(2.) Secondly, These temptations were complex, consisting of many various designs, like a snare of many cords or nooses. When he tempted to turn stones to bread, it was not one single design, but many, that Satan had in prosecution. As distrust on one hand, pride on another, and so in the rest. The more complicated a temptation is, it is the greater.
(3.) Thirdly, These were also perplexing, entangling temptations. They were dilemmatical,[384] such as might ensnare, either in the doing or refusal. If he had turned stones into bread, he had too much honoured Satan by doing it at his motion. If he did not, he seemed to neglect his own body, in not making necessary provisions for himself, being now hungry.
(4.) Fourthly, These temptations proceeded upon considerable advantages. His hunger urged a necessity of turning stones into bread. His present straits, and the lowness of his condition, seemed to speak much for the reasonableness of giving proof of his divine nature, by casting himself down from the temple, and of doing anything that might tend to a more plentiful being and support in the world. Advantages strengthen temptations.
(5.) Fifthly, These temptations were accompanied with a greater presence and power of Satan. He appeared visibly in them, and was permitted to touch and hurry the body of Christ, and to depaint and set forth the glory of the world, doubtless in the most taking way, to the eye of Christ.
(6.) Sixthly, The matter of these temptations, or the things he tempted Christ to, were great and heinous abominations: a distrust of providence, a presumption of protection, and a final renunciation of the worship due to him, and transferring it to the most unworthy object, God’s professed enemy; and yet were they seconded by the strongest, most powerful, and most prevailing means, as his present straits, his infallible assurance of sonship, pleasure, and glory. Where the matter is weighty, and the medium strong and pressing, there is the temptation great.
(7.) Seventhly, All these temptations pretended strongly to the advantage and benefit of Christ, and some of them might seem to be done without any blame, as to turn stones to bread, to fly in the air. The more kindness a temptation pretends to us, it is the stronger.
(8.) Eighthly, Satan urged some of them in a daring, provoking way; ‘If thou be the Son of God?’ as if he had said, I dare thee to shew thyself what thou pretendest to be. These kind of provocations are very troublesome to the most modest and self-denying, who can scarce forbear to do what they are urged unto at such times.
(9.) Ninthly, These temptations seem to be designed for the engagement of all the natural powers of Christ; his natural appetite in a design of food; his senses in the most beautiful object, the world in its glory; the affections, in that which is most swaying, pride, and delight in extraordinary testimonies of divine power and love, in supporting him in the air, &c.
(10.) Tenthly, Some of these warranted as duty, and to supply necessary hunger, others depending upon the security of a promise, ‘He shall give his angels charge,’ &c. The greater appearance of duty, or warrantableness, is put upon sin, the greater is the temptation.
By these ten particulars may we, as by a standard, judge when any temptation is great or less.