his time.

Thus, can he put on a faire show, the sooner to beguile: & for good reason, for if he should come unmasked in his own likeness he would be rejected; as if Jehoram the king of Israel had come himself without Jehoshaphat, Elisha would not have looked on him so by a good pretence the temptation shrouds & insinuates it self, otherwise, it would not be looked on.

Notes
The way in which the Devil comes to Christ, teaches us something of the nature of temptation. First, if the Devil was not frightened to tempt Christ, he certainly will tempt us. If he was willing to come to Christ when Christ had been publicly affirmed by God at his baptism, we cannot think there is anything we can do or any place we can go where temptation will not seek us out.

If we come to Church, temptation will be there. If we are the Lord’s Table, the Devil will pull up a seat next to us. If we are at prayer, he will be there, too. Even when we pray, we must pray to avoid temptation. Therefore, we must be on guard at all times.

Second, the temptation will be fitted and timed to maximize the likelihood of success. Timing: the temptation will come at a time which it is most likely to be effective. The young man in Proverbs 7 is tempted at night, when no one is watching, and when he is alone. Christ is tempted with food when he is hungry. Temptation will also be matched to the nature of the one being tempted. We are all susceptible to one thing, while we may be immune to another temptation. The Devil studies us to know what will work best.

Thomas Watson writes of this as follows:

He observes the temper and constitution; he lays suitable baits of temptation. Like the husbandman, he knows what grain is proper for the soil. Satan will not tempt contrary to the natural disposition and temperament: this is his policy, he makes the wind and tide go together; that way the natural tide of the heart runs, that way the wind of temptation blows. Though the devil cannot know men’s thoughts, yet he knows their temper, and accordingly he lays his baits. He tempts the ambitious man with a crown, the sanguine man with beauty.

  1. Satan observes the fittest time to tempt in; as a cunning angler casts in his angle when the fish will bite best. Satan’s time of tempting is usually after an ordinance; and the reason is, because then he thinks he shall find us most secure. When we have been at solemn duties, we are apt to think all is done, and we grow remiss, and leave off that zeal and strictness as before; just as a soldier, who after a battle leaves off his armour, not once dreaming of an enemy. Satan watches his time, and, when we least suspect, then he throws in a temptation.

Thomas Watson, A Divine Cordial; The Saint’s Spiritual Delight; The Holy Eucharist; and Other Treatises, The Writings of the Doctrinal Puritans and Divines of the Seventeenth Century (The Religious Tract Society, 1846), 32–33.

The Wonderful Combat, Sermon 2.2

10 Friday Jun 2022

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Part Two

Vers. 3. Then came to him the tempter, &c.

Before we come to the particular temptations, we have four general points to be considered. First, the changing of the Devil’s name, from Devil to Tempter: secondly, that it is said, He came unto him: thirdly, that he came when he was fasting: fourthly, the diversity & order of the temptations.

I. Trial and Temptation[1]

First, in James 1. 13[2] it is said, that God tempts no man; and yet in Deut. 13. 3[3] it appears, that God doth tempt some; we must then make difference between temptations, between God’s temptations, and the Devil’s.

The Devil indeed tempts us, but God (as our English translation has it) “tries” us. The latter is to commend us, Rom. 5:2, or rather that our tribulation may bring forth patience and patience hope, Rom. 5. 3.[4] It makes us know that to be in ourselves, which before we knew not, as we see in Job. So, the Lord proved the Israelites, to see if they loved him or no, Deut. 13. 3. The Devil’s temptation is to know our corruption: for knowing the innocence of Adam, he went about to corrupt him. It is like the Israelites’ proving of manna, to try conclusions. God’s is like the trial of gold, 1 Pet. 1. 7[5] which the oftener it is tried. the purer it waxes [grows, becomes]: the Devil’s like that of manna, which stinks and corrupts by trial. Gods’ is like the trial of the fan, Matt. 3. 12;[6] the Devil’s like that of the sieve, Luke 22. 31[7] which lets go the flour, and keeps the bran.[8]

Notes

Andrews begins his discussion of the temptation with the question of whether God “tries” or “tempts” us. A trial is test designed to do us good, and that comes from God. As Calvin explains, “For when he is tried. He gives a reason for the preceding sentence; for the crown follows the contest. If, then, it be our chief happiness to be crowned in the kingdom of God, it follows, that the contests with which the Lord tries us, are aids and helps to our happiness. Thus the argument is from the end or the effect: hence we conclude, that the faithful are harassed by so many evils for this purpose, that their piety and obedience may be made manifest, and that they may be thus at length prepared to receive the crown of life.” John Calvin, James, electronic ed., Calvin’s Commentaries (Albany, OR: Ages Software, 1998), Jas 1:12.

The references given by Andrews, Romans 5:2-5 and 1 Peter 1:7 demonstrate that the intended outcome of God’s trial of our faith is intended to produce good in us. On this ground we should consider the often misapplied text of Romans 8:28:

“And we know that for those who love God all things work together for good, for those who are called according to his purpose. For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers. And those whom he predestined he also called, and those whom he called he also justified, and those whom he justified he also glorified.” (Romans 8:28–30, ESV) Notice that in verse 19, the good is defined as being “conformed to the image of his Son.”  A similar end is noted in Colossians: “Do not lie to one another, seeing that you have put off the old self with its practices and have put on the new self, which is being renewed in knowledge after the image of its creator.” (Colossians 3:9–10, ESV)

God’s trial are designed to renew us in the image of Christ. The Devils’ temptations are designed to lead us away from God.

II.  The Devil’s Approach, “He came unto him.”

Secondly, the Devil hath two shapes; in the one he tempts and allures (and in that came he now to our Saviour): in the other, he assails us, that is, by assault and violence, Eph. 6. 11[9]. The first is the temptation of hypocrites: Matt. 22. 18, “Shall we pay tribute to Caesar?”[10] The second, of Judas  who in the garden assaulted our Savior, John 6. 70. So, Satan sets on Christ by violence. He came Unto Christ, by casting sparks of fire into him; for he was devoid of any wicked and vain thoughts coming forth of him.

Two ways may a man be tempted: either by doubts arising in our hearts out of us, Luke24. 38[11], or by a sop entering into us. John 13. 27.[12] Christ could not be tempted the first way: for he was devoid of any wicked & vain thoughts coming forth of him. To us the Devil needs bring but a pair of bellows, for he shall find fire within us: but to Christ he was fain to bring fire too.[13]

Notes

In this section, Andrews explains the psychology of temptation in two ways. First, he explains that temptation either comes to us as fraud or force. A temptation can make an appeal to give something we desire. This is common understanding of temptation, you are allured into sin: “For the lips of a forbidden woman drip honey, and her speech is smoother than oil.” (Proverbs 5:3, ESV) Alternatively, we are tempted by being forced or threatened into sin. The demand to worship the idol or being thrown in the furnace would be such a temptation. Daniel 3.

