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The Wonderful Combat, Sermon 3.3

25 Saturday Jun 2022

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            There is no blessing apart from God’s Word

Now come we to the special point of Christ’s answer, It is written, Man liues not by bread onely, &c. Deut. 8. 3.

There is no better kind of reasoning, than that, when one grants all that has been said by his adversary, and proves it to make on his part; and upon a new conceit [idea, proposition] avoids all that his adversary said[1]. Here our Savior might confess all that the Devil objected; as that he is the Son of God: and admit the stones were made bread, and that bread were of absolute necessity, and that it were so to be come by (which is untrue,) were we then in good case?[2]

This indeed is the Devil’s position, wherewith he would persuade all those that have animam triticeam[3], (as the Fathers call it) that those external things are necessary to be had: and that if they have enough thereof, they are well enough; as we see it to be the mind of the rich man, Luke 12. 19.[4] This man having a wheaten soul, having corn enough, bad [said to] his soul, “Take rest, and live merrily for many years.” But Christ goes further, and says, “Though the stones be made bread, it will not avail [be useful] except it please GOD (by the blessing of his word) to give virtue [power, effect] and (as it were) life unto the bread, there is no difference between it and a stone.”[5]

It is not the plenty or quality of victuals [food], howsoever some dote upon such external means, as they did, which sacrificed to their net, & burnt incense to their yarn, Hab. 1. 16.[6] because by them their portion was fat, and their meats plenteous. For what says Jobcap. 31. ver. 25. If I reioyced because my substance was great, this had been an iniquity.[7] So that our life is not maintained by bread only, descended out of the mold of the earth [the ground].

The nature of bread & stones are not much unlike, they come both out of one belly: that is to say, the earth. Job 28. 5. 6. and of themselves, the one of them hath no more power than the other unto life: for we know that the Israelites died, even while the flesh of quails was in their mouth, Num. 11. 33[8] & Manna (heavenly fare) being far better than our bread.[9] It is the Devil’s crafty policy, to bury a man’s life under a loaf of bread: and (as it were) to fetter the grace of God to the outward means; whereas they of themselves are of no more efficacy, without the operation and grace of the word, than a hammer and a saw, without a hand able to employ them.[10]

David saith (Psalm. 104. 28.) The eyes of all things waite on God for theyr meate in due season, & thou fillest them:[11] With what? with bread? No, but with thy blessing and goodnesse. Our hearts must be stablished with grace, not with meats [food]. Hebr. cap. 13. verse 9.[12] It is God’s prerogative, that as all things had their beginnings from him, Coloss. cap. 1. vers. 17[13] so hee supporteth and sustains them, Hebr. cap. 1. ver. 3.[14]

This is a further point than all philosophy teachs us. For they having laid down the four elements, bare and simple essences[15], tanquam materiam,[16] by compounding or tempering of them, they bring forth a certain quintessence or balm full of virtue.[17] But Divinity leads us to a quintessence, without which, all the quintessences and balms in the world can do us no good.[18]

To the question that Jeremiah propounds, Is there no balme at Gilead?[19] Is there no Phisitian [physician] there? The answer may be, Mans health is not recovered by balm or phisicke [medicine] only, but by euerie word that proceedeth out of the mouth of GOD[20], if we weigh Christs’ argument aright: for we may see 2. Chron. 16. 12. Asa dyed for all his Phisitians [physicians] that were about him.[21]

So if it be asked, “Are there no horses nor chariots in Gilead? we may answer, warlike victory consists not in warlike furniture [weapons] only, but in remembering the name of our Lord GOD. Psalm. 20. 7. A horse is a vain thing to save, without the power of this word. And so, when a man thrives not or prospers not in his actions; it is not often for want of labor or care: Psalm. 127. 1. tells him, Except the Lord build the house, &c. Augustine advise his auditory [those listening to him], to believe it in time, least (by wofull experience) they find it to be true, when as they shall have such a consumption, that no meat shall doo them any good; or such a dropsy, that no drink shall avail them.[22]

The power and virtue of this word is called, The staffe of bread, Lev. 26. 26. and it is meant of a chief staff, such a one as is set in the midst, to bear up all the tent.[23]

The plainest similitude I can use, to make you understand the force thereof, is this: When we go to phisicke [physician] for any disease, we are bidden [instructed] seethe [wash] such herbs in running water, & then to drink the water; we know it is not the water which helps but the decoction of infusion.[24] So it is not the bread (considered barely in it elf) that nourishs vs, but the virtue and grace of the word infused into it. We are not therefore to stick to the means, like the glutton, Luc. 12. 19[25] but to pray for this blessing.

Notes

Andrews understands this temptation to consist in practical atheism. To be an atheist in practice, even if one still claims to believe in God. This is a very simple thing: It is to believe that food by its own power keeps us alive. To believe that medicine without God’s blessing will heal disease. To believe that effort alone will make rich; or that an army can guarantee the outcome of the battle. In worship it is to believe that communion is magic and works without faith.

He shows how often we trust in the material world without God. In doing this, we are living like those who deny God’s existence. The temptation to Jesus was to act and live as if he could truly live independently of God.

This does not mean that God does not permit food to keep us alive. But that is still a grace of God, even if we do not acknowledge that.

But we are not to do this. We are to specifically pray for blessing. Jesus shows it is not the bread alone which gives life. It is the Word of God which truly gives life.

This section should be a cause for serious reflection and repentance.

[1] The best sort of argument is one in which you can concede everything which your opponent has said and then avoid the trap you opponent has laid.

[2] It is true that Jesus is the Son of God, that can make stones into bread, and that food is a necessity for human life. But even with all that granted, you are still wrong.

