II Corinthians 6:1-10 * Matthew 4:1-11
A new
kind of Pelagianism captured the imagination of twentieth century clergy.
Pelagius was Britain 's
first- sadly not last- heretic, and he taught that man was not really
dead in trespasses and sins by Adam's transgression. His doctrine was that one
could pull himself up by his own bootstraps, and become holy by sheer will
power. Never mind everything St. Paul
wrote about the weakness of the flesh. Never mind the words of Jesus: "Ye
are from beneath; I am from above: ye are of this world; I am not of this
world."1 Because they had embraced, essentially, a quais-Unitarian view of
God, they were unable to accept the Gospel.
To
accept the Gospel you must come to a very simple recognition of fact: Life is
not a test. Those who teach, in the name of religion, that life is a test, and
at the end you get a passing or failing grade, will never understand the
portion of the Gospel according to Matthew that we read this first Sunday in
Lent. Like Pelagius of old, his modern followers cannot see that Christ came in
the fullness of his divine nature, taking our finite and mortal human nature
into his uncreated eternal life. They cannot see that He reached down and saved
us from sin and death, that His cross and passion were the sacrifice by which
we receive forgiveness of sins, and that He was raised again for our
justification; that only by His cross and passion, and glorious resurrection
and ascension, are we given life and immortality. They cannot see that He did
for us what we could not do for ourselves. Life is not a test; it is a
shipwreck. Christ did not come to prepare us for a test; He came to rescue us,
to pull us out of the sea of sin and death and place our feet on solid ground.
If life were a test we would all get an "f" and be cast into Hell.
But, the Gospel is this: "For God sent not his Son into the world to
condemn the world; but that the world through him might be saved."2
So,
the message of today's Gospel is not, "imitate Jesus: if he could do it so
can you." Yes, try to imitate Jesus the best you can by doing always what
pleases the Father. But, when, not “if” but when, you fail, confess your
sins and be forgiven. This is one area in which you cannot imitate Jesus, for
he had no sins to repent of. We have no power in ourselves, of ourselves, to
save ourselves. The temptations of Jesus in this passage from Matthew are
strange to us. They exist on a higher level than the carnality we must wrestle
with. I have never been tempted to use divine power to turn stones into bread.
Have any of you? I have been tempted to eat when I was fasting, and tempted to
satisfy the body in ways that are outside of God's will; but, never to turn
stones into bread.
We need to examine these temptations in light of what they were for Christ, and in light of what they mean for us. Two things that come to our aid are fromSt. Paul . One is the line, "There hath
no temptation taken you but such as is common to man: but God is faithful, who
will not suffer you to be tempted above that ye are able; but will with the
temptation also make a way to escape, that ye may be able to bear it." 3
The other is, "But not as the offence, so also is the free gift. For if
through the offence of one many be dead, much more the grace of God, and the
gift by grace, which is by one man, Jesus Christ, hath abounded unto
many." 4
We need to examine these temptations in light of what they were for Christ, and in light of what they mean for us. Two things that come to our aid are from
With
these passages in mind, let us think of the temptations Christ endured, first
in terms of their meaning in his life, and then what they mean for us. Always
remember this; Christ being holy and sinless was not a fallen creature. He was
the Word made flesh, the fullness of the Godhead dwelling bodily among us,
fully God and fully man. It was not the fullness of His divine nature shrunken
down into humanity, but the raising of human nature into His infinite Divine
Person. For us, the temptations that come are common to man. To the holy,
righteous savior, born of a virgin by the Holy Spirit instead of the seed of a
fallen man, He is the pure and perfect man. These temptations we read about in
this chapter of Matthew were not common to man, in one sense, but were common
to man in another sense.
The
first temptation was this: "If thou be the Son of God, command that these
stones be made bread." The temptation was to use His Divine power in a way
that was foreign to his very character as God. In everything we see from
creation, God always used his power to make, that is, to give.
