CHRIST'S SONSHIP IN MATTHEW'S GOSPEL (2)
CHRIST’S SONSHIP IN MATTHEW’S GOSPEL (2)
Matthew 3:1 - 4; Matthew 3:13 - 17; Matthew 4: 1 - 17
JT We shall do well to pay attention to Joseph as seen in these early chapters, 1 and 2, as representative of the responsible element particularly. Of course, all are responsible, and the Lord addresses the assemblies severally as inclusive of all the saints in each, but there are those who are specially responsible in localities in which the saints are, and I believe the Lord would direct our attention to Joseph as presented in this gospel in that respect. Firstly, we see his consideration for Mary; then, his adjustment by divine intervention; and then, his reliableness as entrusted with the little Child and His mother — the most precious charge that could be committed to anyone — then, his attention to the directions given him; even as to proceeding to Nazareth, as we learn from the end of chapter 2, where it says, “having heard that ‘Archelaus reigns over Judaea, instead of Herod his father’, he was afraid to go there; and having been divinely instructed in a dream, he went away into the parts of Galilee, and came and dwelt in a town called Nazareth; so that that should be fulfilled which was spoken through the prophets, He shall be called a Nazaraean”. So that Joseph is seen as acting fully up to the requirements of the moment, a matter of great consequence as regards responsibility in gatherings, if we are considering for God and desire to be amenable to His influence and direction.
Ques In looking at Joseph in this way as a kind of pattern churchman, should we note his feelings in regard to what he thought was a case of evil? He was “unwilling to expose her publicly”. I should like to ask as to the bearing of this on the question of making announcements in a public way about cases of discipline — as to whether it should come [p. 167] before those breaking bread or before all the persons who attend the meeting.
JT I should say that the announcement should be made in the presence of those in fellowship only, according to the directions in 1 Corinthians 5: “when ye are gathered together, and my spirit” — that refers to the saints — “put away from among yourselves”. What have you to say yourself?
Rem Well, it is sometimes made public on the plea of clearing the Lord’s name in a public way. I wondered if the presence of righteous persons, as indicated in Joseph, would be a kind of warrant for those who look on, that the meeting is not going on with evil.
JT I do not see any warrant for making any announcement other than to the assembly. It is “ye” and “yourselves” in 1 Corinthians 5.
WC Would there be any objection to an announcement that we were no longer walking with such a person?
JT That would be a matter of information for those to whom the information should be given. I do not see that we are called upon to notify any others than those who in principle belong to the assembly.
MWB If that be the case, is there need for more than the announcement at the assembly meeting, where the judgment has been arrived at? Is it necessary again to announce it on the Lord’s day morning?
JT There is nothing in 1 Corinthians about announcing the discipline; the judgment is simply executed according to 1 Corinthians 5. There is no suggestion of a further need of announcing it, the assembly having already been gathered together for the purpose. Of course, all should be brought into it; the principle of casting stones is that all should be brought into it, but it does not seem as if any other should be notified publicly.
HMG Would you exclude from the assembly meeting the person who was the cause of the discipline?
JT No, he should be there, if he is willing to be there. Alas! some are not willing to be there. For instance, “Those that sin convict before all”, 1 Timothy 5: 20. It suggests that he should be present. The word is “convict”. The sins of God’s people of old are recorded for us. The Lord would draw a veil over them were it not that He wishes us to learn from them. The things that happened were examples for us; they were written for our learning.
JJ In this case it is what an individual does — what Joseph himself does. Can an individual act in that way in connection with a case in the assembly?
JT The suggestion here is that he represents the responsible element. If a man like Joseph were in your meeting, he would be disposed to keep the evil as private as possible. There is no gain in spreading it; it is a matter for the judgment of the assembly. Of course the judgment is there; and if anybody enquires he can find out. The judgment is executed.
WW Does it not involve an act in righteousness? A righteous person always does that which is right because he is acting in love; it was love that led Joseph to act thus towards Mary.
JT Yes, if we love one another and anything happens, we shall be very slow to spread the evil abroad. Still, it has to be dealt with, but it does not seem that we should go beyond the instructions in 1 Corinthians.
Rem It does say there that the sin was universally reported.
JT I should think that 1 Corinthians 5: 1 would primarily allude to the saints; it was known and spoken of definitely among the brethren. Of course, if it were some flagrant conduct known among all, it would be well that all should know it is judged, but then we would not go outside to tell people. If any one enquired, he could find out.
