It Is Written

The greatest battle ever waged on earth’s soil took place two thousand years ago in the desert of Palestine. There met the champions of evil and righteousness. Satan, the most intelligent and powerful creature ever made and who’d become the archenemy of God, stood toe-to-toe with the Promised Descendant of Eve, Jesus of Nazareth, the long-awaited Messiah and the Son of God. It was a conflict of cosmic proportions. And the final outcome of his battle determined the destiny of men.

Temptation or Test?

Each of the three synoptic Gospels refer to an event at the beginning of Christ’s ministry that’s commonly known as “the temptation of Christ.” Jesus is led by the Spirit into the wilderness for forty days where he was tempted by Satan (Matt 4:1-11; Mark 1:12-13; Luke 4:1-13).

Some question whether we should refer to this ordeal as the temptation of Christ. After all, Jesus is fully God. And according to James 1:13, God cannot be tempted. Moreover, the Greek verb πειράζω, commonly translated “to tempt,” can signify to examine or reveal the nature or character of something or someone by submitting it to a test. Hence, it is often translated “to test” or “to examine” (e.g.s., Gen 22:1 [LXX]; Exod 20:20 [LXX]; John 6:6; 2 Cor 13:5; Heb 11:17; Rev 2:2).¹This is the second usage listed in Bauer-Arndt-Gingerich’s A Greek-English Lexicon of the New Testament (BDAG). Accordingly, scholars like Birger Gerhardsson prefer to view this ordeal as The Testing of God’s Son.²The title of his monograph on Matthew 4:1-11, originally published in 1966 but recently reprinted: The Testing of God’s Son (Wipf & Stock, 2009).

Actually, there is good reason to view the ordeal between Christ and Satan both as a “test” and also as a “temptation.” The two concepts are closely related, but they differ in one important respect—they differ in respect to the purpose or aim of the one who administers it. If the intent is good, we may refer to it as a test. If the intent is evil, we should refer to it as a temptation. For in that case, the term πειράζω carries the idea of an enticement to sin (e.g.s., Gal 6:1; 1 Thess 3:5; James 1:13; Rev 2:10).³This is the fourth usage listed in BDAG.

Who was responsible for this ordeal which befell the Lord Jesus? The Gospel writers actually identify two agents. They identify the Spirit of God as the ultimate agent who led, brought, drove⁴Luke employs the Greek ἄγω, to lead, and Matthew, the slightly stronger ἀνάγω, to bring. But Mark uses an even stronger term, speaking of the Spirit driving, ἐκβάλλω, Jesus into the wilderness. Jesus into the wilderness in order to be tempted by Satan (Matt 4:1; Mark 1:12-13; Luke 4:1-2). And when we view God as the agent of this ordeal, we may speak of it as a test since God is endeavoring to reveal and develop Jesus’ character as a holy man of God.

Yet they also identify Satan or the devil as the more proximate agent of the temptation (Matt 4:1; Mark 1:13; Luke 4:2). When we view Satan as the agent of this ordeal, we must speak of it as a temptation. After all, Satan’s purpose is to entice the Lord to sin. And since the devil is the more prominent agent in the narratives, I think it’s appropriate to think of the event described primarily as the temptation of Jesus Christ.

How Could God-the-Son Be Tempted?

Major premise: Jesus is God
Minor premise: God cannot be tempted
Conclusion: Jesus cannot be tempted

Looks logical. Right? Well, not quite. The major premise is incomplete. By virtue of the incarnation, Jesus is not only God the Son, but he is the Second Adam and fully human:

In the beginning was the Word, and the Word was with God, and the Word was God…. And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth (emphasis added; John 1:1, 14).

Jesus of Nazareth was God and man united in one person. We may not comprehend completely how Christ could be fully divine and yet fully human simultaneously. But according to the Scripture, it is so. And this reality of the incarnation explains how Jesus could be genuinely tempted.

So while Satan could not tempt the person of Christ with respect to his divine nature, he could tempt the person of Christ with respect to his human nature. This is why the author of Hebrews can describe the Lord Jesus during his earthly ministry as genuinely susceptible to the kinds of temptation as those familiar to his readers:

For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin (emphasis added; Heb 4:15).

