VERSE 2: And when he had fasted forty days and forty nights, he was afterward hungry. MAT. 4.2.
do the rather observe, because it is a usual thing to draw others back from the power of godliness; though not in plain terms, yet partly in reproaches and partly by bad example of life. Now all such had need to look to their estate, for the children of the devil are like to have their portion with the devil and his angels. And thus much for the author of Christ's temptations; as also for the first part of Christ's preparation to this combat.
VERSE 2.
And when he had fasted forty days and forty nights, he was afterward hungry. MAT. 4.2.
Here is the second part of Christ's preparation to this combat, namely his abode in the wilderness, which is set out unto us by four arguments: I. by his fasting forty days and forty nights, noted in the words of this verse. II. by his abode with wild beasts, noted by S.
Mark. chap. 1.12. III. by his enduring of temptations within the space of these forty days and forty nights, Luk. 4.2. though in particular those be not set down by any Evangelist. IV. by his hunger after forty days fasting, in the end of this verse. Of these in order.
I. Circumstance. Christ's fasting forty days and forty nights: There be three kinds of fasts, if we take the word in a general sense: first the daily fast of temperance and sobriety, whereby we use God's creatures for our sustenance with that moderation and abstinence, that we rather give less to natures appetite, then that which it desireth: This Christ enjoineth to every Christian, take heed lest at
any time your hearts be oppressed with surfeiting and drunkenness.
The second kind of fast is, the religious abstinence of God's church from all meats and drinks for a time, for the furtherance of their prayers, when they humble themselves unto God for the preventing or removing of some heavy judgment: thus the Jews fasted, sometime for one day, sometime for three days and three nights,
Hester 4.16. yea sometime for seven days together; but then it is like they received some sustenance in the evening: for so Daniel fasted for three weeks of days, eating no pleasant things, Daniel 10.2, 3. but of neither of these must Christ's fasts here be understood. The third kind of fast is miraculous, done by the power of God restraining the appetite for many days together without meat or drink, beyond the power of nature: Thus Moses fasted forty days and forty nights in mount Sina, where he enjoyed the presence of God so long. And so did Elias fast in mount Horeb; and our Savior Christ in this wilderness. We read indeed that Paul in his conversion fasted three days and three nights eating nothing, Act. 9.9. So did the Jews with Hester and her maids, Hest. 4.16. And experience teacheth that a sick man may live seven or nine days together without meat or drink, yea
(as some learned Physicians write) fourteen days: And Paul's companions in his journey to Rome, are very little or nothing at all, for fourteen days, for the words are plain, eating nothing: And it may be so, since the like hath been found true by experience in our age.
And this is the longest that a man can fast and live, to wit fourteen, or fifteen, or seventeen days; for so much is recorded of some, that after so long abstinence have lived, though with some weakness of nature: but for a man ordinarily, being of good constitution of body to fast forty days and forty nights together, is impossible. Indeed it hath been avouched that a man might fast months, yea a whole year together without meat or drink and yet live; but we may persuade ourselves it is not true. Now our Savior Christ (which is yet more) during this fast felt no faintness nor weaking of his body, as we
ordinarily do with a little abstinence, so that his fast was not ordinary but miraculous altogether.
The reasons why Christ fasted thus long in the wilderness may be these; First that he might perform his ministry, which now he was to begin, with more reverence and authority: for this cause would God have Moses to fast forty days and forty nights before he delivered the law written in two tables of stone unto the people; and so must Elias do, before he did restore religion in his days: Secondly, that it might appear he was no whit inferior to Moses and Elias: and Thirdly, that he might show his full consent with them. Quest. Seeing Christ did far excel Moses and Elias, why did he not exceed them in the length of his fast, for threescore days or a whole year? Answ. He did it not through want of power to have fasted longer, but because he would not give occasion thereupon that any should call into question the truth of his manhood, which might easily have happened, if he had fasted a whole year together.
The use. Hereon the Church of Rome would build their Lent fast; but very fondly; for first Christ did not thus fast to give us example to follow him herein, but to prepare himself to the great work of his ministry; secondly, there is great difference between Christ's fast and theirs; Christ fasted thus but once, and that by the instinct of the Holy Ghost; they keep their fast yearly, and that on their own heads:
Christ's was a true fast, without all meat or drink; but theirs is a mock-fast, for they eat the finest fishes and other dainties, and drink wines, wherein is as much nourishment to the body, and as good as in flesh; neither can they justly build it on the practice of the primitive Church, for they used to fast (at least in some places) but two or three days before Easter: and their Lent fast was not ordained nor imposed till many years after Christ; so as everyone might choose whether he would fast, or not.
