Unspoken Sermons, Series I., II., and III. George MacDonald
to see, nay, to feel your heart as God sees it; and to know that the cankered thing which you have within you, a prey to the vilest of diseases, is indeed the centre of your being, your very heart.
Nor does the lesson apply to those only who worship Mammon, who give their lives, their best energies to the accumulation of wealth: it applies to those equally who in any way worship the transitory; who seek the praise of men more than the praise of God; who would make a show in the world by wealth, by taste, by intellect, by power, by art, by genius of any kind, and so would gather golden opinions to be treasured in a storehouse of earth.
Nor to such only, but surely to those as well whose pleasures are of a more evidently transitory nature still, such as the pleasures of the senses in every direction—whether lawfully or unlawfully indulged, if the joy of being is centred in them—do these words bear terrible warning. For the hurt lies not in this—that these pleasures are false like the deceptions of magic, for such they are not: pleasures they are; nor yet in this—that they pass away, and leave a fierce disappointment behind: that is only so much the better; but the hurt lies in this—that the immortal, the infinite, created in the image of the everlasting God, is housed with the fading and the corrupting, and clings to them as its good—clings to them till it is infected and interpenetrated with their proper diseases, which assume in it a form more terrible in proportion to the superiority of its kind, that which is mere decay in the one becoming moral vileness in the other, that which fits the one for the dunghill casting the other into the outer darkness; creeps, that it may share with them, into a burrow in the earth, where its budded wings wither and damp and drop away from its shoulders, instead of haunting the open plains and the high-uplifted table-lands, spreading abroad its young pinions to the sun and the air, and strengthening them in further and further flights, till at last they should become strong to bear the God-born into the presence of its Father in Heaven. Therein lies the hurt.
He whose heart is sound because it haunts the treasure-house of heaven may be tempted of the devil, but will be first led up of the Spirit into the wilderness.
THE TEMPTATION IN THE WILDERNESS
Then was Jesus led up of the Spirit into the wilderness, to be tempted of the devil. And when he had fasted forty days and forty nights, he was afterward an hungered. And when the tempter came to him, he said, if thou be the Son of God, command that these stones be made bread. But he answered and said, It is written, Man shall not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, and saith unto him, If thou be the Son of God, cast thyself down; for it is written, He shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, thou shall not tempt the Lord thy God. Again, the devil taketh him up into an exceeding high mountain, and showeth him all the kingdoms of the world, and the glory of them: and saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan; for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the devil leaveth him; and, behold, angels came and ministered unto him.—MATT. iv. 1-11.
This narrative must have one of two origins. Either it is an invention, such as many tales told of our Lord in the earlier periods of Christianity; or it came from our Lord himself, for, according to the story, except the wild beasts, of earthly presence there was none at his Temptation.
As to the former of the two origins: The story bears upon it no sign of human invention. The man who could see such things as are here embodied, dared not invent such an embodiment for them. To one in doubt about the matter it will be helpful, I think, to compare this story with the best of those for which one or other of the apocryphal gospels is our only authority—say the grand account of the Descent into Hell in the Gospel according to Nicodemus.
If it have not this origin, there is but the other that it can have—
Our Lord himself. To this I will return presently.
And now, let us approach the subject from another side.
With this in view, I ask you to think how much God must know of which we know nothing. Think what an abyss of truth was our Lord, out of whose divine darkness, through that revealing countenance, that uplifting voice, those hands whose tenderness has made us great, broke all holy radiations of human significance. Think of his understanding, imagination, heart, in which lay the treasures of wisdom and knowledge. Must he not have known, felt, imagined, rejoiced in things that would not be told in human words, could not be understood by human hearts? Was he not always bringing forth out of the light inaccessible? Was not his very human form a veil hung over the face of the truth that, even in part by dimming the effulgence of the glory, it might reveal? What could be conveyed must be thus conveyed: an infinite More must lie behind. And even of those things that might be partially revealed to men, could he talk to his Father and talk to his disciples in altogether the same forms, in altogether the same words? Would what he said to God on the mountain-tops, in the dim twilight or the gray dawn, never be such that his disciples could have understood it no more than the people, when the voice of God spoke to him from heaven, could distinguish that voice from the inarticulate thunderings of the element?
There is no attempt made to convey to us even the substance of the battle of those forty days. Such a conflict of spirit as for forty days absorbed all the human necessities of The Man in the cares of the Godhead could not be rendered into forms intelligible to us, or rather, could not be in itself intelligible to us, and therefore could not take any form of which we could lay hold. It is not till the end of those forty days that the divine event begins to dawn out from the sacred depths of the eternal thought, becomes human enough to be made to appear, admits of utterance, becomes capable of being spoken in human forms to the ears of men, though yet only in a dark saying, which he that hath ears to hear may hear, and he that hath a heart to understand may understand. For the mystery is not left behind, nor can the speech be yet clear unto men.
At the same moment when the approaching event comes within human ken, may from afar be dimly descried by the God-upheld intelligence, the same humanity seizes on the Master, and he is an hungered. The first sign that he has come back to us, that the strife is approaching its human result, is his hunger. On what a sea of endless life do we float, are our poor necessities sustained—not the poorest of them dissociated from the divine! Emerging from the storms of the ocean of divine thought and feeling into the shallower waters that lave the human shore, bearing with him the treasures won in the strife, our Lord is straightway an hungered; and from this moment the temptation is human, and can be in some measure understood by us.
But could it even then have been conveyed to the human mind in merely intellectual forms? Or, granting that it might, could it be so conveyed to those who were only beginning to have the vaguest, most error-mingled and confused notions about our Lord and what he came to do? No. The inward experiences of our Lord, such as could be conveyed to them at all, could be conveyed to them only in a parable. For far plainer things than these, our Lord chose this form. The form of the parable is the first in which truth will admit of being embodied. Nor is this all: it is likewise the fullest; and to the parable will the teacher of the truth ever return. Is he who asserts that the passage contains a simple narrative of actual events, prepared to believe, as the story, so interpreted, indubitably gives us to understand, that a visible demon came to our Lord and, himself the prince of worldly wisdom, thought, by quoting Scripture after the manner of the priests, to persuade a good man to tempt God; thought, by the promise of power, to prevail upon him to cast aside every claim he had upon the human race, in falling down and worshipping one whom he knew to be the adversary of Truth, of Humanity, of God? How could Satan be so foolish? or, if Satan might be so foolish, wherein could such temptation so presented have tempted our Lord? and wherein would a victory over such be a victory for the race?
Told as a parable, it is as full of meaning as it would be bare if received as a narrative.
Our Lord spake then this parable unto them, and so conveyed more of the truth with regard to his temptation in the wilderness, than could have been conveyed by any other form in which the truth he wanted to give them might have