John Calvin Commentary Matthew 4
John Calvin Commentary
Matthew 4
John Calvin Commentary
Matthew 4
"Then was Jesus led up of the Spirit into the wilderness to be tempted of the devil." — Matthew 4:1 (ASV)
Then Jesus was led. There were two reasons why Christ withdrew into the wilderness. The first was that, after a fast of forty days, he might come forth as a new man, or rather a heavenly man, to the discharge of his office. The next was that he might be tried by temptation and undergo an apprenticeship before he undertook an office so arduous and so elevated. Let us therefore learn that, by the guidance of the Spirit, Christ withdrew from the crowd of men, in order that he might come forth as the highest teacher of the church, as the ambassador of God—rather as sent from heaven than as taken from some town and from among the common people.
In the same way Moses, when God was about to employ him as his agent in publishing his law, was carried into Mount Sinai, withdrawn from the view of the people, and admitted, as it were, into a heavenly sanctuary (Exodus 24:12). It was proper that Christ should be surrounded by marks of divine grace and power—at least equally illustrious with those which were bestowed on Moses, that the majesty of the Gospel might not be inferior to that of the Law. If God bestowed singular honor on a doctrine which was the ministration of death (2 Corinthians 3:7), how much more honor is due to the doctrine of life? And if a shadowy portrait of God had so much brightness, ought not his face, which appears in the Gospel, to shine with full splendor?
Such also was the design of the fasting: for Christ abstained from eating and drinking, not to give an example of temperance, but to acquire greater authority, by being separated from the ordinary condition of men, and coming forth, as an angel from heaven, not as a man from the earth. For what, pray, would have been that virtue of abstinence, in not tasting food, for which he had no more appetite than if he had not been clothed with flesh?304 It is mere folly, therefore, to appoint a forty days’ fast (as it is called) in imitation of Christ. There is no more reason why we should follow the example of Christ in this matter than there formerly was for the holy Prophets and other Fathers under the law to imitate the fast of Moses. But we are aware that none of them thought of doing so, with the single exception of Elijah, who was employed by God in restoring the law, and who, for nearly the same reason as Moses, was kept in the mount fasting.
Those who fast daily during all the forty days pretend that they are imitators of Christ. But how? They stuff their belly so completely at dinner that, when the hour of supper arrives, they have no difficulty in abstaining from food. What resemblance do they bear to the Son of God? The ancients practiced greater moderation; but even they had nothing that approached Christ’s fasting, any more, in fact, than the abstinence of men approaches to the condition of angels, who do not eat at all. Besides, neither Christ nor Moses observed a solemn fast every year; but both of them observed it only once during their whole life. I wish we could say that they had only amused themselves, like apes, by such fooleries. It was a wicked and abominable mockery of Christ to attempt, by this contrivance of fasting, to conform themselves to him as their model.305 To believe that such fasting is a meritorious work, and that it is a part of godliness and of the worship of God, is a very base superstition.
But above all, it is an intolerable outrage:
- On God, whose extraordinary miracle they throw into the shade.
- On Christ, whose distinctive badge they steal from him, that they may clothe themselves with his spoils.
- On the Gospel, which loses not a little of its authority if this fasting of Christ is not acknowledged to be his seal.
God exhibited a singular miracle when he relieved his Son from the necessity of eating; and when they attempt the same thing by their own power, what is it but a mad and daring ambition to be equal with God? Christ’s fasting was a distinctive badge of the divine glory; and is it not to defraud him of his glory and to reduce him to the ordinary rank of men when mortals freely mix themselves with him as his companions? God appointed Christ’s fasting to seal the Gospel; and do those who apply it to a different purpose abate nothing from the dignity of the Gospel? Away, then, with that ridiculous imitation,306 which overturns the purpose of God and the whole order of his works. Let it be observed that I do not speak of fastings in general, the practice of which I could wish were more general among us, provided it were pure.
But I must explain what was the object of Christ’s fasting. Satan availed himself of our Lord’s hunger as an occasion for tempting him, as will shortly be more fully stated. For the present, we must inquire generally, why was it the will of God that his Son should be tempted? That he was brought into this contest by a fixed purpose of God is evident from the words of Matthew and Mark, who say that for this reason he was led by the Spirit into the wilderness. God intended, I have no doubt, to exhibit in the person of his Son, as in a very bright mirror, how obstinately and perseveringly Satan opposes the salvation of men. For how is it that he attacks Christ more furiously and directs all his power and forces against him at the particular time mentioned by the Evangelists, but because he sees him preparing, at the command of the Father, to undertake the redemption of men? Our salvation, therefore, was attacked in the person of Christ, just as the ministers whom Christ has authorized to proclaim his redemption are the objects of Satan’s daily warfare.
