CHAPTER II.
The second circumstance, Christ’s being led by the Spirit.—What hand the Spirit of God hath in temptations.—And of running into temptation when not led into it.
2. The second circumstance acquaints how Christ was carried to the combat. In solemn combats and duels, the persons undertaking the fight were usually carried to the place with great solemnity and ceremony. Christ in this spiritual battle is described as having the conduct of the Spirit, ‘He was led up of the Spirit,’ &c. What this Spirit was is, though by a needless and over-officious diligence, questioned by some; but we need not stay much upon it, if we consider the phrase of the evangelists, who mention Spirit without any note of distinction—which of necessity must have been added if it had intended either his proper spirit as man, or the wicked spirit Satan—directing thereby to understand it of him to whom the word Spirit is more peculiarly attributed, viz., the Holy Ghost. Or if we observe the close connexion in Luke betwixt that expression of Christ’s being ‘full of the Holy Ghost,’ and his being ‘led by the Spirit,’ it will be out of controversy that the Holy Spirit is here intended. Hence was it that Beza translates it more fully, ‘Jesus being full of the Holy Ghost, was led, eodem Spiritu, of the same Spirit;’ and the Syriac, in Matthew, doubts not to express it by the Holy Spirit. And what else can be imagined, when in this text the Spirit that led him up, and the devil that tempted, are mentioned in so direct an opposition? ‘He was led of the Spirit into the wilderness to be tempted of the devil.’ The manner of his being carried thither is expressed by such words as signify, though not an external rapture like that of Philip, a strong inward motion and impulse upon him. The Spirit driveth—ἐκβάλλεν—him, saith Mark. The Spirit ‘led him’—ἤγετο—saith Luke, using the same word by which the Scripture elsewhere expresseth the power of the Spirit upon the children of God, who are said to be ‘led’ by him.
Obs. 2. Hence note that the Spirit of God hath a hand in temptations. Christ was led by the Spirit to be tempted. This must not be understood as if God did properly tempt any to sin, either by enticing their hearts to evil, or by moving and suggesting wicked things to their minds, or by infusing evil inclinations, or by any proper compliance with Satan to undermine and delude us by any treachery or deceit. None of these can be imagined without apparent derogation to the holiness of God, ‘who tempteth no man, neither can he be tempted with evil,’ [James i. 13.] But what we are to understand by the Holy Spirit’s concerning himself in temptations, is included in these particulars:—
1. First, God gives commission to Satan, without which his hand would be sealed up under an impossibility of reaching it out against any.
2. Secondly, Opportunities and occasions do depend upon his providence, without which nothing comes to pass. Neither we nor anything else do or can move without him.
3. Thirdly, The Spirit oversees the temptation as to measure and continuance. The length and breadth of it is ordered by him.
4. Fourthly, The issue and consequences of every temptation are at his appointment. The ways of its working for our exercise, humiliation, or conviction, or for any other good and advantage whatsoever, they all belong to his determination.
So that it is not improper to assert that God and Satan do concur in the same temptation, though the ways of proceeding, with the aims and intentions of both, be directly different and contrary. Hence is it that the temptation of David, 1 Sam. xxiv. 1, and 1 Chron. xxi. 1, are upon several regards attributed both to God and Satan.
Appl. 1. This note is of use to remove those harsh interpretations which poor tempted Christians meet withal, commonly from such as have not touched their burdens with the least of their fingers. Men are apt in these cases to judge,
(1.) First, The ways of religion, as being ways, at least in the more serious and rigid practice of them, of intolerable hazard and perplexity, and only upon an observation that those who most addict themselves to a true and strict observance of duty and command usually complain of temptations, and express sometimes their fears and distress of heart about them. This is your reading, your praying, and hearing. Such preaching, say they, leads men to despair and perpetual disquiet; and upon the whole they conclude it dangerous to be religious above the common rate of those that prosecute it in a slow and careless indifferency.