[3] A soul of wheat: our life is dependent upon food. Trapp’s Commentary on Psalm 4:7 uses this phrase, which will help understand its use here: These indeed are the precious fruits of the earth, James 5:7 , but they seal not up special favour. A man may have together with them animam triticeam, as that rich fool had. Animas etiam incarnavimus, [Also, we are incarnated/in-fleshed souls] as a Father complaineth. These outward things are got within men, and have stolen away their warmest and liveliest affections from God. Not so in the saints; they must have God, or else they die.”

[4] Luke 12:19 (ESV) ‘And I will say to my soul, “Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.”’ It is interesting that Trapp draws these two ideas: a soul of wheat and the rich man together. Trapp is writing after Andrews, so he very likely was aware of these published sermons.

[5] The rich man thought that by having food enough, he had nothing to worry about. But he was wrong. God called him to judgment that very night. Jesus realizes that unless God give blessing to the food, it can’t protect you from anything. The wealthiest men in the world cannot keep off death. All kings will eventually die. Therefore, it is more important to seek after God than it is to get food.

[6] Habakkuk 1:14–16 (ESV)

                  14               You make mankind like the fish of the sea,

like crawling things that have no ruler.

                  15               He brings all of them up with a hook;

he drags them out with his net;

                                    he gathers them in his dragnet;

so he rejoices and is glad.

                  16               Therefore he sacrifices to his net

and makes offerings to his dragnet;

                                    for by them he lives in luxury,

and his food is rich.

[7] Job 31:24–28 (ESV)

                  24               “If I have made gold my trust

or called fine gold my confidence,

                  25               if I have rejoiced because my wealth was abundant

or because my hand had found much,

                  26               if I have looked at the sun when it shone,

or the moon moving in splendor,

                  27               and my heart has been secretly enticed,

and my mouth has kissed my hand,

                  28               this also would be an iniquity to be punished by the judges,

for I would have been false to God above.

[8] The Israelites had complained that God was not providing meat for them to eat. God provided meat.

Numbers 11:31–33 (ESV)

31 Then a wind from the Lord sprang up, and it brought quail from the sea and let them fall beside the camp, about a day’s journey on this side and a day’s journey on the other side, around the camp, and about two cubits above the ground. 32 And the people rose all that day and all night and all the next day, and gathered the quail. Those who gathered least gathered ten homers. And they spread them out for themselves all around the camp. 33 While the meat was yet between their teeth, before it was consumed, the anger of the Lord was kindled against the people, and the Lord struck down the people with a very great plague.

[9] Bread and stones both come out of the earth, but we can eat one and not the other. But without the blessing of God, neither will keep life. For example, when God gave Israel quail (he had given them Manna, and they were discontent with that), they died because it came without God’s blessing. Food alone is not the matter. Although not addressed here, this raises the issue of “common grace.” God does good to all people, even the wicked. That such common grace is abused, is a different issue. But the fact of the grace being common to all, is not a reason to doubt its truth. There is a sort of strange prejudice among some as to believe that the work of God can only be understood if something is unusual (a miracle) rather than common. Yet the very regularity of the universe is a reason to see the good hand of God.

[10] He repeats his argument but this time with a new application. God’s grace cannot be limited to some outward means: bread alone cannot keep one alive; and, God’s grace is what is needed for life, even without the bread. In a related manner, the sacraments are not efficacious just because they are performed. They will not benefit without the Word of God being added thereto. This is an allusion to the argument made by Calvin in the Institutes. First, there is the proposition which he seeks to refute, “What our opponents commonly say is this: a sacrament consists of the word and the outward sign. For we ought to understand the word not as one whispered without meaning and without faith, a mere noise, like a magic incantation, which has the force to consecrate the element. Rather, it should, when preached, make us understand what the visible sign means.” John Calvin, Institutes of the Christian Religion & 2, ed. John T. McNeill, trans. Ford Lewis Battles, vol. 1, The Library of Christian Classics (Louisville, KY: Westminster John Knox Press, 2011), 1279. He then explains it is the Word preached which begets faith which is critical, “Far different is the teaching of Augustine concerning the sacramental word: “Let the word be added to the element and it will become a sacrament. For whence comes this great power of water, that in touching the body it should cleanse the heart, unless the word makes it? Not because it is said, but because it is believed. In the word itself the fleeting sound is one thing; the power remaining, another. ‘This is the word of faith which we proclaim,’ says the apostle [Rom. 10:8]. Accordingly, in The Acts of the Apostles: ‘Cleansing their hearts by faith’ [Acts 15:9]. And the apostle Peter: ‘Thus baptism … saves us, not as a removal of filth from the flesh, but as an appeal … for a good conscience …’ [1 Peter 3:21 p.]. ‘This is the word of faith which we proclaim’ [Rom. 10:8], by which doubtless baptism, that it may be able to cleanse, is also consecrated.”You see how the sacrament requires preaching to beget faith.” (Ibid.)

[11] Psalm 104:27–28 (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.

[12] Hebrews 13:9 (ESV)  “Do not be led away by diverse and strange teachings, for it is good for the heart to be strengthened by grace, not by foods, which have not benefited those devoted to them.”

[13]Colossians 1:15–17 (ESV) “15 He is the image of the invisible God, the firstborn of all creation. 16 For by him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or rulers or authorities—all things were created through him and for him. 17 And he is before all things, and in him all things hold together.”

[14] Hebrews 1:1–3 (ESV) “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.”

[15] The world was ultimate constructed out of four elements, earth, water, air, fire. The objects we experience were thought to be combinations of these four elements.

[16] This would be something like “just matter” in the sense of plain matter.

[17] A proper combination of the elements can produce something which will be useful for health.

[18] The knowledge of God, proper theology, brings us to a knowledge without which no other thing can do us any good.

[19] Jeremiah 8:22 (ESV)

                  22               Is there no balm in Gilead?

Is there no physician there?