Rem In connection with the fall of Saul upon mount Gilboa, David says, “Tell it not in Gath, carry not the tidings in the streets of Ashkelon”, 2 Samuel 1: 20.
JT Quite so; that has a great bearing on what we [p. 169] are saying. As was remarked, what is said of Joseph here is of very great importance now, as regards responsibility in our gatherings. The result of his course is that the Scriptures are confirmed.
Ques Would the case of Ananias and Sapphira be helpful? It says, “great fear came upon all the assembly, and upon all who heard these things”. Would those immediately concerned be the assembly, but would the report go wider — “all who heard these things”?
JT That was a very special case, of course, and you will observe that, after the execution of that judgment, “great fear came upon all the assembly, and upon all who heard these things. And by the hands of the apostles were many signs and wonders done among the people; (and they were all with one accord in Solomon’s porch, but of the rest durst no man join them, but the people magnified them; and believers were more than ever added to the Lord, multitudes both of men and women)”, Acts 5: 11 - 14. The resort was to Solomon’s porch, which suggests judgment. It is quite to be expected that if anything serious happens in the locality it should become known, and it becomes known by enquiry. But it is not the idea of a medium of information; the judgment becomes known in the divinely appointed way: “all who heard these things”, it says.
Ques Does not Joseph represent somebody waiting for the Lord’s mind in regard of something, because it says, “while he pondered on these things”?
JT Quite so. It was remarked this morning that he was a thoughtful man, and therefore he represents what was required. He is a person who thinks things over, and God takes account of him and adjusts him, and prepares him for what he has to face.
HFN How does the thought of the ministry of John the baptist stand in relation to what we started with? What is the link in your mind?
JT We may see in John the baptist the part ministry has in relation to this great subject. Mary is the subjective [p. 170] feature; there is little said about her beyond that the Child is begotten in her. And Joseph names the Child, not she — Mary was to name the Child according to Luke — so that it is a question of responsibility with Joseph right through. Mary being the subjective element, Joseph is the responsible element, which is general, of course, but having its expression in certain ones in each meeting; and then John the baptist in this setting is just the ministry. We have nothing of him earlier, but how befitting was his part — his garment and his nourishment — and how ready he was to humble himself in the presence of Christ!
HES Is your thought that the responsible element being already present, suitable ministry will follow?
JT Yes. The chapters challenge us all as to our part in the testimony, involving the Son of God, “God with us”; then as to our behaviour as responsible in our localities; and then as to the ministry.
Ques Do you think God would graciously give preparatory ministry, in view of light that He may give? Is it not a fact that those who do not follow up the ministry are not able to take in the light when it comes?
JT John is introduced here as representative of suitable ministry for any given time. God gives ministry as it is needed, and John represents the needed ministry for this particular time. It says, “Now in those days comes John the baptist, preaching in the wilderness of Judaea, and saying, Repent, for the kingdom of the heavens has drawn nigh”.
HD'AC It was penetrating, prophetic ministry.
JT Exactly. That is what comes out — a fearless announcement of the truth. It was preparatory; John has always in view something to come: “prepare ye”, he says, “the way of the Lord”.
EuR You spoke this morning of what was historical. Have you in mind that the testimony at any given time bears on God’s public ways with men? That is, it stands in relation to the sphere where that testimony [p. 171] is being rendered, the territory, so to speak, of His dealings with men generally.
JT Yes. Any testimony would take account of the current course of things in the world. We have to do with a much more difficult state of things than our brethren did twenty years ago, for instance; changes in the world are taking place with great rapidity, one feature being the great growth of cities. All these things are taken account of by God, and He fits His servants to meet them.
EuR Chapter 2 is all very small and insignificant in the eyes of men, and yet really it was of the greatest possible import in relation to them. Would that not encourage us today in relation to the outward littleness of the testimony?
JT Then John’s ministry takes account of conditions as they were. But first, “John himself had his garment of camel’s hair, and a leathern girdle about his loins, and his nourishment was locusts and wild honey”; he is an example for us. The ministry is exacting, and if we are to be effective, we have to accept the consequences of it. So that the effect of it was widespread, affecting, as it says, “Jerusalem, and all Judaea, and all the country round the Jordan”. We are reminded that a ministry raised up of God is always effective and in keeping with what is needed. God did not appeal to Galilee through John; the testimony through John affected Jerusalem, the very centre of religious zeal. The Lord going to Galilee discredits the religious system, but John appealed to it. For instance, the revival of a hundred years ago made a powerful appeal to the whole of the accredited religious systems of the world.