(2.) Secondly, The like severity of censure do they use in reference to the spiritual state of the tempted, as if they were vessels of his hatred, and such as were by him given up to the power of this ‘wild boar of the forest’ to devour and tear. All kind of distresses are obnoxious to the worst of misjudgings from malevolent minds. The sufferings of Christ produced this censorious scoff, ‘Let God deliver him, if he will have him,’ [Mat. xxvii. 43.] David’s troubles easily induced his adversaries to conclude that ‘God had forsaken him, and that there was none to deliver him,’ Ps. lxxi. 11. But in troubles of this nature, where especially there are frightful complainings against themselves, men are more easily drawn out to be peremptory in their uncharitable determinations concerning them, because the trouble itself is somewhat rare, and apt to beget hideous impressions; and withal the vent which the afflicted parties give by their bemoaning of their estate, in hope to ease themselves thereby, is but taken as a testimony against themselves, and the undoubted echoes of their real feelings.
(3.) Thirdly, Their sins are upon this ground misjudged and heightened. Unusual troubles with common apprehension argue unusual sins. The viper upon Paul’s hand made the barbarians confident he was a man of more than ordinary guilt and wickedness, Acts xxviii. 4. David’s sickness was enough to give his enemies occasion to surmise that it was the punishment of some great transgression. ‘An evil disease,’ say they, ‘cleaveth to him,’ Ps. xli. 8. Those that were overwhelmed by the fall of the tower of Siloam, and those whose blood Pilate mixed with their sacrifices, were judged greatest sinners, Luke xiii. 4. But in inward temptations, this misjudging confidence is every way more heightened; and those that are most molested are supposed to have given more away to Satan.
(4.) Fourthly, Temptations are also misjudged to be worse than they are. They are indeed things to be trembled at; but they are not properly of an astonishing, amazing, or despairing consideration, as men are apt to think that view the workings of them at a distance.
Against all those unrighteous surmises, the poor afflicted servants of Christ may have relief from this truth in hand, that the Holy Spirit of God hath a hand in temptations: and therefore it is impossible that everywhere they should be of such a signification. Were they in themselves no way serviceable to God’s glory in the gracious exercise of his children, the Spirit of wisdom and holiness would not at all have a hand in them. If under Satan’s assaults you meet with those that by such a harshness of censure would aggravate your troubles, and so grieve those whom God hath saddened, you may boldly appeal from them to him that judgeth righteously. And indeed, if men would but consider, in the saddest case of this nature, either,
[1.] The end of the Lord in permitting temptations, which, if seen, would give a high justification of his dealing, and force men to applaud and magnify his wisdom, rather than to censure it. Or,
[2.] If they could but see the secret ways of God’s support, how he acts his part in holding them by the hand, in counterworking of Satan, and confounding him under the exercise of his highest malice, and also in the ways of his preservation and deliverance. Or,
[3.] If the harmlessness of temptations, when their sting is taken out, were but weighed, men would change their minds as readily as the barbarians did, when they saw the viper not effect that mischief they supposed upon Paul; and would see cause to stand amazed at the contrivances of so much power and wisdom, as can turn these to quite other ends and uses, than what they of themselves seem to threaten.
Applic. 2. This consideration will further express its usefulness in comforting us under temptations. It might have been Paul’s great discouragement, that in his answer before Nero no man stood with him, 2 Tim. iv. 16; but this was his support, that God was with him. The like encouragement we have under all assaults of Satan, that we are not left to ourselves, but the Spirit of God is with us, and that he concerns himself on a design to oversee and overrule his work, and to put a check upon him when there is need. So that he cannot tempt as he will, nor when he will, nor in what he would, nor as long as he would; but that in all cases, we may rely upon the great master-contriver, for relief, help, mitigation, or deliverance, as there is need.
Obs. 3. In that the evangelists do not say that Christ cast himself upon a temptation, neither did go to undertake it till he was led to it, we note, that whatever may be the advantage of a temptation by the Spirit’s ordering of it, or what security from danger we may promise to ourselves upon that account, yet must we not run upon temptations; though we must submit when we are fairly led into them. The reasons of this truth are these:—
(1.) First, There is so much of the nature of evil in temptations that they are to be avoided if possible. Good they may accidentally be, that is, beyond their proper nature and tendency, by the overruling hand of God; but being in their own natural constitution evil, it is inconsistent with human nature to desire them as such.
