period; but that he had no regular supply. He lived sparingly. He had no sustenance except the scanty products of the desert, consisting, perhaps, of wild berries, fruits, and roots. Luke, iv. 2, says, indeed, that "he did eat nothing," but that is a general expression, which is probably to be taken with some limitation. So Jesus says, Matt. xi. 18, that “John came neither eating nor drinking," when we are told that "his meat was locusts and wild honey." Matt. iii. 4.- Forty days. Moses, the Founder, and Elijah, the Restorer of the Jewish system, fasted the same length of time. Exod. xxxiv. 28; Deut. ix. 9, 18; 1 Kings xix. 8. This is probably merely an undesigned coincidence.-An hungered, i. e. hungry. The meagre food of the desert was not sufficient. His body was worn down by fasting. If, as some suppose, he had been during all this time miraculously supported, and had literally tasted nothing, we may rationally ask, Why should that aid be suddenly withdrawn? It would throw him into that conflict with temptation, into which we are told God directly leads no man. James i. 13. Miracles are not to be unnecessarily supposed. The facts in this account do not demand a miraculous interposition, but are more naturally explained without it. 3. When the tempter came to him. What tempter? A being in bodily shape, of horrid aspect, or a designing man, or a wily Jewish priest? This is inconceivable; for their personal appearance, and known design, would have completely broken the spell of the temptation. What came was the tempting thought, the evil suggestion, that rose up in the mind, in his state of hunger

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and weariness. We are told in the Epistle to the Hebrews, that Jesus was "tempted in all points like as we are, yet without sin." And that being tempted he is able to succor them that are tempted." And that "he learned obedience by the things he suffered." How then are we tempted? For when that question is answered, we can understand how Jesus was tempted. We are tempted by the concurrence of some external object with our inward desire, or by some spontaneous imagining, leading us, if followed, or even indulged, into sin. The wrong consists not in the thought, or imagination, but in its being cherished, kept before the mind's eye, and acted out. Milton says truly,

"Evil into the mind of God or man

But

May come and go, so unapproved, and leave No spot or blame behind." Jesus was thus tempted, or tried, or put to a moral proof. If it was in any different way, then he is no example for us in temptation; we can derive no strength, courage, or hope, from his signal victory. if he "was tempted in all points like as we are," then "he is able to succor them that are tempted." He, as well as we, had at times to resist intruding thoughts of evil, whispers, and imaginings of wrong. But he resisted at once and entirely, and "no spot or blame " was left behind, any more than by the shadow of a cloud flying over the landscape. He was without sin. He said: If thou be the Son of God. This was the specious, plausible air, the temptation wore. 'If," as he thought with himself, "I am indeed the beloved Son of God, as I have been just declared to be by a voice from heaven, then why endure this weariness and painful hunger? Why

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may not my wonderful power be exerted for so important an end as my own comfort and self-preservaTo his pure nature bad thoughts were foreign; but this tempting idea came in a robe of light. - Command that these stones be made bread. Or, more correctly, that these stones be made loaves. "Here is an opportunity to try my power, and determine whether I am really the Son of God. The stones I see lying around me in the desert can, by a word, be turned into loaves of bread, to relieve my pressing hunger.' Thus Jesus was tempted by the nature of the circumstances in which he was placed, as we are every day of our lives. He was tempted to use his power of working miracles in order to change stones into loaves, and thus silence the sharp cravings of hunger. The first temptation was that of appetite. Blessed be Heaven, we have not in our Saviour a "high priest that cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.” Heb. iv. 15.

4. He answered. His good principles, his holy spirit, shrank from the idea with abhorrence. The words of Scripture rose to his lips: It is written, in Deut. viii. 3, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Man's life, including reason, will, affection, and hope, is sustained by all the diversified manifestations of God, by whatever he appoints. For word, thing might be properly substituted. These words refer to the case of the Israelites, who were supported, not by bread, or any ordinary food, but by manna miraculously sent. As

applied by Jesus to himself, their sense is this: "Animal Life may be sustained by any means God shall think proper. I will not therefore distrust him so far as to undertake to supply my own wants by the use of those gifts allotted me by Ilim for the most important moral end." The tempting thought fled. The quotation may have also a spiritual import; Wisd. of Solomon xvi. 26; as is beautifully set forth in a late author, Furness. "If so,' we may suppose the blessed Saviour to have communed with himself—if I am the Son of God, then a mere animal life is not the end of my being, to which I am to devote my powers. The divine faculties and gifts of the Son of God are destined not for private and finite uses, but for vast and comprehensive purposes correspondent to gifts so great and rare. They have not been bestowed on me merely to support this perishing clay, and to exercise them for an object comparatively so worthless would be sacrilege. The life of the Son of God is not in the life of the body, but in the life of the godlike soul, and that is sustained by the consciousness of being true to the Divine Will, the word written on the heart. No, I will not desecrate my power by putting it to a mean use. Better were it for me to perish than to forget my true destiny. My dependence is not on bread alone, or principally, but on the consciousness of being true to God.'" "How often do we see men, who possess powers fitting them to be the reformers and benefactors of thousands, sacrificing every thing for bread, or for the wealth and place which will secure bread enough and to spare!"

