- Wealth has its temptations; so has poverty. It incites to unbelieving murmurs, and to a spirit called here "tempting the Lord."
I. THE NATURE OF THIS SIN. The peculiarity of it deserves to be carefully studied. It
Ye shall not tempt the Lord.
We know that though God cannot be tempted with evil, He may justly be said to be tempted whenever men, by being dissatisfied with His dealings, virtually ask that He will alter those dealings, and proceed in a way more congenial to their feelings. Suppose a man to be discontented with the appointments of Providence, suppose him to murmur at what the Almighty allots him to do or to bear: is he not to be charged with the asking God to change His purposes? And what is this if it is not tempting God, and striving to induce Him to swerve from His plans, though every one of those plans has been settled by Infinite Wisdom? Or again, if anyone of us, notwithstanding the multiplied proofs of Divine loving kindness, question whether or not God do indeed love him, of what is he guilty, if not of tempting the Lord, seeing that he solicits God to the giving additional evidence, as though there was a deficiency, and challenges Him to a fresh demonstration of what He has already abundantly displayed? In short, unbelief of every kind and every degree may be said to tempt God. For not to believe upon the evidence which He has seen fit to give is to provoke Him to give more, offering our possible assent if proof were increased as an inducement to Him to go beyond what His wisdom has prescribed. And if in this, and the like sense, God may be tempted, what can be more truly said of the Israelites than that they tempted God in Massah? Was there ever a people for whom so much had been done, on whose behalf so many miracles had been wrought, or for whose protection there had been such signal displays of Omnipotence? And, indeed, we are perhaps not accustomed to think of unbelief or murmuring as a tempting God, and therefore we do not attach to what is so common, its just degree of heinousness. Yet we cannot be dissatisfied with God's dealings, and not be virtually guilty of tempting God. It may seem a harsh definition of a slight and scarcely avoidable fault, but nevertheless it is a true definition. You cannot mistrust God, and not accuse Him of want either of power or of goodness. So that your fear, or your despondency, or your anxiety in circumstances of perplexity or peril are nothing less than the calling upon God to depart from His fixed course — a suspicion, or rather an assertion, that He might proceed in a manner more worthy of Himself, and therefore a challenge to Him to alter His dealings if He would prove that He possesses the attributes which He claims. But it is now in His mediatorial rather than His Divine capacity that we would wish to show you how Christ may be tempted. There is a great general similarity between the two cases, for in both the Supreme Being is tempted if we practically undervalue what He has done for us — throw scorn upon the proofs already given of His love, and thus virtually challenge Him to do more or give greater. Ah, this may be putting neglect of Christ and His Gospel under an unusual aspect; but prove to us, if you can, that it is not just. We affirm, that by every refusal to turn from your sins, and to seek that repentance and remission which Christ died to procure, and lives to bestow, you are as literally guilty of tempting Christ as were the Israelites in the desert, when they provoked God by their repining and unbelief. You tempt Him precisely in the sense in which the Israelites tempted God, by practically denying that what has been done on your behalf has bound you to His service; and therefore, by practically demanding that He interfere again and again, and with mightier tokens of supremacy and compassion. And how little had been done for the Israelites by God in comparison with what has been done by Christ Jesus for us! It was much that God had wrenched from the neck of a captive people the yoke of an oppressor; but think of your emancipation from the thraldom of Satan! By plague and prodigy had the Egyptians been discomfited: but what is this to death vanquished, the grave rifled, and heaven opened by the triumphs of the Mediator? God gave the people manna from heaven; but what is this to Christ giving the true bread — His own flesh — for the life of the world? The tabernacle was set up, and Aaron, with the Urim and Thummim on his breast, could intercede with God, and gain oracular response; but what is this to our having a High Priest within the veil, having at His disposal all the gifts of the Spirit? Ay, if it show great hardness of heart, great ingratitude, great perverseness, that men who had seen waters turned into blood, and the sea divided, and the food brought in profusion by the stretching forth the rod of the lawgiver, should have been fretful and mistrustful in every new trial, what is evidenced by our conduct if we continue to be careless and unbelieving — we before whose eyes Christ Jesus is evidently set forth crucified amongst us? I dare no longer compare that tempting of God with which the Israelites were charged, with that tempting of Christ of which numbers amongst ourselves are continually guilty. It were to say that a temporal deliverance and a temporal Canaan gave as great evidence of the love of the Almighty towards men, and of infinite power being engaged in their succour, as redemption from everlasting death, and an inheritance that fadeth not away. Oh, no! there is sameness in the mode of temptation, but there is vast difference in the degree of guiltiness. Yet the Israelites were terribly visited. And "how shall we escape if we neglect so great salvation"?