                                    Why then has the health of the daughter of my people

not been restored?

[20] By every word that proceeds from the mouth of God. Nothing is any use, not even medicine, if God does not bestow his grace.

[21] 2 Chronicles 16:12 (ESV) “In the thirty-ninth year of his reign Asa was diseased in his feet, and his disease became severe. Yet even in his disease he did not seek the Lord, but sought help from physicians.”

[22] Nothing will be successful if the Lord does not bless it. The best army will lose without God’s work. The most diligent work will not succeed without God’s blessing.

[23] At this point, he draws an interesting observation. The Geneva Bible (which he would have used) has the phrase “supply of bread” (ESV) translated as “staff of bread”.  The word “staff” is a literal translation of the Hebrew. Andrews then compares this staff to a tentpole. The context for the passage in Leviticus is the warning of God that if you reject the covenant, God will work against you and will break this “staff of bread.” Since the staff of bread is dependent upon the blessing of God, Andrews draws the two concepts together in his argument.  Such an observation would require serious mediation upon the subject.

[24] A medicine is created by steeping herbs in water. The water alone does not provide benefit, but the herbs diffused into the water.

[25] Luke 12:19 (ESV)  “And I will say to my soul, ‘Soul, you have ample goods laid up for many years; relax, eat, drink, be merry.’”

The Wonderful Combat, Sermon 3.2

23 Thursday Jun 2022

Posted by in Lancelot Andrews, Scripture, temptation

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I.         The Five Shields

They are in number five. First, a preparation of ourselves by the use of Gods sacraments, that we may be the more strong to sustain and bear off temptations[1], and to hold out to the end without fainting.

Secondly, a withdrawing [of] ourselves into the desert, or some other solitary place, there (by meditation) to kindle good thoughts, Psalm. 39. 3.[2]

Thirdly, fasting.

Fourthly, watchful prayer, Matt. 26. 41.[3]

Fiftly, the perfecting of ourselves in the Scriptures.[4]

These be the five shields wherewith Solomon’s temple was hanged.

The Use of Scripture:

(A Storehouse)

Now as for the Scripture, we are to note, that where God speaks of any good that we are to receive out of it,

it is recommended to us as a storehouse,

whether we are to make our resort for the bread of life,

and the water of life, whereof he that tasteth, shall never thirst. John6. 35.[5]

And from thence are we to draw the waters of comfort, out of the fountains of salvation, Isaiah 12.3.[6]

When there is any ill-spoken of, which we are to resist,

then is it commended to us as an armory,

            whence we may fetch any kind of weapon which we shall need, either offensive, as a sword, Hebr4. 12[7] or defensive, as a shield, Pro. 30. 5.[8]

(A Shield)

The Scripture is the broad plate [a shield],

that is to bear off the darts:

our faith is the braces or handle whereby we take hold, Eph. 6. 16[9]

and lift it up to defend ourselves withal.[10]

For the Scripture is a shield Non quod dicitur, sed quod creditur.[11]

Dicitur [it is said] there is the strong and broad matter, fit to bear off:

and Creditur, [it is believed] that is the handle or braces to it.

God spake once or twice, I have heard it, power belongeth unto God. Psalm. 62. 11. So that it suffices not that it be spoken only by God, but we must hear it too: neither must we hear it as the voice of a man, (as Samuel at the first did; who when God called him, thought it the voice of Eli[12]) but as the voice of God, that we which were dead in our sins, us hath he quickened & forgiven us all our trespasses, 1. Thes. 2. 13.[13] This is the perfection of our faith.

Generally, of the scriptures, this is Christ’s opinion, confirmed by his own practice; that if the Devil come as a serpent, here is a charm for him, Ps. 58. 5[14]; or if he come as a lion, here is that is able to prevail against him, 1. Pet. 5. 8. And that the Devil knows well enough, as appears by his malice that he hath always borne it, before it was scripture, when it was but only dictum [said]. For so soon as God had said, Let s make man in our likeness, that word was straight a whetstone to the Devil’s envy.[15] And after the fall, when the seed was promised, that was, and is the cause of all the Devil’s enmity. Gen. 3. 15.[16] So when the promise was reiterated, Gen. 22. 18 that was the cause he so turmoiled all the Patriarchs.[17]

But when the words were to be written, and to become Scripture, then his malice began to grow very hot, in so much that he caused it for anger to be broken, Ex. 32. 19.[18] For the Fathers are of opinion, that all the Devil’s busy endeavor, in making the Israelites to commit idolatry with the golden Calf, was to the end, that he might so heat Moses in his zeal, as that in his anger he should break the Tables of the Law, by casting them hastily out of his hands. We are to note therefore, that there is a forceable sound in the word, which the Devil cannot abide; & not only the sound, but the sight also.[19]

It is written of Augustine, that lying sick on his bed, he caused the seven penitential Psalms to be painted on the wall over against him, in great letters; that if after he should become speechless, yet he might point to every verse when the Devil came to tempt him; and so confute him.[20] Blessed is he that hath his quiver full of such arrows, they shall not be ashamed. Blessed is he that has the skill to choose outfit arrows for the purpose, as the Fathers speak out of Isaiah 49. 2.[21]

Christ saith affirmatively of the Scriptures, that in them is eternal life, John 5. 39[22]; negatively, that the cause of error, is the not knowing of them, Mark. 12. 24. David says[23], it was that that made him wiser than his enemies, than his teachers, and than the Ancients, Psalm. 119. 98. 99[24]. & 110. Knowledge of the truth is the way to amendment after a fall, 2. Tim. 2. 26.[25] There is much calling now-a-days for the Word, and others find fault as fast, that it is no better harkened unto: for as the want of obedience and all other abuses (which are so much cried out against) proceed not only from the not hearing of the Word, but as well from the not mingling of faith with it, (without which mixture, it is nothing worth) it profits not, Heb. 4. 2[26] so the error of the former times was, in yielding too far to the Devil’s policy, by sealing up the Scriptures and locking the storehouse and armory of the people.[27]

It is the policy Christ tells us of in the eleventh chapter of Saint Luke’s Gospel, the two and twentieth verse. A strong man puts the strong-armed man out of his house, and takes away his armor from him: then he needs not fear him.[28]

The like policy we read of 1. Sam. 13. 19. when the Philistines had taken away all smiths and armor, then they thought they were safe.[29] So in the time of darkness, the Devil might let them do their good works, and what they list[30], and yet have them still under his lure: for he might offend them at his pleasure[31], that had no armor to resist him.