He then explains temptation in terms of doubt and a “sop.” Doubt would roughly correspond to force. In doubt, we do not believe that obedience will yield us some good. John Piper has an interesting discussion of this form of temptation in his book Future Grace. The general idea is that we doubt that obedience will work out for our good. But “sop” does not seem to correspond to fraud. Sop seems to indicate more of permission to engage in the sin.

In his work, Precious Remedies Against Satan’s Devices, Thomas Brooks lays out a number
sops to the conscience, such as it is a “small sin,” or “even David sinned.”  There are a species of fraud, but the fraud concerns the importance of sin, not what the sin will provide (such as pleasure or comfort).

He ends with the final observation that it takes little to turn us to sin. The trouble with temptation is that we are already primed to receive it:

“Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him. Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one. But each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.” (James 1:12–15, ESV)

The combustible material is already there, all that is needed is for the Devil to toss a match:

“Satan with ease puts fallacies upon us by his golden baits, and then he leads us and leaves us in a fool’s paradise. He promises the soul honour, pleasure, profit, &c., but pays the soul with the greatest contempt, shame, and loss that can be. By a golden bait he laboured to catch Christ, Mat. 4:8, 9. He shews him the beauty and the bravery of a bewitching world, which doubtless would have taken many a carnal heart; but here the devil’s fire fell upon wet tinder, and therefore took not. These tempting objects did not at all win upon his affections, nor dazzle his eyes, though many have eternally died of the wound of the eye, and fallen for ever by this vile strumpet the world, who, by laying forth her two fair breasts of profit and pleasure, hath wounded their souls, and cast them down into utter perdition.” 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), 13.

[1] While Andrews says the first section will be on the change of the Devil’s name,  but this section actually contains something other than the Devil’s “name”. This section concerns the concepts of temptation, which is a deliberate leading into sin, and trial, which could result in a sinful response, but does not require a sinful response.

[2] “Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one.” (James 1:13, ESV)  The

[3] “you shall not listen to the words of that prophet or that dreamer of dreams. For the Lord your God is testing you, to know whether you love the Lord your God with all your heart and with all your soul.” (Deuteronomy 13:3, ESV)  The Geneva Bible has “proveth” for testing.

[4] “Through him we have also obtained access by faith into this grace in which we stand, and we rejoice in hope of the glory of God. Not only that, but we rejoice in our sufferings, knowing that suffering produces endurance, and endurance produces character, and character produces hope, and hope does not put us to shame, because God’s love has been poured into our hearts through the Holy Spirit who has been given to us.” (Romans 5:2–5, ESV)

[5] “In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith—more precious than gold that perishes though it is tested by fire—may be found to result in praise and glory and honor at the revelation of Jesus Christ.” (1 Peter 1:6–7, ESV)

[6] “His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire.”” (Matthew 3:12, ESV) “WINNOW—Corn was winnowed, (1.) By being thrown up by a shovel against the wind. As a rule this was done in the evening or during the night, when the west wind from the sea was blowing, which was a moderate breeze and fitted for the purpose. The north wind was too strong, and the east wind came in gusts. (2.) By the use of a fan or van, by which the chaff was blown away (Ruth 3:2; Isa. 30:24; Jer. 4:11, 12; Matt. 3:12).” M. G. Easton, Illustrated Bible Dictionary and Treasury of Biblical History, Biography, Geography, Doctrine, and Literature (New York: Harper & Brothers, 1893), 694.

[7] ““Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat,” (Luke 22:31, ESV)

[8] “While Simon is addressed, it is clear that Satan has the whole band of disciples in view. “Asked for you all” makes best sense in connection with the kind of image of Satan that is found in Job 1–2: Satan needs God’s permission to bring the kind of difficulties upon people that, he (Satan) hopes, will reveal their lack of integrity in their devotion to God. As in Job, God is understood to have given his permission for the trial. The imagery of sieving is used of this trial: the Satanic attack will sort between the wheat and the rubbish (since a double sieving process was used, it is uncertain whether the grain should be pictured as retained by the sieve or as let through). The sifting image may be dependent upon Amos 9:9.” John Nolland, Luke 18:35–24:53, vol. 35C, Word Biblical Commentary (Dallas: Word, Incorporated, 1993), 1072.

[9] “Put on the whole armor of God, that you may be able to stand against the schemes of the devil.” (Ephesians 6:11, ESV)

[10] “Then the Pharisees went and plotted how to entangle him in his words. And they sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are true and teach the way of God truthfully, and you do not care about anyone’s opinion, for you are not swayed by appearances. Tell us, then, what you think. Is it lawful to pay taxes to Caesar, or not?” But Jesus, aware of their malice, said, “Why put me to the test, you hypocrites? Show me the coin for the tax.” And they brought him a denarius. And Jesus said to them, “Whose likeness and inscription is this?” They said, “Caesar’s.” Then he said to them, “Therefore render to Caesar the things that are Caesar’s, and to God the things that are God’s.” When they heard it, they marveled. And they left him and went away.” (Matthew 22:15–22, ESV) The goal of this trial was to put Jesus into political conflict, “Actually, their partnership is more apparent than real. No matter which position Jesus takes regarding paying taxes to Caesar, He is bound to offend one of these groups or the other. The Pharisees hate the Roman tax; the Herodians are in favor of it since Roman money keeps the puppet king on his throne. So Jesus cannot win, it seems. Whichever answer He gives, they think, will mark Him as either a revolutionary (thus pleasing the Pharisees on this issue) or as submissive to Rome and Herod (thus incurring the Pharisees’ wrath as much as the Herodians’ pleasure).” LeRoy Lawson, Matthew: Unlocking the Scriptures for You, Standard Bible Studies (Cincinnati, OH: Standard, 1986), 265–266.

[11] “And he said to them, “Why are you troubled, and why do doubts arise in your hearts?” (Luke 24:38, ESV)

[12] “So that disciple, leaning back against Jesus, said to him, “Lord, who is it?” Jesus answered, “It is he to whom I will give this morsel of bread when I have dipped it.” So, when he had dipped the morsel, he gave it to Judas, the son of Simon Iscariot. Then after he had taken the morsel, Satan entered into him. Jesus said to him, “What you are going to do, do quickly.”” (John 13:25–27, ESV) A “sop” is both the actual soaked bread as well as something given to pacify another.  It seems to be mean that temptation works by offering something desirable.

