(10) Get thee hence, Satan.--Once more the answer to the Tempter was found in the words of the Tephillim and the lessons of childhood. No evidence of power could change the eternal laws of duty. There came to the Son of Man the old command, "Thou shalt worship the Lord thy God," as an oracle from heaven, and this, rather than an attempt to refute the claim of sovereignty, was that on which He took His stand. Others, dealing with the same temptation, as the writers of the Book of Job and of Psalms 73, have discussed the question of the apparent triumph of evil in the world's history, and have pointed to its ultimate downfall, to the sure though slow retribution which even that history records, to the redress of the anomalies of this life in a life beyond the grave. Here we have a truer and simpler answer. Even though they cannot solve the problem, the true wisdom of men who follow in the footsteps of Christ is to recognise that their allegiance is due to God and to Him only. Here, once more, the truth thus affirmed reappears later on. When the chief of the Apostles sought to turn his Master from the appointed path of suffering, he was met, as renewing the same form of temptation which had been thus resisted, with the self-same words. Even Peter had to hear himself rebuked with "Get thee behind me, Satan" (Matthew 16:23). The use of the formula here, for the first time in the conflict, is significant as implying that in the previous temptations Evil had presented itself in disguise, making sins of distrust appear as acts of faith, while now it showed itself in its naked and absolute antagonism to the divine will.

Verse 10. - Get thee hence, Satan. "Avaunt, Satan" (Rheims). Christ does not address him directly till this climax. The two previous temptations were, comparatively speaking, ordinary and limited. This temptation calls out a passionate utterance of a personality stirred, because touched, in its depths. Only once again do we find our Lord so moved, in Matthew 16:23 (the "Western" and "Syrian" addition here of ὀπίσω μου from that passage emphasizes the feeling common to the two cases), when a similar representation is made to him that he ought to escape the troubles which his Messianic position, in fact, brought upon him. For it is written (Deuteronomy 6:13); from the LXX., which differs from the Hebrew by

(1) translating תירא, "fear," by προσκυνήσεις (but B has φοβηθήσῃ); and

(2) the paraphrastic insertion of "only." Thou shalt worship the Lord thy God, and him only shalt thou serve. Worship; προσκυνέω) , as in ver. 9. Serve; λατρεύω, "in perfect subjection to a sovereign power" (Bishop Westcott on Hebrews 8:2, Add. Note). Our Lord's reply cuts up the devil's solicitation by the root. "I do not enter," he means, "into the question of thy authority over these things, and of thy power concerning them. I acknowledge thee not. The command which I willingly obey excludes all homage and service to any other over-lord than God alone. I accept not thy orders and thy methods. I take my commands direct from God." Observe that our Lord does not say how he is to gain the kingdoms for his own; this would be the care of him whose command he follows. But before ascending, the Lord proclaimed (Matthew 28:18) that he had received (i.e. gained through suffering, Hebrews 2:10: Philippians 2:9) more than (note "in heaven") what the devil would have given him as a reward of obedience to false principles.