All the Children of GOD, had a right and property in the Law of God, as appears by Christ’s words, John 10. 34 he answered them that is, the common people, Is it not written in your law? As though he should say, the Scripture is yours.[32]

To the young man (in the tenth Chapter of Saint Luke’s Gospel, and twenty six verse) that asked Christ what he should do to be saved? Christ answers, What is written in the Law? how readest thou?[33] Whereunto they answer, that we cannot read, or that the book is sealed up, Isaiah 29. 11[34], is as the Devil would have it.[35]

Then hath he a fit time to offer us stones to make bread of.[36] But this answer with our Savior Christ will not be allowed of.[37]

Notes

Andrews discusses five spiritual disciplines which will provide spiritual strength: (1) the sacraments (baptism and the Lord’s Supper); (2) solitude for meditation, (3) prayer, (4) fasting, and (5) knowing the Scripture.

In this section he is going to emphasize knowing the Scripture. He refers to the Scripture as a storehouse and a shield. The Word of God is an expression of the power of God. It is a power which will provide us protection from the attack of the Devil. The Devil hates the Scripture and the power of the Scripture.

But for this Scrpiture to be effective, the Scripture must be known and believed. The first fault will then be plain ignorance of the Scripture. The Devil is perfectly content to allow us to be good people as long as we don’t know the Scripture. The second fault is to have access but to not understand or believe the Scripture. To be profitable, it must be understood and believed.

When the Devil comes and says to us, “Make bread from stones,” we will failu if we do not know and believe the Scripture.  

[1] To bear without succumbing.

[2] Psalm 39:3 (ESV)

   3            My heart became hot within me.

          As I mused, the fire burned;

then I spoke with my tongue:

This is an interesting choice to reference meditation. Andrews chose it based upon the fact that musing result strong effect upon him a “fire burned.”

[3] Jesus, speaking to the disciples who fell asleep in the garden of Gethsemane, Matthew 26:41 (ESV) “Watch and pray that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.”

[4] This would mean to become thoroughly acquainted with, understand well.

[5] John 6:35 (ESV)

35 Jesus said to them, “I am the bread of life; whoever comes to me shall not hunger, and whoever believes in me shall never thirst.

[6] Isaiah 12:1–3 (ESV)

You will say in that day:

                                    “I will give thanks to you, O Lord,

for though you were angry with me,

                                    your anger turned away,

that you might comfort me.

                  2                 “Behold, God is my salvation;

I will trust, and will not be afraid;

                                    for the Lord God is my strength and my song,

and he has become my salvation.”

3 With joy you will draw water from the wells of salvation.

[7] Hebrews 4:12 (ESV)  “For the word of God is living and active, sharper than any two-edged sword, piercing to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart.”

[8] Proverbs 30:5 (ESV)

                  Every word of God proves true;

he is a shield to those who take refuge in him.

[9] 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.”

[10] By means of faith, we take up the Scripture and in so doing defend ourselves from the trial.

[11] Not what is said, but what is believed. True belief requires more than mere words. Thus, it is not merely what one professes but what one believes. “Many, I say, the most of men who live under the dispensation of the gospel, do wofully deceive their own souls in this matter. They do not believe what they profess themselves to believe, and what they think they believe.” John Owen, The Works of John Owen, ed. William H. Goold, vol. 6, “An Exposition on Psalm 130) (Edinburgh: T&T Clark, n.d.), 505.

[12] 1 Samuel 3 records an incident where God audibly calls to the young boy Samuel. Samuel thinks that Eli, the priest is calling him.

[13] 1 Thessalonians 2:13 (ESV) “And we also thank God constantly for this, that when you received the word of God, which you heard from us, you accepted it not as the word of men but as what it really is, the word of God, which is at work in you believers.”

[14] Psalm 58:4–5 (ESV)

                  4                 They have venom like the venom of a serpent,

like the deaf adder that stops its ear,

                  5                 so that it does not hear the voice of charmers

or of the cunning enchanter.

[15] A “whetstone” is used to sharpen a knife. As soon as the Devil heard of the creation of Adam, it provoked the Devil to envy of the position to be granted to this new creature. 

Paradise Lost, Book I.

Who first seduc’d them [Adam and Eve] to that foul revolt?

Th’ infernal Serpent; he it was, whose guile

Stird up with Envy and Revenge, deceiv’d [ 35 ]

The Mother of Mankind, what time his Pride

Had cast him out from Heav’n, with all his Host

Of Rebel Angels, by whose aid aspiring

To set himself in Glory above his Peers,

He trusted to have equal’d the most High, [ 40 ]

If he oppos’d; and with ambitious aim

Against the Throne and Monarchy of God

[16] Genesis 3:15 (ESV)

                  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.”

[17] Genesis 22:15–18 (ESV)

15 And the angel of the Lord called to Abraham a second time from heaven 16 and said, “By myself I have sworn, declares the Lord, because you have done this and have not withheld your son, your only son, 17 I will surely bless you, and I will surely multiply your offspring as the stars of heaven and as the sand that is on the seashore. And your offspring shall possess the gate of his enemies, 18 and in your offspring shall all the nations of the earth be blessed, because you have obeyed my voice.”

