The second ordeal-temptation.
It is very naturally and universally supposed that the three temptations recorded here, as making their assault on Jesus, are typical of those to which human nature is exposed. All are exposed to temptations that come through the body, wide as is their range of variety. And therefore, probably, it was that this kind is exampled in the most generic instance and the simplest—one of hunger. According to this very supposable theory, we must expect to find the second temptation addressed to the nature of Jesus one that moves in a higher sphere, and not less generic in its type. It evidently is so. It speaks not to the need of a body, but to the ambition of life, and of a higher sort of life—that, in one word, of power. Inadequate as this word is as an exhaustive description, yet perhaps it contains the essence of the matter in hand. Thought, active thought, and the very sense of energy, beg some exhibition of themselves. And as their first wonder of exercise is over matter, so they postulate some typical instance hereof. No greater discipline, no severer chastisement, occurs in this world to life than its confinedness within the conditions of matter in general, and of the body in particular. And what may be called the mind's ambition is never more proudly gratified than in some leading instance of victory, or apparen victory, over the usual conditions of matter or of the human body itself. Notice, then—
I. THE INCIDENCE OF THIS TEMPTATION It may be set forth generally as above. More particularly,
Hence his own
II. THE AGGRAVATION OF THE ATTACK AS DELIVERED IN QUOTATION OF SACRED, SCRIPTURE PROMISE, AND PROMISE MOST DIFFERENTLY DESIGNED. Dwell on the odiousness of the presumption that wrests sacredest promises to the humble into the suggestion, the justification, the very plea for daring danger on the part of the proud and self-opinionate. Point this same thought by speaking of the deeper meaning of the promise. The angels' charge is to be understood, not merely as sovereign against great and surprising dangers and violent accident, but against the mere hurt of a mere foot against a mere stone. Possibly note should be made also of the supposition that Satan borrowed the idea of couching his language of temptation in Scripture quotation from Christ's own use of quotation in repelling the first temptation.
III. THE REPLY OF JESUS TO THE TEMPTATION.
1. It is a genuine instance of retort.
2. It is pre-eminently short, conclusive, and unchallengeably absolute.
3. It puts for the first time, into words of the most forcible deliverance, the enormity of the act and the sin involved in an illegitimate, whether a careless or a reckless, challenging of the promises of God. These may be challenged, often enough are challenged, by deed rather than word; in the way they are thought of or calculated upon, far more than in the language used with respect to them. And to do these things is to offer "to tempt God." God is not the proper Object of temptation at any time, under any circumstances. Man is the right object of God's temptations, which are right temptations and useful, and adapted by infinite capability of knowledge and wisdom; but the converse never.—B.