[13] A fire which could flame up into sin is already within us. Therefore, the Devil needs to merely add a breeze and fire will explode. But with Christ, there was no fire to begin with. The Devil would need to bring the fire as well as the bellows.

The Wonderful Combat, Sermon 1.5

30 Saturday Apr 2022

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IV. [The Temptation]

The fourth point is the end, that is, the conflict, as it concerns Christ, insomuch that he was led to be tempted. In which temptation Augustine saith, Habemus & quod credentes veneremur, & quod videntes imitamur: [That which we have and which we believe we adore; that which we see, we practice] There be two things for faith to adore, and two things for imitation to practice.

First for faith[1], that the temptations of Christ, have sanctified temptations unto us[2]: that whereas before they were curses, like unto hanging on a tree[3]; now, since Christ hath been both tempted and hanged on a tree, they be no longer signs and pledges of God’s wrath, but favors. A man may be the child of GOD notwithstanding, and therefore he is not to receive a discouragement by any of them.[4]

Secondly[5], besides the sanctifying, it is an abatement[6], so that now when we are tempted, they have not the force they had before: for now, the serpent’s head is bruised, so that he is now nothing so strong (as he was) to cast his darts.[7] Also, the head of his darts are blunted, 1. Cor. 15. 55 Death, where is thy sting? Hell, where is thy victory?[8]

 For as his death and resurrection had a mortifying force against the old man[9], and a quickening force toward the new man[10]: so hath his temptation a dulling force to the Devil and a strengthening force to us.

For our life and imitation, there are also two.

First, Compassion: for Christ knowing in what sort we were tempted, as having felt by experience, both how strong the assaulting was, Psa. 118. 13[11], who thrust sore[12] at him that he might fall; & how feeble our nature is to make resistance[13], be nothing but dust, Psalm. 103. 14[14] he is moved thereby to lay away severity[15], and to put on the bowels of compassion[16]. So that Now we have not a high Priest which cannot be tempted with our infirmities, but was tempted in like sort, Heb. 4. 15. So we, (which were before stony judges, and too rough [difficult] for physicians) ought in like sort (having been tempted ourselves) to look upon others defects with a more passionate regard.[17]

The second thing we are to imitate, Christ is our fellow-helper in all our necessities and temptations; who, as he shows us his [the Devil’s] sleights and darts, Eph. 4. 14[18] so he teaches us how to avoid them. This is no small comfort to us, when we consider that he [Christ] is with us, and will be till the end of the world, Matt. 28. 20[19] who hath overcome the world, John 16. 33[20] and the devil: If any temptation happen, that he will bear us out, we may be of good cheer.[21] This was it that did so animate Job, Do thou but take my part, and who shall touch me? Job 17. 3. When as both Christ and we draw together in one yoke, Matt. 11. 29 what can hurt us?[22]

Yet if we be afraid for that we see the enemy coming; let us call for the help of our assistant, and as it is said in Psal. 68. 1 we shall see God will arise, and his enemies shall be scattered: they shall vanish like smoke, and melt like way. When they are ready to attach us[23], let us say, Save me O God, for the waters are entered even into my soul. Psalm 69. 1. When we are feeble, then let us say with Ezekiel, O Lord it hath oppressed me, comfort me, Ezek. 38. 14. Or though they have wounded us, let vs say with David, Bring out thy spear, and stop the way against them that persecute me. Psalm. 35. 3. Say yet to my soul, I am thy salvation. So that we have not only an example, but a comfort too.

Notes

What can we take away from a knowledge that Christ was tempted? First, he proposes two points for us to “adore”: (1) We need not look upon a trial or temptation as proof of God’s displeasure or even our sin. Christ was tempted by the Devil himself, and he was brought to the temptation by the Holy Spirit. Since that is true, we can conclude, reasoning from the greater to the lesser, and reasoning from the fact that Christ is our Savior and representative, we can conclude that trials and temptations have a different purpose for us than punishment or God’s displeasure.

(2) The fact of Christ’s work has limited the power of temptation. This happens in two ways. (a) There has been a subjective transformation of us. We are different because our “old man” has been put to death with Christ:

5 For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. 6 We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7 For one who has died has been set free from sin.

Romans 6:5–7 (ESV). (b) The Devil himself has suffered a mortal wound by the life, death, and resurrection of Christ:

Whoever makes a practice of sinning is of the devil, for the devil has been sinning from the beginning. The reason the Son of God appeared was to destroy the works of the devil.

1 John 3:8 (ESV).

Second, there are two things for us to do. (1) Look upon others with compassion when we see them in their weakness and distress. Here is the argument: (a) Christ is compassionate to those who are tempted. (b) We are to imitate Christ. (c) Therefore, we are to be compassionate to those in temptation.

The first premise of this argument comes from two passages in Hebrews:

14 Since therefore the children share in flesh and blood, he himself likewise partook of the same things, that through death he might destroy the one who has the power of death, that is, the devil, 15 and deliver all those who through fear of death were subject to lifelong slavery. 16 For surely it is not angels that he helps, but he helps the offspring of Abraham. 17 Therefore he had to be made like his brothers in every respect, so that he might become a merciful and faithful high priest in the service of God, to make propitiation for the sins of the people. 18 For because he himself has suffered when tempted, he is able to help those who are being tempted.

Hebrews 2:14–18 (ESV). And:

14 Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. 15 For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. 16 Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.

Hebrews 4:14–16 (ESV). This compassion of Christ is grounded in his knowledge of our weakness, being but dust.

The second premise can be found through-out the NT:

21 For to this you have been called, because Christ also suffered for you, leaving you an example, so that you might follow in his steps.

1 Peter 2:21 (ESV)

The conclusion follows from the first two premises.

(2) We also are given an example of who to navigate and pass beyond trials and temptations of this world, because we have the example of Christ. We also know that Christ has not merely left us an example to follow; but he also will walk through the trials with us. And in that we can have good courage.

[1] By faith, Andrews means that this knowledge is an encouragement to and a strengthening of our faith. We have greater understanding and thus greater hope.

[2] By “sanctified,” Andrews means that Christ having undergone temptation in human flesh has now transformed the nature of temptation which suffered by those who believe in and are united to Christ.