[18] As Moses comes down from the mountain with the tablets of the covenant realizes that the Israelites are committing idolatry. In his anger he smashes the tablets. Andrews references the interpretation that the Devil’s aim in provoking Israel to idolatry had as its ultimate aim provoking Moses to anger and so to break the tablets.

[19] The Devil cannot abide to hear the Word of God. This provides an interesting understanding of the temptation and Jesus’ response. It is not merely the logic but the fact of the quotations which provide the defense of Jesus. What then of the Devil’s quotation of Scripture. The argument would be that the Devil’s misuse is a distortion which he can bear.

[20] The penitential psalms are the 7 Psalms which particularly concern repentance: Psal. 6, 32, 38, 51, 102, 130. The story of Augustine copying out the Psalms is told variously, “Augustine caused David’s penitential psalms to be drawn upon the walls of his chamber, that he might read them as he lay in his bed; he read and wept, and wept and read.” Thomas Brooks, The Complete Works of Thomas Brooks, ed. Alexander Balloch Grosart, vol. 4 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; G. Herbert, 1867), 227.

[21] Isaiah 49:2 (ESV)

                  2                 He made my mouth like a sharp sword;

in the shadow of his hand he hid me;

                                    he made me a polished arrow;

in his quiver he hid me away.

[22] John 5:39–40 (ESV)  “You search the Scriptures because you think that in them you have eternal life; and it is they that bear witness about me, 40 yet you refuse to come to me that you may have life.”

[23] The author of the 119th Psalm is unknown. Andrews takes it that David wrote this Psalm.

[24] Psalm 119:98–99 (ESV)

                  98               Your commandment makes me wiser than my enemies,

for it is ever with me.

                  99               I have more understanding than all my teachers,

for your testimonies are my meditation.

[25] 2 Timothy 2:24–26 (ESV)  “24 And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, 25 correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, 26 and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will.”

[26] Hebrews 4:1–2 (ESV) “Therefore, while the promise of entering his rest still stands, let us fear lest any of you should seem to have failed to reach it. 2 For good news came to us just as to them, but the message they heard did not benefit them, because they were not united by faith with those who listened.”

[27] Access to the Bible, particularly in one’s own language was a primary element of the Reformation. Andrews is writing within memory of when access to the Bible could be quite difficult for most people. As to errors: There are two errors mentioned in this passage: One error is to have no access to the Bible. The second error is to have access to the Bible but to not believe it.

[28] A strong man needs not fear another whom he has disarmed and thrown out of his house. In the same way, the Devil, as a strong man, can disarm us by taking away from the Scripture.

[29] The passage refers to the Philistines, who were materially more advanced than the Israelites, had control over the blacksmiths Therefore, the Israelites could not forge iron weapons for themselves.  

[30] The Devil might as well let someone go ahead and do some charitable action, if someone so wished (list means to desire).

[31] The Devil can active offensively and conquer; not merely to say something which provokes a strong emotional response. This “offense” in terms of warfare.

[32] When Jesus referes to the Law as “Your Law”, he is telling the Jews that the Scripture was given to them. See, Romans 9:4.

[33] Luke 10:26 (ESV) “He said to him, ‘What is written in the Law? How do you read it?’” The importance for Andrews here is the “your law.”  

[34] Isaiah 29:11 (ESV) “And the vision of all this has become to you like the words of a book that is sealed. When men give it to one who can read, saying, ‘Read this,’ he says, ‘I cannot, for it is sealed.’”

[35] Not knowing the Scripture or not understanding what is read is just as the Devil wishes it to be.

[36] When we don’t know the Bible, we are vulnerable to the Devil’s temptation.

[37] But since Jesus knew the Bible, the Devil’s trick could not work.

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.

Lancelot Andrews, The Wonderful Combat, End of Sermon 1

20 Friday May 2022

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VI. [The Location, The Wilderness]

The sixth is the place, the lists, to wit [that is], the wilderness,

[note “alone”]

that so he might be alone, and that there might be no fellow-worker with him in the matter of our salvation,

that he alone might have the treading of the wine-press, Isaiah 63.3.

So, in his transfiguration in the mount, he was found alone, Luke 9. 36.

So, in the garden in his great agony, he was in effect alone; for his Disciples slept all the while, Mat. 26. 40 that unto him might be ascribed all the praise.

Secondly, we will note here, that there is no place privileged from temptations, as there be some that think there be certain places to be exempt from God’s presence, (as was noted in the dream of Jacob) so the monks and hermits thought, that by avoiding company, they should be free from temptations; which is not so.[1] For, although Christ were alone in the wilderness, and fasting too, yet was he tempted we see.[2]

And yet it is true, that he that will live well, must shun the company of the wicked, Gen. 19. 17[3] when the Angels had brought Lot & his family out of the doors, they charged him not to tarry, nor to stand still, nor once to look back.[4]

So, after the cock had crowed, and put Peter in mind of his fall; he went out of the doors and wept bitterly, Matt. 26. 75 his solitariness was a cause to make his repentance the more earnest, and helped to increase his tears: and company is commonly a hindrance to the receiving of any good grace, and to the exercising and confirming us in any good purpose.

