In chapter 3., we see Jesus taking His place of servant with the excellent in Israel, and thereon the heavens opening and Himself owned by the Father as His beloved Son. His delights were with the sons of men, and He is traced up, not to Abraham only, the root and depositary of Jewish promises (as in Matthew), but to Adam and God Himself. Independently of His proper divine glory as Son of the Father, Jesus should be called the Son of the Highest, the Son of God. As man on earth, He was sealed with the Holy Ghost. He took upon Him the form of a servant, and was made in the likeness of men. His entire perfectness now was to fulfill, as a servant, the will of Him who sent Him; for a servant doing his own will is a bad servant. Dependance, waiting, and obedience, were the characteristics of this place, and they are found in Him to the uttermost. Hence, as in the Psalms, "I waited patiently for the Lord." He would not ask for power, but waits on God. "Thinkest thou that I cannot now pray to My Father, and He shall presently give me more than twelve legions of angels?" Put thoroughly to the test, He would do nothing but His Father's will. He was to learn obedience. Having taken the place, He would go through it wholly, not in one act, but experiencing the force of that expression, learning obedience, without one comfort here, with enemies around, bulls of Bashan besetting, dogs compassing. He had to learn obedience where obedience was always suffering, even to the yielding up of life. Every single step was humiliation till the close came in the cross, where the wrath of God was borne in love to us. No doubt He found, in His rejection, fields white, for harvest, and so shall we, in our measure, when walking in the same path. But the cross was always before Him -everything that could stop a man. Nevertheless, He went on, patiently waiting, and not asking for deliverances. Thus He presented God perfectly to man, and perfect man to God.
In chapter 4., He begins this walk of suffering obedience publicly. And the first thing to be remarked is, that (ver. 1) being full of the Holy Ghost, He is led by Hun into the wilderness, where He is tempted by the devil. There are two ways in which the enemy has power: first, by allurements; and secondly, by terror. In the one, he works upon us through our lusts, presenting what is calculated to attract, and so he rules over us naturally. In the other, he has the power of death. Thus, Judas being a covetous man and without the faith that purifies the heart, Satan suggested the occasion and gets him. He has no right to rule over men, but he acquires dominion through the lusts of the flesh. Another way is through the terror of death. In both he assailed the Lord, but found nothing in Him.
Here, then, we have the devil meeting man in the power of the Spirit of God-man tempted, not in paradise, but in the wilderness. Jesus does not say, "I am God, and you are Satan; go away." That would not have glorified God, nor have helped us. But as the Lord was led into the wilderness, not by lust (God forbid the thought!), but by the Holy Ghost, so in His blessed grace He puts Himself in the place where man was. He has help from none. There was all that might have stumbled rather, had it been possible through all He goes as man. He must be tempted, and must overcome where man not only had failed, but was lying under the power of wickedness.
Vs. 2, 3. There was no harm in hunger; it was no sin. He could have commanded stones to be made bread; but to do so, save at His Father's word, would have been doing His own will, and then He had not been the perfect man. Satan tries to introduce into His heart a desire which was not in the word of God. He succeeded in insinuating a lust into the heart of Adam; he fails with Jesus, though He was forty days exposed to his presence and power. Jesus had to know by experience what it was to have working at Him, without a single support, without a friend, in solitary dreariness (save indeed the wild beasts) with the devil! Thus He measured the power of Satan. The strong man was there, putting forth all his weapons, but the stronger than he overcame: Jesus binds the strong man. He was abstracted from human condition for forty days, not like Moses to be only with God, but as the one who was always with God, to be exposed to Satan. None other man needs to be abstracted in order to be tempted, he has only to go on along with men. In this case, this extraordinary separation was to be with the devil. To be with God He did not need anything out of His everyday path, for it was His natural place; but to be with Satan, He needed it. Others are strangers to God, and at home with Satan. He, in the most adverse things, is a stranger to Satan, and dwells in the bosom of the Father. But He emptied Himself as God to become a servant as man, and there He waits in dependence on the word of Him whom He served. The living Father had sent Him, and He lived by the Father. He was as man under His authority, and His meat was to do His will.
"By the word of thy lips I have kept me from the paths of the destroyer."