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People
Isaac,
Jacob,
Moses,
PharaohPlaces
Beth-baal-peor,
Egypt,
MassahTopics
Massah, Tempt, Tempted, Test, Tested, Tried, TryOutline
1. The end of the law is obedience3. An exhortation thereto20. What they are to teach their childrenDictionary of Bible Themes
Deuteronomy 6:16 1611 Scripture, inspiration and authority
2333 Christ, attitude to OT
5473 proof, through testing
8409 decision-making, and providence
8801 presumption
8832 testing
Library
Home-Education.
SECTION I. THE CHARACTER OF HOME EDUCATION. "Scratch the green rind of a sapling, or wantonly twist it in the soil, The scarred and crooked oak will tell of thee for centuries to come; Wherefore, though the voice of instruction waiteth for the ear of reason, Yet with his mother's milk the young child drinketh education." We come now to consider one of the most important features of the Christian home, viz., as a school for the education of character. This is important because of its vital bearing …
Samuel Philips—The Christian HomeThe Unity of God
Q-5: ARE THERE MORE GODS THAN ONE? A: There is but one only, the living and true God. That there is a God has been proved; and those that will not believe the verity of his essence, shall feel the severity of his wrath. Hear, O Israel, the Lord our God is one Lord.' Deut 6:6. He is the only God.' Deut 4:49. Know therefore this day, and consider it in thy heart, that the Lord he is God in heaven above, and upon the earth beneath, there is none else.' A just God and a Saviour; there is none beside …
Thomas Watson—A Body of Divinity
The Real Nature and Purpose of the Old Testament
[Sidenote: A large and complex library] Turning from the Jewish and mediaeval traditions and theories which so easily beset us, we ask, What is the real nature of the Old Testament as it is revealed in this new and clearer light? The first conclusion is that it is a library containing a large and complex literature, recording the varied experiences, political, social, ethical, and religious, of the Israelitish race. The fact that it is a library consisting of many different books is recognized …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament
Love
The rule of obedience being the moral law, comprehended in the Ten Commandments, the next question is: What is the sum of the Ten Commandments? The sum of the Ten Commandments is, to love the Lord our God with all our heart, with all our soul, with all our strength, and with all our mind, and our neighbour as ourselves. Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might.' Deut 6: 5. The duty called for is love, yea, the strength of love, with all …
Thomas Watson—The Ten Commandments
Twelfth Sunday after Trinity Gospel Transcends Law.
Text: 2 Corinthians 3, 4-11. 4 And such confidence have we through Christ to God-ward: 5 not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God; 6 who also made us sufficient as ministers of a new covenant; not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life. 7 But if the ministration of death, written, and engraven on stones, came with glory, so that the children of Israel could not look stedfastly upon …
Martin Luther—Epistle Sermons, Vol. III
The Tables Turned: the Questioners Questioned
'But when the Pharisees had heard that He had put the Sadducees to silence, they were gathered together. 35. Then one of them, which was a lawyer, asked Him a question, tempting Him, and saying, 36. Master, which is the great commandment in the law? 37. Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. 38. This is the first and great commandment. 39. And the second is like unto it, Thou shalt love thy neighbour as thyself. 40. …
Alexander Maclaren—Expositions of Holy Scripture
Parable of the Good Samaritan.
