Abbildungen der Seite
PDF
EPUB

record of the duty of mankind in general: that they comply with all the commandments and ordinances of God. Whatever God ordains, is part of the righteousness which man is to fulfil. The baptism of John was an ordinance of God. In many respects it was not applicable to our Lord; for it was the baptism of repentance," and accompanied by confession of sin. But it was a divine appointment at that time in force; therefore Christ complied with it, as he complied with the rite of circumcision.

66

We learn, from this example, to reverence God's ordinances, and to seek in them further communica

tions of his grace. Let none neglect them, and pretend that they are not profitable. Though the benefit of baptism may not be perceived immediately; though an increase of grace may not always be experienced from attendance at the Lord's table; though men may fancy that the liveliness of devotion is not heightened by "the assembling of themselves together;" still they are divine ordinances, and it becometh us to fulfil all righteousness. The most advanced Christian will be the first to value them, and the most constant to observe them; otherwise he is not entitled to the character of an advanced Christian, but is wanting both in faith and humility.

16. And Jesus, when he was baptized, went up straightway out of the water: and lo, the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him.

17. And lo, a voice from heaven, saying, This is my beloved Son in whom I am well pleased.

God gave this public testimony to Jesus, as he was now first entering upon the office for which he

8

5

came into the world. This is my beloved Son. He is the Son of God, because "he is of the Father alone; and because such as the Father is, such is the Son." He is the Son of God, for he had no human father. He is the Son of God, because he is his "elect, in whom his soul delighteth." This may satisfy us, without inquiring curiously into that which is inexplicable, the nature of the union of the Father with the Son.

What really concerns us, is the importance here ascribed to the work of redemption, in which all the three persons of the Trinity are interested and engaged. The Father sends his only begotten Son, that all that believe in him might not perish, but have everlasting life. The Son consents; and has just set the first example to mankind, that "it becometh us to fulfil all righteousness." The Holy Ghost descends visibly upon him, and intimates in what power he came, and what virtue might be expected to attend his ministry, and to establish his religion. And all this "for us men and for our salvation !" How great must be the value of the soul, in behalf of which so much was done!

We, who read the narrative, are the objects of this gracious interposition. Do we feel it as we ought? We should strive daily to improve our sense of it, and exalt our gratitude by meditation and prayer. We should contemplate the mercy of God, till his Spirit descends more and more upon us, and leaves his dove-like image upon our hearts-the characteristic emblem of the religion of Christ, which is peace with God, and meekness towards man. 6 Is. xlii. 1.

5 Athanasian Creed.

LECTURE VII.

TEMPTATION OF CHRIST.

MATT. iv. 1-11.

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

It is taken for granted by St. Matthew, in this narrative, that those who read it should know who is designated as THE DEVIL. And Scripture instructs us that the devil is an evil spirit, the great enemy of mankind, who is permitted to try their hearts by tempting them to disobey God, and "seek the pleasures of sin for a season." At the beginning, he succeeded in "beguiling Eve through his subtilty," and so brought the world under condemnation. He still endeavours to keep every individual in thraldom to prevent their recovery to God, or to pervert them from the stedfastness of their obedience.

It formed a part of that mysterious plan of mercy now devised for the restoration of the world, that the Redeemer should be tried by the enmity of that evil spirit, whose works he came to destroy. Therefore he was led up of the Spirit into the wilderness.

2. And when he had fasted forty days and forty nights, he was afterwards an hungered.

3. And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread.1

4. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.2

The mode of temptation employed here, is not unlike that used towards Eve, "Yea hath God said, Ye shall not eat of every tree of the garden?" as if insinuating a distrust of God's goodness. So here, If thou be the Son of God, his beloved Son, let a proof be seen of his favour. To shake our faith in God, is the first object of the spiritual enemy. How beautiful is the reply! Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. There is something more needful to man, than the supply of his temporal wants. The worst famine, is "not a famine of bread, nor a thirst for water, but of hearing the words of the Lord."3

5. Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple,

6. And saith unto him, If thou be the Son of God, cast thyself down for it is written, He shall give his angels charge concerning thee: and in their hands they shall bear thee up, lest at any time thou dash thy foot against a

stone.

7. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God.5

1 With regard to the manner in which this temptation was carried on, many inquiries might be raised, and nothing certain can be replied. It is among the things not clearly explained, and left to our faith.

2 Deut. viii. 3.

Deut. vi. 16.

3 Amos viii. 11.

4 Ps. xci. 11, 12.

It is true, that this was written concerning the Christ; and it is true, that many similar promises are written for the comfort of God's people: but to presume upon such protection, and expose ourselves to unnecessary dangers, either threatening to the body or perilous to the soul, would be to sport with the divine promises; to abuse mercy; to venture into sin, that grace might abound.

8. Again, the devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them.

9. And saith unto him, All these things will I give thee, if thou wilt fall down and worship me.

10. Then saith Jesus unto him, Get thee hence, Satan :6 for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.

11. Then the devil leaveth him, and behold, angels came and ministered unto him.

By the way in which he introduces the history of the temptation, the Evangelist implies that it formed a necessary part of the scheme of man's redemption. It was foreseen: it was appointed. "Then was Jesus led up of the Spirit into the wilderness." That Spirit which attended him always, now prompted him to retire from the company and the abodes of man, and to devote himself to prayer and fasting.

8

6 This Hebrew word signifies the opposer, the adversary. Both the Hebrew name, and the Greek Ataẞolos are taken from the malevolent nature of the evil spirit. Satan, the adversary;-the devil, the accuser of mankind, (Rev. xii. 10,) the accuser of the "brethren, who accused them before God night and day.”—See Job i. 6; Zech. iii. 1.

7 Deut. vi. 13, and x. 20.

8 Luke iv. 2.

« ZurückWeiter »