Tier... It is the written word He ever uses, and Satan is powerless. What amazing importance Jesus gives the Scriptures! God now acts by the word, and Satan is resisted morally in this way. A man cannot be touched by Satan while the word is simply used in obedience. " He that is begotten of God keepeth himself, and that wicked one toucheth him not." It was not as an exercise of divine authority He dismissed Satan, but the enemy is proved unable to grapple with obedience to the word of God. If he cannot take out of the path of obedience, he has no power. What more simple? Every child of God has the Holy Ghost acting by the word to keep him.
Jesus does not reason with Satan. A single text silences when used in the power of the Spirit. The whole secret of strength in conflict is using the word of God in the right way. ' One may say, I am not like this perfect Matt: it might be so with Christ, but how can I expect the same result? True, we are ignorant, and the flesh is in us, but God is always behind, and He is faithful, and will not suffer us to be tempted above that we are able. Temptation may be simply a trial of our obedience, as in Abraham's case, not a snare to lead us astray. Satan presents what has no appearance of evil. The evil would be—doing one's own will. Now it solves every difficulty to ask-not, what harm is there in doing this or that, hut—why am I doing it? Is it for God or myself? What, am I to be always under this restraint? Ah! there the secret of our nature comes out: we do not like the restraint of doing what God will approve. It is restraint to do God's will! We want to do our own will. To act merely because one must, is law, and not the guidance of the Spirit. The word of God was the motive of Christ and such is Christ's guidance. Not fencing the old man, but the. new man living on the word is our defense against Satan.
Vs. 3-13. The first temptation is an appeal to the need of the body. The second in Luke (not in Matthew) is the inducement of the world's glory. The third in our gospel is the religious temptation through the word of God, and therefore morally the hardest of all to one who values that word. And this is the reason why Luke departs from the actual order of the events, in order to group them morally, as is the habit of this evangelist elsewhere also. Thus we have the tempter assailing the Lord Jesus, first, as to man's Life; second, as to the tower given to man; and third, as to the promises made to Christ Himself.
The Lord might have argued with the devil, but He does not even tell him that the dominion of the world would be His by and by. He takes His stand on that which settles everything, and is a perfect example for us. He stands to God's word, and God's worship. He awaits His word, He worships Him, He serves Him only. How simple and how blessed! It was the immediate link of an obedient heart with God. The question was one of relationship to God. So of old, Eliezer receives blessing, but before he begins to enjoy it, he gives thanks. He had the word first, then the blessing-and what follows forthwith? He bows his head and worships. God is the first thought of his heart (Gen. 24) And so still more fully with the Lord here. The last and subtlest temptation was grounded on the promises to Messiah (9-11). If thou art the Son of God, why not try? But why should He try, who KNEW that God was for Him? Why should He be like presumptuous Israel of old, who would go up the hill in disobedience, to prove whether the Lord was among them. Not even when Lazarus was sick would He stir till it was the Father's will, though all nature would have moved; and He knew well the sorrow of that house which was His refuge; for "Jesus loved Martha, and her sister, and Lazarus."
The Lord did not listen. Who would? you say. But you do listen to Satan, every day of your lives, that you seek a very little bit of the world. But was there not a promise? Duubtless there was; yet why should. He throw Himself down to see whether God would be as good as His word? Did He not know that God was with Him? And so with us; let us only have the word behind us, no matter what may be before us. Never should we raise a question whether 'God is with us. If He does not send, let us not move, but let us never question His presence. If we are in the simple path of His will, the Holy Ghost will act in us to guide, and not merely on us to correct.
Thus then, in the order of Luke, which, as we have seen, is not historical, but moral, we have the progressive exercises of a man. First, natural lusts; secondly, worldly lusts; and lastly, spiritual temptations.
The Lord Jesus was tempted here, not in Eden, but in the great system where we are. He put Himself, by the will and wisdom of God, in the place of our difficulty in the world, where man is. He has gone through all the difficulties a saint is in. Who wants His help? Not a sinner, for he wants salvation; but a saint needs help and sympathy in his path. We have practically to keep our first estate, as renewed. Satan cannot touch the new man, but he tries to entice him out of the path of godliness. We want succor to walk as obedient ones where Christ walked.
V. 14, 15. " And Jesus returned in the power of the Spirit, into Galilee ... ... ..And He taught in their synagogues, being glorified of all." In all things His obedience is shown. Untouched by Satan, He goes forth in unhindered power; as we shall in a measure, if like Him we pass through temptation, so as not to be touched by Satan.