But as true it is, that temptations are, and may as well be in the deserts, as in public places: not only in the valleys, but in the mountains, verse 8. and not only in the country, but even in the Holy City [Jerusalem], vers. 5 yea, and sometimes full, and sometimes fasting[5], yea, in paradise and in heaven itself; for thither does the devil come and accuse us before God: we are therefore always to stand upon our guard.[6]

 For in the second chap. of Luke verse. 24. He is said to walk through dry places, least happily some might be escaped from him thither: and though we could go whether he could not come, we should not be free: for wee carry ever a tempter about with us.[7] And when we pray to be delivered from temptation, it is not only from the devil, but from ourselves, we carry fire within us. Nazianzen[8] and Basil[9] were of that mind once, that by change of the place a man might go from temptation: but afterward they recanted it, affirming that it was impossible to avoid temptation, yea, though he went out of the world, except he left his heart behind him also[10].

Notes

This section concerns the location of the temptation: the wilderness. There are a number conclusions which have been drawn from this over the centuries. For instance, Adam fell to Satan in the Garden; Jesus refused temptation in the wilderness.

Andrews considers the fact Christ was alone. He then gives three other instances of Christ alone. Christ will be alone when treading out the judgment (Is. 63:3).

Christ was alone after the transfiguration. This reference is a bit more complicated. The passage a whole reads:

Luke 9:28–36 (ESV)

28 Now about eight days after these sayings he took with him Peter and John and James and went up on the mountain to pray. 29 And as he was praying, the appearance of his face was altered, and his clothing became dazzling white. 30 And behold, two men were talking with him, Moses and Elijah, 31 who appeared in glory and spoke of his departure, which he was about to accomplish at Jerusalem. 32 Now Peter and those who were with him were heavy with sleep, but when they became fully awake they saw his glory and the two men who stood with him. 33 And as the men were parting from him, Peter said to Jesus, “Master, it is good that we are here. Let us make three tents, one for you and one for Moses and one for Elijah”—not knowing what he said. 34 As he was saying these things, a cloud came and overshadowed them, and they were afraid as they entered the cloud. 35 And a voice came out of the cloud, saying, “This is my Son, my Chosen One; listen to him!” 36 And when the voice had spoken, Jesus was found alone. And they kept silent and told no one in those days anything of what they had seen.

Christ is alone after the transfiguration, in that Elijah and Moses are now gone. But Jesus was still with Peter, James, and John. The reason for this reference by Andrews must be in v. 31: They were discussing Jesus’ “departure” – his “exodus” [that is the Greek word]. The exodus of Jesus was going to be his Passion. Thus, the alone here foreshadows the next alone mentioned is Christ alone in the Garden before he is arrested.

What this means is that at critical moments in his life, Christ’s work was done by Christ alone.

Andrews then draws an application for us. We may think that we can escape temptation merely by changing our address. I heard this referred as to “doing a geographical.” If lived in a different city, I would no longer do this or that. There was a belief in the church after Constantine that one could avoid sin merely by living in the desert away from all human beings.

Such a thing is not true. We can be tempted anywhere. Jesus was tempted in the desert.

But there is a greater trouble. We take ourselves wherever we go. Temptation is not something exterior to us; temptation arises from within us: “13 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. 14 But each person is tempted when he is lured and enticed by his own desire. 15 Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.”

 James 1:13–15 (ESV)

[1] There were men and women in the early church who lived by themselves in the desert (or other secluded place) under the belief that by being away from other human beings, they would be safe from temptation. “In general, the hermit life confounds the fleeing from the outward world with the mortification of the inward world of the corrupt heart. It mistakes the duty of love; not rarely, under its mask of humility and the utmost self-denial, cherishes spiritual pride and jealousy; and exposes itself to all the dangers of solitude, even to savage barbarism, beastly grossness, or despair and suicide.” Philip Schaff and David Schley Schaff, History of the Christian Church, vol. 3 (New York: Charles Scribner’s Sons, 1910), 169.

[2] The example of Christ disproves the thesis that one can avoid temptation by being in the wilderness.

[3] Before God destroyed Sodom, God sent angels to warn Lot and his family to flee. The angels told them to run and to not look back. Lot’s wife did, and was turned to salt.

[4] Even though we cannot avoid temptation by fleeing to the desert, we should not conclude that it is perfectly fine to keep wicked company.

[5] We will be tempted whether we are full or famished.

[6] In Job 1 & 2, the accuser, the “Satan,” is in heaven to accuse Job of hypocrisy.

[7] Our tempter is always with us, because we are our own tempter.

[8] One of the three Cappadocian Fathers, born 330.

[9] One of the three Cappadocian Fathers, born 329. Known as “Basil the Great.”

[10] We cannot avoid temptation in this life, because temptation will always be with us. As for the reference at the end that we cannot avoid temptation unless we leave our “heart behind”: that is reference to Jesus’s statement that temptation comes our heart: “20 And he said, ‘What comes out of a person is what defiles him. 21 For from within, out of the heart of man, come evil thoughts, sexual immorality, theft, murder, adultery, 22 coveting, wickedness, deceit, sensuality, envy, slander, pride, foolishness. 23 All these evil things come from within, and they defile a person.’” Mark 7:20–23 (ESV)

The Wonderful Combat, Sermon 1.4

28 Thursday Apr 2022

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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.”

Solomon’s Prayer for Wisdom 1 Kings 3:9

12 Saturday Mar 2022

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1 Kings 3 records an appearance of God to Solomon with an interesting request, “What do you want?”

5 At Gibeon the Lord appeared to Solomon in a dream by night, and God said, “Ask what I shall give you.” 6 And Solomon said, “You have shown great and steadfast love to your servant David my father, because he walked before you in faithfulness, in righteousness, and in uprightness of heart toward you. And you have kept for him this great and steadfast love and have given him a son to sit on his throne this day. 7 And now, O Lord my God, you have made your servant king in place of David my father, although I am but a little child. I do not know how to go out or come in. 8 And your servant is in the midst of your people whom you have chosen, a great people, too many to be numbered or counted for multitude. 9 Give your servant therefore an understanding mind to govern your people, that I may discern between good and evil, for who is able to govern this your great people?”

