Chapter III. God’s Law, and How Sin Entered into the World

p. 74Probation before exaltation, the law of the moral universe of God.—The temptation of the Lord Jesus by Satan the trial of his faith by the Father.—The Temptation explained.—God’s foreknowledge does not necessitate; nor does He justify, or condemn, by anticipation.—The Serpent an intellectual animal, but not a moral agent, nor inspired.—He deceives the woman.—The nature of the transgression.—Eve becomes the tempter to Adam.—The transgression consummated in the conception of Cain.—A good conscience, and an evil conscience, defined.—Man cannot cover his own sin.—The carnal mind illustrated by the reasoning of the Serpent.—It is metaphorically the serpent in the flesh.—God’s truth the only rule of right and wrong.—The Serpent in the flesh is manifested in the wickedness of individuals: and in the spiritual and temporal institutions of the world.—Serpent-sin in the flesh identified with “the Wicked One.”—The Prince of the World.—The Kingdom of Satan and the World identical.—The Wiles of the Devil.—The “Prince” shown to be sin, working and reigning in all sinners.—How he was “cast out” by Jesus.—“The works of the Devil.”—“Bound of Satan:” delivering to Satan.—The Great Dragon—The Devil and Satan.—The Man of Sin.

Man in the first estate is “a little lower than the angels;” but, in the second, or higher, estate, he is to be “crowned with glory and honour;” and to take his stand in the universe upon an equality with them in nature and renown. Man’s first estate is the natural and animal; his second, the spiritual, or incorruptible. To be exalted from the present to the future state and inheritance, he must be subjected to trial. From the examples recorded in the scriptures, it is evident, that God has established it as the rule of His grace; that is, the principle upon which He bestows His honours and rewards—to prove men before He exalts them. Probation, then, is the indispensable ordeal, to which every man is subjected in the providence of God, before he is accepted as “fit for the Master’s use.”^a By these examples, also, it appears, that man’s probation is made to bear upon the trial of his faith by testing his obedience. An untried faith is worth nothing; but a faith that stands the test of trial, “is much more precious than gold which perisheth, though it be tried with fire;” because the sustained trial will be “found unto praise, and honour, and glory, at the appearance of Jesus Christ.”^b

An untried faith is a dead faith, being alone. Faith without trial finds no scope for demonstration, or evidence of its existence. Thus, it is written, “Faith, if it hath not works, is dead, being alone. ‘Yea,’ a man may say, ‘thou hast faith, and I have p. 75 works:’ show me thy faith without thy works, and I will show thee my faith by my works. Thou believest that there is one God; thou doest well; the devils also believe, and tremble. But wilt thou know, O vain man, that faith without works is dead? Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? Seest thou how faith wrought with his works, and by works was faith made perfect. Ye see then how that by works a man is justified, and NOT by faith ALONE.”^a “Without faith,” says Paul, “it is impossible to please God”; and it is also apparent from James’ testimony just recited, that the faith with which He is pleased, is a faith that is made manifest by works; of which Noah, Abraham, Job, and Jesus, are pre-eminent examples.

Now, this “precious faith” can only be educed by trial; for the trial elaborates the works. This is the use of persecution, or tribulation, to believers; which in the divine economy is appointed for their refinement. Peter styles the “manifold persecutions,” to which his brethren were subjected, “the trial of their faith”; and Paul testified to others of them, that “it is through much tribulation they must enter the Kingdom.” Probation is a refining process. It purges out a man’s dross, and brings out the image of Christ in his character; and prepares him for exaltation to his throne.^b We can only enter the Kingdom through the fire;^c but, if a man be courageous, and “hold fast the confidence and rejoicing of the hope firm unto the end,” he will emerge from it unscorched; and be presented holy, unblameable, and unrebukeable^d before the King.

A man cannot “honour God” more than in believing what He promises, and doing what He commands; although to repudiate that belief, and to neglect, or disobey, those commands, should highly gratify all his senses, and place at his disposal the kingdoms of the world, and all their glory. Not to believe the promises of God is in effect to call God a liar; and no offence, even to men of integrity in the world, is so insulting and intolerable as this. “Let God be true,” saith the scripture. His veracity must not be impeached in word or deed; if it be, then “judgment without mercy” is the “sorer punishment” which awaits the calumniator. The unswerving obedience of faith, is the “faith made perfect by works,” tried by fire. God is pleased with this faith, because it honours Him. It is a working faith. There is life in it; and its exercise proves that the believer loves Him. Such a man it is God’s delight to honour; and, though like Jesus he be for the present, “despised and rejected of men, a man of sorrows and acquainted with grief,” the time will certainly come, when God will acknowledge him in the presence of the Elohim, and overwhelm his enemies with confusion of face.

p. 76 Probation before exaltation, then, is upon the principle of a faith in the promises of God, made precious by trial well sustained. There is no exemption from this ordeal. Even Christ himself was subjected to it. “By the grace of God he tasted death for every man. For it was fitting for God, that * * * in bringing many sons to glory, He should make the Captain of their salvation perfect through sufferings. For in that he himself hath suffered being put to the proof (πειρασθεις), he is able to succour them who are tried.”^a And “though he were a Son, yet learned he obedience by the things which he suffered: and being made perfect, he became the author of eternal salvation unto all them that OBEY him.”^b He was first morally perfected through suffering; and then corporeally, by being “made into a spirit” by the spirit of holiness in his resurrection from the dead. I say, “morally perfected”; for, although he was without transgression, his perfection of character is predicated upon his “obedience unto death.”