It ought to be observed, at the same time, that the Son of God voluntarily endured the temptations, which we are now considering, and fought, as it were, in single combat with the devil, that by his victory he might obtain a triumph for us. Whenever we are called to encounter Satan, let us remember that his attacks can in no other way be sustained and repelled than by holding out this shield; for the Son of God undoubtedly allowed himself to be tempted, that he may be constantly before our minds when Satan excites within us any contest of temptations. When he was leading a private life at home, we do not read that he was tempted; but when he was about to discharge the office of Redeemer, he then entered the field in the name of his whole church. But if Christ was tempted as the public representative of all believers, let us learn that the temptations which befall us are not accidental or regulated by the will of Satan without God’s permission, but that the Spirit of God presides over our contests as an exercise of our faith. This will aid us in cherishing the assured hope that God, who is the supreme judge and disposer of the combat,307 will not be unmindful of us but will fortify us against those distresses which he sees that we are unable to meet.
There is a slight apparent difference in the words of Luke, that Jesus, full of the Holy Ghost, withdrew from Jordan. They imply that he was then more abundantly endowed with the grace and power of the Spirit, so that he might be more fortified for the battles which he had to fight; for it was not without a good reason that the Holy Spirit descended upon him in a visible shape. It has been already stated that the grace of God shone in him the more brightly as the necessity arising out of our salvation became greater.308 But at first sight, it appears strange that Christ was liable to the temptations of the devil; for when temptation falls on men, it must always be owing to sin and weakness. I reply:
- Christ took upon him our infirmity, but without sin (Hebrews 4:15).
- It detracts no more from his glory that he was exposed to temptations than that he was clothed with our flesh; for he was made man on the condition that, along with our flesh, he should take upon him our feelings.
But the whole difficulty lies in the first point. How was Christ surrounded by our weakness so as to be capable of being tempted by Satan, and yet to be pure and free from all sin? The solution will not be difficult if we recollect that the nature of Adam, while it was still innocent and reflected the brightness of the divine image—was liable to temptations. All the bodily affections that exist in man are so many opportunities which Satan seizes to tempt him.
It is justly reckoned a weakness of human nature that our senses are affected by external objects. But this weakness would not be sinful were it not for the presence of corruption; in consequence of which Satan never attacks us without doing some injury, or, at least, without inflicting a slight wound. Christ was separated from us, in this respect, by the perfection of his nature; though we must not imagine him to have existed in that intermediate condition which belonged to Adam, to whom it was only granted that it was possible for him not to sin. We know that Christ was fortified by the Spirit with such power that the darts of Satan could not pierce him.309
304 “Car, je vous prie, quelle virtu d' abstinence y-eust-il eue a, ne taster point de viande, veu qu'il n'avoit nulle faim qui le pressast? Car il est certain, et les Evangelistes le donnent a entendre assez clairement, qu'il s'est passe de manger tout ainsi que s'il n'eust point este revestu de notre chair.” — “For what virtue of abstinence, pray, was there in not tasting food, since he had no hunger that pressed him? For it is certain, and the Evangelists give us plainly enough to understand, that he had left off eating as completely as if he had not been clothed with our flesh.”.” — “For what virtue of abstinence, pray, was there in not tasting food, since he had no hunger that pressed him? For it is certain, and the Evangelists give us plainly enough to understand, that he had left off eating as completely as if he had not been clothed with our flesh.”
305 “En ce qu'ils se sont essayez par leur jeusne, forge a leur fantasie, de se mettre du rang de Christ, et se mesurer a luy.” — “In having attempted, by their fast, forged according to their fancy, to place themselves in the same rank with Christ, and to vie with him.”.” — “In having attempted, by their fast, forged according to their fancy, to place themselves in the same rank with Christ, and to vie with him.”
306 “χαχοζηλία.” — ““χαχοζηλία.” — “Ceste singerie et imitation contrefaite;” — “that apishness and counterfeit imitation.”;” — “that apishness and counterfeit imitation.”
307 “Agonotheta.” This word, slightly altered from the Greek word ἀγωνοθέτης, signifiesthe judge who presided at the public games.” The Epistles of Paul contain many allusions to the Olympic games, — sometimes so rapid and indirect, that they are apt to be lost in a translation, and at other times swelling into an extended picture, which arrests and captivates every reader. Those who are familiar with his writings, and who have occasion to treat of the same class of subjects, will naturally employ the same kind of illustrations, in conveying to the minds of others those conceptions, for which they have been indebted to this great master. While they describe the contests of the people of God with outward foes, or their more violent struggles with the old man within, they will frequently, and sometimes unconsciously, fall into similar allusions. — within, they will frequently, and sometimes unconsciously, fall into similar allusions. — Ed.