[3] Galatians 3:10–13 (ESV) “10 For all who rely on works of the law are under a curse; for it is written, “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” 11 Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.” 12 But the law is not of faith, rather “The one who does them shall live by them.” 13 Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree”—” Paul is quoting Deuteronomy 21:22–23 (ESV) 22 “And if a man has committed a crime punishable by death and he is put to death, and you hang him on a tree, 23 his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God. You shall not defile your land that the Lord your God is giving you for an inheritance.” This an interesting curse, because (1) the curse is not based upon the conduct of the man condemned; it is passive; and (2) the curse defiles the land. This is the reason that the Jews requested Pilate to not allow the bodies to stay on the cross overnight. John 19:31

[4] To be tempted, does not mean that God is displeased with us. Therefore, we need not be discouraged if we are tempted.

[5] Here is a further encouragement to our faith.

[6] The power of sin is limited due to Christ having gone through temptation.

[7] Andrews argues here that we are better able to withstand temptation, because Satan is no longer as strong as before Christ conquered him on the cross. Colossians 2:15 (ESV) “He disarmed the rulers and authorities and put them to open shame, by triumphing over them in him.” The bruising of the Serpent’s head is a reference to Genesis 3:14–15 (ESV)

14 The Lord God said to the serpent,

                        “Because you have done this,

cursed are you above all livestock

and above all beasts of the field;

                        on your belly you shall go,

and dust you shall eat

all the days of your life.

            15          I will put enmity between you and the woman,

and between your offspring and her offspring;

                        he shall bruise your head,

and you shall bruise his heel.”

“To cast his dart”: this is a reference to Ephesians 6:16 (ESV) “In all circumstances take up the shield of faith, with which you can extinguish all the flaming darts of the evil one.”

[8] The 15th chapter of 1 Corinthians concerns the doctrine of the resurrection, moving from Jesus’ resurrection to the resurrection of those found in him. If death has been conquered by the Resurrection, then it’s sting has been removed.

1 Corinthians 15:51–55 (ESV)

51 Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we shall be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. 54 When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

                        “Death is swallowed up in victory.”

            55          “O death, where is your victory?

O death, where is your sting?”

[9] Puts to death our life prior to the knowledge of God. Calvin comments:

That our old man, etc. The old man, as the Old Testament is so called with reference to the New; for he begins to be old, when he is by degrees destroyed by a commencing regeneration. But what he means is the whole nature which we bring from the womb, and which is so in capable of the kingdom of God, that it must so far die as we are renewed to real life. This old man, he says, is fastened to the cross of Christ, for by its power he is slain: and he expressly referred to the cross, that he might more distinctly show, that we cannot be otherwise put to death than by partaking of his death. For I do not agree with those who think that he used the word crucified, rather than dead, because he still lives, and is in some respects vigorous. It is indeed a correct sentiment, but not suitable to this passage. The body of sin, which he afterwards mentions, does not mean flesh and bones, but the corrupted mass; for man, left to his own nature, is a mass made up of sin.

John Calvin, Romans, electronic ed., Calvin’s Commentaries (Albany, OR: Ages Software, 1998), Ro 6:6.

[10] Romans 6:5–11 (ESV) “5 For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. 6 We know that our old self was crucified with him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin. 7 For one who has died has been set free from sin. 8 Now if we have died with Christ, we believe that we will also live with him. 9 We know that Christ, being raised from the dead, will never die again; death no longer has dominion over him. 10 For the death he died he died to sin, once for all, but the life he lives he lives to God. 11 So you also must consider yourselves dead to sin and alive to God in Christ Jesus.”

[11] Psalm 118:12–13 (ESV)

            12          They surrounded me like bees;

they went out like a fire among thorns;

in the name of the Lord I cut them off!

            13          I was pushed hard, so that I was falling,

but the Lord helped me.

[12] “Sore” is an adverb which intensifies the previous action: to be “sore afraid” is to be very afraid. To “thrust sore” means to strike/thrust with great strength.

[13] In our own natural human strength, we are quite week and would not be able to resist.

[14] Psalm 103:13–14 (ESV)

13    As a father shows compassion to his children,

so the Lord shows compassion to those who fear him.

14    For he knows our frame;

he remembers that we are dust.

[15] Since Christ knows how week we are, being but dust, he takes away the strength of temptation and turns to us with compassion.

[16] Compassion being associated with our guts, our insides. We would more likely make a reference to the “heart,” although we do speak about a “gut instinct” or “gut hunch”.

[17] If Christ can be compassionate with us, when we he sees our weakness in temptation; so, also, we should be far more compassionate with the weakness of others.

[18] Ephesians 4:14 (ESV)  “so that we may no longer be children, tossed to and fro by the waves and carried about by every wind of doctrine, by human cunning, by craftiness in deceitful schemes.”

[19] Matthew 28:18–20 (ESV) “And Jesus came and said to them, ‘All authority in heaven and on earth has been given to me. 19 Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all that I have commanded you. And behold, I am with you always, to the end of the age.’”

[20] John 16:25–33 (ESV) ‘’I have said these things to you in figures of speech. The hour is coming when I will no longer speak to you in figures of speech but will tell you plainly about the Father. 26 In that day you will ask in my name, and I do not say to you that I will ask the Father on your behalf; 27 for the Father himself loves you, because you have loved me and have believed that I came from God. 28 I came from the Father and have come into the world, and now I am leaving the world and going to the Father.’

“29 His disciples said, ‘Ah, now you are speaking plainly and not using figurative speech! 30 Now we know that you know all things and do not need anyone to question you; this is why we believe that you came from God.’ 31 Jesus answered them, ‘Do you now believe? 32 Behold, the hour is coming, indeed it has come, when you will be scattered, each to his own home, and will leave me alone. Yet I am not alone, for the Father is with me. 33 I have said these things to you, that in me you may have peace. In the world you will have tribulation. But take heart; I have overcome the world.’”

[21] If we suffer a temptation, but know that while we are in the trial/temptation Christ is with us and will sustain through the temptation, we can bear it with a good spirit.

[22] Matthew 11:25–30 (ESV)  “At that time Jesus declared, ‘I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; 26 yes, Father, for such was your gracious will. 27 All things have been handed over to me by my Father, and no one knows the Son except the Father, and no one knows the Father except the Son and anyone to whom the Son chooses to reveal him. 28 Come to me, all who labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light.’”

[23] When it appears our enemy will overtake us.