(2.) Secondly, To run upon them would be a dangerous tempting of God; that is, making a bold and presumptuous trial, without call, whether he will put forth his power to rescue us or not. Now he that runs upon a temptation hath no promise to be delivered out of it. And besides, runs upon so desperate a provocation, that in all probability he shall miscarry in it, as a just punishment of his rashness.
Quest. But inquiry may be made, When do men run uncalled and unwarrantably upon temptation? I answer, many ways. As,
Ans. [1.] First, When men engage themselves in sin and apparent wickedness, in the works of the flesh. For it can never be imagined that the holy God should ever by his Spirit call any to such things as his soul abhors.
[2.] Secondly, When men run upon the visible and apparent occasions and causes of sin. This is like a man’s going to the pest-house. Thus do they, that though they design not to be actors in evil, yet will give their company and countenance to persons actually engaged in evil.
[3.] Thirdly, When men unnecessarily, without the conduct either of command or urging an unavoidable providence, do put themselves, though not upon visible and certain opportunities, yet, upon dangerous and hazardous occasions and snares. Peter had no errand in the high-priest’s hall; his curiosity led him thither; he might easily have foreseen a probable snare; but confidently putting himself forward, where his danger was more than his business, he ran upon the temptation, and accordingly fell. The like did Dinah, when she made a needless vagary to see the daughters of the land; where she met with her sin and shame, Gen. xxxiv. 1. Neither do they otherwise, who dare adventure themselves in families—whilst yet they are free and may otherwise dispose of themselves—where they see snares and temptations will be laid before them. The case indeed is otherwise to those that are under the necessary engagement of relation, natural or voluntary, if it be antecedent to the hazard, to live in such places or callings; they have a greater promise of preservation than others can lay claim to, Ps. xci. 11; Prov. x. 29.
[4.] Fourthly, Those run upon temptation, that adventure apparently beyond their strength, and put themselves upon actions good or harmless, disproportionably to their abilities. The apostle gives the instance in marriage abstinence, 1 Cor. vii. 5, which he cautions may not be undertaken at a careless adventure for fear of a temptation: and by this may we judge other things of like nature.
[5.] Fifthly, They are also guilty that design an adventure unto the utmost bounds of lawful liberty. Those that have a mind to try conclusions, how near they may make their approaches to sin, and yet keep off from the defilement, such as would divide a hair betwixt good and evil, have at best but a hair’s breadth betwixt them and sin; but how easily are they brought over that. Like a man that walks upon the utmost verge of a river’s brink, ofttimes meets with hollow ground and a dangerous slip before he is aware.
[6.] Sixthly, Those also may be reckoned in the number of such as rush upon their danger, who go abroad without their weapons, and forget in the midst of daily dangers the means of preservation. Thomas, by his neglect, slid into a greater unbelief than the rest of the apostles. David’s unwatchful heart was easily smitten by the intelligence which his eyes brought him. They that would plead their innocency against temptation had need to carry their arms and preservatives still with them.
Applic. This truth is a sufficient caution against the rash adventurousness of those who forwardly engage themselves in matters of temptation. As the former observation told us, temptations are not to be feared, so this also tells they are not to be slighted. The carriage of the Philistines when the ark came among them is matter of imitation to us. We may tremble justly when we hear of their approach, but our hazard should be the whetstone of our courage, and our danger should bring us to resolves of a more stout resistance, that we may ‘quit ourselves like men.’
The apostle, Gal. vi. 1, seems to imply, when he tells those that were more severe and careless of others, that ‘they may also be tempted,’ that the best of men do little know what a change a temptation may make upon them; a small temptation may be too strong for them, and may carry them to what they never thought of; nay, may break down the strongest of their resolves, and snap their purposes as a thread in a flame. It did so with Peter, who was quickly overcome by that which he had with so much confidence undervalued.