The writer uses the same Greek term (πειράζω) for “tempted” as employed by the Gospel writers. The fact that he appends the qualifying phrase, “yet without sin,” indicates that what is in view is not merely a test but a solicitation to evil. The temptations Christ faced were unsuccessful, but still real temptations.

Therefore, Jesus was tempted and could be tempted because he was fully human. But this leads to another question.

Could Jesus Have Sinned? 

In other words, should we refer to Christ during his state of humiliation as impeccable or peccable? The terms “impeccable” and “peccable,” in this context, do not refer to the commission of sin but simply to the ability or susceptibility to sin. Thus, the question is not whether or not Jesus ever committed sin. The Scriptures in no uncertain terms affirm the sinlessness of Christ (2 Cor 5:21; Heb 4:15; 7:26; 1 John 3:5). The question is, rather, was the human nature of Christ susceptible to sin during Jesus’ earthly ministry?

I believe the correct answer is both “no” and “yes.” Let me explain.

(1) In one sense, it was impossible for Jesus to sin.

At the incarnation, Jesus’ divine nature was forever united to a human nature. Since Jesus’ human nature could not be separated from His divine nature, it would be impossible for Him as the God-man to ever commit sin since God “cannot be tempted” (James 1:13). In this sense, we should affirm the impeccability of Christ, i.e., his inability to sin.

But I do not believe this is the full answer to the question.

(2) In another sense, it was possible for Jesus to sin.

Charles Hodge argues that his susceptibility to temptation vis-a-vis his human nature implies the possibility of sin. Writes Hodge,

This sinfullessness of our Lord, however, does not amount to absolute impeccability. It was not a non potest peccare [inability to sin]. If He was a true man He must have been capable of sinning…. Temptation implies the possibility of sin. If from the constitution of his person it was impossible for Christ to sin, then his temptation was unreal and without effect, and He cannot sympathize with his people.⁵Systematic Theology, 3 vols. (Reprint, Grand Rapids: Eerdmans, 1986), 457.

Hodge is not denying the sinlessness of Christ. Moreover, he’s not suggesting that Jesus’ divine nature was susceptible to sin anymore than his divine nature was susceptible to temptation. He is simply focusing on the kind of human nature Jesus assumed at the incarnation.

Millard Erickson offers the following formulation:

[Jesus] could have sinned, [though] it was certain that He would not [sin].⁶A Concise Dictionary of Theology (Grand Rapids: Baker Books, 1987), 720.

Here’s what I think Erickson means: while Jesus’ divine nature made it certain that Jesus “would not sin,” Jesus did not resist temptation in the strength of his divine nature. He prayed to God for strength. He fully relied on God’s grace. Nevertheless, Jesus did not resist temptation by the omnipotence of his deity, but rather by the moral strength of his humanity. And that humanity was not yet a glorified humanity but one made in the likeness of the First Adam.

Jesus Resists Temptation as a Man

I believe Jesus’ response to Satan alludes to this reality:

And the tempter came and said to him, “If you are the Son of God, command these stones to become loaves of bread.” But [Jesus] answered, “It is written, “‘Man shall not live by bread alone, but by every word that comes from the mouth of God’” (emphasis added; Matt 4:3-4).

There were times when Jesus unveiled his divinity and employed his divine power—walking on water, calming a storm, healing the sick, etc. In the ordeal described by Matthew and Luke, it seems the devil was tempting Jesus to utilize and rely upon His divine power. But Jesus refused to rely upon His divine power. He was determined to endure this ordeal as a man, and not as God. Wayne Grudem describes it this way:

The moral strength of [Jesus’] divine nature was there as a sort of “backstop” that would have prevented Him from sinning in any case (and therefore we can say that it was not possible for him to sin), but He did not rely on the strength of His divine nature to make it easier for Him to face temptations.⁷Emphasis added; Systematic Theology (Grand Rapids: Zondervan, 1996), 539.