The Wonderful Combat, Sermon 1.4

28 Thursday Apr 2022

Posted by in Lancelot Andrews

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III. [Jesus was Led by the Spirit]

Thirdly, we are to consider the leader, He was led by the Spirit. In which we are to note five things: not making any question, but that it was the good Spirit, for so it appears in Luke. 4. 1.[1]

First, that the state of a man regenerate by baptism[2], is not a standing still, Matt. 20. 6. He found others standing idle in the marketplace, and he said to them, Why stand ye idle all day?[3] We must not only have a mortifying and reviving, but a quickening[4] and stirring spirit. 1. Cor. 15. 45[5] which will move us, and cause us to proceed: we must not lie still like lumps of flesh, laying all upon Christs shoulders, Phil. 3. 16[6] we must walk forwards, for the kingdom of God consists not in words, but in power, 1. Cor. 4. 19.[7]

Secondly, as there must be a stirring, so this stirring must not be such, as when a man is left to his own voluntary or natural motion: we must go according as we are lead. For having given ourselves to God, we are no longer to be at our own disposition or direction: whereas before our calling, we were Gentiles, and were carried into errors, 1. Cor. 12. 2[8] we wandered up & down as masterless or careless, or else gave heed to the doctrine of devils, 1. Tim. 4.1[9] or else led with divers [various] lusts, 2. Tim. 3. 6.[10] But now being become the children of God, we must be led by the Spirit of God: for so many as be the sons of God, are led thereby, Rom. 8. 14.[11] We must not be led by the Spirit, whence the Revelation came Matt. 16. 22. from whence revelations of flesh and blood do arise: but by the Spirit from whence the voice came, This is my beloved son, in whom I am well pleased.[12] It came not by the Spirit that minister’s wise counsel, but by that which came down upon them.

Thirdly, the manner of leading, is described to be such a kind of leading when a ship is loosed from the shore, as Luke. chapter 8. verse. 22. it is called launching forth: so, in the eighteenth chapter of the Acts, the 31. verse, Paul is said to have sailed forth.

The Holy Ghost driving us, is compared to a gale [blowing, not storm] of wind, John 3. 8[13] which teaches us, that as when the wind blows, we must be ready to hoist up sail: so must we make vs ready to be led by the spirit. Our hope is compared to an anchor, Heb. 6. 19. which must be hailed up to us; and our faith to the sail, we are to bear as great a sail as we can. We must also look to the closeness of the vessel, which is our conscience: for if we have not a good conscience, we may make shipwreck of faith, religion, and all, 1. Tim., 1. 19. And thus are we to proceed in our journey towards our Country, the spiritual Jerusalem, as it were sea-faring men. Acts. 20. 22. Now behold I go bound in spirit to Jerusalem: to which journey the love of Christ must constrain vs. 2. Cor. 5. 14.[14]

Fourthly, that he was led to be tempted. His temptation therefore came not by chance, nor as Job chap 5. vers. 6. speaks, out of the dust, or out of the earth, nor from the devil, for he had no power without leave, not only over Job’s person, Job. 1. 12. but not so much as over his goods, verse 14.[15] He had no power of himself so much as over the hogs of the Gergashites, who were profan, Matt. 8. 31.[16]

Hence gather we this comfort, that the Holy Ghost is not a stander by (as a stranger) [one who merely stands without responding] when we are tempted, Tanquam otiosus spectator [as if he were an idle spectator] but he leads us by the hand, and stands by as a faithful assistant, Esay chapter 4. verse. 13. He makes an issue out of [is concerned about] all our temptations, and will not suffer us to be tempted above our strength, 1. Cor. Chap. 10. vers. 13.[17] And he turns the work of sin, and of the devil too, unto our good, Ro. 8. 28.[18] So that all these shall make us more wary after to resist them: and hell, by fearing it, shall be an occasion unto us, to avoid that might bring vs to it: and so they shall all be fellow-helpers to our salvation.

[How might they be good?]

So that temptations, whether

[1] they be (as the fathers call them) rods to chasten us for sin committed,

[2] or to try and sift us, Mat. 3. 12. and so to take away the chaff, the fan is in the Holy Ghost’s hand:

[3] or whether they be sent to buffet us against the prick of the flesh, 2. Cor. 12. 7,[19]

[4]or whether they be as matters serving for our experience, not only for ourselves, that we may know our own strength, Rom. 5. 3. and to work patience in us:

[5] but to the devil also, that so his mouth may be stopped, as in Job 2. 3. Hast thou marked my servant Job, how upright he is, and that in all the world there is not such a one?

Howsoever they be, the Devil has not the rod or chain in his hands, but the Holy Ghost to order them, as may best serve for his glory and our good: and as for the devil, he binds him fast, Rev. 20. 2.[20]

Fifthly, by the Greek word here used, is set forth the difference between the temptations of the Saints, and reprobates. In the Lord’s Prayer one petition is, Lead vs not into temptation: but there, the Word imports [carries] another manner of leading, than is here meant. We do not there pray against this manner of leading here, which is so to lead us, as to be with us, and to bring us back again, Heb. 13. 20[21] but we pray there, that he would not cast or drive us into temptations; and when we are there, leave vs, by withdrawing his grace and Holy Spirit, as he doth from the reprobate and forsaken.

Notes

In this section, Andrews considers the clause from Mathew 4:1, that Jesus was “led by the Spirit” into the wilderness. From this he draws a series of conclusions.

First, the Spirit which the believer receives is a Spirit which brings about change and movement. Jesus was led, but we too are put into motion.

Second, we are being led: the Spirit has now taken control: “we are no longer to be at our own disposition or direction.” Before, we were led about by our own passions. But if we now are God’s we are led by the Spirit: Romans 8:14 (ESV) “For all who are led by the Spirit of God are sons of God.”

Third, as such, we are like ships which are blown by the wind. He takes this from the analogy of the Spirit to the wind (the two words are the same in Greek) in John 3. From this he draws out the analogy to the a “shipwreck of our faith” if we defile and refuse our conscience.

Fourth, being led out to be tempted is not a whole evil, because God uses all things for God. To be tempted and tried may prove to be (1) correction for our past sin; (2) a trial which takes sin away from us (sifting us like wheat to remove the chaff and leave the grain); (3) it may be a trouble which protects us from further sin by making us humble; (4) we may be humbled by learning our limitations and dependence; (5) it may even be a rebuke to Devil, as it was in the case of Job.

[1] Luke 4:1 (ESV) “And Jesus, full of the Holy Spirit, returned from the Jordan and was led by the Spirit in the wilderness.”

[2] Article 27 of the Church of England respecting baptism provides as follows: “Baptism is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or New-Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of the forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God.”

[3] The text cited refers to a parable of Jesus; the language as cited has no direct application to Andrews’ argument. Here he is using the reference as an illustration, not as evidence.

[4] To be “quick” is to be alive and moving. To “quicken” is to make alive, restore life.