The probation of the Lord Jesus is an interesting and important study, especially that part of it styled, the Temptation of Satan. Paul, speaking of him as the High Priest under the New Constitution, says, “He was put to the proof in all things according to our likeness, without transgression;”^c that is, “having taken hold of the seed of Abraham,” “being found in fashion as a man,” the infirmities of human nature were thus laid upon him. He could sympathize with them experimentally; being, by the feelings excited within him when enticed, well-acquainted with all its weak points. By examining the narrative of his trial in the wilderness, we shall find that he was proved in all the assailable points of human nature. As soon as he was filled with the Spirit^d at his baptism in the Jordan, it immediately drove him^e into the wilderness to be tempted of the devil.^f This was very remarkable. The spirit led him there that he might be put to the proof; but not to tempt him; for, says the apostle, “let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evils, neither tempteth he any man.”^g God, then, did not tempt Jesus; though His Spirit conducted him thither to be tempted, and that, too, “by the devil,” or the enemy.

This enemy within the human nature is the mind of the flesh, which is enmity against God; it is not subject to His law, neither indeed can be.^h The commandment of God, which is “holy, just and good,” being so restrictive of the propensities, which in purely animal men display themselves with uncontrolled violence, makes them appear in their true colours. These turbulent propensities the apostle styles “sin in the flesh,” of which it is full; hence, he also terms it “sinful flesh.” This is human nature; and the evil in it, made so apparent by the law of God, he personifies as “pre-eminently A SINNER,” καθ ὑπερβολην αμαρτωλος.ⁱ p. 77 This is the accuser, adversary, and calumniator of God, whose strong hold is the flesh. It is the devil and satan within the human nature; so that “when a man is tempted, he is drawn away of his own lust, and enticed.” If a man examine himself, he will perceive within him something at work, craving after things which the law of God forbids. The best of men are conscious of this enemy within them. It troubled the apostle so much, that he exclaimed, “O, wretched man that I am! who shall deliver me from the body of this death,”^a or this mortal body? He thanked God that the Lord Jesus Christ would do it; that is, as he had himself been delivered from it, by God raising him from the dead by His Spirit.^b

Human nature, or “sinful flesh,” has three principal channels through which it displays its waywardness against the law of God. These are expressed by “the lust of the flesh, the lust of the eyes, and the pride of life.” All that is in the world stands related to these points of our nature; and there is no temptation that can be devised, but what assails it in one, or more, of these three particulars. The world without is the seducer, which finds in all animal men, unsubdued by the law and testimony of God, a sympathizing and friendly principle, ready at all times to eat of its forbidden fruit. This sinful nature we inherit. It is our misfortune, not our crime, that we possess it. We are only blameworthy when, being supplied with the power of subduing it, we permit it to reign over us. This power resides in “the testimony of God” believed; so that we “are kept by the power of God through faith unto salvation.”^c This testimony ought to dwell in us as it dwelt in the Lord Jesus; so that, as with the shield of faith, the fiery assaults of the world may be quenched^d by a “thus it is written,” and a “thus saith the Lord.”

Jesus was prepared by the exhaustion of a long fast, for an appeal to the desire of his flesh for food. Hunger, it is said, will break through stone walls. “He was hungry.” At this crisis, “the Tempter came to him.” Who he was does not appear. Perhaps, Paul refers to him, saying, “Satan himself is transformed into an angel of light.”^e Some one “came to him” who was his adversary, and who desired his ruin; or, at least, acted the part of one on the same principle that the adversary was permitted to put the fidelity of Job to the proof. The trial of this eminent son of God, was perhaps recorded as an illustration of the temptation of the Son of God, even Jesus, to whom “there was none like in the earth, a perfect and upright man, one that feared God, and eschewed evil.”^f From his birth to his baptism in the Jordan, he was faultless. But in the words of Satan concerning Job, “Did Jesus fear God for nought? Had not God made a hedge about him?” Yes; God was his defence: and “in keeping his p. 78 testimony there is great reward.” But, the adversary calumniated Jesus, in suggesting that his obedience to God had been prompted by mercenary motives. He “feared,”^a not simply for what he should get, but because of his love for his Father’s character as revealed in the divine testimonies. The adversary affected to disbelieve this; and to suppose that, if God would just leave him in the position of any other man, he would distrust him; and eat of the world’s forbidden fruit, by embracing all it would afford him. Thus, the adversary may be supposed to have moved the Lord to permit him to put the fidelity of Jesus to the test. God, therefore, allowed the experiment to be tried; and by His spirit sent him into the wilderness for the purpose. So the adversary went forth from the presence of the Lord, and came to him there.