written, Deut. vi. 16, again. This adverb, according to Campbell, ought to qualify said, and not written, and the sentence read thus: Jesus again said unto him: It is written: Thou shalt not tempt the Lord thy God. Tempt here signifies to try, to assay, to put to the proof. It is not used in the sense in which it is in verse 2 of this chapter, of alluring to evil, but of making trial whether God would support one who should thus presumptuously cast himself upon his Providence. If we expose ourselves to needless dangers, we cannot reasonably expect to be saved. A wanton and voluntary periling of life or health cannot be right. We cannot promise ourselves the protection of Heaven, if we rashly presume upon it, and rush into difficulties without cause. The manner in which he resisted this temptation was a type of his conduct through his ministry. He tempted not God, put his power to no proof, by rashly exposing himself to danger and death; but exercised the greatest prudence, avoiding peril, when he could consistently with his duty, and never exercising that miraculous energy in his own behalf, which he so often and generously employed for the relief of others.

8. The third temptation is that of Ambition. Three great classes of enticements from duty are grouped together in this history of Jesus' temptations; those of Appetite, or the sensual nature; those of Vanity, or the gratification of Self-consequence; and those of Ambition, the love of fame and dominion,

which Milton calls "the last infirmity of noble minds." It has been observed that this order is the natural order in the spiritual development of human nature. The first step is to subdue and keep the body under, the last to conquer the mind itself, and bring thought, hope, and the nobler powers all into captivity to Christ, which is true Freedom.

Taketh him. See ver. 5.- All the kingdoms. The world with its crowns and sceptres passed before his mind. Mighty cities with all their magnificence stood present to his eye. Earth and her inhabitants, her riches, and honors, and pleasures, lay at his feet. Going forth as the Messiah, would not his path lead directly to universal dominion? Were not the Jews ready to take him and make him King? How seductive was the blandishment thus spread before his mental vision !

9. If thou wilt fall down and worship me. Obeisance, and also religious worship, in the east, were performed partly by prostrating the body upon the ground. This was the base condition, on which Jesus might become the master of the world, and mightier than the Alexanders and Cæsars who had fought for its sovereignty. He must himself become the slave of Ambition. He must ignobly surrender up the birthright of the free, illimitable spirit, for the sake of this external rule over men. The great heroes of the earth, so reputed, have always been really as much in servi tude, as the meanest follower in their retinue. Their spirits have been in "chains, slavery, and death."

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Their passions have ruled them with a cruel sway. They have worshipped and served the creature." "Sin has reigned in their mortal bodies," and over their immortal spirits, and they have " obeyed the lusts thereof." Slaves they have been, indeed, to the lowest point of degradation. Jesus saw the dazzling picture of worldly ambition, "the kingdoms, and their glory," and their bravery, but he saw also what he must fall down to worship, in order that the glittering prize might be secured. He knew that he came to be the Spiritual King of mankind, not the servant of his own appetites and passions. The glorious vision that had dazzled the imagination faded. The words of divine truth came to his memory. Ambition was foiled, and the Satan fled.

10. Get thee hence, Satan. Or, get thee behind me. An expression of rebuke and condemnation. Far from me be such wickedness. Matt. xvi. 23. Thou shalt worship the Lord thy God. Deut. vi. 13. God is the supreme object of worship and service. All other things must be subsidiary to the soul's devotion to him. The Saviour felt this in entering upon his mission. He renounced himself, suppressed Appetite, Vanity, and Ambition, put to flight every seductive tempter that came into his mind, and surrendered himself up to the purposes of God without qualification or reservation; a living, spotless sacrifice," he offered up himself" upon the altar of God for the sake of the world. Our admiration of this wonderful being will be more increased, the longer

we dwell upon the perfect self-denial and self-sacrifice he exercised against the temptations which beset him at this period of his life.

11. Then the devil leaveth him. Luke, iv. 13, says that "he departed from him for a season," which implies that he returned again at some future period. Here is one circumstance which goes to corroborate the interpretations above presented. The devil leaves Jesus for a season, and returns again. But returns in what manner? in a bodily form? No; it is not so said, but in the same manner in which it comes to all spiritual beings; in desires, fears, imaginings. In the garden

of Gethsemane, the evening before the crucifixion, the tempter came. It is not described as a person. It came in the shape of fear and reluctance at the terrible fate before him. The flesh was weak, though the spirit was willing. But the tempter was again met and put to flight, and Jesus submitted to do and suffer all his Father's holy will.. The impersonality of the tempter in the last case, taken in connexion with Luke's language, chap. iv. 13, furnishes a considerable presumption in favor of the theory advanced in this chapter, that the devil here spoken of is a personification of evil, not a conscious being. Angels came and ministered unto him. Either divine messengers appeared, and satisfied his wants, or the cheering thoughts and happy feelings which sprang up in his own bosom at having resisted temptation successfully, and held fast his integrity, ministered as it were to him, satisfying his wants. Upon another occasion, when weary and