Everything is grace, including life itself. The creation of life, including
human life, met no need of God, for God has need of nothing.5 All of God's
creative work was from His love, by which love He gives, seeking nothing for
Himself. 6 The Son of God came into the world because of God's immeasurable
love, with the intention of sharing the humility of a creature, and suffering
the death of the cross as the Atonement, that which no sinner could make either
for himself or as a ransom for his brother (as we see in Psalm 49:6,7). The
will of God foretold by the Prophets, that Christ rose again on third day, was
for our sakes; by His resurrection He meets our greatest need, the gift of
eternal life to save us from the full power of the grave. With mighty signs and
wonders He went about "doing good, healing all who were oppressed by the
Devil."7 But, here, in the desert wilderness after forty days of fasting,
He was tempted by the Devil to use miraculous power for Himself. But, that
creative power had only been used in charity, that is agape- the love of
God.
The
second temptation was to throw Himself down from the temple, that is, to put
the truth itself on trial. It is this temptation that demonstrates the cunning
of Satan in his misuse of the very scriptures themselves. Notice how he
misquotes the Psalm, taking it out of its context that teaches us not to fear
death as an ultimate power, so that its meaning is reduced to something no
bigger than this mortal life. Notice too the addition of three words not in the
real Psalm: "lest thou strike thy foot against a stone" becomes, in
the Devil's mouth, "lest at any time thou strike thy foot against a
stone." At any time? The condition is taken away, and the promise
misstated.
This
temptation was to place the word of God on trial, and to do so by using an
arbitrary and false measure, one forbidden by the Law itself, namely, testing
God.
The
final temptation is subtle indeed. "The devil taketh Him up into an
exceeding high mountain, and sheweth Him all the kingdoms of the world, and the
glory of them; and saith unto Him, All these things will I give thee, if thou
wilt fall down and worship me." It is the plan of God that all nations
serve and obey Christ when he comes in His kingdom 8.
When He comes again in glory, this will happen, and will happen in a way far
beyond our present ability to perceive. Understand the nature of this
temptation for what it was: This
temptation was to avoid the cross. That is why we see this echoed in
Christ's words to his own Apostle Peter. Remember one day, as we read later on
in the Gospel According to St. Matthew, when the Lord predicted his coming
suffering and death, that Peter, "…took Him, and began to
rebuke Him, saying, 'Be it far from thee, Lord: this shall not be unto thee.'
But He turned, and said unto Peter, 'Get thee behind me, Satan: thou art an
offence unto me: for thou savourest not the things that be of God, but those
that be of men.'" 9
The
temptation was to arrive early at the goal by abandoning the Father's will, by
avoiding the suffering and death which alone could reconcile man to God without
any compromise of His holiness, and which in making sacrifice also shows the
seriousness of our sins to change us morally. Retire early, avoid the
suffering, do not take up the cross. Such a decision would have been to turn
away from the Father indeed.
In
fact, there was no danger that Christ would yield to this. But we see important
things for our own edification. The book of Genesis describes the Fall this
way:
"And the serpent said unto the woman, Ye shall not surely
die: For God doth know that in the day ye eat thereof, then your eyes shall be
opened, and ye shall be as gods, knowing good and evil. And when the woman saw
that the tree was good for food, and that it was pleasant to the eyes, and a
tree to be desired to make one wise, she took of the fruit thereof, and did
eat, and gave also unto her husband with her; and he did eat." 10
Look at these three things: 1) Good for food. 2) Pleasant to the eyes. 3)
Desired to make one wise. Compare this to the words of St. John :
"Love not the world, neither the things that are in the
world. If any man love the world, the love of the Father is not in him. For all
that is in the world, the lust of the flesh, and the lust of the eyes, and the
pride of life, is not of the Father, but is of the world. And the world passeth
away, and the lust thereof: but he that doeth the will of God abideth for
ever." 11
Compare
the two lists: "Good for food" to "the lust of the flesh."