Ques What have you in mind as to his clothing and nourishment?
JT They are not such as anyone with worldly tastes would seek, or would be satisfied with. It says, “John himself”, as if the person is stressed, “had his garment of camel’s hair, and a leathern girdle about his loins, and his nourishment was locusts and wild honey”. Obviously it was such clothing and nourishment as would hardly appeal to anyone with cultivated natural tastes, so that it becomes challenging to us. The need for ministry is urgent, there is a loud call for it, but then it must be such as can be divinely approved. Unless, in undertaking the ministry, we learn to disallow natural tastes, we shall become tested later, and exposed. Here we have a result immediately: “Then went out to him Jerusalem, and all Judaea, and all the country round the Jordan, and were baptised by him in the Jordan, confessing their sins”. All this is to bring out the power of the ministry.
HD'AC And the line of the ministry is, “Let us go forth to him without the camp, bearing his reproach”, Hebrews 13: 13.
JT Exactly, and making no terms. You will observe that Jerusalem and Judaea made no terms; they accepted John’s terms, showing what great moral power he had.
PL Could anyone ever profit by the mind of God at any given moment unless he were marked as making no terms?
JT The principle is, that things must be on God’s terms, so that the servant is on the side of God. The twelve, of course had a peculiar place. The apostle John says, “our fellowship is indeed with the Father, and with his Son Jesus Christ” (1 John 1: 3), but the statement indicates how God takes account of His servants; that they are, as it were, alongside of Him, they are representative and they will not compromise. What is built up in Christendom, as it is today, is on the principle of compromise. John did not compromise, nor was it demanded of him.
HFN In Acts 1 the one who was to take the place of Judas was to have “assembled with us all the time in which the Lord Jesus came in and went out [p. 173] among us, beginning from the baptism of John” (verses 21, 22). Has it in view really the securing of assembly material as standing in relation to the Son of God?
JT You can see here how preparatory it was, that is, all this pointed to Christ, and John’s disciples were ready to leave him for Christ. That is a great feature in ministry, that no one seeks to attach anyone to himself.
HES Is it the principle of 2 Corinthians that the minister is altogether in accord with his ministry?
JT That is what comes out here, and then the discrimination of persons will come in. “Seeing many of the Pharisees and Sadducees coming to his baptism, he said to them, Offspring of vipers, who has forewarned you to flee from the coming wrath? Produce therefore fruit worthy of repentance ...”. There is the power of discrimination, that you are not satisfied simply because people come and hear and seem to be interested, but you discern there is something there that has to be dealt with specially — because persons of this kind, coming under the influence of the truth outwardly, unless there is genuine repentance, become material for the enemy to work through later.
Ques Is Peter an example of that discernment in connection with Simon the sorcerer in Acts 8?
JT You can see how Philip failed to discern him. Apparently he was accepted in a general way by Philip, which is a thing to be noted; but there is the discernment with Peter as to the man’s state. But I only refer to all this to show, first, how the sense of responsibility to God, and righteousness characterising it, becomes available for the protection of the testimony; and then, how ministry prepares for Christ’s incoming in the full thought of His Person; for the knowledge of the Son of God is implied in the fulness of Christianity. So that what comes in in relation to John, is not a little child, but Jesus in full manhood.
HH Ministry in that way would provide conditions [p. 174] for the coming in of Christ amongst the saints at the present time.
JT That is what I thought. There is so much, to be cleared away in all of us. You can see how John’s ministry was preparatory to the bringing in of Christ in the fulness of His Person.
Rem The twelve men at Ephesus were baptised to John’s baptism, but, when they heard what Paul said, they were baptised to the name of the Lord Jesus.
JT They were in keeping with the two that heard John speak at the beginning, who left him and followed Jesus, so that the essence of John’s ministry was to direct persons to Christ: so too with Paul. It is very fine when one’s ministry has only that effect, of directing souls to Christ, making way for the Lord in the fulness of His Person, for God is aiming at that, that Christ should have His full place amongst the saints. John anticipates His coming, saying, “I indeed baptise you with water to repentance, but he that comes after me is mightier than I, whose sandals I am not fit to bear; he shall baptise you with the Holy Spirit and fire; whose winnowing fan is in his hand, and he shall thoroughly purge his threshing-floor, and shall gather his wheat into the garner, but the chaff he will burn with fire unquenchable”, so that his listeners were prepared for this great Person. Then it says in verse 13, “Then comes Jesus from Galilee”. He is not from Judaea.
