Answ. The only answer that need be given to this objection, is, that, since what is done in vision, is represented in scripture as though it had been actually done, why may we not suppose, that what is offered in conversation, may be represented as though it had been actually done, especially considering, that what was only discoursed of between two persons, is sometimes said to be done. As when the chief butler reports the conversation which he and the chief baker had with Joseph in the prison, he represents Joseph as doing what he only spake of, when he says, Me he restored unto mine office, and him he hanged, Gen. xli. 13. Therefore there is no absurdity in supposing, that the devil’s carrying our Saviour to Jerusalem, and setting him on a pinnacle of the temple, denotes nothing else but his tempting him to go there. And, if we take it in this sense, the temptation is no less subtle, or pernicious, in the design thereof; and our Saviour’s answer to it, is equally opposite, and to the purpose, as though we suppose the devil had power to carry him there.
We shall now consider Christ’s answer to this temptation, which is contained in these words, Thou shalt not tempt the Lord thy God, in which he refers to the words of Moses, Deut. vi. 16. which though they more immediately relate to the peoples murmuring, and questioning, whether God was among them or not, Exod. xvii. 7. upon which occasion the name of the place was called Massah; yet, inasmuch as there are various ways of tempting God, this general prohibition might well be applied by our Saviour to his own case, in answer to Satan’s temptation; and then it is as though he should say, I will not tempt the Lord my God, either by desiring a farther proof of my Sonship, which has so lately been attested, by a voice from heaven; or rather, I will not tempt him, so as to expect his protection, when engaged, according to thy desire, in an unlawful action.
Thirdly, The third and last temptation, which was the most audacious, vile, and blasphemous of all, is contained in ver. 8, 9. in which Satan makes an overture of the kingdoms of the world, and the glory thereof, to him, provided he would fall down and worship him; in which we may observe,
1. Something preparatory to it, when it is said, The devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them. Whether this was actually done, or he only tempted him to go up into an high mountain, which was more convenient for this purpose, I will not peremptorily determine. There are not so many difficulties attending the supposition, that it was actually done, as there were in the former temptation. If it be concluded, that it was actually done, it is very much to be doubted, whether there was any mountain so high, as that he might, from thence have a prospect of the kingdoms of the world; or if there was an exceeding high mountain in the wilderness where Christ was tempted, yet, if we consider the nature of the vision, there are two things that would hinder a person’s seeing the kingdoms of the world, though it were from the highest mountain.
(1.) The convexity, or unevenness of the surface of the earth, which would hinder the strongest eye from seeing many kingdoms of the world; besides, the sight would be hindered by other mountains intervening.
(2.) If there were several kingdoms, or countries, which might be beheld from the top of an exceeding high mountain, yet the organ of sight is too weak to reach many miles. Therefore, when Moses was commanded, by God, to go up to the top of mount Pisgah, to take a view of the whole land of Canaan, it is generally thought there was something miraculous in his strengthening his sight, to see to the utmost bounds thereof; accordingly it is said, that the Lord shewed him all the land, Deut. xxxiv. 1. Now this can hardly be applicable to the case before us, relating to the devil’s shewing our Saviour all the kingdoms of the world; therefore the best and most common sense that is given hereof, is, that he made a representation of the kingdoms and glories of the world in the air, and presented them to our Saviour’s view in a moment; and a mountain was more convenient for this purpose, than if he had done it in a valley; which seems to be the most probable sense of this text.
2. We shall now consider the temptation itself, which is mentioned in ver. 9. All these things will I give thee, if thou wilt fall down and worship me. The evangelist Luke adds something that is omitted by Matthew, as a farther illustration of this temptation namely, that the power of conferring a right to the kingdoms of the world, was delivered unto him; and that to whomsoever he will he gives it, Luke iv. 6. In this temptation, we may observe,
1st, The abominable pride and insolence of the devil, and his appearing herein to be the father of lies, nothing could be more false, than for him to assert that the world was given to him to dispose of, as he pleased; whatever hand he may have in disposing of it among his subjects, by divine permission: yet he has no right to do this; so that herein we may observe his proud and blasphemous insinuation, in pretending to have a grant from God to dispose of that which he reserves in his own hand, to give as he pleases.
2dly, All that he pretends to give our Saviour, is only the kingdoms of the world; and, in exchange for them, he must quit his right to that better world, which he had, by inheritance, a right to, and a power to dispose of, which the devil has not.
3dly, He pretends to give our Saviour nothing but what, as God and Mediator, he had a right to. This Satan maliciously questions, when, by the overture he makes thereof, he insinuates, that he must be beholden to him for it.