1 Kings 3:5–9 (ESV)

There are many peculiar things about this passage, such as it involves God asking what someone wants – rather than God providing instruction. But what interests me here is Solomon’s request, “Give your servant therefore an understanding mind to govern your people, that I may discern between good and evil, for who is able to govern this your great people?”

The commentators typically emphasis the direct nature of this request, Solomon asks for the ability to govern:

“Solomon’s desire for an obedient, listening heart is based on his wish to administer justice in Israel. Justice can only emerge when the king is able “to distinguish between right and wrong” (lit., “good and evil”). Justice can become a quite complicated goal, as 3:16–28 proves. Only knowledge of what God considers fair and unfair can guide the king to act justly with any consistency. Though Solomon has already exhibited political craftiness, he knows that long-term wisdom and success reside where David found it—in an ongoing relationship with the Lord.” Paul R. House, 1, 2 Kings, vol. 8, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 110–111.

“ ‘For judging thy people, discriminating between good and evil’: it is precisely the ability to distinguish good from evil, truth from falsehood, that is indispensable in the administration of justice. “For who is able to judge this thy difficult people (את־עמך הכבד הזה)”: not only was the civil life of Israel filled with strife and contention toward the end of David’s reign (cf. 2 Sam 15:1–4), but the political situation likewise continued unstable. This prayer was definitely answered in the sense that Solomon did find the means to suppress all outward show of rebelliousness to the end of his reign.” Simon J. DeVries, 1 Kings, 2nd ed., vol. 12, Word Biblical Commentary (Dallas: Word, Inc, 2003), 52–53.

The Pulpit commentary opens up an interesting cross reference to Hebrews 5:14, “That I may discern between good and bad [i.e., right and wrong, true and false; cf. Heb. 5:14).”

H. D. M. Spence-Jones, ed., 1 Kings, The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), 52.

But there is another cross-reference which think is far more instructive to understand Solomon’s prayer:

16 And the Lord God commanded the man, saying, “You may surely eat of every tree of the garden, 17 but of the tree of the knowledge of good and evil you shall not eat, for in the day that you eat of it you shall surely die.”

Genesis 2:16–17 (ESV)

Now the serpent was more crafty than any other beast of the field that the Lord God had made.

He said to the woman, “Did God actually say, ‘You shall not eat of any tree in the garden’?” 2 And the woman said to the serpent, “We may eat of the fruit of the trees in the garden, 3 but God said, ‘You shall not eat of the fruit of the tree that is in the midst of the garden, neither shall you touch it, lest you die.’ ” 4 But the serpent said to the woman, “You will not surely die. 5 For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.”

Genesis 3:1–5 (ESV)

Peter Leithart picks up on this cross-reference:

“Solomon asks for wisdom, more specifically for “discernment of good and evil” (להבין בין־טוב לרע) (3:9), using a phrase similar to that found in Gen. 2–3 to describe the tree in the garden (עץ הדעת טוב ורע), a tree that gives wisdom (Deurloo 1989, 12). Solomon’s request can thus be described as a request for access to the tree forbidden to Adam.”

Peter J. Leithart, 1 & 2 Kings, Brazos Theological Commentary on the Bible (Grand Rapids, MI: Brazos Press, 2006), 44.

I think Mr. Leithart is correct about the reference which underscores this prayer. But I think he got the allusion backwards (I will here quickly note that no one has requested that I publish a commentary and that Dr. Leithart is far better credentialed than I (D. Phil. Cambridge).)

And thus with appropriate trepidation, I make my case.

The immediate correspondence between his prayer and Genesis is the knowledge of good and evil. With that interesting phrase, we can begin to draw a comparison:

Before the FallAfter the Fall
Approached by the SerpentApproached by God
Speaks with Eve, Adam’s wifeSpeaks with Solomon, a type pointing at Christ & Adam
God does not want your goodWhat can I give you?
God has forbidden the tree of good and evilGod has forbidden nothing to ask
God does not want you to have wisdomGod is pleased Solomon asks for wisdom
The temptation is you will be like God and you will be able to determine for yourself good and evilGive me the ability to discern good and evil

Rather than Solomon asking to eat from the eat; I think it better to see this as Solomon asking to reverse the temptation of the Fall. The Serpent came to Eve and said God does not want you to have wisdom. But if you eat from this tree, you will be able to be like God and you will be able to independently exercise your moral judgment.

Solomon is approached by God. Solomon is well passed the Fall. Human beings have fully rebelled – in fact, the refrain of 1 & 2 Kings will be “he did what was evil in the eyes of the Lord.” (When I read through these books with my daughter and I came to another evil King who did evil in the eyes of the Lord, she said, “Oh no, not again!”)

And the book of Judges recording the horror human sin ends with this epitath:

In those days there was no king in Israel. Everyone did what was right in his own eyes.

Judges 21:25 (ESV)

As Paul will write summarizing the degradation of human beings:

“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.

Romans 1:21–23 (ESV)

The act of making one’s own decisions of good and evil lies there at the heart of the horror of human history. (Even the most depraved actions are always justified in the eyes of the perpetrator.)

But Solomon prays for a reversal of the noetic effect of sin: God, I am not going to strike out on my own. In fact, I recognize my inability to judge. Rather than a tree to just know good and evil; I am asking for your intervention that I may discern good and evil.

And in this we see an aspect of how Solomon typifies the Christ to come.

Thomas Boston, The Crook in the Lot.3

24 Monday Jan 2022

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3.         Four Characteristics of a Crook

More particularly, the crook in the lot hath in it four things of the nature of that which is crooked.

a.         It runs contrary to what we desire

Boston describes this as being “disagreeable” and “wayward”. A crook is something which runs “crooked”. But this crookedness is only apparent, and can only be seen from our point of view:

First, Disagreeableness. A crooked thing is wayward; and being laid to a rule answers it not, but declines from it.