308 Here the French copy gives an additional illustration, of which no trace is found in the Latin original. “Le mesme S. Luc avec S. Marc enseigne que le commencement des tentations estoit de plus loin. Car Satan avoit assailli Christ quarante jours au paravant qu'il eust faim: mais les principaux et plus excellens combats sont icy recitez, afin que nous sachions que Satan veincu en plusieurs assaux, s'est finalement rue furieusement, et de toute sa force, pour voir s'il pourroit d'aventure veincre finalement celuy duquel il n'avoit peu venir a bout. Car d'autant plus qu'on est exere aux combats spirituels, Dieu permet aussi qu'on soit plus rudement assailli. Parquoy apprenons a ne nous lasser jamais, jusqu'a ce qu' ayans paracheve tout le cours de notre guerre, nous soyons parvenus au but.” — “The same St Luke, as well as St Mark, informs us, that the commencement of the temptations was more distant. For Satan had attacked Christ forty days before he was hungry: but the most important and valuable combats are here related, in order that we may know that Satan, vanquished in many assaults, had fallen upon him furiously, and with all his might, to see if perhaps he might finally vanquish him, with whom he had not been able to succeed. For the more that we are exercised in spiritual combats, God allows us to be the more violently attacked. Wherefore let us learn, never to become weary, till, having finished the whole course of our war, we have reached the end.”.” — “The same St Luke, as well as St Mark, informs us, that the commencement of the temptations was more distant. For Satan had attacked Christ forty days before he was hungry: but the most important and valuable combats are here related, in order that we may know that Satan, vanquished in many assaults, had fallen upon him furiously, and with all his might, to see if perhaps he might finally vanquish him, with whom he had not been able to succeed. For the more that we are exercised in spiritual combats, God allows us to be the more violently attacked. Wherefore let us learn, never to become weary, till, having finished the whole course of our war, we have reached the end.”
309 “Car nous savons que Christ a este muni d'une telle vertu de l'Esprit, que les dards de Satan ne le pouvoyent navrer ne blesser: c'est a dire, qcu'il estoit impossible que peche tombast en luy.” — “For we know that Christ was fortified by such a power of the Spirit, that the darts of Satan could not pierce or wound him: that .” — “For we know that Christ was fortified by such a power of the Spirit, that the darts of Satan could not pierce or wound him: that is, that it was impossible for sin to fall upon him.”that it was impossible for sin to fall upon him.”
"And the tempter came and said unto him, If thou art the Son of God, command that these stones become bread." — Matthew 4:3 (ASV)
And when he, who tempts, had approached him. This name, ὁ πειράζων, the tempter, is given to Satan by the Spirit for the express purpose, that believers may be more carefully on their guard against him. From this, also, we conclude that temptations, which solicit us to what is evil, come from him alone: for, when God is sometimes said to tempt or prove, (Genesis 22:1; Deuteronomy 13:3), it is for a different purpose, namely, to try their faith, or to inflict punishment on unbelievers, or to discover the hypocrisy of those who do not sincerely obey the truth.
That these stones may become loaves. Here the ancients amused themselves with ingenious trifles. The first temptation, they said, was to gluttony; the second, to ambition; and the third, to covetousness.
But it is absurd to suppose that it arises from the intemperance of gluttony,310 when a hungry person desires food to satisfy nature. What luxury will they imagine they have discovered in the use of bread, that one who satisfies himself, as we say, with dry bread, must be considered an epicure?
But not to waste more words on that point, Christ’s answer alone is sufficient to show that the design of Satan was altogether different. The Son of God was not so unskilled or inexperienced an antagonist as not to know how he might ward off the strokes of his adversary, or idly to present his shield on the left hand when he was attacked on the right. If Satan had attempted to allure him by the enticements of gluttony,311 he had at hand passages of Scripture fitted to repel him. But he proposes nothing of this sort.
310 “Friandise ou gourmandise;” — “epicurism or gormandizing.”;” — “epicurism or gormandizing.”
311 “A friandise, ou a quelque excez de la bouche.” — “To epicurism, or any excess of the palate.”.” — “To epicurism, or any excess of the palate.”