To be sure, he was full of faith (Heb 12:2-3) and the Holy Spirit (Luke 4:1; John 3:34). But according to these theologians–and I agree with them–Jesus did not resist temptation in the strength of his divinity but in the capacity of his humanity!

Jesus’ Humanity Was Not Yet Glorified

Furthermore, Jesus resisted temptation not as a man perfected in holiness, but rather as a man who, like Adam in the Garden, was still growing in holiness. At this point, it’s important to remember that the Bible speaks of two kinds of moral perfection relative to humans.

First, there is the relative moral perfection that characterized Adam and Eve before the fall. They were created morally perfect in the sense that they did not possess a sinful nature. Their hearts and consciences were originally pure (Gen 1:31; 2:25; Eccl 7:29). However, though Adam and Eve did not have sinful natures, it was still possible for them to sin. Possible doesn’t mean necessary.⁸Of course, since God has ordained everything that comes to pass, we may say that Adam’s and Eve’s sin was necessary in terms of God’s decree. But this is not the same as saying Adam’s and Eve’s sin was necessary due to their human nature as originally created. Hence, theologians sometimes describe the original state of humans as posse non pecarre et posse pecarre (able not to sin and able to sin).⁹Thomas Boston describes this in some detail in his Human Nature In Its Fourfold State (1720; reprint, Edinburgh: Banner of Truth, 1964), 39-56. That’s the first kind of moral perfection.

Second, there is the consummate moral perfection that will characterize all Christians once they are glorified in heaven. At that time, not only will our sin be completely removed and our hearts made completely pure, but also we’ll no longer have the capacity to sin and we’ll be beyond the reach of temptation. Our Confession of Faith refers to this in 9.5, which reads: “[The] will of man is made perfectly and immutably free to good alone in the state of glory” (see Eph. 4:13-14; Heb. 12:23; 1 John 3:2-3; Rev. 21:4, 27; 22:3).¹⁰For the four states of human nature, i.e., pre-fallen, fallen, regenerate, and glorified, see Boston’s work referenced above.

Which of these two states of human nature characterized Jesus Christ in his earthly ministry? Was Jesus’ human nature fully matured in holiness like our natures will be in glory? Or was Jesus’ human nature still in the process of ethical maturation like Adam’s nature in the Garden of Eden?

There are certain texts of Scripture that incline me to the position that Jesus’ human nature was not yet perfected in holiness. Take, for example, Luke 2:52, which describes Jesus as growing not only in stature but also in wisdom. More relevant for this study is Hebrews 5:8-9:

Although he was a son, he learned obedience through what he suffered. And being made perfect [as a reward for his obedience], he became the source of eternal salvation to all who obey him (emphasis added).

According to the author of Hebrews, Jesus, like Adam, had to learn obedience. It was not until He successfully learned and proved obedience through suffering that He was “made perfect.” And what kind of perfection is in view? Philip Hughes answers correctly, when he writes:

[Christ’s] perfection consisted in the retention of his integrity, in the face of every kind of assault on his integrity [i.e., temptation], and thereby the establishment of his integrity. Had he failed at any point, his integrity would have been impaired and his perfection lost, with the consequence that he would have been disqualified to act as mediator and redeemer. What was essential was that, starting, like Adam, with a pure human nature, he should succeed where Adam had failed. His sufferings both tested and, victoriously endured, attested his perfection, free from failure and defeat.¹¹Emphasis added; A Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans, 1987), 187-88.

With these observations in view, I would summarize the biblical data as follows: first, Jesus—because He was a true man—was genuinely tempted in the same manner you and I are tempted. Second, Jesus, unlike Adam and unlike you and me, successfully resisted all of His temptations. Third, Jesus resisted those temptations neither by the might of omnipotent deity nor by the strength of glorified humanity. Rather, Jesus resisted the strongest temptations the devil could throw His way with a human nature not yet perfected in holiness.

What’s the Relevance to Us?