(Probably Judæa.) ^C Luke X. 25-37. ^c 25 And behold, a certain lawyer stood up and made trial of him, saying, Teacher, what shall I do to inherit eternal life? [For the term lawyer see pp. 313, 314, The lawyer wished to make trial of the skill of Jesus in solving the intricate and difficult question as to how to obtain salvation. Jesus was probably teaching in some house or courtyard, and his habit of giving local color to his parables suggests that he was probably in or near Bethany, through …
J. W. McGarvey—The Four-Fold Gospel
The Second Series of Parables - the Two Parables of Him who is Neighbour to Us: the First, Concerning the Love That, Unasked, Gives in Our
THE period between Christ's return from the Feast of the Dedication' and His last entry into Jerusalem, may be arranged into two parts, divided by the brief visit to Bethany for the purpose of raising Lazarus from the dead. Even if it were possible, with any certainty, chronologically to arrange the events of each of these periods, the variety and briefness of what is recorded would prevent our closely following them in this narrative. Accordingly, we prefer grouping them together as the Parables …
Alfred Edersheim—The Life and Times of Jesus the Messiah
The Eclipse and Rediscovery of the Old Testament
[Sidenote: Jesus' study of the Old Testament] The opening chapters of the Gospels record only three or four meagre facts regarding the first thirty years of Jesus' life. The real history of those significant years ran so far beneath the surface of external events that it completely escaped the historian. The history of the mental and spiritual life of the Master is recorded in his mature character and teachings. The fugitive hints, however, vividly illustrate the supreme fact that he ever grew …
Charles Foster Kent—The Origin & Permanent Value of the Old Testament
Of the Trinity and a Christian, and of the Law and a Christian.
EDITOR'S ADVERTISEMENT. These two short treatises were found among Mr. Bunyan's papers after his decease. They probably were intended for publication, like his 'Prison Meditations' and his 'Map of Salvation,' on a single page each, in the form of a broadside, or handbill. This was the popular mode in which tracts were distributed; and when posted against a wall, or framed and hung up in a room, they excited notice, and were extensively read. They might also have afforded some trifling profit to aid …
John Bunyan—The Works of John Bunyan Volumes 1-3
Meditations for Household Piety.
1. If thou be called to the government of a family, thou must not hold it sufficient to serve God and live uprightly in thy own person, unless thou cause all under thy charge to do the same with thee. For the performance of this duty God was so well pleased with Abraham, that he would not hide from him his counsel: "For," saith God, "I know him that he will command his sons and his household after him that they keep the way of the Lord, to do righteousness and judgment, that the Lord may bring upon …
Lewis Bayly—The Practice of Piety
The Wilderness: Temptation. Matthew 4:1-11. Mark 1:12, 13. Luke 4:1-13.
The University of Arabia: Jesus' naturalness--the Spirit's presence--intensity, Luke 2:45-51.--a true perspective--- the temptation's path--sin's path--John's grouping, 1 John 2:16.--the Spirit's plan--why--the devil's weakness--the Spirit's leading--a wilderness for every God-used man, Moses, Elijah, Paul. Earth's Ugliest, Deepest Scar: Jesus the only one led up to be tempted--the wilderness--its history, Genesis 13:10-13. 18:16-19:38.--Jesus really tempted--no wrong here in inner response--every …
S. D. Gordon—Quiet Talks about Jesus
In the Fifteenth Year of Tiberius Cæsar and under the Pontificate of Annas and Caiaphas - a Voice in the Wilderness
THERE is something grand, even awful, in the almost absolute silence which lies upon the thirty years between the Birth and the first Messianic Manifestation of Jesus. In a narrative like that of the Gospels, this must have been designed; and, if so, affords presumptive evidence of the authenticity of what follows, and is intended to teach, that what had preceded concerned only the inner History of Jesus, and the preparation of the Christ. At last that solemn silence was broken by an appearance, …
Alfred Edersheim—The Life and Times of Jesus the Messiah
On the Symbols of the Essence' and Coessential. '
We must look at the sense not the wording. The offence excited is at the sense; meaning of the Symbols; the question of their not being in Scripture. Those who hesitate only at coessential,' not to be considered Arians. Reasons why coessential' is better than like-in-essence,' yet the latter may be interpreted in a good sense. Explanation of the rejection of coessential' by the Council which condemned the Samosatene; use of the word by Dionysius of Alexandria; parallel variation in the use of Unoriginate; …
Athanasius—Select Works and Letters or Athanasius
The Right Understanding of the Law