Having arrived at the crisis when Jesus was suffering from the keenest hunger, the adversary assumed the character of an angel, or messenger of light to him. Being acquainted with “the law and the testimony,” for which he knew Jesus had a profound regard, he adduced it in support of his suggestions. He invited him to gratify the cravings of the flesh by helping himself. He was God’s son; but then his Father seemed to have abandoned him; why not therefore use the power he possessed, whose presence in him was of itself a proof of God’s approval of its exercise, and “command that the stones be made bread?” But Jesus disregarded the reasoning; and set it aside by “It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God.”^b

Failing in this, the scene of the temptation was then removed to “the pinnacle of the temple;” and, as Jesus fortified himself by the word, the adversary determined to be even with him; and in appealing to the pride of life, so strong in the nature laid upon him, to strengthen himself with the testimony likewise. “If thou be the Son of God, as thou proudly assumest to be, cast thyself down: for it is written, He shall give his angels charge concerning thee: and they shall bear thee up in their hands, lest at any time thou dash thy foot against a stone.”^c But Jesus met him with “Again, it is written, Thou shalt not tempt the Lord thy God.”^d

Lastly, the scene was shifted to a lofty mountain. From this position, by the power granted him, he showed Jesus “all the kingdoms of the world,” visible from that elevation; “and the glory of them.” He knew that Jesus was destined to possess them all; but that he was also to obtain them through suffering. Jesus knew this, too. Now, as the flesh dislikes suffering, the tempter proposed to gratify the desire of his eyes by giving him all he saw on the easy condition of doing homage to him as the god of the world. “All this power,” said he, “will I give thee, and the glory of them; for that is delivered to me; and to whomsoever I will, I give it. If thou therefore wilt worship me, all shall be thine.”^e But p. 79 Jesus resisted the enticement; and said, “Get thee hence adversary: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve.” “Having ended all the temptation he departed from him for a season.” And Jesus returned in the power of the Spirit into Galilee.

In this manner, then, was he put to the proof in all things according to the likeness of his nature to ours, but without transgression. He believed not this angel of light^a and power, and would have none of his favours. He preferred the grace of God with suffering, to the gratification of his flesh with all the pomp and pageantry of this vain and transitory world. Its “glory” is indeed delivered to the adversary of God, his people, and his truth; and to whomsoever he wills he gives it. The knowledge of this truth ought to deter every righteous man from seeking after it; or even accepting it, when offered upon conditions derogatory to the truth of God. And, if those who possess it, such as kings, priests, nobles, &c., were what they pretend to be, they would follow Jesus, and Paul’s examples, and renounce them all. Christianity in high places, is Christ falling down before the adversary; and doing homage to him for the honour, riches, and power of the world. What fellowship hath Christ with Belial? Certainly none.

If the principles upon which the temptation of the Lord Jesus was permitted, be understood, the necessity of putting the first Adam to the proof will be readily perceived. Would he retain his integrity, if placed in a situation of trial? Or, would he disbelieve God and die? The Lord God well knew what the result would be; and had made all necessary provision for the altered circumstances, which He foresaw would arise. His knowledge, however, of what would be, did not necessitate it. He had placed all things in a provisional state. If the man maintained his integrity, there was the Tree of Lives as the germ of a superior order of things; but, if he transgressed, then the natural and animal system would continue unchanged; and the spiritualization of the earth and its population, be deferred to a future period.

God’s knowledge of what a man’s character will be, does not cause Him to exempt him from trial. He rewards and punishes none upon foregone conclusions. He does not say to this man, “I know you are certain to turn out a reprobate, therefore I will punish you for what you would do”; nor does He say to another, “I know thee that thou wouldst do well all the days of thy life: therefore, I will promote thee to glory and honour, without subjecting thee to the tribulation of the world.” His principle is to recompense men according to what they have done, not for what they would do. Thus he dealt with the Two Adams; and with Israel: to whom Moses says, “The Lord thy God led thee these forty years in the wilderness to humble thee, and to prove thee, to know what was in thy heart, whether thou wouldest keep His p. 80 commandments, or no.”^a And thus also the Lord Jesus treated Judas. He knew he was a thief, and would betray him; yet he trusted him with the bag, and made no difference between him and the rest, until his character was revealed. The Lord knew what was in the heart of Israel, and whether they would obey him; but he subjected them to such a trial as would cause them to reveal themselves in their true character, and thereby justify him in his conduct towards them. With these remarks, then, by way of preface, I shall now proceed to the further exposition of things connected with this subject in the Mosaic account. And first of