"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." — Matthew 4:4 (ASV)
Man shall not live by bread alone. He quotes the statement that men do not live by bread alone but by the secret blessing of God. Therefore, we conclude that Satan made a direct attack on the faith of Christ, hoping that after destroying His faith, he would drive Christ to unlawful and wicked methods of obtaining food. And certainly, he pressures us greatly when he attempts to make us distrust God and seek our own advantage in a way not authorized by His Word. The meaning of the words, therefore, is: “When you see that you are forsaken by God, you are driven by necessity to look out for yourself. Then provide for yourself the food with which God does not supply you.” Now, although312 he presents the divine power of Christ to turn the stones into loaves, his sole objective is to persuade Christ to depart from the Word of God and follow the dictates of unbelief.
Christ’s reply, therefore, is appropriate: “Man shall not live by bread alone. You advise me to devise some remedy for obtaining relief in a way different from what God permits. This would be to distrust God; and I have no reason to expect that He will support me in a way different from what He has promised in His Word. You, Satan, represent His favor as confined to bread; but He Himself declares that, even if every kind of food were lacking, His blessing alone is sufficient for our nourishment.” This was the kind of temptation Satan employed, the same kind with which he attacks us daily. The Son of God did not choose to undertake any unusual kind of contest, but to endure assaults common to us, so that we might be equipped with the same armor and have no doubt about achieving victory.
It is written, Man shall not live by bread alone. The first thing to be observed here is that Christ uses Scripture as His shield, for this is the true way of fighting if we wish to be sure of victory. With good reason Paul says that the sword of the Spirit is the word of God, and enjoins us to take the shield of faith (Ephesians 6:16–17). From this we also conclude that Papists, as if they had made a bargain with Satan, cruelly give up souls to be destroyed by him as he pleases when they wickedly withhold the Scripture from the people of God, thus depriving them of their weapons, by which alone their safety could be preserved. Those who voluntarily throw away that armor and do not diligently train themselves in the school of God deserve to be strangled at any moment by Satan, into whose hands they give themselves up unarmed. No other reason can be assigned for why the fury of Satan meets with so little resistance, and why so many are everywhere carried away by him, than that God punishes their carelessness and their contempt of His Word.
We must now examine more closely the passage Christ quoted from Moses: that he might make thee know that man doth not live by bread only, but by every word that proceedeth out of the mouth of the Lord doth man live (Deuteronomy 8:3). There are some who distort its meaning, interpreting it as referring to spiritual life, as if our Lord had said that souls are not nourished by visible bread, but by the Word of God. The statement itself is undoubtedly true, but Moses had quite a different meaning.
He reminds them that, when no bread could be obtained, God provided them with an extraordinary kind of nourishment in manna, which they knew not, neither did their fathers know (Deuteronomy 8:3). This was intended as an evident proof for all future time that the life of man is not confined to bread but depends on the will and good pleasure of God. The word here does not mean doctrine but the purpose God has made known regarding the preservation of the order of nature and the lives of His creatures.
Having created humankind, He does not cease to care for them; but, as he breathed into their nostrils the breath of life (Genesis 2:7), so He constantly preserves the life He has bestowed. Likewise, the Apostle says that he upholdeth all things by his powerful word (Hebrews 1:3). This means that the whole world is preserved, and every part of it keeps its place, by the will and decree of Him whose power is spread everywhere, above and below. Although we live on bread, we must not attribute the support of life to the power of bread but to the secret kindness by which God gives bread the quality of nourishing our bodies.
From this also follows another statement: by every word that proceedeth out of the mouth of God shall men live. God, who now uses bread for our support, will enable us, whenever He pleases, to live by other means. This declaration of Moses condemns the foolishness of those who believe life consists of luxury and abundance, while it reproves the distrust and excessive anxiety that drives us to seek unlawful means. The precise point of Christ’s reply is this: We ought to trust in God for food and for the other necessities of the present life in such a way that none of us may go beyond the boundaries He has prescribed. But if Christ did not consider Himself free to change stones into bread without God’s command, much less is it lawful for us to obtain food by fraud, robbery, violence, or murder.
312 “Combien que pour couvrir sa malice;” — “though, to cover his malice.”;” — “though, to cover his malice.”
"Then the devil taketh him into the holy city; and he set him on the pinnacle of the temple," — Matthew 4:5 (ASV)
Then the devil taketh him. It is not of great importance that Luke’s narrative makes that temptation the second, which Matthew places as the third. For it was not the intention of the Evangelists to arrange the history in such a way as to preserve on all occasions the exact order of time, but to draw up an abridged narrative of the events, so as to present, as in a mirror or picture, those things which are most necessary to be known concerning Christ. Let it suffice for us to know that Christ was tempted in three ways. The question of which of these contests was the second, and which was the third, need not give us much trouble or uneasiness. In the exposition, I will follow the text of Matthew.