Thou shalt have no other Gods before me.' Exod 20: 3. Before I come to the commandments, I shall answer questions, and lay down rules respecting the moral law. What is the difference between the moral laud and the gospel? (1) The law requires that we worship God as our Creator; the gospel, that we worship him in and through Christ. God in Christ is propitious; out of him we may see God's power, justice, and holiness: in him we see his mercy displayed. (2) The moral law requires obedience, but gives …
Thomas Watson—The Ten Commandments
The Healing of the Woman - Christ's Personal Appearance - the Raising of Jairus' Daughter
THERE seems remarkable correspondence between the two miracles which Jesus had wrought on leaving Capernaum and those which He did on His return. In one sense they are complementary to each other. The stilling of the storm and the healing of the demonised were manifestations of the absolute power inherent in Christ; the recovery of the woman and the raising of Jairus' daughter, evidence of the absolute efficacy of faith. The unlikeliness of dominion over the storm, and of command over a legion of …
Alfred Edersheim—The Life and Times of Jesus the Messiah
Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not. …
J. W. McGarvey—The Four-Fold Gospel
Further Incidents of the Journey to Jerusalem - the Mission and Return of the Seventy - the Home at Bethany - Martha and Mary
ALTHOUGH, for the reasons explained in the previous chapter, the exact succession of events cannot be absolutely determined, it seems most likely, that it was on His progress southwards at this time that Jesus designated' [3870] those seventy' [3871] others,' who were to herald His arrival in every town and village. Even the circumstance, that the instructions to them are so similar to, and yet distinct from, those formerly given to the Twelve, seems to point to them as those from whom the Seventy …
Alfred Edersheim—The Life and Times of Jesus the Messiah
Subjects of Study. Home Education in Israel; Female Education. Elementary Schools, Schoolmasters, and School Arrangements.
If a faithful picture of society in ancient Greece or Rome were to be presented to view, it is not easy to believe that even they who now most oppose the Bible could wish their aims success. For this, at any rate, may be asserted, without fear of gainsaying, that no other religion than that of the Bible has proved competent to control an advanced, or even an advancing, state of civilisation. Every other bound has been successively passed and submerged by the rising tide; how deep only the student …
Alfred Edersheim—Sketches of Jewish Social Life
The Worship of the Synagogue
One of the most difficult questions in Jewish history is that connected with the existence of a synagogue within the Temple. That such a "synagogue" existed, and that its meeting-place was in "the hall of hewn stones," at the south-eastern angle of the court of the priest, cannot be called in question, in face of the clear testimony of contemporary witnesses. Considering that "the hall of hew stones" was also the meeting-place for the great Sanhedrim, and that not only legal decisions, but lectures …
Alfred Edersheim—Sketches of Jewish Social Life
The Christian Home
Scripture references: Ephesians 6:1-9; 5:25-33; Colossians 3:17-25; 1 Corinthians 7:12-17; Mark 10:2-12; 7:9-13; 5:19; 1 Timothy 5:4; Luke 15:6; Titus 2:1-15; Exodus 20:12,17; Deuteronomy 6:1-9. THE HOME What is a Home?--It has been answered that, "It is the unit of society." It has also been pointed out that this unit must be kept clean, pure and right, in all its relations, or society and the state will suffer grave consequences. Certainly, in the past, the institutions of society and state have …
Henry T. Sell—Studies in the Life of the Christian
The Cavils of the Pharisees Concerning Purification, and the Teaching of the Lord Concerning Purity - the Traditions Concerning Hand-Washing' and Vows. '
As we follow the narrative, confirmatory evidence of what had preceded springs up at almost every step. It is quite in accordance with the abrupt departure of Jesus from Capernaum, and its motives, that when, so far from finding rest and privacy at Bethsaida (east of the Jordan), a greater multitude than ever had there gathered around Him, which would fain have proclaimed Him King, He resolved on immediate return to the western shore, with the view of seeking a quieter retreat, even though it were …
Alfred Edersheim—The Life and Times of Jesus the Messiah
Among the People, and with the Pharisees
It would have been difficult to proceed far either in Galilee or in Judaea without coming into contact with an altogether peculiar and striking individuality, differing from all around, and which would at once arrest attention. This was the Pharisee. Courted or feared, shunned or flattered, reverently looked up to or laughed at, he was equally a power everywhere, both ecclesiastically and politically, as belonging to the most influential, the most zealous, and the most closely-connected religions …
Alfred Edersheim—Sketches of Jewish Social Life
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