p. 178). Seeker supposes that Satan trans formed himself into an angel of light ;' but was it likely that he would put on this form in order to tempt our Lord to idolatry? (Matt. iv. 9.) Chand ler thinks he appeared as 'a good man ;' but would it have served his purpose to appear as a good man promising universal dominion ? The supposition that the devil disguised himself in any form might indeed constitute the ternptation a trial of our Lord's understanding, but not of his heart. Besides, Christ is represented as addressing him as Satan ' (ver. 10). It is further urged that the literal interpretation does but little honour to the Saviour, whom it reprcsents as carried or conducted, by the devil at his will,' and therefore as accessory to his own temptation and danger ; nor does it promote the consolation of his followers, none of whom could ever be similarly tempted. Our Lord indeed submitted to all the liabilities of the human condition ; but do these involve the dominion of Satan over the body, to the extent thus represented ? The literal interpretation also attributes miraculous powers to the devil, who, though a spiritual being, is represented as becoming visible at pleasure, speaking in an audible voice, and conveying man kind where he pleases—miracles not inferior tc what our Lord's preservation would have been, had he cast himself headlong from the temple. Sup pose we even give up the old notion, that the devil hurried Christ through the air, and carried him from the wilderness to the temple ' (Benson's Li.fr of Christ, p. 35) ; and say with Doddridge and others, that the devil took our Lord about with him as one person takes another to different places ;' yet how without a miracle shall we account for our Saviour's admission to the exterior of the temple, unless he first, indeed, obtained permission of the authorities, which is not recorded ? (Comp. Joseph. Antig. xv. II, sec. 3, 5, and De Bell. yud. v. 5.) The difficulty is solved by thc supposition simply of a change in our Lord's perceptions. And how can we further understand, except by the aid of a vision or a miracle, that the devil 'showed our Lord all the kingdoms of the world and the glory of them in a moment of time ' (ev xplwov), a phrase referring to the mathematical point, and meaning the most minute and indivisible portion of duration—that is, instantaneously ; yet in this space of time, according to the literal inter pretation, the devil showed our Lord all the king doms of the world and all the glory of them '—i.e. whatever relates to their magnificence, as imperial robes, crowns, thrones, palaces, courts, guards, arinies, etc. Scott and Doddridge resort to the supposition of an illusory show ; but it may be asked, if one of the temptations was conducted by such means, why not the other two ? Macknight endeavours to explain all the kingdoms of the world, and the glory of them ' as relating only to the land of promise (Harmony of the Gos pels, Lond. 1822, p. 350, note). Farmer con ceives that no mountain in Palestine commands so extensive a prospect. It is a further difficulty attending the literal interpretation, that Satan re. presents all the kingdoms of the world and their glory to be at his disposal ; an assertion not denied by our Lord, who simply rejects the offer. It may readily be conceived that it would answer all pur poses that Jesus should seem to have the proposal in question made to him. It is next observed, that many things are spoken of in Scripture as being clone, which were only done in vision. See the numerous instances collected by Bishop Law (Consia'erations of the Theory of Religion, Lond. 1820, pp. 85, 86). The reader may refer to Gen. xxxii. 3o ; Hos. ; Jer. xiii. xxv. xxvii. ; Ezek.. iii. iv. v. St. Paul calls his being 'caught up into the third heaven and into Paradise ' a vision and revelation of the Lord (2 Cor. xii. 1-4). It is plain, from this instance in the case of Paul, and from that of St. Peter (Acts xii. 7-9), who had already
experienced visions (x. to, etc.), that neither of the apostles could at first distinguish visions from im pressions made on the senses. In further illustra tion it is urged that the prophets are often said to be carriea' about in visions (Ezek. viii. r-ro ; xi. 24, 25 ; xxxvii. ; xl. I, 2). The phrases `by the spirit,' etc., are equivalent to the hand of God, etc., among the prophets (r Kings xviii. 46 ; 2 Kings iii. 15 ; Ezek. 3). A comparison of the parallel phrases in the Sept. of Ezekiel, and the evangelists, in regard to Christ's temptation, casts much light upon the subject. The phrase, the devil leaveth him,' is equivalent to the phrase, ' the vision I had seen svent up from me ' (Ezek. xi. 24). Farmees theory respecting the intention of this prophetic vision may be thus summarily stated. The spirit of God was its sole author, making suit able revelations to the mind of Jesus, with a view to his future trials. It is called a temptation of the devil, because couched under the figure of Satan coming to him and offering him temptations. The first scene was probationary, serving to try the pre sent turn and temper of the Saviour's mind ; and also prophetical, having reference to his future ministry, through the whole coursd of which he was pressed with the same kind of temptations, and resisted them upon the same principles. This part of the vision conveyed this general instruction, that Christ, though the Son of God, was to struggle with hunger and thirst, and all other evils inciden tal to the lowest of the sons of men, and that be was never to exert his miraculous power for his own personal relief, but with resignation and faith wait fo'r the interposition of God in his favour. The second scene, in which he was tempted to cast himself from the temple, though dazzling as a pro posal to demonstrate his Messiahship by a mode corresponding to the notions of the Jewish people, was intended to teach him not to prescribe to God in what instances he shall exert his power, nor rush into danger uncalled in dependence upon divine aid, nor to dictate to divine wisdom what miracles shall be wrought for men's conviction. Upon these principles he resisted this suggestion, and accord ingly we find him ever after exemplifying the same principles. He never needlessly exposed himself to danger in reliance upon miraculous interposition ; he cautiously declined hazards, avoided whatever might exasperate his enemies, enjoined silence with regard to his miracles when the publication of them might have excited envy or commotion ; he opened his commission in Galilee, not in Jerusalem, courted privacy, avoided the great, conversed with the common people, etc. The third scene presignified the temptation to which he would be subject dur ing the whole course of his ministry, to prostitute all his miraculous endowments to the service of Satan, for the sake of worldly honours, or for grati fying the mistaken apprehensions of the Jewish people. It is pleaded that this explanation obviates all difficulties, justifies the wisdom of God in this dispensation, and confirms our confidence in Chrises divine mission and character, since we thus learn that Ise was made acquainted with all he had to suffer, and nevertheless persevered, and with final success ; anci further, that through the various exercises thus afforded to bis moral principles Ise learned to succour those that are tempted.' Far mer's inquiry throughout is recommended to the careful perusal of the student. For a comparison of the circumstances of the temptation and of the crucifixion, see Encydofteraria 111dropolitana, vol. x. p. 6o4 ; for the coincidence between the peti tions of the Lord's prayer and the temptation, p. 605, note ; and for the analogy between the temp tation of our Lord in the wilderness and of Adam in Paradise, see Townsend's Chronological Ar rangenzent, Lond. 1828, vol. i. p. 92.—j. F. D.