Page:Keil and Delitzsch,Biblical commentary the old testament the pentateuch, trad James Martin, volume 1, 1885.djvu/97

 of our Lord. The temptation of Christ is the counterpart of that of Adam. Christ was tempted by the devil, not only like Adam, but because Adam had been tempted and overcome, in order that by overcoming the tempter He might wrest from the devil that dominion over the whole race which he had secured by his victory over the first human pair. The tempter approached the Saviour openly; to the first man he came in disguise. The serpent is not a merely symbolical term applied to Satan; nor was it only the form which Satan assumed; but it was a real serpent, perverted by Satan to be the instrument of his temptation (Gen 3:1 and Gen 3:14). The possibility of such a perversion, or of the evil spirit using an animal for his own purposes, is not to be explained merely on the ground of the supremacy of spirit over nature, but also from the connection established in the creation itself between heaven and earth; and still more, from the position originally assigned by the Creator to the spirits of heaven in relation to the creatures of earth. The origin, force, and limits of this relation it is impossible to determine a priori, or in any other way than from such hints as are given in the Scriptures; so that there is no reasonable ground for disputing the possibility of such an influence. Notwithstanding his self-willed opposition to God, Satan is still a creature of God, and was created a good spirit; although, in proud self-exaltation, he abused the freedom essential to the nature of a superior spirit to purposes of rebellion against his Maker. He cannot therefore entirely shake off his dependence upon God. And this dependence may possibly explain the reason, why he did not come “disguised as an angel of light” to tempt our first parents to disobedience, but was obliged to seek the instrument of his wickedness among the beasts of the field. The trial of our first progenitors was ordained by God, because probation was essential to their spiritual development and self-determination. But as He did not desire that they should be tempted to their fall, He would not suffer Satan to tempt them in a way which should surpass their human capacity. The tempted might therefore have resisted the tempter. If, instead of approaching them in the form of a celestial being, in the likeness of God, he came in that of a creature, not only far inferior to God, but far below themselves, they could have no excuse for allowing a mere animal to persuade them to break the commandment of God. For they had been made to have dominion