We forget that the lust of the flesh is not only sexual lusts and passions, but
also all other things that drag us away from God because of their direct effect
on the desires of the body. This includes abuse of sex and of food, but also
the abuse of drugs and alcohol that destroys lives and families. And, beyond
the obvious, read the fifth chapter of St.
Paul 's Epistle to the Galatians about "the works
of the flesh" that are the opposite of "the fruit of the
Spirit." It includes as sins, works of the flesh, occult observance and
heresy, and other things.
Compare "Pleasant to the eyes "with "the lust of the eyes."
Remember the words of St. Paul :
"for I had not known lust, except the law had said, Thou shalt not
covet."12 The lust of the eyes is what Jesus spoke of when He said that it
is the sin of adultery to look on a woman to lust after her. He was simply
driving home the point already in the Law of Moses, in the tenth Commandment:
"Thou shalt not covet thy neighbor's wife, etc."13 The lust of the
eyes is never content with the gifts that God has given, and is the opposite of
that love that "seeketh not her own." It wants more, even if your
neighbor is deprived or diminished. The lust of the eyes does not give thanks
to God for what He has given, but finds fault with Him for not giving to our
impossible satisfaction. As the writer to the Hebrews put it, "Let your
conversation be without covetousness; and be
content with such things as
ye have: for He hath said, I will never leave thee, nor forsake thee."14
Giving in to the lust of the eyes is like drinking seawater. It never
satisfies, and indeed, each drink of the seawater (that is, saltwater) only
makes one thirstier and thirstier, leading to death by dehydration, and only
after madness.
Compare
"it was desired to make one wise" to "the pride of life."
Pride requires an illusion. The truth makes a man humble. The truth is the very
opposite of Pelagianism; for the fact is, you cannot go one day without
committing sins if only in your thoughts. The truth is, you cannot keep your
own soul alive. The truth is contrary to "Motivational Seminars,"
which teach the sin of pride a thousand different ways. Every day, in every
way, it is not getting better and better, no not at all. You are aging, and as
your eyes fail, and your hair gets gray or falls out, and your skin wrinkles,
you are reminded that the body is subject to the uncleanness of death 15. This
is part of the Fall. Pride says life must be a test, and we can pass it.
Humility says, "God I have earned no better than an 'f', that is,
everlasting damnation. Save me from sin and death." A man trying to stay
afloat in a shipwreck has no time to impress anybody; he must, with the
humility that realism brings, accept salvation from his rescuer. Pride neither
bears a cross behind the Lord, nor accepts the grace given through Christ’s
cross.
Christ
overcame the things that are in the world. "The world" in this sense,
that has only these three sinful categories, is best described in the first
chapter of John's Gospel: "He was in the world, and the world was made by
him, and the world knew him not." The world is fallen into the
state of not knowing its Creator, even in his Incarnation.16 This season of
Lent, learn the humility to take seriously these three enemies: The world, the
Flesh and the Devil. Learn to fight the temptations used by the Devil through
"the things that are in the world." Jesus used the scriptures, the
sword of the Spirit; so, you need to know the word of God, to read, mark, learn
and inwardly digest it.17 The disciplines of Lent are useful indeed. Fasting is
a way to humble our souls before God,18 and giving is a way to show gratitude
to the Lord.
Let us have a holy Lent, knowing that without him, we can do nothing.19
1)
John 8:23
2) John 3:17
3) I Corinthians 10:13
4) Romans 5:15
5) Acts 17:25
6) I Corinthians 13:5
7) Acts 10:38
8) Psalm 2
9) Matthew 16:22, 23
10) Genesis 3:4-6
11) I John 2:15-17
12) Romans 7:7
13) Cp. Exodus 20:17 to Matthew 5:28
14) Hebrews 13:5
16) John 1:10
17) Ephesians 6:17, in context.
18) Psalm 35:18
19) John 15:5
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