4:1-11 Concerning Christ's temptation, observe, that directly after he was declared to be the Son of God, and the Saviour of the world, he was tempted; great privileges, and special tokens of Divine favour, will not secure any from being tempted. But if the Holy Spirit witness to our being adopted as children of God, that will answer all the suggestions of the evil spirit. Christ was directed to the combat. If we presume upon our own strength, and tempt the devil to tempt us, we provoke God to leave us to ourselves. Others are tempted, when drawn aside of their own lust, and enticed, Jas 1:14; but our Lord Jesus had no corrupt nature, therefore he was tempted only by the devil. In the temptation of Christ it appears that our enemy is subtle, spiteful, and very daring; but he can be resisted. It is a comfort to us that Christ suffered, being tempted; for thus it appears that our temptations, if not yielded to, are not sins, they are afflictions only. Satan aimed in all his temptations, to bring Christ to sin against God. 1. He tempted him to despair of his Father's goodness, and to distrust his Father's care concerning him. It is one of the wiles of Satan to take advantage of our outward condition; and those who are brought into straits have need to double their guard. Christ answered all the temptations of Satan with It is written; to set us an example, he appealed to what was written in the Scriptures. This method we must take, when at any time we are tempted to sin. Let us learn not to take any wrong courses for our supply, when our wants are ever so pressing: in some way or other the Lord will provide. 2. Satan tempted Christ to presume upon his Father's power and protection, in a point of safety. Nor are any extremes more dangerous than despair and presumption, especially in the affairs of our souls. Satan has no objection to holy places as the scene of his assaults. Let us not, in any place, be off our watch. The holy city is the place, where he does, with the greatest advantage, tempt men to pride and presumption. All high places are slippery places; advancements in the world makes a man a mark for Satan to shoot his fiery darts at. Is Satan so well versed in Scripture as to be able to quote it readily? He is so. It is possible for a man to have his head full of Scripture notions, and his mouth full of Scripture expressions, while his heart is full of bitter enmity to God and to all goodness. Satan misquoted the words. If we go out of our way, out of the way of our duty, we forfeit the promise, and put ourselves out of God's protection. This passage, De 8:3, made against the tempter, therefore he left out part. This promise is firm and stands good. But shall we continue in sin, that grace may abound? No. 3. Satan tempted Christ to idolatry with the offer of the kingdoms of the world, and the glory of them. The glory of the world is the most charming temptation to the unthinking and unwary; by that men are most easily imposed upon. Christ was tempted to worship Satan. He rejected the proposal with abhorrence. Get thee hence, Satan! Some temptations are openly wicked; and they are not merely to be opposed, but rejected at once. It is good to be quick and firm in resisting temptation. If we resist the devil he will flee from us. But the soul that deliberates is almost overcome. We find but few who can decidedly reject such baits as Satan offers; yet what is a man profited if he gain the whole world, and lose his own soul? Christ was succoured after the temptation, for his encouragement to go on in his undertaking, and for our encouragement to trust in him; for as he knew, by experience, what it was to suffer, being tempted, so he knew what it was to be succoured, being tempted; therefore we may expect, not only that he will feel for his tempted people, but that he will come to them with seasonable relief.Then saith Jesus to him, get thee hence, Satan..... In Luke 4:8 it is "get thee behind me": and so some copies read here, and is expressive of indignation and abhorrence; see Matthew 16:23 rebuking his impudence, and detesting his impiety: he had borne his insults and temptations with great patience; he had answered him with mildness and gentleness; but now his behaviour to him was intolerable, which obliged him to show his resentment, exert his power and authority, and rid himself at once of so vile a creature; giving this reason for it;

for it is written, thou shalt worship the Lord thy God, and him only shalt thou serve. The place referred to is in Deuteronomy 6:13

thou shalt fear the Lord thy God, and serve him: to fear the Lord, and to worship him, is the same thing. Worship includes both an internal and external reverence of God: the word "only" is not in the original text, but is added by our Lord; and that very justly; partly to express the emphasis which is on the word "him"; and in perfect agreement with the context, which requires it; since it follows,

ye shall not go after other Gods. Moreover, not to take notice of the Septuagint version, in which the word "only" is also added, Josephus (q), the Jewish historian, referring to this law, says, because God is one, , "therefore he only is to be worshipped". And Aben Ezra (r), a Jewish writer, explaining the last clause in the verse,

and thou shalt swear by his name, uses the word "only"; and which indeed, of right, belongs to every clause in it. The meaning of our Lord in citing it is; that since the Lord God is the alone object of worship, it was horrid blasphemy in Satan to desire it might be given to him, and which could not be done without the greatest impiety.

(q) Antiq. Jud. l. 3. c. 5. sect. 5. (r) In Deut. vi. 13.