II. Circumstance. S. Mark doth further set out Christ's abode in the wilderness by his being and conversing with wild beasts, Mark. 1.13. which some think Christ did for this end, that wild beasts might come to him and do him homage due to their Creator and Governor: but this is a device of man without likelihood of truth; for howsoever
Christ in himself deserved all homage and reverence of all his creatures; yet because he abode among wild beasts to be abased and humbled in the low estate of a servant, therefore it is not like he went to receive homage from them. The true cause rather is this: we find in Scripture that among the Jews were two sorts of deserts; one, in part peopled and inhabited, having here and there cities and villages; in such a desert was John the Baptist borne, and did baptize and preach; that the prophesy of Isaiah might be fulfilled, The voice of a crier in the wilderness, make straight the way of the Lord. The other, not inhabited at all by men, being a place of abode only for wild beasts, as Lions, Bears, Tigers, Wolves, &c. which lived therein continually: Now into such a desert as this, was our savior Christ led by the spirit, and made his abode among such wild beasts; which circumstance is therefore noted to give us to understand that in this combat, our Savior Christ had no aid, protection, succor, help, or comfort from any man or other creature whatsoever; for by nature his companions were so far from being an help and comfort unto him, that they would rather seek to devour him. Whereby we plainly see that the praise of victory in this combat, is proper to Christ alone, and not communicable to any creature whatsoever.
The use. In this estate of Christ in this wilderness, we may behold the condition of Christ's militant church; to wit, that it is in this world as in a wilderness and desert of wild beasts; for during their abode on earth, God's children live with men, who in disposition and affection are like Wolves, Bears, Tigers, Lions and Cockatrices, until such time as the Holy Ghost by grace shall turn their hearts, as we may plainly
see, Isaiah 11.6, 7, 8. in regard whereof they must arm themselves with patience against manifold assaults and vexations, comforting their hearts with this consideration, that Christ their head hath undergone this estate before them.
III. Circumstance. S. Luke observeth, that while Christ abode in the wilderness, within the space of those forty days and forty nights, he was tempted of the Devil, before the three great temptations: the words are plain: And was there forty days tempted of the devil: And when they were ended, then the devil said, &c. what these temptations were, either for matter or form, the holy Ghost hath not set down; and yet we may probably think they were more mild and gentle temptations then those three which are set down; the devil making them as it were an entrance to his strongest and most dangerous temptations; for his manner is, when it makes for his advantage, not to show his violence and extremity at the first, but to proceed by degrees, and by little and little to insinuate himself till he have gotten his best advantage, and then will he show the strength of his malice. Thus he dealt with Cain, first he provokes him to anger and malice against his brother, because his brothers sacrifice was accepted, and his rejected; then having settled hatred in his heart, he never leaves till he had caused him in his rage to slay his brother; and yet he stays not there, but after bring him to despair of God's mercy, in so much as he cried out, my sin is greater than I can bear.
Thus also he dealt with Judas; first he cast this evil thought into his heart, Judas betray thy master, and when he had gotten entertainment for that (for doubtless Judas would not yield to so vile a thought at the first motion) then he caused him to put it in execution, whereupon in fearful despair he brought him to hang himself. This is the subtlety of the old serpent; first he conveys one claw or talon into a man's heart, and then another; after that he gets in his head, and so at length winds in all his body: Thus he assayed to
do with Christ, and so will he continue towards all God's children.
Which should teach us to labor to be strong in the Lord, and wise in his word, that so we may stand against all his assaults: Yea, this must move us to a special watch through the whole course of our lives against the occasions of sins, that we may cut off temptations in the beginning, because it is Satan's craft, not to spit his venom at the first, but to sugar his temptations at the beginning that no danger may appear till he have conveyed into us the bane and poison of our souls.
IV. Circumstance. Christ's abode in the wilderness is further set out by his hunger, in the end of this verse; He was afterward hungry: that is, after he had fasted forty days and forty nights by the power of his
Godhead, then he began to wax hungry. But some will say, this stands not with the glory and majesty of the son of God to be hungry, for his flesh is meat indeed, and his blood is drink indeed. Answer.
Christ was content to lay aside his glory and majesty, and to take upon him our base and frail nature, becoming like unto us in all things save sin; now in this his abasement and humility he had not only a true soul and body, but the true faculties thereof, as understanding, will, memory, &c. and though his body was free from personal infirmities, as palsy, gout, dropsy, or such like, yet he was subject to such infirmities as agree to the nature of man, as hunger, thirst, weariness, &c. Yea this was one part of his humiliation to become not only man, but man with infirmities: and therefore though he could by the power of his Godhead have preserved himself forty years without meat or drink as well as forty days; yet that he might abase himself to the lowest degree of a servant, he was content to sustain the infirmity of his human nature in being an hungered:
And that for these causes.