JJ Would you say a little about the last verse of chapter 2 in this connection? This quotation, “He shall be called a Nazaraean”, does not seem to be found in the Old Testament.
JT Not as to its literality, but the Old Testament certainly touches on the fact that Jesus should be such an one as this. It is the tenor of the prophets. So too the quotation, “out of his belly shall flow rivers of living water” (John 7: 38) — you do not get that literally, but it is in Scripture. I think the remark at the end of chapter 2 is suggestive of intelligence amongst [p. 175] us, that we do not regard the Old Testament as secondary, but that it is necessary to be conversant with it. To understand this quotation it is necessary to understand the prophets.
MWB Would you say something as to the link between the verse in chapter 2: “Out of Egypt have I called my son”, and the introduction of Christ here?
JT The statement in Hosea extends back and is linked with Exodus, that is, Israel had been in Egypt, and when he was a child God loved him. Then it says, “out of Egypt I called my son”. In coming out of Egypt God had in mind that Jesus was a Son. He did not go back into the land of Israel as a little Child, but in principle as a Son, and as Son He was to serve. In Exodus, God said, “Let my son go, that he may serve me”. Now the Lord at the Jordan is owned in this way; He has come out of Egypt, and now He is owned as the Son from heaven.
MWB I was also wondering whether the condition of the people as coming to John and being baptised, was to adjust them so that the Lord could identify Himself with them as called out of Egypt.
JT Quite so.
JJ Seeing this is the first of the Lord’s movements in Matthew, what have you to say as to its importance?
JT “Then comes Jesus [p. 177] from Galilee to the Jordan to John, to be baptised of him”. It is as if the Lord said, I will honour you in this way. He was worthy of such an honour, and then it says, “but John urgently forbad him, saying, I have need to be baptised of thee; and comest thou to me?”
HFN How does the Lord’s first recorded utterance: “Suffer it now; for thus it becometh us to fulfil all righteousness”, link on with what you have been saying in relation to Joseph?
JT It links on beautifully. You have in mind the fulfilling of all righteousness?
HFN What would that [p. 176] involve?
JT It certainly has a voice today when righteousness is so scarce, and unrighteousness has become so prevalent among the saints, and hence a great deal of washing is necessary. Baptism, here, would allude to that sort of thing.
JJ Would you say the Lord makes a great deal of this in chapter 21, when He says, “John came to you in the way of righteousness” (verse 32)? It was a divine movement from heaven, and how great it was!
JT Then the announcement as to all righteousness being fulfilled: neither John nor Joseph could say that of himself, but it is the thought of God that in man, all righteousness is to be fulfilled.
JTS Is this great feature of righteousness a necessity if we are to have the communication of the precious thoughts of God in regard of Jesus?
JT You feel it is manifest that righteousness must come first, and, as has just been remarked, it is the first utterance of Christ according to this gospel, “Jesus answering said to him, Suffer it now; for thus it becometh us to fulfil all righteousness”. He brings John into it.
HFN Would Peter get his impressions here that he speaks of in his second epistle as to the elements being burned with fire, and then he says, “But, according to his promise, we wait for new heavens and a new earth, wherein dwells righteousness” (chapter 3: 13), and then he bids us to be diligent, and then brings in the ministry of our beloved brother Paul? Would that come within the compass of fulfilling all righteousness?
JT Making allowance for ministry is a very important matter. There is nothing really more beautiful than brethren who have ability from God, like John or Peter or Paul, making room for others. It is surely right, but here it is the figure of baptism as meeting the whole question of sin in this world. The Lord’s first movement in Matthew has that in mind. He comes “from Galilee to the Jordan to John, to be baptised of him”.
Ques Does the Lord establish a point of contact with the remnant in that way in His baptism?
JT That is what comes out; He identifies Himself with this great movement of God. The Lord would always do that. Without Him it could not be effective as a matter of fact, and so with any movement. He gives fulness to every movement by linking Himself on with it, so that it says, “Jesus, having been baptised, went up straightway from the water”.
Ques Would you say that repentance is the first step in all righteousness?
JT Well, it is; but, of course, you cannot apply repentance to Christ.
Rem No, I was thinking of those who had taken their place in repentance.
JT The Lord Jesus identifying Himself with such a movement is not personal. It really implies His own death vicariously, not yet effected, but in figure, I mean, we cannot connect repentance with the Lord in any personal way. If He identifies Himself with such a movement it must involve His own death anticipatively.