Let me assure you that the questions I’ve raised above are not ivory tower speculations. I believe these questions are important to answer if we are to understand fully the implications Christ’s temptation as well as his victory over temptation for you and me. Consider the following three points of practical application:

(1) Unless the Jesus Christ had faced real temptations and successfully endured those temptations as a real man not yet glorified, He could not be our Savior from sin.

That’s pretty relevant, wouldn’t you say? Is that not the logic of Hebrews 5:8-9?

Although he was a son, he learned obedience through what he suffered. And being made perfect, he became the source of eternal salvation to all who obey him (emphasis added; Heb 5:8-9).

In order to become “the source of eternal salvation,” Jesus had to be “made perfect.” And in order to be “made perfect,” Jesus had to “learn obedience through what he suffered.” In other words, He had to become like Adam. But where the First Adam failed, the Second Adam had to succeed. That is precisely what He did:

For as by the one man’s disobedience the many were made sinners, so by the one man’s obedience the many will be made righteous (Rom 5:19).

So unless the Lord Jesus Christ had endured real temptations and unless he had endured them as a real not-yet-glorified man, He would not be qualified to save us from sin.

This is one reason why we must be careful not to so emphasize Christ’s deity that we lose sight of his humanity!

(2) Because the Lord Jesus faced real temptations and successfully resisted those temptations as a real man not yet glorified, He can be our example and pattern for resisting the temptations we face.

Sometimes it is difficult for us to view Christ as an example. We think of Him in His majestic divinity. We think of Him as the eternal Son of God. We view Him as a kind of superman—impervious to the kind of temptations we face. And consequently, when we come to passages like this one, we have a hard time identifying with Christ.

But the Scripture does not place Christ in a totally different category than us. Instead, the writer to the Hebrews encourages believers to identify with Jesus in their struggle against sin:

Let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, looking to Jesus, the founder and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God. Consider him who endured from sinners such hostility against himself, so that you may not grow weary or fainthearted (Heb 12:1-3).

Do you want victory over your anger? Look to Jesus as your example. Do you want victory over pride? Look to Jesus. Do you want victory over unbelief? Again, I say, look to Jesus.

True, Jesus was not plagued with the remnants of a sinful nature as we are. Nevertheless, we should not view our Savior as some kind of super-human being whose experience was totally foreign to ours. Jesus faced the same devil we face. Jesus experienced the same kind of temptations we experience. And Jesus successfully resisted those temptations in the moral strength of His humanity as He relied upon God’s grace. That’s just what we must do!

(3) Because the Lord Jesus faced real temptations and successfully resisted those temptations as a real man not yet glorified, He can fully sympathize with us in our struggle against sin.

“For because [Jesus] himself has suffered when tempted,” says the author of Hebrews, “he is able to help those who are being tempted” (Heb 2:18). And again he writes, “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin (emphasis added; Heb 4:15). The clear implication is that He can sympathize with our weaknesses because He has been tempted in all things in like manner as we are.

Do you want someone who understands? Do you want someone who can identify? Do you want someone who has been through what you have been going through? Jesus, your sympathizing Savior! As J. C. Ryle remarks,

The sympathy of Jesus is a truth which ought to be peculiarly dear to all believers. They will find in it a mine of strong consolation. They should never forget, that they have a mighty Friend in heaven, who feels for them in all their temptations, and can enter into all their spiritual anxieties. Are they ever tempted by Satan to distrust God’s care and goodness? So was Jesus. Are they ever tempted to presume upon God’s mercy, and run into danger without warrant? So also was Jesus. Are they ever tempted to commit some one great private sin for the sake of some great seeming advantage? So also was Jesus. He is just the Savior that a tempted people require. Let them flee to Him for help, and spread before Him all their troubles. They will find His ear ever ready to hear, and His heart ever ready to feel.¹²Expository Thoughts on the Gospels: Matthew (Reprint, Grand Rapids: Baker Books, 2007), 26-27.

“Jesus! What a Friend for sinners!” He’s not some cold icicle—indifferent, unfeeling, untouched. Jesus sympathizes with our struggles against sin. Shall we not, therefore, take it to the Lord in prayer?