[5] 1 Corinthians 15:44–46 (ESV) “44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. 46 But it is not the spiritual that is first but the natural, and then the spiritual.”

[6] Andrews’ argument in this place is better understood and supported if we look to more of the context for v. 16:

Philippians 3:14–16 (ESV) “14 I press on toward the goal for the prize of the upward call of God in Christ Jesus. 15 Let those of us who are mature think this way, and if in anything you think otherwise, God will reveal that also to you. 16 Only let us hold true to what we have attained.”

[7] 1 Corinthians 4:19 (ESV) “But I will come to you soon, if the Lord wills, and I will find out not the talk of these arrogant people but their power.”

[8] 1 Corinthians 12:2 (ESV)  “You know that when you were pagans you were led astray to mute idols, however you were led.”

[9] 1 Timothy 4:1 (ESV) “Now the Spirit expressly says that in later times some will depart from the faith by devoting themselves to deceitful spirits and teachings of demons.”

[10] 2 Timothy 3:6 (ESV) “For among them are those who creep into households and capture weak women, burdened with sins and led astray by various passions.” Rather than “various passions,” the Geneva has “divers lustes”.

[11] Romans 8:14 (ESV)  “For all who are led by the Spirit of God are sons of God.”

[12] Matt. 3:16.

[13] John 3:8 (ESV) “The wind blows where it wishes, and you hear its sound, but you do not know where it comes from or where it goes. So it is with everyone who is born of the Spirit.”

[14] 2 Corinthians 5:14 (ESV) “For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died.”

[15]In the first chapter of Job, Satan accuses Job of serving God only for receiving material rewards. He asks and receives power to cause Job injury. First, he is granted power only over such things as around Job. Second, he is granted the power to afflict Job’s body – but not kill him.  Andrews also alludes to:

Job 5:6–7 (ESV)

            6           For affliction does not come from the dust,

nor does trouble sprout from the ground,

            7           but man is born to trouble

as the sparks fly upward.

[16] After Jesus casts out the Legion of demons from the man, the demons go into a nearby herd of hogs. Matthew 8:31 (ESV) “And the demons begged him, saying, ‘If you cast us out, send us away into the herd of pigs.’”

[17] 1 Corinthians 10:13 (ESV)  “No temptation has overtaken you that is not common to man. God is faithful, and he will not let you be tempted beyond your ability, but with the temptation he will also provide the way of escape, that you may be able to endure it.”

[18] Romans 8:28–29 (ESV)  “28 And we know that for those who love God all things work together for good, for those who are called according to his purpose. 29 For those whom he foreknew he also predestined to be conformed to the image of his Son, in order that he might be the firstborn among many brothers.”

[19] 2 Corinthians 12:7–10 (ESV) “7 So to keep me from becoming conceited because of the surpassing greatness of the revelations, a thorn was given me in the flesh, a messenger of Satan to harass me, to keep me from becoming conceited. 8 Three times I pleaded with the Lord about this, that it should leave me. 9 But he said to me, “My grace is sufficient for you, for my power is made perfect in weakness.” Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. 10 For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong.”

[20] Revelation 20:2 (ESV) “And he seized the dragon, that ancient serpent, who is the devil and Satan, and bound him for a thousand years.”

[21] Hebrews 13:20 (ESV) “Now may the God of peace who brought again from the dead our Lord Jesus, the great shepherd of the sheep, by the blood of the eternal covenant.”

The Wonderful Combat, Sermon 1.2

23 Saturday Apr 2022

Posted by in Lancelot Andrews

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Text:

Our Savior makes this question, Matth. 11. 7. upon their going out to see John [the] Baptist, What went ye out to see? As if he should have said, They would have never gone out into the wilderness, except it had been to see some great and worthy matter: and behold a greater and a worthier matter hear[1]. If there be any thing in the wilderness worthy the going out to behold, this is a matter much [more] worthy of it.

Or if there be any matter worthy the hearing, it is worthy our attention to hear; not Michael the Archangel disputing about the body of Moses with the devil Jude 9,[2] but our own matter, argued by two such cunning adversaries; to see the combat betwixt

our grand enemy,

            who goes about like a roaring lion seeking to devour,[3]

versus our Arch-duke: for so he is called, Heb. 12. 2[4]

to see our King of old, Psalm. 74. 12;[5] the pawn [the thing given in pledge of future action] of our inheritance, and our Prince of new [our new Prince],

or Prince by usurpation[6],

[versus] the Prince of this world, John 14. 30[7]

 enter the lists [assigned to battle] together;

to see the wisdom of the new Serpent[8],

match the craftiness and subtilty of the old serpent, Rev. 12. 9.[9]

to see the Lion of the Tribe of Judah[10]

combatting with the roaring lion, 1. Pet. 5. 8.

If anything be worthy the sight, it is this.

Though there should come no profit to us by the victory, yet were it worth the sight, in this respect, only to behold how these Champions [combatants] behave themselves; that so we may be warned beforehand, by seeing the strength of our Adversary: and that also seeing the manner of his fight, and of our Savior’s defense, we may be instructed how to arm ourselves, and how to war accordingly.

For let us be sure, that since the Devil spared not to tempt our Savior,

he will be much more bold with us:

If he have done this to the green tree,

            what will become of the dry? Luke 23. 31.[11]

If he have sought our overthrow in Christ,

            how much more will he do it in ourselves?

If our days here be but as the days of an hireling, Iob. 7. 1[12].

& our whole life be but as a continual warfare, 2. Tim. 2. 4.[13]

            then is it behooveful for us [it behooves us] to have some intelligence [information about, like military intelligence] of our enemies forces & drifts [movements, tricks]

 It is said, his darts are fiery, Eph. 6. 16. Here we may see the manner of his casting them, that so Satan should not circumvent vs, 2. Cor. 2. 11[14]. Let us mark how our Savior wards [protects, prevents, “ward-off”] and defends himself, that so we may be armed with the same mind, 1. Pet. 4. 1. Let us therefore go out into the wilderness to see it.

Comment:

 This section makes an interesting rhetorical movement: it is a call for the hearer (or reader as we are) to come out to the wilderness to see this battle. The first elements is Jesus’ question: Why did you go out to see John the Baptist in the wilderness? It must have been something very important to go out to the wilderness. Well, I am before you, and to see me is even more important. Thus, it is good to go even to the wilderness to see Jesus.

And here is something “wonderful” (to take the sermon title) to see: a Combat between the Arch Fiend and Christ. Then, in a series of contrasting titles taken from Scripture he sets out the combatants. It is our new Prince set out against the Prince of this World.