PHH Would you say a word about the interest of heaven in these chapters? I was thinking of the star in chapter 2, and the drawing nigh of the kingdom of the heavens at the beginning of chapter 3, and now the heavens opening and the voice out of heaven.
JT To apply it in a practical way, we have come now to perfection. We have the little Child in chapter 2, and heaven by means of a star directing to Him — a small heavenly body used to direct souls to Him. The position is diminutive in chapter 2, but still it is a development, I am not now speaking of the Lord personally, but how He is apprehended by the saints; it is a development. He is called a little Child, not a babe, and the wise men from the East are directed by a heavenly body, a star, to Him. Now we have the heavens opened. As it says, “Jesus, having been baptised, went up straightway from the water”. The thing is thoroughly understood by Him; He has gone into the water, and He comes straightway out of it, and then it says, “lo, the heavens were opened to him”. He is, as it were, made conscious of heaven’s interest, I mean, as to the manner in which He is presented here, “The heavens were opened to him, and he saw the Spirit of God descending as a dove, and coming upon him”. So far it is all for Himself here, as you might say, for the thought is to bring out His position; and what He is as fulfilling all righteousness, and what heaven thinks of such an One as that; for we have to link the incidental facts with the name given to Him. That is, it is what Man is, what God has found in Him, and it is all for Himself so far. Then it says, “and behold, a voice out of the heavens saying, This is my beloved Son, in whom I have found my delight”. God is now calling attention to Him, but first it is for Himself in these circumstances, heaven delighting in Him thus as answering to the full thought of manhood.
HES In Luke it says, “Thou art my beloved Son”, the word being addressed to the Lord personally, but here it is, “This is my beloved Son”. Is the idea that we are to be brought into the light of this?
JT Yes. Both Mark and Luke make it personal; but Matthew has in mind to link on with the Old Testament, and from it to build up in our souls the truth as to Christ personally. The second Psalm made it plain that God had addressed a certain Person as His Son, and I believe the idea dominates the whole of the Psalms. For instance, Psalm 45 is quoted in Hebrews 1, as alluding to the Son. But now, here is One addressed, the heavens are opened to Him, and the Spirit of God descends as a dove, coming upon Him; and then attention is called to Him, “This is my beloved Son, in whom I have found my delight”. Not now, “I this day have begotten thee”, but a Person [p. 179] with a history here on earth in whom God found delight.
JPH Would you say a word as to the Spirit being in the form of a dove? In John’s gospel it is referred to as having been actually seen by John the baptist as such. Has that a special significance in connection with the Spirit?
JT The use of the word “dove” is to link on with Genesis 8, that is, all that God is, resting on this Person.
Ques Would you say why the term “the heavens” is used here on each occasion?
JT It is the plural of emphasis, that they may all be included. There are three heavens spoken of, and if they are spoken of in the plural, it means that the whole idea of heaven enters into this.
HMS Why do we have in this chapter in Matthew the voice from heaven, “This is my beloved Son”, but not the testimony of the Baptist; but in the chapter in John’s gospel we have the Baptist’s testimony only, and not the voice from heaven? We might almost have thought the two would have been transposed.
JT John has in mind God here in Jesus, although the Spirit came down, and you do not get the transfiguration in John. It is rather an allusion to the greatness of the Person in John, and you do not get allusions such as this announcement and the announcement on the mount of transfiguration.
Ques Do you think as the result of the approval of heaven in the fulfilling of all righteousness, that there is the support of angelic help in relation to our circumstances? We may have to suffer severely in our circumstances in the fulfilling of all righteousness, but does not the Lord graciously give angelic ministry in that regard?
JT Quite so. The next thing that comes in is the question of our food.
JJ Would you say the last two verses of chapter 3 go with the last two verses of the gospel, “baptising them to the name of the Father, and of the Son, and of the Holy Spirit”? The three Persons are presented in this chapter.
JT The point for our souls here is, that the Father and the Spirit are engaged with Christ, but as fulfilling all righteousness, as coming up straightway out of the water.
HD'AC In fulfilling all righteousness, was not the public position of Christ entirely altered by His baptism? Before the baptism, He was in a kind of way identified with the whole nation, and they were not really penitent, but now He is identified with the penitent only, and those waiting and looking for Christ.
JT The position is changed, as you say, and it is touching that the Lord did not take the lead in this movement. There are movements in which He leads, but there are movements which He joins. Luke says, “all the people having been baptised, and Jesus having been baptised ...” He came into it as it was proceeding — That is. He gives fulness and completeness to every movement; there can be no fulness or completeness in any movement without Him.