Christ is said to have been placed on the pinnacle of the temple. It is asked: Was he actually carried to this elevated spot, or was it done in vision? There are many who obstinately assert that the body was really and actually conveyed, for they consider it unworthy of Christ that he should be supposed to be liable to the delusions of Satan. But it is easy to dispose of that objection. There is no absurdity in supposing that this took place by the permission of God and the voluntary subjection of Christ, provided we hold that within—that is, in his mind and soul—he suffered no delusion. What is next added, that all the kingdoms of the world were placed in the view of Christ—as well as what Luke relates, that he was carried a great distance in one moment—agrees better with the idea of a vision than with any other supposition. In a matter that is doubtful, and where ignorance brings no risk, I choose rather to suspend my judgment than to furnish contentious people with an occasion for debate.
It is also possible that the second temptation did not follow the first, nor the third the second, in immediate succession, but that some interval of time elapsed. This is even more probable, though the words of Luke might lead to the conclusion that there was no long interval, for he says that Christ obtained repose for a time.
But the main question for our consideration is: What was Satan’s object in this kind of temptation? That will be best determined, as I have recently hinted, by our Lord’s reply to Satan. To meet the stratagem of the enemy and to repel his attack, Christ interposes, as a shield, these words: Thou shalt not tempt the Lord thy God.
Hence it is evident that the stratagems of the enemy were intended to induce Christ to exalt himself unduly and to rise, in a daring manner, against God. Satan had formerly attempted to drive Christ to despair because he was destitute of food and of the ordinary means of life. Now, he exhorts him to indulge a foolish and vain confidence—to neglect the means which are in his power, to throw himself, without necessity, into manifest danger, and, as we might say, to overleap all bounds.
As it is not proper for us to be discouraged when we are pressed by the want of all things (Deuteronomy 28:57), but to rely with confidence on God, neither are we at liberty to raise our crests or ascend higher than God permits us. The design of Satan, we have now ascertained, was to induce Christ to make trial of his divinity and to rise up, in foolish and wicked rashness, against God.
"and saith unto him, If thou art the Son of God, cast thyself down: for it is written, He shall give his angels charge concerning thee: and, On their hands they shall bear thee up, Lest haply thou dash thy foot against a stone." — Matthew 4:6 (ASV)
He will charge his angels concerning thee. We must observe this malice of Satan in misapplying a quotation of Scripture, for the purpose of rendering life deadly to Christ and of converting bread into poison. He continues to employ the same kind of stratagem daily; and the Son of God, who is the universal model of all the godly, chose to undergo this contest in his own person, so that all may be diligently on their guard against being led by a false application of Scripture into the snares of Satan. And undoubtedly, the Lord grants such permission to our adversary, so that we may not remain in indolent ease but may be more careful to keep watch. Nor should we imitate the madness of those who throw away Scripture, as if it admitted of every kind of interpretation, because the devil misapplies it. For the same reason, we should abstain from food to avoid the risk of being poisoned. Satan profanes the Word of God and endeavors to distort it for our destruction. But it has been ordained by God for our salvation; and will the purpose of God be frustrated, unless our indolence deprives his word of its saving effect?
We do not need to dispute long on these matters. Let us only inquire what Christ enjoins on us by his example, which we should follow as a rule. When Satan wickedly distorts Scripture, does Christ give way to him? Does he allow him to seize and carry off the Scripture with which he previously armed himself? On the contrary, he quotes Scripture in his turn and boldly refutes Satan’s wicked slander. Whenever Satan covers his deception with Scripture, and ungodly men labor to subvert our faith by the same means, let us borrow our armor exclusively from Scripture for the protection of our faith.
Though the promise, He will charge his angels concerning thee (Psalms 91:11), relates to all believers, yet it belongs especially to Christ, who is the Head of the whole Church, possesses authority over angels, and entrusts to them the charge of us. Satan is not wrong in proving from this passage that angels have been given to Christ to wait on him, to guard him, and to bear him on their hands. But the fallacy lies in this: he assigns a wandering and uncertain course to that guardianship of angels, which is only promised to the children of God when they keep themselves within their bounds and walk in their ways. If there is any force in that expression, in all thy ways (Psalms 91:11), the prophet’s meaning is wickedly corrupted and mutilated by Satan when he applies it, in a violent, wild, and confused manner, to extravagant and mistaken courses. God commands us to walk in our ways, and then declares that angels will be our guardians. Satan brings forward the guardianship of angels for the purpose of advising Christ to put himself unnecessarily in danger, as if he would say, “If you expose yourself to death, contrary to the will of God, angels will protect your life.”
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