Andrews uses the word “lists” to describe their conflict. This alludes to “trial by combat” where a point is provided by contest. This is described here: https://chaucer.fas.harvard.edu/pages/trial-combat

In Andrews’ time, the procedure would have been already past tense. While there might be a duel, it was a private affair. Trial by combat is an official governmental act involving combatants contesting the truth of a proposition. I imagine that such language would have sounded “romantic”, similar as it might to us. But this battle would be of cosmic proportions.

This leads to the conclusion: If anything is worthy of our attention, surely this battle has the merit to engage our attention.

He then offers a second reason: this of self-interest. The adversary who fought with “our Savior” will have no hesitation to attack us. So rather than the participant in an honorable trial by combat, this monster is a marauder who could attack us at any time. Since this danger is personal, and will come, we would be wise to prepare to defend ourselves.

He lays out this argument by means of a series if-then statements:

If he attacked Jesus, he will attack us. This is stated in three different ways. He then concludes with the proposition that our life is promised to be one of weary warfare. Therefore, it will be wise to prepare for the battle which will come.

[1] When Jesus asks What do you go out to see in the wilderness; that is, when you went out to see John the Baptist, why did you go? It must have been something quite important to you to do this thing.

[2] Jude 9 (ESV) “But when the archangel Michael, contending with the devil, was disputing about the body of Moses, he did not presume to pronounce a blasphemous judgment, but said, ‘The Lord rebuke you.’”

[3] 1 Peter 5:8–9  “Be sober-minded; be watchful. Your adversary the devil prowls around like a roaring lion, seeking someone to devour. 9 Resist him, firm in your faith, knowing that the same kinds of suffering are being experienced by your brotherhood throughout the world.”

[4] I’m not sure of his reference here: The word “Duke” is not used of Jesus in the Geneva Bible, and the Greek of Hebrews 12:2 would not support such a translation.  Hebrews 12:2 (ESV)  “looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.”

[5] Psalm 74:12 (ESV)

            Yet God my King is from of old,

working salvation in the midst of the earth.

[6] By destroying the works of the devil.

12 The reference in the original was to John 4:30, but it was plainly a reference to 14:30, (ESV), “I will no longer talk much with you, for the ruler of this world is coming. He has no claim on me.” The Geneva Bible has “prince” for “ruler”.

[8] This is an interesting rhetorical move by Andrews. Jesus says that we are to be as wise as serpents, Matthew Matthew 10:16 (ESV) “Behold, I am sending you out as sheep in the midst of wolves, so be wise as serpents and innocent as doves.” In context, Jesus is preparing his disciples for the conflict they will face in the world.

[9] Revelation 12:9 (ESV)  “And the great dragon was thrown down, that ancient serpent, who is called the devil and Satan, the deceiver of the whole world—he was thrown down to the earth, and his angels were thrown down with him.”

[10] Revelation 5:5 (ESV)  “And one of the elders said to me, ‘Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.’”

[11] Luke 23:29–31 (ESV) “29 For behold, the days are coming when they will say, ‘Blessed are the barren and the wombs that never bore and the breasts that never nursed!’ 30 Then they will begin to say to the mountains, ‘Fall on us,’ and to the hills, ‘Cover us.’ 31 For if they do these things when the wood is green, what will happen when it is dry?’”

[12] Job 7:1 (ESV) “Has not man a hard service on earth,

      and are not his days like the days of a hired hand?”

[13] Paul is providing Timothy with a series of analogies as to why he should dedicate himself to the service of ministry without distraction. One of the analogies is to a soldier: 2 Timothy 2:4 (ESV)   “No soldier gets entangled in civilian pursuits, since his aim is to please the one who enlisted him.” Andrews turns the analogy in a different direction and says our life is one of being a soldier. Thus, the image from Paul becomes a suggestion for his point.

[14] 2 Corinthians 2:11 (Geneva) “Lest Satan shulde circumuent us: for we are not ignorant of his enterprises.”

2 Corinthians 2:11 (ESV)  “so that we would not be outwitted by Satan; for we are not ignorant of his designs.”

Thomas Manton, The Temptation of Christ, Sermon 1.a

08 Tuesday Dec 2020

Posted by in Matthew, Thomas Manton, Uncategorized

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SERMON I

Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil.—

Matt. 4.1

Jesus Tempted, Giovanni Battista

The first step in exegesis is an examination of the grammatical/logical elements of the text:

This scripture giveth us the history of Christ’s temptation, which I shall go over by degrees.

In the words observe:—

1. The parties tempted and tempting. The person tempted was the Lord Jesus Christ. The person tempting was the devil.

2. The occasion inducing this combat, Jesus was led up of the Spirit.

3. The time, then.

4. The place, the wilderness.

Following this outline of the elements, he proposes an observation of what is to be learned from the text:

From the whole observe:—

Doct. The Lord Jesus Christ was pleased to submit himself to an extraordinary combat with the tempter, for our good.

Next he provides the elements of his sermon, which will be both an examination of the elements and an exhortation based upon the same:

1. I shall explain the nature and circumstances of this extraordinary combat.

2. The reasons why Christ submitted to it.

3. The good of this to us.

Now the examination:

I. The circumstances of this extraordinary combat. And here—

Manton looks at the Who, What, How, When

A. The persons combating—Jesus and the devil, the seed of the woman and the seed of the serpent. It was designed long before. Gen.3:15 ….

B. The manner of the combat. It was not merely a phantasm, that Christ was thus assaulted and used: no, he was tempted in reality, not in conceit and imagination only. It seemeth to be in the spirit, though it was real; as Paul was taken up into the third heaven, whether in the body or out of the body we cannot easily judge, but real it was. I shall more accurately discuss this question afterwards in its more proper place.

He emphasizes that this was a historical reality. Even though it involved at one non-physical being (the Devil), we should not consider spiritual engagements as less real. Next he considers, how did this come about:

C. What moved him, or how was he brought to enter into the lists [who arranged for this combat to take place] with Satan? He was ‘led by the Spirit,’ meaning thereby the impulsion and excitation of the Holy Spirit, the Spirit of God. Luke 4:1.

From this, Manton draws a deduction: 

He did not voluntarily put himself upon temptation, but, by God’s appointment, went up from Jordan farther into the desert.

At this point, Manton begins to draw a lesson. He presumes that the life of Jesus is exemplary for the conduct of our life. This is consistent with Peter’s teaching that Jesus’ conduct [at the passion] is exemplary for our life. 1 Peter 2:21. Paul writes that we are being conformed into the image of Jesus. Col. 3:10. Paul applies this in particular to our response to difficulties. Rom. 8:28-29. And so, Manton’s application in this manner is warranted. 