MWB Do you think the Lord gave the lead in taking the position as coming up out of Egypt, and that the people had to be morally adjusted before He could identify Himself with them?
JT That is right. He did not have to go up through the Red Sea. The allusion in chapter 2 would be that He came out in personal right from Egypt. The baptism of John was equivalent to the Red Sea for the Israelites; that is, we have to go through that way. It is a testimony to His Person.
MWB Would there be in like manner the thought morally of Emmanuel in the Lord supporting those who were godly in their position taken?
JT He gives fulness and completeness to the movement. Of what value could it be aside from His joining in it? The bearing of it was death. The deluge is baptism, the Red Sea is baptism, the Jordan is baptism,
[p. 181] and the Lord gives fulness to it. The idea of “all righteousness” enters into it, and aside from that idea, baptism must be a dead letter. It is a question of all righteousness. It is not a mere ceremony, it is a matter of righteousness.
Ques Is the thought of manhood emphasised in chapter 4? The quotations are generally from the book of Deuteronomy.
JT Exactly. The Son of God is announced; He is there as One who fulfils all righteousness, and as owned from heaven by the Father. Well, the next thing is, can Satan use this to take Him out of His place as Man? It was as Man He was owned as Son, as fulfilling all righteousness. Can the enemy use this great fact, and turn it against the Lord to induce Him to leave man’s place? In truth it was as Man He was owned as Son, that is the point, the One fulfilling all righteousness. It is Satan endeavouring to take the truth out of its setting, to turn the idea of Son of God so as to take the Lord Jesus out of the place that is involved in that relation. It is a futile effort, but an effort such as he is capable of.
PL Was it not an effort to divert the Lord from the position of dependence taken up in manhood?
JT It is a bold effort of the enemy here to turn the idea of sonship against its setting in manhood, whereas the announcement from heaven alluded to Him as coming up out of the water as fulfilling all righteousness.
AJG So was not the devil’s first word to the Lord a suggestion that would connect sonship with deity?
JT That is what he was at, to abstract the Lord in His mind from what He really was here on earth. The whole point was that a Man had come in to satisfy the heart of the Father. It is a question of manhood, and Satan would divert the Lord’s mind, if it were possible, from His actual position as Man here, which was one [p. 182] of dependence.
EJMcB Is not that the reason why it is said He was carried up into the wilderness?
JT That is what I understand. It is a very remarkable thing, that, owned here in manhood as the delight of heaven, and the Holy Spirit coming upon Him, He is carried up by the Spirit into the wilderness to be tempted of the devil.
Ques Would it correspond with the end of the first book of Psalms, where the prophetic language of the Lord is, “thou upholdest me in mine integrity, and settest me before thy face for ever”, Psalm 41: 12?
JT No doubt; but the position of the Lord here is wonderful, that is, although owned as Son, He is carried up by the Spirit into the wilderness, and the enemy’s bold effort is to abstract the idea of sonship from Him as Man and use it against the dependence that is proper to man. I think that is his present effort, too.
Ques Is that why he is referred to in this passage as the tempter, the devil, and Satan; using every resource under his control to bring the Lord out of the position He had taken and in which He was owned from heaven, and thus nullify it?
JT It is a very bold effort. It says, “the tempter coming up to him said, ...” It is remarkable; he comes up to Him, and says, “If thou be Son of God, speak, that these stones may become loaves of bread”. That is, he uses the idea of sonship to divert the Lord from what is proper to manhood, to which sonship belongs. Nothing is plainer in Scripture than that man’s place is one of obedience to God, and to use the idea of the sonship of Christ to weaken His manhood or divert Him from it, is a bold effort.
ECR Therefore the Lord’s answer is magnificent, “Man shall not live by bread alone”.
JT Exactly. As Man He was owned from heaven as Son, and when He used the word “Man” as to [p. 183] Himself, He had no such thought as to exclude the idea of sonship from it; it belonged to it.
JJ It is sorrowful to note that the enemy’s effort is still to connect the idea of sonship with deity in the absolute and not with manhood.
JT I think it is fair to speak of it in this way. This is the first recorded direct personal attack of Satan against the Lord, and it is to nullify the great truth of sonship owned in Him as Man by the Father. He came up to the Lord boldly, and introduced this thought to take Him off the ground of true manhood, as if sonship did not belong to that, whereas sonship is proper to manhood, and hence the Lord’s answer stresses obedience as marking the place He had taken as Son.