But this is not the ultimate truth of the matter. From the perspective of God the matter is straight:

There is not in any body’s lot, any such thing as a crook in respect of the will and purpose of God. Take the most harsh and dismal dispensation in one’s lot, and lay it to the eternal decree, made in the depths of infinite wisdom, before the world began, and it will answer it exactly without the least deviation, all things being wrought after the counsel of his will, Eph. 1:11. Lay it to the providential will of God, in the government of the world, and there is a perfect harmony.

He then takes one of many possible examples:

If Paul is to be bound at Jerusalem, and delivered into the hands of the Gentiles, it is the will of the Lord it should be so, Acts 21:11, 14. Wherefore the greatest crook of the lot, on earth, is straight in heaven: there is no disagreeableness in it there.

Boston then repeats the point: there will something crooked in the sense that we find it disagreeable. But when this is compared to what God intends, it is not a crooked line but a perfectly placed dispensation:

But in every body’s lot there is a crook in respect of their mind and natural inclination. The adverse dispensation lies cross to that rule, and will by no means answer it, nor harmonize with it. When divine Providence lays the one to the other, there is a manifest disagreeableness: the man’s will goes one way, and the dispensation another way; the will bends upward, the cross events presseth down: so they are contrary. And there, and only there, lies the crook.

And here Boston draws out an additional: The disagreeableness of the dispensation is part of its purpose. To walk by faith, and not by sight, is to trust God and follow in what he has laid before us even when our path is so disagreeable. Do you trust that God is sovereign, good, and wise? Then the path upon which you must walk is straight even though to sight it is crooked:

It is this disagreeableness which makes the crook in the lot fit matter of exercise and trial to us, in this our state of probation: in the which, if thou wouldst approve thyself to God, walking by faith, not by sight, thou must quiet thyself in the will and purpose of God, and not insist that it should be according to thy mind, Job 34:23.

b.         It is a disagreeable sight

The crook is something which is grievous to our sense:

Secondly, Unsightliness. Crooked things are unpleasant to the eye: and no crook in the lot seemeth to be joyous, but grievous, making but an unsightly appearance, Heb. 12:11.

From this, Boston draws a bit of practical counsel: Do not spend your effort brooding over the difficulty of your circumstance. I think of Psalm 3, wherein David sees his plight, turns it over to God, and then goes to sleep.

Therefore men need to beware of giving way to their thoughts to dwell on the crook in their lot, and of keeping it too much in view. David shews a hurtful experience in his, in that kind, Psal. 39:3. “While I was musing, the fire burned.”…

If we are going to take a view to our circumstance, that sight of faith must be a sight taken “in light of the holy word”:

Indeed a Christian may safely take a steady and leisurely view of the crook of his lot in the light of the holy word, which represents it as the discipline of the covenant. So faith will discover a hidden slightness in it under a very unsightly outward appearance; perceiving the suitableness thereof to the infinite goodness, love, and wisdom of God, and to the real and most valuable interest of the party; by which means one comes to take pleasure, and that a most refined pleasure in distresses, 2 Cor. 12:10. But whatever the crook in the lot be to the eye of faith, it is not at all pleasant to the eye of sense.

c.         A crook can leave us emotionally uneven

This particular element is a bit difficult to follow in Boston’s explanation. As I understand it, he is speaking of the emotional moves which take place when confronted with a crook:

Thirdly, Unfitness for motion. Solomon observes the cause of the uneasy and ungraceful walking of the lame, Prov. 26:7. “The legs of the lame are not equal.” This uneasiness they find who are exercised about the crook in their lot: a high spirit and a low adverse lot, makes great difficulty in the Christian walk.

This uneven movement leaves us vulnerable to sin and temptation:

There is nothing that gives temptation more easy access, than the crook in the lot; nothing more apt to occasion out-of-the-way steps. Therefore saith the apostle, Heb. 12:13. “Make straight paths for your feet, lest that which is lame be turned out of the way.”

And here he shows pastoral sympathy:

They are to be pitied then who are labouring under it, and not to be rigidly censured; though they are rare persons who learn this lesson, till taught by their own experience. It is long since Job made an observe in this case, which holds good unto this day, Job 12:5. “He that is ready to slip with his feet, is as a lamp despised in the thought of him that is at ease.”

d.         The emotional entanglement of the crook:

The trouble provokes a strong emotional response, as we all know from experience:

Lastly, Aptness to catch hold and entangle, as with fish hooks, Amos 4:2. The crook in the lot doth so very readily make impression, to the ruffling and fretting of one’s spirit, irritating corruption,

And this irritation becomes an opportunity for temptation:

that Satan fails not to make diligent use of it to these dangerous purposes: the which point once gained by the tempter, the tempted, ere he is aware, finds himself intangled as in a thicket, out of which he knows not how to extricate himself. In that temptation it often proves like a crooked stick troubling a standing pool; the which not only raiseth up the mud all over, but brings up from the bottom some very ugly thing.

For proof of this point, he considers Psalm 73:

Thus it brought up a spice of blasphemy and Atheism in Asaph’s case, Psal. 73:13. “Verily I have cleansed my heart in vain, and washed my hands in innocence.” As if he had said, There is nothing at all in religion, it is a vain and empty thing that profiteth nothing; I was a fool to have been careful about purity and holiness, whether of heart or life. Ah! is this the pious Asaph! How is he turned so quite unlike himself!

The trouble stirs up our heart. Temptation taking advantage fishes out the sin which remains in our flesh (why this is a good thing is not explained at this point);

But the crook in the lot is a handle, whereby the tempter makes surprising discoveries of latent corruption, even in the best.