We learn hence:—

1. That temptations come not by chance, not out of the earth, nor merely from the devil; but God ordereth them for his own glory and our good.

He then provides examples, Job 1:12; Luke 22:31; Matt. 8:31

If we be free, let us bless God for it, and pray that he would not ‘lead us into temptation:’ if tempted, when we are in Satan’s hands, remember Satan is in God’s hand.

2. Having given up ourselves to God, we are no longer to be at our own dispose and direction, but must submit ourselves to be led, guided, and ordered by God in all things. So it was with Christ, he was led by the Spirit continually. Luke 4:1; Romans 8:14.

From the factual conclusions, Manton draws a conclusion as to our conduct:

3. That we must observe our warrant and calling in all we resolve upon. To put ourselves upon hazards we are not called unto, is to go out of our bounds to meet a temptation, or to ride into the devil’s quarters. Christ did not go of his own accord into the desert, but by divine impulsion, and so he came from thence. We may, in our place and calling, venture ourselves, on the protection of God’s providence, upon obvious temptations; God will maintain and support us in them; that is to trust God; but to go out of our calling is to tempt God.

And finally an observation as to human will and the power of God:

4. Compare the words used in Matthew and Mark, chap. 1:12, ‘And immediately the Spirit driveth him into the wilderness.’ That shows that it was a forcible motion, or a strong impulse, such as he could not easily resist or refuse, so here is freedom—he was led; there is force and efficacious impression—he was driven, with a voluntary condescension thereunto. There may be liberty of man’s will, yet the victorious efficacy of grace united together: a man may be taught and drawn, as Christ here was led, and driven by the Spirit into the wilderness.

Manton now come to when this took place.

D. The time.

1. Presently after his baptism. Now the baptism of Christ agreeth with ours as to the general nature of it. Baptism is our initiation into the service of God, or our solemn consecration of ourselves to him; and it doth not only imply work, but fight. (Rom. 6:13, 13:12 ….).  

Which raises the question of why would Jesus be baptized?

….His baptism was the taking of the field as general; we undertake to fight under him in our rank and place.

What is the connection between the baptism and the temptation? The temptation comes immediately upon the baptism and the Father’s recognition of Jesus as the Son (Mark 3:16-17)

2. Thus many times the children of God, after solemn assurances of his love, are exposed to great temptations.…God’s conduct is gentle, and proportioned to our strength, as Jacob drove as the little ones were able to bear it. He never suffers his castles to be besieged till they are victualled.

Why does the temptation come immediately before his public preaching ministry (his prophetical office):

3. … Experience of temptations fits for the ministry, as Christ’s temptations prepared him to set a-foot the kingdom of God, for the recovery of poor souls out of their bondage into the liberty of the children of God: … Christ also would show us that ministers should not only be men of science, but of experience.

4. The place or field where this combat was fought, the wilderness, where were none but wild beasts: … In this solitary place Satan tried his utmost power against our Saviour.

This teacheth us:—

a. That Christ alone grappled with Satan, having no fellow-worker with him, that we may know the strength of our Redeemer, who is able himself to overcome the tempter without any assistance, and to ‘save to the uttermost all that come unto God by him,’ Heb. 7:25.

b. That the devil often abuseth our solitude. It is good sometimes to be alone; but then we need to be stocked with holy thoughts or employed in holy exercises, that we may be able to say, as Christ, John 16:32, ‘I am not alone, because the Father is with me.’ Howsoever a state of retirement from human converse, if it be not necessary, exposeth us to temptations; but if we are cast upon it, we must expect God’s presence and help.

c. That no place is privileged from temptations, unless we leave our hearts behind us. David, walking on the terrace or house-top, was ensnared by Bathsheba’s beauty: 2 Sam. 11:2–4. Lot, that was chaste in Sodom, yet committed incest in the mountain, where there were none but his own family: Gen. 19:30, 31, &c. When we are locked in our closets, we cannot shut out Satan.

Mortification of Sin, Study Guide Chapter 11b (John Owen)

01 Saturday Aug 2015

Posted by in Biblical Counseling, John Owen, Mortification, Sanctification

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You can find the previous study guide here:

The SIXTH direction is,—

Consider what occasions, what advantages thy distemper hath taken to exert and put forth itself, and watch against them all.

Quite simply: look for the things that tempt you and avoid them.

As Jesus admonished Peter in the Garden: “Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.” Mark 14:38 (ESV)

Owen interestingly ties this command to two eschatological passages. First in Mark:

32 “But concerning that day or that hour, no one knows, not even the angels in heaven, nor the Son, but only the Father. 33 Be on guard, keep awake. For you do not know when the time will come. 34 It is like a man going on a journey, when he leaves home and puts his servants in charge, each with his work, and commands the doorkeeper to stay awake. 35 Therefore stay awake—for you do not know when the master of the house will come, in the evening, or at midnight, or when the rooster crows, or in the morning— 36 lest he come suddenly and find you asleep. 37 And what I say to you I say to all: Stay awake.”

Mark 13:32–37 (ESV)

Secondly in Luke

34 “But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. 35 For it will come upon all who dwell on the face of the whole earth. 36 But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of Man.” 37 And every day he was teaching in the temple, but at night he went out and lodged on the mount called Olivet. 38 And early in the morning all the people came to him in the temple to hear him. Luke 21:34–38 (ESV)

Jesus in Mark 13 & Luke 21 is specifically concerned with the Second Coming, we must be careful to watch for the Second Coming. Owen is specifically concerning with watching our hearts to avoid temptation. These seem to be two separate topics: How does watching my heart to avoid temptation relate to watching for the Second Coming of Christ?

Read 1 Peter 1:13-17. How does Peter’s command to “set your hope fully” relate to Jesus’ command to “watch”?

What is the connection between preparing your heart and life for Jesus’ return and avoiding sin this afternoon?

Illustration: Whenever you teach an idea always follow up with a picture; give an illustration. Illustrations help the hearer (1) apprehend the idea and (2) remember the idea.

Here Owen gives the illustration of diet and health. Some types of food may not sit well with our stomach. We note those foods and avoid them. Certain plants or animals may cause an allergic reaction — we will remain the things which hurt us and avoid them.

What sorts of foods, animals, plants or circumstances do you avoid because those circumstances make your body hurt? Have you ever made such an observation about your temptation and sin? Why are you more careful about avoiding a stomach ache than sin? What does this tell you about how seriously you consider sin?

Biblical Illustrations: Continue reading →